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	name_n	part_n	5,676	4	4.1716	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A93792	Three sermons preached in the Cathedral Church of Winchester The first on Sunday, August. 19. 1660. at the first return of the Dean and Chapter to that church, after the restauration of His Majesty. The second on Jan. 30. 1661. being the anniversary of King Charles the first, of glorious memory. The third at the general assize held there, Feb. 25. 1661. By Edward Stanley, D.D. Prebendary of the church.	Stanley, Edward, 1597 or 8-1662.	1662 (1662)	Wing S5233D; ESTC R229852	48,452	164

this reading of the Text proves it And therefore the advice is good in Tertullian Esto tu Religiosus in Deum Ter. Apol. si vis illum propitium Imperatori the way to preserve a good King is to be good our selves and for a bad one 't is as true that he miscarries seldom but upon that account To look no further then Zedekiah in the Text that you may be satisfyed the people spun the Net in which he was taken as well as himself look into the 36. chap. of the second of Chro. ver 14. there you shall meet with a Moreover like an Insuper after an account after he had spoken of Zedekiah what he was and what befell him in that Chapter Moreover sayes the Text All the chief of the Priests and the people transgressed very much and he sent his Messengers and they despised them therefore he brought upon them the King of the Chaldees and therefore 't is true which the Prophet sayes here and 't is the best reading of the Text Captus est in peccatis nostris The peoples sins were the chiefest Nets in which the King was taken And they be very strong ones When the Philistines are upon him no Sampson can break them but his strength then is no more then an ordinary mans Why if that be true what have we to say for our selves suppose we were now at the Bar of Gods Justice though the Clemency of the King hath pardoned us here and we were Arraigned for the Murther of his Father I say what have we to say for our selves 'T would be in vain to plead Not Guilty and to lay the fault upon others for Captus est in peccat is nostris will confute us and so far reconcile all parties He was taken in our sins But our best defence would be a penitent Confession of the fact Me me adsum qui feci It is I that have sinned but these Sheep what have they done And those Wolves too that tore him in pieces what have they done more then any of us It is usually said one of the Adverse parties held the King by the Haire while the other cut off his Head That the former of these take it not ill we will allow them more Company for alas we held him as well as they We were not upon the Scaffold to hold him no more were they But we were somewhere else Like Witches that can kill a man and never come near him Necte tribus nodis So we might tie knots or thrust pins into him and yet sit at home by the fire or upon our Thresholds and never come so near him as to touch his haire at all Beloved I hope no body will take it ill that I make such a Comparison or rank those that were the Kings good subjects with those that were not so But it would be thought upon seriously by every one of us and this day especially more then upon any other how far every one of our particular sins contributed to the death of our King There be many Threds you know that must go to the making up of a Net And if it be a Net with Cords as it must be a strong one for such a purpose as this to take the feet of a King in there must be many more Therefore let 's consider what particular sins we our selves contributed to the heap and the making of this Net For I will not mention those sins which were almost Epidemical to the Nation our Compliances and silence when we saw the Thieves comeing and the Murtherers setting their Nets for the King we did not cry out as we should have done and so we were Accessaries at least Consenters we saw a Thief and consented unto him by our silence if not principals as they were And in Crimes of this high nature Felony and Treason the Law sayes all are Principalls but our Lukewarmenesse in Religion neither hot nor cold like the Laodiceans the neglect of our Duties in our severall Stations both Lay-men and Clerks our Swearing our Drunkennesse our Profaneness our Pride our Covetousnesse our Envy our Malice our Backbiting all these and many infinitely many more put together will make a Net with a witnesse 't is more then a threefold Cord and 't is no wonder if the feet of the best King in the world were taken in them Let us sit down and lament this day for the wickednesses we our selves were and I doubt it still are guilty of We see what a Thred we have spun to the cutting off the life of a King And can we think to escape without Repentance or because the Galilaeans or some others were greater sinners then we therefore we are none at all I tell you nay but except ye repent ye shall all likewise perish Though you were none of the Kings Judges nor his Accusers nor ever were in Armes against him or gave any countenance to the Rebellion yet like the Witches I told you of you might contrive his mischief at home so you did in your Parlours in your Closets in your Shops and in your Chambers And therefore Enter into your chambers again be still and consider this for your own sakes for the sake of Gods Anointed lest you bring him into the Net too And nothing else can do it Bella Telemacho paras And if you love the King think of it for surely Thou also art one of them and so was I and every one of us we may be kin to and love the Traytor though we hate the Treason never so much But let us all shew some severity against our selves too to put away Gods wrath from the Nation some vindicative justice in our tears and abstinences this day as it hath fallen upon others in a severer manner And then God will have mercy upon us he will keep the feet of his Anointed out of the Nets of wicked men he will preserve this Church and Kingdom from violence and he will bring us to his Kingdom in Heaven Which God grant c. A Sermon preached in the Cathedral Church of Winchester on Feb. 24. 1661. at the Assizes held there ISAIAH 1.26 Et restituam judices tuos ut fuerunt prius consiliarios tuos sicut antiquitus post haec vocaberis civitas justi urbs fidelis And I will restore thy judges as at the first and thy counsellors as at the beginning afterward thou shalt be called the city of righteousness the faithful city ET restituam judices tuos Here 's a Restauration promised in the Text and that implies a Desolation before if you look back to the 7. Verse of the Chapter you shall find it so Terra vestra deserta Your country is desolate your cities are burnt with fire There 's as much desolation as the fire could make and the sword no doubt did its part too for strangers devoure your land in that Verse and in the next Verse Sion is left as a cottage and as a lodge in a

garden of Cucumbers And if the Lord of hosts had not left us a very small remnant we should have been as Sodom and we should have been like unto Gomorrah Verse 9. and that speaks desolation again One of the chief sins that brought it upon them was the perverting of judgment at the 21. Verse How is the faithful City become a Harlot It was full of Judgment Righteousness lodged in it but now Murtherers Nunc autem homicidae Murtherers were got into the Judges room and then the best of them were no better then companions of thieves Verse 23. Consenters at least while they loved Gifts and followed after Rewards and refused to judge the Fatherlesse or to let the Cause of the Widdow come before them In the mean time the people were but in a sad condition you will believe And no sooner had God eased himself of his Adversaries at the 24. Verse but presently he had compassion on them with the turn of a hand as it were Et convertam manum I will turn my hand upon thee and purely purge away thy Drosse and take away all thy Tinne at the Verse immediately before the Text. And when that 's done the greatest instance of his Mercy was this Et restituam judices tuos And I will restore thy judges as at the first and thy counsellors as at the beginning afterward thou shalt be called the city of righteousness the faithful city Where First we have as I told you a Restauration promised Et restituam that 's the first thing take the person with it for 't is Gods doing and not mans I will restore Secondly the persons restored Those are of very great consideration in a Community Judices tuos consiliaries tuos Thy Judges and thy Counsellors Thirdly the Qualification of the persons they must be Ut fuerunt prius sicut antiquitus none of the new Module or fitted for a new fangled Government But thy judges as at the first and thy counsellors as at the beginning And this gives A new name to the Community as if they were new Christned by good Judges and faithfull Counsellors Afterward thou shalt be called the city of righteousness the faithful city I begin with the Restauration as it is promised here Et restituam And I will restore This restoring is an Act of infinite Mercy in God considering how all the world is set upon Destruction and Desolation The Devil himself is called the destroyer Abaddon or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apoc. 9.11 The exterminating Angel but when he was gone Vae unum abiit follows upon it one woe went with him And no wonder then if wicked men be of the same Trade with the Devil and delight in nothing but Destruction Destruction and unhappiness is in their wayes Psal 14. 'T is a roade they can never get out of a way they have to destroy themselves and if they can to destroy others with them He that shall look over the World and consider what Desolations have been made in every corner of it at one time or other will see the print of the Devils foot in all places and that the destroyer hath been there Even in the holy places themselves When ye shall see the Abomination of Desolation standing in the holy place That we have seen in this and many other places besides the Abomination of Desolation got into Churches no place could be excused from Violence but then 't was time to flie into the Mountains and every body to shift for himself 'T is a complaint the Prophet makes of such men as These Locum ejus desolaverunt For they have devoured Jacob Psal 79.7 and laid waste his dwelling place And if they make thus bold with Gods house 't is no wonder if they make no bones of devouring one another and there be a Desolation in other places too A very Wildernesse every place was become God sustained his own people forty yeares in the Wildernesse and we have been sustained half that time here In a Wildernesse where there hath been nothing but Desolation and Destruction in every corner of the Land If there were not a time to gather stones in Ecclesiastes as well as there is a time to cast them away and a time to Plant as well as to pull up that which is Planted we might look for a Desolation indeed and that there would not be one stone left upon another not onely in the Temple but in the City yea and in the Country too And this time of gathering and planting is Gods time the time of pulling up and eradicating is the Devils and Wicked mens Root and Branch Unmerciful men that could think of such an eradication as that was Charitas autem Aedificat Surely there was no Charity among them Well 't was time God should think of Planting and Restoring lest all should have become an absolute Wilderness indeed And God takes upon him this Work He that is the repairer of the Breaches that is resolved to save you and to build the Cities of Judah Psal 102. That sayes to Ierusalen Thou shalt be inhabited and to the Cities of Iudah Ye shall be built and I will raise up the decayed places thereof Isa 44.26 This is a work proper for God Almighty 'T is an easie thing to pull down every hand can do that like Scholars that may be perfect in the Analyticks and 't is all the Logick most men have But to compose and put together that requires Skill and Strength in the Architect He must be a wise builder as 't was said of him in the Gospel and so he must be Strong and Rich and have many other Qualifications besides lest it be said of him as 't is there in that Chapter This man began to build and was not able to finish St. Luke 14.30 That 's the case of many in the world they are not able to finish God is he is Omnipotent able to finish and willing to finish too Therefore he delights in making And if he had not made the World it had not been made till this time And if he had not made every thing that 's in it it had lain in its first Chaos still But there is a Chapter of the Creation in Genesis and St. Iohn sums it up in a Verse Omnia per ipsum facta sunt All things were made by him and without him was made nothing that was made St. Iohn 1.3 As all things were made by him so all things were marred by the Devil And therefore it must be the same hand again to restore as well as to make And that keeps God Almighty alwaies imployed Pater meus operatur usque adhuc Jo. 5.17 My Father worketh hitherto and I work in restoring and repairing the breaches which the Devil and wicked men make in the world And till the time of the Restitution of all things be come he will never be at rest but he is mending and restoring of some thing or other still And

it would be reformed lest otherwise we do Portum Eloquentia salutarem aperire piratis as Quintilian sayes make the Haven of Eloquence a harbour for Thieves and Robbers and that we may make good the promise of God in the Text Consiliarios tuos sicut antiquitus I will restore thy counsellors as at the beginning I will not tell you 't is the reason of these abuses in the practice of the Law but in other things that which God makes the standard to reform by here in the Text is made the great stone of offence that in matters of Religion 't is so I am sure If you tell them of sicut fuerunt prius and sicut antiquitus of any things that were used heretofore why Eo nomine as we use to say it shall be rejected for Popery and Superstition and I know not what We will have nothing that 's Old But we must tell them who were Consuls the Moneth and the day Sacr. Eccl. Hist lib. 6. cap. 29. and then write Edita est fides Catholica Such a year their new Religion began as Athanasius complains of the Arrians in the Ecclesiastical story So nothing but new things please this new generation of men Quasi now veteris Dei pudeat Tert. advers Martian lib. 1. cap. 8. sayes Tertullian Why so we may be ashamed of God Almighty because he is called the Ancient of dayes The truth is Antiquity must be the standard as I said but now when all 's done From the beginning it was not so our Saviour brings them to that in the matter of Divorce And so Tertullian sayes Ibid. lib. 4. cap. 4. In quantum falsum corruptio est veri in tantum praecedat necesse est veritas falsum Because falshood is the corruption of truth therefore truth must go before falshood And Illud optimum quod primum was his rule The earlier the truer every thing must be Therefore sicut antiquitus should be no scandal to sober men But I considered the dayes of old and the years that are past sayes David for they will be the best Counsellors for other things and therefore no bad ones for the Counsellors themselves Well say what we will ut fuerunt prius and sicut antiquitus are a blessing upon a Nation We know what it means Res novas moliri and we have no reason to be in love with Innovations for their sakes we have payed dear for our News But now sicut antiquitus to see the old face of things restored to see Judges as at the first and Counsellors as at the beginning the good old Justices I mean as well as the old Lawyers if there be any of them left to see Justice run in the old Channel again for though we might have it before yet the course of the stream was altered and many times it ran over the banks to hear Carolus Dei gratia in the Commission again instead of Custodes libertatis and how they kept it we all know or instead of some body that was worse if worse might be how must this revive the hearts and chear up the spirits of honest men For I will confess to you in our late dispensations of Justice for my own particular I never took any comfort at all when the Judges and Justices themselves methought looked like so many guilty persons and a man could hardly tell which were the greatest offendors whether they of the Prisoners that stood before them But Justice I know was necessary howsoever and because they brought that they are to be excused But now we have judices ut fuerunt prius and consiliarios sicut antiquitus the Kings Judges and Justices again King Charles his Judges as venerable as Queen Elizabeths Knights were wont to be like old Okes quae non tantam habent speciem quantam religionem as Quintillian sayes and they dispense Justice to every body that defires it And this is as great a blessing as a Nation is capable of for now Justice gives a Denomination to the People themselves and to the Community that are made up of them so we have it in the close of the Text. Posthac vocaberis civit as justitiae urbs fidelis Afterward thou shalt be called the city of righteousness the faithful city What they were or might be called before without justice I told you before even no better then a City of Robbers a Den of Thieves But now they have a new name The city of righteousness There was a King of that name in Scripture Melchisedech The King of righteousness so the word signifies Heb. 7.2 And here 's a People like their King A City of righteousnesse too Or the City of the righteous man Civitas justi in the Vulgar Translation The City of the just person of Melchisedech as I said but now or the King of righteousnesse for the King of righteousnesse must be a righteous and just King else that Name had not been proper for him And that King was Christ The just one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so we find him called Acts 3.14 Ye have denyed the holy and the just one He that was a Priest for ever after the order of Melchisedech and so after his order he was a righteous King too and the City shall be called after his name A city of righteousnesse But then as Christ vouchsafes his other Titles to Kings Dixi Dii estis I have said Ye are Gods and Touch not my Christs so he will not deny them this Every righteous King is a Melchisedech a King of righteousness and his Dominions shall be called Civitas justi The City of the righteous man or from the influence which a good King hath over his Subjects the City of righteousness it self For by themselves alone Kings cannot be righteous but every body else will follow the fashion And Civitas here is not Latine for the Kings Court onely or his Palace which indeed may be well called the Palace of righteousnesse where the King is a just Prince but this Righteousnesse is diffused further Regis ad exemplum even to all the People and 't is now a City of righteousness What happiness may not such a City promise it self We have read or heard of an Utopia or Plato's Commonwealth and some men are apt to dream of it no Government will please them but that where Angels must dwell instead of Men for there must be no faults nor errors in the Government Here 's the place they wot of not in a fiction but in truth for 't is in righteousnesse here Since the old Judges and Counsellors are restored they shall be called the City of righteousnesse And what name can be more proper where Justice is duly administred and mens Properties are preserved and Invaders of other mens Rights punished and the Oppressions of the Widows and Fatherlesse redressed and there is no Complaining in the streets as 't is in the Psalme 't is a City of righteousness you may be sure and the

People are happy that live in it To be free of some Cities some men will give much With a great summe obtained I this freedome said the Chief Captaine to Saint Paul and yet 't was but to be a Free-man of Rome which was no City of righteousnesse neither especially under such an Emperour as Claudius or Nero. What would one give to be free of this City as Saint Paul was there to be born free A City wherein dwelleth righteousnesse as Saint Peter speaks of that City which is in Heaven and wherein righteous men dwell 'T is in us beloved to make it a City of Righteousnesse here and a Heaven upon Earth 'T is not in the King alone though he be a Melchisedech a King of Righteousnesse as I told you Nor in the Judges neither though they be never so Righteous themselves nor in the Justices and Counsellors though they be sicut antiquitus Reformed never so much yet if the people be the same they were 't is they that denominate the City and 't is most usuall for them to complain of unrighteousnesse and bad times who themselves make them so But 't is in us I say to reforme our selves and to make it a City of Righteousnesse Great advantages we have and encouragements by a Righteous King and good Judges and Counsellors to make us Righteous But if they be sicut antiquitus and we be not so but sicut heri and we will be of the new Mode still and as we were we must thank our selves if it be not a City of Righteousnesse Well He that is unjust let him be unjust still but if we be so we must look to bear the blame of it for frustrating Gods designe in the Text which is to make us A city of righteousness And a faithfull city too Urbs fidelis this is the last circumstance and it comes near us indeed 'T is above Verse 21. How is the faithfull city become an Harlot It implies as if we had been unfaithfull before The Septuagint read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the faithfull Metropolis or Mother City I know not how that word came in but it tempts me to say something which I must not for the very many righteous persons sakes that were in it even then when the times were at the worst I will not therefore look back But for the future I will Prophesie better because I have warrant for it in the Text Vocaberis Urbs fidelis Thou shalt be called the faithful city The brand of Infidelity especially to a lawfull King as it is most odious so the Title of faithfulness is most glorious Vocaberis Urbs fidelis Thou shalt be called the faithful city it should be written upon the Gates of them that were so and it deserves to stand upon Record to the Eternall Honour of them and of this poor City in particular that durst own the Authority of the King even then when He was going to the Block But now every City shall be so called faithful to their Prince and faithful to their God too faithful to their God in the duties of the first Table and faithful to their Prince in those of the second And so we shall be called a faithful City and we shall shew the world our Faith by our Works as Saint Iames would have us by our Obedience to the King and by our just dealings and Righteousness one towards another And for this God will reward us and carry us from this City of Righteousness and faithfulness here to his Kingdom of Righteousness in Heaven Whither we beseech him to bring us all for the Merits of his Son Christ Iesus To whom c. Amen FINIS