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	river_n	run_v	9,063	5	8.1560	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04190	Nazareth and Bethlehem, or, Israels portion in the sonne of Iesse. And, mankinds comfort from the weaker sexe Tvvo sermons preached in St Maryes Church in Oxford. By Thomas Iackson, Bachelour of Divinitie, and fellow of Corpus Christi College in Oxford.	Jackson, Thomas, 1579-1640.	1617 (1617)	STC 14314; ESTC S107487	41,136	80

and Israël bee more stupid then the Oxe or Asse yet even in this humilitie of his birth Arabia and Sheba shall bring gifts to him as to their king Yet so provident is the Lord least any hand of man should shew it self in his exaltation that these forraigne Princes opē profession of allegiance to this new borne child indangers his innocent and harmlesse life But what wil the Atheist say Cannot God protect his sonne from all likelyhood or approach of danger yes he could but his purpose was now to shewe his wisdome not his power in defeating great Herods vigilant and anxious care and all the subtilest proiects of his cunningst polititians by the coūterplots of a poore dreaming man Rahel must haue cause againe to weep for her children about the borders of Beniamin and Herod by striking at the sonne of God must kill his owne sonne whilst hee that was indeed a father to all the sonnes of men because the true and naturall sonne of God he in whose right Israel inioy'd the promises and had an adoptiue title to bee called the son of God must in part of his nonage be sustain'd in Aegypt as Israël had beene by a Ioseph that so what was verified of the one as in the type might be fulfilled in the other as the substance Out of Aegypt haue I called my sonne 18 But whither did God cal his sonne sure if his supposed father Ioseph do not with yong Samuel mistake the callers voice he was to returne into Iudaea the fittest place in his apprehension for the education of him that was borne vnto the crown of David a place wherein if Herods first designes had stood firme and sure hee might haue liued securely But God that directed Iacobs right hand to the head of Ephraim contrary to his father Iosephs expectation hath turned the heart of Herod on a suddaine to affect him most in the last draught of his will and testament whom hee had respected but in the second place in the former And Ioseph approaching the Coasts of Iury advertised that Herod had a successour there not Antipas as hee perhaps with others had expected but Archelaus as bloodie a villaine as the Father suspects as it seemes either the truth of his admonition by a dreame in Aegypt or his construction of it Hee doubts whether they be dead that sought the life of the child for as the Evangelist saith Hee was afraid to goe into Iudaea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yet seeing he had beene warned in a dreame or perhaps being warned againe though he avoid Iudah he will at least goe into some part of Israël If he had two warnings this latter was to instruct him in the true meaning of the former whereby he was not directed to Iudaea in particular but into the land of Israël as I take it with opposition to the land of Iudaea And so saith the Evangelist he left his purpose for Iudaea and turned aside into the parts of Galil● to the place of Christs conception And thus by his doubtfull resolution the will of the Lord which he had spoken by the Prophet is vndoubtly fulfilled to wit that Christ from the place of his conception and education should be called Nazaraeus A name in their intendment that sought to fasten it first vpon him of disgrace and scorne but by the disposition of the Almightie a knowne title of greatest honour convicting such as vsed it otherwise even whilst they spake it of blasphemie which way soever wee interpret the meaning of it For if this Cities name whose Etymologie is hardly found in the old Testament were Natsoreth or Natzareth or as Elias Leuita saith Netzer t●● word which Isaias vseth it is by interpretatiō the City of plants or grafts in plain english Graftowne Whence if the Iew captiously demand was it ever heard that any Prophet should arise out of Nazareth Wee may answere as our Sauiour did Pilate Infidell thou hast said it though vnwittingly as Caiphas thy predecessour did foretel his dying for the people For didst thou never heare of a man whose name was the branch never of a plant Netzer that should growe out of the root of Ishai What if thou canst not revile this Iesus whom we preach but thou must acknowledge him Hanotzeri surculus ille or surcularius ille or germen illud The PLANT THE BRANCH For though the obiectour mean to disgrace him yet God had ordained his glorie as well out of his enemies mouths that meant him mischiefe as out of the mouthes of silly babes that meant him neither good nor ill And it is very suitable to the waies of Gods providence to suggest by ambiguous words or speeches vnto the attentiue hearer conceipts quite contrary to their meaning that vtter them So Crassus in his Parthian voyage wills his souldiers disheartned with a dismall way which Abgarus had led thē to be of good cheere they should not come that way backe againe his meaning was they should returne a better but they take this as the sentence of death from their Generals mouth and so march on drouping in such dead silence to their miserable disastre as mē condemned doe to the place of ●●ecution This speech of Crassus was worse taken then it was meant but many of like observation I could here alleage which ill meant by such as vttered them haue beene well interpreted by the parties whom they concern'd as the Apollonians solliciting aid of the Epidamnians against the Illyrians finally put off with this flowting answere VVee will send 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so was the river call'd which ranne by their Citie to your succour cheerefully accept the offer and take heart and courage at the very mention of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if Aiax who height so in Greeke had bin reviu'd to bee their leader And their confident hopes conceiu'd vpon the imaginarie conduct of such a noble Generall did by divine providence bring forth reall successe and vnexpected victory And so no doubt the faithfull Hebrewes as oft as they heard the Iewes call our Saviour in contempt Hanotzeri did interpret their speech otherwise then they meant it as S. Iohn did that of Caiaphas And this was the Evangelists meaning when hee saith our Saviour went to Nazareth that he might be knowne by this name vsed both by his followers and his enemies 19 Yet doe I no way reiect but most willingly embrace their interpretation of this place who thinke that speech of the Angell vnto Sampsons mother And he shall be a Nazarite from his birth was fulfilled of Christ who was the true Nazarite indeed Nor is this interpretation as most think incompatible with the former both are branches of the tree of life in both shine most glorious rayes of the divine providence would not men be more contradictious then their opinions For first it is a needlesse doubt moued by the one whether this Cities name in Hebrew were writtē with

propheticall writings it must be restrained vnto that part of the earth wherevnto hee sollicits these Israelites returne I create a new thing in the land to wit of Israel or the kingdome of Ephraim as it is opposed vnto the two other Tribes as Pomeranus hath learnedly obserued The second originall word is here rendred as well as conveniently it could be in one word by woman yet is it not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if he had said THE FEMALE SHALL COMPASSE THE MALE though some what more bee included in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then a male or man 5 The sacred mysterie of this speech may best appeare by comparing this new creation of the second Adam in the Virgins wombe with the creation of the first woman in Adam with reference wherevnto this is called a new creation wherein the order of the former is inverted It is said Genes 1. In his image created he him he created them male and female The reason of which aenigmaticall speech whence Plato as I thinke took his fable of Androgyni is because Moses there speakes of Adams creation onely in whom notwithstanding Eue was in a sort created or enclosed as bone of his bone and flesh of his flesh Hee speakes of him in both numbers as of vnum actu which was potentia plura The like manner of speech he vseth in the first verse In the beginning God created the heauen and the earth Yet neither was then distinctly created but the masse whence both were afterwards distinguished as it were into male and female that is into such heavens as now are the agents and such an earth as now is the mother whence all earthly creatures are produced In this new creation the Lord encloseth not Zakor Ish or Adam not masculus only but Gever i vir fortis the valiant or strong man the grand heroicke of the world in the female or weaker vessell The female shall incompasse the male not after the vsuall manner of childrens enclosure in the wombe but as Evah was enclosed in Adam or as the shell encloseth the kernell whose first root of existence is from within not from without whose enclosure every way is entire never opened to receiue what it encloseth but only to haue it taken forth This I take it is the naturall and true meaning of these words in this subiect whereof wee speake considered with such references as haue beene specified 6 Our small acquaintance whether with the peculiar signes of these ancient times or with many common prenotions concerning the manner of Messiahs birth or conception which either my Prophet might presuppose as sufficiently knowne to them for whose good hee wrote or this prophecie occasion their successors to enquire after against the time appointed will not suffer vs to apprehend either the appositenesse or efficacie of these breefe perswasions so fully as the observant Israelites before or about our Saviours comming might easily haue done Yet if we may gesse at the force of his argument by such references and circumstances as haue left some print behind them in the revolutions of times vnfolding this prediction which hee had wrapt vp in aenigmaticall generalities it is more fully thus Dost thou therefore stand off and disdaine thy returne to these thy cities O thou Virgin but haughtie and rebellious Israël because the glory of Shiloes birth shall be thy sister Iudahs and not thine Doth it greiue thee that Bethlem Ephratah sometimes so little amongst the thousands of Iudah should now overtop the chiefe cities of Samaria A Prophet from the mouth of the Lord hath said it and it must of necessitie come to passe that out of Bethlem he shal come forth that shal beare rule in Israel whose goings forth haue beene from the beginning and from everlasting Ephratah it was rightly called of old and it happily height Bethlem since ordein'd from eternitie to bring forth the bread of life but neither hath Israel born Ephraims name for naught Fruitfulnesse also is with thee These thy Cities though little and barren in thy sight are not forsaken of thy God thou hast likewise a Prophets word for thy assurance that albeit Iudah must bring him forth yet Israel shall bee the land of his conception of whose kingdome there shall be no end Account it not blind chance but thy good hap that thy name is first mentioned in the reestablishing of my ancient grant Behold the daies come saith the Lord that I will performe that good thing which I haue promised vnto the house of Israel and to the house of Iudah In those daies and at that time will I cause the branch of Righteousnesse to growe vp vnto David and hee shall execute iudgement and righteousnesse in the land Ierem. 33. v. 14 15. Search the Prophets at the time appointed and it shall be shewed thee that whilst one of them made this glorious promise in my name to Bethlem another no enemie to the house of Iudah did foretell thy fathers that the root of Iesse should recover his sap and giue first beginning of life to the branch of Righteousnesse within thy borders Though by birth hee must bee a Bethlemite and of Davids linage yet the name by which hee must be best knowne shall bee taken from one of thy Cities wherein being first conceiued he shall growe vp as a branch out of a decayed trunke or as a root out of a dry ground not as a young plant from the liue seed of a former tree That this place of his conception is not so cleerely named by Isaiah as the place of his birth by Micah doth this dismay thee The greater secrecie is a signe of a greater mysterie I knowe thee of old thou art coy thou art strange and must bee wooed with rarities and new wonderments And what wonder since the world began hath beene heard of like to this new thing which I create in these thy Cities that a woman without the consort of man should enclose him in her wombe whose outgoings haue beene from euerlasting The creation of heauen and earth may in comparison of this new creation be held stale and triviall 7 Of this Aenigma in my text that other forementioned Chap. 33. we may say as Ioseph did of Pharaohs dreames both are one So is that nurserie of mysteries Isaiah 11. v. 1. wherein the place of his conception education is secretly named and the like Isaiah 53. of a root growing vp out of a drie ground This metaphor of the root as also the emphasis of that speech deliuered in Gods own person I will cause the branch of righteousnesse to growe vp aenigmatically fore-shadowe that this grouth should not be by ordinarie generation but by Creation that as trees and plants in the first creation did meerely growe vp out of their mother earth without seed precedent so should this branch of Righteousnesse this root of