Selected quad for the lemma: city_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
city_n	affect_v	jerusalem_n	zion_n	26	3	8.7342	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86270	Repentance and conversion, the fabrick of salvation: or The saints joy in heaven, for the sinners sorrow upon Earth. Being the last sermons preached by that reverend and learned John Hewyt, D.D. Late minister of St. Gregories by St. Pauls. With other of his sermons preached there. Dedicated to all his pious auditors, especially those of the said parish. Also an advertisement concerning some sermons lately printed, and presented to be the doctors, but are disavowed by Geo. Wild. Jo. Barwick.	Hewit, John, 1614-1658.; Wilde, George, 1610-1665.; Barwick, John, 1612-1664.	1658 (1658)	Wing H1637; Thomason E1776_1; ESTC R209722	86,537	249

him in his Church Zion does desire our help and we help her in our prayers Heaven and your piety divert the curse and so it shall from the blessed off-spring of faithful Abraham whom me thinks I may conclude blessed in misery at home and in captivity at Jerusalem in Babylon sith by those waters remembring dearest Zion And let not us be less affected to ours then they were to theirs our freedom is as straight as was their captivity our once purer waters of the Sanctuary are as pudled as were they the waters of Babylon whilest our Jerusalem once at unity in it self is now as the City of Babylon a land of confusion And if any thing be wanting to make up the parallel of the history yet let that of the duty be found compleat By the waters of Babylon sit we down and weep when we remember thee O Zion Which words admit of a double sense 1. Historical and literal 2. Allegorical and moral If we consider them in the history and letter then the whole Psalm is a Prophecy of that destruction of Jerusalem which was acted by Nebuchadnezzar King of Babylon and lamented by the Prophet Jeremy Which sense Hugo Cardinalis seems to observe nor doth St. Hillary deny it made more probable from the title of the Psalm which runs thus A Psalm of David for Jerusalem And though the inscription he suspects of forgery from the tradition of the Ancient Hebrews yet not the application of it to their foreseen captivity in Babylon so Junius Well then the parts are these The place of their captivity Babylon The place of their sitting by the waters of Babylon Their posture in that place we sate down Their affection in that posture and wept The motive of that their affection when we remembred thee O Zion Each word bears a full sense of sorrow but of each of them in their order and First the place of their captivity Babylon Babylon was a City situate in the field of Shinar in Chaldea North from the Land of Judea which as it was the Imperial Seat of Nebuchadnezzar whose victorious army was by Gods avenging justice stretched many Kingdoms besides Judea so for its magnificence was it stiled the glory of Nations the beauty and pride of the Chaldeans Esai 13.19 God sometimes prospers the wicked whilest he suffers his own people to lye under oppression these have the glory of their houses encreased and have riches in possession whilest the other are evil intreated of Tyrants and they that hate them are Lords over them Babylon sits as a Queen and seeth no sorrow whilest Judea is gone into captivity and her beauty into the enemies hand But whilest correction reclaimes the erring Saint the prosperity of the wicked destroyes the sinner Gods outward favours though they be silken cords seldom draw the wicked to goodness Babylon is beautiful rich and prosperous yet Babylon is still a City of confusion and so not more for the confusion of tongues there Gen. 11.4 7. then for their confusion both in Religion and Government For the former the Sacred Story tells us a general deluge of water had overflown the whole earth the remembrance of the former inundation imprinted in men a fear of a future and though God had past an Act of Grace for security and placed his bow in the clouds to be a Sacrament to the world that he would never destroy it so again yet their jealousies and fears prompted them to new inventions of their own for their own security a building of their own device shall be more trusted in then the word promise and ordinance of God But how justly did divine vengeance confound their tongues and hands to a division among themselves whose impious attempts had made a division betwixt themselves Heaven When the wickedness of men opposeth it self to Heaven Gods judgments upon their wickedness sends amongst them divisions and confusions If man be confederate against his God God as in the confusion of Babel sends a division not so much among the tongues as the hearts of men No peace with home-born subjects either by the free obligation of love or by the strict tye of allegiance so strong no union with our Neighbours so firm which upon our common breach of faith with Heaven God suffers not either for the weakning of a State or the disturbance of a Church to conclude in a dangerous rupture an unnatural disaffection Our peace with man is grounded upon our peace with God If God be with us who can be against us was both an Apostles triumph and an Emperours motto But if we be not with God God will not be with us and if God be against us he will as by sad experience we have found it true send amongst us division and confusion Secondly Babylon a City of confusion for their confusion both in Religion and Government It is the observation of Antiquity that after the Languages confusion through the neglect of words the ignorance of God got strength and sent forth a fruitful progeny of false Gods to the number of their worshippers Succoth Benoth was the Idol-god chosen and worshipped by the Babylonians 2 Kings 17.36 But though they had forsaken the Lord and served Idols they staid not here they will have their glorious reformation a monstrous golden image is set up and every one without liberty of conscience to any must fall down before it when the musick gives them warning Dan. 3.15 It was the fault of the Jewes that they desired to be like the Nations And Christians I fear have learned too much of Heathenish Idolaters to alter not their form of worship only but their very Creed too It is observed in Disputes that one absurdity granted a thousand follow Men run to errour without end when they have once departed from the truth and that mischief which at first they could not think on without horrour they can at last commit without remorse Yet one step further even Machiavel himself could say that the giving God his due is the cause of the greatness of any State and that there is a God is the unanimous language of the whole world even since the confusion of tongues yet upon this principle have been built more Babels of errours then there have been Nations derived from the languages confusion For though Nature hath enstamped upon the soul of man the certainty of a Deity yet the designes of policy have so misrepresented him to mens conceits as 't is hard to say whether they were more happy in a dark ignorance or miserable in a doubtful knowledge How often have men for the furtherance of their designes as if they came into the world not to receive rules of faith but to prescribe them undertaken to be Monarchs in the Art of Faith and to trick up anew each men after his fancy that great work of Religion which derives its accomplishment from God alone Babylon then the place of their captivity must needs add to the

the waters of faithfulness to carry them they sit by the rivers side and weep that their floating tears might at last greet their Country from her weeping worshippers whilest they mean while weep again in remembrance of thee O Zion Etiam atque etiam flevimus say Junius and Tremellius they wept and they wept again 1. As Patientes Sufferers they wept for themselves and for their children Weep not for me O ye daughters of Jerusalem but weep for your selves and for your children for your houses shall be left unto you desolate Luk. 23.28 No affliction is joyous but grievous The presence of dolorous and dreadful objects even in minds most perfect may as clouds overcast all sensible joy and dissolve into showres of tears 2. As Compatientes fellow-feeling members of others miseries we wept again for thee O Zion Mine eye runneth with rivers of waters for the destruction of the daughter of my people mine eye trickleth down and ceaseth not without intermission Lam. 3.48 When Christ wept for Lazarus behold how he loved him said the Jews these were teares as of love of her good so of compassion of her misery How shall that heart refrain from tears with whom love within and misery without shall plead for pity no expression so emphatical as that of weeping Tears speak that grief which no tongue is able to expresse no language so sincere as this nor yet so passionate Alas my brother was the Elegy of that lying Prophet his words might bely his dissembled mourning but tears are the Rhetorick of grief that speak the affections of a true hyperbole And let who will divide passions from the soul let who will say fear becomes not a stout heart it is a senceless heart that is not affected and a stony heart that doth not weep Nor is it any shame to confess that grief we cannot conceal Shall the hunted stagge pay a Funeral-Obsequie to his own fleeting life which now sits upon his utmost lips with a frequent distilling tear And shall not we who are pursued with such a pack of evils weep for this That he that is the soul of our soul the breath of our nostrils the life of our Zion the glory of our God is at a distance from us The Heavens weep dew at the going down of the Sun our Sun I am afraid is a setting at noon-day our glory is departing and shall not we weep David the father could weep like a child at the loss of a child O Absalom Absalom my son Absalom would God I had died for thee O Absalom my son my son And shall not thy children O Zion weep for the destruction of thee their mother the Church O daughter of Jerusalem what shall I liken unto thee O Virgin Zion wherewith shall I compare thee our eye our eye runneth down with tears we can as well dye for thee as in this deny thee By the waters of Babylon we sate down and wept when we remembred thee O Zion And so I have done with the fourth thing their affection in that posture We sate down and wept and proceed to The last thing the motive of that their affection when we remembred thee O Zion Dura satis miseris memoratio prisca bonorum the memory of a lost felicity makes misery it self more miserable There is more ease in sense of torment then in losse of happiness To be in any captivity is a calamity but to be captive to the tyranny of an uncircumcised people whose sportive pastime was in their gauling taunts of the afflicted must needs heighten the affliction Davids sufferings made him complain but the bitter reproaches he had from his foes opened a spring of grief in him which fed his tears day and night yet the remembrance of his former now lost happiness in communion with God in his house made yet deeper impressions in his soul Psalm 42.4 former favours and happiness make the soul more sensible of all impressions to the contrary we wept when we remembred thee O Zion But what was Zion that whilest they remembered it they could not forget to weep Take it barely for their native countrey for so the word means in the latitude and even so Patriae fumus igne alieno luculentior there is more pleasant warmth in the smoak of our own then in the fire of a strange country and then their loss of happiness and accesse of misery must needs bee the more great the one being a land of promise the other of captivity the one an effect of Gods favour the other of his vengeance But this is not all the hill of Zion is a fair place and the joy of the whole earth Psal 48.2 Strictly taken it was a fort in Jerusalem on the top whereof was a Tower called the City of David and so by a Synechdoche Zion is put for the Kingdom of Judea Let us then remember what it was in its glory and consider what it is in its captivity and refrain from weeping if we can First Very excellent things are spoken of thee O thou City of God The Kings of the earth marvelled to see such things shall we as David bids go round about Zion and tell the Towers thereof and mark well her Bulwarks First There is the Throne of David but woe unto us that we have sinned the Casket is without its Jewel David is not there on his Throne Secondly Tell the Towers thereof The Towers were those many Princely and Noble Families and the lesser Pinacles the Heroick Gentry who as they added a glory and ornament so they were the strength and defence of the King and his Throne But all these Towers are either levelled with the dust or led into captivity or have by an unworthy compliance basely prostituted themselves to the power of the Conquerour Thirdly Mark well her Bulwarks The Bulwarks were the numerous commonalty whose affections and loyal obedience were such strong fortifications to the Throne of Majesty as the Kings of the earth have been afraid to assault them But now all these strong holds are broken down the right hand of the enemy is set up and all the adversaries rejoyce Zions Crown is cast down to the ground and her honour laid in the dust so as she is become a scorn to her enemies and they that hate her shake their heads against her Fourthly Thither the tribes go up but now they are taken captive Fifthly There is the seat of judgment but now the chair of tyranny and oppression But secondly Zion was called the Mount of the Lord and the Holy Mount and so it includes in it the Temple the Church too and of this God himself did say This is my rest for ever here will I dwell yet O God the Heathen are come into thine inheritance thy Holy Temple have they defiled that beauty of holiness is ravish'd with Babylonish fire That excellent work at whose rearing no noise of iron was heard is broken down with axes and hammers that Heavenly Order