Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	david_n	king_n	samuel_n	1,895	5	9.9973	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08276	A commentarie or exposition vpon the first chapter of the prophecy of Amos delivered in xxi. sermons in the parish church of Meisey Hampton in the diocesse of Gloucester, by Sebastian Benefield ... Hereunto is added a sermon vpon 1. Cor. 9.19. wherein is touched the lawfull vse of things indifferent.	Benefield, Sebastian, 1559-1630.	1613 (1613)	STC 1861; ESTC S101601	198,690	274

cals vs now to obedience O the crookednes of our vile natures Our stiffe neckes will not bend God speaketh vnto vs by his Ministers to walke in the old way the good way but we answere like them Ier. 6.16 We will not walke therein He speaketh to vs by his watchmen to take heed to the sound of the trumpet but wee answere like them Ier. 6.17 We will not take heed Turne vs good LORD vnto thee and we shall be turned Good LORD open thou our eares that if it be thy holy will either to Roare vnto vs or to speake with a milder voice either to come against vs in iudgement or to visit vs in mercy we may readily heare thee and yeeld obedience and as obedient children receiue the promise of eternall inheritance So when the time of our separation shall be that we must leaue this world a place of darknes of trouble of vexation of anguish thou LORD wilt translate vs to a better place a place of light where darkenesse shall be no more a place of rest where trouble shall be no more a place of delight where vexatiō shall be no more a place of endlesse vnspeakable ioies where anguish shal be no more There this corruptible shall put on incorruption and our mortalitie shall be swallowed vp of life Even so be it THE FOVRTH LECTVRE AMOS 1.2 And he said the LORD shall roare from SION and vtter his voice from IERVSALEM and the dwelling places of the shepheards shall perish and the top of CARMEL shall wither IN my last exercise I entreated of the Speaker Now am I to entreat of the places from whence he speaketh expressed in two names Sion and Ierusalem The LORD shall roare from Sion vtter his voice from Ierusalem c. Sion I read in holy Scripture of two Sions The one is Deut. 4.48 a hill of the Amorites the same with Hermon Moses there calleth it a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sion by the figure b Iunius in Deut. 3.9 Syncope the right name of it is c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sirion and so recorded Deut. 3.9 The other d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sion is the Sion in my Text mount Sion in Iudah vpon the top whereof was another moūtaine e Drusius observ 14.21 Not. Iuniꝰ in Psal 48.3 Moria vpon which stood the Temple of the LORD Before it was called the f 2. Sam. 5.7 Tower or Fort of Sion It was a fortresse a bulwarke a strong hold and place of defence for the Iebusites the inhabitants of the land against their enimies Against these Iebusites King David came with a warlike power speedily surprised their fort built round about it dwelt in it and called it his g The City of DAVID owne City as appeareth 2. Sam. 5.9 This is the city of David so much h 2. Sam. 5.7 1. King 8.1 1. Chron. 11 5 2 Chron. 5.2 mentioned in the sacred bookes of Samuel the Kings and Chronicles To this his own City mount Sion David accompanied with the Elders and Captaines of Israel i 2. Sam. 6.15 brought the Arke of the LORD with shouting with cornets with trumpets with cymbals with viols with harpes as is plaine by the storie 1. Chron. cap. 15. 16. Now began the holy exercises of religion duly to be observed in this city of David mount Sion was now the place of the Name of the LORD of hoasts Hitherto belongeth that same excellent description cōmendation of mount Sion Psal 48.1 2 3. Mount Sion lying northward from Ierusalem is faire in situation It is the city of the great King the city of God Gods holy mountaine the ioy of the whole earth In the palaces thereof God is well knowne for a sure refuge In this city of David the holy mount Sion the Lord of hoasts whom the k 1. King 8.27 2. Chron. 6.18 Heavens and the Heaven of Heavens are not able to containe is said to l Psal 74.2 dwell Psal 9.11 not that hee is tied to any place but because there were the most manifest and often testimonies of his residence Thus is Sion taken litterally It is also taken spiritually by a Synecdoche for the Church Spouse and Kingdome of Christ as Psal 2.6 where God is said to haue annointed his King over Sion the hill of his holynesse Siō there is not to bee vnderstood the terrestiall Sion by Ierusalem but another Sion elect and spirituall not of this world holy Sion so called for the grace of sanctification powred out vpon it even the holy Church of Christ whereto doe appertaine the holy Patriarchs the Prophets the Apostles the vniversall multitude of beleevers throughout not only Israel but the whole world Sion in this signification is obvious in holy Scripture To which sense by the daughters of Sion in the m Psal 149.2 Psalmes of David in n Cantic 3.11 Solomons song in the prophecies of o Esa 3.16.17 Esai 4.4 Esay and p Ioel 2.23 Ioel you may vnderstand the faithfull members of the Church of Christ There is yet one other signification of Sion It s put for Heaven as learned Drusius in his notes vpon my text observeth The like observation is made by Theophylact and Oecumenius commenting vpon Heb. 12.22 Now the Sion in my text from whence the LORD is said to roare to speake terribly and dreadfully is either the Temple vpon mount Sion by Ierusalem or the Church of Christ whereof Sion is a type Sion the holy one of Israel whose walles are salvation and gates praise or the Heaven of Heavens the most proper place of Gods residence Ierusalem Of old this city was called Salem as Gen. 14.18 when Melchisedeck King thereof brought forth bread and wine to refresh Abram and his followers Afterward it was possessed by the Iebusites and named Iebus Iudg. 19.10 Peter Marty● in 2. Sam. 5.6 from both these names Iebus and Salē supposeth that by the change of a few letters Ierusalem hath had her name and not from the mountaines called Solymi as some doe coniecture but erre for that the mountaines Solymi were in Pisidia not in Iudea Many were the names of this city Some of them Benedictus in his marginall note vpon Iosua chap. 10. nameth in a distiche Solyma Luza Bethel Ierosolyma Iebus Helia Vrbs sacra Ierusalem dicitur atque Salem In this distiche 9 names of this one city are couched together Solyma Ierosolyma Ierusalem Iebus Salem Bethel Helia Luza the holy City Drusius Observat sacr lib. 14. cap. 21. noteth that Ierusalem did consist of two parts the one was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lower city the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the higher city This higher city was Sion or mount Sion whereof you haue already heard and was diversly tearmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the city of David the fort the fort of Sion the tower of Sion But I come not to preach names vnto you Will you heare of

set before you al other his liege people Gods word if possible in greatest purity Let God be with the workmē I mean the trāslators of the old and new testaments i This sermon was preached in the yeare of our Lord 1605. Nov. 3. Since the Translation is perfected and published the exactest that ever this Land had Let God be with them in their holy labours and let the remembrance of our King for it be like the composition of the perfume that is made by the art of the Apothecarie Hitherto beloved I haue by way of preface exhorted you to the reading and hearing of Gods word and I doubt not of your obedience to it Yet if any of you shal except against the reading of it for the hardnesse of the phrase being of the Eunuches mind Act. 8.31 that you cannot vnderstande what you reade except you haue a guid let it be your comfort that his Maiesty in giving his royal assent to those laudable Canons Constitutions Ecclesiastical a greed vpon in the late k Begun at London Anno Do. 1603. Synod at London hath by the 45. 46. canons provided guides for you such as are soberly and sincerely to divide the worde of truth to the glory of God and the best edification of his people And now it being my lot to be sent vnto you to you I bring an vnestimable pearle the word of the Lord which the Prophet Amos saw vpon Israel In dividing it I promise you in the words of Paul 2. Cor. 12.19 by the help of God to doe all things for your edifying Wherefore beloved giue eare I beseech you with reverent regard and attention to the word of the Lord as it is written Amos 1.1 The words of Amos who was among the heardmen at Tekoa which hee saw vpon Israel in the daies of Vzziah King of Iuda and in the daies of Ieroboam the sonne of Ioash King of Israel two yeares before the earthquake This first verse we may call the title of this booke or the preface vnto it It yeeldeth to our considerations sundry circumstances 1 The Prophets name Amos. 2 His former condition of life He was among the heardmen 3 The place of his vsual abode Tekoa 4 The matter or argument of his Prophecie implied in these words The words which he saw vpon Israel 5 The time of his Prophecie In the daies of Vzziah King of Iuda and in the daies of Ieroboam the sonne of Ioash King of Israel two yeares before the earthquake Amos Epiphanius in his booke of the liues and deathes of the Prophets holdeth this Amos to be Esays father To which opinion a learned and late Divine l Prolog in 12. proph n●n Danaeus seemeth to giue his assent But St Hierome is against it and so are most interpreters So also is Drusius in his sacred observations lib. 4. cap. 21. And worthily For as much as the Hebrew writing of these two names m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the name of ESAYS father and n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this our Prophets name is evidence and proofe sufficient that they were not one but two names and consequently not one but two men Againe Amos the father of Esay is by interpretation fortis o Hieronym Nic. de Lyra. robustus stout and valiant but Amos our prophet is p Hieron ep ad Paulin. Onustus a man burdened and loaden or q Hier. Lyran avulsus one that is separated from others These divers interpretations of these two names the name of Esays father and this our Prophets name is evidence and proofe sufficient that they were not one but two names and consequently not one but two men Besides Amos our Prophet is in the ancient monuments of the Hebrews surnamed r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est balbus a stutterer stammerer or maffler as Drusius noteth vpon my text We find not any such surname giuen to Esays father Therefore our Amos is not Amos the father of Esay From our Prophets name let vs come to his condition of life and vocation expressed by himselfe in these words VVho was among the heardmen There are two sorts of heardmen the one is of such as do vse the feat and trade of graziers or are sheep-masters such as haue vnder them in pay other heardmen and shepheards In this sense Mesa King of Moab 2. King 3.4 is called a heardman or shepheard and is registred to haue rendred to the King of Israel an hundred thousand lambe and an hundred thousand rammes with the wool The other sort of heardmen is of such as are hired to keep● cattel a● s●e to their feeding safetie such we properly cal● ●●ardm●n 〈◊〉 shepheards and such a one was Amos our Prophet witnes himselfe cap. 7.14 I was no Prophet neither was I a Prophets sonne but I was a heardman or shepheard You see now his former condition of life profession and vocation see also the place where he liued At Tekoa this towne ſ Lib de vit Prophet Epiphanius ascribeth to the land of Zabul●n t Apud Mercerum R. David to the inheritance of the sonnes of Aser but St Hierome whom with the rest of the expositors of this booke I choose to follow placeth it in the tribe of Iudae six miles southward from Bethlehem Adrach●m in his description of the holy land saith it is two miles from Bethlehem More or lesse it s not much pertinent to my present occasion For the place it selfe Tekoa is 2. Chron. 12.6 rehearsed among al those strong Cities which Rehoboam built in Iuda Beyond the City Tekoa as St Hieromae observeth there was not any little village no not so much as a cottage onely there was a great wildernesse called 2. Chron. 20.20 the wildernesse of Tekoa a fit place for a shepheards walke Here Amos for a time led a shepheards life At length God separated him to carry his word against Israel Which is the fourth circumstance of this verse the matter or argument of this prophecie implied in these words The words of Amos which he saw vpon Israel The Hebrew manner is to call sermons words as Ierem. 1.1 The words of Ieremie And Eccles 1.1 The words of the preacher And Haggei 1.12 The words of Haggei And Luk. 3.4 The words of Esay By these words we vnderstand sermons the sermons of Ieremy Ecclesiastes Haggei and Esay So here the words of Amos are the sermons of Amos. VVhich he saw this adiectiō sheweth that these words of Amos were committed to him by that kinde of propheticall instinct and motion which is tearmed vision as Aria● Montanus observeth in his common disputes of the propheticall bookes Indeed vision is one of the kindes of prophecie In which regard as Sauls servant beareth witnesse 1 Sam. 9.9 Prophets were in the olde time called seers Well then doth Drusius expound this place The words which Amos saw that is the words which God did disclose or reveale