Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	age_n	day_n	zion_n	19	3	8.5892	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68508	A commentary or exposition vpon the first chapter of the prophecie of Amos Deliuered in xxi. sermons in the parish church of Meysey-Hampton in the diocesse of Glocester. By Sebastian Benefield ...	Benefield, Sebastian, 1559-1630.	1629 (1629)	STC 1862; ESTC S101608	705,998	982

otherwise called Esau and was sonne of Izhac who was h Gen 21 3. sonne of Abraham And i Gen. 19. ●7 Moab from whom the nation of the Moabites tooke their name was sonne vnto Lot and Lot was Abrahams brothers sonne the sonne of k Gen. 11.27 Haran There was then betweene the Moabites and Edomites neerenesse of bloud and full kindred Now we see what is the particular sinne of the Moabite●● for which this prophecy is directed against them Their sinne is Cruelty and a speciall kinde of Cruelty euen their denying of rest to the bones of the dead and the more odious and intolerable is their Cruelty because it is against their owne kindred The lesson which we are to take from hence is this All kinde of cruelty committed against a man highly displeaseth God but that specially which violateth and extinguisheth the rites of consanguinity and naturall affection In my l pag. 74. seauenth Lecture vpon the first chapter of this prophecy I commended vnto you this doctrine God is neuer well pleased with too much cruelty In my m pag. 230. 19. Lecture I recommended it vnto you varying my proposition thus Cruelty is a sinne hatefull vnto God Now it comes vnto you in another forme though the matter be the same All kinde of cruelty c. My proposition hath two parts The first All kind of cruelty committed against a man highly displeaseth God The second There is a kinde of cruelty that violateth and extinguisheth the rightes of consanguinity and naturall affection and that specially displeaseth God First to the first All kinde of cruelty committed against a man highly displeaseth God No maruaile For all kinde of cruelty is sin and euery sin must taste of Gods high displeasure All kinde of cruelty is sin For it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a want of conformity to the Law of God a transgression of the law a breach of the law Will you know against which commandement it is It is against the sixt commandement The commandement is Thou shalt doe no murther or Thou shalt not kill Where to kill or to doe murther by a Synechdoche signifieth any kinde of endamaging the person of our neighbours We may not so much as hurt or hinder them We are forbidden to sin against our neighbour either in heart or in word or in countenance or in deed And in this last branch is cruelty forbidden vs. So is the first part of my proposition confirmed All kinde of crueltie committed against a man highly displeaseth God The reason is because it is a sin against the sixth commandement The vse of this doctrine is to reprooue such as delight in crueltie Man of all liuing creatures ought to be the most courteous His name in Latin is homo and that n Boskier Orat. Terrae sancta Philip. 4. loc 1. pag. 87. one deriueth from the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word that signifieth vnanimitie and concord And from the Latin homo is deriued Humanitas a word that signifieth courtesie or gentlenes So that the very name of man Homo sheweth that * Hominem natura ad pacem composuit man is euen framed by nature of vnanimitie concord courtesie gentlenes and peace Other * Animantia cae●era ad ●●llum creatures are by nature euen armed for warre Some haue their hornes as Vnicornes Harts and Bulls some their teeth as Boares and Dogs some their nayles as Griffins and Lyons some their poyson either in their tongues as Serpents or in their tayles as Scorpions or in their breath as Dragons or in their eyes as the Basiliske Some haue their hard skinnes for their coates or couerings as on land the Armadillo in the sea the Tortoyse the Crab and all shell fish All these and other beasts are armed by nature partly to defend themselues partly to offend others Onely Man he is borne in ermis tenellus edentulus he comes into the world naked tender toothles and hath not wherewith either to offend another or to defend himselfe to teach vs that man should spend the dayes of his pilgrimage here in vnanimitie concord courtesie gentlenes and peace The more are they to be reproued who liuing among men haue as it were put off the nature of Man by their delight in cruell dealing Such is the racking Landlord who takes aduantage against his poore tenant for euery trifle Such is the greedie Vsurer who eares vp his brothers substance with interest Such is the stony-hearted Physitian or Chirurgion that prolongeth his patients disease or sore to wring the more money from him Such is the troublesome man who vniustly vexeth his neighbour in the law to his vndoing Such are a l they who are any way iniurious to them with whom they liue I trust there is none that heares me this day fit to be reprooued for any cruell deed against the dead as the Moabites here are for their burning the bones of the King of Edom into lime And that you neuer may deserue with them to be reprooued let it please you to heare a while how this kind of crueltie hath in former ages beene accounted of It is o Virgil. Aeneid 1. written to the disprayse of Achilles that he dragged the dead bodie of Hector thrise about the wals of Troy It is p Liv. Dec. 1. l. 1. written to the dispraise of Tullia proud Tarquins wife that she droue her waggon ouer the dead bodie of her Father Seru●●s Tullius the sixt King of Rome It is q Plutarch in Cicerone in Antonio written to the dispraise of Antonie the Triumvir one of the three who bore the sway at the beginning of the Romane Empire that he caused the right hand and the head of dead Cicero that great Orator to be cut off and brought before him that beholding them he might solace and sport himselfe And was it not a note of too much cruelty in Antonies wife whether it were r Hieronym Apol aduersus R●ffinum Fuluia or that proud Egyptian Queene Cleopatra that she thrust her needle through the tongue of that dead Orator Thus haue prophane Authors Virgil Livie Plutarch and others conducted onely by natures light noted and censured crueltie against the dead And shall not the light of Gods holy word conduct vs Christians to alike measure of vnderstanding euen to detest all cruelty against the dead To this purpose the holy Euangelists S. Mathew and S. Marke St Mathew chap. the 14. and St Marke chap. the 6. haue recorded it for a memoriall to all ensuing ages that to the solemnizing of Herods birth day the head of Iohn Baptist was brought in a platter to Herodias Cruell Herodias could not the vntimely and vniust death of that holy man satisfie thy greedie and bloud thirstie heart but that thou must haue his head brought before thee in a platter and that at such a time so solemne a time the birth day of thy Lord thy King thy supposed husband Herod

euident proofe for this your publike meeting There is Matth. 18.20 a speciall promise of a blessing to light vpon you as oft as you shall come to this place and thereof the author of all truth assureth you Where two or three are gathered together in my name there am I in the midst of them O weigh and consider this If you loue and would haue the societie fellowship and company of your sweet Sauiour Iesus Christ you must frequent this place hither must you come Know this you cannot be right worshippers of God in priuate if you refuse or neglect to frequent this publike assembly the Sion the Ierusalem from whence God is pleased to speake vnto you Much then very much to blame you whosoeuer doe for none or for small occasions absent your selues from this pl●ce this house of God at appointed times where and when your publike prayers should be as it were a publike renouncing of all sects and society with idolatry and prophanesse an acknowledgement and confession of the true God and a publike sanctification of Gods holy Name to the glory of God The time was and I dare auouch it Act. 21.5 when all the congregation of Tyre with their wiues and children bringing S. Paul out of the towne to the sea shore kneeled downe with him and prayed Shall we in these dayes finde this zeale among Christians I much doubt it and am perswaded men will be ashamed in imitation of those Tyrians to kneele downe in an open place to pray vnto God publikely I will not rub this sore I know somewhat and you know more than I how backward many of you haue been from doing God due seruice in this place Shall I say you haue dishonoured him some by irreuerence some by much absence some by wilfull refusall to bee made partakers of the blessed Communion of the body and bloud of our Lord and Sauiour Iesus Christ I thinke should any one of you inuite your neighbour to sup with you but once and he refuse it you would take some displeasure at him and shall God Almighty the mighty creator of Heauen of Earth and of all you that heare me this day inuite you many times to come and sup at the table of his blessed Son and you refuse it Beleeue it he cannot take it well It is no indifferent or arbitrary thing to come or not to come to the Lords table Come you must of duty though of duty you are first to examine your selues Whosoeuer therefore wilfully refuseth to come he sinneth very grieuously as a learned b Butanus I●c 48. Diuine well noteth 1 Because he contemneth not any humane but a diuine edict the expresse commandement of the Lord of life Doe this in remembrance of me 2 Because he little esteemeth the remembrance of Christ his death by which we are redeemed 3 Because he neglecteth the communion of the body and bloud of Christ 4 Because he sheweth himselfe to be none of the number of Christs disciples I beseech you dearely beloued lay vp these things in your hearts let this day be the beginning of your reformation resolue from henceforth to performe your due obedience to God in this place to powre forth your prayers before him to heare his holy word and to frequent the Lords table where by faith in his death and passion you may receiue many a gracious blessing forgiuenesse of your sins your reconciliation with God the death of iniquity in you and the assured pledge of eternall life I haue now by occasion of Sion and Ierusalem the place from whence God will speake vnto you exhorted euery one of you in particular to come to the Church I pray you note this to be but a part of your duty It is not enough for you to come your selues to the Church you must sollicite and exhort others to come likewise Fathers must bring their children Masters must bring their Seruants For old and young should come My warrant for what I say I take out of Ioel 2.15 16. Call a solemne assembly gather the people sanctifie the congregation gather the elders assemble the children and those that sucke the breasts Marke I beseech you Children and such as sucke the breasts must be assembled You must haue the spirit of resolution to say with Ioshua chap. 24.15 I and my house will serue the Lord. Your duty is yet further extended beyond your children and seruants to your neighbours and also strangers if they come in your way This we may learn out of the prophecies of Esay Micah and Zachary First Esay 2.3 The faithfull shall say Come and let vs goe vp to the mountaine of the Lord to the house of the God of Iacob and he will teach vs his wayes and wee will walke in his paths for the law shall goe forth of Sion and the word of the Lord from Ierusalem Againe Micah 4.2 You shall finde the very same exhortation made by the faithfull and in the same words Come and let vs goe vp to the mountaine of th● L●rd to the house of the God of Iacob c. The Prophet Zacha●y chap. 8.21 for summe and substance speaketh the same thing They that dwell in one towne shall goe vnto another saying vp let vs goe and pray before the Lord and seeke th● Lord of hosts I will goe also Thus farre of the place from whence the Lord speaketh expressed by two names Sion and Ierusalem THE Fifth Lecture AMOS 1.2 And he said the Lord shall roare from Sion and vtter his voice from Ierusalem and the dwelling places of the shepherds shall perish and the top of Carmel shall wither OF the speaker and place from whence he speaketh I haue heretofore spoken Now proceed wee to the sequels of the speech which shall for this time be the ground of my discourse The dwelling places of the shepherds shall perish So doe the words sound for their substance Yet after the letter in the originall and Hebrew copy we are to read otherwise the fruitfull or pleasant places of the shepherds haue mourned Let vs briefly take a view of the words as they lie in order The dwelling places So is the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 englished not vnfitly For though properly it signifieth fruitfull and pleasant fields and pastures yet because shepherds did vse in the wildernesse neare vnto such fields and pastures to erect themselues little cottages and cabins that they might be at hand to defend their harmlesse sheep from sauage and rauenous beasts it may here well be englished the dwelling places The dwelling places of the shepherds In my first lecture vpon this prophecy I told you there were two sorts of shepherds In the first ranke I placed sheepmasters in the second their seruants Among the first sort of shepherds was Mesa King of Moab who 2 King 3.4 is called a shepherd and there registred to haue rendred to the King of Israel an hundred thousand lambes and an hundred thousand rammes with the wooll The