Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	day_n	great_a	holy_a	12,790	5	4.8317	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12351	Gods arrovve against atheists. By Henrie Smith	Smith, Henry, 1550?-1591.	1593 (1593)	STC 22666; ESTC S119953	81,568	135

of stone Linus also saith that God created all thinges in the seuenth day had finished all things Homer also Hesiodus testifie the same the one saying that the seuenth day did perfect finish al things the other septimam lucem fuisse sanctā praefulgidam that the seuenth day was most holy bright How the earth was without forme before it was fashioned by God Ouid testifieth calling it a Chaos which is rudus indigestaque moles a rude vnfashioned heape which Homer Hesiodus also testifie calling it Hyle a certaine vnshapen rude matter which God afterwards brought into good forme fashion These haue testified we sée of the creation of the world which is the great maruaile of maruels affirming in a manner the very words of Moses which he writeth in Genesis the wing that the world had a beginning that God treated heauen earth at therin in seuen dayes and that the seuenth day was holie vnto the Lord. And this truth of Moses historie concerning the creation of the worlde all the chiefe best learned Philosophers amongst the heathen did also firmly beléeue The floud that drowned the worlde which we cal the floud of Noe not only Ouid testifieth in his Metamorphosis but also diuers ancient heathē writers namely Berosus Chaldaeus Ieronimus Egiptius Nicholaus Damascenus Abydenus others according as both Iosephus and Eusebius doo proue Concerning the tower of Babylon and institution of tongue● 〈◊〉 which Moses recordeth Gen. ●● ● testimo●● 〈◊〉 ●●en by A●ydenus that liued abo●● king 〈…〉 the word● of 〈…〉 of Sennar where ● was 〈◊〉 and these Gentiles doo shew by reason that ● there had not béene 〈◊〉 such myracle in the din●●●on of tongues no doubt but that all tongues being deriued from one as all men are of one Father would still haue reteyned the same 〈◊〉 which we sée and was séene long not to bee the worlde the difference of languages in the world is a proose of that confusion of tongues Of the long life of the first Patriarchs not onelie the fore-named Baerosus Chaldeus Ieronimus Aegiptius Nicholaus Damascenus Abydenus but also Manethus that gathered the historie of the Egyptians Molus Hestians that wrote the actes of the Phen●●ans Hesiodus Hecatenus Abd●rica H●lamicus Acusilans and Epherus doo testifie that these first inhabitants of the world did liue so long And they alledge the reason thereof to bée for the multiplication of people and for the bringing of all sciences to perfection especially Astronomie and Astrologie which as they write could not be brought to any sufficient perfection by any one man that had liued lesse than sixe hundred yeares in which space the great yeare as they call it returneth about Of Abraham and his affaires I haue alleadged some heathen writers before as Barosus H●cataus Nicholaus Damasc●nus but of all others Polyhistor alleadgeth Eupol●mus most at large of Abrahams being in Egypt of his fight and victorie in the behalfe of Lot of his entertainment by king Melchisede●h of his wife and sister Sara and of other his dooinges especially of the sacrifice of his sonne Isaac To ●ehem agréeth Melo in his books written against the Iews and Artabanus of the strange lake whereinto Sodoine and Gomorrha were turned by their destruction called Mare m●rtuum the dead Sea where nothing can liue both Galen Pausanius Solinus Tacitus and Strabo doo testifie and shewe the particular wonders thereof From Abraham downe to Moses writeth very particularly the said Alexander Polyhistor albeit he mingleth sometime certaine fables whereby appeareth that he tooke not his storie wholie out of the Bible And he alledgeth one Leodemus who as he saith liued with Moses wrote the selfe same things that Moses did and with these also doo cancurre Theodorus a most ancient Poet Artabanus Philon Gentiles And therefore it is manifest that Moses history as also all the rest of the sacred and canonicall scriptures is no fable or feined matter as the deuil would make vs beléeue but a true certaine most vndoubted historie in all points All which matters be sufficiently and substantially shewed also euen by the heathens writings which are too tedious to hée héere rehearsed But the great wonders and miracles which Moses did béeing acknowledged to bée doone not by his owne power but by the power of God doo sufficiently giue credit vnto him of whom and of whose actes doo beare witnesse not onely the fore-named especially Artabanus in his booke of the Iewes but manie others also especially Eupolemus out of whome Polyhistor reciteth very long narrations of the wonderful and strange things done by Moses in Egypt Yea the myracles done by him the greatest enemies that euer he had in the world that is Appion in the fourth booke against the Iewes and Porphiry in his fourth booke against the Christians doo confesse And Porphiry adioineth more for proofe thereof namely that hée found the same thinges confirmed by the storie of one Sacontathon a Gentile who liued as hée saith at the same time with Moses but all those myracles say those two his great enemies were doone by Art Magicke and not by the power of God But first where could Moses a simple shepheard learne so much magicke or why could not then the great Magitians of Egypt either doo the like or at least wise deliuer themselues from those plagues that were in Egypt especially since their study was in Art Magick from their infancie yea why did they crie out The finger of God is heere when they could not doo as hée did or let them aunswere why Pharao king of Egypt did speake to Moses and Aaron saying Pray yee vnto the Lord that he may take away the frogs from mee and from my people His great Magitians belike could not doo it yea hee signifieth in that spéech that none can doo it but God yea and that neither Moses nor Aaron could doo it any otherwise than by praying vnto God And indéede Moses and Aaron did by praier vnto God effect it at the very same time that the king did appoint it to be done that he all the world might knowe that there was not anie like vnto the God of Israell Where did you euer heare of such workes done by Art Magicke as Moses did when hée diuided the great and mightie redde Sea that the people of Israell might goe through on drie lande when the waters came together agayne vppon Pharao and all his host and drowned them and all theyr glorie in the Sea when hee called so manie Quailes vppon the sodayne into the Campe as suffised to feede sixe hundred thousand men beside women and children when hee made a verie Rocke by smiting it to yéelde foorth abundance of water sufficient for the whole companie of Israell when hee caused the ground to open and swallowe downe aliue thrée of the greatest of his Armie Corah Dathan and Abyram

so did also the Elder Iewes vnderstand it as Rabbi Simeon well noteth And Rabbi Moses Hadasan of singular credit among the Iewes vpon these words of the Psalme Truth shall bud foorth of the earth saith that it is not said Truth shall be ingendred of the earth but Truth shall bud forth to signifie thereby that the Messias who is meant by the word Truth shall not bee begotten as other men in carnall copulation he also citeth Rabb● Berechias to bée of the same opinion and finally Rabbi Hacadosch proueth by art Cabalisticall out of many places of Scripture not onely that the mother of the Messias shall be a virgin but also that her name shall be Marie Like as also the same Rabbi Hacadosch proueth by the same art out of many textes of Scripture that the Messias name at his comming shall be Iesus And that the mother of the Messias should be a virgin may further appeare in the prophecie of Ieremie where God saith I will worke a new thing vpon earth A woman shall enuiron or inclose a man which were no new thing but vsuall and wanted except it be vnderstood of a virgin that should beare a child 6 Now because Ch●ist Iesus by the wonderfull works and surpassing myracles which hée did béeing such as no man could doo if hée had béene but a bare man as also by his heauenly doctrine wordes and déedes did declare himselfe to bée the Sonne of God sent from the bosome of his Father let vs also sée as we haue found the Messias to be man so search whether he ought not to bee God also The sacred scripture of the Iewes giue answer● that hée ought to bée God also and so to bee both God and man Which thing is signified by the Prophet Esay when he saith They shall call his name Emmanuel which is by interpretation God with vs. Againe the same Esay testifieth that the● shal call his name wonderful counsellor the mightie God the euerlasting Father the Prince of peace Againe by Esay hee is called The issue of the Lord and also the fruite of the earth to signifie him to bee both the Sonne of God and the Sonne of man And Ieremie the Prophet doth testifie of him that hée shall bée called The righteous God or God our righteousnes And God himselfe saith of him Thou art my Sonne this day haue I begotten thee And Dauid proueth him plainely to be the Son of God for though hée knewe hée should come of his s●ede as touching the flesh yet doth hee also call him his Lord saying thus The Lord said vnto my Lord sit thou at my right hande vntill I make thine enemies thy foote-stoole Sith Dauid calleth him his Lord it is manifest that hee taketh him not onely to bée man but God also euen the Sonne of God the second person in the Trinitie This matter is testified almost euerie where in the scripture of the Iewes and therefore I néed not further to amplifie 7. Yet because the Iewes doo looke for the Messias to be a terrestriall king which should raigne in Iewrie and subdue all their enemies with his terrestriall power and force wherein how grossely they erre as the premisse● doo partly shew so is it not impertinent héere to speake some what to conuince their so grosse an opinion For first the time is past long ago wherin the Messias should come and yet no such terrestriall King as they dreame of hath béene raigning in Iewrie and therefore very experience and knowledge of the times might teach them to abandon so foolish a conceit Daniel calleth him the Eternal king Micheas saith he shall raigne for euer which cannot bée supposed of an earthly kingdome Againe Aske of me saith God to his sonne the Messias and I will giue vnto thee the heathen for thine inheritance and the vttermost parts of the world for thy possession Which word● do shew that the Messias should bée an vniuersall king to rule not onely euer the Iewes but ouer the Gentiles also euen ouer all the world Againe it is said that he shal endure with the Sunne and before the Moone from generation to generation he shall raigne from Sea to Sea vnto the end of the world All kings shall adore him all nations shal serue him all tribes of the earth shal be blessed in him and all nations shal magnifie him And it was tolde Abraham that in his séede that is in the Messias which should come of his séede all nations of the earth should be blessed How then should hee ouerthrowe any nations for the Iewes sake as they dreame when all nations were to receiue their blessing from him In the prophecie of Es●y the commission of God his father vnto him is thus set down It is too little that thou be vnto me a seruant to raise vp the tribes of Iacob and to conuert vnto mee the dregs of Israel beho●d I haue appeared vnto thee also to be a light vnto the Gentiles that thou be my saluation vnto the vttermost parts of the earth Euerie where almost it is testified that the Gentiles should haue euery way as much interest in the Messias as the Iewes and should bee as beneficial● vnto them The Messias therefore though hee be tearmed a king and is so indéed yet is to be supposed a spirituall and eternall king as the Prophets declare him for it is too childish and fond to imagine him to bée an earthly king which should raigne only in Iudea and be a great mightie terrestriall conqueror Doth not Zachary as touching his state in this world shewe that he should come poorely riding vpon an Asse doth not Esay say that in this world hee should bee a man despised abiect and of no reputation doth not Daniel expresly say that he should come to be slain that with his sa●rifice he might take away sinne and cease al other sacrifices doth not Zachary say that they shuld look vpon him after they had pierced or cru●ified him And doth not the Prophet Esay say of him that hee gaue his soule an offering for sin and that hee should be lead as a shéepe to the slaughter and as a lamb● dumb before his shearer so opened not he his mouth Where then is his pompe when he was to be poore Where was his earthly honor when hee was to bee abiect and of no reputation Where was his worldly conquest when he was himself to be slain Where should his fles●ly resistance ●ee when hee was not so much as to offer it yea when his enemies were to lead ●im to death as the shéepe to the slaughter and as a lambe dumbe before his shearer not opening his m●ut● to saue himselfe yea how should the Iewes thinke if they would throughly consider that the Messias should be such a one as they dream of when they were the men that should pursue him to death and whome