Selected quad for the lemma: city_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
city_n	call_v	great_a	lord_n	5,583	4	3.6442	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A92775	A glasse for the times: wherein is represented the malady and remedy of divisions. / In a sermon preached at Mercers Chappel, April the 7th 1650. By La. Seaman D.D. pastor at Alhallowes-Breadstreet. London.	Seaman, Lazarus, d. 1675.	1650 (1650)	Wing S2175; Thomason E597_13; ESTC R206295	20,165	35

A GLASSE FOR THE Times Wherein is represented the MALADY and REMEDY OF Divisions In a SERMON Preached at Mercers Chappel April the 7th 1650. By LA. SEAMAN D. D. Pastor at Alhallowes-Breadstreet LONDON ROM 16. ver 17. Now I beseech you brethren mark them which cause Divisions and offences contrary to the Doctrine which ye have learned and avoid them London Printed by T. R. and E. M. for John Rothwell at Sun and Fountain in Pauls Church-yard 1650. To the Right Honorable Thomas Foot Lord MAjOR of the City of LONDON With the rest of the Court of Aldermen Right Honorable and Right Worshipful I Trouble not my selfe with thinking what there was in my poor labours which might occasion you or any of you to desire that is to command me to print what I had preached in your hearing When we are weak then we are strong May it please God to glorifie his power through my infirmity I shall rejoyce and you shall reape some profit But by this meanes I am forced to confesse which otherwise had beene concealed that I had no Notes to bound my utterance then or now to guide me in preparing for the Presse save those which were since transcribed by a ready Writer without whose help I had not been able to let the world see what it was which you heard My spare time since hath not sufficed for to prune and much lesse to dresse and order the exuberancies either of my owne expressions or of his pen. Neither have I minded to file this little piece into such a smoothnesse of phrase or lick it into such a comlinesse of proportion as might make it lovely and gracefull to peruse And though to inlarge the subject in some way of more particular and quickning application might conduce most to the Conversion of sinners and Reconciliation among those who through Division are at enmity among themselves which was the scope of the whole yet I am confined to what you called for and presume not further because the slip is easie from a digression into a transgression I pray for the peace of your City let them prosper who love it And am Yours in the service of Jesus Christ L A. SEAMAN MALACHI 4. vers 5 6. 5. Behold I will send you Elijah the Prophet before the coming of the great and terrible day of the Lord. 6. And he shall turn the heart of the fathers to the children and the heart of the children to their fathers lest I come and smite the earth with a curse THe words now read unto you are the close and Omega of all the Old Testament A Prophecy they are that 's out of all contradiction Quod nos omnino non recipimus Hieron Vide Christoph Castrum in cap. 1. Mal. Riberam Tarnovium in Prolegom but whether it was delivered unto the Church of God in an extraordinary way by the ministry of an Angel as Origen and some of the Rabbies of the Jews conceive or in a more ordinary manner by Ezra as many think is not so clear because we have no History concerning Malachi nor record of his parentage neither in the beginning of this book as uses to be in others or elswhere In the first of Mark and the second verse there chap. 3. verse 2. of this same prophecy is cited as a testimony of the Prophets concerning John As it is written in the Prophets Behold I send my Messenger before thy face c. And by vertue thereof we may extricate and winde our selves out of that Labyrinth where the Jews or others would leave us But I intend not to be long or troublesome in matter of Preface I forbear also to speak any thing of the Book in general or the Chapter though it be but short because the words are full in themselves In the Prophecy which they containe two generall parts are to be observed First here is a judgment threatned Secondly a blessing promised The judgment is threatned by way of implication And the blessing promised in words at length as we use to phrase it Concerning the Judgment there are two things further to be taken notice of First of all the cause of this judgment which for name is here implyed onely but from the thing expressed it appeares to be Division or the distance that is betweene the hearts of the fathers and of their children the fathers being against the children and the children against their fathers this is the sin the speciall sin that God seems here takes notice of Then secondly we are to consider the nature of the judgment that is here threatned and that is called a curse lest I come and smite the earth with a curse It is a curse and a curse with a witnesse as we use to say that is intended by the phrase in Hebr. which holds out two severall things 1. Smiting and 2. smiting with a curse That of smiting signifies also to kill and slay and metaphorically to propagate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and diffuse all which senses may not unfitly here be taken in together As to smite with the pestilence or sword is to kill with them and to kill abundantly to poure out mens lives like water so to smite with a curse is not barely to strike or wound but unto death and destruction that many may fall into perdition never to recover it In Zachary 14. 11. you have the same word Cherem that is here used in the original and rendred utter destruction there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be no more utter destruction but Ierusalem shall be safely inhabited Put both the translations together and then the curse of utter destruction is the judgment here spoken of No lesse the righteous Lord as we may so say had under his consideration for to inflict for the sin of division had not mercy intervened and found out way and means for the preventing of so great a judgment In Leviticus 27. upon the perusall of it you shall finde a difference between the consecration or dedication of a thing and the devoting of it The consecrating of a thing seems to be nothing else but a kind of conditional limited and reserved setting apart to God with some kinde of caution and consideration and therefore things so consecrated were liable to redemption or to exchange Money might be given for them and so the thing again for propriety might be taken away from divine use to be as a mans own for common use But the things that were devoted admitted of no redemption nor exchange Whatsoever was consecrated to God in that sort was so to remain and abide And therefore this latter seems to be as I may call it an absolute vers 28 29. dedication to God the former a conditional That which was so devoted to God is also called cherem Note this also that things are devoted either by God or by men By God either in mercy or in judgment If God do devote any person or place to destruction