Selected quad for the lemma: city_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
city_n	king_n	time_n	year_n	9,514	5	4.8121	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A88104	The a fury of vvarre, and b folly of sinne, (as an incentive to it) declared and applyed. For caution and remedy against the mischiefe and misery of both. In a sermon preached at St. Margarets Westminster, before the Honourable House of Commons, at their late solemne and publike fast, Aprill 26. 1643. By Iohn Ley Minister of Great Budworth in Cheshiere.	Ley, John, 1583-1662.	1643 (1643)	Wing L1879; Thomason E103_1; ESTC R11792	61,846	83

not found out in those dayes And therefore that is from the intimation forementioned when the people are most terribly threatned a Standard is said to be set up Jer. 51.12 and a day of Warre-like wrath and execution is called a day of the Trumpet and Allarme Zeph. 1.16 Which importeth so lamentable a misery as made Ieremy though a man not only of an holy but of heroick spirit thus to bewaile it My bowells my bowells I am pained at mine heart mine heart maketh a noise within me I cannot hold my peace because thou hast heard O my soule the sound of the Trumpet the Allarum of the warre destruction upon destruction is cryed for the Land is spoyled sodainely are my Tents spoyled and my Curtaines in a moment verse 19 20. And in the next words hee windes up his patheticall Compassion in this Question How long shall I see the Standard and heare the sound of the Trumpet As God is Lord of Hosts and Armies he both stirs and stops them when he will And so they are shorter or longer as he thinkes good to draw them out or shut them up He can set the Alpha of Alarum and the Omega of retreat as neare together or as farr asunder as he is pleased to make the measure of their distance Some warres are begun and ended in a few moneths such an one might that have been which God put to Davids choyce which was measured to three months space 2 Sam. 24. v. 13. And such was the Pirats warre to which Cn. Pompeius as Augustine observeth put an end a Incredibili celeritate et temporis brevitate confectum Aug. de Civ Dei l. 5. cap. 22. with incredible celerity and shortnesse of time which took up but a few moneths as b Intra paucos menses Orosius l 6. c. 4. Orosius noteth Some are reckoned by yeares and those in much different proportions as the warr made by the Romans against the fugitive Fencers lasted c Aug ubi sup three yeares The third Carthaginian warre d Orosius ibid. ubi supra four yeares The second e Aug ubi sup eighteene yeares The first f Aug. ibid. twenty and three yeares The Roman warre with Mithridates was drawne out to g Aug. ibid forty yeares and the Samnits warre to h Aug. ibid. fiftie yeares so long had the warre betwixt the Hollanders and Spaniards continued at the yeare 1624. as a i Balsack let l. 3. let 10. French Oratour hath given in the account but it is much more which his Country-man k Phil. Com His lib. 8 c 3. Commineus observeth of the warre betwixt the Florentines and the Pisans which exercised those States three hundred yeares together Of this Warre which put the Prophet into such an affectionate affliction the time is variously conjectured It might seeme long though it were but short because the sufferings under it were very sharpe but indeed the whole time of Ieremiahs Prophecying which was about forty one yeares was a time of great tribulation by warr-like Commotions and miseries under the raignes of Iosiah 2 King 23. Iehojakim and Zedechiah Kings of Iudah 2 King 24. in whose dayes Ierusalem was besieged by the Babylonians from the tenth day of the tenth month in the ninth yeare of his raigne to the ninth day of the fourth month in the eleventh yeare of it 2 King 25.1 upon that followed the desolation of the Temple and City in the 3365. yeare of the world and six hundred and six yeares before the Incarnation of Christ and if he recounted all the calamities of warre in his time he might very well enquire of their continuance How long The Question brought in by such a passionate Preface as you have heard out of ver 19. 20. will guide our thoughts to a consideration of the evill of warre which made the Prophet to be so mournfull for it and so weary of it And for that evill though in many places of the Kingdome too many feele too much of it by reall distresse It will not be needlesse to say somewhat of it by way of verball discourse that we may have such a compendium of it in our minds and memories as may set our hearts hands against it I say our hands as well as our hearts for warre is not alwayes to be taken up by Treaties of peace but peace sometimes to be procured by and l Ipsi qui bella volunt ad gloriosam pacē bellandocupiunt pervenire pacis igitur intentione geruntur bella Aug. l. 1● de Civit. Dei cap. 12. alwayes to be intended in a prosecution of warre And therefore when David questioned with Vriah concerning the besieging of Rabbah 2 Sam. 11.1 He demanded how Joab did and how the people did and how the warre prospered So in our English Translation but according to the Hebrew reading he asked him of the peace of the warre that is in what forwardnesse the warre was for a peaceable conclusion The definition of warre to beginne with that though it be too unruly an evill to be confined to bounds and limits as he gives it who hath written most exactly of it is this m Bellum est status per vim certantium qua tales sunt Grotius de jure belli lib. 1 cap. 1. Warre is the state of them that strive by force as they are such that is under the notion and consideration of forcible striving against each other or to speake of it as it hath proved in the experience of all ages where the most Malignant men have had the greatest stroake in it It is a wicked and wretched compound of all sorts of injuries and miseries of injuries committed by the stronger of miseries sustained by the weaker part The name of it in Latine is of good sound for it is called Bellum and of good sence for it signifieth good and so it hath it's name by Antiphrasis i. from the quite contrary for it is so farre from good indeed when wicked men are prevalent in it that it is the worst of evils on this Hell and therefore with a little alteration of letters it might rather be termed Belluinum bell●ine i. Brutish then Bellum good which Epithite most properly belongeth onely unto God Matth. 19.17 though to say the truth it be much worse among men then it is among the unreasonable creatures For the most of their quarrels are but single combats for they seldome set themselves in heards or droves one against another as men in troopes and numerous Armies And as it brings with it a multitude of men so doth it also a multitude of mischiefs Where envie and strife is saith St. Iames there is confusion and every evill worke Iam. 3.16 And this may be in some places where there is no warre for there may be a striving of mentall emulation or a meere logomachy of wordie contention 2 Tim. 6.4 without any hostile force or violence at all or if there be violence

the Godly that we may conclude this point with their just Apology by their interest in Christ which gives them right to the enjoyment of all good things 1 Cor. 3.22 23. are the meanes of much happinesse to any State or Kingdome and for their sakes doe the wicked enjoy the benefit of light and heate of fruits of the earth and riches of the Sea plenty and peace and all the comforts of this life and by the sincerity and importunity of their supplications are the plagues God sends among men either remitted or removed and sometimes the greatest crosses converted into blessings But when they dye it is many times like Sampsons pulling downe the pillars of the house with him Iudg. 16.29 30. their prayers and acceptation of their persons with God being as the props on which a Temporall prosperity is supported and they leave a Kingdome destitute of defence for they are as Elisha said of Elijah the Chariots of Israel and the Horse-men thereof 2 King 2.12 and therefore woe unto the wicked when God takes the godly away from them while Lot was in Sodome the City was safe though prodigiously sinfull Gen. 19. for God was so gratious to him as to say he could doe nothing against the Sodomites untill Lot had taken sanctuary in the City of Zoar ver 22. but when he was departed from them a showre of Brimstone was powred downe upon them ver 24. And at the finall consummation of all things so it shall be with all the godly and wicked of the world when the number of the elect is fully made up and all the wheat for Gods Store-house growne full ripe the Tares that were mingled with it shall be bundled up for burning after the fanning of his floore by Christ whereby the solid graine and light chaffe are severed that shall be first gathered into his garner and then this burned with unquenchable fire Mat. 3.12 and when the Sheepe and the Goates are separated the one on the right hand of the Iudge the other on the left and the Sheepe invited and admitted to his society with Come ye blessed of my Father c. Mat. 25.34 the Goates shall be presently cast off with Depart ye oursed ver 44. Therefore if they were so wise as to know their friends and Benefactours they would endeere themselves in their society as Ruth did in Naomie's when she said Intreat me not to leave thee nor to returne from following after thee for whither thou goest I will goe and where thou lodgest I will lodge thy people shall be my people and thy God my God where thou diest will I die and there will I be buried the Lord doe so unto me and more also if ought but death part thee and me Ruth 1.16 17. But my Text saith they are foolish and sottish children they have none understanding So their folly is now in it's proper place to be considered and from the Malignant operation of sinne procuring plagues upon a people we may now come to the disgracefull denomination of sinners Where we shall principally observe the connexion of sinne and folly for their sinne is rendred as a cause of their suffering the calamities of Warre but under the name and notion of ignorance folly and sottishnesse and being bound in dutie and conscience both to know God and glorifie him as God their not knowing of him and aversenesse from him was their sinne for otherwise it would not make them worthy of Gods wrath as Ierem. 11.25 so that sinne and folly be associates for where sinne is there is folly as Abigail said of Nabal to David Let not my Lord regard this man of Beliall even Nabal for as his name is so is hee Nabal is his name and folly is with him 1 Sam. 25.25 She entitles him two wayes First by a Periphrasis Man of Beliall Secondly by his proper name Nabal The word Beliall signifieth one that is nothing worth starke naught yea the worst of wicked ones even the Devill is called Belial 1 Cor. 6.15 And for his other which is his proper name Nabal it signifieth first a saplesse and unprofitable thing as a drie leafe fallen from a Tree which hath no moisture in it and then it is taken for an unprofitable person and for a Foole and a wicked man and both in * Some fetch the affinity of folly and sinne from Cains dwelling place the Land of Nod. Gen. 4.16 calling a wicked man Nodite a Cainite that is one of Cains condition or one that as Iude speaketh goeth in the way of Caine therefore a Foole Noddy or Nodite a fit man to be an inhabitant of that Countrey where he dwelt but we need not looke so farre back for affinity betwixt folly and sin for the word rendered foolish in my Text and so used and transtated Zach 11 1● is the same with ●u● wonted word for a wicked man or wicked one to wit the word evill for that word is both Hebrew and English and it signifieth not only foolish and ignorant but rash and froward from the word Nabal may come the Latine Nobulo which as the word Nabal may note a Knave and a fool the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 folly and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinne differ but a letter and it is like our English word Foole was derived of the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wicked one Hebrew Greeke Latine and English there is a cognation of Names which notes the concurrence of folly and sinne in the same subject So Abigail made the application forementioned and as if they were not onely inmates in the same person but Twinnes of the same birth they are both of one age of one stature if sinne be bigge like a Giant folly is not little like a dwarfe according to the degrees of the one is the growth of the other as we may observe by the confession of David I have sinned greatly saith he in that I have done and presently after I have done very foolishly 2 Sam. 24.10 great sin and great folly goe together and so a very wicked man is a very foole In prosecution of this point I looke for a paradoxall prejudice to oppose me for there are many that strongly believe there is more affinity betwixt folly and piety then betwixt folly and sinne I shall therefore hold my selfe obliged in discretion more cleerely and fully to set forth the folly of sinne and the more firmely to assure and prove it and that by a double light the one of Scripture the other of Nature so that if a man have either of the eyes of his soule open the eye of Faith as a Christian or the eye of Reason as a man he shall easily discerne it First for Scripture they that reade it and marke it cannot but observe in the holy dialect thereof that where folly is spoken of or any of the denominatives of it which are to be found above an hundred times there for the most part a