Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	babylon_n	sin_n	zion_n	53	3	9.6594	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03839	The Ievves deliverance out of Babylon, and the mystery of our redemption plainely demonstrated in ten sermons, vpon the 126. Psalme, viz. 1. Sions saluation. 2. The saints securitie. 3. The free-mans frankincense. 4. The atheists acknowledgement. 5. Gods goodnesse. 6. The godlies gladnesse. 7. The prisoners petition. 8. The commoditie of the crosse. 9. The captiues case. 10. The Christians comfort. Preached in Yorkshire, by Iohn Hvme, Minister of the Word; and now published by authoritie.	Hume, John, minister of religion in Yorkshire.	1628 (1628)	STC 13954; ESTC S114146	137,004	180

mercie which endureth for euer hee turnes from that which hee is not to that which hee is from that which hee hates to that which hee loues for hee retaineth not his wrath for euer because mercie pleaseth h Mic. 7.18 him Hee returnes to man when hee hath compassion vpon him subdues his iniquities and casts all his sinnes into the bottome of the sea and when hee restores him to his former happinesse * Psal 80.14 and estate This is plainely seene in the pittifull father of the penitent prodigall when hee sees him afarre off what doth hee Is his wrath remembred Is his anger kindled Is his sonnes offence called to mind No no there is nothing in the Father but loue and affection mercie and compassion hee runnes and meetes him falls vpon his necke and kisses him receiues him into his fauour restores him into his former nay blesseth him with a more happie estate then hee had before In the precedent part of this Verse is contained the returning of man vnto God by going on his way weeping by his sorrowing and lamenting his sinnes and present miserie for sinne This latter part comprehends the returning of God vnto man in extending his mercie towards man in causing him to returne with ioy forgiuing his sinne and changing his wofull estate into a ioyfull and glad estate These two must concurre together Returne to mee and I will returne to you sayth the Lord. For certaine it is that hee that returnes to the Lord by going on his way weeping the Lord will returne to him in causing him to returne with ioy and bring his sheaues with him See Isaiah 55.7 The words may be taken either topically for the Iewes returning from Babylon home to Ierusalem or typically for our migration out of this World this earthly Babylon vnto our home the heauenly Ierusalem In both there are two things to bee obserued The place from whence wee come and the place whither we goe The place from whence the Iewes returned was De terra inimici from the Land of their i Ier. 31.16 enemie a place of confusion crueltie and oppression a place of wickednesse idolatrie and prophanenesse a place of ambition pride and contention a place without the feare of God A Land of grauen Images where they doted vpon their k Ier. 50.38 Idols a Land where the Saints of God had no content but much discontent where they were trodden vnder foot where they drunke the cup of trembling and the dregs of the Lords l Is 51.22.23 wrath Where their necks were under persecution where they were wearie and had no m Lam. 5. rest The place whither they were to returne was Ierusalem the Towne of peace the Citie of the great God the Sanctuarie of the most n Psal 46.4 High A Citie that was at vnion within it selfe whereunto the Tribes euen the Tribes of the Lord went vp according to the testimonie to Israel to prayse the Name of the Lord and where there were Thrones set for iudgement euen the Thrones of the House of o Psal 112.4 5. Dauid A place which the Lord had chosen for himselfe a place where was the Lords House and a place wherein the Name of the Lord was called vpon The Place from whence wee returne is this World which is to vs as Babylon was to the Iewes Egypt to Israel and Sodom to Lot For here is nothing but confusion oppression and vncleannesse a place of obscuritie ignorance and darknesse a place where wee are sure of hatted and p Iob. 15. and 16. persecution a place where there is nothing but vanitie and vexation of q Eccl. 2.11 mind a place where the best man that euer liued could find no content for if any man could haue found out content in this wretched world then Salomon should haue atchiued it For be built him Houses he planted Vineyards he made him Gardens and Orchards with Trees of all fruit ☞ hee got him Seruants and Maides Men-singers and Women-singers and the delights of the Sonnes of men hee had such possessions of Beeues and Ox●n such store of Siluer and Gold that he was great aboue all that were before him in Ierusalem and whatsoeuer his eyes desired hee with-held it not from them But what is the end of all Behold saith he all is vanitie and vexation of the r Eccles 2.4 to 12. spirit What then if a man had the sumptuous buildings of Lucullus The fruitfull Orchards of Alcynous The innumerable riches of Croesus The delicate dainties of Appitius and the large Dominions of Darius What if a man was the chiefe Monarch vpon earth as was ſ Ezra 1.2 Cyrus and might walke with Nebuchadonosor proudly in his Royall t Dan. 4.26 27. Palace and were Princely apparelled with u Act. 12.21 Herod and were as rich as that couetous x Luk. 12. worldling and fared delicately euery day like the Glutton yea and if he had all the pleasures of this world at command what should hee reape in the end by them The same as the Poets fayne that Prometheus had by Pandoras Boxe plagues to tormenthim What Iason found in Medeas casket wild fire to burne him And what Hercules found in Deianiraes shirt poysonable venome to rot him More plainly what Adam found by eating the forbidden y Gen. 3. apple What Achan got by the Babylonish z Ios 7. garment and what Gehezi did reape by Naamans siluer and two suites of a 2. King 5. rayment For the present he shall haue vanitie and vexation and hereafier if he doe not forgoe them death and destruction Wee must not therefore here in this world take vp our Station but we must returne from Babylon that wee bee not partakers of her sinnes and so receiue of her b Reuel 18.4 plagues The place whither we must returne is to our home to Mount Sion to the Citie of the liuing God the celestiall c Gal. 4.15 Heb. 12.22 Ierusalem whose foundation is garnished with precious stones whose Gates are of Pearle and Streets of pure gold wherein there is no Temple for the Lord God Almightie is the Temple of it where there is no need of the Sunne nor of the Moone to shine in it for the glo●ie of God doth inlighten it and the Lambe is the light d Apoc. 21. of it where wee shall bee in the companie of innumerable Angels of the Congregation of the first borne and with the Spirits of iust and perfect men with God the Iudge of all and with Icsus the Mediator of the new e Heb. 12.23 24. Testament Gloriosa dicta sunt de te Most glorious things are spoken of thee thou Citie of God SELAH O who can expresse f Psal 87.3 nay who can conceiue ordinem ornatum The order and ornament of this celestiall Paradise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil hom in Psa 45. This is the House of Wisedome tightly trimmed and

tenent qui se vitys contaminant fundatos nullo modo esse Qui fieri ●otest vt sundamenta habean ' qui sunt eiect ab Ecclesia in Christo fundata qui deficiunt à fide qui ruunt vento tentationis qui seruiunt Nebuchadon●sori hoc est d●abolo in Babyloniae regno hoc est in Lutheranica congregatiou● hareti●●rum confusione in spirituali captiuita●e In Ez. 37. 2 Papist of no small learning would make this captiuitie to prognosticate as hee calls it the Lutherane heresie His words bee these speaking of the foundation of the Church and wresting the Scriptures to his owne ends It is to bee noted sayth he that they are firmely founded who are armed and fortified with faith who embrace pietie and righteousnesse who are obedient to the holy Catholique Roman Church and who follow Christ the founder of the same Church But on the contrarie they are not grounded vpon the true foundation who worship Babylon who hold the Lutheran falshood and who defile themselues with vice and vncleannesse for how is it possible that they should have any foundation who are cast out of the Church founded in Christ who are apostataes from the Faith who runne headlong with euery wind of temptation who serue Nebuchadenosor that is the deuill in the kingdome of Babel that is in the Lutheranicall congregation in the confusion of heretickes in spirituall captiuitie Thus farre Pintus But if wee compare that easterne Babylon with their Sea of Rome and conferre the pride crueltie and idolatrie of the one with the other any one who is not wilfully blind may easily discerne the liuely resemblance betwixt them Babylon was the first Monarchie Rome the last Babylon most grieuously afflicted the people of God Rome most cruelly doth handle the Church of Christ Babylon subdued and oppressed Israel with wofull captiuitie Rome doth vexe the Church more then with long and slauish captiuitie Babylon ouercame the people of God and hauing set Ierusalem on fire and broken downe the temple carried Israel away captiue so Rome hauing burnt Ierusalem and rased the temple to the ground triumphed ouer Israel Babylon planted fostered and defended idolatrie superstition and all kind of abomination yet at length when shee little thought Gods people beeing on a sudden deliuered shee vtterly perished and so is Rome the mother and nurse of all abominations in which at length shee shall perish all true beleeuers in Christ being safely deliuered Babel signifies confusion and a wofull confusion Rome hath brought into the Church Now then let Pintus and all the rest of them call her as they list The Primitiue Holy Apostolique Catholique Church yet wee see that shee is Babylon that great whore and mother of l Reu. 14. harlotsand abominations of the earth who sits like a Queene and sayth in her heart shee is no widdow shee shall see no sorrow and in one day her plagnes shall come death mourning and famine shee shall vtterly be burnt with fire shee shall become the habitation of deuils and a hold of euery foule spirit and a cage of euery vncleane and hatefull m Reu. 18. bird Then shall Heauen the holy Apostles and Prophets and all the Saints reioyce ouer her when the Lord hath auenged the bloud of his seruants at her hand and all the faithfull shall confesse the Lord hath done great things for vs. Hecre they acknowledge that God hath done these great things for them and they assume and appropriate Gods fauour therein to themselues as wee may see more fully and plainely in the 85. Wee must take speciall notice of Gods benefits bestowed vpon vs. Psalme where they acknowledging Gods free mercie to be the cause of their deliuerance they say Lord thou hast beene fauourable vnto thy land thou hast brought againe the captiuitie of Iacob thou hast forgiuen the iniquitie of thy people and couered all their sinnes Selah thou hast withdraw●e all thine anger and turned backe from the fiercenesse of thy n Psal 85. 1 2 3. displeasure Where they make not onely a generall acknowledgement but a particular confession of Gods free mercie and kindnesse shewed vnto them And so from this example we learne that it is the dutie of euery one of vs to take notice of Gods singular goodnesse and to acknowledge his particular bountie to wards vs. The Church in the Canticles takes speciall notice and makes a particular relation of Christs prouident care loue and dearenesse ouer her Where shee confesseth that vnder his shadow shee tooke delight and his fruit was sweet vnto her mouth his left hand was vnder her head and his right hand did embrace o Cant. 2.3 6. her So deare and carefull hee was of her both in prou●ding all things for her and in protecting of her The princely Prophet throughout all his Psalterie makes not onely a generall confession of Gods blessings but taking a speciall view of them makes a particular relation so farre foorth as he is able of them in the 16. Psalme he sayth that the lot is fallen to him in pleasant places and that he hath a goodly heritage In the 23. That the Lord prepared his table anointed his head and made his cup to o●erflow In other Psalmes he confesseth that God vpheld him when he was readie to haue fallen In the 30. that hee had turned his mourning into ioy that hee had loosed his sack-cloth and girded him with gladnesse Thus hee confesseth Gods speciall fauour vnto him in changing his pouertie into pleutie his danger into safetie and his sorrow into gladnes of heart And is this all No these were indeed great things but yet the Lord had done greater for him And therefore sayth hee Come all yee that feare God and hearken and I will tell●you what hee hath done for my p Psa 66.16 soule Hee hath forgiuen her iniquities healed her infirmities redeemed her from the graue and crowned her with mercie and q Psal 103. compasion The like wee should all doe but alasse such is our forgetfulnesse that we neuer enter into any serious consideration with our selues what great things God hath done for vs and so neuer acknowledge any benefits receiued of him And this forgetfulnesse is either because wee vnderstand not what God hath done for vs like the old Israelites who remembred not the multitude of his mercies because they vnderstood not his wonders in r Psa 106.7 Egypt Or because wee misunderstand them and thinke all that he hath done for vs is nothing like prophane Esau who esteemed his birth-right of no f Gen. 25 3● worth And so from these two it proceeds that although God hath shewed his loue vnto vs euen in all things our hearts haue desired yet will wee say impudently Wherein hast thou loued t Mal. 1.2 vs Because wee cannot discerne Gods loue manifested therein vnto vs or else like carnall beasts wee still cry out Who will shew vs any u Psal 4.6