Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	persecute_v	zeal_n	zealous_a	54	3	10.5680	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04076	Lawes and orders of vvarre established for the good conduct of the seruice of Ireland.	England and Wales. Army.; Falkland, Henry Cary, Viscount, d. 1633.	1625 (1625)	STC 14131.5; ESTC S3834	114,882	2

no warning either from the sonne of God or by the calamities of their brethren Now if any amongst us be as great hypocrites as they were they bee as grievous sinners as guilty of Christs bloudy death and liable to as grievous punishments either in this life or in the life to come as they were A Pharisaicall hypocrite none can be unlesse his soule bee so wedded to some branches as hee conceives them of holy doctrine or zeale to Gods word that he would rather suffer his soule and body to be dissolved then be divorced from his opinions That will not be ready as opportunity serves to persecute all such even unto death as will not comply with him or maintaine his faction And this kind of hypocrisie alwaies presupposeth some other sinnes which breed it alwaies include some other sins or errors which feed and strengthen it That error which breeds hypocrisie is a zealous desire to be extreamly contrary in all or most points unto them whom they undoubtedly know to contradict the truth as well in some opinions as practises Satan may instill other erroneous opinions into his scholars and yet must be inforced to play the sophister before hee can draw them to admit of his intended conclusions that is lewd or wicked practises but if he can once insinuate immature perswasions or strong presumptions of their irreversible estate in Gods favour hee needs no help of Sophistry to inferre his intended conclusions This antecedent being swallowed hee can inforce the conclusion by good Logicke by rules of reason more cleere then any Syllogisme can make it then any philosophicall or mathematicall demonstration For it is an unquestionable rule of reason presupposed to all rules of Syllogisme● or argumentations that an universall negative may bee simply converted as if no man can be a stone then no stone can be a man the rule is as firme in divinity that if no hypocrite no envious or uncharitable man can enter into the Kingdome of heaven then no man that must enter into the Kingdome of heaven that is irreversibly ordained to eternall life can bee an hypocrite can be an envious or uncharitable man Whence againe it will cleerely follow that if the former opinions concerning mens personall or nationall irreversible estate in Gods favour have possessed mens soules and braines before its due time albeit they doe the selfe same things that rebels doe that hypocrites that envious or uncharitable men doe yet so long as this opinion stands unshaken they can never suspect themselves to be rebellious to be hypocrites or uncharitable That which indeed and in the language of the holy ghost is rebellion will bee favourably interpreted to be the liberty of concience in defence of Gods lawes envy hatred and uncharitablenesse towards men will goe current for zeale towards God and true religion To illustrate or confirme these observations touching the originall Symptomes of pharisaicall hypocrisie by the example practice of these Iewes according to the order in which they have been now proposed The first originall was in the overprising of the rigid reformation of their forefathers prophanesse Their father 's worshipped stocks and stones the images or statues of heathen Gods these latter sought to bee so extreamly contrary to the heathen or to the practises of 〈◊〉 forefathers in this particular that they would 〈…〉 any civill use of pictures and their unrelenting zeale to maintaine this rigid reformation was the originall of that rebellion wherein they perished after they had continued it seventy yeares more or lesse For Herod the great having erected a golden eagle upon the wals of the Temple not with purpose to have it adored but in testimony of his gratitude and alleageance to the Roman Emperour some of their Rabbins or great masters did teach their schollars to deface it though they dyed for it and death in this holy quarrell was accounted Martyrdome Afterwards they were pressed to admit a statue of the Roman emperour in their Temple but not urged as I take it to adore it And this did blow the coales of former dissention and was the originall of that finall rebellion under Nero. Now if they had not apprehended this rebellion as an holy warre or had not affected to become Martyrs in defence of true religion they might easily have deprecated this eye-sore or grievance at the Roman deputies hands as the wiser sort of them sometimes had done But howsoever these latter Iewes almost from the time of their returne from Babilon did increase the measure of their forefathers grosser sinnes by too nice and rigid reformation of them and added pharisaicall hypocrisie unto them as a new disease of the soule scarce heard of before yet this hypocrisy though epidemicall to this Nation had not the strength to bring forth that monster of uncharitablenesse which did portend the ruine of this mighty people untill they were invaded by the Romans For from the time that this Nation was brought into subjection by Pompey the great their Church-governours did allow and appoint dayly sacrifices to be offered for the peace and tranquillity of the Roman empire and security of the emperours But a little before the fulfilling of this prophecy in my text there arose a sect which did condemne this custome after an hundred yeares continuance as unlawfull as contrary to the Law of God as a pollution of the Temple And it is a point observable by such as read the history of Iosephus that of all the iregularities or prodigious villanies committed in the Temple during the time of the siege as the tumultuous deposition of their high Priests and murther of them and others of better place the faction surnamed by themselves the Zealous were the chiefe Authors and a betters The fruit of this their blind and misguided zeale was to misinterpret the murther of their brethren which would not comply with them in their furious projects to bee the best service the only sacrifice then left to offer unto God for the daily sacrifice of beasts did cease for want of provision they having plenty or sufficiency of nothing but of famine Now to parallel the sinnes of our Nation of this present generation specially with the sinnes of the latter Iewes As for sinnes against the second table no man of unpartiall understanding or experience can deny that wee farre exceed them unlesse it bee for murther only disobedience to parents to magistrates adultery fornication theft false witnesse-bearing and coveting their neighbours goods are farre more rife amongst us then they were or could be amongst them at least in the practice The keene edge of some few give us occasion to conjecture what the bloudy issue of misguided zeale would be could it once get as strong a back as it had in these Iewes when there was no King in Israel or in that Anarchy wherein every one did that which was pleasing in his owne eyes Againe no man not surprized with a Iewish slumber but may cleerly see how

what shall bee the signes when these things shall bee fulfilled Marke 13. v. 34. All of his Disciples at least all of them which moved this question did agree in this prenotion that all these things should bee fulfilled at his comming and that at his comming to judgement the world should have an end Hence S. Mat. 24. 3. relates the question thus Tell us when shall these things bee and what shall bee the signe of thy comming and of the end of the world But this question though not so intended by them was fallacia ad plures interrogationes a question consisting of two parts one so different from the other that one and the same answer could not befit both and therefore hee makes answer distinguendo or respectively to both parts Concerning the signes of his first comming to declare himselfe to be the judge of the world or the signes precedent to the destruction of the Temple he gives them a plaine peremptory answer Mat. 24. from v. 4. to the 36. And so againe Mark 13. from v. the 5. to v. 32. And in this Chapter from v. 10. to v. 32. But concerning the other part of the question when the world should end or the signes that should preceede that he conceales or rather exhorts them not to enquire after it But of that day and houre that is the day of finall judgement or the end of the world knoweth no man no not the Angels of heaven but my father only Mat. 24. 36. And Mark 13. 32. But of that day and houre knoweth no man no not the Angels which are in heaven neither the Son but the Father That this answere concernes only the second part of the former question to wit the time wherein the world shall end is hence evident for that the Angels yea and such as understood the Prophets at least our Saviour Christ as man did know the time appointed for the destruction of the Temple and the desolation of the holy Citie and land for thus much was punctually and litterally foretold by Daniel Chap. 9. 24. Seaventy weekes are determined upon thy people and upon thy holy city to finish the transgression and to make an end of sinnes and to make reconciliation for iniquity and to bring in everlasting righteousnesse c. No question but Daniel himselfe and the Angel which instructed him did know the precise point of time when these seaventy weekes did commence although Chronologers at this day varie a little upon this point he that knew the time when they begun might easily collect at what time they were to end For these seaventy weekes or seaventy seavens of yeares make vp the iust summe of foure hundred and ninetie yeares and so long did Ierusalem continue after it was restored againe by Cyrus and his successors in the Persian Empire And albeit our Saviours Desciples did not at that time perhaps clearely vnderstand the Prophecie of Daniel yet they might cleerly forsee the time of Ierusalem's destruction by the signes which our Saviour gives them in this Chap. and in the 24. of S. Matthew The signes were specially three first earthquaks and strange commotion of warres in severall nations as specially betweene the Iewes and other Nations subject to the Roman empire Secondly the generall hatred wherewith all Nations did persecute Christ's Disciples which were then no Nation but the fewest of any sect or profession For unto the time betweene our Saviours death and the death of the Emperour Nero that saying of our Saviour yee shall bee hated of all men for my name's sake hath speciall reference And it was most remarkably fulfilled whilst the Iewish Nation did flourish or was in strength For that Nation did beare more deadly hatred to such as professed themselves to bee Christs Disciples then they did unto the Heathen And the Heathens againe specially the Romans did hate and persecute the Christians as the worst sort amongst the Iewes of whom they tooke Christ's little flocke to be a stemme or branch because the governours of it Christs Apostles were Iewes by progeny So that the Lawes which were ennacted in Rome against the Iewes were most severely executed upon the Christians besides many lawlesse and barbarous cruelties which were practised upon many of them in the time of Nero without any check or impeachment This was a second signe precedent to the desolation of Ierusalem The third was the abomination of desolation foretold by Daniel and expounded by our Saviour Mat. 24. 15. For the overspreading of abominations saith Daniel Chap. 9. v. 27. Hee shall make it desolate even unto the consummation and that determined shall be powred upon the desolate It is termed by our Saviour the abomination of desolation because it was an abomination which did portend the utter desolation of the city and of the Temple wherein this abomination was practised by the seditious or that faction which was called the zealous And this abomination became most remarkable from that time that the seditious begun first to depose the high Priests and afterwards to murher them in the Temple For then they turned the house of God not into a denne of theeves but into a den of murtherers even a slaughter house The fulfilling of this part of our Saviours prophecy you may read at your leasure in Iosephus in his sixth booke of the Iewish warre Chap. 1. O miserable city saith he what didst thou suffer at the Romans hands to bee compared unto this although they entred with fire to purge thee from thy iniquity For now thou wast no longer the house of God neither could'st thou endure being made a Sepulcher of thine inhabitants and having by thy civill warres made the Temple a grave of dead bodyes It was the abomination which this desperate and gracelessely Iewish people did commit in the holy place that is in the Temple and in the courts of it which brought that miserable desolation upon the Temple upon the city Nation The Romans were but executioners of Gods wrath vengeance against them And those interpreters of the Gospell who by the abomination of desolation understand the Roman forces though many theybe yet the more they be or shall be the more they multiply a strange errour or grosse incogitancy But after the practice of such abominations as Iosephus relates in the holy place the doome pronounced by our Saviour against the Temple against the city and Nation became so inevitable and was to bee executed with so much speed as every one that in those times feared God might see the just occasion and necessity of our Saviours admonition Mat. 24. 16. c. Then let them which are in Iudea flee unto the mountaines let him which is on the house top not come downe to take any thing out of his house neither let him which is in the field returne backe to fetch his clothes c. Then shall be great tribulation such as was not from the beginning of the world to this time nor ever shall