Selected quad for the lemma: england_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
england_n	brethren_n	lord_n	zion_n	14	3	8.4642	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A89517	A brief commentarie or exposition upon the prophecy of Obadiah, together with usefull notes / delivered in sundry sermons preacht in the church of St. James Garlick-Hith London. By Edward Marbury, the then pastor of the said church.	Marbury, Edward, 1581-ca. 1655.	1650 (1650)	Wing M566; Thomason E587_11; ESTC R206281	147,938	211

full from the communion of the Church of England pretending the great corruptions that be some in the doctrine but most in the Discipline thereof Is Sion the Mountaine of the Lord still although both sinne and vengeance have left it desolate Did Christ call the Temple his fathers house when the ungodly prophaners of it had made it a den of theeves I dare not say now though that Mountaine of the Lord and the place whre Gods honour did sometimes dwell and wherein God tooke delight hath almost endured sixteen hundred yeeres desolation and is now the cage of uncleane birds inhabited by Turks and Saracens and for the profit of both by Popish Idolators which make prize of Pilgrims resorting to visite the places sometimes hallowed by the presence of Christ and his Mother and his holy servants I dare not say that God hath lost his interest therein or resigned all his right thereto Nullum tempus occurrit regi I remember the Prophecy of Zacharie But it shall be one day Zac. 4.7 8 which shall be knowne to the Lord nor day nor night but it shall come to passe that at evening time it shall be light And it shall be in that day that living waters shall go out from Ierusalem A Prophecy not yet fulfilled for though Interpreters doe commonly attribute this to the coming of Christ in the flesh and the light of the Gospel beginning at Ierusalem and shining over all the world the words of the Text do directly confute that exposition for this prophecy is determined to the evening time that is to the latter end of the world and Christ came in the fulnesse of time And at the coming of Christ in the flesh it was not as here is said Nor day nor night for then Lux magna orta est the sunne of righteousnesse arose in our hemisphere the very night was lighted to the shepherds with an extraordinary clarity And such a light shone in Ierusalem as not only lighted them but it was a light to lighten the Gentiles it shone to the East upon the Magi there and all the ends of the world soon saw the salvation of their God Therefore I conclude that this prophecy is to be fulfilled towards the end of the world when God shall call againe his people from far and his dispersed from the ends of the earth When the fulnesse of the Gentiles is come in then shall God call again his people and remember the oath that he sware unto Abraham and the sure mercies of David Then shall he set his name again in Ierusalem and displant the intruders upon his possession and settle his habitation once again upon the Holy mountain at the end of the world Yet I do not affirm that there shall be again a Common-wealth of the Jewes or a distinction of Tribes as heretofore that wall of partition is taken down and the bond of Christian Religion shall be the bond of peace and God hath said it Tros Tyrius ve mihi nullo discrimine agetur Both Jew and Gentile all shall be alike But God hath layed such claime to this mountain and professed so much love to it that I dare not beleeve that he can forget it for ever but that when the time the appointed time shall come he will have mercy upon Sion and will pitty the ruines and dust thereof●●● But when here Sion is called Mons sanctus meus my Holy mountain here is a quaere how any place can be called Holy and what kind of holinesse it is which is ascribed to any place Surely if it be Sanctus quia meus what place is it where God is not he is in the valley of the shadow of death he is present over men in the nethermost hell But God is said to sanctifie some places here on earth because he is present there 1. Secundum specialem curam in respect of his speciall care and protection 2. Secundum specialem cultum in respect of his speciall Worship Ierusalem was the place which God took into his speciall protection and where he placed his speciall worship for the Lord God was well known in Sion at Salem was his Tabernacle and his dwelling in Sion 1. And for the speciall care that he had of that place He loved the gates of Sion more c. And though the earth was the Lords and all that therein is yet of Sion he said here do I dwell I have a delight herein And this Spiritualis cura Spiritual care so sanctified that place that when Israel had polluted the worship of God and Heathen came in upon Gods inheritance and defiled his Sanctuary yet ceased not that place to be Holy not by any inherent holinesse as the Roman Church suggesteth but only secundum specialem curam because it was not yet out of Gods speciall protection and only thus it is holy at this day 2. Propter specialem cultum for his speciall worship when any place is dedicate to Gods worship and separate from common use it is an holy place and God vouchsafeth there specialem praesentiam a special presence For I am not of Mr. Calvins mind who saith Templa non sunt propria Dei habitacula unde aurem propius admoveat For God hath a speciall interest in those places which are separate to his special worship and the very place is fearful to them that have any sense of Religion and as Damascen saith plus participat gratiae operationis Dei they partake more of the powerfull operation of God For why is Heaven the Throne of God more then the earth but because God doth there more expresse his glory then he doth here And for the interest that God hath in those consecrated places consider Gods challenge in my Text Sion though in the Land of the Chaldeans is the Mount of God Churches and Lands once given to God do remain his for ever for unlesse God shall manifestly reveale his resignation to man what man on earth hath any assignment from him of his right Beloved we have power to give to God of his own but we have no power on earth for revocation when it is once Sacred and God hath enclosed it no man can lay it common But the fat of the Church hath fed so many of all degrees in this Land to that grouth and strength that this Doctrine is a Paradox and we are but laught at when we plead the right of God to things sacred For if Sacriledge be a sinne what rank of men in this or our neighbour kingdome doth not live in sin and by sin The Mount of Sion is challenged here to be the holy Mountain of God in whose hand soever the possession thereof be and all that invade the right of God in things sacred shall heare him complain Prov. 20.25 Ye have robbed me and though they make it strange and aske wherin have we robbed thee Solomon will tell them It is a snare for a man to devoure that which is Sanctified

when they shall see their ruine 3. Exhortation 1. This doth admonish us to trust in the Lord for he never faileth them that put their trust in him trust is best exprest in a storme when the waves rage horribly when the sorrows of death compasse and the floods goe over our soule In faire weather when health and youth and plenty and power and pleasure make a calme in our life and we have the desire of our hearts it is no tryall of us to say surely God is good to Israel But in the furnace seven times heated in the den of Lions in the belly of the Whale in the vally of the shadow of death they that then trust in the Lord they declare their faith more then victorious In sicknesse and smart and paines of the body in want and misery those that then say to God Thou art my Rock and my Fortresse my strong hold and the God of my Salvation though thou kill me I will trust in thee These are more then conquerors by faith for they do not only conquer feare and all the temptations to despaire but they do advance instead thereof joy in the Holy Ghost rejoycing in tribulations and giving thanks to God for all their sorrows 2. This teacheth us patience for tribulation bri●geth forth patience and patience must have a perfect worke to hold out to the end by our patience we possesse our soules for the impatient man is not his own man impatience is like drunkennesse it so staggereth our reason and drowneth our understanding in the deluge of passion and perturbation that our tongue speaketh our heart thinketh our hand worketh things that in the next casme we have cause to repent 3. Affliction is Cos orationis the whetstone of prayer it turneth us all into ●rayer as I have taught and maketh us call upon him who is Deus liberator God our deliverer 4 Affliction is Cos obedientia the whetstone of obedience so now I keep thy Commandements saith David Quia bonum est me affligi because it is good for me to have been afflicted I have gotten that good by it 5. It teacheth us commiseration of the sorrows of our brethren and filleth us with comforts wherewith we comfort them according as we have received comfort our selves in our sorrows So when we visite one another in sicknesse if we have had either some other or some like paines our selves we tell them how we found ease so the Apostle saith Blessed be God even the Father of our Lord Jesus Christ the Father of mercy and God of comfort 2 Cor. 1.2 who comforteth us in all tribulations that we may be able to comfort them which are in any trouble by the comfort wherewith we our selves are comforted of God For as the sufferings of Christ abound in us so our consolation also aboundeth by Christ 4. Rebuke This doctrine chideth those that can receive good at the hands of God and not evill who upon every affliction fall out with God and murmure at his visitations and doubt of his favour as if temporall ease and prosperity were the measure of his love There is a root of bitternesse in us and the best of Gods Saints have declared themselves to be but men in this tryall afflictions are too strong for us we cannot well endure paine we cry to our Chirurgeon Tolle quia urit take it away it paineth me the plaister paineth us he telleth us Non tollam quia sanat I will not because I would cure you we see that this paine is soon over God continueth but a while in his anger this is the only Purgatory of the Elect and this sire is but for our drosse and this medicine is but for our disease 2. He calleth Jerusalem though thus wasted and overthrown My Holy Mountaine David saith He loved the Gates of Sion more then ill the habitations of Jacob. God sayed of it Here will I dwell for I have a delight therein The former doctrine declareth that God did not meane to cast off his people for ever and the next words ver 17. promise restauration Two things had met on this Mountain to corrupt it and unsanctifie it 1. The grievous and crying sinnes of the people of God provoking wrath 2. The barbarous cruelty of the enemies of the Church executing wrath These made no difference betweene holy and unholy but first robbed and pillaged the Sanctuary and carryed away the treasures and utensils the ornaments of the Temple and all that might yeeld them any profit and then put fire to that admirable pile of the curiousest structure for art and cost that ever the bright eye of heaven look't upon I cannot but stay your thoughts upon the way to consider with me what desolations sin may make upon the earth Here is blood spilt in Ierusalem the holy City no respect of the gray haires no compassion of the fairest Virgins no tendernesse either to new-borne or unborne children Here is deportation of others in numerous multitudes into Captivity to become Vassals to thy proud Conqueror the Assyrian Monarch Here is the City of God demolisht the very ring and jewel of the jewel of the world the Psalmist calleth it The joy of the whole earth here is the Temple the rich Diamond of that ring the place wherein God was served offerings were burnt therin to his name that now made an Holocust and Burnt-offering it selfe and sending forth lambentes sydera flammas flames ascerding to the stars The specious spacious Courts of that house Gods owne enclosure and all the holy mountain the glebe-land of the Church layd common The land emptied of her native inhabitants save some few reserved to be the drudges of the Caldeans to plough their grounds and to dresse their vines Beloved a greater example of the provocation of sin or the execution of justice no time not all the Bookes of time have ever shewed And what shall we say hath sinne lost the sting that it had wont to carry or hath God lost his seeling that we should equall that City in sins and not expect equall vengeance Every man shunnes it to be a Prophet of ill news and men had rather exhort then correct If we come with the rod which Paul threatned we may chance bansel it our selves Sinners be too bold to be under the check of Gods Ministers but there is one a loft that sayeth But I will reprove thee and set in order before thee the things that thou hast done The comfort yet is that this Mountaine of Sion though thus punished is called Gods mountaine still God vouchsafeth to owne it and call it his the enemies thereof have gotten the possession of it yet God will not lose the right of his inheritance there for he meaneth to build up againe what the enemy hath destroyed and returne againe those whom the enemy hath carried away captives as the next Section declares fully Let the brethren of Schisme and Separation lay this to heart who