Selected quad for the lemma: city_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
city_n	house_n	king_n	lord_n	6,100	4	3.9503	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02602	The catechisme that is to say, ane co[m]mon and catholik instructioun of the christin people in materis of our catholik faith and religioun, quhilk na gud christin man or woman suld misknaw: set furth be ye maist reuerend father in God Iohne aschbischop of sanct Androus legatuit and primat of ye kirk of Scotland, in his prouincial counsale haldin at Edinburgh the xxvi. day of Ianuarie, the yeir of our Lord 1551. with the aduise and counsale of the bischoippis and uthir prelatis with doctours of theologie and canon law of the said realme of Scotland present for the tyme.	Catholic Church. Diocese of St. Andrews. Archbishop (1546-1571 : Hamilton); Hamilton, John, 1511?-1571.	1552 (1552)	STC 12731; ESTC S119756	255,534	442

expremit yir wordis the haly spret wrocht the incarnatioun of the sonne of God in y e wayme of the glorious virgin For he gaderit certane of the maist pure and clein droppis of blud quhilk was in the bodie of the virgin and of yame fassionit formit the perfit body of our saluiour w tin hir wayme and sa sche consaiuit the sonne of God nocht be the seid of mā bot be the operatioun of the haly spret Nochttheles ȝe suld beleiue that the haly spret wrocht this blissit incarnatioun nocht w tout the wyrking of the father and the sonne for doutles all the hail Trinitie the father the son and the haly spret wrocht the same blissit haly incarnatioun as we gadder of y e wordis quhilk the angel Gabriel said to the glorious virgin Spiritus sanctus superueniet in te Luce. i. et virtus altiss● obumbrabit tibi The halye spreit sall cum vpon the and the powar of the hiast sal ouir schadow the. As ȝe heir plainely the haly spreit expremit sa quhen he said this word povvar he speikis of the sonne of God i. Cor. i. quhilk is callit virtus et sapientia Dei the powar and the wisdome of God quhen he said this word heast he spak of the father eternal quhilk is y e heast Sa in yir wordis we may leir yat the haly Trinitie the father the sonne and the haly gaist was the wyrkar of yis incarnation suppose be attribution it is ascriuit to the haly spreit because that the sonne of god was incarnat for the gret lufe yat God had to mākind and to schaw his gudnes mercy in redemptioun of mankind according as our saluiour sais in the euangil of S. Iohne Sic deus dilexit mundum vt filium suum vnigenitum daret Ioan. iii. Sa God luffit the warld yat he hais geuin his only sonne And thairfor as powar is ascriuit to the father wisdome to the sōne sa is gudnes lufe attribut to y e haly spreit be reasone quhairof we say that the sonne of God was consaiuit be the haly spreit Borne Now christin pepil Declaratioun of the blissis natiuitie of our saluiour we exhort ȝow to tak tent and considder deuotly how plainly the haly euangelistis sanct Mathew and sanct Luke discriuis to ȝow the blissit natiuitie or byrth of our saluiour Iesus Christ leiuand na circumstance vntald quhilk makis for the trew knawlege of the same misterie Declarand in quhat tyme he was borne quha was Emperour of al y e warld in the tyme of his byrth quha was Leuetenent in the land of Iewry in the tyme of his byrth of quhat clan or househald was he borne quhat houshald was he borne in and in quhat ludgin of the citie quha was messengearis quhilk first declarit and tald the same byrth to quhem was this blissit natiuitie first schawin manifest quhat was the propir name of his mother quhat was ye name of his father putatiue All thir circumstancis we sall twiche breuely yat ȝe may the bettir remēber the blissit natiuitie of our saluiour Iesus Christ The first circūstāce The tyme of this blissit natiuitie efter the cōputatioun of Eusebius was fra the beginning of the warld 5.199 quhen Herode sōne of Antipater had regnit in the lād of Iewry 30. ȝeiris and yat be the fauour auctoritie of the Senat of Rome quhen the empyre of the Grekis was put doune and the Romanis had empyre and dominatioun in the warld fra ye tyme of Abraham to quhom Christ was promissit 2025. in the xxv day of y e moneth of December The saluiour of y e warld Iesꝰ Christ was borne That he suld be borne in siclyk tyme it was prophesit lang afore be the Prophet Daniel Daniel 2. schawand that in the last moneth or vniuersal empyre of y e warld quhilk was the empyre of the Romanis Christ suld be borne Quhem he signifiit be ane stane quhilk without handis was hewin doune off a Hyll quhilk signifyit and betaknit that Christ Iesus suld be borne without the seid of man allanerly be operatioun of the haly spret And S. Mathew makis mentioun of Herode the ●ing to certifie vs yat y e prophecie of the Patriarck Iacob was fulfillit quhen he said Non auferetur septrum de Iuda et dux de femore eius Gene. 4● donec veniat qui mi●tēdus est The septour and the kingis auctoritie in the land of Iewry sall nocht be takin fra ane of the tribe of Iuda quhil he cum yat sal be send to be Messias saluiour of mankind That is to say Christ sall cum and be borne quhen the Iewis hais nocht a propir king of the tribe of Iuda ringnand ouir thame bot a strangear as was Herode a mā of the lād of Idumea The secund circumstance The vniuersall empyre and gret dominioun of the warld was than amang the Romanis For the first empyre and gret dominioun of the warld was amang the Babilonianis and Assyrianis fra thame it was translatit to the Meidis and Persis fra ye Meidis and Persis it was translatit into Alexander the gret king of Macedonia last of all it was geuin to the Romanis And efter quhen thai had kepit y e same Empyre the space of 70. ȝeiris eftir the ring of the Emperour Caius Iulius the secund Emperour rang callit Octauius Augustus in the 42. ȝeir of his ring our saluiour Iesus Christ was borne Leuetenent to the same Emperour in the land of Syria and Iewry was Cireneus The thrid circumstance Sa quhen the land of Iewry was subieckit to the Romanis be Pompey the gret al the pepil of the warld subdewit to the forsaid Romanis be ane edick maid be the forsaid Emperour Octauius Augustus The fourt circumstance was commandit to pay ane taxt quhai●for ilk a man passit to that citie quhairin he was borne or quhair to ●e belangit be ony rycht tytill gaif his name in writ professit obedience to the Emperour and payit ane taxt to him The fift circumstance The saxt circumstance Michee v The seuint circumstance The clan or geneologie of Iesus Christ is discriuit be ye euangelist sanct Mathew declarand yat he discendit fra the stok of Abraam and fra the house and familie of king Dauid He was borne in Bethleem a lytill citie of the tribe of Iuda according as it was prophesit lang afore be prophet Micheas The house quhairin he was borne was nother stark Castel fair pallace propir cha●myr and siclyke bot because thair was na vthir place in the lodgin it plesit the king of al kingis the Lord of al Lordis to be borne in ane stabil and quhen he was borne to be laid in a crybbe so gret exempil of meiknes he wald schaw to vs all The aucht circūstāce The

he conseruis and keipis thame in yair being he gouerneis yame gydis yame in samekil yat gif he wald take away fra his creatouris his cōtinual daily conseruatioun bot a moment of ane hour all wald fall to na thing Tharfore our saluiour sais in the euangil of sanct Iohne Ioan. v. Pater meus vsque modo operatur et ego operor My father hitherto wyrkis be cōseruatioun of his creatouris and I wyrk also with him The thrid Cheptour Ye ●oume of this first artikil THe sentence of the first artikil of the Crede is this I trow nocht allanerlie that God is or that the haly writ sais of God is trew bot I feirand the iugement of God for transgressioun of the law repētand the same puttis al my traist hoip of my saluatioun into ane verai God quhilk is father to all his creatouris luffis thame dois euir all gud to thame conseruis and keipis thame mychtfully disponis ordouris thame wisely prouidis for thame gratiously And anent my self I dout nocht bot he fauouris and luffis me for al 's mekil as yat he of his awin gudnes hes geuin me al gud quhatsaeuir I haif or knaw he keipis me at tyme and tyde and defendis me nycht and day fra all euil and peril that my fayis in bodie or in saule wald do to me or ony vthir creatour And that he wil without dout fulfyl his promise of mercy to me for his awin faithfulnes I doand dew penance haiffand a leiffand quick faith in him And this I traist surely he may do for he is almychty Thair is na creature yat may resist to his wil for he is makar of heuin and erd all creatouris thairin And I grant to yat he is my makar and hais geuin me bodie and saule and keipis yame euir and my lyfe my wit my reasone and al my membris I grant he giffis me meit and drink cleithing house and harbarie gyrs corne and cattall wyfe and barnis and vthir gud I grant also he garris al his creatouris mak seruice to me the Sonne and Mone nycht day fyre aire watter and erd fische foulis bestis and al yat growis on the ground Thairfor quhat euir I am quhateuir I may quhateuir I haif be heuin and erd he giffis it to me Fyrst quhen we beleiue with our hart Morall lessonis of vertevv gaderit of the first artikil A lessone to ken Gods maiestie Sapi. xiii and confess is with our mouth this first artikil I beleiue in God father almychty makar of heuin and erde we ar direck it to the trew knawlege of the maiestie of God For this is a general rewle ilkane makar is mair excellent than is the work God almychty is the makar of heuin erd al thingis contenit yairin quharfore he is mair excellent than all the creatouris of the warld This is declarit in the buke of wisdome thus Quorum et si specie delectati deos putauerunt sciant quanto his dominator eorum speciosior est spiciei enim generator hec omnia constituit Aut si virtutem et opera eorum mirati sunt intelligāt ab illis quoniam qui hec fecit fortior est illis A magnitudine enim speciei et creature cognoscibiliter poterit creator horū videri Suppose the Gentilis haiffand plesour in certane creaturis fairnes had opinioun yat thai wer goddis ȝit thai suld haif kend that the Lord and rewlar of yame is fairar than thai all for he that is makar of all fairnes maid thame Or gif thai merualit at the gret powar and werkis of the creatouris thai suld haif vnderstād be yame yat he quhilk maid yame is starkar than thai all for be the gretnes fairnes and gudnes of ye creatouris the makar of yame may be persaiuit with plaine knawlege Thus we may cum to sum knawlege of gods maiestie powar wisdome and gudnes be faith of this first artikil A lessone to gife thankis to God Secundly this artikil leiris vs to gife perpetual thankis to God for quhat saeuir we haif other fra heuin or erde or ony creatour yairin the same is geuin vs of God According as sanct Paule sais Quid habes quod non accepisti i. Cor. 4. Quhat hais thow quhilk thow hais nocht resaiuit Psal 23. And in y e Psalme Dn̄i est terra plenitudo eius The erde is the Lordis and all contenit in it the round warld and all that inhabit in it Thairfor we suld euir gife thankis to God for all his giftis sayand with the Prophet in the Psalme Psal 102. Benedic anima mea domino et omnia que intra me sunt nomini sancto eius Benedic anima mea domino et noli obliuisci omnes retributiones eius Loiue thow the Lord O my saule and all that is within me loiue his haly name loiue thow the Lord my saule and forȝe● nocht his benefitis A lessone to haif pacience Thridly be faith of this artikil we ar inducit to haif paciens in al aduersiteis Suppose all creatouris ar maid of God and sa gud in yair nature resauit of God ȝit gif in ony thing thai noy vs or inferris ony payne to vs we suld beleif that the same payne cūmis to vs be the hand of God bot nocht the synne of euil men quhilk puttis the payne to vs. Thairfor sais the Prophet Amos Amos. iii. Si erit malum in ciuitate quod dominus non fecerit Is thair ony euil in the citie quhilk the Lord makis nocht As he mycht say thair is na euil of payne or trubil in the pepil bot it cummis be the send of God according as he sais be y e Prophet Esaie Ego dominus et non alter Esaie 45. formans lucem et creans tenebras faciens pacem et creans malum ego dn̄● faciens omnia hec I am the Lord and na vthir bot I quhilk makis lycht and myrknes quhilk makis peace and also makis euil vnderstand be this word euil battal weir and all maner of aduersitie and temporal trubil for punitioun of syn as sanct Hierome sais vpon Amos. Hiero. su● Amos. Bot it is callit euil because it semys euil to yame yat tholis it Now seand y t al euil of payne troubil and aduersitie cummis be the send of God other for our correctioun probatioun or punissioun we suld haif pacience in all aduersiteis sayand with Iob Si bona suscepimus de manu dn̄i Iob. 2. mala autē quare non sustineamus Gyf we haif resaiuit prosperitie fra the hand of the Lord quhy suld we nocht thoil the euil of aduersitie Dn̄s dedit Iob. i. dominus abstulit sicut domino placuit ita factum est sit nomen domini benedictum The Lord hes geuin vs our

yi Imꝑfections al thy vnclenenes all thy miserabyll estait quhairin thow standis dayly Be ye l●cht of our faith vve sulde behauld 〈◊〉 ye gret gudnes of go●d to● vv● And than lyft vp thy mynd agane to GOD be yi faith behald se the gret gudnes of god towart the quhilk standis in thir thre special poyntis ❧ First he hes gyffin cōmand to the and biddis the pray to hym for grace helpe and succoure Secundlie he hes promissit to heir thy prayar to grant to the his grace helpe singulare ꝓtectioun in all thy per●ells Thridlie Math. 7. Luc. xi he hes lernit the quhow thow sulde praye quhat thow suld say to hym Ask sayis he it sal be gyffin to ȝov seik ȝe sall fynd knock it sal be openit to ȝow Gyff carnell fathers quha is euyll gyff th aire sonnis gude gyftis Roma 8. mekle mair ȝour Heuinlie father sall geue the gude Spreit to thame that askis hym We wate nocht quhov we suld pray bot y e spreit helpis our waiknes prayis for vs with vntellabyl sychis nocht sa vnderstāding y t ye haly spreit prayis for ws because he is GOD bot that he inspyris mouis oure hartis be his grace makis ws abyll to pray Ioan xiiii He garris ws pray in the name of Christ of quhome we haue ane promis to be hard quhē we aske ony thing in his name Heir his promeis gyff ȝe aske the fader ony thing in my name he sal gyf it to ȝov that is to say quhen saeuer ȝe aske ony thyng y t belangis to ȝoure eternall saluatioun my Father sall gyff it to ȝow Heir thow may se that GOD is mair ●ollyst for ws thane we ar our self for he prouokis ws to ask and biddis ws aske he is reddear to geue thane we ar to resaue because that he hes promeisit to heir ws quhen sa euer we ask throw faith Ȝe as sancte Paule sayis he may wyl do aboue the thing y t we think or vnderstand Ephe. 3. Hope the secund vertev of prayer he ●i proꝑte● Marce. 11. Sycker cōfiden● ī ve h●lpe off god ꝓmissid to vvs Luc. xi The secund vertew requirit to the preparatioun of the mynd afore thi prayer is hoip quhilk suld haue ●a properteis ¶ First thow sulde put 〈◊〉 dout bot yat God will fulfil his promis maid to the in special quhilk is this Omnia que cunque orātes petitis credite quia accipietis I say to ȝow sais Christ al thingis quhatsumeuir ȝe ask in ȝour prayer trow yat ȝe sall get thame and that sail cū to ȝow And to put vs out of all dout he gyffis ane similitude quhilk is abil to bring all men out of disperatioun Gyf ony of ȝow askis his father breid will he geue to him a stan● Or gif he ask fysche at his father wil his father geue to him a serpent or gif he ask at his father ane egge will his father geue to him ane Scorpioun Gyf thairfor ȝe be and euil hes the wit to geue to ȝour sonnes thai thingis that ar gud mekil mair ȝour heuinly father quhilk is gud of his awin nature and allanerly gud sall geue his gud spreit to yame yat askis him And of this we suld nocht dout Iacobi 1. according as sanct Iames sais Postulet autem in fide nihil hesitan● Lat him that wantis wisdome ask it of God w t ane sui● confidence to get it and lat him nocht dout of it ●ot that God baith may will grant it to him for he that doutis is lyk to a wall of the see Pa●iens lang sufferance cō●●tād to god baith quhilk is mouit dreuin about with the wynd Lat nocht sic a mā think to get ony thing fra god The secūd ꝓpertie of hoip quhilk we suld haue in our prayar is ꝑseuerance paciēce to await paciently with lang sufferance quhil God heir our prayar We suld nocht prescriue to God ony special tyme to heir our prayer bot pa●iently commit all to God baith the maner of our helping and the tyme according as the Prophet commandis in the Psalme sayand Psal 26 ▪ Expecta dominum viriliter age cōfortetur cor tuum et sustine dominum Wait apon our Lord do all thi deidis stoutly lat thi hart be of gud comfort and thole our Lord to wyrk all thingis to his pleisure Ane notabil exempil of this we haue in the historye of Iudith Iudith 8 ▪ quhen yat haly womā vnderstud that Ozeas the cheif prince or rewlar had promissit to geue ouir y e citie callit Bethulia to the Assyrianis gif god had send thame na help within v. dais sche repreffit yame scharply sayand quhat maner of men ar ȝe tha● sēpis our Lord God This word quhilk ȝe haue 〈◊〉 is nocht ane word to prouoik the mercy of God to vs bot to steir his vengeance aganis vs. Haue ȝe set ane tyme of our lordis mercy and assignit ane day at ȝour will And eftirhend sche gaue to thame hir counsale and said Lat vs humil mak our saulis meik stand in ane lawly spreit lat vs serue him say to him that we ar content that he schaw his mercy apon vs according to his awin will thairfor will meikly abyde and await apon his consolatiouns To this effect pertenis all the placis of halye scripture quhilk biddis vs pray with continuance i. Tessa 5. Sanct Paul sais Sine intermissione orate Pray without cessing that is to say at all tymes conuenient And in ane vthir place he sais Collos 4. Orationi instate vigilantes in ea in gratiarū actione Continew in prayer and walk in the same with geuing of thākis Iaco. 5. And sanct Iames sais M●ltum valet deprecatio iusti assidua The cōtinual prayar of ane iust man is of gret strenth or powar And he cōfermis his saying with ane exempil sayand Helias was ane mortall man lyk to vs maid his prayer that it mycht nocht rayne apon the erd sa it raynit nocht thre ȝeiris and s●x monethis And agane he maid his prayer to God and the heuin gaue raine and the erd gaue frute Charite is the thrid vertevv requirit to be had in makīg our prayar The thrid vertew quhilk preparis our mynd to deuoit prayer is cheritie to lufe God aboue all thingis and our nychtbour as our self Of the first y e prophet sais in the Psalme Delectare in domino et dabit tibi petitiones cordis tui Haue plesure and delectatioun in our Lord and he sall geue to the the petitiouns of thi hart Thairfor afore thow mak thi prayer al 's mekil as thow may Hovv vve may in our prayar kindil our ●artis in ●he l●f● of God kindil thi prayer with