A SERMON, PREACHED Before the Honourable House of COMMONS, At their last solemne Fast, Wednesday, January 31. 1644. DANIEL 6. 26. I make a Decree, that in every Dominion of my Kingdome, men tremble and feare before the face of the God of Daniel,
A SERMON, PREACHED Before the Honourable House of COMMONS, At their last solemn Fast, Wednesday, January 31. 1644. DANIEL 6. 26. I make a decree, that in every Dominion of my Kingdom, men tremble and Fear before the face of the God of daniel,
Lehevon zognin vedachalin: The Seventie render it, NONLATINALPHABET, that is, that they be such as feare and tremble before the God of Daniel; feare is indeed put for the worship of the true God,
Lehevon zognin vedachalin: The Seventie render it,, that is, that they be such as Fear and tremble before the God of daniel; Fear is indeed put for the worship of the true God,
a devout man as Simeon is called, one taken up with a religious feare, NONLATINALPHABET, Luke 2. 25. Act. 8. 2. nor are the words used here, those which doe expresse Jobs fearing of God, Job 1. 1. though I know the words doe expresse trembling and feare,
a devout man as Simeon is called, one taken up with a religious Fear,, Lycia 2. 25. Act. 8. 2. nor Are the words used Here, those which do express Jobs fearing of God, Job 1. 1. though I know the words do express trembling and Fear,
and therefore from this none can inferre the conversion of this King to the true knowledge of Jehovah. God also is called kajam, an induring and standing God, from Kum surrexit, and well rendered to the sense by the Seventy, NONLATINALPHABET, the Eternall GOD, in opposition to all falling and fading time-gods, and Kings of clay;
and Therefore from this none can infer the conversion of this King to the true knowledge of Jehovah. God also is called kajam, an enduring and standing God, from Kum surrexit, and well rendered to the sense by the Seventy,, the Eternal GOD, in opposition to all falling and fading time-gods, and Kings of clay;
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Lastly, his Kingdome, that is, his People and Servants, (such as Daniel, and his Church) and his dominion shall endure to the end, Gnadsopha, which is not so to bee taken,
Lastly, his Kingdom, that is, his People and Servants, (such as daniel, and his Church) and his dominion shall endure to the end, Gnadsopha, which is not so to be taken,
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it is not intended that the Lord shall cease to bee their God and guide after death, which is contrary to expresse Scripture, Matth. 22. 32. Rev. 7. 16, 17. and Matthew 28. 20. I am with you, NONLATINALPHABET to the end of the world;
it is not intended that the Lord shall cease to be their God and guide After death, which is contrary to express Scripture, Matthew 22. 32. Rev. 7. 16, 17. and Matthew 28. 20. I am with you, to the end of the world;
the sense is, I am with you for ever, for at the end of the world Christ doth not leave his owne servants, I know, Gnad otherwise doth often signifie a certaine definite time,
the sense is, I am with you for ever, for At the end of the world christ does not leave his own Servants, I know, Gade otherwise does often signify a certain definite time,
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] This Darius the Mede, called Nabonithus, succeeded to Belshazzar the sonne of Evil-Merodach, about the yeare of the world 3393. others 3442. and did reigne 17. or 19. yeares.
] This Darius the Mede, called Nabonithus, succeeded to Belshazzar the son of Evil-Merodach, about the year of the world 3393. Others 3442. and did Reign 17. or 19. Years.
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and God having miraculously delivered Daniel from the Lions, this King giveth out a Law, that all his Subjects fear and serve the God of Daniel. Whence observe,
and God having miraculously Delivered daniel from the Lions, this King gives out a Law, that all his Subject's Fear and serve the God of daniel. Whence observe,
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1. All Princes are obliged to governe and rule for the Lord and his honour. 1. So Scripture speaketh, it shall be in the last dayes, Esay 49. 25. Kings shall be thy nursing fathers, and Queens thy nursing mothers.
1. All Princes Are obliged to govern and Rule for the Lord and his honour. 1. So Scripture speaks, it shall be in the last days, Isaiah 49. 25. Kings shall be thy nursing Father's, and Queen's thy nursing mother's.
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3. In a speciall manner they are second Gods. Psal. 81. 6. Nor do rulers judge for men, the judgment is the Lords, 2 Chro. 19. 12. All rulers in the act of judging are Gods deputies,
3. In a special manner they Are second God's Psalm 81. 6. Nor do Rulers judge for men, the judgement is the lords, 2 Chro 19. 12. All Rulers in the act of judging Are God's deputies,
4. The Lord hath entrusted Christian Rulers with the most precious thing he hath on earth, he hath given his Bride and Spouse to their tutory and faith.
4. The Lord hath Entrusted Christian Rulers with the most precious thing he hath on earth, he hath given his Bride and Spouse to their tutory and faith.
For, 1. All royall power given of God, Deut. 17. 18, 19, 20. in the first moulding of royall highnesse, was a power to rule according to that which is written in the Booke of the Law, and so there can be no royall power to the contrary, truly royall.
For, 1. All royal power given of God, Deuteronomy 17. 18, 19, 20. in the First moulding of royal highness, was a power to Rule according to that which is written in the Book of the Law, and so there can be no royal power to the contrary, truly royal.
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If God give a fatherly power to a father to kill all his children, and if a State give to their Generall a military power to fell and destroy all his Souldiers,
If God give a fatherly power to a father to kill all his children, and if a State give to their General a military power to fell and destroy all his Soldiers,
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God gave him the Sword as a Prince, if he doe not draw that royall Sword to drink bloud, we cannot impute the cause to the nature of the royall gift or intention of God the giver,
God gave him the Sword as a Prince, if he do not draw that royal Sword to drink blood, we cannot impute the cause to the nature of the royal gift or intention of God the giver,
2. Graces end is the most publick end of the world, even Gods glory, for all things are for God, Rom. 11. 36. Prov. 16. 4. mens private ends are sinfull ends.
2. Graces end is the most public end of the world, even God's glory, for all things Are for God, Rom. 11. 36. Curae 16. 4. men's private ends Are sinful ends.
even Angels, Sun, Moone, Stars, Heaven of Heavens, Dragons, deeps, fire, hail, snow, vapour, stormy winde, mountains, trees, beasts, creeping things, fowles, Kings, Judges, old and, young, to hold up the song.
even Angels, Sun, Moon, Stars, Heaven of Heavens, Dragons, deeps, fire, hail, snow, vapour, stormy wind, Mountains, trees, beasts, creeping things, fowls, Kings, Judges, old and, young, to hold up the song.
How broad, how catholicke and publicke was his spirit who said, 1 Cor. 9 ▪ 19. Though I be free from all men, yet have I made my selfe servant unto all, that I might gaine the more. 20. And unto the Iews I became as a Iew, that I might gain the Iewes;
How broad, how catholic and public was his Spirit who said, 1 Cor. 9 ▪ 19. Though I be free from all men, yet have I made my self servant unto all, that I might gain the more. 20. And unto the Iews I became as a Iew, that I might gain the Iewes;
as without Law, (being not without Law to God, but under the Law to Christ) that I might gain them that are without Law. 22. To the weake became I as weake;
as without Law, (being not without Law to God, but under the Law to christ) that I might gain them that Are without Law. 22. To the weak became I as weak;
and he is, in a complement of grace, a servant to all. 2 Corinth. 4. 5. We preach not our selves (except wee preach our owne sinnes, our owne condemnation by nature,
and he is, in a compliment of grace, a servant to all. 2 Corinth. 4. 5. We preach not our selves (except we preach our own Sins, our own condemnation by nature,
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and runne away from Christs Colours, to seeke their owne private Idols. Men void of grace make an Idol of themselves, every wicked man is wholly himselfe,
and run away from Christ Colours, to seek their own private Idols. Men void of grace make an Idol of themselves, every wicked man is wholly himself,
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and the man who selleth his Religion and his soule for his private ends, will soone sell his countrey, his Parlament, the Lawes and Liberties of the Kingdome.
and the man who Selleth his Religion and his soul for his private ends, will soon fell his country, his Parliament, the Laws and Liberties of the Kingdom.
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and Christ, as his publicke State-wits, to convey Decrees for Christs honour, for Reformation (against Babylon and her sonnes) through this whole Kingdome.
and christ, as his public State wits, to convey Decrees for Christ honour, for Reformation (against Babylon and her Sons) through this Whole Kingdom.
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neither Daniel nor any of Gods people should pray to God, or to any god save to Darius: Daniels enemies prevaile thus farre, that Daniel, the Churches right eye now in the Court, should be decourted and cast out to bee meate to beasts;
neither daniel nor any of God's people should pray to God, or to any god save to Darius: Daniel's enemies prevail thus Far, that daniel, the Churches right eye now in the Court, should be decurted and cast out to be meat to beasts;
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Achitophel did, as many now with our King doth, hee gave wicked counsell against the Lords servant and a just cause, divine justice cometh in in the game, and Achitophel hangeth himselfe.
Ahithophel did, as many now with our King does, he gave wicked counsel against the lords servant and a just cause, divine Justice comes in in the game, and Ahithophel hangs himself.
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The former question is a generall, a wicked Marcion asketh, why the Lord, who foresaw the event, did suffer Evah and the Devill to conferre? and if he was able,
The former question is a general, a wicked Marcion asks, why the Lord, who foresaw the event, did suffer Eve and the devil to confer? and if he was able,
5. By this, the humble love of the contrite and broken in heart is necessitated to kisse the bowels of him who bindeth up the broken hearted mourners in Sion,
5. By this, the humble love of the contrite and broken in heart is necessitated to kiss the bowels of him who binds up the broken hearted mourners in Sion,
5. His glorious grace must be commended who suiteth in marriage a spouse to himselfe, in no place rather then in the Furnace, Esay 48. 10. 6. Prayers and praises must bee the rent paid to him to whom belongeth the issues from death.
5. His glorious grace must be commended who suiteth in marriage a spouse to himself, in no place rather then in the Furnace, Isaiah 48. 10. 6. Prayers and praises must be the rend paid to him to whom belongeth the issues from death.
say not, What is the Lord doing? or, Is there knowledge in the Almightie? who hath given the Lord counsell? better wee be his courtiers, then his counsellors.
say not, What is the Lord doing? or, Is there knowledge in the Almighty? who hath given the Lord counsel? better we be his courtiers, then his counsellors.
And God hath laid open foure bookes to all nations. 1. That booke of creation of the Heavens and his workes, Psalme 19. 1. The Heavens, Mesappe-rajim cevodel, doe booke,
And God hath laid open foure books to all Nations. 1. That book of creation of the Heavens and his works, Psalm 19. 1. The Heavens, Mesappe-rajim cevodel, do book,
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2. The booke of ordinary providence is a Chronicle or Diurnall of a God-head, and a Testimony that there is a God, Acts 14. 17. Acts 17. 27. 3. There is a booke of the extraordinary workes of God, and some report of the true God, upon occasion carried to Nations without the borders of the visible Church; As our text saith:
2. The book of ordinary providence is a Chronicle or Diurnal of a Godhead, and a Testimony that there is a God, Acts 14. 17. Acts 17. 27. 3. There is a book of the extraordinary works of God, and Some report of the true God, upon occasion carried to nations without the borders of the visible Church; As our text Says:
And Rachab saith, Josh. 2. 10. We have heard how the Lord dryed up the red Sea, &c. But as children sport themselves and play with the pictures in a booke,
And Rahab Says, Josh. 2. 10. We have herd how the Lord dried up the read Sea, etc. But as children sport themselves and play with the pictures in a book,
so doe we sport our selves in looking on the outside of these three bookes, not searching it to reade and understand the invisible things of God, his eternall power and God-head, Rom. 1. 20.
so do we sport our selves in looking on the outside of these three books, not searching it to read and understand the invisible things of God, his Eternal power and Godhead, Rom. 1. 20.
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Yea, if Christ in the Gospel had not come to us, we should have had no sinne (no evangelick guilt of unbeleefe) but now wee have (NONLATINALPHABET) no shift of Law, no cloake for our sinne.
Yea, if christ in the Gospel had not come to us, we should have had no sin (no evangelic guilt of unbelief) but now we have () no shift of Law, no cloak for our sin.
Hence, though this Island be in a more blessed condition, by reason that the Sunne shineth in his strength and light in our Meridian, (God hath not done so to every Nation, Psal. 147. 19, 20.) yet by reason of despising salvation in this day-light of the Gospel, we are in a most dangerous condition.
Hence, though this Island be in a more blessed condition, by reason that the Sun shines in his strength and Light in our Meridian, (God hath not done so to every nation, Psalm 147. 19, 20.) yet by reason of despising salvation in this daylight of the Gospel, we Are in a most dangerous condition.
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1. Because Sodomy is not so hainous a sinne as unbeleefe, and the despising of the Gospel, Matth. 10. 15. For Evangelick unbeleefe is against the flower and garland (to speake so) of the excellency of God;
1. Because Sodomy is not so heinous a sin as unbelief, and the despising of the Gospel, Matthew 10. 15. For Evangelic unbelief is against the flower and garland (to speak so) of the excellency of God;
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not onely against a Creator, but against a Saviour, and against those most lovely and soul-ravishing attributes of God, his mercy, goodnesse, free-grace, longanimity, patience, bowels of compassion:
not only against a Creator, but against a Saviour, and against those most lovely and Soul ravishing attributes of God, his mercy, Goodness, Free grace, longanimity, patience, bowels of compassion:
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2. Because there is some exception against the Law-vengeance, for the Gospel is a cleare exception against those who are under the Law-curse, John 3. 16. But there is no exception against the Gospel-vengeance:
2. Because there is Some exception against the Law-vengeance, for the Gospel is a clear exception against those who Are under the Law curse, John 3. 16. But there is no exception against the Gospel vengeance:
nor like the despising of the religious decree of such an heathen King as Darius. But ere I proceed, it may be asked, Is unbeliefe a greater sinne then Sodomy, which hath a cry up to Heaven? unbeliefe soundeth no such cry to Heaven? I answer:
nor like the despising of the religious Decree of such an heathen King as Darius. But ere I proceed, it may be asked, Is unbelief a greater sin then Sodomy, which hath a cry up to Heaven? unbelief soundeth no such cry to Heaven? I answer:
and are very broad-faced and bloudy, and have more of a naturall conscience in them, because the duties of the second Table are written in our heart in fairer print,
and Are very broad-faced and bloody, and have more of a natural conscience in them, Because the duties of the second Table Are written in our heart in Fairer print,
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and the principles of the Gospel are not written in our heart at all, at least as they are Evangelicke, we know them not but by revelation, Gal. 1. 15, 16. Mat. 16. 17. and therefore sinnes against the Gospel are borne dumb,
and the principles of the Gospel Are not written in our heart At all, At least as they Are Evangelic, we know them not but by Revelation, Gal. 1. 15, 16. Mathew 16. 17. and Therefore Sins against the Gospel Are born dumb,
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Also it may be questioned, How it commeth to passe that God sendeth not sufficient helps to all Nations, that they may come to the knowledge of the truth and be saved? I answer shortly:
Also it may be questioned, How it comes to pass that God sends not sufficient helps to all nations, that they may come to the knowledge of the truth and be saved? I answer shortly:
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and men are without all excuse, in that they wilfully lose themselves. 1. Men are not formally guilty because they are not saved. 2. Nor are all men guilty because the Gospel commeth not to them. 3. Nor are they all guilty because they beleeve not;
and men Are without all excuse, in that they wilfully loose themselves. 1. Men Are not formally guilty Because they Are not saved. 2. Nor Are all men guilty Because the Gospel comes not to them. 3. Nor Are they all guilty Because they believe not;
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For how shall they beleeve in him, of whom they have not heard? Romans 10. 14. But they are guilty because they doe not use that which is given them for God.
For how shall they believe in him, of whom they have not herd? Romans 10. 14. But they Are guilty Because they do not use that which is given them for God.
Answ. O lame vessel, tremble, but dispute not. 2. It is lawfull to complaine and sigh under those fetters, Rom. 7. 24. but unlawfull to childe and excuse sinfull rebellion.
Answer Oh lame vessel, tremble, but dispute not. 2. It is lawful to complain and sighs under those fetters, Rom. 7. 24. but unlawful to child and excuse sinful rebellion.
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First, Who commandeth trembling and feare. Secondly, The thing commanded, trembling, and feare. 1. The Commander is Darius, but whether converted, or not, is a question.
First, Who commands trembling and Fear. Secondly, The thing commanded, trembling, and Fear. 1. The Commander is Darius, but whither converted, or not, is a question.
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but doth not command that he onely shall be served, and all dead gods cast off. 4. The Babilonish History sheweth he still kept his idol-gods. 5. The rise of this Proclamation is a miracle,
but does not command that he only shall be served, and all dead God's cast off. 4. The Babylonish History shows he still kept his idol-gods. 5. The rise of this Proclamation is a miracle,
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and such as breedeth rather a servile feare then a filiall adoring of God. 6. There is nothing here of the meanes to instruct his people in the knowledge of the true God:
and such as breeds rather a servile Fear then a filial adoring of God. 6. There is nothing Here of the means to instruct his people in the knowledge of the true God:
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Sauls conscience speaketh truth, in a dreame, through his sleepe, though he went to bed again, 1 Sam. 24. 17. Thou art more righteous then I, so speaketh he to David. The Devill can say no otherwayes, Luke 4. 34. I know thee who thou art, the holy one of God.
Saul's conscience speaks truth, in a dream, through his sleep, though he went to Bed again, 1 Sam. 24. 17. Thou art more righteous then I, so speaks he to David. The devil can say no otherways, Lycia 4. 34. I know thee who thou art, the holy one of God.
Nero cannot say but hell is begunne in his soule before the time. The Apostate Iulian said, Vicisti tandem Galilaee, At length, O Iesus, thou art victorious.
Nero cannot say but hell is begun in his soul before the time. The Apostate Iulian said, Vicisti tandem Galilee, At length, Oh Iesus, thou art victorious.
Paul the third, a monster of men, said dying, I shall now be resolved of three things: 1. If the soule be immortall: 2. If there be a God: 3. If there be a hell.
Paul the third, a monster of men, said dying, I shall now be resolved of three things: 1. If the soul be immortal: 2. If there be a God: 3. If there be a hell.
2. The will and affection hath power to suspend the acts of, Considering of Christs excellency: 2. Sinnes horrour: 3. Truths beauty: 4. The sweet peace of obedience to God: 5. The eternitie of heaven and hell.
2. The will and affection hath power to suspend the acts of, Considering of Christ excellency: 2. Sins horror: 3. Truths beauty: 4. The sweet peace of Obedience to God: 5. The eternity of heaven and hell.
What shall the wrath or the smiles of a King doe to mee, when my eye-strings shall bee broken? What thoughts can I have of gaine, lust, pleasure, court,
What shall the wrath or the smiles of a King do to me, when my eyestrings shall be broken? What thoughts can I have of gain, lust, pleasure, court,
Assertion 3. The onely saving grace of God, infused in the mind, will, and affections, doth subdue the conscience to truth, and obedience of the truth.
Assertion 3. The only Saving grace of God, infused in the mind, will, and affections, does subdue the conscience to truth, and Obedience of the truth.
as taken captives to the truth of God, for every thought should bee brought as an apprehended souldier and a captive, to the obedience of Christ, 2 Cor. 10. 5. And specially the land is to be humbled for such sins as by the light of the Gospel hath been cried against,
as taken captives to the truth of God, for every Thought should be brought as an apprehended soldier and a captive, to the Obedience of christ, 2 Cor. 10. 5. And specially the land is to be humbled for such Sins as by the Light of the Gospel hath been cried against,
as luxury, vanity, pride, and fulnesse of bread, uncleannesse, swearing, lying, unjustice, oppression, but especially multiplied Altars, Idolatry, superstition, wil-worship.
as luxury, vanity, pride, and fullness of bred, uncleanness, swearing, lying, unjustice, oppression, but especially multiplied Altars, Idolatry, Superstition, will-worship.
Nebuchadnezzar thinketh hee hath done all if nothing bee spoken amisse of the true God, Dan. 3. 29. 2. Agrippa his almost a Christian, is not a Christian at all, Ier. 3. 10. Yet for all this her treacherous sister Judah hath not turned to me with her whole heart.
Nebuchadnezzar Thinketh he hath done all if nothing be spoken amiss of the true God, Dan. 3. 29. 2. Agrippa his almost a Christian, is not a Christian At all, Jeremiah 3. 10. Yet for all this her treacherous sister Judah hath not turned to me with her Whole heart.
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this is that which bringeth the stretched-out arm of the Lords fury on the land, Zeph. 1. 5. because they sweare by the Lord, and by Malcom, and because the people halteth betwixt the Lord and Baal, 1 King. 18. 21. And it is Johu his reproachfull reformation, 2 King. 10. 28. Thus Jehu destroyed Baal out of Israel. 29. Neverthelesse he departed not from the sinnes of Jeroboam the sonne of Nobat;
this is that which brings the stretched-out arm of the lords fury on the land, Zephaniah 1. 5. Because they swear by the Lord, and by Malcolm, and Because the people halteth betwixt the Lord and Baal, 1 King. 18. 21. And it is John his reproachful Reformation, 2 King. 10. 28. Thus Jehu destroyed Baal out of Israel. 29. Nevertheless he departed not from the Sins of Jeroboam the son of Nobat;
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keep nothing that belongeth to Babylon, and let not a stone, to be a corner-stone or a foundation, bee taken out of Babylon for the building of the Lords house, for they are cursed stones.
keep nothing that belongeth to Babylon, and let not a stone, to be a cornerstone or a Foundation, be taken out of Babylon for the building of the lords house, for they Are cursed stones.
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[ That they tremble and feare ] In Part 2. of the third member of our Text we are to consider, that Iehovah is to bee looked and served with feare and trembling;
[ That they tremble and Fear ] In Part 2. of the third member of our Text we Are to Consider, that Jehovah is to be looked and served with Fear and trembling;
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for the treacherous dealers dealeth treacherously, Ier. 23. 9. My heart within me is broken, all my bones shake, &c. Psal. 119. 53. Horrour hath taken hold of me,
for the treacherous dealers deals treacherously, Jeremiah 23. 9. My heart within me is broken, all my bones shake, etc. Psalm 119. 53. Horror hath taken hold of me,
What should the sins of Court, of Prelates, make me tremble? are they my sins? Yea 1. every sin that I am not grieved for is mine. 2. He never mourned for his own sins, who is not humbled for the sins of the land. 3. A gracious Samuel will own the sins of Saul.
What should the Sins of Court, of Prelates, make me tremble? Are they my Sins? Yea 1. every since that I am not grieved for is mine. 2. He never mourned for his own Sins, who is not humbled for the Sins of the land. 3. A gracious Samuel will own the Sins of Saul.
hee hath commanded the Sunne of righteousnesse to stand still in the Meridian of Brittain. 2. He hath divided our red Sea. 3. He hath brought us backe from the bordell-house,
he hath commanded the Sun of righteousness to stand still in the Meridian of Britain. 2. He hath divided our read Sea. 3. He hath brought us back from the bordello-house,
and renewed a Covenant with us. 4. Our enemies are fallen, and those are inlarged who were banished, imprisoned, vexed by Prelates for the haynous crime (as they thought) of pietie, holines, and orthodoxie.
and renewed a Covenant with us. 4. Our enemies Are fallen, and those Are enlarged who were banished, imprisoned, vexed by Prelates for the heinous crime (as they Thought) of piety, holiness, and orthodoxy.
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Tremble at his goodnesse, Feare the Lord and his goodnesse, Hos. 3. 5. Rejoyce in trembling, Psal. 2. 11. An ingenuous minde feareth debt, mercies tendered to us are debts lying on us;
Tremble At his Goodness, fear the Lord and his Goodness, Hos. 3. 5. Rejoice in trembling, Psalm 2. 11. an ingenuous mind fears debt, Mercies tendered to us Are debts lying on us;
and I am affraid of thy judgements, Jer. 4. 19. My bowels, my bowels, I am pained at the very heart, my heart maketh a noise within mee, I cannot hold my peace,
and I am afraid of thy Judgments, Jer. 4. 19. My bowels, my bowels, I am pained At the very heart, my heart makes a noise within me, I cannot hold my peace,
God in Germany is God to be feared in all places, for in these lands the wife could scarce have the halfe of her husband to bury, the best halfe hath beene blowne up in the aire with fire-work. 2. Horse hath beene esteemed good meat. 3. In Ireland the mothers have heard their young children aske mercy at the rebell with his Skainzer cutting the throat of her sonne;
God in Germany is God to be feared in all places, for in these Lands the wife could scarce have the half of her husband to bury, the best half hath been blown up in the air with firework. 2. Horse hath been esteemed good meat. 3. In Ireland the mother's have herd their young children ask mercy At the rebel with his Skainzer cutting the throat of her son;
The children of God have beene distracted, and almost besides their wits with Gods terrours, Psal. 88. 15. and they were scarce in the suburbs of hell.
The children of God have been distracted, and almost beside their wits with God's terrors, Psalm 88. 15. and they were scarce in the suburbs of hell.
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Is there not cause to feare, if any of the land breake the oath of God, that the flying roll and book of vengeance, twentie cubits long, and ten cubits broad, shall enter into such a mans house,
Is there not cause to Fear, if any of the land break the oath of God, that the flying roll and book of vengeance, twentie cubits long, and ten cubits broad, shall enter into such a men house,
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and remain in the midst thereof, and shall consume it, both timber & stones? Zac. 5. 4. When God declareth himself angry, mountains and hils do tremble, Psal. 114. 3. The sea saw it,
and remain in the midst thereof, and shall consume it, both timber & stones? Zac. 5. 4. When God Declareth himself angry, Mountains and hills do tremble, Psalm 114. 3. The sea saw it,
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and fled, Jordan was driven back. 4. The mountaines skipped like Rammes, and the little hils like Lambs. 5. What ailed thee, O thou Sea, that thou fleddest? thou Jordan, that thou wast driven back? ver. 7. Tremble thou earth at tho presence of the Lord.
and fled, Jordan was driven back. 4. The Mountains skipped like Rams, and the little hills like Lambs. 5. What ailed thee, Oh thou Sea, that thou fleddest? thou Jordan, that thou wast driven back? ver. 7. Tremble thou earth At tho presence of the Lord.
and now the Lord hath girded them with strength. 2. The godly man is taken away, it is cleare then there is evill comming, Esay 57. 1. Mich. 7 1. When an old sheep fleeth into an hedge, it is like a storme is comming. 3. There be more bloud shed then would have recovered the Palatinate.
and now the Lord hath girded them with strength. 2. The godly man is taken away, it is clear then there is evil coming, Isaiah 57. 1. Mich. 7 1. When an old sheep fleeth into an hedge, it is like a storm is coming. 3. There be more blood shed then would have recovered the Palatinate.
and consider what this is, Hos. 9. 12. Though Ephraim bring np children, yet wil I bereave her of them, that not a man shall be left; that is a sad condition:
and Consider what this is, Hos. 9. 12. Though Ephraim bring np children, yet will I bereave her of them, that not a man shall be left; that is a sad condition:
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] Darius requireth outward subjection to the God of Daniel, even trembling and inward subjection, feare; and both being put together, he then would teach, that the true God should have the highest bensill and outmost pitch of the strength of the affections of feare, desire, joy, love, &c. Hence it may bee questioned,
] Darius requires outward subjection to the God of daniel, even trembling and inward subjection, Fear; and both being put together, he then would teach, that the true God should have the highest bensill and outmost pitch of the strength of the affections of Fear, desire, joy, love, etc. Hence it may be questioned,
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So hungring for Christs presence doth sometime hinder faith, and this is seene here, tam misere cupio ut vix credam, I so eagerly long for Christ, that I beleeve never to enjoy him.
So hungering for Christ presence does sometime hinder faith, and this is seen Here, tam misere Cupio ut vix Creed, I so eagerly long for christ, that I believe never to enjoy him.
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There is mud in our bottome, even when our affections are liquid and cleare in the brimme, especially the sensitive part is clayie and drimmely water. 2. Grace is a good stirseman, and overmastereth passion;
There is mud in our bottom, even when our affections Are liquid and clear in the brim, especially the sensitive part is Clayie and drimmely water. 2. Grace is a good stirseman, and overmastereth passion;
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and the most mortified have most reason, and strongest light, Romans 8. 7. The carnall minde (that is, the unmortified minde) is enmitie with God, Philippians 3. 8. Yea doubtlesse,
and the most mortified have most reason, and Strongest Light, Romans 8. 7. The carnal mind (that is, the unmortified mind) is enmity with God, Philippians 3. 8. Yea doubtless,
therefore, 2 Pet. 3. 5. walkers after their lusts, and mockers and scoffers at the day of Christs second comming, are willingly ignorant, and brutish in that which they should know,
Therefore, 2 Pet. 3. 5. walker's After their Lustiest, and mockers and scoffers At the day of Christ second coming, Are willingly ignorant, and brutish in that which they should know,
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and Paul, 2 Thess. 3. prayeth to be delivered from unreasonable men; but how unreasonable? because verse 2. they have no faith: faith is a beame of Heavens light;
and Paul, 2 Thess 3. Prayeth to be Delivered from unreasonable men; but how unreasonable? Because verse 2. they have no faith: faith is a beam of Heavens Light;
In actions of the second table, where our selfe, or our neighbour, and not God or Religion hath place, the higher bent the affection bee, the action is the worse;
In actions of the second table, where our self, or our neighbour, and not God or Religion hath place, the higher bent the affection be, the actium is the Worse;
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but Reformation, God, Religion calleth for all the heart, all the soule, all the strength, Psalme 42. 2. Davids soule and his flesh are allowed in seeking after the living God, to long, to faint, to cry out with a shout for the living God;
but Reformation, God, Religion calls for all the heart, all the soul, all the strength, Psalm 42. 2. Davids soul and his Flesh Are allowed in seeking After the living God, to long, to faint, to cry out with a shout for the living God;
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Those who out of feare desert the Lords cause, are not to be punished in that degree with those who out of malice and hatred to the truth joyned to the Malignant faction.
Those who out of Fear desert the lords cause, Are not to be punished in that degree with those who out of malice and hatred to the truth joined to the Malignant faction.
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and if you had ten tongues to speake for God, a hundred hands to fight for him, many lives to lose for him, Achitophels wisedome to imploy in his services,
and if you had ten tongues to speak for God, a hundred hands to fight for him, many lives to loose for him, Achitophels Wisdom to employ in his services,
Darius speaketh of the living God, as naturall men doe, with a note of estrangement of affection, he applyeth him to Daniel, as the God of Daniel, but applyeth him not to himselfe,
Darius speaks of the living God, as natural men do, with a note of estrangement of affection, he Applieth him to daniel, as the God of daniel, but Applieth him not to himself,
and Rachab speaking in the name of the people of Jericho saith, Iosh. 2. 11. For the Lord your God hee is God in the Heaven above, and in the earth beneath;
and Rahab speaking in the name of the people of Jericho Says, Joshua 2. 11. For the Lord your God he is God in the Heaven above, and in the earth beneath;
whereas faith challengeth right and heritage in God, Psalme 5. 2. Hearken unto the voyce of my cry, my King and my God, Psalme 7. 1. O Lord my God, in thee doe I put my trust.
whereas faith Challengeth right and heritage in God, Psalm 5. 2. Harken unto the voice of my cry, my King and my God, Psalm 7. 1. Oh Lord my God, in thee do I put my trust.
here bee nine relations, nine My'es. 2 Chr. 20. 12. Our God, wilt thou not judge them? Ezra, 9. 6. O my God, I am ashamed, &c. Dan. 9. 4. And I prayed unto the Lord my God:
Here be nine relations, nine My's. 2 Christ 20. 12. Our God, wilt thou not judge them? Ezra, 9. 6. Oh my God, I am ashamed, etc. Dan. 9. 4. And I prayed unto the Lord my God:
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Daniel here is made proprietor and heritor of the true and living God; and Darius and all his people have their owne Gods, called the gods of nations,
daniel Here is made proprietor and heritor of the true and living God; and Darius and all his people have their own God's, called the God's of Nations,
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1. Assertion. Faith is more then a naked, hungry, and poore assent to the truth, there is in it a fiduciall acquiescence and a leaning upon JEHOVAH, expressed by divers expressions full of marrow,
1. Assertion. Faith is more then a naked, hungry, and poor assent to the truth, there is in it a fiducial acquiescence and a leaning upon JEHOVAH, expressed by diverse expressions full of marrow,
which is, when a wearied man sweating under a burden casteth himself and his burden both upon a place or a bed of rest Gol El-Jehovah as that Psal. 55. 22. Cast thy burden on JEHOVAH,
which is, when a wearied man sweating under a burden Cast himself and his burden both upon a place or a Bed of rest Gol El-Jehovah as that Psalm 55. 22. Cast thy burden on JEHOVAH,
and 1 Pet. 5. 7. Roll all your care on him, Psalme 37. the Chaldee Paraphrase saith on the place, for [ he rolled himselfe on God ] I spake prayses to God, which holdeth forth, that Faith is a worke of the heart and affection, rather then of the minde;
and 1 Pet. 5. 7. Roll all your care on him, Psalm 37. the Chaldee paraphrase Says on the place, for [ he rolled himself on God ] I spoke praises to God, which holds forth, that Faith is a work of the heart and affection, rather then of the mind;
referring this to the Lord his bearing up of Davids heart in his trouble (which in reason cannot be denied) Mis•gnan is, (as Arias Montanus turneth it) fulcrum; Junius, scipio, or baculus; the seventy Interpreters NONLATINALPHABET, the Lord was Davids stay and his staffe:
referring this to the Lord his bearing up of Davids heart in his trouble (which in reason cannot be denied) Mis•gnan is, (as Arias Montanus turns it) fulcrum; Junius, scipio, or Baculus; the seventy Interpreters, the Lord was Davids stay and his staff:
and it is not evill that Christ is the sinners stay, and the lamed mans staffe, Esay, 26. 3. Thou wilt keepe him in perfect peace, whose minde is stayed (as a house holden up by a proppe) on thee, Psalme 112. He that feareth the Lord, is not afraid of ill tidings because his heart is fixed:
and it is not evil that christ is the Sinners stay, and the lamed men staff, Isaiah, 26. 3. Thou wilt keep him in perfect peace, whose mind is stayed (as a house held up by a prop) on thee, Psalm 112. He that fears the Lord, is not afraid of ill tidings Because his heart is fixed:
and so is the word, Micah. 3. 11. They leane upon the Lord, saying, Is not the Lord amongst us? and faith is termed, Hebrewes 11. 1. NONLATINALPHABET the substance of things hoped for:
and so is the word, micah. 3. 11. They lean upon the Lord, saying, Is not the Lord among us? and faith is termed, Hebrews 11. 1. the substance of things hoped for:
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and so is it the buckler of faith, Ephes. 6. 16. and these two words say, that Faith is a most valiant Souldier, which yeeldeth not to that which commeth against it,
and so is it the buckler of faith, Ephesians 6. 16. and these two words say, that Faith is a most valiant Soldier, which yields not to that which comes against it,
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but the pardoned man beleeveth it, not onely as true, but his heart cleaveth to it with a heate and warmenesse of soule resting upon the grace of the Prince:
but the pardoned man Believeth it, not only as true, but his heart cleaveth to it with a heat and warmness of soul resting upon the grace of the Prince:
when hee heareth them, which is not in these, who onely take the word as true, Canticles, 8. 5. Who is she that cometh upout of the Wildernesse associating,
when he hears them, which is not in these, who only take the word as true, Canticles, 8. 5. Who is she that comes upout of the Wilderness associating,
3. Assertion. To beleeve that God is my Lord, who from eternitie did chuse mee, and of intention sent Christ to die for mee, is not essentiall to saving faith;
3. Assertion. To believe that God is my Lord, who from eternity did choose me, and of intention sent christ to die for me, is not essential to Saving faith;
and as those who are in the darke make their hands serve for their eyes, and grope with their hands stretched out, when they cannot see with their eyes.
and as those who Are in the dark make their hands serve for their eyes, and grope with their hands stretched out, when they cannot see with their eyes.
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so the Prodigall divideth, as it were, the relation of a father, from the relation of a sonne, which is the bad Logicke of unbeleefe, Luke 15. 18. I will arise and go to my Father,
so the Prodigal divides, as it were, the Relation of a father, from the Relation of a son, which is the bad Logic of unbelief, Lycia 15. 18. I will arise and go to my Father,
The other question is, What warrant hath any weake doubter to beleeve that God is his God in Christ? And there bee two grounds on which the doubt is bottomed.
The other question is, What warrant hath any weak doubter to believe that God is his God in christ? And there be two grounds on which the doubt is bottomed.
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1. Assertion. The question is often, not so much whether a poore soule would have Christ or no, (for there is no question of that) as if hee would have Christ to bee his God, in his owne legall way, that is,
1. Assertion. The question is often, not so much whither a poor soul would have christ or not, (for there is no question of that) as if he would have christ to be his God, in his own Legal Way, that is,
before he put himselfe in as the first of these sinners, as the condemned man beleeveth first the Kings grace and clemencie to all humbled supplicants, who sueth for grace,
before he put himself in as the First of these Sinners, as the condemned man Believeth First the Kings grace and clemency to all humbled supplicants, who sues for grace,
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it were unseasonable and foolish curiositie for any of these poore men, now upon death and life, commanded to hold fast the Rope, to dispute whether did the man, who cast downe the Rope, intend and purpose to save me,
it were unseasonable and foolish curiosity for any of these poor men, now upon death and life, commanded to hold fast the Rope, to dispute whither did the man, who cast down the Rope, intend and purpose to save me,
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A Prince proclaimeth a free market of gold, moneyes, fine linnen, rich garments, and all precious Jewels, to a number of poore men, upon a purpose to enrich some few men, whom of grace he purposeth to make honourable Courtiers and Officers of Estate;
A Prince proclaims a free market of gold, moneys, fine linen, rich garments, and all precious Jewels, to a number of poor men, upon a purpose to enrich Some few men, whom of grace he Purposes to make honourable Courtiers and Officers of Estate;
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doe thou take it for granted, without any further dispute, as a principle after to be made good, that Christ hath thoughts of grace and peace concerning thee,
do thou take it for granted, without any further dispute, as a principle After to be made good, that christ hath thoughts of grace and peace Concerning thee,
bring want and povertie with thee, and there is another name, say, Lord Jesus, my name is not in the royall promise of grace made to Traitours and Rebels against the Crowne of Heaven,
bring want and poverty with thee, and there is Another name, say, Lord jesus, my name is not in the royal promise of grace made to Traitors and Rebels against the Crown of Heaven,
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Object. 1. But it is not faith, but presumption, for mee, without a warrant, and without law or right, to beleeve in a God, who was indeed Daniels God, but not mine.
Object. 1. But it is not faith, but presumption, for me, without a warrant, and without law or right, to believe in a God, who was indeed Daniel's God, but not mine.
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while first you bee rich and well cloathed, and that is cursed righteousnesse, and unholy holinesse, that any soule getteth out of another then Jesus Christ.
while First you be rich and well clothed, and that is cursed righteousness, and unholy holiness, that any soul gets out of Another then jesus christ.
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for, Romanes Chapter 10. verse 17. Faith commeth by hearing, so Christ himselfe is the formall reason of my Faith, I rest on Christ, because hee is Christ:
for, Romans Chapter 10. verse 17. Faith comes by hearing, so christ himself is the formal reason of my Faith, I rest on christ, Because he is christ:
and that he is mine, is the Spirit speaking personally and particularly to my heart with a voyce, Sonne, be of good cheare, thy sinnes are forgiven thee;
and that he is mine, is the Spirit speaking personally and particularly to my heart with a voice, Son, be of good cheer, thy Sins Are forgiven thee;
and this is that broad Seale of the Spirit making an immediate impression on my heart, without any begged testimony of workes of sanctification, which is the revealing evidence of my interest in Christ;
and this is that broad Seal of the Spirit making an immediate impression on my heart, without any begged testimony of works of sanctification, which is the revealing evidence of my Interest in christ;
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and the receiving evidence is Faith, believing this testimony of the Spirit, onely because Gods Spirit saith so, not because I have evidences, by particular works of sanctification, such as are universall obedience, sinceritie of heart, and love of the brethren.
and the receiving evidence is Faith, believing this testimony of the Spirit, only Because God's Spirit Says so, not Because I have evidences, by particular works of sanctification, such as Are universal Obedience, sincerity of heart, and love of the brothers.
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and first, the Well-head of all is, Free Grace in us is a dreame, Sanctification inherent is a fiction, Christ is all, there is no Grace existent in the crearure, Grace is all in Christ,
and First, the Wellhead of all is, Free Grace in us is a dream, Sanctification inherent is a fiction, christ is all, there is no Grace existent in the crearure, Grace is all in christ,
and nothing but imputed righteousnesse, for if works of sanctification be not marks intelligible, or which can come in under the capacity of received light, to be known with any certainty or assurance. 1. The joy and rejoycing that wee have in the the testimony of a good conscience, that in simplicity and godly sincerity, not with fleshly wisedome,
and nothing but imputed righteousness, for if works of sanctification be not marks intelligible, or which can come in under the capacity of received Light, to be known with any certainty or assurance. 1. The joy and rejoicing that we have in the the testimony of a good conscience, that in simplicity and godly sincerity, not with fleshly Wisdom,
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yea, no man can say in any assurance, (I beleeve in Christ,) (in the inner man, I delight in the Law of the Lord,) (I am crucified to the world,) (my conversation is in Heaven) for all these are inherent qualifications in the childe of God,
yea, no man can say in any assurance, (I believe in christ,) (in the inner man, I delight in the Law of the Lord,) (I am Crucified to the world,) (my Conversation is in Heaven) for all these Are inherent qualifications in the child of God,
How then hath God promised to love the righteous, to reward beleeving with life eternall, to give the prize to him that runneth? &c. 2. The testimony of the Spirit bearing witnesse to our spirit, that we are the children of God, Rom. 8. 16. is in this sence an immediate act of the Spirit,
How then hath God promised to love the righteous, to reward believing with life Eternal, to give the prize to him that Runneth? etc. 2. The testimony of the Spirit bearing witness to our Spirit, that we Are the children of God, Rom. 8. 16. is in this sense an immediate act of the Spirit,
because reflex acts of the soul are performed without any other medium or means, but that whereby the direct acts are performed: I know that I know; I know that I beleeve;
Because reflex acts of the soul Are performed without any other medium or means, but that whereby the Direct acts Are performed: I know that I know; I know that I believe;
So when I beleeve in Christ, that habituall instinct of the grace of God, actuated and stirred up by the Spirit of God, maketh me know that I know God;
So when I believe in christ, that habitual instinct of the grace of God, actuated and stirred up by the Spirit of God, makes me know that I know God;
but this doth not hinder, but the assurance of my interest in Christ is made evident to me by other inferiour evidences, 1 Joh. 2. 3 And hereby we know, that we know him, if we keep his Commandements.
but this does not hinder, but the assurance of my Interest in christ is made evident to me by other inferior evidences, 1 John 2. 3 And hereby we know, that we know him, if we keep his commandments.
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But wee know that we know God these two wayes: 1. We know (the instinct of the new man being stirred up to action by that winde which bloweth when and where it listeth) our knowing of God to bee sound saving, and true.
But we know that we know God these two ways: 1. We know (the instinct of the new man being stirred up to actium by that wind which blows when and where it lists) our knowing of God to be found Saving, and true.
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Wee doe not so much know our knowing of God, by this supernaturall sense, as we know the supernaturall qualification and sincerity of our knowing of God.
we do not so much know our knowing of God, by this supernatural sense, as we know the supernatural qualification and sincerity of our knowing of God.
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and all the fruits of the Spirit. 2. By these works of sanctification we have evidence that we have interest in Christ, not as by former light, suggesting to us that the immediate impression of this great and broad Seale of the King of glory,
and all the fruits of the Spirit. 2. By these works of sanctification we have evidence that we have Interest in christ, not as by former Light, suggesting to us that the immediate impression of this great and broad Seal of the King of glory,
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and his personall and particular testimony is true; (for Gods Spirit needeth not another witnesse to adde authority to what hee saith,) but because this conclusion, (Thou Iohn, Anna, hast interest to Christ to thy owne feeling) must be proved by Scripture (except with Enthusiasts and fanatick Spiritualists wee separate the Word and the Spirit) therefore these workes of sanctification prove the conclusion consequenter by Scripture and sence,
and his personal and particular testimony is true; (for God's Spirit needs not Another witness to add Authority to what he Says,) but Because this conclusion, (Thou John, Anna, hast Interest to christ to thy own feeling) must be proved by Scripture (except with Enthusiasts and fanatic Spiritualists we separate the Word and the Spirit) Therefore these works of sanctification prove the conclusion Consequently by Scripture and sense,
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He that beleeveth, and maketh sure his beliefe, by walking not after the flesh, but after the Spirit, hath a cleare evidence to his owne feeling, that he hath interest in Christ.
He that Believeth, and makes sure his belief, by walking not After the Flesh, but After the Spirit, hath a clear evidence to his own feeling, that he hath Interest in christ.
The proposition is Scripture, Iohn 3. 36. Ioh. 5. 24. Ioh. 11. 25, 26. Rom. 8. 1, 2. 1 Ioh. 1. 4. 1 Ioh. 2. 3. The Assumption is made sure by sense, not at all times,
The proposition is Scripture, John 3. 36. John 5. 24. John 11. 25, 26. Rom. 8. 1, 2. 1 John 1. 4. 1 John 2. 3. The Assump is made sure by sense, not At all times,
But saith the Antinomians, Alas, all the certainty then, and the whole personal evidence that I have to know that I have interest in Christ, is ultimately and principally resolved on this weak & rotten foundation, to wit, On my own good works, which being examined by the law of God, will be found so sinful as they shal involve me under the curse of God,
But Says the Antinomians, Alas, all the certainty then, and the Whole personal evidence that I have to know that I have Interest in christ, is ultimately and principally resolved on this weak & rotten Foundation, to wit, On my own good works, which being examined by the law of God, will be found so sinful as they shall involve me under the curse of God,
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but though those works be sinfull by concomitance, because sin cleaveth to them, yet because my supernaturall sense of the Spirit suggesteth that these works are the fruits of faith,
but though those works be sinful by concomitance, Because since cleaveth to them, yet Because my supernatural sense of the Spirit suggests that these works Are the fruits of faith,
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therefore they lead me to Christ, and drive me upon a cleare Evangelick promise, That 1. the adhering sinfulnesse of my workes are purged in Christs bloud. 2. That this promise is a shoare before mine eyes.
Therefore they led me to christ, and drive me upon a clear Evangelic promise, That 1. the adhering sinfulness of my works Are purged in Christ blood. 2. That this promise is a shore before mine eyes.
He that fighteth the good fight of faith, a Crown of righteousnesse is laid up for him, 2 Tim. 4, 7, 8. He that runneth, shall obtain, 1 Cor. 9. 24. And here is an Evangelick word, Revel. 22. 14. Blessed are they that do his Commandements, that they may have right to the tree of life,
He that fights the good fight of faith, a Crown of righteousness is laid up for him, 2 Tim. 4, 7, 8. He that Runneth, shall obtain, 1 Cor. 9. 24. And Here is an Evangelic word, Revel. 22. 14. Blessed Are they that do his commandments, that they may have right to the tree of life,
onely your inherent qualification leadeth you as a morall motive to looke to the promises of God, which is the bottome and the foundation of your peace;
only your inherent qualification leads you as a moral motive to look to the promises of God, which is the bottom and the Foundation of your peace;
4. In exalting Christs righteousnesse one way, by making Christ all, they make Christ nothing another way, by vilifying the glory of sanctifying grace;
4. In exalting Christ righteousness one Way, by making christ all, they make christ nothing Another Way, by vilifying the glory of sanctifying grace;
for if this spirit cannot be knowne by these things which are called, Galat. 5. 22. the fruits of the spirit, to wit, by love, joy, peace, long-suffering, gentlenesse, goodnesse, faith, meeknesse, temperance:
for if this Spirit cannot be known by these things which Are called, Galatians 5. 22. the fruits of the Spirit, to wit, by love, joy, peace, long-suffering, gentleness, Goodness, faith, meekness, temperance:
Answ. 1. Sense of sinne. 2. Halfe an hope, &c. What if I venture out upon Jesus Christ for my life? he is called a Saviour, a Prince of much tendernesse of grace. 3. The soule is first put to What shall I doe? Luke 16. 3. 4. It is put to an halfe prising of Christ,
Answer 1. Sense of sin. 2. Half an hope, etc. What if I venture out upon jesus christ for my life? he is called a Saviour, a Prince of much tenderness of grace. 3. The soul is First put to What shall I do? Luke 16. 3. 4. It is put to an half prising of christ,
The God of Daniel. ] The History maketh it most evident, that Daniels God, and his Honour and Court, both were aimed at, to be laid on the dust by his enemies.
The God of daniel. ] The History makes it most evident, that Daniel's God, and his Honour and Court, both were aimed At, to be laid on the dust by his enemies.
but those be damnable Precisians who contend for feathers, and things indifferent. Now Court-favour of Princes, this clay-world, honour, ease, are really in their nature things indifferent,
but those be damnable precisians who contend for Feathers, and things indifferent. Now Court favor of Princes, this clay-world, honour, ease, Are really in their nature things indifferent,
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2. Obser. How God disappointeth all the purposes of his enemies, and honoureth those who feare him, and maketh Daniel evidently known to be the true Royalist:
2. Observation How God disappointeth all the Purposes of his enemies, and Honoureth those who Fear him, and makes daniel evidently known to be the true Royalist:
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surely they are fooles, and drunken men staggering in their vomit, Isa. 19. 11, 14. and the adversaries now finde no better means to set up their Idol-god in Brittaine,
surely they Are Fools, and drunken men staggering in their vomit, Isaiah 19. 11, 14. and the Adversaries now find no better means to Set up their Idol-god in Britain,
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so many lies and perjuries in print, and all with this profession, To defend the true Protestant Religion: But surely hee hath a strong Metaphysicall faith, more subtill then solid, who beleeveth that an army of Papists, led on by the rules of Jesuits,
so many lies and perjuries in print, and all with this profession, To defend the true Protestant Religion: But surely he hath a strong Metaphysical faith, more subtle then solid, who Believeth that an army of Papists, led on by the rules of Jesuits,
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Ireland hath no end but that their Babel shall be built again with blood, and their hearts like a piece of the nether milstone are grinding blood and revenge; this end must fall.
Ireland hath no end but that their Babel shall be built again with blood, and their hearts like a piece of the neither millstone Are grinding blood and revenge; this end must fallen.
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heare the conclusion of all, Psal. 33. 10. The Lord bringeth the counsell of the heathen to nought, he maketh the devices of the people of none effect. 11. (But) the counsell of the Lord standeth for ever.
hear the conclusion of all, Psalm 33. 10. The Lord brings the counsel of the heathen to nought, he makes the devices of the people of none Effect. 11. (But) the counsel of the Lord Stands for ever.
and to set him in a way of obedience, but Gen. 17. 1. I am God all-sufficient, and goodnes & mercy are included in the very essence of God, Hos. 11. 9. I will not execute the fiercenesse of my wrath against Ephraim:
and to Set him in a Way of Obedience, but Gen. 17. 1. I am God All-sufficient, and Goodness & mercy Are included in the very essence of God, Hos. 11. 9. I will not execute the fierceness of my wrath against Ephraim:
heare what Zophar saith, Job. 11. 7. Canst thou by searching finde out God? canst thou finde out the Almighty unto perfection? 8. It is high as Heaven, what canst thou doe? deeper then hell, what canst thou know? 9. The measure thereof longer then the Earth,
hear what Zophar Says, Job. 11. 7. Canst thou by searching find out God? Canst thou find out the Almighty unto perfection? 8. It is high as Heaven, what Canst thou do? Deeper then hell, what Canst thou know? 9. The measure thereof longer then the Earth,
but God is absolutely the supreame Monarch, Superiour, Landlord and King of Kings, and of all Kings and Lord of Lords, Ahashuerosh sent his royall mandates through an hundred and twenty seven Provinces:
but God is absolutely the supreme Monarch, Superior, Landlord and King of Kings, and of all Kings and Lord of lords, Ahasuerus sent his royal mandates through an hundred and twenty seven Provinces:
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make a Throne of glory the height of thousand thousand millions of Heaven of Heavens, and set that Throne above the circumference of all these Heavens;
make a Throne of glory the height of thousand thousand millions of Heaven of Heavens, and Set that Throne above the circumference of all these Heavens;
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3. Consider his gracious nature. 1. How tender hearted to his afflicted people, Jud. 10. 16. The Lords soul was grieved for the misery of Israel, Jer. 31. 20. Is Ephraim my dear son? is he a pleasant childe? for since I did speake against him, I doe earnestly remember him, my bowels are troubled for him, I will surely have mercy on him, saith the Lord? What tendernesse! O what compassion in the heart of an infinite God! Psal. 147. 3. The Lord healeth the broken in heart, he bindeth up their wounds.
3. Consider his gracious nature. 1. How tender hearted to his afflicted people, Jud. 10. 16. The lords soul was grieved for the misery of Israel, Jer. 31. 20. Is Ephraim my dear son? is he a pleasant child? for since I did speak against him, I do earnestly Remember him, my bowels Are troubled for him, I will surely have mercy on him, Says the Lord? What tenderness! O what compassion in the heart of an infinite God! Psalm 147. 3. The Lord heals the broken in heart, he binds up their wounds.
O how softly and compassionately doth his heavenly hand put in joynt the bones of a broken heart? his Son Christ hath a roome in his heart for the Lambes which are not able to go there alone, Esai.
Oh how softly and compassionately does his heavenly hand put in joint the bones of a broken heart? his Son christ hath a room in his heart for the Lambs which Are not able to go there alone, Isaiah.
4. He is (Psal. 13. 1. Clothed with glory, Psal. 104. 1. Clothed with honour and majesty. 2. Covered with light (uncreated light) as with a garment. How dear must every yard of that garment be? poor earthly Kings ride upon horses of flesh;
4. He is (Psalm 13. 1. Clothed with glory, Psalm 104. 1. Clothed with honour and majesty. 2. Covered with Light (uncreated Light) as with a garment. How dear must every yard of that garment be? poor earthly Kings ride upon Horses of Flesh;
He rode upon a Cherub, and did flie upon the wings of the winde, Psal. 18. 10. Nor is he then upon his highest horse, he can ride higher then on the wings of the winde, Psal. 104. 3. Psal. 18. 10. Kings of Clay have their Tents on the cold Earth:
He road upon a Cherub, and did fly upon the wings of the wind, Psalm 18. 10. Nor is he then upon his highest horse, he can ride higher then on the wings of the wind, Psalm 104. 3. Psalm 18. 10. Kings of Clay have their Tents on the cold Earth:
5. What beauty must be in this Lord? Angels and glorified soules are not able to look off his Face for all eternity, Mat. 18. 10. Revel. 22. 3. Esai. 24. 23. The Moone shall be confounded,
5. What beauty must be in this Lord? Angels and glorified Souls Are not able to look off his Face for all eternity, Mathew 18. 10. Revel. 22. 3. Isaiah. 24. 23. The Moon shall be confounded,
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and behold the beauty, (the heavenly increated beauty) of the Lord, Psal. 27. 3. Put all the imaginable colours of the Firmament, Of the morning skie, Of all the Lillies and Roses of the Earth, which surpasse Salomons royalty, in one;
and behold the beauty, (the heavenly increated beauty) of the Lord, Psalm 27. 3. Put all the imaginable colours of the Firmament, Of the morning sky, Of all the Lilies and Roses of the Earth, which surpass Solomon's royalty, in one;
Imagine a Rose to bee of the quantity of the Earth, all these should be but created shadowes to him, Zach. 9. 17. How great is his goodnesse? how great is his beauty? he is both good and fair.
Imagine a Rose to be of the quantity of the Earth, all these should be but created shadows to him, Zach 9. 17. How great is his Goodness? how great is his beauty? he is both good and fair.
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And he can take up the whole Ile of Brittain in his hand, & can hang the weight of the massie body of Heaven and Earth on the top of his finger, who is he who hangeth the Earth,
And he can take up the Whole I'll of Britain in his hand, & can hang the weight of the massy body of Heaven and Earth on the top of his finger, who is he who hangs the Earth,
so multiply infinitely Nations, let Spaine, France, Italy, Ireland, Denmark, and what the power of men can make, the product shall be nothing. Millions and Hosts of men are millions and Hosts of vanities, God is all,
so multiply infinitely nations, let Spain, France, Italy, Ireland, Denmark, and what the power of men can make, the product shall be nothing. Millions and Hosts of men Are millions and Hosts of vanities, God is all,
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and praise him, but shall never outpraise him, his favour is more to be sought then favour of Kings, he is more to be feared then Kings, Esai. 5 12. I, even I, am the Lord, the Lord that comforteth you:
and praise him, but shall never outpraise him, his favour is more to be sought then favour of Kings, he is more to be feared then Kings, Isaiah. 5 12. I, even I, am the Lord, the Lord that comforts you:
Who art thou that shouldest be afraid of a man, that shall die, and of the Son of man that shall be made as grasse? Hence are you to see to the prerogative royall of the King,
Who art thou that Shouldst be afraid of a man, that shall die, and of the Son of man that shall be made as grass? Hence Are you to see to the prerogative royal of the King,
and glistering clay, I meane of gold and precious stones, stoope, stoope before this Monarch, cast down your Crownes and Scepters at the feet of the King of Kings:
and glistering clay, I mean of gold and precious stones, stoop, stoop before this Monarch, cast down your Crowns and Sceptres At the feet of the King of Kings:
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but there is a royal Proclamation given with an, ô yes, from his palace of glory, who inhabiteth Eternity, v. 13. Be silent, O all flesh, before the Lord.
but there is a royal Proclamation given with an, o yes, from his palace of glory, who Inhabiteth Eternity, v. 13. Be silent, Oh all Flesh, before the Lord.
nay v. 6. one who is not on foot, but sitteth in Heaven, laughing, not troubling himselfe with the Tumults of clay-nothings, sent out a princely mandate!
nay v. 6. one who is not on foot, but Sitteth in Heaven, laughing, not troubling himself with the Tumults of clay-nothings, sent out a princely mandate!
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I have put the Crown on Christs head, what men of dust and ashes shall pull it off his head? Psal. 46. 9. He breaketh the Bow, and cutteth the Spear, he burneth the Chariots in the fire.
I have put the Crown on Christ head, what men of dust and Ashes shall pull it off his head? Psalm 46. 9. He breaks the Bow, and cutteth the Spear, he burns the Chariots in the fire.
therefore a royal Commandment and Decree cometh out, v. 10. Be still, and know that I am God, I will be exalted above the heathen, I will be exalted on Earth. He is crying, O Rome: O Spaine: O Ireland:
Therefore a royal Commandment and decree comes out, v. 10. Be still, and know that I am God, I will be exalted above the heathen, I will be exalted on Earth. He is crying, Oh Room: Oh Spain: Oh Ireland:
and therefore consider, how inconsiderable & incomprehensible he is. 2. Summon all created glory before him, by way of comparison. 3. Look at him as the last end.
and Therefore Consider, how inconsiderable & incomprehensible he is. 2. Summon all created glory before him, by Way of comparison. 3. Look At him as the last end.
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First then consider two words that Paul hath, Eph. 3. 18, 19. That you may be able (it is his prayer) with all the Saints to comprehend, what is the breadth,
First then Consider two words that Paul hath, Ephesians 3. 18, 19. That you may be able (it is his prayer) with all the Saints to comprehend, what is the breadth,
But imagine, in the capacity of knowledge and understanding, ten thousand millions of new created Heavens and Worlds at the East end of this Heaven that now is,
But imagine, in the capacity of knowledge and understanding, ten thousand millions of new created Heavens and World's At the East end of this Heaven that now is,
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and let your knowledge run along to the North and the South, and to the thirty two points of the foure Cardinall arches, here would be great Height, Length, Breadth, and Depth of love;
and let your knowledge run along to the North and the South, and to the thirty two points of the foure Cardinal arches, Here would be great Height, Length, Breadth, and Depth of love;
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yet, I am sure, this love should not passe all knowledge, for the understanding of man will go along through all these, to multiply and multiply againe and againe,
yet, I am sure, this love should not pass all knowledge, for the understanding of man will go along through all these, to multiply and multiply again and again,
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Again, conceive so many multiplyed new Worlds, new Heavens, new Earths, new Seas, new Forrests, Woods, Trees, Reeds, Herbs, Grasse, Stones, and all the rest multiplyed;
Again, conceive so many multiplied new World's, new Heavens, new Earth's, new Seas, new Forests, Woods, Trees, Reeds, Herbs, Grass, Stones, and all the rest multiplied;
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and all these thousands millions of Heavens, yea of Heavens, Aire, Earth be paper, and let these thousands of millions of men and Angels write Books and Psalms of praise of this infinite and incomprehensible Lord,
and all these thousands millions of Heavens, yea of Heavens, Air, Earth be paper, and let these thousands of millions of men and Angels write Books and Psalms of praise of this infinite and incomprehensible Lord,
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and let their wits be enlarged in the capacity of so many thousand millions of degrees of understanding, above what they now have, according to the former multiplied numbers,
and let their wits be enlarged in the capacity of so many thousand millions of Degrees of understanding, above what they now have, according to the former multiplied numbers,
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and let their wits for all eternity, conceive new expressions and most heavenly conceptions of the infinite excellency, transcendent glory, incomparable goodnesse,
and let their wits for all eternity, conceive new expressions and most heavenly conceptions of the infinite excellency, transcendent glory, incomparable Goodness,
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and matchlesse and boundlesse highnesse, greatnesse, omnipotence of this never enough admired and adored Lord, of this high and loftie one who inhabiteth eternity,
and matchless and boundless highness, greatness, omnipotence of this never enough admired and adored Lord, of this high and lofty one who Inhabiteth eternity,
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O if we could be drawn to a higher measure of Love, and to put a greater price on this Lord then we do. 2. From this we may easily see the comparison betwixt this Lord and Peers of created nothings:
O if we could be drawn to a higher measure of Love, and to put a greater price on this Lord then we do. 2. From this we may Easily see the comparison betwixt this Lord and Peers of created nothings:
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And if all Nations be before him as nothing, & as lesse then nothing, as it is said by himself Es. 40. 17. Then say, O smal, base nothing of a Creature: O highest:
And if all nations be before him as nothing, & as less then nothing, as it is said by himself Es. 40. 17. Then say, Oh small, base nothing of a Creature: Oh highest:
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O self-sufficient and al sufficient life of solid happinesse: O creature: a dying vanity, and a weeping nothing, a nothing rejoycing, eating, drinking, sighing, dying: O highest Creator:
Oh self-sufficient and all sufficient life of solid happiness: Oh creature: a dying vanity, and a weeping nothing, a nothing rejoicing, eating, drinking, sighing, dying: Oh highest Creator:
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O eternity of ever-living and ever-joying life: O self-living immortality of endlesse and uncreated joy: O created sparkes, and poore drops of creature-goodnesse, and creature-mercy: O Sea:
Oh eternity of everliving and ever-joying life: Oh self-living immortality of endless and uncreated joy: Oh created sparks, and poor drops of creature-goodness, and creature-mercy: Oh Sea:
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O shamed and despised royaltie of Princes of Earth and Clay: O never enough admired glory of uncreated royaltie in the incomprehensible God! O fair Sun! O beautifull Moone!
Oh shamed and despised royalty of Princes of Earth and Clay: Oh never enough admired glory of uncreated royalty in the incomprehensible God! Oh fair Sun! O beautiful Moon!
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but rather, O confounded and shamed Sunne and Moon, Esa. 24. 23. and, O infinitely fair and glorious Lord who made Sun and Moon: O pleasant Roses and Lillies:
but rather, Oh confounded and shamed Sun and Moon, Isaiah 24. 23. and, Oh infinitely fair and glorious Lord who made Sun and Moon: Oh pleasant Roses and Lilies:
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but, O pleasanter Lord the Creator of Roses and Lillies: O mighty and powerfull Kings and Emperours, but most mighty and matchlesse King of Kings: O foolish and unwise men: O unstedfast and changeable Angels:
but, Oh pleasanter Lord the Creator of Roses and Lilies: Oh mighty and powerful Kings and emperors, but most mighty and matchless King of Kings: Oh foolish and unwise men: Oh unsteadfast and changeable Angels:
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and cause them to fall out of the Heaven, as Figs fall off a Fig-Tree shaken with a mighty Winde, Revel. 6. 13. O all you created Gardens and Orchards and Paradises, be ashamed, blush and hide your selves beside the Tree of life, which beareth twelve manner of fruit every moneth:
and cause them to fallen out of the Heaven, as Figs fallen off a Fig-tree shaken with a mighty Wind, Revel. 6. 13. O all you created Gardens and Orchards and Paradises, be ashamed, blush and hide your selves beside the Tree of life, which bears twelve manner of fruit every Monn:
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O all fair Rivers and Seas, what are you but pooles of dead water, being compared with a pure River of water of life, proceeding out of the Throne of God,
Oh all fair rivers and Seas, what Are you but pools of dead water, being compared with a pure River of water of life, proceeding out of the Throne of God,
O created welbeloveds you are black, and the Sun hath looked on you, when you come out and stand beside the Standard bearer amongst ten thousand, Cant. 5. 10. Oh, who are sick of love for this Lord:
O created welbeloveds you Are black, and the Sun hath looked on you, when you come out and stand beside the Standard bearer among ten thousand, Cant 5. 10. O, who Are sick of love for this Lord:
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O sin be removed out of the way: O Day: O fairest of Dayes dawne: O morning of eternity break out, and arise, that we may enjoy this incomprehensible Lord.
Oh since be removed out of the Way: Oh Day: Oh Fairest of Days dawn: Oh morning of eternity break out, and arise, that we may enjoy this incomprehensible Lord.
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as God is called the living God; he is the living God, because all life is originally in him, Psal. 36. 9. With thee is the well of life, Joh. 1. 4. In him was life; all heat is orignally in fire,
as God is called the living God; he is the living God, Because all life is originally in him, Psalm 36. 9. With thee is the well of life, John 1. 4. In him was life; all heat is originally in fire,
and light in other things is from the Sun by a sort of grace. 2. He is the living God, in opposition to dead Idols, who, Psal. 115. want life. 3. And have mouthes and speak not, eyes they have, but see not:
and Light in other things is from the Sun by a sort of grace. 2. He is the living God, in opposition to dead Idols, who, Psalm 115. want life. 3. And have mouths and speak not, eyes they have, but see not:
Who liveth as having no morrow? who walketh as if death were alwayes at his right side? 3. We love best the worst of our life, we are much for the time-accidents,
Who lives as having no morrow? who walks as if death were always At his right side? 3. We love best the worst of our life, we Are much for the time-accidents,
2. How sweet is it to make God a friend sure and induring to thy soule, who cannot die? is it sure to trust in the Prince who returneth to his Earth, the Earth whereof he is a landed heritor,
2. How sweet is it to make God a friend sure and enduring to thy soul, who cannot die? is it sure to trust in the Prince who returns to his Earth, the Earth whereof he is a landed heritor,
when he dieth? Psal. 146. 3. Is it not surer to trust in the Lord who made the Heaven and the Earth? vers. 6. Is it sure to trust, 1. Tim. 6. 17. NONLATINALPHABET, in riches which deale not plainly and fairly with us,
when he Dieth? Psalm 146. 3. Is it not Surer to trust in the Lord who made the Heaven and the Earth? vers. 6. Is it sure to trust, 1. Tim. 6. 17., in riches which deal not plainly and fairly with us,
and in the life to come we shall bee beside Eternity, and not inhabite Eternity, so as if non-existence and our glorified natures should involve a contradiction;
and in the life to come we shall be beside Eternity, and not inhabit Eternity, so as if nonexistence and our glorified nature's should involve a contradiction;
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whereas existence is as essentiall to the glorious Majesty of God as his blessed essence, and his blessed essence involveth a contradiction not to bee.
whereas existence is as essential to the glorious Majesty of God as his blessed essence, and his blessed essence involveth a contradiction not to be.
And this maketh God free from change, and from ups and downes, from falling and rising, that are incident to all created natures, even to men and Angels.
And this makes God free from change, and from ups and downs, from falling and rising, that Are incident to all created nature's, even to men and Angels.
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Vse 1. If God be eternall and Lord of time, we must be carefull that wee say not as the people doth, Jer. 8. 20. The harvest is past, and the summer is ended, and we are not saved.
Use 1. If God be Eternal and Lord of time, we must be careful that we say not as the people does, Jer. 8. 20. The harvest is past, and the summer is ended, and we Are not saved.
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But the children of God have three advantages, which are as many motives to cause us to submit to Gods dispensation of time. 1. Wait on, for Psal. 9. 18. The hope of the poore shall not perish for ever, Psal. 40. 1. I waited patiently on the Lord;
But the children of God have three advantages, which Are as many motives to cause us to submit to God's Dispensation of time. 1. Wait on, for Psalm 9. 18. The hope of the poor shall not perish for ever, Psalm 40. 1. I waited patiently on the Lord;
Hence, as while the bellows blow, the fire casteth heat and light, so doth the heat and fervour of our long lodging under the crosse make broad aimes of praising and walking thankefully;
Hence, as while the bellows blow, the fire Cast heat and Light, so does the heat and fervour of our long lodging under the cross make broad aims of praising and walking thankfully;
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but her owne soule is inriched with faith, great faith, and fervour of spirit, to continue in praying and humble submission to bee willing to be a dogge to Christ;
but her own soul is enriched with faith, great faith, and fervour of Spirit, to continue in praying and humble submission to be willing to be a dog to christ;
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Therefore wee are to take heed that while we fret and challenge our Lord, that hee loseth time, that we be not in the mean time losing time our selves;
Therefore we Are to take heed that while we fret and challenge our Lord, that he loses time, that we be not in the mean time losing time our selves;
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but though I cannot bee delivered from the reall losse, yet may I by Gods grace deliver my selfe from the impatient fretting and distrustfull apprehension of that losse, by doing that for conscience to the God of patience, (who commandeth mee to submit) which for length of time I shall doe;
but though I cannot be Delivered from the real loss, yet may I by God's grace deliver my self from the impatient fretting and distrustful apprehension of that loss, by doing that for conscience to the God of patience, (who commands me to submit) which for length of time I shall do;
It is as much for God and a communion with him that faith waiteth for, as for deliverance. 4. But many wait, but very lazily, and with great deadnesse;
It is as much for God and a communion with him that faith waits for, as for deliverance. 4. But many wait, but very lazily, and with great deadness;
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the Prophet expresseth more of himselfe, My soule waiteth for the Lord, more then they that watch for the morning, I say, more then they that watch for the morning.
the Prophet Expresses more of himself, My soul waits for the Lord, more then they that watch for the morning, I say, more then they that watch for the morning.
and are like Jonahs gourd, up and down in one night, doe roll about the eternall will and decree of God, from favour and love to hatred and rejecting of men.
and Are like Jonahs gourd, up and down in one night, do roll about the Eternal will and Decree of God, from favour and love to hatred and rejecting of men.
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if upon the supposall of their dream of N. media scientia, the new eyes which Jesuits (with all humble submission and glory to the glorious God bee it spoken) have given to the Almighty, contingency did rule all:
if upon the supposal of their dream of N. media scientia, the new eyes which Jesuits (with all humble submission and glory to the glorious God be it spoken) have given to the Almighty, contingency did Rule all:
for upon the nod and dominion of causes, without all determination of Gods righteous providence and eternall counsel, all revolutions of Church and Kingdomes depend, say they,
for upon the nod and dominion of Causes, without all determination of God's righteous providence and Eternal counsel, all revolutions of Church and Kingdoms depend, say they,
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what hindereth then that Christ have no Spouse, no redeemed people, and that he be a husband without a wife, a King without Subjects, a Saviour without a ransomed people,
what hindereth then that christ have no Spouse, no redeemed people, and that he be a husband without a wife, a King without Subject's, a Saviour without a ransomed people,
but wee believe God to bee eternall, and his counsel eternall, and his eternall decree to have a strong influence in the safety of his Church, against which the gates of hell shall not prevail, and that Divels, Men, Babylon, Rome, Spain, Irish rebels, powers on earth in their plots, machinations, counsels, endeavours, battels, victories, all which, come from free causes, are yet chained and fast linked to the high dominion and independent soveraignty of an eternall God.
but we believe God to be Eternal, and his counsel Eternal, and his Eternal Decree to have a strong influence in the safety of his Church, against which the gates of hell shall not prevail, and that Devils, Men, Babylon, Rome, Spain, Irish rebels, Powers on earth in their plots, machinations, Counsels, endeavours, battles, victories, all which, come from free Causes, Are yet chained and fast linked to the high dominion and independent sovereignty of an Eternal God.
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but our Tutor Jesus Christ is old and wise, the ancient of dayes, Daniel 7. 13. and he hath seven eies; they cannot chuse but hold the apostasie of the Saints, who make free-will our tutor:
but our Tutor jesus christ is old and wise, the ancient of days, daniel 7. 13. and he hath seven eyes; they cannot choose but hold the apostasy of the Saints, who make freewill our tutor:
If any weak soule apprehending wrath, and under a fervour of desertion should complain, What hindreth me to be eternally condemned? for I am not distracted, I am privie to my selfe, that I have sold my birth-right,
If any weak soul apprehending wrath, and under a fervour of desertion should complain, What hindereth me to be eternally condemned? for I am not distracted, I am privy to my self, that I have sold my birthright,
consider then, if he who is your eternall King of ages, and so unchangeable, hath not given his consent to the bargaine, that you should sell his birth-right and inheritance,
Consider then, if he who is your Eternal King of ages, and so unchangeable, hath not given his consent to the bargain, that you should fell his birthright and inheritance,
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Thirdly, if he be God enduring for ever, What fooles are we to place our hope in a King that shall die? Surely they cast their anchor in ill ground, who trust in the creature;
Thirdly, if he be God enduring for ever, What Fools Are we to place our hope in a King that shall die? Surely they cast their anchor in ill ground, who trust in the creature;
he is but a man, and may change, and though his favour were constant, yet when his eye-strings shall be broken, with one breath he shall breathe out his own soule, and thy heaven:
he is but a man, and may change, and though his favour were constant, yet when his eyestrings shall be broken, with one breath he shall breathe out his own soul, and thy heaven:
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we are all for time, we are for a time-Court, a time-Glory, a time-Prince, a time-Friend, a time-Husband, a time-Brother, a time-Heaven and happinesse, a time-deliverance in trouble, time-Riches, time-joy and time-pleasure, time-triumphing, a time-life, &c. But we may finde in this King of ages, who indureth for ever, these same good things of another nature,
we Are all for time, we Are for a time-Court, a time-Glory, a time-Prince, a time-Friend, a time-Husband, a time-Brother, a time-Heaven and happiness, a time-deliverance in trouble, time-Riches, time-joy and time-pleasure, time-triumphing, a time-life, etc. But we may find in this King of ages, who Endureth for ever, these same good things of Another nature,
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an eternall Husband, an eternall Brother, an eternall Happinesse, an eternall Salvation, eternall riches, eternall victory and triumph, and in summe, life eternall.
an Eternal Husband, an Eternal Brother, an Eternal Happiness, an Eternal Salvation, Eternal riches, Eternal victory and triumph, and in sum, life Eternal.
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but I must go on to make good this doctrine, That the Kingdome and Church of God is the most permanent and induring society on earth, and a Kingdome which cannot fail;
but I must go on to make good this Doctrine, That the Kingdom and Church of God is the most permanent and enduring society on earth, and a Kingdom which cannot fail;
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and I go upon these grounds, There is a most firm and sure Covenant made betwixt the Lord and his people, Jer. 31. 35. Thus saith the Lord that giveth the Sun for a light by day,
and I go upon these grounds, There is a most firm and sure Covenant made betwixt the Lord and his people, Jer. 31. 35. Thus Says the Lord that gives the Sun for a Light by day,
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and the ordinances of the Moon and Stars for a light by night, which divideth the sea when the waves thereof roare, the Lord of hosts is his name, vers. 36. If these ordinances depart from before mee, saith the Lord,
and the ordinances of the Moon and Stars for a Light by night, which divides the sea when the waves thereof roar, the Lord of hosts is his name, vers. 36. If these ordinances depart from before me, Says the Lord,
I might alledge other Scriptures also, as Jer. 32. 39, 40. Ezech. 36. 26, 27, 28, 29. Esai. 54. 10, 11, 12. Esai. 59. 21. Heb. 8. 7, 8, 9, 10, 11. Now then because God hath bottomed the eternity of his Church upon his own unchangeable counsell, they must raze the acts of Heaven who can take away the Church of God.
I might allege other Scriptures also, as Jer. 32. 39, 40. Ezekiel 36. 26, 27, 28, 29. Isaiah. 54. 10, 11, 12. Isaiah. 59. 21. Hebrew 8. 7, 8, 9, 10, 11. Now then Because God hath bottomed the eternity of his Church upon his own unchangeable counsel, they must raze the acts of Heaven who can take away the Church of God.
What if we should imagine a society of transported men should convene in Parliament, and make Statutes thus, We ordain as a Law and Statute, that from the 22. of January the Sunne shall shine no more by day,
What if we should imagine a society of transported men should convene in Parliament, and make Statutes thus, We ordain as a Law and Statute, that from the 22. of January the Sun shall shine no more by day,
fourthly, roote them all out of France, and Germany; fifthly, destroy Scotland and their Covenant; sixthly, undoe all reformation of Religion in Brittain.
fourthly, root them all out of France, and Germany; fifthly, destroy Scotland and their Covenant; sixthly, undo all Reformation of Religion in Britain.
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let it be so, yet he saith, Esay 41. 14. Feare not, worm Jacob, and yee men of Israel, I will helpe thee, saith the Lord thy Redeemer, the holy One of Israel in the midst of thee.
let it be so, yet he Says, Isaiah 41. 14. fear not, worm Jacob, and ye men of Israel, I will help thee, Says the Lord thy Redeemer, the holy One of Israel in the midst of thee.
but in God incomparably the strongest, Psalme 46. 1. God is our refuge and strength: Gods strength is the absolute greatest strength, and so overcome God and overcome the Church,
but in God incomparably the Strongest, Psalm 46. 1. God is our refuge and strength: God's strength is the absolute greatest strength, and so overcome God and overcome the Church,
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Where dwelleth hee? in earth, in Hell, or in Heaven? who hath strength above the strength of God? they doe not flie to the strongest side, who desert the Parliament and flie to Oxford;
Where dwells he? in earth, in Hell, or in Heaven? who hath strength above the strength of God? they do not fly to the Strongest side, who desert the Parliament and fly to Oxford;
Pharaoh dranke of this cup, but he was killed with it, and made fishes meat. Nebuchadnezzar and Belshazar dranke, but they swelled hand and foot ▪ and died.
Pharaoh drank of this cup, but he was killed with it, and made Fish meat. Nebuchadnezzar and Belshazzar drank, but they swelled hand and foot ▪ and died.
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Papists, Prelates, the Irish good Catholique subjects, the Emperour, Spaine, Rome, the Antichrist, the powers of the earth are now drinking one to another,
Papists, Prelates, the Irish good Catholic subject's, the Emperor, Spain, Rome, the Antichrist, the Powers of the earth Are now drinking one to Another,
but consider how sick they shall be, Zach. 14. 12. And this shall bee the plague wherewith the Lord shall smite all the people that have fought against Ierusalem:
but Consider how sick they shall be, Zach 14. 12. And this shall be the plague wherewith the Lord shall smite all the people that have fought against Ierusalem:
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Babylons cup-bearers, and Atheists, and Malignants, to whom the morning of a sound reformation is as the shadow of death, would then know how deadly a cup is now at their head.
Babylons cup-bearers, and Atheists, and Malignants, to whom the morning of a found Reformation is as the shadow of death, would then know how deadly a cup is now At their head.
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There is a true Diurnall written from Heaven, that God is to make a glorious Church in the end of the world, Esa. 30. 26. Moreover, the light of the Moone shall be as the light of the Sun,
There is a true Diurnal written from Heaven, that God is to make a glorious Church in the end of the world, Isaiah 30. 26. Moreover, the Light of the Moon shall be as the Light of the Sun,
And when the new resurrection shall bee, I mean the in-coming of that elder sister, the Church of the Jewes, Rom. 11. 15. and when all Israel shall be saved, What a glorious house shall he build for the Lord, when that shall be fulfilled!
And when the new resurrection shall be, I mean the incoming of that elder sister, the Church of the Jews, Rom. 11. 15. and when all Israel shall be saved, What a glorious house shall he built for the Lord, when that shall be fulfilled!
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Esay 60. 13. And the glory of Lebanon shall come unto theee; the fir-tree, the pinetree, and the boxe together, to beautifie the place of my sanctuary,
Isaiah 60. 13. And the glory of Lebanon shall come unto there; the fir-tree, the Pinetree, and the box together, to beautify the place of my sanctuary,
there is a seed and a reward promised to Christ for his labours, Esay 53. 10. There bee Articles of grace concluded betwixt the Father and his Sonne, which cannot be broken.
there is a seed and a reward promised to christ for his labours, Isaiah 53. 10. There be Articles of grace concluded betwixt the Father and his Son, which cannot be broken.
24. But his bowe abode in strength, and the arms of his hands were made strong by the hands of the mighty God of Jacob. Psal. 3. 2. Many say of my soul, There is no help for him in God.
24. But his bow Abided in strength, and the arms of his hands were made strong by the hands of the mighty God of Jacob. Psalm 3. 2. Many say of my soul, There is no help for him in God.
Rom. 8 36. Killed all the day long, and counted as sleep for the slaughter. 37. Neverthelesse in all these more than Conquerours, &c. Hence they are killed all the day long,
Rom. 8 36. Killed all the day long, and counted as sleep for the slaughter. 37. Nevertheless in all these more than Conquerors, etc. Hence they Are killed all the day long,
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I know not how it is, but the Churches death is a living and a breathing death, their poverty a rich poverty, their shame glorious shame, their sadnesse joyfull sadnesse, their foyles victorious foyles, their paine an health,
I know not how it is, but the Churches death is a living and a breathing death, their poverty a rich poverty, their shame glorious shame, their sadness joyful sadness, their foils victorious foils, their pain an health,
I desire to make some use of this, And 1. There be no worldly States and Monarchies of whom this can be said, Their Kingdome such as cannot be destroyed.
I desire to make Some use of this, And 1. There be no worldly States and Monarchies of whom this can be said, Their Kingdom such as cannot be destroyed.
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Amos. 1. For three transgressions of Edom and for foure, I will not turne away the punishment thereof, So Ammon, Moab, Judah, are under the same punishment.
Amos. 1. For three transgressions of Edom and for foure, I will not turn away the punishment thereof, So Ammon, Moab, Judah, Are under the same punishment.
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And especially two sinnes in the State are to be seriously taken to heart. 1. You suffered many worthy servants of God who pleaded the Lords cause for a Reformation against the Prelates, to be silenced, deprived, imprisoned, banished.
And especially two Sins in the State Are to be seriously taken to heart. 1. You suffered many worthy Servants of God who pleaded the lords cause for a Reformation against the Prelates, to be silenced, deprived, imprisoned, banished.
It hath been the sinne of this Land, that when Episcopacy, Antichristian Ceremonies, Superstition, and Will-worship were injoyned by Law, to pleasure an earthly King, you willingly followed after the command, against the direction of the King of Kings:
It hath been the sin of this Land, that when Episcopacy, Antichristian Ceremonies, Superstition, and Will-worship were enjoined by Law, to pleasure an earthly King, you willingly followed After the command, against the direction of the King of Kings:
for JEHOVAH is in the Bush. There be three grounds that there is hope that God will build his own Jerusalem. 1. God never laid the foundation of so fair a building, and then deserted the VVorke:
for JEHOVAH is in the Bush. There be three grounds that there is hope that God will built his own Jerusalem. 1. God never laid the Foundation of so fair a building, and then deserted the VVorke:
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when he hath put it into the hearts of the Parliament and Land to enter into a Covenant with the Lord, the Cause doth now in formall and direct termes become the Lords Cause:
when he hath put it into the hearts of the Parliament and Land to enter into a Covenant with the Lord, the Cause does now in formal and Direct terms become the lords Cause:
And so the Lord is become surety for England. 2. When did the Lord ever finally prosper his bloody-hearted enemies? Babylons Womb and Bowels are swelled with blood, they intend to root out the Protestant Religion.
And so the Lord is become surety for England. 2. When did the Lord ever finally prosper his bloody-hearted enemies? Babylons Womb and Bowels Are swelled with blood, they intend to root out the Protestant Religion.
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Courtiers then and Cavaliers, Prelates, Atheists who professe they are of the Kings Religion, and will dispose of their soules at the Kings pleasure, to kill the innocent, they make their soules bastards and unlawfull broods,
Courtiers then and Cavaliers, Prelates, Atheists who profess they Are of the Kings Religion, and will dispose of their Souls At the Kings pleasure, to kill the innocent, they make their Souls bastards and unlawful brood's,
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O finde me an Earthly King that can forme Soules, and then let the Cavaliers sweare that which many now practice, I am the Kings wholly, both soule and body, faith and conscience.
Oh find me an Earthly King that can Form Souls, and then let the Cavaliers swear that which many now practice, I am the Kings wholly, both soul and body, faith and conscience.
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he hath an host in Hell, and raised an Army against the first-borne of Egypt, Psal. 78. 49. Hee troubled them by sending, Malokim ragnim, evill Angels, or Devils amongst them.
he hath an host in Hell, and raised an Army against the firstborn of Egypt, Psalm 78. 49. He troubled them by sending, Malokim ragnim, evil Angels, or Devils among them.
and there ariseth an host of Catter-pillers, or Canker-wormes, Joel 2. and vers. 6. before the faces of these Wormes the people is much pained, and all faces gather blacknesse;
and there arises an host of Caterpillars, or Cankerworms, Joel 2. and vers. 6. before the faces of these Worms the people is much pained, and all faces gather blackness;
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The Stars these five thousand yeers have marched so orderly, and kept their Orbes, Distance, Line, that not one of them ever transgressed the borders of another.
The Stars these five thousand Years have marched so orderly, and kept their Orbs, Distance, Line, that not one of them ever transgressed the borders of Another.
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Why should an Arrow smite Achab betwixt the joynts of the harnesse, and kill him? many thousands may bee killed as soone as he: But God shot the Arrow;
Why should an Arrow smite Ahab betwixt the Joints of the harness, and kill him? many thousands may be killed as soon as he: But God shot the Arrow;
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Christ at length in all his Saints shall bring forth Esai. 42. 3. judgement unto truth, Mat. 12. 20. into victory; The Gospel at length is victorious in the heart of the childe of God. 2. That the spirit keepeth the fields in that same soule with the flesh, is a great Dominion;
christ At length in all his Saints shall bring forth Isaiah. 42. 3. judgement unto truth, Mathew 12. 20. into victory; The Gospel At length is victorious in the heart of the child of God. 2. That the Spirit Keepeth the fields in that same soul with the Flesh, is a great Dominion;
A man is legall proprietor, and Lord of Lands morgaged, though he want the present use of them. 3. The foyles of the childe of God are the seed of humility, of hunger for a fuller measure of grace, of cautelous and more strict walking;
A man is Legal proprietor, and Lord of Lands mortgaged, though he want the present use of them. 3. The foils of the child of God Are the seed of humility, of hunger for a fuller measure of grace, of cautelous and more strict walking;
