Selected quad for the lemma: city_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
city_n	agree_v	great_a	zion_n	22	3	8.9711	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06986	A catholike and ecclesiasticall exposition of the holy gospell after S. Marke and Luke. Gathered out of all the singular and approued deuines, vvhich the Lorde hath geuen to hys church by Augustine Marlorat. And translated out of Latine into English by Thomas Timme minister. Sene and alowed according to the order appointed; Novi Testamenti catholica expositio ecclesiastica. English. Selections.	Marlorat, Augustin, 1506-1562.; Tymme, Thomas, d. 1620.	1583 (1583)	STC 17405; ESTC S101063	491,796	424

that Chryst was wōt to goe vp to Hierusalem on the Feast Dayes when he walked through Iury and taught in diuers parts In the first part of this Verse hee seemeth to note the continuall course and exercise of Chrysts life from the time that he began to execute the Office committed to him of the Father Wherefore that the latter part may agree wyth the first the sence shall be this that so often as the feast Dayes were at hād he vsed to accompany other holy Assemblies A. Chryst preached in all places of Iury. He came not into lytle Villages and Hamlets ouerpassing the great Cities and Townes as doe they which goe about to deceyue the simple neither came hee into the great Cities as a vaine bragger and boaster of himselfe but as the Lorde and Father of all he went into all places hauing a care of all Moreouer he did not neglecte those Cities in the which the Lawyers did dwell fearing to bee reprehended of them or fearing least he shoulde bee slayne of them but he goeth towards Hierusalem For where most are sick thither the Phisition maketh moste haste 23. Then sayd one vnto him Lorde are there few that be saued And he sayd vnto them BV. Seeing the Lord in preachynge vrged Repentaunce threatninge destruction to the impenitēt and requiring of such as should bee saued good and righteous workes a certain man doubting whether all men coulde doe these thinges and seeing that the Lord had a very few Disciples followynge him who notwithstanding professed himselfe to be the Author of life went vnto him and asked him Lord are there few that be saued BV. As if he should say If so be the matter of eternall Life standeth as thou techest it must nedes follow that a very small number of men must be saued Therefore Chryste conuerting his Speach to all sayth 24. Striue to enter in at the strayte Gate For many I say vnto you will seeke to enter in and shall not be able Striue to enter in at the strait gate C. By the which words Christ goeth about to draw away those that are his from foolish curiosity which stayeth a great many who looke round aboute them to see whether they haue any mo Companions or no as thoughe they would not haue saluation wythout a multitude BV. He doth not curiously dispute who and how many shall bee saued but striue saith he that ye may be in the number of those that shall be saued seeke not for obscure and hiddē matters but rather endeuour your selues to do that which is iust and holy C. Therefore when he cōmaundeth to striue he geueth vs to vnderstand that we cannot come to eternall life wythout great and hard difficulties BV. And in dede it is a hard matter for the Flesh truly to repent of the former Life and to bee accustomed to a new and holy kynd of lyuing Yet notwithstanding we must endeuour we must striue we must labor withall our might and strength to ouercome this difficulty and hardnes wee must enter into the straite way whych leadeth to saluation C. Therefore let the faithful rather beat their brains about this Mat. 7 15. then to bee ouer curious concerning the multitude of such as goe out of the way For many will seeke to enter in R. Chryst by these wordes seemeth to affyrme that the number of such as shal be saued shal be the fewer but he speaketh more plainly in Mat. when he saith thus Wide and broad is the way which ledeth to destruction Mat. 7.13 many there be that enter therat but straite is the gate and narrow is the way which leadeth to life and few there be that finde it Therefore there are few which attaine saluation because the gate to life is straite But what haue we in another place of Ma. Many shal come frō the east frō the west shal rest with Abraham Mat. 8.11 Isaac Iacob in the kingdō of Heauen And the Prophet speaking of the heauenly Hierusalem Esa 60.11 sayth thus Thy Gates shall stand open still both day and Night and neuer be shut that the hoste of the Gentiles may come and that theyr Kinges may be broughte vnto thee These words teach vs not onely that many shal be saued but also that the gate of heauen shall bee set wyde open But we must put heere a difference For if we consider Chryst we must needes confesse that the gate of Heauen is broad and wyde For Chryst is the true Gate of Heauen who being ascended into Heauen and being reuealed to the whole world by the preaching of the Gospel hath not onely set wyde open heauen Gates vnto vs but also hath so consecrated the Earth it selfe by his Gospell that mē inhabiting in all parts of the Erth may ascend into the Kingdome of Heauen And although the Commaundemēts of the Law by reason of the infirmitie of our flesh are not onely heauy and grieuous but also impossible to bee done yet notwithstandyng Chryste hath perfectly fulfilled the Law and hath brought to passe that so many as beleue in him shall bee no otherwyse iudged to bee righteous before God then if they by their owne righteousnesse had perfectly fulfilled the Law Furthermore through Faith Chryst endueth those that beleue in hym with the Holy Ghost that by the Power thereof they may both wyth ease and also with pleasure walke in the obediēce of Gods law so much as is possible in this Flesh Wherefore as touching this parte of the Deuine Preceptes the Gate of the Kingdome of heauen must not be said to be strayte Furthermore if thou cōsider the church of Chryst in it selfe thou must needes confesse that many are elected that an innumerable multitude are and shal be saued For thus the Prophets speaketh of the multitude of the faythfull Esay 60 ● Lifte vp thine Eyes loke roūd aboute thee all these gather themselues and come to thee thy Sonnes shall come vnto thee from far thy Daughters shall gather themselues to thee on euery side c. And in the Reuelation of S. Iohn Apoc. 7. ● After thys I behelde and loe a great multytude which no man coulde number of all Nations Kindreds and people and tongues stoode before the Throane c. Therefore we see that if we consider the Church in it selfe it containeth a great and innumerable multitude But to the ende thou mayst rightely vnderstand the word of Christ whych sayth that few finde the way to lyfe thou muste haue respecte to an other matter For first of all it so bee thou considerest the Dispositions of euery man then though the gate of heauen were neuer so wyde yet notwithstāding the gretest parte of mē do make the same narrow to themselues For some seeke to enter in but not by faith in Chryst one promiseth Saluation to himselfe by the merit of monastery workes and this is to make moonkary the Gate of Heauen Another hopeth to

vppon the owners to beate them and by Force of armes to brynge the same with them but onely to aunswere them wyth hys word and by his word to doe that whych they were commaunded For the word that is to say the preching of the Gospell which is the commaundemente of Chryste is that Instrumente by which the Kingdome of God is set vp and preserued This Sword and these weapons are oures Wee spake not now of the Office of the ciuill Magystrate who hath to vse the sworde according to the Lawes and to defende his Subiectes that they may leade a quiet lyfe wyth all Godlinesse and honestie but we speake of the Offyce of the Apostles and ministers of the Church whose Sworde is the worde of God by which Sworde not onely the Externall face of the Church is preserued but also the conscience is in safetie from the inuasion of Sathan that we may be broughte to Euerlastynge Saluation Concerning the exposition of the rest which followeth vnto the 41 verse Reade the 21. Cha. of Mathewe verses 7.9.12.14 41. And when he was come neere he beheld the Citie and wepte on it 42. Saying If thou haddest knowne those thinges which belonge vnto thy peace euen in this thy Daye but now they are hid from thyne Eyes And when he was come nere R. Now the Euangelist sheweth how Christ was affected toward his people the Iewes when he was come into the view of Hierusalem the Metropolitan Citie of Iury And wepte on it C. Seeing Chryst desiered nothing more then to discharge the office whych the Father had committed vnto him and knew that this was the ende of his calling to gather together the lost shepe of Israel he wished that his comming might be wholesome and profitable to all men and sauing health This was the cause why he being touched wyth mercy and compassiō wept for the imminent Destruction of Hierusalem For when he considered that the same was ordayned of God to bee the holy Seate in the which the Couenaunt of euerlasting Saluatiō should abyde the Sanctuarie from whence Saluation should come to the whole world it could not be but that he must needes greatly Lament the Destruction thereof When also hee sawe that people to perish miserably by they re owne Ingratitude and mallice which was adopted to the hope of Eternall Life it is no marueile if hee could not refrayne from teares And whereas some thinke it verye absurde for Chryst to bewayle that Euill which he might haue holpen they may easely be aunswered For as he descended from heauen that taking vpon him our flesh he might be a witnesse minister of Gods sauing health so in like manner hee tooke vppon him the true and naturall Affections of man so farre forth as was necessary for the function which he had taken in hand And we must wisely waigh and cōsider what person he representeth whē he speaketh or seeketh the Saluation of Mankinde Euen as in this place that he might faythfully fulfil the commaundement of his Father it was necessary for him to desire that the fruite of Redemptiō might come to the whole body of Gods Electe people In that therefore that he was geuen vnto this people to bee a minister of Saluation he bewayleth theyr Destruction according to his office Wee confesse he was God but so often as it was meete for him to execute the Office of a teacher his Godheade rested and hyd it selfe as it were least it might hynder the office of a mediator There these teares of Chryst were not fayned he did not as plaiers commonly doe which counterfeite theyr iesture but it was a true affectiō which brast forth those Teares from him And there is no doubte but that hee would wholly frame and bend himself to that people to whom hee was sente And as hee was man so he was moued with compassion as the Apostle Paule teacheth saying Wee haue not such an high prieste as knoweth not howe to haue cōpassion on our infirmities c. He. 4.15 There is nothing more proper to the Nature of man then affections specyally of humanity Therfore as he was God he was immouable from that which hee had decreed in the beginninge and as he was man appoynted to be the sauiour of the people of the Iewes hee sorrowed for that he saw Hierusalem to refuse so greate Grace offered vnto her and because shee knewe not the fruite of his comming Rō 15.8 Paule sayth the Chryst was a minister of the circumcision And the Lord himselfe sayth Ma. 15 24 I am not sent but to the lost sheepe of the house of Israell C. Hee came not therefore to thys ende that the Iewes mighte feele hys wholesome comming So that when he sawe that hee was come in vayne to the Iewes to whom he was specially sente hee abstayneth not from teares when I say he saw the chosen City in that which God would be called vppon to reiecte the author him selfe of Saluation Moreouer by thys his weepyng he did declare that he did not onely Brotherly Loue those for whose sake he was sente but also that the Spyrite of Fatherlye Loue was powred by God into mans nature If thou haddest knowne This is an abrupte kynde of speach C. For we knowe that they in whō there are vehement affections can not vtter theyr meaninge so fully as they woulde Moreouer it may be that two affections meete heere together for Chryst doth not onely take Compassiō vpon the Destruction of the City but doth also cast the vnthankefull people in the teeth with haynous wickednesse for that they reiecting the Saluation offered vnto them willingly broughte vppon themselues the horrible iudgement of God B. For it is likelie that this Cogitation disquieted the Lords minde Beholde I come vnto thee O Daughter Sion and Hierusalem thy Kinge and thy Sauiour euen as thy Prophetes haue promised thee But poore and humble Therefore thou cōtemnest mee at whose handes alone thou mightest receyue righteousnesse Life O that thou haddest knowne the thinges which belonge vnto thy peace and haddest not bene so blynde in thine owne euill And that in this thy Daye when so many so wonderful thinges doe cal thee to know these things For now whilest thou hast mee preachyng the Kingedome of Heauen vnto thee that day of saluatiō visitatiō is risē vpō thee which thou oughtest to know by my life by my Doctrine by so many myracles lately shewed But O thryse yea foure times vnhappy nowe these thinges are hidden from thyne eyes therefore thou arte outragious mad agaynst mee and seekest my Bloude whom thou oughtest with moste Ardent affection to receiue for thy Sauiour and King as doth this multitude Hereuppon it shal come to passe that thou being besieged of thyne enemies shall at the length be layed euen wyth the ground thy Children being slaine and thy houses and costly buildyng beinge beaten downe insomuch that in thee one stone shall not be lefte vppon