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	place_n	10,107	5	4.1120	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A46909	Balsamum Britannicum, Brittains balm: or, The means of recovery for a languishing kingdom Preached in a sermon before the honourable judges for the Northern Circuite, at the generall assizes holden in the Citie of Yorke, 21. March, 1647. By John Johnson Mr. of A. and minister of Methley in Yorkeshire, [sic]	Johnson, John, minister of Methley.	1648 (1648)	Wing J781A; ESTC R219111	20,947	65

Balsamum Britannicum Brittains Balm OR The means of recovery for a languishing Kingdom Preached in a Sermon before the Honourable Judges for the Northern Circuite at the generall Assizes holden in the Citie of Yorke 21. March 1647. By John Johnson Mr. of A. and Minister of Methley in Yorkeshire Prov. 14. 34. Righteousnesse exalteth a nation but sin is a reproach to any people Prov. 16. 12. It is an abomination to commit wickednesse for the Throne it established by righteousnesse Printed at York by THO: BROAD 1648. To the Right Worshipfull and his much honoured friend John Savile of Methley Esquire and High-Sheriffe of the Countie of York SIR ONe being friendly chidden that he did not write Books made this answer ut libet non licet ut licet non libet As he would he could not and as he could he would not I confesse I have been often expostulated withall by some particular friends relations who usually over rate whom they love 〈…〉 hy in this scribbling age wherein the Pen is so Rheumatick I have never appeared in Print ● but my answer is made before I attest the searcher of hearts never thought any light that shone from my darknesse worthy to bee set on so publique a Stage especially in this censorious age which like August● Caesar Taxeth all the World wherein by reason of the contrarietie of mens judgements and affections Sermons are made b●● the Whetstones for men to sharpen their tongues upon The causes which move me a● this time to be more publique besides the importunitie 〈◊〉 friends the ordinary Midwif● of the Presse are these first that I might once in my life bestow a small Token on the Spou 〈…〉 of Christ and secondly that might in a slender gift give a testimony of a not slender affection towards you not having wherewithall further to honour you The State hath put the white Rod in your right hand let me take the boldnesse to put a Role in your left It was the custome of the subjects of Artaxerxes King of the Persians to present him something in his travell a poor labouring man having nothing else brought him a little water from the River that ran by and presented it with both his hands which the King did with a cheerfull countenance accept esteeming it as honourable to receive small things from a large heart as to impart great If my abililitie were as large as my heart I would do more to honour you bee pleased therefore to accept what I can since I cannot doe what I would These poor thoughts of mine must needs redound upon your selfe for every thing must acknowledge its first Spring and rise they were yours in service to your desire be pleased to let them be yours in acceptance and Patronage The God of truth and peace give you to be famous in Ephrata and do worthily in Bethlehem that you may lay out all your power and affections in a flaming zeal of the glory of Gods truth and the Kingdoms peace which is the constant prayer of him who is Your Worships affectionate servant John Johnson Zach. 8. 16 17. Preface These are the things ye shall doe speak ye every man the truth to his neighbour execute the judgement of truth and peace in your gates And let none of you imagine evill in your hearts against his neighbour and love no false Oath for all these are things that I hate saith the Lord Text. THe ancient Jews saith the Talmud testifie that there were three Crowns that made Israel renowned the Crowne of the Law the Crown of the King and the Crown of the Priest and of these three Crowns say they that of the Law was most glorious To say nothing of other Crowns which are Noli metangerees it is no small comfort to us to see the Law weare its Crown again there is an unavoidable interruption and silence of Law inter strepitum armorum when the beat of the Drum drowns the voice of the Cryer where the Sword is rampant Laws are dormant and errours and licentiousnesse are passant yet it is our comfort that now again we see judgement runne down our streets like water and righteousnesse as a mighty stream The Magistracy and the Ministerie are like Rachel and Leah which two do build the house of the Lord and their administrations should not interfeer but mutually accord and lend strength each to other Verbum informans virga reformans The informing Word and the reforming Sword suite very well together Jewish antiquitie tells us that though the inferiour Courts of Justice sat in the Gates of their Cities yet the great Sannedrim sat in Atri 〈…〉 Templi near the Porch of the Temple in a place called Gazith The Pavement We are not so presumptuous as to thrust our Oar into your Boat or put the least of our fingers into your affairs of state out of the sphear of our Callings yet the Lamps of the Temple may give light to the House of Judgement and though I do not doubt but that though neither I nor any other had spoken at this time yet your affairs would bee both regurall and honourable yet your speed will not be worsif your Chariot Wheels be axelled or Oyled for a whet is no let Apology Expect not that I should lay the Cockatrice Egges of Sychophatrie in in your ears it is the misery of greatnesse that they see their faces oftenest in slattering-glasses flatterie is but the Ape of friendship and hath everie thing of a friend but a discreet reproof If this Text be sharper Steeled then some would and speak out more then some would hear or have heard for I would not muzzle its mouth I hope you are wiser then to thinke every word of advice a stain to your Authoritie I know none so great but God may have leave to speake to him I come not to weaken your hands but to strengthen them to righteousnesse It is not my intention to cast the least spott upon any mans face I know who hath said Thou shalt not speak evill of the Ruler of thy people my heart and tongue doth honour your persons and places I had rather goe backward and cover a bewayled nakednesse I know as Micha saith my words shall bee good to them that walk uprightly it will be the comfort of the faithfull when his wayes shall be laid to this Rule and his righteousnesse to this Plummet and shall finde his soule answer to this Text as face to face in a glasse with a spiritual Eccho Lo I come to do thy will O Lord I would not bee so unfaithfull to God as to be frighted unto a mealy-mouth'd basenesse I have not been a Courtier to complement with men in the things of God seria seriò in weighty things we must deal in earnest neither would I be so injurious to man as to cast any dis-respect on them who are beyond my suspition much more my accusation but if in such a numerous

righteousnesse more then when men are weighed and not their causes This will make the friend the kinsman the rich heavie and the poor the stranger the enemy light when yet his Cause is ponderous Amans de amante judicans saith one non judicat and si male Iud●cet amor said another multo pejus odium neither love nor hatred are good arbitors in the cause of justice therefore as righteousnesse it self said Iohn 7. 34. Iudge not according to outward appearance but judge righteous judgement Sixtly immoderate lenity or severitie Miscend est lenitas cum severitate said Gregorie si● amor sed non emoliens sit rigor sed non exasperans Lenitas si sola sit nimis oltusa est severitas si sola nimis acuta est said another Vespasian was wont to say That it was the cause of Nero his ruine that though he could tune the Harpe well yet in government he did either wind up the strings too high or let them down to low both are too blame I confesse that such is the impudency of sinne out-facing in these dayes both the Sword and Word that it requires a three stringed whip of severitie and sinne hath so much indulgence that wee may justly crie to Magistrates as the Smith in his owne language to the Lantgrave of Hassen and other Magistrates going thorow the streets durescite durescite Be hardened be hardened of all swords the sword of the Magistrate would not be of too soft and base a temper that the devill himself may sit quietly under his nose yet let mercy and justice kisse each other strike deepest in those faults where the honour of God is most wounded and when you cut off a worker of iniquity from the Citie of the Lord do it as ye would cut off one of your owne joynts in justice to the sin but with sympathizing mercy to the person Seventhly selfe-guiltinesse and irreligion Men in great places are the Looking-Glasses of the Countrey by which they dresse themselves and the vices of the Rulers are the rules of vices sins lessen themselves by the examples of greatnesse Rulers quicquid faciunt precipere videntur the very example of great men hath something of command in them Quo grandius nomen eo grandius scandalum by how much you stand on higher ground by so much are your fals more shamefull to your selves and hurtfull to others How doth God pull down the flag of vicious greatnesse Isa. 1. 10. calling them Rulers of Sodom and Princes of Gomorrah They will never be zealous reformers of others that are not reformed themselves And this is the reason why justice dwels in such a frigid zone many are afraid to meddle with other mens sins least they should hear of their own Let it not be said of you as one wittily of a Lawyers studie Video hic multum juris sed parum carnis That you have much law little conscience let me therefore take the modest boldnesse to intreat you as ye are preservers of the Laws of God and man by your power be observers of them by a personall practice studie Gods Statute-Book as well as that of the King and Parliament be Clients to God before you admit Clients to you let your thoughts bee in heaven before they be in the Hall consider you are called gods but what a repugnans in adjecto is it to say a vicious an unjust god ye are called gods live as Saints to be a reall Saint is more honourable then to bee a titulary god Let it therefore be with you as it was with Nebuchadnezzars Image though Bailiffs and Serjeants and Clearks and such inferiour pettitoes of justice should be faulty partly Iron partly Clay yet let the head be of Gold Salomons Throne was of Ivory let your Seats your sentence your hearts your lives be of pure integritie The eighth is a private spirit when a mans private weale is more in his own eyes then the Commonweale this like the Wenn in the body and the Ivie to the Oake withdraweth that sap of care diligence valour and faithfulnesse which should bee spent for the publike Therefore since by your places ye are not your own yee possesse not your own Seats so be yee of publike spirits draw all your lines especially of justice and judgement not to the center of your private ends but to the circumference of the publique good He is of too low a spirit that hath all his care and thoughts spent in the saving the Cockboat not caring whether the ship of the publike wellfare sink or swimme therefore as the lesser rivers lose their names in the great Ocean so let all particulars be swallowed up in the publique good The ninth and last Caterpillar of of justice is remisnesse coldnesse and lukewarmnesse in its execution God expects we should be valiant for the truth Romans 12. 8. Let him that ruleth saith the Apostle do it with diligence bold sinners and cold Magistrates suit not well I shall think the service of this day worth al the service of my whole life if I could but stirre you up from driving heavily for God so that the wheels of justice and judgment might be as the chariot of Aminadab Let it be a Pharisees part to Tythe Mint and Cummin and neglect the greater things of the law to take order for clean streets mended canswayes and scoured ditches and do nothing for the eleansing of mens wayes in godlinesse and honestie Let it be Gallio's part to be carefull for a three halfpenny trespasse and count religion onely a question of words and names When Philip of Macedon told a poor woman that he was not at leasure to hear her just complaint she makes a bold answer If you be not at leasure to hear O King be not at leasure to reign I will not speak so roughly but thus As you doe possesse the honour of your places which we envy not so also take up the burthens of them every dignitie requires dutie you stand on higher ground then others you may see more do more and God requires more Laws without execution saith the Dutch Proverbe are like Bells without a Clapper look but upon your Robes and learn you wear Scarlet as the embleme of your zeal O let your hearts bee cloathed with Scarlet zeal for God 1. Fright the idle and vagrant who are Gods curse and the Kingdomes shame unto a Calling 2. Scatter the drunkards from the Alebench those christened Atheists that live vitam ranarum non hominum that Crown the day with riots and to morrow with promised surfetts come let us fill our selves with strong drink to morrow shall be as this day and much more abundant quorum vivere est bibere Discourage that base sinne heretofore the shame of Beggars now the glory of gallantry heretofore a worke of darknesse 1 Thes. 5. 7. They that are drunke are drunke in the night now a noon-day devill restrain that beastly sin but I speak under it why call I