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	lord_n	year_n	6,399	4	4.8894	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86659	Sermo secularis. Or, A sermon to bring to remembrance the dealings of Jehovah with this kingdom of England, and our ingratitude and dis-loyalty to him, in this last century of years. Ab anno nativitatis Christi, 1547. usque ad præsentem annum, 1647. The time of the ruine of Rome, is herein according to Gods Word modestly pointed at. With sundry uses seasonable and sutable for all degrees and sorts of people. / Preached at Belstead, neer Ipswich, July 4, 1647. By Benjamin Hubbard, preacher of the Word of God at Copdock in Suffolke.	Hubbard, Benjamin.	1648 (1648)	Wing H3207; Thomason E422_15; ESTC R202479	43,832	60

and constantly called Babylon scituate by the River Euphrates as I said before Lingua The language this my Text was written in for these words Mene Mene Tekel Upharsin are not properly Hebrew words as most words of the old Testament be but the Caldean Language which both for the character and tone is of neere affinity with the Hebrew as I shall shew more plainly by and by But then it may be admired Object why the learned men of Caldea could not read it I answer Some both godly and learned have observed Answ wemes Christian Synag that these words were written first in the Caldean tongue and the Samaritan character which differed very much from the Caldie letters and therefore they could not read it Or else it was the wonderfull work of God to take the wise in their own craftinesse he did confound their skill Job 5.13 for they could not so much as read it much lesse could they interpret the writing Brevitas Brevity is often a ground of obscurity as in the Morall Commandements Brevis esse laboro obscurus fio Eccles 12.13 Deut. 10.4 Nehem. 8.8 Matth. 5. which contain the whole duty of all men in ten words therefore did they need explaining and expounding even to those that spoke the same language hence it is that many can say the Commandements but very few understand them And therefore when Daniel had read the writing yet the hardest worke was still to doe namely the interpretation and application of the words hic labor Vers 26.27 28 hoc opus est and therefore he spends three verses in that work And now I come to the foure Considerations tending to the clearer illustration of the meaning of these words Occasio the Occasion was a merry meeting of a company of boon companions at a great feast to drink and carouse with marvellous mirth for though the King of the Caldeans was wont to disdain the company of his Lords yet now to shew his great carelesnesse although the City was besieged he would make a feast Dan. 5.1 Jer. 25.12 15 17. Dan. 5.2 3 4. and drinke before a thousand of his Lords And as was foretold it tended to his destruction for drunkennesse seldom goeth alone he first prophaneth the vessels of the Lords house and then blasphemeth God by magnifying his Idoll idle gods Quomodo the manner how this mad mirth was quelled and these joving companions in the midst of their wine and jollity amazed and affrighted mirabile dictu a strange thing to be told the King his Lords and all are amazed why Digitus Dei hic what 's the matter No man but a hand no hand but the fingers of a hand were seen to write over against the Candlestick that all might behold it And this was the writing that was written Mene Mene Tekel Upharsin and all their wise men could not read it this made their hearts to ake they were terrified and astonied for they might see plainly Dan. 5.6 9. Exod. 8.18 19. it was the finger of God Thus God by small means can quell the swelling braves of proud men Quibus to what persons this speech is referred truly in a generall sense unto them all for they were all filled with amazement and some of them soon after were slaine Verse 9. but it did specially belong to the King who trembled exceedingly And the Prophet made application of the thing home to the King himself before he comes to the full declaration of the meaning of the words And thou his son O Belshazzar Verse 6. Verses 18 19 20 21 22 23 hast not humbled thine heart though thou knewest all this But hast lifted up thy selfe against the Lord of heaven c. Eventus The Event was the sudden taking of the City of Babylon and the slaying of King Belshazzar Verse 30 31. Ioh. Funcii●… In Commenta in Chronolog lib. 2. Anno Mundi 3425. and many of the Caldeans Funcius sets down the same after this manner Cyrus finding Babylon so fortified and the inhabitants having all things in a readinesse to resist their enemies and therefore deriding and mocking his endeavours he commanded Trenches to be cut to receive or carry away the waters of the great River Euphrates which ran through that City but least the Babylonians should perceive it they left the earth whole next the River untill all things were prepared and the Babylonians did celebrate a Festivall day according to their old wonted manner in which every one was given to feasting wine or musick and neglected the watch of the walls Then Cyrus taking that opportunity commanded the prepared Trenches to be opened speedily for the receiving the force of the River and so the streame being diminished he brought his Army by the River Euphrates into the middle of the City of the Babylonians few durst resist them and those that did so were slain by Cyrus his Souldiers the King of Babylon being in the Tower which because of the tumult in the City was rashly opened there was he slain with all his guard by Gobria and Gadata Calvin in Ier. 51.31 Captains obliged by promise to Cyrus who thus overcame all the power of the Babylonians And this also was foretold to be done in this manner Jer. 51.30 31 32. Now I come to the words themselves which though they be but few yet they containe much matter worth our meditation Tempus praeteritum vitum praesens suturum And as time is distinguished into time past time present and time to come So these three words Mene Tekel Upharsin by their exposition do seeme to respect those three parts of time God hath numbred Thou art weighed The Kingdom shall be divided suddenly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mene is a Caldean word although in the sound it be like the Hebrew word Meneh for this is written with an Aleph the Hebrew word with an He and signifieth to number Psal 90.12 as ver 26. So teach us to number our dayes that we may apply our hearts unto wisdome Mene mene the gemination and doubling of the word doth note the certainty of the thing the dream was doubled unto Pharaoh twice Gen. 41.32 as Joseph told him because the thing is established by God And somtimes it notes the excellencie of the thing as peace peace Isa 26.3 in the Hebrew is very well rendred perfect peace In an Action it noteth the exact manner of performance of it for God numbreth so exactly that he can set all a mans sins in order before him Psal 50.21 with all the circumstances of time and place what was first said or done and what next c. Hee numbreth exactly the sufferings of his people and the cruelty of his own and their enemies Psal 56.8 and they shall end together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tekel is also a Caldean word for the Radix of the Hebrew word is tacan to weigh Prov. 16.2 The Lord

to sinne but make their peace with God which I heartily desire therefore at the instant importunity of a speciall Christian freind and being much encouraged by the very loving acceptation it found from other Christians that heard it I was content this Sermon should be published if it be judged meet It is indeed brought forth in a time wherein I my self have both much employment and many troubles that I could not afford unto it such serious premeditation nor review as I desired nor have I the helpe of many books usefull for such a purpose nor yet a dexterity in Temporary narrations as those that are skilfull in the times both which were requisite in a Sermon of this subject yet that is but part of the matter and if I mistake not here is some thing usefull for thy soule in whatsoever condition thou art And therefore I pray thee in Christian love either heal or conceale any failing thou findest in it and say as truly thou may'st perhaps it was an oversight for I confesse I am full of infirmities beare with my rudenesse in speech I do assure thee I would be loath to offend any gracious soule But faile thou not to make particular application to thy own selfe of what thou findest most sutable to thy own estate and condition so shall God have the glory and thy soule shall prosper and my soule shall rejoyce with thee This I heartily desire And remain Copdock July 1647. Thine in Christ Benjamin Hubbard DANIEL 5.25 The latter words of that Verse MENE MENE TEKEL VPHARSIN RIght Worshipfull Sapè fit ut aliqua brevis exigua scriptio vocetur liber Matth. 1.1 19.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 24.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and beloved in our Lord and Saviour Jesus Christ of the sixty six books of Sacred Scripture some are more Historicall relating many things done before the writing of them as the books of Moses and the Evangelists some are more doctrinall teaching the rules of a Christian life and a holy conversation as the Epistles of the Apostles and some are more Propheticall and so are the words of my Text Mene Mane Tekel Upharsin There are foure difficulties that doe obscure and veile the meaning of the Text which I shall comprehend in these four words Tempus Locus Lingua Brevitas There is likewise a fourfold consideration that will farther help us to understand the same in some measure take them in these foure words Occasio Quomodo Quibus Eventus Give me leave to speake briefly of these eight particulars Tempus The circumstance of time when when these things were done which are mentioned in this Chapter is very considerable And although those that have beene famous for their studies in Chronologie do not all agree herein yet the difference betwixt most of them is not very much considering the great difficulty of the work In opere Chronologico Anno 3395. An. Mun. 3412 Vide de Annis Captivitatis Babylonicae Chyt Chrono Herodoti 3424. Funct 3425. Perkins 3430. In 2 Chron. 36.23 Dan. 6.1 Dan. 5. ult Ezra ● ● Calvisius sets down these things as done in the yeare of the World 3395 and saith that Cyrus overcame Darius Medus and tooke Babylon 17 yeares after and that the Jews had liberty to return to Judea and build the Temple in the yeare 3418 and that they returned 3419. But Chyiraeus Functius and Mr. Perkins doe write that these things were done about the yeare of the World 3425 and in the last year of the Babylonish captivity for Cyrus began to reigne presently after the death of Belshazzar although his father-in-Law Darius Medus had the Name and Title for honour sake yet Cyrus himselfe in effect had the dominion as Tromellius Junius and Calvin observe Now certain it is that in the first yeare of Cyrus after that he and Darius had wonne Babylon the Jews had free liberty to return out of that captivity 2 Chron. 36.20 And hence I gather that these things were done in the last yeare of the Babylonish captivity Locus The circumstance of the place is also very considerable for as One sayth Time and Place are the two eyes of History Now it is conceived by some that there be three Cities called Babylon in the sacred Scriptures Gen. 11.2 4. Babylon even that City where the Tower was built by men who o●t of the infidelity and pride of their hearts thought by that means to provide for their honour and safety from the floud of Gods displeasure they chose a Plain neer to the great River Euphrates and build the City partly on the one side 2 Chron. 36.20 Psal 137.1 2 3. Dan. 4.30 Gen. 11.8 9. Isa 13.19 Babyl●lon 83.10 lat 3● 50 Ierus 66.0.31.40 Clavius in Io●de Sacro Bosco and partly on the other side of the same River And thither the Jews were carryed into captivity and there they made their lamentation And in it was the Royall Palace of the Kings of Caldea It was at first called Babel for the confusion of Tongues a judgement of God upon the first builders of it as it tended to confusion at the last It was scituate neerest the Rumbe East and by North from Jerusalem and distent from it about eight hundred seventy and five miles Cayro a famous City in Egypt is by some Authors named Babylon and so it is called in Ortelius his Map at which place Fran. Sac. Qu. Funct Com. Chron. Anno Christ 44 45 B●n●ng ●in totius Sa. Scrip. Calvin Beza in 1 Pet. 4.13 Rhem. Annot. in 1 Pet. 5.13 Calvis Chrono in An. post Chri. 64. negat 2 Cor. 11.28 Rom. 15 16 20 Rom. 16. 2 Tim. 4.6 16. Revel 17.4 5. 18.2 Revel 11.8 Revel 17 5. ●ulling Brightman L. Napier Fr. Iuniur Dan. 4.30 some doe conceive Peter the Apostle was when he wrote his first Epistle although some rather hold he was then at another City of that name in Assyria But the Translators of the Rhemish Testament in their Notes upon that place doe say that by Babylon is meant Rome because they would thereby confirme their saying That Peter the Apostle was Bishop of Rome 25 yeares which is contrary to the holy Histories in the Acts of the Apostles and to many passages of the Apostle Paul in his Epistles But is Rome Babylon by their own confession then ex ore tuo by thine own confession ô Papist we conclude Rome is Babylon and the mother of whoredoms and shortly to be destroyed Rome in a figurative and spirituall sense is called Babylon in very deed Revel 18.2 as all Orthodox Modern Expositors doe interpret the same both for their proud uprising superstitious Idolatries and horrible confusion a Rome is also called Egypt because it hath been a prison and bondage to Gods people and truth Revel 11.8 But these things mentioned in this Chapter were done in the City in which both Belshazzar did live and before him Nebuchadnezzar which was first properly