The choicest fruit of peace gathered from the tree of life presented to the Right Honourable the House of Peers, in a sermon preached before them at the Abbey church of Westminster, on April 30, 1660, being the day of their solemn humiliation / by Nath. Hardy ...
THis day is a time of Humiliation, and this Text a word of Consolation. That for which we are this day to be especially humbled, is the sin and misery of our former Warre, That which this Text comfortably assureth, is the blessing of a future peace.
THis day is a time of Humiliation, and this Text a word of Consolation. That for which we Are this day to be especially humbled, is the sin and misery of our former War, That which this Text comfortably assureth, is the blessing of a future peace.
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This day is not only a day of humiliation but supplication, of tears but prayers, and this Text teacheth us what should be our principall Petition, namely, Peace, Peace.
This day is not only a day of humiliation but supplication, of tears but Prayers, and this Text Teaches us what should be our principal Petition, namely, Peace, Peace.
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Finally, I am this day in a peculiar manner to addresse my self to you Right Honourable, who are all of you Proceres Regni Peers of the Realm, and some of you have been, and in Gods good time may be again Comites Regis, Attendants on a King;
Finally, I am this day in a peculiar manner to address my self to you Right Honourable, who Are all of you Proceres Regni Peers of the Realm, and Some of you have been, and in God's good time may be again Comites Regis, Attendants on a King;
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In the discussion of this Scripture, I shall briefly touch upon the Author mentioned in those words, saith the Lord, and chiefly insist upon the matter in the rest of the verse.
In the discussion of this Scripture, I shall briefly touch upon the Author mentioned in those words, Says the Lord, and chiefly insist upon the matter in the rest of the verse.
1. This phrase and form of speech (saith the Lord) is frequently used by all the Prophets, sometimes with additions, the Lord God, the Lord of hosts, the Lord thy Redeemer;
1. This phrase and from of speech (Says the Lord) is frequently used by all the prophets, sometime with additions, the Lord God, the Lord of hosts, the Lord thy Redeemer;
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and thus sometimes in the beginning, sometimes in the middle, sometimes in the close of their Prophecies, nay, once we finde the beginning, the middle, and the end of one verse to be, Thus saith the Lord of hosts.
and thus sometime in the beginning, sometime in the middle, sometime in the close of their Prophecies, nay, once we find the beginning, the middle, and the end of one verse to be, Thus Says the Lord of hosts.
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Because they received their message immediatly as it were from Gods mouth. The Hebrew word which we reade report, properly signifieth hearing, to intimate that what the Prophet reported to the people was no other then what he first heard from God, with which accords that of the Apostle Paul, I have received of the Lord that which I delivered unto you.
Because they received their message immediately as it were from God's Mouth. The Hebrew word which we read report, properly signifies hearing, to intimate that what the Prophet reported to the people was no other then what he First herd from God, with which accords that of the Apostle Paul, I have received of the Lord that which I Delivered unto you.
When an ambassadour delivereth nothing but what the King himself hath given him in charge, he may truly say, Thus saith the King, well then might the Prophets use this form, Thus saith the Lord, whenas their Predictions are no other then divine Revelations. Indeed there were then many false Prophets of whom God himself saith, They prophesie lies in my Name, I sent them not, neither have I commanded them, neither spake I unto them.
When an ambassador Delivereth nothing but what the King himself hath given him in charge, he may truly say, Thus Says the King, well then might the prophets use this from, Thus Says the Lord, whenas their Predictions Are no other then divine Revelations. Indeed there were then many false prophets of whom God himself Says, They prophesy lies in my Name, I sent them not, neither have I commanded them, neither spoke I unto them.
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As for us who are not extraordinary Prophets but ordinary Pastors, and therefore lay no claim to immediate Revelations, we do not, dare not attribute any such authority to our discourses, any further then they manifestly agree with,
As for us who Are not extraordinary prophets but ordinary Pastors, and Therefore lay no claim to immediate Revelations, we do not, Dare not attribute any such Authority to our discourses, any further then they manifestly agree with,
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and so long as it is no other then his word which we preach, we can boldly say it is the great God who by us speaketh, and accordingly we ought to be received as such by you.
and so long as it is no other then his word which we preach, we can boldly say it is the great God who by us speaks, and accordingly we ought to be received as such by you.
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If it shall be further enquired, why the Prophets do not content themselves to deliver their message from God, but bring in God himself as delivering it, I shall return this answer, that by this way of expression their Prophecies might make the deeper impression upon the hearers: The Prophets well knew
If it shall be further inquired, why the prophets do not content themselves to deliver their message from God, but bring in God himself as delivering it, I shall return this answer, that by this Way of expression their Prophecies might make the Deeper impression upon the hearers: The prophets well knew
We finde this Prophet complaining, Who hath beleeved our report? If you observe the predictions of the Prophets, you shall finde them for the most part either threats of misery to the bad, and that whilest their condition was prosperous, or promises of mercy to the good, and that when their estate was calamitous, and truly it is no easie matter to make the one beleeve so as to tremble at the threat, or the other so as to hope for the promise; When our mountain is strong, we are apt to say, it shall never be moved, and when our condition is low, we are ready to think it can never be raised.
We find this Prophet complaining, Who hath believed our report? If you observe the predictions of the prophets, you shall find them for the most part either Treats of misery to the bade, and that whilst their condition was prosperous, or promises of mercy to the good, and that when their estate was calamitous, and truly it is no easy matter to make the one believe so as to tremble At the threat, or the other so as to hope for the promise; When our mountain is strong, we Are apt to say, it shall never be moved, and when our condition is low, we Are ready to think it can never be raised.
2. That there would be no better way to gain credence to their predictions; then by minding the people that they came from God; Whatsoever hath the stamp of divine authority upon it, must needs be current coyne with all that are not direct Atheists ▪ He that beleeveth that there is a God, must needs beleeve, that what he saith is true, and therefore the true reason why their sayings were no more regarded, was because those to whom they spake did not consider that they were the Lords sayings. No wonder if in the last verse of this Chapter, which is a denunciation of war against the wicked (saith my God) is inserted,
2. That there would be no better Way to gain credence to their predictions; then by minding the people that they Come from God; Whatsoever hath the stamp of divine Authority upon it, must needs be current coin with all that Are not Direct Atheists ▪ He that Believeth that there is a God, must needs believe, that what he Says is true, and Therefore the true reason why their sayings were no more regarded, was Because those to whom they spoke did not Consider that they were the lords sayings. No wonder if in the last verse of this Chapter, which is a denunciation of war against the wicked (Says my God) is inserted,
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Let us all then learn whensoever we are about to reade or come to hear the word of the Lord either read or preached, before-hand to fix this thought in our mindes, This is no other then the word of God which I am now to reade or hear;
Let us all then Learn whensoever we Are about to read or come to hear the word of the Lord either read or preached, beforehand to fix this Thought in our minds, This is no other then the word of God which I am now to read or hear;
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And oh that you (my Noble Lords) who are in the language of the Psalmist coetus Deorum a Congregation of Gods, would remember that the great Jehovah alwaies stands in the midst of you, and now speaketh to you in the language of this Text, I create the fruit of the lips peace, peace to him that is afar off,
And o that you (my Noble lords) who Are in the language of the Psalmist Coetus Gods a Congregation of God's, would Remember that the great Jehovah always Stands in the midst of you, and now speaks to you in the language of this Text, I create the fruit of the lips peace, peace to him that is afar off,
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Having by this short Preface concerning the Authour (I hope) in some measure quickned your attention, I shall now proceed to insist upon the matter of the Text, which seemeth to be like a chariot running upon four wheels, a tree spreading it self into four branches, or if you will, the river of Paradise parting it self into four heads: Here is observable,
Having by this short Preface Concerning the Author (I hope) in Some measure quickened your attention, I shall now proceed to insist upon the matter of the Text, which seems to be like a chariot running upon four wheels, a tree spreading it self into four branches, or if you will, the river of Paradise parting it self into four Heads: Here is observable,
1. The mysticall sense of these words is the vocation of the Gentiles to the faith of Christ, and in sence the peace, peace to him that is afar off, and to him that is near, is peace to the Gentile, as well as the Jew; and that as secondarily of one with another, (the partition wall being taken down) so primarily of both with God (the enmity being taken away between God and man) through Christ. And that this Prophecy ascendeth to this upper spring of celestiall peace, appeareth by S. Pauls allusive expression, in his Epistle to the Ephesians, In Christ Jesus, you who sometimes were afar of, are made nigh by the bloud of Christ.
1. The mystical sense of these words is the vocation of the Gentiles to the faith of christ, and in sense the peace, peace to him that is afar off, and to him that is near, is peace to the Gentile, as well as the Jew; and that as secondarily of one with Another, (the partition wall being taken down) so primarily of both with God (the enmity being taken away between God and man) through christ. And that this Prophecy Ascendeth to this upper spring of celestial peace, appears by S. Paul's allusive expression, in his Epistle to the Ephesians, In christ jesus, you who sometime were afar of, Are made High by the blood of christ.
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But the handling of the words in this sence best befits that solemn Feast of the Epiphany, and therefore I shall now insist on the other exposition, which is both most sutable to a Fast, and especially to the occasion of this.
But the handling of the words in this sense best befits that solemn Feast of the Epiphany, and Therefore I shall now insist on the other exposition, which is both most suitable to a Fast, and especially to the occasion of this.
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and accordingly the peace here assured is the nether spring of temporall peace, and more particularly the Jews peaceable departure out of Babylon, and quiet settlement in their own Countrey.
and accordingly the peace Here assured is the neither spring of temporal peace, and more particularly the jews peaceable departure out of Babylon, and quiet settlement in their own Country.
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so that they went as quietly out of Babylon as their Ancestors had done out of Egypt. And surely no victory liae to that which is without garments rolled in bloud, and a recovery of just rights when in a way of peace is most desirable.
so that they went as quietly out of Babylon as their Ancestors had done out of Egypt. And surely no victory liae to that which is without garments rolled in blood, and a recovery of just rights when in a Way of peace is most desirable.
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2. If you cast your eyes backward in this Book, you shall finde God assuring tranquility to the Jews when returned to Jerusalem; My people shall dwell in a peaceable habitation,
2. If you cast your eyes backward in this Book, you shall find God assuring tranquillity to the jews when returned to Jerusalem; My people shall dwell in a peaceable habitation,
and again a little after, Look upon Zion the City of our solemnity, thine eyes shall see Jerusalem a quiet habitation, a tabernacle that shall not be taken down, not one of the stakes thereof shall ever be removed,
and again a little After, Look upon Zion the city of our solemnity, thine eyes shall see Jerusalem a quiet habitation, a tabernacle that shall not be taken down, not one of the stakes thereof shall ever be removed,
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And were not Peace a common theam, and had not the miseries of our late wars abundantly taught us, it were easie here to enlarge upon the excellency of this mercy,
And were not Peace a Common theam, and had not the misery's of our late wars abundantly taught us, it were easy Here to enlarge upon the excellency of this mercy,
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for every man to sit under his own Vine in quiet, and enjoy his rights with peace; Our Prophet in the close of this verse sets it forth by the metaphor of health, and indeed what health is to the body, that is peace to a people, health is the peace and agreement of the humours in the body, and peace is the health and welfare of a Nation, and as it is health without which there can be no contentment in any outward advantages whatsoever,
for every man to fit under his own Vine in quiet, and enjoy his rights with peace; Our Prophet in the close of this verse sets it forth by the metaphor of health, and indeed what health is to the body, that is peace to a people, health is the peace and agreement of the humours in the body, and peace is the health and welfare of a nation, and as it is health without which there can be no contentment in any outward advantages whatsoever,
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1. The Collation of a mercy is amiable, the continuation yet more desirable, but the restauration is most acceptable. Such was this peace, a dismission Babylon wherein they had been miserable captives, a return to Judea whence they had been dolefull exiles, and such a peace was a double peace, not only because it is the restoring of a former peace,
1. The Collation of a mercy is amiable, the continuation yet more desirable, but the restauration is most acceptable. Such was this peace, a dismission Babylon wherein they had been miserable captives, a return to Judea whence they had been doleful exiles, and such a peace was a double peace, not only Because it is the restoring of a former peace,
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Health is doubly amiable after a desperate sicknesse, a calm is never more lovely then after a violent storm, the Suns golden beams are most glorious after a dark night, and peace is doubly beautifull after a ruinous war:
Health is doubly amiable After a desperate sickness, a Cam is never more lovely then After a violent storm, the Suns golden beams Are most glorious After a dark night, and peace is doubly beautiful After a ruinous war:
Look as summum infertunium fuisse fortunatum, affliction after a prosperous estate is more bitter, so prosperity after an afflicted estate is the sweeter.
Look as summum infertunium Fuisse fortunatum, affliction After a prosperous estate is more bitter, so Prosperity After an afflicted estate is the Sweeten.
2. There is a peace which is only as a skinning the sore which afterwards breaketh forth the more virulently, and there is a peace which is an healing the wounds, a firm peace, to intimate which perhaps the word is doubled. Those words the fruit of the lips are read by some the fruit of the banks, the banks being as it were the lips of the river, and then it meaneth the fruit of the tree, which groweth by the river side, concerning which the Psalmist saith, its leaf shall not fade, a fit embleme of a lasting peace.
2. There is a peace which is only as a skinning the soar which afterwards breaks forth the more virulently, and there is a peace which is an healing the wounds, a firm peace, to intimate which perhaps the word is doubled. Those words the fruit of the lips Are read by Some the fruit of the banks, the banks being as it were the lips of the river, and then it means the fruit of the tree, which grows by the river side, Concerning which the Psalmist Says, its leaf shall not fade, a fit emblem of a lasting peace.
This is that peace for which the Church prayeth, when she saith, Lord thou wilt ordain (or as the Hebrew word most properly signifieth stablish) peace for us, such a peace as is not built on the sand but the rock; This the Psalmist was confident of when he saith the Lord will bless his people with peace, that is, he will give such a peace as shall be a blessing, a peace which is not a blazing comet but a fixed star.
This is that peace for which the Church Prayeth, when she Says, Lord thou wilt ordain (or as the Hebrew word most properly signifies establish) peace for us, such a peace as is not built on the sand but the rock; This the Psalmist was confident of when he Says the Lord will bless his people with peace, that is, he will give such a peace as shall be a blessing, a peace which is not a blazing Cometam but a fixed star.
3. Peace though it be but one word, and that a monasyllable, is a Volume of mercies, containing whatsoever conduceth to the welfare of a person or people; and probably for this reason there is a duplication of the word to note a multiplication of blessings. When Amasiah wished to David, Peace, Peace be to thee, what did he thereby intimate,
3. Peace though it be but one word, and that a Monosyllable, is a Volume of Mercies, containing whatsoever conduceth to the welfare of a person or people; and probably for this reason there is a duplication of the word to note a multiplication of blessings. When Amasiah wished to David, Peace, Peace be to thee, what did he thereby intimate,
but all kinde of prosperity? and here Sanctius glosseth this, peace, peace, to mean cumulatissimam pacem, such a peace as bringeth with it an heap of blessings. We cannot have a better Expositor of Gods Word then himself, where he saith, I will bring it health and cure, I will reveal abundance of peace and truth.
but all kind of Prosperity? and Here Sanctius Glosseth this, peace, peace, to mean cumulatissimam pacem, such a peace as brings with it an heap of blessings. We cannot have a better Expositor of God's Word then himself, where he Says, I will bring it health and cure, I will reveal abundance of peace and truth.
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by which at once is noted a permanency of peace, with an affluence of all sorts of blessings, and if you shall ask how far this River of peace extends it self? you have an answer in the
by which At once is noted a permanency of peace, with an affluence of all sorts of blessings, and if you shall ask how Far this River of peace extends it self? you have an answer in the
And yet before I discusse the Universality, it will not be amisse to take notice of the propriety, which though it be not expressed in the Text, may be supplied from the Context and other parallell Scriptures.
And yet before I discuss the Universality, it will not be amiss to take notice of the propriety, which though it be not expressed in the Text, may be supplied from the Context and other parallel Scriptures.
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If you look downwards upon that which followeth, you finde the wicked expresly excluded from having any interest in this peace, who either should not at all return to their own Countrey; or if they did, little benefit or comfort should accrue to them by it;
If you look downwards upon that which follows, you find the wicked expressly excluded from having any Interest in this peace, who either should not At all return to their own Country; or if they did, little benefit or Comfort should accrue to them by it;
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so that the him in the Text, is him that is godly and upright. It is very observable that antithesis which our Prophet maketh between the righteous and the wicked in Jerusalem, when it was besieged by Sennacherib; On the one hand, the sinners in Zion are afraid, fearfulnesse hath surprised the hypocrite:
so that the him in the Text, is him that is godly and upright. It is very observable that antithesis which our Prophet makes between the righteous and the wicked in Jerusalem, when it was besieged by Sennacherib; On the one hand, the Sinners in Zion Are afraid, fearfulness hath surprised the hypocrite:
where you see the seeming Saint is in as bad a condition as the open sinner, and no wonder since the one is no lesse wicked then the other, nay, malus ubi se simulat lunc est pessimus, the evil man is then worst when he would appear to be best; On the other hand, He that walketh righteously and speaketh uprightly, &c. he shall dwell on high, his place of defence shall be the munition of rocks, there is safety, bread shall be given him, his waters shall be sure, there is plenty; and as the crown of his rejoycing it is added, Thine eyes shall see the King in his beauty, but still these blessings are limited to the righteous and upright-hearted;
where you see the seeming Saint is in as bad a condition as the open sinner, and no wonder since the one is no less wicked then the other, nay, malus ubi se simulat lunc est pessimus, the evil man is then worst when he would appear to be best; On the other hand, He that walks righteously and speaks uprightly, etc. he shall dwell on high, his place of defence shall be the munition of Rocks, there is safety, bred shall be given him, his waters shall be sure, there is plenty; and as the crown of his rejoicing it is added, Thine eyes shall see the King in his beauty, but still these blessings Are limited to the righteous and upright-hearted;
2. If you look upward on the close of the former verse, you finde mention of mourners, and a little higher of the broken and contrite spirit, so that the him in the Text is the him that was a mourner by the Rivers of Babylon for Zions miseries,
2. If you look upward on the close of the former verse, you find mention of mourners, and a little higher of the broken and contrite Spirit, so that the him in the Text is the him that was a mourner by the rivers of Babylon for Zions misery's,
The Psalmist speaking of this very mercy, the turning again of the captivity of Zion, saith, they that sow in tears shall reap in joy, which relateth not only to their miserable condition, but penitent disposition; It is the sorrow of contrition that fits us for the joy of restoration, since God loveth to pour the oyl of his mercy into broken vessels.
The Psalmist speaking of this very mercy, the turning again of the captivity of Zion, Says, they that sow in tears shall reap in joy, which relateth not only to their miserable condition, but penitent disposition; It is the sorrow of contrition that fits us for the joy of restoration, since God loves to pour the oil of his mercy into broken vessels.
and gathering them from the Nations whither he had scattered them, you will finde the condition premised, to be returning to the Lord, and obeying his voice. By sin we forsake God, by repentance we return to him;
and gathering them from the nations whither he had scattered them, you will find the condition premised, to be returning to the Lord, and obeying his voice. By sin we forsake God, by Repentance we return to him;
by committing sin we transgresse his Law, by doing righteousnesse we obey his voice; no way to settle any Nation but by unfained repentance and universall obedience.
by committing since we transgress his Law, by doing righteousness we obey his voice; no Way to settle any nation but by unfeigned Repentance and universal Obedience.
Having given you this brief account of that which is to be supplyed in reference to the propriety, be pleased now to look upon that which is expressed, the Universality of the Subject, him that is afar off, and him that is near.
Having given you this brief account of that which is to be supplied in Referente to the propriety, be pleased now to look upon that which is expressed, the Universality of the Subject, him that is afar off, and him that is near.
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For the clearer understanding whereof, you must know, that when the Jews were conquered by the Babylonians, there were some in patriâ relinquendi, to be left in the Countrey, and those were the poor of the Land, to be Vine-dressers and Husbandmen;
For the clearer understanding whereof, you must know, that when the jews were conquered by the Babylonians, there were Some in patriâ relinquendi, to be left in the Country, and those were the poor of the Land, to be Vine-dressers and Husbandmen;
there were others in captivitatem abducendi, to be carried away captive to a strange land, and among those some were upon the borders of Judea, and so near, others afar off in remoter Countreys;
there were Others in captivitatem abducendi, to be carried away captive to a strange land, and among those Some were upon the borders of Judea, and so near, Others afar off in Remoter Countries';
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and whereas they who were afar off, might conceive themselves under an incapacity by reason of the distance, to return into their own Countrey, the promise is extended to him that is afar off, as well as him that is near; yea,
and whereas they who were afar off, might conceive themselves under an incapacity by reason of the distance, to return into their own Country, the promise is extended to him that is afar off, as well as him that is near; yea,
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If you please to look upon a preceding passage of this Prophecy, you shall finde an enumeration of those severall Countreys from whence God would recover his people from Assyria, and from Aegypt,
If you please to look upon a preceding passage of this Prophecy, you shall find an enumeration of those several Countries' from whence God would recover his people from Assyria, and from Egypt,
and that promise mentioned by Moses, and repeated by Nehemiah, runs thus, If any of thine be driven out unto the utmost parts of heaven, from thence will the Lord thy God gather thee, and from thence will he fetch thee.
and that promise mentioned by Moses, and repeated by Nehemiah, runs thus, If any of thine be driven out unto the utmost parts of heaven, from thence will the Lord thy God gather thee, and from thence will he fetch thee.
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That which would here be taken notice of, is how divine providence brings to passe improbable events: that those who were near hand should return in peace was not unlikely, but for them who were afar off to be restored, what more improbable? and yet this was effected: Who would have expected that Abraham and Sarah being stricken in years should have a childe? and yet when Abraham was an hundred years old, and Sarah not much younger, Isaac is born. Who would have thought that Joseph when sold as a slave by his brethren, and imprisoned as a malefactor by his Master, should have been so highly exalted by Pharaoh? and yet he became second in all the Land of Aegypt. Who would have imagined that David, when hunted as a Partridge upon the Mountains, and forced to fly out of his own Countrey, should ever come to sit on the Throne? and yet he was in the appointed time King both of Israel and Judah; and we trust it will not be long ere we have a like example in our David. And therefore let us learn not to measure divine proceedings by the last of our carnall reason;
That which would Here be taken notice of, is how divine providence brings to pass improbable events: that those who were near hand should return in peace was not unlikely, but for them who were afar off to be restored, what more improbable? and yet this was effected: Who would have expected that Abraham and Sarah being stricken in Years should have a child? and yet when Abraham was an hundred Years old, and Sarah not much younger, Isaac is born. Who would have Thought that Joseph when sold as a slave by his brothers, and imprisoned as a Malefactor by his Master, should have been so highly exalted by Pharaoh? and yet he became second in all the Land of Egypt. Who would have imagined that David, when hunted as a Partridge upon the Mountains, and forced to fly out of his own Country, should ever come to fit on the Throne? and yet he was in the appointed time King both of Israel and Judah; and we trust it will not be long ere we have a like Exampl in our David. And Therefore let us Learn not to measure divine proceedings by the last of our carnal reason;
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rather with Abraham let us beleeve and hope even against hope, and when things are at the worst, nor to despair of deliverance, especially when we consider,
rather with Abraham let us believe and hope even against hope, and when things Are At the worst, nor to despair of deliverance, especially when we Consider,
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The Causality of the Agent, I create; or as the Hebrew participle signifieth, I am creating, as if what was indeed long after were then to be effected, because it should be as certainly, as if it were presently brought to passe.
The Causality of the Agent, I create; or as the Hebrew participle signifies, I am creating, as if what was indeed long After were then to be effected, Because it should be as Certainly, as if it were presently brought to pass.
1. Spirituall Conversion, in which respect Converts are said to be New Creatures, and the new man to be created after God in righteousnesse and true holinesse.
1. Spiritual Conversion, in which respect Converts Are said to be New Creatures, and the new man to be created After God in righteousness and true holiness.
2. Temporall Liberation: thus when any strange and unexpected, glorious and eminent deliverance is wrought by God for his Church, it is called a creation, and such was this, to which my Text refers.
2. Temporal Liberation: thus when any strange and unexpected, glorious and eminent deliverance is wrought by God for his Church, it is called a creation, and such was this, to which my Text refers.
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1. Creation is Gods peculiar act, the choicest flower of the celestiall Crown, and Prerogative of the Deity. It is a Question moved by the Schools, Whether God can make such a creature as should be able to create another? but it is resolved negatively, and not without reason, since that were to make a God, Creation being an act of Omnipotency, which is incommunicable to any thing lesse then a God. It is observed by the Hebrew Criticks, that these Verbs NONLATINALPHABET are used of the Creatures, but this Verb NONLATINALPHABET in the Text only of God, Such was this restauration of the Jews, a work so wrought, that it did proclaim God to be the Authour; and therefore the Church expressing her confidence of accomplishing it, looketh up to God, Lord, thou wi•t ordain peace, for thou hast wrought all our works, and God himself foretelling it saith, I will make the wildernesse a pool of water, I will sow in the desert the fir-tree,
1. Creation is God's peculiar act, the Choicest flower of the celestial Crown, and Prerogative of the Deity. It is a Question moved by the Schools, Whither God can make such a creature as should be able to create Another? but it is resolved negatively, and not without reason, since that were to make a God, Creation being an act of Omnipotency, which is incommunicable to any thing less then a God. It is observed by the Hebrew Critics, that these Verbs Are used of the Creatures, but this Verb in the Text only of God, Such was this restauration of the jews, a work so wrought, that it did proclaim God to be the Author; and Therefore the Church expressing her confidence of accomplishing it, looks up to God, Lord, thou wi•t ordain peace, for thou hast wrought all our works, and God himself foretelling it Says, I will make the Wilderness a pool of water, I will sow in the desert the fir-tree,
and the pine, and the box tree together, that they may see and know, consider and understand, that the hand of the Lord hath done this, and the holy One of Israel hath created it.
and the pine, and the box tree together, that they may see and know, Consider and understand, that the hand of the Lord hath done this, and the holy One of Israel hath created it.
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And accordingly when this work was accomplished, it was said among the Heathen, the Lord hath done great things for them, and indeed the wise God is for the most part pleased so to bring about his Churches deliverance, that it may appear both to themselves and others that it is his doing.
And accordingly when this work was accomplished, it was said among the Heathen, the Lord hath done great things for them, and indeed the wise God is for the most part pleased so to bring about his Churches deliverance, that it may appear both to themselves and Others that it is his doing.
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and it is a Maxime in the Schools, Instrumentum creationis creatura esse non potest, the Creature cannot be so much as an Instrument in the work of Creation, the Creature can do nothing alone without God, but God can do any thing alone without the Creature; yea ▪ the Creature cannot be subservient in the work of Creation, and therefore it is a good argument against the Arians, that Christ is no creature, because he is a Creator; for by him were all things made, and without him was nothing made that was made:
and it is a Maxim in the Schools, Instrument creationis creatura esse non potest, the Creature cannot be so much as an Instrument in the work of Creation, the Creature can do nothing alone without God, but God can do any thing alone without the Creature; yea ▪ the Creature cannot be subservient in the work of Creation, and Therefore it is a good argument against the Arians, that christ is no creature, Because he is a Creator; for by him were all things made, and without him was nothing made that was made:
Indeed as all works ad extra, so that of the Creation was the work of the whole Trinity, in reference to which it is observed, that the first letters of NONLATINALPHABET and NONLATINALPHABET are in NONLATINALPHABET, each person being as it were co-efficient in this work, the Father, by the Son, through the Spirit, creating the world; but there was not, could not be, any thing lesse then God a co-worker in it.
Indeed as all works ad extra, so that of the Creation was the work of the Whole Trinity, in Referente to which it is observed, that the First letters of and Are in, each person being as it were coefficient in this work, the Father, by the Son, through the Spirit, creating the world; but there was not, could not be, any thing less then God a coworker in it.
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And though there were persons instrumentall in carrying on the work, as Cyrus, Darius, Zerubbabel, Ezra, Nehemiah, yet they were such as God did immediately and extraordinarily raise up,
And though there were Persons instrumental in carrying on the work, as Cyrus, Darius, Zerubbabel, Ezra, Nehemiah, yet they were such as God did immediately and extraordinarily raise up,
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and it was done without secondary means, which are usuall in recovery of our Rights. It is so many times in Gods vindictive and gracious acts, there is little of man, that himself may have all the glory.
and it was done without secondary means, which Are usual in recovery of our Rights. It is so many times in God's vindictive and gracious acts, there is little of man, that himself may have all the glory.
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3. Creation is a mercifull act, as there was no instrumentall, so neither any deserving cause of the framing of the world, NONLATINALPHABET, to them that ask what was the moving cause of the Creation, no other answer can be returned,
3. Creation is a merciful act, as there was no instrumental, so neither any deserving cause of the framing of the world,, to them that ask what was the moving cause of the Creation, no other answer can be returned,
but NONLATINALPHABET, the grace and goodnesse of God, saith Phillo the Jew. It was not a naturall act to the Trinity (as the Generation of the Son is to the Father) but a voluntary and free act, arising from the good pleasure of his will; and when there was nothing besides God, there could be nothing without God to move him to it;
but, the grace and Goodness of God, Says Phillo the Jew. It was not a natural act to the Trinity (as the Generation of the Son is to the Father) but a voluntary and free act, arising from the good pleasure of his will; and when there was nothing beside God, there could be nothing without God to move him to it;
and therefore the Psalmist attributeth the making of the heavens, not only to the depth of Gods wisedom but the length of his mercy; To him that by wisedom made the Heavens,
and Therefore the Psalmist attributeth the making of the heavens, not only to the depth of God's Wisdom but the length of his mercy; To him that by Wisdom made the Heavens,
4. Creation is an act whereby something is produced out of nothing, to wit, either simpliciter or secundum quid; meer nothing, so was that first matter created,
4. Creation is an act whereby something is produced out of nothing, to wit, either simpliciter or secundum quid; mere nothing, so was that First matter created,
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or that which is no way disposed to the production of such forms, as that matter was in respect of the things created out of it. And what lesse was the restoration of the Jews, who were no way able to rescue themselves, nor yet the Babylonians disposed to let them go? Thus many times that God which cemmanded the light to shine out of darknesse, who framed this beautifull Edifice out of that rude chaos; and every spring clotheth the naked trees with leaves, spreadeth the bare earth with a green Carpet, and enammeleth it with flowers, by his wonderfull power, wisedome, and goodnesse, brings happy settlement out of disorder and confusion.
or that which is no Way disposed to the production of such forms, as that matter was in respect of the things created out of it. And what less was the restoration of the jews, who were no Way able to rescue themselves, nor yet the Babylonians disposed to let them go? Thus many times that God which cemmanded the Light to shine out of darkness, who framed this beautiful Edifice out of that rude chaos; and every spring clotheth the naked trees with leaves, spreadeth the bore earth with a green Carpet, and enammeleth it with flowers, by his wonderful power, Wisdom, and Goodness, brings happy settlement out of disorder and confusion.
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5. Creation is an irresistible act, as being the work of Omnipotency, and such was the Jews liberation. Indeed the wicked were like the troubled Sea, that is,
5. Creation is an irresistible act, as being the work of Omnipotency, and such was the jews liberation. Indeed the wicked were like the troubled Sea, that is,
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as some glosse it, the wicked Babylonians used all the wayes and means possible to disturb and hinder the peaceable return of the Jews, and it was true in the History, Sanballat and Tobiah with many others endeavoured both by power and policy to obstruct their prosperity, but that power and wisedom which created the world, knoweth no impediments; I will work saith God) and who shall let it? Unlesse there were a power above his, none can;
as Some gloss it, the wicked Babylonians used all the ways and means possible to disturb and hinder the peaceable return of the jews, and it was true in the History, Sanballat and Tobiah with many Others endeavoured both by power and policy to obstruct their Prosperity, but that power and Wisdom which created the world, Knoweth no impediments; I will work Says God) and who shall let it? Unless there were a power above his, none can;
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6. Lastly, Creation is an instantaneous act, a sudden passage from not being to being, without any successive motion or previous alteration. It is true, the world was not finished in lesse then six dayes, but the act of creation upon every one of those dayes, was in an instant;
6. Lastly, Creation is an instantaneous act, a sudden passage from not being to being, without any successive motion or previous alteration. It is true, the world was not finished in less then six days, but the act of creation upon every one of those days, was in an instant;
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To this tend those expressions in this Prophet, Who are those that flee as the clouds, and as the doves to the windows? And again, who heard such a thing as this? Who hath seen such things? Shall the earth be made to bring forth in one day,
To this tend those expressions in this Prophet, Who Are those that flee as the Clouds, and as the Dove to the windows? And again, who herd such a thing as this? Who hath seen such things? Shall the earth be made to bring forth in one day,
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Though therefore the vastnesse of our confusion, strength of our adversaries, length of our sufferings, weaknesse of means, and sence of our unworthiness, may discourage us;
Though Therefore the vastness of our confusion, strength of our Adversaries, length of our sufferings, weakness of means, and sense of our unworthiness, may discourage us;
yet when we remember that God can, and doth create deliverance, let us be encouraged (especially considering what he hath begun to do) to an humble, confident,
yet when we Remember that God can, and does create deliverance, let us be encouraged (especially considering what he hath begun to do) to an humble, confident,
and patient waiting for the completion of our salvation, and so much the rather, because of the facility of the accomplishment, in those words, The fruit of the lips, which is the last particular,
and patient waiting for the completion of our salvation, and so much the rather, Because of the facility of the accomplishment, in those words, The fruit of the lips, which is the last particular,
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To the right understanding whereof, the Question would be made and resolved, whose lips are here meant? and according to a various reference, there are severall interpretations.
To the right understanding whereof, the Question would be made and resolved, whose lips Are Here meant? and according to a various Referente, there Are several interpretations.
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If we refer the fruit of the lips to God, we may understand a double word, to wit, imperii and promissi: the fruit of the lips, that is, his word of command, and that lets us see how God would create peace; or else the fruit of the lips, that is, the word of promise, and that lets us see why he waited to create it.
If we refer the fruit of the lips to God, we may understand a double word, to wit, imperii and promissi: the fruit of the lips, that is, his word of command, and that lets us see how God would create peace; or Else the fruit of the lips, that is, the word of promise, and that lets us see why he waited to create it.
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1. I create the fruit of the lips, that is, God would by a word of Command accomplish peace, and this sence very fitly agreeth both with the thing, and the phrase.
1. I create the fruit of the lips, that is, God would by a word of Command accomplish peace, and this sense very fitly agreeth both with the thing, and the phrase.
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As to the restoration of the Jews, it was effected by a word, God did but speak to Cyrus, and he maketh a decree for their returns; so it runs in this Prophecy, Thus saith the Lord to his anointed to Cyrus.
As to the restoration of the jews, it was effected by a word, God did but speak to Cyrus, and he makes a Decree for their returns; so it runs in this Prophecy, Thus Says the Lord to his anointed to Cyrus.
And as to the phrase of creating it, is most sutable, since Creation was by a word, he commanded, and they were created, saith the Psalmist of the Heavens, Jussit & extendit campos.
And as to the phrase of creating it, is most suitable, since Creation was by a word, he commanded, and they were created, Says the Psalmist of the Heavens, Jussit & extendit campos.
It is very observable, that of the devil to our Saviour, If thou be the Son of God command (or as the Greek word signifieth speak) that these stones be made bread;
It is very observable, that of the Devil to our Saviour, If thou be the Son of God command (or as the Greek word signifies speak) that these stones be made bred;
intimating that if he could turn the stones into bread by a word, he would conclude him to be the Son of God; this being indeed peculiar to a Deity, that his word is the work, and his most glorious operations are but the fruit of his lips.
intimating that if he could turn the stones into bred by a word, he would conclude him to be the Son of God; this being indeed peculiar to a Deity, that his word is the work, and his most glorious operations Are but the fruit of his lips.
perhaps for this reason it is said, not the words of the lips; but the fruit, to intimate, that his words like fruit spring from the root of his heart,
perhaps for this reason it is said, not the words of the lips; but the fruit, to intimate, that his words like fruit spring from the root of his heart,
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And therefore in all conditions let us learn to feed upon the fruit of Gods lips, lay hold upon his promises, which are pabulum fidei, the food of our faith. Solomon saith of the lips of the righteous, that they feed many: it is most true of the righteous God, whose promises afford sound nutriment.
And Therefore in all conditions let us Learn to feed upon the fruit of God's lips, lay hold upon his promises, which Are pabulum fidei, the food of our faith. Solomon Says of the lips of the righteous, that they feed many: it is most true of the righteous God, whose promises afford found nutriment.
It is very observable, that the Author to the Hebrews, mentioning the accomplishment of that promise to Abraham concerning a numerous posterity, useth the same metaphors which are expressed in the promise, namely, of the stars of the sky, and sands by the sea shore, to intimate, that the performance was full as large as the promise.
It is very observable, that the Author to the Hebrews, mentioning the accomplishment of that promise to Abraham Concerning a numerous posterity, uses the same metaphors which Are expressed in the promise, namely, of the Stars of the sky, and sands by the sea shore, to intimate, that the performance was full as large as the promise.
so rather then there shall be a vacuity in Gods word, he will work wonders, and create peace. What room then for infidelity when we have such sure promises? And therefore wheresoever we finde this fruit growing, let us feed heartily, beleeve confidently, that our souls may live.
so rather then there shall be a vacuity in God's word, he will work wonders, and create peace. What room then for infidelity when we have such sure promises? And Therefore wheresoever we find this fruit growing, let us feed heartily, believe confidently, that our Souls may live.
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How fitly they are called the fruit of the lips, will appear, in that the lips are of great use in both; when we pray, we must take with us words and say;
How fitly they Are called the fruit of the lips, will appear, in that the lips Are of great use in both; when we pray, we must take with us words and say;
David saith, With my voici have I cried to thee, O Lord, and we often reade of the voice of his prayer; and prayer is often stiled a calling upon God, and upon the Name of the Lord.
David Says, With my voici have I cried to thee, Oh Lord, and we often read of the voice of his prayer; and prayer is often styled a calling upon God, and upon the Name of the Lord.
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But more especially are the lips necessary in praising, since our praising God is only a confession of what he hath done for us, and that is to be done by the mouth; for which reason the Psalmist cals his tongue his glory, because the chief instrument of offering praise, whereby God is glorified.
But more especially Are the lips necessary in praising, since our praising God is only a Confessi of what he hath done for us, and that is to be done by the Mouth; for which reason the Psalmist calls his tongue his glory, Because the chief Instrument of offering praise, whereby God is glorified.
Indeed neither our prayers nor praises must be only the fruit of our lips, but of our hearts also, otherwise we are but as tinkling brass and sounding cymball. Prayer is often called the pouring out of the heart, and lifting up of the heart;
Indeed neither our Prayers nor praises must be only the fruit of our lips, but of our hearts also, otherwise we Are but as tinkling brass and sounding cymbal. Prayer is often called the pouring out of the heart, and lifting up of the heart;
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and the Psalmist saith, he will praise God with his whole heart, if that joyn not in those duties, we offer the lips of calves instead of the calves of our lips; but still the lips are the most proper instrument of expressing both our supplications and gratulations, and therefore both aptly called the fruit of the lips.
and the Psalmist Says, he will praise God with his Whole heart, if that join not in those duties, we offer the lips of calves instead of the calves of our lips; but still the lips Are the most proper Instrument of expressing both our supplications and gratulations, and Therefore both aptly called the fruit of the lips.
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And now according to these acceptions, the fruit of the lips is to be looked upon either as an antecedent or the consequent of this Peace which God createth.
And now according to these acceptions, the fruit of the lips is to be looked upon either as an antecedent or the consequent of this Peace which God Createth.
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Prayer is the sluce that keepeth out an inundation of judgements, and the key which openeth the cabinet of mercies. This is that duty to which the Psalmist excites, Pray for the peace of Jerusalem, and presently after he practiseth it when he saith, Peace be within thy wals;
Prayer is the sluice that Keepeth out an inundation of Judgments, and the key which Openeth the cabinet of Mercies. This is that duty to which the Psalmist excites, Pray for the peace of Jerusalem, and presently After he Practiseth it when he Says, Peace be within thy walls;
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he will do little for Zions peace, who will not pray for ir, and whatever we do will be to little purpose without it, it must be (so farre as we are able, and when called to it) the fruit of our hands in endeavour, but chiefly the fruit of our lips in prayer.
he will do little for Zions peace, who will not pray for ir, and whatever we do will be to little purpose without it, it must be (so Far as we Are able, and when called to it) the fruit of our hands in endeavour, but chiefly the fruit of our lips in prayer.
2. I create the fruit of the lips, that is, the peace which God shall create must bring forth the fruit of the lips in praises. This exposition is looked upon as so much the more genuine, because we finde the sacrifice of praise, called by the Apostle the fruit of the lips, though his allusion, there is not to this but that of the Prophet Hosea, the calves (which by the Septuagint is read the fruit of the lips) when God worketh any deliverance, he puts (as the Psalmists phrase is) a new song into our mouths, giving us just occasion of singing praises to him.
2. I create the fruit of the lips, that is, the peace which God shall create must bring forth the fruit of the lips in praises. This exposition is looked upon as so much the more genuine, Because we find the sacrifice of praise, called by the Apostle the fruit of the lips, though his allusion, there is not to this but that of the Prophet Hosea, the calves (which by the septuagint is read the fruit of the lips) when God works any deliverance, he puts (as the Psalmists phrase is) a new song into our mouths, giving us just occasion of singing praises to him.
I create (saith God) Jerusalem a rejoycing, and her people a joy, and gaudentis est gratias agere; Joy cloaths it self with the garments of praise. And very fitly is this construction joyned with the former, since it is but just, that as we are importunate to obtain, so we should be fervent in giving thanks: and those blessing, which are won with prayer, should be worn with praise. Indeed it were a shame to open our mouths wide when we beg, and shut them when we should blesse; nay, to cry aloud, give us our daily bread, and but whisper out, Hallowed be thy Name; especially considering, that our Petitions for mercy in times of distresse, are usually joyned with vows of thankfulnesse; and if deliverance have been the fruit of our lips in asking, and thankfulness the fruit of our lips in vowing before, it is most just that it should be the fruit of our lips in paying and performing it afterwards.
I create (Says God) Jerusalem a rejoicing, and her people a joy, and gaudentis est gratias agere; Joy clothes it self with the garments of praise. And very fitly is this construction joined with the former, since it is but just, that as we Are importunate to obtain, so we should be fervent in giving thanks: and those blessing, which Are wone with prayer, should be worn with praise. Indeed it were a shame to open our mouths wide when we beg, and shut them when we should bless; nay, to cry aloud, give us our daily bred, and but whisper out, Hallowed be thy Name; especially considering, that our Petitions for mercy in times of distress, Are usually joined with vows of thankfulness; and if deliverance have been the fruit of our lips in asking, and thankfulness the fruit of our lips in vowing before, it is most just that it should be the fruit of our lips in paying and performing it afterwards.
The breath of our nostrils, the anointed of the Lord was taken in the pits of those Usurpers, and then when we said we should live under his shadow, they violently hewed down the Tree, cutting off the head upon pretence of saving the body.
The breath of our nostrils, the anointed of the Lord was taken in the pits of those Usurpers, and then when we said we should live under his shadow, they violently hewed down the Tree, cutting off the head upon pretence of Saving the body.
the Gates of our City as it were sunk into the ground, and our bars broken, the Places of our Religious Assemblies shut up, and our solemn Feasts forgotten;
the Gates of our city as it were sunk into the ground, and our bars broken, the Places of our Religious Assemblies shut up, and our solemn Feasts forgotten;
The Princes were polluted, the Priests despised, and the people sighed under heavy burthens. In few words, The Crown is fallen from our head, the joy of our hearts ceased, we are made Orphans and Fatherlesse, our necks under a sore persecution, yea, servants ruled over us, and there was none to deliver us out of their hands.
The Princes were polluted, the Priests despised, and the people sighed under heavy burdens. In few words, The Crown is fallen from our head, the joy of our hearts ceased, we Are made Orphans and Fatherless, our necks under a soar persecution, yea, Servants ruled over us, and there was none to deliver us out of their hands.
But he who is the God in the Mount hath looked upon our afflictions, and heard our cry, put an hook in the nostrils of those wilde Phanaticks, who did ride over our heads,
But he who is the God in the Mount hath looked upon our afflictions, and herd our cry, put an hook in the nostrils of those wild Fanatics, who did ride over our Heads,
he hath raised up an ever to be renowned Zerubbabel, before whom the Mountains were made plain, by whose prudent as well as valiant conduct, through Gods wonderfull mercy, mighty Forces were conquered without a Fight, and scattered without a Rout; Our eyes now behold instead of those brambles and thorns, which thought themselves firmly rooted, a Garden of choice flowers of the Gentry transplanted as it were from all parts of the Countrey into the House of Commons. Our goodly Cedars are now planted again in their own House, which was for so many years empty,
he hath raised up an ever to be renowned Zerubbabel, before whom the Mountains were made plain, by whose prudent as well as valiant conduct, through God's wonderful mercy, mighty Forces were conquered without a Fight, and scattered without a Rout; Our eyes now behold instead of those brambles and thorns, which Thought themselves firmly rooted, a Garden of choice flowers of the Gentry transplanted as it were from all parts of the Country into the House of Commons. Our goodly Cedars Are now planted again in their own House, which was for so many Years empty,
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Finally, we are come out of the Babylon of confusion, and returning not as some are pleased to phrase it, to the Onyons and Garlick of Egypt, but to the honey and milk of Canaan; and that as the Jews then did, without the effusion of bloud.
Finally, we Are come out of the Babylon of confusion, and returning not as Some Are pleased to phrase it, to the Onions and Garlic of Egypt, but to the honey and milk of Canaan; and that as the jews then did, without the effusion of blood.
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And now (my Noble Lords) what is our earnest hope and expectation, but that the great God will honour you to be the Instruments ef compleating that deliverance, which he hath been pleased as it were to create for us? In order to which,
And now (my Noble lords) what is our earnest hope and expectation, but that the great God will honour you to be the Instruments ef completing that deliverance, which he hath been pleased as it were to create for us? In order to which,
yet (if I may humbly offer my thoughts, the peace of the State would be first endeavoured in order of Time; since though the State cannot flourish unlesse the Church be setled,
yet (if I may humbly offer my thoughts, the peace of the State would be First endeavoured in order of Time; since though the State cannot flourish unless the Church be settled,
The Altar which Moses made was but five cubits long, five cubits broad, and three cubits high; but the Altar which Solomon made was twenty cubits long, and twenty cubits broad, and ten cubits high.
The Altar which Moses made was but five cubits long, five cubits broad, and three cubits high; but the Altar which Solomon made was twenty cubits long, and twenty cubits broad, and ten cubits high.
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but when once the State is duely setled upon its right basis, in quietnesse, both hands will be at liberty to build the Temple. Peace then would be first sought for in reference to the State, by an harmonious Union ▪ What other is the State but a politicall body? and what other peace can be desirable in a body, than an union of the head with the members, and the members one with another? The State is as a Building whereof the two Houses of Parliament are as it were the two wals to support and defend it;
but when once the State is duly settled upon its right basis, in quietness, both hands will be At liberty to built the Temple. Peace then would be First sought for in Referente to the State, by an harmonious union ▪ What other is the State but a political body? and what other peace can be desirable in a body, than an Union of the head with the members, and the members one with Another? The State is as a Building whereof the two Houses of Parliament Are as it were the two walls to support and defend it;
and by this means there will be, to use the language of my Text, Peace to him that is afar off, as well as to him that is near; yea, he who hath been so long, too long afar off, will become near.
and by this means there will be, to use the language of my Text, Peace to him that is afar off, as well as to him that is near; yea, he who hath been so long, too long afar off, will become near.
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When this work is once done, that which would be earnestly contended for, is the peace of the Church, that the breaches which scisme hath made so wide, may be closed up, the hedge which faction hath pulled down may be reared up,
When this work is once done, that which would be earnestly contended for, is the peace of the Church, that the Breaches which Schism hath made so wide, may be closed up, the hedge which faction hath pulled down may be reared up,
that truth I mean which was once delivered to the Saints, which is contained in the holy Scriptures, and is collected in the Articles of the Church of England.
that truth I mean which was once Delivered to the Saints, which is contained in the holy Scriptures, and is collected in the Articles of the Church of England.
Righteousnesse I say, which giveth to every one those rights which are due to him by the laws of God and of the Realm; and though a full reparation of all injuries is not to be expected, yet a restitution of every man to his just right ought to be endeavoured.
Righteousness I say, which gives to every one those rights which Are due to him by the laws of God and of the Realm; and though a full reparation of all injuries is not to be expected, yet a restitution of every man to his just right ought to be endeavoured.
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Peace and love which is called by the Apostle, the bond of perfection, because of peace, that love especially, which covereth a multitude of offences, forgetteth and forgiveth injuries, purgeth all malice, rancour and revenge out of the mindes of men, in which respect I could heartily wish for a Temple like that which was built at Rome, Jovi positorio, wherein all men of all parties might lay down all heartburning and animosity against one another for any former wrongs.
Peace and love which is called by the Apostle, the bound of perfection, Because of peace, that love especially, which Covereth a multitude of offences, forgetteth and forgiveth injuries, Purgeth all malice, rancour and revenge out of the minds of men, in which respect I could heartily wish for a Temple like that which was built At Room, Jovi positorio, wherein all men of all parties might lay down all heartburning and animosity against one Another for any former wrongs.
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Peace and government, for what peace where there is no government? what government either in Church or State more likely to establish a firm peace then that under which we did so gloriously flourish for so many years, enjoying both peace and plenty?
Peace and government, for what peace where there is no government? what government either in Church or State more likely to establish a firm peace then that under which we did so gloriously flourish for so many Years, enjoying both peace and plenty?
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Peace and order, without which there can be no government; order in the State by a fit subordination of the Subjects Liberty to the Soveraigns authority; order in the Church ▪ by a sweet attemperation of paternall presidency with fraternall presbytery.
Peace and order, without which there can be no government; order in the State by a fit subordination of the Subject's Liberty to the Sovereigns Authority; order in the Church ▪ by a sweet attemperation of paternal presidency with fraternal presbytery.
This is that peace which we trust God will now by you ordain for us, and oh that all of us would prepare our selves for it by unfained repentance and better obedience; our wickednesse hath obstructed our peace too long already;
This is that peace which we trust God will now by you ordain for us, and o that all of us would prepare our selves for it by unfeigned Repentance and better Obedience; our wickedness hath obstructed our peace too long already;
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Of your lips (Right Honourable) who together with the elders of the people are entrusted with the grand affairs of the Kingdom, we doubt not but it will be the fruit by your unanimous votes for an happy Restauation.
Of your lips (Right Honourable) who together with the Elders of the people Are Entrusted with the grand affairs of the Kingdom, we doubt not but it will be the fruit by your unanimous votes for an happy Restauation.
Time was, we were the Trumpetters of war, too often sounding with alarums to the battle; it is high time we should be now the Heralds of peace, proclaiming, perswading a blessed accomodation; we have too long like those Babel builders been confounded, because divided in our languages; oh that we might now like all the holy Prophets have as it were but one mouth to speak but one and the same thing.
Time was, we were the Trumpeters of war, too often sounding with alarms to the battle; it is high time we should be now the Heralds of peace, proclaiming, persuading a blessed accommodation; we have too long like those Babel Builders been confounded, Because divided in our languages; o that we might now like all the holy prophets have as it were but one Mouth to speak but one and the same thing.
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Of all lips, to wit, Princes, Priests and people, it will (I hope) be the fruit, by our prayers and praises. Thereare, I am confident, many here present, yea, many thousands in the Nation, who comfortably look upon those beginnings of deliverance, which are wrought as the fruit of their lips, their devout cryes to God, especially in secret; and for this they return to him the fruit of their lips, their fervent thanks. In order to which you have done exceeding well (my Noble Lords) to set apart a day of giving to Almighty God the prayses due to his Name.
Of all lips, to wit, Princes, Priests and people, it will (I hope) be the fruit, by our Prayers and praises. There are, I am confident, many Here present, yea, many thousands in the nation, who comfortably look upon those beginnings of deliverance, which Are wrought as the fruit of their lips, their devout cries to God, especially in secret; and for this they return to him the fruit of their lips, their fervent thanks. In order to which you have done exceeding well (my Noble lords) to Set apart a day of giving to Almighty God the praises due to his Name.
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That those hopefull beginnings may have a joyfull consummation, let it still be the fruit of our lips, the matter of our renewed prayers; and in this likewise (Right Honourable) you have done worthily to assemble your selves this day, for this.
That those hopeful beginnings may have a joyful consummation, let it still be the fruit of our lips, the matter of our renewed Prayers; and in this likewise (Right Honourable) you have done worthily to assemble your selves this day, for this.
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Indeed I cannot but here sadly reflect upon our late times, wherein such dayes as these were too justly observed to be no other then forerunners of some dismall decollation, decimation, or such like abomination to be voted and acted; not peace, peace, but bloud, bloud, was their designe; and to carry it on the better, it must be the fruit of their lips, and pretended as done by an impression upon their spirits from heaven, after their prayers, on a day of humiliation ▪ But we perswade, nay assure our selves better things of you (My Lords) who are met this day for seeking the blessing of God upon the Meeting of both Houses of Parliament, in order to a Settlement of this Nation.
Indeed I cannot but Here sadly reflect upon our late times, wherein such days as these were too justly observed to be no other then forerunners of Some dismal decollation, decimation, or such like abomination to be voted and acted; not peace, peace, but blood, blood, was their Design; and to carry it on the better, it must be the fruit of their lips, and pretended as done by an impression upon their spirits from heaven, After their Prayers, on a day of humiliation ▪ But we persuade, nay assure our selves better things of you (My lords) who Are met this day for seeking the blessing of God upon the Meeting of both Houses of Parliament, in order to a Settlement of this nation.
np1 pns11 vmbx p-acp av av-j vvb p-acp po12 j n2, c-crq d n2 c-acp d vbdr av av-j vvn pc-acp vbi dx n-jn cs n2 pp-f d j n1, n1, cc d j n1 pc-acp vbi vvn cc vvn; xx n1, n1, p-acp n1, n1, vbds po32 vvb; cc p-acp vvb pn31 p-acp dt jc, pn31 vmb vbi dt n1 pp-f po32 n2, cc j-vvn c-acp vdn p-acp dt n1 p-acp po32 n2 p-acp n1, p-acp po32 n2, p-acp dt n1 pp-f n1 ▪ p-acp po12 vvi, uh vvb po12 n2 j n2 pp-f pn22 (po11 n2) r-crq vbr vvn d n1 p-acp vvg dt n1 pp-f np1 p-acp dt n1 pp-f d n2 pp-f n1, p-acp n1 p-acp dt n1 pp-f d n1.
