Selected quad for the lemma: city_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
city_n	angel_n	person_n	zion_n	37	3	10.0454	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A59383	Olbia, the new i[s]land lately discovered with its religion and rites of worship, laws, customs, and government, characters and language : with education of their children in their sciences, arts and manufactures with other things remarkable / by a Christian pilgrim, driven by tempest from Civita Vecchia, or some other parts about Rome, through the straits, into the Atlantick Ocean ; the first part, from the original.	Sadler, John, 1615-1674.	1660 (1660)	Wing S278; ESTC R9276	335,173	410

lose her two Sons for bondslaves which may be a great Mystery and how he gave a Son to a barren VVoman and then raised him from the Dead and how he Healed the Pottage when Death was in the Pot and fed a great Multitude with a few barly loves and Healed Naaman the Syrian Lepar and struck Gehezy with Leprosie for seeking things of the VVorld in an ill time or season And How his dead bones raised a dead man and many other things we might observe in this great Type of Jesus Christ. But especially His striking his Enemies blind and then bringing them into Samaria and when the King of Israel said shall I smite them my Father shall I smite them He said Noe. Wilt thou smite them whom thou hast taken Prisoners with thy sword and thy bow Set bread and meat before them c. And I have often heard one say he knew not that he ever had a sweeter return from Christ then when once in great anguish he could onely say Now shew thy Kindnesse to thy Poor Enemy Whom thou hast taken Captive with Thy sword and thy bow And the King of Israels Feasting Those Prisoners for he made great provision for them may be more considered hereafter and compared with That of Solomon if thy Enemy hunger feed him and the Lord shall not onely requite but reward thee and this History may be the more considerable because it may perhaps be found the most desperate or most forlorn condition here on earth VVhen a man Degenerates into a judicial blindnesse Except it may yet be worse to come unto a Beastly Spirit and Nature VVhich is when after great and perhaps very long Abusing Light and Love shewed from God and Christ a man doth not only disobey but grieve and quench that good spirit so much and so long that at length it leaves him to degenerate into a blind and seared conscience and a Bruitish Nature till he becomes as a Dog biting and snarling at all about him and returning to his vomit and as the Swine to wallowing in the mire and also Turning and Tearing those that lay good things before him Who now tramples them under his feet and offers despite to the spirit of Grace and accounteth his Saviors blood as unclean and profane This was It perhaps the Psalmist so prayed against not only when he cries against Presumptuous sins but Then also perhaps when he prayeth so earnestly to be kept from the Dog or Dog-like Nature of which he speaketh divers times And This it may be is also in the Revelation under the Notion of Worshiping the Beast and receiving his character where it is also said that All the world should so follow the Beast but those that were written in the Lambs book of Life From the Foundation of the World And I have somtimes inclined to believe that Christ is not only the True Light that lighteth every man that cometh into the world but that he Truly loves every man as he loves himself so long as he is a Man But when he degenerates into the Nature and spirit of a Beast and it may be the evil spirits are in the species of Ravening Beasts as good Angels in others and when one so degenerates into the Beastly Nature Then one falls out of Christs Neighborhood Yea and it may perhaps come so far that they may be no more warned lest they Turn and Tear those that cast such precious Pearls before them And in such a forlorn case it may be hard to shew why they should or how they can expect any more favor from Christ than a Beast or why so much And It may be This is That Sin unto Death of which the Apostle speaks when he addeth also that for such He doth not say that one ought to pray But yet he Doth not say One ought not to pray even for such also Which is One of the reasons why I pray for All I ought and All I may pray for When I am crying to an Infinite God for All my Relations and Truly they are very many as I somtimes say to God for I am Related to the whole Creation of God and yet farther than I can express and I know not But I may somtimes pray for some That I am not Tyed in duty or by express Command to pray for But I am still Tyed to Love my Neighbor as my self and so is Christ also I Trust or else I lose one of the sweetest pieces of the whole Bible and himself also brings the Notion of a Neighbor out so large that it may not only include Strangers but Enemies also And when a mans waies please the Lord he will make his Enemies his greatest Enemies to be at peace with him And if an Angel or if God himself forbid a man to pray for such or such a person City Nation or number of men yet This may be but to draw him larger out by shewing the danger of such persons As we see in the Prophet Jeremy and others that never prayed more sweetly than when they were forbidden to pray for such or such and yet they prayed Then most because they saw there was most need And Gods commands never do never will forbid us to Love our Neighbor as our self And that No man may ever despair we found Gods Love of pity and compassion so to reach to Beasts also that his great Command is that They also must be brought to keep the Sabboth and to rest the Rest of God and a good man and Christ is the Best of men must be and will be Merciful to his very Beast also Yea to the Beast of his Enemy and Him that hates him as we see commanded And for Those also that degenerate into the Beastly Nature lest They also should at length despair not to speak how often men are invited in the Prophets and the Revelation to come back again from the Beast and out of Babylon which shews they might return Repent and live we see How graciously God dealt with Nebuchadnezzar Though he so degenerated into a Beast which may be much worse than to be made a Beast at first and so born How Wisdom also crieth unto Scorners and How it is promised She Shall yet cry even unto Scorners may be here again observed out of the Proverbs To be compared with the 48. of Esay sweetly calling inviting and wooing the most obstinate sinners and Treacherous Revolters Yet for my Names sake and again for my Names sake I will resrain For How shall I cut thee off O that thou hadst or wouldst yet hearken For He speaketh in the present Tence I am yet teaching thee c. And how shall I give away the Glory of my Patience and my Goodness Shall I be weary also of well doing and having begun in the spirit of Goodness shall I also end in a fleshly Wrath or Passion God forbid The Psalmist also saith He received Gifts for Rebels also even for Rebels as we saw

Lord. For he Cometh He Cometh to Judg the World The Lord Reigneth let the Earth rejoyce and let the many Isles be glad The Heavens declare his Righteousness and all the People see his Glory Which in the next Psalm is All the ends of the Earth have seen the Salvation of God As in Luke also All flesh shall see the salvation of God Which in Esay is Thus The Glory of God shall be revealed and all flesh shall see it together And in the same Prophet Sing O Heavens for the Lord hath done it Shout O lower parts of the Earth break forth into singing ye Mountains O Forrest and every Tree therein And again Look unto me and be saved All the ends of the Earth For I am God and there is None else I have sworn by my self for there is No Greater that to me every Knee shall bow and every Tongue shall swear and pray and praise and confess to the Glory of God and my Father who said Ask of me and I will give thee the utmost ends of the Earth And while our Saviour lived on Earth he travelled to Aegypt and to other places about the Holy Land As taking possession of them Blessing them also by his blessed presence For the time was coming yea and Then come when not only at That or other Mountains of that Holy Land but in All places men should Worship God in Spirit and in Truth For the Father Seeketh such to worship him Yea and Those Lands also that had so afflicted and oppressed the People of God in all Ages even Aegypt and Assyria must come to sharers with the Land of Israel it self in the greatest Blessings For in that day shall Israel be a Third and but a Third with Aegypt and Assyria even a Blessing in the midst of the Earth whom the Lord of Hosts himself shall bless saying Blessed be Aegypt my People and Assyria the work of my hands as we read in the Prophet Esay to be compared with other places And the Reason given in the very Law of Redemption speaketh This because the Land was Gods Land and they were but Gods Tenants in it though in the Best and freest Fee for it was given to Abraham and his seed for Ever who was Heir of the World as the Apostle speaks And yet So that they must still acknowledg God to be their Lord Paramount their Grand Landlord And They might never give or sell or aliene no nor forfeit it which is very comfortable but so that it still must and should and shall be Redeemed again by the Tenant himself or his Kinsman Or however which was still to be observed it must go out Free wholly Free at the great Year of Jubilee of which more ere long And the Reason was This Because the Land was Gods Land and He would still retain his Right to it and in it and would still dispose it as he pleased whatever the present Tenant did And doth not the same Reason hold for All the Earth Yea did it not hold from the very first Fall of Adam and Man-kind in him Was not Then also the Earth even the whole Earth the same Landlords Had he not as much Right to it as to This Land of Canaan Would he so easily quit his Right in it Though Man a weak and vain and foolish Creature made a Forfeiture of His Possession or His Right shall it not then be as it was divers times with this Land of Canaan that when he shall have purged out the filth thereof by the spirit of Judgment and of Burning That which remaineth shall be Holy And why may it not be Thus also with our bodies and our flesh which hath so long been As the accursed Earth Yea as Babylon it self an Habitation of unclean spirits and a Cage of all unclean birds Why may it not also become the blessed Land of Promise and the Land of Rest Yea the Holy Place and Temple of the Lord of all the Earth Which is a Phrase very much to be marked As a name in which the Lord himself seemeth to glory being also the same Lord that is stiled the God of the Spirits of All flesh Which may be the Foundation of That Prayer and That Promise also that All flesh may and shall be brought to praise and bless the Lord as also that All the Earth must be full of the Glory of God For the place of his very Feet must be Glorious And what Glory Then will be upon This Earth when the Curtains or Canopy of the Heavens shall be drawn and the Glory of God shall appear and will the Earth as his chiefest Residence Will he not Then Give the Greatest Honour to the Weaker Vessel and the more abundant honor to the most uncomly parts or That which lacked most before It might be added also that the very City Jerusalem was not only Accursed as the rest but longer than other parts of the Land Trodden down by the accursed Jebusites which had their very name from Tredding down as the Revelation also seemeth to allude and These Jebusites grew up to be so Odious that before he conquered them 't is said His Soul even Davids Soul that is Love it self Hated them Even Them who possessed That very Fort which was afterwards his Darling and the dearly beloved of his Soul Yea That which God Chose-above all the Gates or Cities of Judah Yet in it self besides its accursed possessors it was but a dry barren Rock and so called Zion Drought or a Dry barren place And Morijah also where the Temple stood was but the Threshing place of one of these accursed Jebusites though as a Liberal Prince to David himself And though in Hebrew it may signifie the Lords Teaching yet others bring it up to Myrrh or Bitterness and in Greek it signifieth Foolishness to which also the Apostle may allude in several places And by This time I may conclude this Discourse of Turning accursed places or unholy into Blessed and Holy with That solemn saying of our Saviour The last shall be first and the first last Which he repeated so that I often think it might intimate a greater Mystery than I am yet sensible of As if All the Course of Gods Providence were as a Wheel in constant Motion pulling down the high Spoaks and bringing up the low ones Which Moses also long before described in his Psalm of Nature Grace and Glory Thou turnest man about as grinding him with the upper and the lower Milstone of Grief and Pain to clay or dust and Then thou sayest Return again Again ye Sons of Man Return again O Lord How long and let it repent thee concerning thy servants That is Make them Turn and Repent as we find it plain enough in the 80. Psalm and divers other places that Gods Effects In Man are expressed as His Affections To Man O satisfie us with thy Free Grace in the morning when our Night of pain and sorrow is past For Though sorrow

adustion and blackness which we still see in the Moors or others under Jupiter Hammon Lord of Aegypt called the Land of Ham and Misr● There also was Lebana the Tile or the Brick called Lebena 3 Taps long and Half so broad as we may learn from the Talmud Which may also perswade us that Solomon marrying a Daughter of Aegypt called his Spouse from That Brick-hill or Lebana As Abraham had his Hagar from Aegypt Yea and Sara also was recovered from Pharaohs House with great Riches by many Plagues as Types of those which afterwards brought out Israel Thence with great Riches also But when Solomon compareth his Spouse to Lebano and calleth her from Lebanon may he not remember Jacobs calling and carrying his Spouses from Laban By Lebanon or the Head of Lebanon Mount Gillead the Heaps of VVitnesse and Mispa To Penuel Mahanaim and 〈◊〉 or his Feast of Tabernacles After his Brother was Reconciled Seeing Solomon also Nameth so many of those Places or Actions And then cryeth Return Return O Shulomith as alluding both to Shelomith the Blasphemers Mother Levit. 24 and Shimeies Childe in Chronicles and Daughter also to Rehoboam and to Zorobabel from Babylon But now called Here as Spouse to Shelomoh Return from Babel with Zerobabel As thou didst Return with Jacob from Laban at Padan Their Redemption as alluding to his two Daughters To Mahanaim For so also it followeth VVhat would you see in this Shulomith What but Mahanaim Or such a meeting of Angels as Jacob●d ●d at Mahanaim And David coming to Mahanaim in great fear of Absalo● As Jacob of Esau parted his followers into Three Bands as Jacob did and committed them to his Fathers Good VVill which is Joab Abishai and Ittai the Gittite I●to with him And Solomon cryeth Itti Millebanon Calla Itti 〈◊〉 Itti Ittai Itto Ito Ite Gitti get ye And His saying Thou hast Ravished my Heart with one of thine Eyes from within thy Locks And Turn away thine Eyes They overcome me And Thy Locks are as Flocks of Goats from Gilead and again Like a flock of Goats on Gilead may not onely allude to the same Hebrew words for Locks of H●ir and Flocks of Goats which are Seirs But to the Seirites also from Mount Seir or 400 men of Sire Esau coming to meet Jaoob as he came from Gilead with his ●oats also and they surprised him with unexpected Kindeness and Love Ravishing his Heart with Those Goats of Seir more than All the Lambs of Rachel the sheep As if These 400 Seirites might also represent the 400 which recovered Davids Two Spouses also His Fathers joy and Brothers Beau●y Abigael and Ahinoam of Jezreel the seed of God After Three Dayes and a N●ght of sorrow as he often alludeth As also the Two Witnesses that espyed Jericho lay hid three dayes and a Night When Rahab tyed the Scarlet Threed of Faith or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which she was saved and All her House and Friends As Lydia and her Husband and divers others a seller of Scarlet also as akin to Rahab and Her Scarlet And Abraham also divided his men by Night Even his Catechised Enochs 318 of his own with those of Aner Escol and M●mbre which might make them up 400 also As his See● must serve 400 Years and Then 3 times 400 and an Half also perhaps when we come to our Characters of Daniels Numbers and the Revelation Yea and Davids Spouse also Ravished his Heart and saved his Life and conquered his Fathers Wrath or at least blunted it by Her Flocks of Goats or Locks of Goats Hair 1 Sam 19 And Mical might represent the Goats also For she is All as her name imports Who is All. The Younger Daughter of Saul as we All were of Death and Hell till married to David And Then to Paltiel God my Deliverer or saved by God who followed her weeping over her see Jeremie 31. Till she also came to Bahurim the Elect or Virgins as Alemoth in the Chaldee Paraphrase And when she was come to Bahurim Abner the Fathers Light or Understanding who must not look David in the face till he bring in Mical saying to Paltiel Return again again O Son of man carried home Mical and delivered her to David whom she Loved though for her Mocks and Saul gave her for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she is childlesse which is a great mystery besides the saving of her children from Hanging As Those of Adriel That is the Flocks of God who are made spectacles to Men and Angels as the Great Catharmata to bear the Curse and scorn of others Who was the son of Barzillai a famous name of Meholah And Abel Meholah was the City of Elisha God Jesus the Judge or Son of Shaphat and famous for Gedeous victories Judg. 7. 22. And in Solomans time also As comming from Mahalah sister to Nebaioth Ishmaels Daughter married to Esau As another Mahalah Grandchild to David was afterwards married to Rehoboam But This Adriel of Meholoth marrieth Sauls Eldest Daughter promised to David named Merab that is Before the Rabble as we read of Nehemiahs brother fearing God Merabim before many or the Rabble as English expresse the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But this Merab the first born from Saul becommeth but a little weak Flock of God Adriel Meholoth As David may allude in all the Psalms that speak of Mahalath But Fear not Little Flock You are the First Born and it is your Fathers Pleasure to Give you a Kingdom But Mical Loved David Tell me Peter Who shall love him most or best And David is Love And Love must Conquer All and Cover All Transgressions As Solomon tells us before the Beloved Disciple or other Apostles But we are not yet come to shew how David was also to fulfill That of Iacob with his two sister wives the Daughters of ●aban Yet They who track him Thence to Bethlehem Ephrata and see Rachel Dying thereabout will not wonder at That spoken of Rachel at Ruths marriage and our Saviours Bir●h as Davids also at that very Bethlem ●phrata And because they smote the Iudge of Israel on the Cheek He gave them up till She bring forth the fulnesse of the Gontiles as we saw before who There travelled so neer to Bethlehem Ephrata Which though it was but small among the thousands of Iudah yet was to bring forth the Ruler that was Typified by David and by Both the sons of Rachel also Dying and Crying There till Christ was Born Who as the Talmud and most Ancient Jewish Authors teach us was first to come as the son of Ioseph Ben Ioseph and to be slain and Then Ben David who was to be a Glorious Prince and to recover them as David did his two wives and all his friends carried captive from Ziglag as Iacob brought his two wives from Laban by Mahanaim also of which before They that track him from Laban to Aegypt and back again As Abraham from