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THE KING of KINGS Privy marks for the KINGDOMS Choyce of New MEMBERS. PROV. 11.10, 11. In the prosperity of the Righteous, the City rejoyceth [ or, when it goeth well:
THE KING of KINGS Privy marks for the KINGDOMS Choice of New MEMBERS. CURAE. 11.10, 11. In the Prosperity of the Righteous, the city Rejoiceth [ or, when it Goes well:
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] and when the wicked perish, there is joy, or shouting. THe afflictions of the Righteous, although they be lasting, yet are they not everlasting:] and when the wicked perish, there is joy, or shouting. THe afflictions of the Righteous, although they be lasting, yet Are they not everlasting:
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for a moment he may cloud himself, but he will break forth with the glorious rayes of his everlasting love, having a compensation for every affliction,
for a moment he may cloud himself, but he will break forth with the glorious rays of his everlasting love, having a compensation for every affliction,
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and enough in Jesus Christ to make amends for all.
and enough in jesus christ to make amends for all.
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He that runneth may read the expressions of Gods love to this City in great Characters:
He that Runneth may read the expressions of God's love to this city in great Characters:
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It is apparantly known to your experience, That the Scaene is changed, and we see beauty for ashes, flames of fire turned into rivers of joy: Isa. 51.14. The Captive exile hastning home; The City forsaken inhabited;
It is apparently known to your experience, That the Scene is changed, and we see beauty for Ashes, flames of fire turned into Rivers of joy: Isaiah 51.14. The Captive exile hastening home; The city forsaken inhabited;
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such as were strangers to their own houses returned;
such as were Strangers to their own houses returned;
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Armies with faces about, and you as you were: 1. A City rejoycing: 2. A City exalting if not exalted.
Armies with faces about, and you as you were: 1. A city rejoicing: 2. A city exalting if not exalted.
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In the Text you have a plain discovery, 1. Of the Cities Prosperity; in these words, The going well with the Righteous, and suppression of the wicked. 2. Of the Cities misery;
In the Text you have a plain discovery, 1. Of the Cities Prosperity; in these words, The going well with the Righteous, and suppression of the wicked. 2. Of the Cities misery;
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or overthrow by the mouth of the wicked. The Cities flourishing, is the wickeds perishing; the Cities Honour is procured (through Christ) by the righteous mens Prayer:
or overthrow by the Mouth of the wicked. The Cities flourishing, is the wickeds perishing; the Cities Honour is procured (through christ) by the righteous men's Prayer:
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as righteous men and righteousnesse increaseth, so a City rejoyceth. Explication. For Explication, observe the Solution to these Quaeres:
as righteous men and righteousness increases, so a city Rejoiceth. Explication. For Explication, observe the Solution to these Quaeres:
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First, What we understand by Prosperity. Secondly, What by righteous; and who they are that may be truly so called;
First, What we understand by Prosperity. Secondly, What by righteous; and who they Are that may be truly so called;
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and what by rejoycing of the City. Thirdly, What by wicked men perishing; and how this can be a cause of joy.
and what by rejoicing of the city. Thirdly, What by wicked men perishing; and how this can be a cause of joy.
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Fourthly, What by the blessing of the righteous. Fifthly, When a City may truly be said to be exalted.
Fourthly, What by the blessing of the righteous. Fifthly, When a city may truly be said to be exalted.
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Sixthly, What is meant by the mouth of the wicked. Seventhly, When a City may truly be said to be subverted.
Sixthly, What is meant by the Mouth of the wicked. Seventhly, When a city may truly be said to be subverted.
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1. First, What is to be understood by prosperity? Sol. Tria bonorum genera requiruntur ad faelicitatem:
1. First, What is to be understood by Prosperity? Sol. Tria Bonorum genera requiruntur ad faelicitatem:
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when righteous men have freedom of goods, of minde, body and providence;
when righteous men have freedom of goods, of mind, body and providence;
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truly, the essence of prosperity is the manifestation of the love of God in Christ to a believers Spirit.
truly, the essence of Prosperity is the manifestation of the love of God in christ to a believers Spirit.
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That which makes Prosperity, properly, is Grace; yet the other two must grace it, as stones and timber make the house;
That which makes Prosperity, properly, is Grace; yet the other two must grace it, as stones and timber make the house;
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yet for grace sake it is walled, and hung, and furnished before inhabited:
yet for grace sake it is walled, and hung, and furnished before inhabited:
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and although a man can foot it well, yet he may make use of a coach for his ease:
and although a man can foot it well, yet he may make use of a coach for his ease:
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The goods of the minde to compleat this Prosperity, are Wisdom to judge, Will to chuse what we have judged, Power to prosecute what we have chosen, Ability to order.
The goods of the mind to complete this Prosperity, Are Wisdom to judge, Will to choose what we have judged, Power to prosecute what we have chosen, Ability to order.
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Goods of the body, are health, strength, grace of person. Goods of Providence, wealth, worth of Birth, reputation and credit, friends:
Goods of the body, Are health, strength, grace of person. Goods of Providence, wealth, worth of Birth, reputation and credit, Friends:
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The Pythagoreans would have a man wealthy, but not in abundance. Goods of Posterity, as money, goods, lands:
The pythagoreans would have a man wealthy, but not in abundance. Goods of Posterity, as money, goods, Lands:
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now in all these we are to look for no more share in them then what may fit us for action to serve Jesus Christ, and for Jesus Christ.
now in all these we Are to look for no more share in them then what may fit us for actium to serve jesus christ, and for jesus christ.
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The evils of excesse in Prosperity, are greater then they of adversity; superfluities in the body, are (as Physitians observe) more dangerous then defects: In their effects,
The evils of excess in Prosperity, Are greater then they of adversity; superfluities in the body, Are (as Physicians observe) more dangerous then defects: In their effects,
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Reputation is a member of Prosperity, eminency of place, good opinion of our fellow-Citizens. Secondly, What by righteous? or, What this righteous man is in this Text:
Reputation is a member of Prosperity, eminency of place, good opinion of our fellow-Citizens. Secondly, What by righteous? or, What this righteous man is in this Text:
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I will give you his Character in these three particulars.
I will give you his Character in these three particulars.
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Sol. First, A righteous man is such a one as God out of his free and rich love presented before the world to Jesus Christ, to abase himself for in the fulnesse of time,Sol. First, A righteous man is such a one as God out of his free and rich love presented before the world to jesus christ, to abase himself for in the fullness of time,
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and take on him our humane Nature, that he might act righteousnesse for, here on earth, by doing and suffering;
and take on him our humane Nature, that he might act righteousness for, Here on earth, by doing and suffering;
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and is by faith possessed of that garment, and by Christ tendred to his Father, as fit in him to partake of all other branches of his love.
and is by faith possessed of that garment, and by christ tendered to his Father, as fit in him to partake of all other branches of his love.
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Secondly, A righteous man is such a one as doth in his whole life act in some proportionable manner to this first patern, by faith (i. e.) That doth from the Fountain of his new principle of Love in the Divine Nature, deny his old self,
Secondly, A righteous man is such a one as does in his Whole life act in Some proportionable manner to this First pattern, by faith (i. e.) That does from the Fountain of his new principle of Love in the Divine Nature, deny his old self,
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and act holinesse in doing and suffering, as most sutable to this love for Jesus Christ his sake.
and act holiness in doing and suffering, as most suitable to this love for jesus christ his sake.
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Thirdly, A righteous man is a just man in all publike and private deportments, that lives honestly, wrongs none, yields every one his right;
Thirdly, A righteous man is a just man in all public and private deportments, that lives honestly, wrongs none, yields every one his right;
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Suum cui { que } tribuere: Suum cui { que } tribuere:
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It comprehends a man indued with all vertues fitted for services, either of State, or Persons, according to the Laws;
It comprehends a man endued with all Virtues fitted for services, either of State, or Persons, according to the Laws;
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and those are either written or unwritten.
and those Are either written or unwritten.
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The written are either the Positive Law of Nature, or the Nations customs of places, publike or private, Endicted by the whole State or Statutes.
The written Are either the Positive Law of Nature, or the nations customs of places, public or private, Indicted by the Whole State or Statutes.
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Or private, as all Compacts, Covenants that men make sutable to Law; there is 1. Distributive; 2. Commutative righteousnesse.
Or private, as all Compacts, Covenants that men make suitable to Law; there is 1. Distributive; 2. Commutative righteousness.
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The first, when men act justly in Office, rewarding good, punishing bad;
The First, when men act justly in Office, rewarding good, punishing bad;
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the breach of this is in point of favour, acceptation of persons: Four things prevent a mans being a righteous man; Favour to any person: Fear to displease great ones: Rancour or malice: Love of mony.
the breach of this is in point of favour, acceptation of Persons: Four things prevent a men being a righteous man; Favour to any person: fear to displease great ones: Rancour or malice: Love of money.
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Now you are to know, That there is the counterfeit to this Jewel or Precious Stone: Whited Tombs; Painted Sepulchres; Self righteousnesse;
Now you Are to know, That there is the counterfeit to this Jewel or Precious Stone: Whited Tombs; Painted Sepulchres; Self righteousness;
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Painted Pictures without life, snowy men, whose righteousnesse is as like the morning dew as may be, walking Spectrums in Religion, having forms without power;
Painted Pictures without life, snowy men, whose righteousness is as like the morning due as may be, walking Spectrums in Religion, having forms without power;
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I must therefore rank these righteous men in two forms. First, There is Ezekiels righteous man, that may forsake his righteousnesse.
I must Therefore rank these righteous men in two forms. First, There is Ezekiel's righteous man, that may forsake his righteousness.
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Secondly, Righteous men, by education, or their own principling: I pray consult, 1 Pet. 3.4. That the hid man of the heart be uncorrupt, renewed in the Spirit of your minde, decked inwardly;
Secondly, Righteous men, by education, or their own principling: I pray consult, 1 Pet. 3.4. That the hid man of the heart be uncorrupt, renewed in the Spirit of your mind, decked inwardly;
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take heed of your almost Christians. Third Quaere. When may a City be truly said to rejoyce? 1. Negatively; then Affirmatively.
take heed of your almost Christians. Third Quaere. When may a city be truly said to rejoice? 1. Negatively; then Affirmatively.
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First, Not in the injoying of outward mirth, musick, singing, feasting, drinking, healthing, dancing, whoring, (I had almost said Hawling ) No, no, such a City is in a mad condition, not a merry condition, Eccles. 7.6. See his experience in Eccles. the 2, that tryed all these;
First, Not in the enjoying of outward mirth, music, singing, feasting, drinking, healthing, dancing, whoring, (I had almost said Hawling) No, no, such a city is in a mad condition, not a merry condition, Eccles. 7.6. See his experience in Eccles. the 2, that tried all these;
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I said in my heart, go to, I will prove thee with mirth, therefore injoy pleasure; I said in my heart, go to, I will prove thee with mirth, Therefore enjoy pleasure;
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but I found laughter to be madnesse; and mirth, What doth it? [ its nothing.but I found laughter to be madness; and mirth, What does it? [ its nothing.
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] Verse 3. I sought in my heart to give my self unto wine, and to lay hold on folly.
] Verse 3. I sought in my heart to give my self unto wine, and to lay hold on folly.
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Vid. Verse 8. I obtained men singers and women-singers, and all the delights of the sons of men;
Vid. Verse 8. I obtained men singers and Women singers, and all the delights of the Sons of men;
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musical instruments, and that of all sorts. musical Instruments, and that of all sorts.
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See the 11 Verse, Behold all this was vanity, [ or a lye, deceitful, empty, foolish ] sorrow is better then this laughter;
See the 11 Verse, Behold all this was vanity, [ or a lie, deceitful, empty, foolish ] sorrow is better then this laughter;
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this is but as laughing in a dream, and then usually the heart aketh; this is but as Davids harp to quiet Sauls ill Spirit for a time:
this is but as laughing in a dream, and then usually the heart aketh; this is but as Davids harp to quiet Saul's ill Spirit for a time:
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Or as the noyse of Bells upon the report of ill News; the News is the same though they hear it not:
Or as the noise of Bells' upon the report of ill News; the News is the same though they hear it not:
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Or as Drums and Trumpets in War when bullets flye: Eccles. 7.3.
Or as Drums and Trumpets in War when bullets fly: Eccles. 7.3.
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Or as the crackling of thorns under a pot, so is the laughter of wicked men. Affirmatively.
Or as the crackling of thorns under a pot, so is the laughter of wicked men. Affirmatively.
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When the fountain of true solid peace is present with a City, i. e. Jesus Christ and his holy Spirit in Spiritual actings:
When the fountain of true solid peace is present with a city, i. e. jesus christ and his holy Spirit in Spiritual actings:
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for joy is not firm nor compleat, but in sight of its object; its not heartily merry, but when goods are in presence:
for joy is not firm nor complete, but in sighed of its Object; its not heartily merry, but when goods Are in presence:
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Jesus Christ is the souls chiefest goods, riches. A Merchant rejoyceth at the return of his goods and ships morage.
jesus christ is the Souls chiefest goods, riches. A Merchant Rejoiceth At the return of his goods and ships morage.
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A Souldier in his quarters after Victory dividing the spoil.
A Soldier in his quarters After Victory dividing the spoil.
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If the Stars & Moon shine, its night for all that if the Sun be absent.
If the Stars & Moon shine, its night for all that if the Sun be absent.
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Tell not me of any thing, saith Mary, Where is Jesus Christ, where have ye laid him? Sir, Stop not me, saith the Spouse in the Canticles, Tell me, Did you see him whom my soul loveth? Wheres my Benjamin? saith old Jacob, Tell not me of Sacks full, &c. Is Joseph alive? then he is heightned in joy, weeps for joy;
Tell not me of any thing, Says Marry, Where is jesus christ, where have you laid him? Sir, Stop not me, Says the Spouse in the Canticles, Tell me, Did you see him whom my soul loves? Where my Benjamin? Says old Jacob, Tell not me of Sacks full, etc. Is Joseph alive? then he is heightened in joy, weeps for joy;
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such a City must needs be a merry City indeed: Ioh. 3.29. He that hath the Bride is the Bridegroom;
such a city must needs be a merry city indeed: John 3.29. He that hath the Bride is the Bridegroom;
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and the friend that heareth him rejoyceth. When Christ was to depart, the Disciples were very sad, Joh. 14.1. Let not your hearts be troubled, I go to prepare a place; and the friend that hears him Rejoiceth. When christ was to depart, the Disciples were very sad, John 14.1. Let not your hearts be troubled, I go to prepare a place;
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and then we shall never part, then mirth and rejoycing for ever, saith Christ: if it had not been so I would have told you.
and then we shall never part, then mirth and rejoicing for ever, Says christ: if it had not been so I would have told you.
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Verse 16. Nay, I will pray the Father, and he will give you another comforter, that may abide with you for ever,
Verse 16. Nay, I will pray the Father, and he will give you Another comforter, that may abide with you for ever,
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even the Spirit of truth, that dwelleth in you, and is in you: Nay, I will come to you: even the Spirit of truth, that dwells in you, and is in you: Nay, I will come to you:
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So that when we see Jesus Christ present, and acting in righteous men, and they advancing Jesus,
So that when we see jesus christ present, and acting in righteous men, and they advancing jesus,
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and they advanced for his service, here is cause of joy: And this joy hath a twofold operation; 1. Of inlarging the heart;
and they advanced for his service, Here is cause of joy: And this joy hath a twofold operation; 1. Of enlarging the heart;
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hence properly call'd, Laetitia quasi Latitia; and this forceth outward expressions, and therefore call'd, Exultatio, this dilates the heart.
hence properly called, Laetitia quasi Latitia; and this forceth outward expressions, and Therefore called, Exultatio, this dilates the heart.
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Now I pray observe, the more rejoycing, the more content; a rejoycing City on this ground, will be a contented City;
Now I pray observe, the more rejoicing, the more content; a rejoicing city on this ground, will be a contented city;
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a peaceable City, especially in conscience, for else there can be no established peace without Jesus Christ;
a peaceable city, especially in conscience, for Else there can be no established peace without jesus christ;
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there may be security, but not peace.
there may be security, but not peace.
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The truest rejoycing of the minde without reluctation, is when God and Jesus Christ are the object of the place or persons in sight.
The Truest rejoicing of the mind without reluctation, is when God and jesus christ Are the Object of the place or Persons in sighed.
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Eudoxus found so much comfort in the Sun, that he wished to be burned with Phaeton, so he might stand neerer the Sun to contemplate the nature of it.Eudoxus found so much Comfort in the Sun, that he wished to be burned with Phaeton, so he might stand nearer the Sun to contemplate the nature of it.
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O! so should a soul do in relation to Jesus Christ. Alas! all other pleasures necessary and becoming us, shall be present;
OH! so should a soul do in Relation to jesus christ. Alas! all other pleasures necessary and becoming us, shall be present;
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they cannot be long absent, where Jesus Christ is; at his right hand are pleasures for evermore:
they cannot be long absent, where jesus christ is; At his right hand Are pleasures for evermore:
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and all pleasures without him, are
and all pleasures without him, Are
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1. Inconstant and fleeting, as the appearance of the Moon, they glide away like a swift stream, thou seest not the same water twice;
1. Inconstant and fleeting, as the appearance of the Moon, they glide away like a swift stream, thou See not the same water twice;
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or as the clouds in a windy day.
or as the Clouds in a windy day.
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2. Consider their saciety, they are cloying like ranck meat, or lushious sweet meats, pleasant to taste, but clog the stomack;
2. Consider their satiety, they Are cloying like rank meat, or luscious sweet Meats, pleasant to taste, but clog the stomach;
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we cannot live with them for daily dyet.
we cannot live with them for daily diet.
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3. To be undone again, thou must unmerry all thy mirth, all such joy goes out in sadnesse.
3. To be undone again, thou must unmerry all thy mirth, all such joy Goes out in sadness.
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4. They satisfie not the soul; they are like Saltwater, that wets the pallat, but inflameth the stomack.
4. They satisfy not the soul; they Are like Saltwater, that wets the palate, but inflames the stomach.
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5. Consider, they are presented by three grand Enemies, no trust to them, The World, Flesh, Satan:
5. Consider, they Are presented by three grand Enemies, no trust to them, The World, Flesh, Satan:
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they may affect the sences, but starve the heart: I have seen many most sad upon the actings of musick;
they may affect the Senses, but starve the heart: I have seen many most sad upon the actings of music;
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the soul cannot be satisfied with such Kickshaws:
the soul cannot be satisfied with such Kickshaws:
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the strongest delight comes from the sence of touching, and the sollidst rejoycing from touching Jesus Christ by Faith.
the Strongest delight comes from the sense of touching, and the sollidst rejoicing from touching jesus christ by Faith.
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Sum up all this Explication in a few words of this first Branch, and it amounts to thus much, That when the beloved friends of God, whom Jesus Christ hath compleated in himself, bear up their heads,
Sum up all this Explication in a few words of this First Branch, and it amounts to thus much, That when the Beloved Friends of God, whom jesus christ hath completed in himself, bear up their Heads,
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and are preferred to eminent places, and have the good opinion of their fellow-Citizens, and countenance and power;
and Are preferred to eminent places, and have the good opinion of their fellow-Citizens, and countenance and power;
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that City must needs be in a real and true rejoycing condition, as a manifest signe of Iesus Christ, Residence with them.
that city must needs be in a real and true rejoicing condition, as a manifest Signen of Iesus christ, Residence with them.
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From this Explication there are these two observations present themselves unto us.
From this Explication there Are these two observations present themselves unto us.
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First, that the cities prelation in point of Election, must have respect to Gods relation in pre-election.
First, that the cities prelation in point of Election, must have respect to God's Relation in pre-election.
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2. That where the righteous live in prosperity, the inhabitants of that City shall enjoy the presence of Christ, either to prevent,
2. That where the righteous live in Prosperity, the inhabitants of that city shall enjoy the presence of christ, either to prevent,
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or to sweeten to them a season of adversity. Or thus; The first observation. That the Cities choyce must be Gods choyce;
or to sweeten to them a season of adversity. Or thus; The First observation. That the Cities choice must be God's choice;
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their love oversway'd by His, it must be confined to the number of his friends: Righteous men, such must be preferr'd by us; such exalted;
their love overswayed by His, it must be confined to the number of his Friends: Righteous men, such must be preferred by us; such exalted;
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whom he hath voted in Christ, we must vote up for Christ:
whom he hath voted in christ, we must vote up for christ:
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Our ends and relations often miscarry, 1 Sam. 8. when Samuel was old, he made his sons Iudges over Israel, but they walked not in his waies,
Our ends and relations often miscarry, 1 Sam. 8. when Samuel was old, he made his Sons Judges over Israel, but they walked not in his ways,
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but turned after Lucre, took Bribes & perverted judgment:
but turned After Lucre, took Bribes & perverted judgement:
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so Gen. 48.12, 13 In the case of Ephraim and Manasses observe the managing the blessing, 17, 18. verses.
so Gen. 48.12, 13 In the case of Ephraim and Manasses observe the managing the blessing, 17, 18. Verses.
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Their naturall affection swaid to a negative voyce, ver. 19. not so saith old Iacob; but refused to blesse the elder, having an eye to Gods choyce: Exod. 18.21. Thou shalt provide out of all the people such as feare God;
Their natural affection swayed to a negative voice, ver. 19. not so Says old Iacob; but refused to bless the elder, having an eye to God's choice: Exod 18.21. Thou shalt provide out of all the people such as Fear God;
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men of Truth &c. See the ground of Ioshua's choyce, Deut. 34 Moses laying hands on him, he was full of the Spirit of wisdom Sam. 16: 3.7.12, 13. Acts 1.23, 24, 26. The second, Observation.men of Truth etc. See the ground of Joshua's choice, Deuteronomy 34 Moses laying hands on him, he was full of the Spirit of Wisdom Sam. 16: 3.7.12, 13. Acts 1.23, 24, 26. The second, Observation.
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A righteous exalting and preferring City, shal be a reall rejoycing, and Christs presence enjoying City;
A righteous exalting and preferring city, shall be a real rejoicing, and Christ presence enjoying city;
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and to say this, is more than to say you shall be a world enjoying City, or a King enjoying City;
and to say this, is more than to say you shall be a world enjoying city, or a King enjoying city;
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or Honour, or health, or peace, or plenty, or mirth, or Heaven enjoying City if without him.
or Honour, or health, or peace, or plenty, or mirth, or Heaven enjoying city if without him.
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There is more in Christ than in all these, Pro. 28.2. these are but darke shadows to this beauty, these are unthought of drops or sprinklings from his pensill;
There is more in christ than in all these, Pro 28.2. these Are but dark shadows to this beauty, these Are unthought of drops or sprinklings from his pencil;
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The fountaine of any of the reall good is in Iesus Christ, Pro. 28.12.15.28. ver. when righteous men rejoyce there is great glory, when wicked men rise men hide themselves;
The fountain of any of the real good is in Iesus christ, Pro 28.12.15.28. ver. when righteous men rejoice there is great glory, when wicked men rise men hide themselves;
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when the Righteous are in authority the people rejoyce, but when the wicked are chiefe the people mourne. when the Righteous Are in Authority the people rejoice, but when the wicked Are chief the people mourn.
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Pro. 21. ver. 21. the righteous man findeth life, righteousnesse and honour for the City. The arguments prove the first.Pro 21. ver. 21. the righteous man finds life, righteousness and honour for the city. The Arguments prove the First.
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Doct. That our choyce must relate eminently to Gods choyce, our approbation to his Election.Doct. That our choice must relate eminently to God's choice, our approbation to his Election.
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1. Arg. Because such men are most worthy our love and honour, whom God loves and honours;
1. Argument Because such men Are most worthy our love and honour, whom God loves and honours;
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it was granted upon a low principle; Ester 6.6.
it was granted upon a low principle; Ester 6.6.
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what shall be done to the man the King will honour? ver. 8. Let the Royall apparell be brought which the King useth to weare, what shall be done to the man the King will honour? ver. 8. Let the Royal apparel be brought which the King uses to wear,
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and the horse the King used to ride upon, and the crowne royall on his head, ver 9, and bring him on horsebacke through the streets, &c. Shall so much regard be had to whom a King honours,and the horse the King used to ride upon, and the crown royal on his head, for 9, and bring him on horseback through the streets, etc. Shall so much regard be had to whom a King honours,
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and not whom God honours? no honour is too much for a friend of Iesus Christ.
and not whom God honours? no honour is too much for a friend of Iesus christ.
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So much regard to the favorites of Princes, friends of great men, and no respect in choyce to the friends of the King of Kings.
So much regard to the favorites of Princes, Friends of great men, and no respect in choice to the Friends of the King of Kings.
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If relations may sway, here is the strongest engagement in the world;
If relations may sway, Here is the Strongest engagement in the world;
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what tell you me of such or such noblemens letters or friends speaking, doth Iesus Christ speak for him;
what tell you me of such or such noblemen's letters or Friends speaking, does Iesus christ speak for him;
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is he a friend to Iesus Christ, will he plead and vote for Iesus Christ.
is he a friend to Iesus christ, will he plead and vote for Iesus christ.
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2. Arg. Because in his choyce he qualifieth his chosen ones to be serviceable to his glory,
2. Argument Because in his choice he Qualifieth his chosen ones to be serviceable to his glory,
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and for his peoples good, and to act for his own ends, in managing all those affaires that in providence he puts them upon in this life.
and for his peoples good, and to act for his own ends, in managing all those affairs that in providence he puts them upon in this life.
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God made choyce of Moses to deliver his people from the heavy burthens and taxes that lay upon captivated Israel: Truely there were huge mountaines in the way, Exod. 3.7.
God made choice of Moses to deliver his people from the heavy burdens and Taxes that lay upon captivated Israel: Truly there were huge Mountains in the Way, Exod 3.7.
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And Moses seeth them, he had a cruell Tyrant to deale with:
And Moses sees them, he had a cruel Tyrant to deal with:
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and an undeserving people, they were such for the most part as were contented with their garlick and onions,
and an undeserving people, they were such for the most part as were contented with their garlic and onions,
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and taxes, through customarinesse of base usage, Exo. 3.10. Moses (saith God) come, I will send thee to Pharaoh;
and Taxes, through customariness of base usage, Exo. 3.10. Moses (Says God) come, I will send thee to Pharaoh;
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that thou maist bring the children of Israel out of Egypt, in the 11. ver. (saith he) who am I that I should go to Pharaoh, &c. why (saith God) ver. 12. certainly I will be with thee. that thou Mayest bring the children of Israel out of Egypt, in the 11. ver. (Says he) who am I that I should go to Pharaoh, etc. why (Says God) ver. 12. Certainly I will be with thee.
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He is ever with his to do all the worke for them he sets them about.
He is ever with his to do all the work for them he sets them about.
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God never undertakes any thing but he perfects it, Exod. 4.1. he qualifieth him against their unbeliefe, he workes miracles.
God never undertakes any thing but he perfects it, Exod 4.1. he Qualifieth him against their unbelief, he works Miracles.
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He sends him with I am that I am, signing his Commission.
He sends him with I am that I am, signing his Commission.
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I but Moses complaineth he wants Eloquence, ver. 10. why, who made mans mouth saith the Lord) vid. ver. 12 Go (saith he) I will be with thy mouth and teach thee what thou shalt say.
I but Moses Complaineth he Wants Eloquence, ver. 10. why, who made men Mouth Says the Lord) vid. ver. 12 Go (Says he) I will be with thy Mouth and teach thee what thou shalt say.
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God qualified David to governe from the sheep coats, and to fight:
God qualified David to govern from the sheep coats, and to fight:
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So Amos from his heard, the Disciples from their boats, &c. The Lord powers on his, the spirit of wisdome, counsell,
So Amos from his herd, the Disciples from their boats, etc. The Lord Powers on his, the Spirit of Wisdom, counsel,
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and the feare of the Lord.
and the Fear of the Lord.
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3. Arg. Because in so doing there can be no deceit in the men, nor shall we ever repent our choyce, Acts 10. ver. 1. For God knoweth all the particulars of man and about man, their names, natures, their dwellings, calings, their actions in private, publike, their ends, their abilities, their sincerity, their inside, their outside:
3. Argument Because in so doing there can be no deceit in the men, nor shall we ever Repent our choice, Acts 10. ver. 1. For God Knoweth all the particulars of man and about man, their names, nature's, their dwellings, callings, their actions in private, public, their ends, their abilities, their sincerity, their inside, their outside:
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The Lord searcheath the heart, trieth the reines, there is not the secretest contrivance of the heart,
The Lord searcheath the heart, trieth the reins, there is not the secretest contrivance of the heart,
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but it is open to Gods eye, he knows what men were, what they are, what they will be.
but it is open to God's eye, he knows what men were, what they Are, what they will be.
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4. Arg. Because to have an eye to his choyce, in relation to him, is to oblige and engage God to be assistant (to such men) to act all your designes,
4. Argument Because to have an eye to his choice, in Relation to him, is to oblige and engage God to be assistant (to such men) to act all your designs,
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and to compleat all your desires and designes that you expect by them as Instruments to be accomplished either for Soules or Bodies, Church or State.
and to complete all your Desires and designs that you expect by them as Instruments to be accomplished either for Souls or Bodies, Church or State.
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To choose men upon Gods recommendation, is also an incouragement for thee, and strong argument to implead and improve for his aide, to act by them for thee in any thing thou designest for his glory.
To choose men upon God's recommendation, is also an encouragement for thee, and strong argument to implead and improve for his aid, to act by them for thee in any thing thou designest for his glory.
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5. Arg. Because if otherwise thou art guilty of dis-beutifying the rest of the body. To joyne members of your own choosing without respect to the qualification of righteousnesse;
5. Argument Because if otherwise thou art guilty of dis-beutifying the rest of the body. To join members of your own choosing without respect to the qualification of righteousness;
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will be dishonorable to so glorious a body:
will be dishonourable to so glorious a body:
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It is to send dead men to do living mens work, nay to send weak men to help uphold a tottering roof,
It is to send dead men to do living men's work, nay to send weak men to help uphold a tottering roof,
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when all the foundations of the earth are out of course, and ready to fall, to undo three kingdoms, thy self and posterity to come.
when all the foundations of the earth Are out of course, and ready to fallen, to undo three kingdoms, thy self and posterity to come.
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6. Arg. That we may make an end of the worke, its that all professe to long after,
6. Argument That we may make an end of the work, its that all profess to long After,
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and would contribute any thing to that end, truly this is the only way: we professe we are weary of warre, taxes, changes, plagues:
and would contribute any thing to that end, truly this is the only Way: we profess we Are weary of war, Taxes, changes, plagues:
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Heres the way to setle all, choose in relation to Iesus Christ.
Heres the Way to settle all, choose in Relation to Iesus christ.
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A workman cannot work with every toole, dead men are not fit Instruments for God to worke by;
A workman cannot work with every tool, dead men Are not fit Instruments for God to work by;
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living men have no delight in dull blunt Instruments whose edge is taken off. If the building must go forward, he must change his Instruments:
living men have no delight in dull blunt Instruments whose edge is taken off. If the building must go forward, he must change his Instruments:
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An excellent Scribe cannot write with every Pen, there will be blurs and blots unbecoming his hand:
an excellent Scribe cannot write with every Pen, there will be blurs and blots unbecoming his hand:
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A curious Limner cannot draw to the life with every Pensill:
A curious Limner cannot draw to the life with every Pencil:
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nor will God now about the most cutious peece that ever came off his frame since Christ;
nor will God now about the most cutious piece that ever Come off his frame since christ;
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he will not act by every man, they are not fit for God to worke by, what communion hath light with darkenesse:
he will not act by every man, they Are not fit for God to work by, what communion hath Light with darkness:
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Christ to act by children of Belial. what delight can God take to set up Jesus Christs throne by polluted hands, filthy hearts:
christ to act by children of Belial. what delight can God take to Set up jesus Christ throne by polluted hands, filthy hearts:
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God will worke by his own Instruments; men qualified and principled by his Spirit, separate and set apart for the masters use.
God will work by his own Instruments; men qualified and principled by his Spirit, separate and Set apart for the Masters use.
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Quere. I pray Sir, if this be so: I know which way I will vote;Quere. I pray Sir, if this be so: I know which Way I will vote;
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but how shall I know how to relate to Gods choyce whom he hath chosen to this work.
but how shall I know how to relate to God's choice whom he hath chosen to this work.
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Would you know, you cannot do it on a sudden if you come as custome hath carried it hand over head:
Would you know, you cannot do it on a sudden if you come as custom hath carried it hand over head:
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Or resolved to advance your own ends; or to do as your neighbours do; or Land-Lords, &c. why what must I do?
Or resolved to advance your own ends; or to do as your neighbours do; or Land-Lords, etc. why what must I do?
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Sol. 1. Sequester thy selfe from all other businesse, and either in private by thy selfe, or with others:Sol. 1. Sequester thy self from all other business, and either in private by thy self, or with Others:
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or publikely, if call'd to it.
or publicly, if called to it.
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seeke God importunately, to manifest to thee the man, or men of his love, his friends, these righteous men in the Text:
seek God importunately, to manifest to thee the man, or men of his love, his Friends, these righteous men in the Text:
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The lot is cast into the Lap, but the whole ordering is of God: The preparations of the heart are in man, but God ordereth the matter, Acts 1.24. And they prayed and said, O Lord, thou knowest the hearts of all men, shew which of these two thou hast chosen. The lot is cast into the Lap, but the Whole ordering is of God: The preparations of the heart Are in man, but God Ordereth the matter, Acts 1.24. And they prayed and said, Oh Lord, thou Knowest the hearts of all men, show which of these two thou hast chosen.
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Secondly, Look with a single and cleare eye upon the markes and qualifications of those that God hath formerly manifested to be his chosen ones, Instruments for his glory,
Secondly, Look with a single and clear eye upon the marks and qualifications of those that God hath formerly manifested to be his chosen ones, Instruments for his glory,
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and his peoples good, and hath delighted to worke by; to the perfecting of great and difficult atchievements.
and his peoples good, and hath delighted to work by; to the perfecting of great and difficult achievements.
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I shall acquaint you with Gods foure privy marks of his choyce Instruments. First Marke is selfe deniall and meeknesse;
I shall acquaint you with God's foure privy marks of his choice Instruments. First Mark is self denial and meekness;
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this was Moses marke of choyce: Nay this was Iesus Christs marke, chosen to the great work of our spirituall deliverance:
this was Moses mark of choice: Nay this was Iesus Christ mark, chosen to the great work of our spiritual deliverance:
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He did not his own will but his Fathers;
He did not his own will but his Father's;
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God can make no progresse in his worke for a Kingdoms or Cities good, by selfe owning or aiming men:
God can make no progress in his work for a Kingdoms or Cities good, by self owning or aiming men:
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Our ends ever obstruct Gods ends, God ever resisteth the Proud:
Our ends ever obstruct God's ends, God ever Resisteth the Proud:
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How much forwarder had the great worke been, if there had not been so many selfish men chosen at first, squint eyed men, that when you think they look point blanke on Iesus Christ,
How much forwarder had the great work been, if there had not been so many selfish men chosen At First, squint eyed men, that when you think they look point blank on Iesus christ,
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and his Kingdome, yet then are fixed on their own ends. Two motions for Selfe or Friends, to one for Christ.
and his Kingdom, yet then Are fixed on their own ends. Two motions for Self or Friends, to one for christ.
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Truly we have just occasion to complaine: Phil. 2.21. All seek their own;
Truly we have just occasion to complain: Philip 2.21. All seek their own;
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can you think such men can mind your good, or Cities good, or Kingdoms good, that do not mind their soules good or honour:
can you think such men can mind your good, or Cities good, or Kingdoms good, that do not mind their Souls good or honour:
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Take heed of such as follow Iesus Christ for loaves;
Take heed of such as follow Iesus christ for loaves;
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and not for love, Take heed of such as care not to throw down Apostles, to advance themselves, that care not who fall,
and not for love, Take heed of such as care not to throw down Apostles, to advance themselves, that care not who fallen,
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so they may rise, that bemire all others to beautifie themselves.
so they may rise, that bemire all Others to beautify themselves.
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I never knew a self-seeker in Church or State but in the end gained great hatred.
I never knew a self-seeker in Church or State but in the end gained great hatred.
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Selfe-seeking is selfe and Kingdome ruining; see Absolous example:
Self-seeking is self and Kingdom ruining; see Absolous Exampl:
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Rehoboham's your councellours, &c. Self is to a man as Iosephs mantle to his wanton Mistris, cast it off,Rehoboham's your counsellors, etc. Self is to a man as Joseph's mantle to his wanton Mistress, cast it off,
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if Satan, or world, or flesh entice thee in the great affaires. A man that loves selfe cannot love God, nor Christ, nor Nation, nor Neighbours:
if Satan, or world, or Flesh entice thee in the great affairs. A man that loves self cannot love God, nor christ, nor nation, nor Neighbours:
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It is a selfe dedenying man is for Iesus Christ and his people.
It is a self dedenying man is for Iesus christ and his people.
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Antonius Pius when he undertooke the title of Emperor, said he did let go the property of a private person;Antonius Pius when he undertook the title of Emperor, said he did let go the property of a private person;
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Christ in his undertaking let go his own glory for us, and was acted wholly by the Father, choose such a man as is acted by Iesus Christ.
christ in his undertaking let go his own glory for us, and was acted wholly by the Father, choose such a man as is acted by Iesus christ.
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Oh that we were but dark to our selvs, that we might more clearly see and act Iesus for Christ.
O that we were but dark to our selves, that we might more clearly see and act Iesus for christ.
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It is remarkable in Ioshua as a marke in our choyce, He was the divider of the Land to Israel, and left none to himselfe,
It is remarkable in Ioshua as a mark in our choice, He was the divider of the Land to Israel, and left none to himself,
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and the portion that was given him he was content with it, even in the barren mountains.
and the portion that was given him he was content with it, even in the barren Mountains.
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Second marke, Is zeale and courage, thus God marked out Moses and Elias: Moses brake the Tables, Elias, 1 Kings 18.30. he was zealous to repaire the Altar of the Lord that was broken downe, verse 40. he let not one of the false Prophets escape.
Second mark, Is zeal and courage, thus God marked out Moses and Elias: Moses brake the Tables, Elias, 1 Kings 18.30. he was zealous to repair the Altar of the Lord that was broken down, verse 40. he let not one of the false prophets escape.
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This was Christs own marke, Iohn 2.17. Psal. 69.9. though the priests in authority, & the multitude of their assotiats;
This was Christ own mark, John 2.17. Psalm 69.9. though the Priests in Authority, & the multitude of their associates;
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yet finding out the abominations of those times, his zeal feared not their power, nor started at any opposition,
yet finding out the abominations of those times, his zeal feared not their power, nor started At any opposition,
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though meanly borne, meekly otherwise disposed.
though meanly born, meekly otherwise disposed.
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This zeale is the childe of love, and they that love Iesus Christ cannot but be fruitful in this zeale.
This zeal is the child of love, and they that love Iesus christ cannot but be fruitful in this zeal.
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This zeale eates up all carnall feares, reasonings, relations;
This zeal eats up all carnal fears, reasonings, relations;
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Knows none in the oppositions to the advancing of Iesus Christ, his Kingdom respects no persons dignities, tramples all under foot;
Knows none in the oppositions to the advancing of Iesus christ, his Kingdom respects no Persons dignities, tramples all under foot;
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makes men compleatly active and of heroick spirits:
makes men completely active and of heroic spirits:
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This made one man (Moses) contend with a whole Nation, in the great worke of reformation, Phyneas with the Prince of the people, Num. 25. and all those that joyned themselvs to Baal Peor, took off their heads & hanged them up before the Lord.
This made one man (Moses) contend with a Whole nation, in the great work of Reformation, Phineas with the Prince of the people, Num. 25. and all those that joined themselves to Baal Peor, took off their Heads & hanged them up before the Lord.
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Paul indued with this grace, will contend with Ananias to his face:Paul endued with this grace, will contend with Ananias to his face:
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Zealous men in the cause of God, and the good for this Kingdome, are to be chosen that you may sample the patern, who in zeale for you and yours, have hazarded lives, estates, been strangers to their own houses, many of them longer then you.
Zealous men in the cause of God, and the good for this Kingdom, Are to be chosen that you may sample the pattern, who in zeal for you and yours, have hazarded lives, estates, been Strangers to their own houses, many of them longer then you.
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Take heed of dead men, cold men, lukewarme men, that you must be fain to send letters as coales every post to thaw them that have no more heat then a monthly fast Sermon shall put in them. Third marke.
Take heed of dead men, cold men, lukewarm men, that you must be fain to send letters as coals every post to thaw them that have no more heat then a monthly fast Sermon shall put in them. Third mark.
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That God sets on a man of his choyce, is wisdom.
That God sets on a man of his choice, is Wisdom.
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I do not say wit or Learning, although that is much becoming, but wisdom, so Solomon is marked out, 1 King. 3.9. he prayes for it, ver. 12. it is granted, and it is of absolute necessity.
I do not say wit or Learning, although that is much becoming, but Wisdom, so Solomon is marked out, 1 King. 3.9. he prays for it, ver. 12. it is granted, and it is of absolute necessity.
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Our Saviour commends it to his Disciples, Be wise as Serpents, &c. Psal. 2. Be wise ye Kings and Iudges of the Earth:
Our Saviour commends it to his Disciples, Be wise as Serpents, etc. Psalm 2. Be wise you Kings and Judges of the Earth:
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Humane policy is not the marke to aime at.
Humane policy is not the mark to aim At.
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O Sapientia, said the old woman, laughing at Thales, whom she saw so active with his Engine to take the height of a Star, that he fell into a ditch:O Sapientia, said the old woman, laughing At Thales, whom she saw so active with his Engine to take the height of a Star, that he fell into a ditch:
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A Iacobs staffe of humane policy will never take the height of Iesus Christ, but it may lay us all in a ditch of stinking water, plunge us into sad and miserable afflictions.
A Iacobs staff of humane policy will never take the height of Iesus christ, but it may lay us all in a ditch of stinking water, plunge us into sad and miserable afflictions.
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Aliud plectrum, aliud sceptrum, it is one thing to handle well the fiddlesticke of wit: Another thing to manage affaires for Iesus Christ, and the Kingdoms peace:Aliud plectrum, Aliud Scepter, it is one thing to handle well the fiddlestick of wit: another thing to manage affairs for Iesus christ, and the Kingdoms peace:
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You had need look after wise men, I am sure it much concerneth you, for soules and bodies, and posterity:
You had need look After wise men, I am sure it much concerns you, for Souls and bodies, and posterity:
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They are to Iudge betwixt Christ and Christ, Truth and Truth, betwixt Cause and Cause, betwixt mother and mother:
They Are to Judge betwixt christ and christ, Truth and Truth, betwixt Cause and Cause, betwixt mother and mother:
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Their conversation is a life of dayly mysteries:
Their Conversation is a life of daily Mysteres:
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wise also to see the severall poysoned hookes under glorious and sweet baits, every day laid to take them and ruine us.
wise also to see the several poisoned hooks under glorious and sweet baits, every day laid to take them and ruin us.
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4. Marke, Holy men as David, faithful as Abraham; men after Gods own heart, with whom God may delight to converse,
4. Mark, Holy men as David, faithful as Abraham; men After God's own heart, with whom God may delight to converse,
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and communicate his secrets unto concerning the kingdom and place he serves for;
and communicate his secrets unto Concerning the Kingdom and place he serves for;
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shall I keep from Abraham the thing I intend to do? this is of admirable concernment to a City, Gen. 18.17. It is good to be forewarned, Premonitus, premunitus: It is the pathway to prevention, Amos 3.7.shall I keep from Abraham the thing I intend to do? this is of admirable concernment to a city, Gen. 18.17. It is good to be forewarned, Premonitus, premunitus: It is the pathway to prevention, Amos 3.7.
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Surely the Lord doth nothing but he revealeth it to his servants the prophets:
Surely the Lord does nothing but he Revealeth it to his Servants the Prophets:
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O chuse Nathaniels, men without guile, whom God may testify that he hath seene, and knew them under the figtree:
Oh choose nathaniel's, men without guile, whom God may testify that he hath seen, and knew them under the Fig tree:
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That is, he hath seene them often before this time in the sincerity of their hearts, seeking God in privat,
That is, he hath seen them often before this time in the sincerity of their hearts, seeking God in private,
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for the advancing of the government of Jesus Christ, and the peace of the Kingdom. First Vse for Information.
for the advancing of the government of jesus christ, and the peace of the Kingdom. First Use for Information.
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How warrantable is this daies duty, of seeking God to discover and manifest to us his own choyce ones:
How warrantable is this days duty, of seeking God to discover and manifest to us his own choice ones:
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Truly the wells of water were very neare Hagar, yet she saw them not:
Truly the wells of water were very near Hagar, yet she saw them not:
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There were more for Elias then against him, yet he saw them not, till his eyes were opened.
There were more for Elias then against him, yet he saw them not, till his eyes were opened.
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The Lord open all our eyes to this great discovery.
The Lord open all our eyes to this great discovery.
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Naturally and customarily we look at wealth, selves, priviledges, outward peace, but to discover the men of Gods choyce, is far out of sight:
Naturally and customarily we look At wealth, selves, privileges, outward peace, but to discover the men of God's choice, is Far out of sighed:
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Truly it is with many of us as with Saul, at such a time as this we are looking after our Asses,
Truly it is with many of us as with Saul, At such a time as this we Are looking After our Asses,
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and men that may tell us a way to finde them: Give me leave since I have met with you, with the seer, 1 Sam. 9.20. to tell you for your Asses that were lost three daies ago, set not your minde on them;
and men that may tell us a Way to find them: Give me leave since I have met with you, with the seer, 1 Sam. 9.20. to tell you for your Asses that were lost three days ago, Set not your mind on them;
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but look after those that shall be Instruments to tell you of Jesus Christ, and for other things, they will be all found in Iesus Christ.
but look After those that shall be Instruments to tell you of jesus christ, and for other things, they will be all found in Iesus christ.
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My deare friends, what will it profit you to finde your City full of riches,
My deer Friends, what will it profit you to find your city full of riches,
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and hearts empty of Iesus Christ, full of peace with men, and without peace with God.
and hearts empty of Iesus christ, full of peace with men, and without peace with God.
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Oh what ever you do, endeavour to have the bird in the brest kept singing. Second branch, That God hath now put an opportunity into your hands;
O what ever you do, endeavour to have the bird in the breast kept singing. Second branch, That God hath now put an opportunity into your hands;
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to manifest your love to him, even in your choyce, he will trie whether you will deny your selves,
to manifest your love to him, even in your choice, he will try whither you will deny your selves,
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and choose men of his marking out: you do not know when you shall enjoy the like againe.
and choose men of his marking out: you do not know when you shall enjoy the like again.
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God tried Abrahams love, before he call'd him his friend;
God tried Abrahams love, before he called him his friend;
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God hath many of you professe to be his friend, I pray know then you will love the brethren;
God hath many of you profess to be his friend, I pray know then you will love the brothers;
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look to God from all, and through all.
look to God from all, and through all.
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Third branch, Informeth us certainly God hath a designe to do good to that place, where he perswadeth a people to choose whom he hath chosen:
Third branch, Informeth us Certainly God hath a Design to do good to that place, where he Persuadeth a people to choose whom he hath chosen:
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It is one thing to enjoy mercies, and another thing to enjoy them as from God.
It is one thing to enjoy Mercies, and Another thing to enjoy them as from God.
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The difference of Jacobs blessings, from Esaus Injoyments, is observable: Gen. 27.28. There is God give thee the dew of Heaven, and the fatnesse of tho earth; Esaus in the 29 ver.
The difference of Jacobs blessings, from Esaus Enjoyments, is observable: Gen. 27.28. There is God give thee the due of Heaven, and the fatness of tho earth; Esaus in the 29 ver.
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is given him, but the reference it hath to God is left out: It is not, God give thee;
is given him, but the Referente it hath to God is left out: It is not, God give thee;
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most men look at things themselves as men; husbands, wives, children, ministers, magistrates, Kings, &c. but never look from whence they come:
most men look At things themselves as men; Husbands, wives, children, Ministers, Magistrates, Kings, etc. but never look from whence they come:
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It is a sweet thing when it can be said as of Hanna, she obtained a childe of the Lord;
It is a sweet thing when it can be said as of Hannah, she obtained a child of the Lord;
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so of any of the rest: Outward things are not the mark of Gods love, or honour, or choyce:
so of any of the rest: Outward things Are not the mark of God's love, or honour, or choice:
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God gives the same thing in speciall favour to Iesus Christ; and out of common bounty to another;
God gives the same thing in special favour to Iesus christ; and out of Common bounty to Another;
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when God joynes with you, it argues he hath excellent work to frame out for such a people;
when God joins with you, it argues he hath excellent work to frame out for such a people;
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to injoy the contrary, is to assure you it is in displeasure. Vse of Exhortation: Is it so, that our election must relate to Gods pre-election;
to enjoy the contrary, is to assure you it is in displeasure. Use of Exhortation: Is it so, that our election must relate to God's pre-election;
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I am now come to be your petitioner, that it may be so;
I am now come to be your petitioner, that it may be so;
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whoever the men be, let them be righteous men, such as you have obtained of God;
whoever the men be, let them be righteous men, such as you have obtained of God;
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and have his foure privy marks stampt on them; agree I beseech you with God in point of choyce, and you cannot miscarry:
and have his foure privy marks stamped on them; agree I beseech you with God in point of choice, and you cannot miscarry:
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I have seriously thought it, that God hath yet thoughts of love towards this City;
I have seriously Thought it, that God hath yet thoughts of love towards this city;
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and is on his way to reveale himselfe, although you have with Josephs brethren, formerly used your elder brother harshly;
and is on his Way to reveal himself, although you have with Josephs brothers, formerly used your elder brother harshly;
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to say no more, you have had the cup in your sacks mouth to, and you thought your lives must have paid for it;
to say no more, you have had the cup in your sacks Mouth to, and you Thought your lives must have paid for it;
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but I am confident it is all in love to many of you:
but I am confident it is all in love to many of you:
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God can hold no longer from manifesting, and discovering himself in his sonne Iesus Christ unto you,
God can hold no longer from manifesting, and discovering himself in his son Iesus christ unto you,
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and I am the rather induced to think so, because you have such choyce of righteous men;
and I am the rather induced to think so, Because you have such choice of righteous men;
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and for ought I can heare, none but such are proposed to make choyce of.
and for ought I can hear, none but such Are proposed to make choice of.
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Now if God, when so highly provoked, would have spared Sodom for ten righteous mens sake, from so great misery;
Now if God, when so highly provoked, would have spared Sodom for ten righteous men's sake, from so great misery;
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what good will he deny to a City agreeing for righteousnesse sake, to choose men that may act for his glory?
what good will he deny to a city agreeing for righteousness sake, to choose men that may act for his glory?
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1. Motive. It will setle God with you, if you relate to his choyce; God will returne with the Arke of his strength to such a people, Psa. 132.14. God seemeth to say thus, well.
1. Motive. It will settle God with you, if you relate to his choice; God will return with the Ark of his strength to such a people, Psa. 132.14. God seems to say thus, well.
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I have proved this City, they are my friends, they love whom I love, honour whom I honour, choose whom I choose, this shall be my resting place, I will winter and summer with them, I will set up my hearth, I will be with them, in prosperity to blesse them, in adversity to support them:
I have proved this city, they Are my Friends, they love whom I love, honour whom I honour, choose whom I choose, this shall be my resting place, I will winter and summer with them, I will Set up my hearth, I will be with them, in Prosperity to bless them, in adversity to support them:
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Here I will dwell, for I have a delight therein, I will blesse her victuals with encrease, and her poore with bread.
Here I will dwell, for I have a delight therein, I will bless her victuals with increase, and her poor with bred.
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I pray observe when he setles, Christ setles, and Spirit set les, and mercies setle, &c. 2. Motive. It will setle your hearts in relation to feare of dangers:
I pray observe when he settles, christ settles, and Spirit Set less, and Mercies settle, etc. 2. Motive. It will settle your hearts in Relation to Fear of dangers:
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Truly it much quiets the unskilfull passenger in a storme, that there is a skilfull Pilot in the Ship,
Truly it much quiets the unskilful Passenger in a storm, that there is a skilful Pilot in the Ship,
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or a good man at helme: It much quieteth the unexperienced Souldier, if his Commander be active and vigilant;
or a good man At helm: It much quieteth the unexperienced Soldier, if his Commander be active and vigilant;
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so it will much quiet your Spirits in the great storme we are in, that you have God your Pilot,
so it will much quiet your Spirits in the great storm we Are in, that you have God your Pilot,
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and righteous men at the helme.
and righteous men At the helm.
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You need not feare who are or can be against you, or your City, if God be with you:
You need not Fear who Are or can be against you, or your city, if God be with you:
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This is a Triumphant motive, Rom. 8.31. If you eye righteous men, God will eye you for defence:
This is a Triumphant motive, Rom. 8.31. If you eye righteous men, God will eye you for defence:
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Maximillian the Emperour was so taken upon this ground, that he caused it to be written in gold,Maximilian the Emperor was so taken upon this ground, that he caused it to be written in gold,
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as a proci bus truth for his trune in troublesom tirues; times, you shal not need fear who heares or knows your City word;
as a Proci bus truth for his trune in troublesome tirues; times, you shall not need Fear who hears or knows your city word;
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It shall be Emanuel every night, God with us; you may lie down and rest securely, Psal. 4. ver. 8 for he nover slumbreth nor sleepeth;
It shall be Emmanuel every night, God with us; you may lie down and rest securely, Psalm 4. ver. 8 for he nover Slumbereth nor Sleepeth;
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If an enemy approach, keep him with us, they shall be driven back and fall. Our God is above all Gods, his power above all;
If an enemy approach, keep him with us, they shall be driven back and fallen. Our God is above all God's, his power above all;
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now if this power be for us, what, or whom need we feare? where he is, he is as well defensive as offensive;
now if this power be for us, what, or whom need we Fear? where he is, he is as well defensive as offensive;
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I, and against the enemies of our soules, as well as of our bodies, and estates, and Liberties.
I, and against the enemies of our Souls, as well as of our bodies, and estates, and Liberties.
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God will blesse them that blesse thee; curse then that curse thee:
God will bless them that bless thee; curse then that curse thee:
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The Lord will be a wall of fire round about Jerusalem, and the glory in the midst of her;
The Lord will be a wall of fire round about Jerusalem, and the glory in the midst of her;
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he will make you as a cup of poyson to all your enemies.
he will make you as a cup of poison to all your enemies.
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And if the waters yet rise higher, they shall receive his order to mount you higher, even to his presence:
And if the waters yet rise higher, they shall receive his order to mount you higher, even to his presence:
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If they abate, you shall not rest on mount Arrarat, but on mount Zion, as a firme foundation on Iesus Christ, that can never be moved.
If they abate, you shall not rest on mount Ararat, but on mount Zion, as a firm Foundation on Iesus christ, that can never be moved.
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There is no such project to secure you as this, Tranquillus Deus, tranquillat omnia. 3. Motive. It will setle your selves, amongst your selves, and to your selves:
There is no such project to secure you as this, Tranquillus Deus, tranquillat omnia. 3. Motive. It will settle your selves, among your selves, and to your selves:
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It is my observation, that your water runs very muddy about the City; it is an unsetled water:
It is my observation, that your water runs very muddy about the city; it is an unsettled water:
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I would I could not say I have observed, your spirits are thick and muddy within, which speaks to me the unsetlednesse in your minds;
I would I could not say I have observed, your spirits Are thick and muddy within, which speaks to me the unsettledness in your minds;
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many of you do not run clearly Iesus Christ ward, nor can the Parliament see their face in your hearts;
many of you do not run clearly Iesus christ ward, nor can the Parliament see their face in your hearts;
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many of your tongues lispe at it.
many of your tongues lisp At it.
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Truly my good friends (I hope you will give me leave to deale cordially with you:
Truly my good Friends (I hope you will give me leave to deal cordially with you:
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I professe my self in this Cause a Souldier, and complements are unbecoming) you have been a long time upon your Lees,
I profess my self in this Cause a Soldier, and compliments Are unbecoming) you have been a long time upon your Lees,
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and have been by the divine hand of providence, twise or thrise rummaged and disturbed, and upon the relish you appeare thick;
and have been by the divine hand of providence, twice or thrice rummaged and disturbed, and upon the relish you appear thick;
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you are not cleare for any but your selves, the Lord setle you, and enter you on Christ, you are not cleare to one another, many jealousies, much darknesse, cloudinesse, men speak not out for God and his cause:
you Are not clear for any but your selves, the Lord settle you, and enter you on christ, you Are not clear to one Another, many jealousies, much darkness, cloudiness, men speak not out for God and his cause:
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Well, I beseech you agree, and be of one minde, to eye Gods choyce, give one another a cleare meeting in them, it will much setle you to one another;
Well, I beseech you agree, and be of one mind, to eye God's choice, give one Another a clear meeting in them, it will much settle you to one Another;
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for if you choose so, although some must be disappointed, yet if the man be righteous,
for if you choose so, although Some must be disappointed, yet if the man be righteous,
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and they right, they cannot long be displeased, you quiet even the most malignant spirits, stop their mouths,
and they right, they cannot long be displeased, you quiet even the most malignant spirits, stop their mouths,
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for they dare not contend with the Almighty, or question his choyce.
for they Dare not contend with the Almighty, or question his choice.
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4. Motive. You in joynture and interest your choyce, and your selves in them, in all the sincere importunate supplications of the righteous men in the three Kingdoms,
4. Motive. You in jointure and Interest your choice, and your selves in them, in all the sincere importunate supplications of the righteous men in the three Kingdoms,
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nay the world in all their tears, sighs, nay more, you interest thē in the high priviledge of Iesus Christ his mediation:
nay the world in all their tears, sighs, nay more, you Interest them in the high privilege of Iesus christ his mediation:
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all that he can do for them shall be, all that he can furnish them with for your good, they shall not want.
all that he can do for them shall be, all that he can furnish them with for your good, they shall not want.
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Father, I pray not for the world, but those thou hast given me out of the world. Father, I pray not for the world, but those thou hast given me out of the world.
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5. Motive. You interest your selves and your posterity in point of propriety, in all those admirable riches of priviledge, that by Gods supreame acting,
5. Motive. You Interest your selves and your posterity in point of propriety, in all those admirable riches of privilege, that by God's supreme acting,
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and the unexpressable Labours of that representative body of righteous Worthies, shall be accomplished for the kingdom:
and the unexpressable Labours of that representative body of righteous Worthies, shall be accomplished for the Kingdom:
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It will not be the least of thy comforts, that thou canst leave it to thy childe to be diffused to thy succeeding seed, that thou hadst a heart and a voyce, to bring in so glorious a reformation:
It will not be the least of thy comforts, that thou Canst leave it to thy child to be diffused to thy succeeding seed, that thou Hadst a heart and a voice, to bring in so glorious a Reformation:
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It will be a sweet mercy, when you enjoy not the kingdoms Priviledges, and supream mercies by usurpation, but of right;
It will be a sweet mercy, when you enjoy not the kingdoms Privileges, and supreme Mercies by usurpation, but of right;
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and thy posterity may say, I taste the sweet fruit of my Fathers lost, or adventured life, blood, estate, &c. On the contrary, with what poore, flat and worthlesse spirits, will they or their posterity injoy such mercies:
and thy posterity may say, I taste the sweet fruit of my Father's lost, or adventured life, blood, estate, etc. On the contrary, with what poor, flat and worthless spirits, will they or their posterity enjoy such Mercies:
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whose consciences informe them, that their fore-fathers, or themselves, either were malignantly affected to this righteous Cause,
whose Consciences inform them, that their Forefathers, or themselves, either were malignantly affected to this righteous Cause,
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or were possessed with a base spirit of Neutrality, to save something obvious to sence,
or were possessed with a base Spirit of Neutrality, to save something obvious to sense,
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and undervalue the good things for posterity for ever, and must be enforced to acknowledge, that though the mercies are sweet,
and undervalue the good things for posterity for ever, and must be Enforced to acknowledge, that though the Mercies Are sweet,
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yet that they have been opposers, and obstructers of their present injoyments. I am now come from the Cities choyce, to the Cities priviledge:
yet that they have been opposers, and obstructers of their present enjoyments. I am now come from the Cities choice, to the Cities privilege:
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From their Election, to their compensation, and assured condition:
From their Election, to their compensation, and assured condition:
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Truly, God never yet let the least expression of love to his, for his sake go unrequited, 1 King. 17.9.
Truly, God never yet let the least expression of love to his, for his sake go unrequited, 1 King. 17.9.
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the widdows cake was richly paid for, ver. 16. ver. 22. she hath plenty in scarcity,
the Widows cake was richly paid for, ver. 16. ver. 22. she hath plenty in scarcity,
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or enough, which is as good as a seast. The Prophets chamber on the wall, 2 King. 4.10. his Stool, Candlestick, God remembred them all upon account:
or enough, which is as good as a seast. The prophets chamber on the wall, 2 King. 4.10. his Stool, Candlestick, God remembered them all upon account:
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ver. 16, 17. ver. 34, 35, 36. the mite was all accepted, the cup of cold water had a blessing promised:
ver. 16, 17. ver. 34, 35, 36. the mite was all accepted, the cup of cold water had a blessing promised:
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If Obed-Edom entertain the Arke, all things shall thrive with him: If Pharaoh honour Joseph, he is fully requited;
If Obed-Edom entertain the Ark, all things shall thrive with him: If Pharaoh honour Joseph, he is Fully requited;
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And in starving daies, hath his Garners full.
And in starving days, hath his Garners full.
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If Bristoll preferre and make choyce of righteous men, they shall have cause (I will not say to be mad,
If Bristol prefer and make choice of righteous men, they shall have cause (I will not say to be mad,
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but truly merry;) it may be you may not see it in a damning, swearing, drinking, Musicking, dancing condition;
but truly merry;) it may be you may not see it in a damning, swearing, drinking, Musicking, dancing condition;
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but I am confident you shall in a little time, in a setled peaceable condition, your streames will run cleere, your darke winters day will be over,
but I am confident you shall in a little time, in a settled peaceable condition, your streams will run clear, your dark winter's day will be over,
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and the influences of Christ his presence, denote his neerer approach; and where he is, there can be no sorrow.
and the influences of christ his presence, denote his nearer approach; and where he is, there can be no sorrow.
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1. Arg. I take from their new injoyments, and that for souls and bodies;
1. Argument I take from their new enjoyments, and that for Souls and bodies;
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truly, I may say your old things begin to vanish, all things begin to be new, your winter is past, the spring appeareth and hopes of a Summers-day of prosperity.
truly, I may say your old things begin to vanish, all things begin to be new, your winter is past, the spring appears and hope's of a Summer's day of Prosperity.
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For first, such a City shall enjoy Jesus Christ; and give me leave to affirm this, it is impossible a soul can be sad,
For First, such a city shall enjoy jesus christ; and give me leave to affirm this, it is impossible a soul can be sad,
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or a City not be heartily merry, that keeps sight of him, Zach. 2.10. I pray see, Cant. 1.2. What is it makes men merry and of a cheerful countenance, but wine and oyle, Let him kisse me with his lips, his love is better then wine:
or a city not be heartily merry, that keeps sighed of him, Zach 2.10. I pray see, Cant 1.2. What is it makes men merry and of a cheerful countenance, but wine and oil, Let him kiss me with his lips, his love is better then wine:
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His savour as oyl powred out: His savour as oil poured out:
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See the fourth verse, When in his Chamber we will be glad and rejoyce in thee;
See the fourth verse, When in his Chamber we will be glad and rejoice in thee;
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His face is the fountain of all true sollace;
His face is the fountain of all true solace;
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it will make a City smile upon callamity, it will carry you through the valley of tears, make you frollick it with the Martyrs in flames, with an O ye Idolatrous Papists, I am in a bed of Roses, at a banquent of delicates.
it will make a city smile upon calamity, it will carry you through the valley of tears, make you frolic it with the Martyrs in flames, with an Oh you Idolatrous Papists, I am in a Bed of Roses, At a banquent of delicates.
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Christ his presence makes a prison a pallace;
christ his presence makes a prison a palace;
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A stake a throne, Psalm 4. David is bold to affirm the light that comes off his countenance, is better then oyl or wine. And again, cause thy face to shine on me, and I shall be safe; he brings all true peace:
A stake a throne, Psalm 4. David is bold to affirm the Light that comes off his countenance, is better then oil or wine. And again, cause thy face to shine on me, and I shall be safe; he brings all true peace:
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If Jesus Christ pacifie God for a City, all will be quiet indeed:
If jesus christ pacify God for a city, all will be quiet indeed:
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For when he comes he takes off the mourning garment, and puts on us the Brides-robes.
For when he comes he Takes off the mourning garment, and puts on us the Brides-robes.
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Secondly, you shall enjoy new Ordinances, Manna for husks, spiritual truths for dead letters, spiritual services in the room of superstitious offices, power instead of forms, gold tryed in the fire instead of silver mixt with drosse, pure Religion and undefiled instead of no Religion, but by Innovations corrupted.
Secondly, you shall enjoy new Ordinances, Manna for husks, spiritual truths for dead letters, spiritual services in the room of superstitious Offices, power instead of forms, gold tried in the fire instead of silver mixed with dross, pure Religion and undefiled instead of no Religion, but by Innovations corrupted.
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Thirdly, new Principles which will be differenced in a short space, as apparantly as Naamans miraculous recovery of his leprosie, 2 Kings 5. Thy old Principles of custome, education, fore-fathers, &c. will vanish, this leaprous skin will come off,
Thirdly, new Principles which will be differenced in a short Molle, as apparently as Naamans miraculous recovery of his leprosy, 2 Kings 5. Thy old Principles of custom, education, Forefathers, etc. will vanish, this leprous skin will come off,
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and thy spirit (as his flesh) will be changed, and come unto thee as the spirit of the children of God,
and thy Spirit (as his Flesh) will be changed, and come unto thee as the Spirit of the children of God,
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and becoming a member of Iesus Christ:
and becoming a member of Iesus christ:
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Thy old Principles may carry thee with Paul towards Heaven, but these into the bosome of the Father by the way of Jesus Christ, they will lodge thee there:
Thy old Principles may carry thee with Paul towards Heaven, but these into the bosom of the Father by the Way of jesus christ, they will lodge thee there:
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Thy old Principles will carry thee (to Churches you call it) but these will close thee with Jesus Christ and his members:
Thy old Principles will carry thee (to Churches you call it) but these will close thee with jesus christ and his members:
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Thy old Principles will make thee almost, these altogether become a joyful Christian.
Thy old Principles will make thee almost, these altogether become a joyful Christian.
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Fourthly, you shall enjoy new priviledges, and there will be as great and palpable a difference,
Fourthly, you shall enjoy new privileges, and there will be as great and palpable a difference,
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as the prodigal his being abroad in a Pigstie, and at a Feast of melody in his Fathers house;
as the prodigal his being abroad in a Pigsty, and At a Feast of melody in his Father's house;
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you may make all your necessities known, with boldnesse and confidence of enjoying all your want,
you may make all your necessities known, with boldness and confidence of enjoying all your want,
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so far as your Fathers house can supply:
so Far as your Father's house can supply:
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At the throne of Grace they may be bold with all Jesus Christ (Steward of his Fathers House) can communicate:
At the throne of Grace they may be bold with all jesus christ (Steward of his Father's House) can communicate:
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God saith by the Prophet, Command me concerning the works of my hand, and I will do it, Isa. 45.11. This is a sweet heart-rejoycing Priviledge;
God Says by the Prophet, Command me Concerning the works of my hand, and I will do it, Isaiah 45.11. This is a sweet heart-rejoicing Privilege;
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they have a new Charter compleated, with nothing but immunities from all evil, and inlarged conveyances of all good. Fifthly, They have new Society;
they have a new Charter completed, with nothing but immunities from all evil, and enlarged conveyances of all good. Fifthly, They have new Society;
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and with their Society new Language, new walking, new Trading, new Blessings, new Providences, new Experiences,
and with their Society new Language, new walking, new Trading, new Blessings, new Providences, new Experiences,
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even such Blessings of God as make rich: The Society of tame Beasts is better then wilde;
even such Blessings of God as make rich: The Society of tame Beasts is better then wild;
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of civil men, then mad men, sober then drunken, of mad men, better then Devils;
of civil men, then mad men, Sobrium then drunken, of mad men, better then Devils;
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but if in stead of any or all these, a man can enjoy fellowship with Princes, its a sweet change:
but if in stead of any or all these, a man can enjoy fellowship with Princes, its a sweet change:
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The righteous are Saints of the high places, Children of the great God, King of Kings,
The righteous Are Saints of the high places, Children of the great God, King of Kings,
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and they have fellowship one with another.
and they have fellowship one with Another.
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Now sum up all the Branches of this Argument, and see what you can oppose to the rejoycing condition of such a City that hath obtained the residence of such a friend as will defend it;
Now sum up all the Branches of this Argument, and see what you can oppose to the rejoicing condition of such a city that hath obtained the residence of such a friend as will defend it;
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supply all its wants that hath got new substantial foods, new Appetite;
supply all its Wants that hath god new substantial foods, new Appetite;
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a new Charter so compleated with Priviledges, new Habitation, new company, all friends, what should hinder joy?
a new Charter so completed with Privileges, new Habitation, new company, all Friends, what should hinder joy?
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2. Arg. Such a City (when the righteous are in prosperity) must needs rejoyce,
2. Argument Such a city (when the righteous Are in Prosperity) must needs rejoice,
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because they live under new Incouragements. Prov. 29.7, 8. The righteous consider the cause of the poor;
Because they live under new Encouragements. Curae 29.7, 8. The righteous Consider the cause of the poor;
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but the wicked regardeth not to know it. Scornful men bring a City into a snare;
but the wicked Regardeth not to know it. Scornful men bring a city into a snare;
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but righteous men turn away wrath. Prov. 28.12, 20. Verse 20. A righteous man shall abound with blessings.
but righteous men turn away wrath. Curae 28.12, 20. Verse 20. A righteous man shall abound with blessings.
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Vide Verse 10. The upright shall have good things in possession. Verse 12. When righteous men rejoyce, there is great glory.
Vide Verse 10. The upright shall have good things in possession. Verse 12. When righteous men rejoice, there is great glory.
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The righteous are bold as a Lyon. Prov. 29.2, 10. Verse 10. The blood thirsty hate the righteous; but they seek his life. The righteous Are bold as a lion. Curae 29.2, 10. Verse 10. The blood thirsty hate the righteous; but they seek his life.
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Verse 2. When the righteous are in authority, the people rejoyce; when the wicked bear sway, then they mourn.
Verse 2. When the righteous Are in Authority, the people rejoice; when the wicked bear sway, then they mourn.
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Righteous men reform wickednesse, incourage goodnesse: now where sin and sinners are opposed, goodnesse and good men incouraged;
Righteous men reform wickedness, encourage Goodness: now where since and Sinners Are opposed, Goodness and good men encouraged;
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where sin is cryed down, and holinesse up, there riches will abound. A gracious City will quickly be a glorious City:
where since is cried down, and holiness up, there riches will abound. A gracious city will quickly be a glorious city:
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Reform but your City, you will quickly rejoyce your City;
Reform but your city, you will quickly rejoice your city;
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Empty your hearts and houses of sin, and you shall finde God will quickly fill and replenish your purses and shops;
Empty your hearts and houses of since, and you shall find God will quickly fill and replenish your purses and shops;
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do you but break with your ingagements to sin, and God will turn to you with strange-incouragements, such as you never dreamt on.
do you but break with your engagements to since, and God will turn to you with strange-incouragements, such as you never dreamed on.
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3. Arg. The more righteous, the more blessings; the more glory, peace; and the more glory and peace, the more joy:
3. Argument The more righteous, the more blessings; the more glory, peace; and the more glory and peace, the more joy:
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Now where Righteous men are in Authority, they in a sense may be said to be as Fathers to beget Righteous Seed:
Now where Righteous men Are in authority, they in a sense may be said to be as Father's to beget Righteous Seed:
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good is as diffusive as evil: They propagate Righteousnesse; they are the Looking-Glasse of the place, every one looks on them in their actings,
good is as diffusive as evil: They propagate Righteousness; they Are the Looking-glass of the place, every one looks on them in their actings,
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as Jacobs sheep on the pill'd wands, to assimulate them; the most dresse themselves by their Glasse.
as Jacobs sheep on the pilled wands, to assimulate them; the most dress themselves by their Glass.
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Quo grandius nomen eo grandius scandalum: The vices of Rulers are Rules of vices: And the Righteousnesse of Righteous men is a rule of Righteousnesse.Quo grandius Nome eo grandius scandalum: The vices of Rulers Are Rules of vices: And the Righteousness of Righteous men is a Rule of Righteousness.
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If the head be giddy, the members reel:
If the head be giddy, the members reel:
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O when your Eminent men are good men, it is a joy indeed, they do very much good.
Oh when your Eminent men Are good men, it is a joy indeed, they do very much good.
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4. Arg. Because, as they diffuse Righteousnesse, so they diffuse Prosperity;
4. Argument Because, as they diffuse Righteousness, so they diffuse Prosperity;
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they cannot be satisfied to be happy alone, they study the prosperity of the Kingdom and place they live in;
they cannot be satisfied to be happy alone, they study the Prosperity of the Kingdom and place they live in;
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they are not like Laban, that envie Jacobs prosperity;
they Are not like Laban, that envy Jacobs Prosperity;
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no, they have the spirit of Moses, that could wish to have his name to be blotted out of the Book of Life,
no, they have the Spirit of Moses, that could wish to have his name to be blotted out of the Book of Life,
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so the people might obtain favour:
so the people might obtain favour:
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They are acted with Davids principles, to plead it with God for your prosperity, Lord, what have these poor sheep done? They are men of restlesse spirits, till they have brought others to drink of the fulnesse of those waters they have tasted, to see the glory they have seen,
They Are acted with Davids principles, to plead it with God for your Prosperity, Lord, what have these poor sheep done? They Are men of restless spirits, till they have brought Others to drink of the fullness of those waters they have tasted, to see the glory they have seen,
pns32 vbr vvn p-acp npg1 n2, pc-acp vvi pn31 p-acp np1 p-acp po22 n1, n1, q-crq vhb d j n1 vdn? pns32 vbr n2 pp-f j n2, c-acp pns32 vhb vvn n2-jn pc-acp vvi pp-f dt n1 pp-f d n2 pns32 vhb vvn, pc-acp vvi dt n1 pns32 vhb vvn,
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and possesse the riches they enjoy, the Prize they have taken to share in:
and possess the riches they enjoy, the Prize they have taken to share in:
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For your sake they will not rest, till they have made you the praise of the whole Land.
For your sake they will not rest, till they have made you the praise of the Whole Land.
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5. Arg. Is taken from my Observation, and what you by experience may finde and taste as the fruit of this root, in other Cities, where Righteous men, the friends of God, have been in prosperity and preferred.
5. Argument Is taken from my Observation, and what you by experience may find and taste as the fruit of this root, in other Cities, where Righteous men, the Friends of God, have been in Prosperity and preferred.
crd np1 vbz vvn p-acp po11 n1, cc r-crq pn22 p-acp n1 vmb vvi cc vvi p-acp dt n1 pp-f d n1, p-acp j-jn n2, c-crq j n2, dt n2 pp-f np1, vhb vbn p-acp n1 cc vvn.
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Truly, they have been miraculously preserved, daily occasions of joy administred: Light indeed is sown for the Righteous, and joy for the upright in heart;
Truly, they have been miraculously preserved, daily occasions of joy administered: Light indeed is sown for the Righteous, and joy for the upright in heart;
np1, pns32 vhb vbn av-j vvn, av-j n2 pp-f n1 vvn: av-j av vbz vvn p-acp dt j, cc n1 p-acp dt j p-acp n1;
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I might through a Prospective instance and shew you this in Jerusalem in one season,
I might through a Prospective instance and show you this in Jerusalem in one season,
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and in many other Cities and Armies at a distance, but have one or two within sight;
and in many other Cities and Armies At a distance, but have one or two within sighed;
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and truly, what I speak is not in relation to it, as the place of my Nativity, Education, Friends,
and truly, what I speak is not in Relation to it, as the place of my Nativity, Education, Friends,
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or as an unworthy member, but I speak the truth, as is to all apparant.
or as an unworthy member, but I speak the truth, as is to all apparent.
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I beseech you, consult with your selves, where hath Holinesse and Holy ones been more advanced, honored, protected;
I beseech you, consult with your selves, where hath Holiness and Holy ones been more advanced, honoured, protected;
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indeed of late times where durst they shew themselves but there? where act? well, look upon their condition,
indeed of late times where durst they show themselves but there? where act? well, look upon their condition,
av pp-f j n2 c-crq vvd pns32 vvi px32 p-acp a-acp? q-crq n1? uh-av, vvb p-acp po32 n1,
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when almost all the Cities of England have been in a storm ready to sink, they have been at their morage in a calm Haven;
when almost all the Cities of England have been in a storm ready to sink, they have been At their morage in a Cam Haven;
c-crq av d dt n2 pp-f np1 vhb vbn p-acp dt n1 j pc-acp vvi, pns32 vhb vbn p-acp po32 n1 p-acp dt j-jn n1;
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when it hath rained blood in most places of the Kingdom, they have had a clear day over their heads;
when it hath reigned blood in most places of the Kingdom, they have had a clear day over their Heads;
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when almost all the Fleeces of the Land have been wet with tears of the plundred, exiled, taxed, scoffed, wounded ones, their Fleece is dry;
when almost all the Fleeces of the Land have been wet with tears of the plundered, exiled, taxed, scoffed, wounded ones, their Fleece is dry;
c-crq av d dt n2 pp-f dt n1 vhb vbn j p-acp n2 pp-f dt vvn, vvn, vvn, vvn, vvd pi2, po32 n1 vbz j;
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when your City and others hath been the Stage of Acting bloody Tragedies, and new Comedies of all filthinesse and Abominations, they have been rejoycing in the Lord,
when your city and Others hath been the Stage of Acting bloody Tragedies, and new Comedies of all filthiness and Abominations, they have been rejoicing in the Lord,
c-crq po22 n1 cc n2-jn vhz vbn dt n1 pp-f vvg j n2, cc j n2 pp-f d n1 cc n2, pns32 vhb vbn vvg p-acp dt n1,
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and in the glory of his presence:
and in the glory of his presence:
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Nay, when most parts of the Kingdom have their lights put out, they see the Sun of Righteousnesse every day shining cleerer and cleerer, to the joy of the whole City.
Nay, when most parts of the Kingdom have their lights put out, they see the Sun of Righteousness every day shining clearer and clearer, to the joy of the Whole city.
uh-x, c-crq ds n2 pp-f dt n1 vhb po32 n2 vvd av, pns32 vvb dt n1 pp-f n1 d n1 vvg jc cc jc, p-acp dt n1 pp-f dt j-jn n1.
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And now, as from this rise, see the same effects of joy, in an Army wherein holy men have been Honoured,
And now, as from this rise, see the same effects of joy, in an Army wherein holy men have been Honoured,
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and holinesse countenanced and defended against all disbeautifyings of it in the least speck. I confesse there was much fear and heavinesse about its birth;
and holiness countenanced and defended against all disbeautifyings of it in the least speck. I confess there was much Fear and heaviness about its birth;
cc n1 vvn cc vvn p-acp d n2-vvg pp-f pn31 p-acp dt ds n1. pns11 vvb a-acp vbds d n1 cc n1 p-acp po31 n1;
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many a sigh and groan, it cost many a prayer and tear too;
many a sighs and groan, it cost many a prayer and tear too;
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yea, wanted not some that would have been tampering with the Midwives to have strangled it in the birth, to prevent its multiplying:
yea, wanted not Some that would have been tampering with the Midwives to have strangled it in the birth, to prevent its multiplying:
uh, vvd xx d cst vmd vhi vbn n-vvg p-acp dt n2 p-acp vhb vvn pn31 p-acp dt n1, pc-acp vvi po31 j-vvg:
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And when it was born, what a Dragon and Lyon stood before it to devour it;
And when it was born, what a Dragon and lion stood before it to devour it;
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so soon as born, what floods of curses, scoffs, jeers followed us;
so soon as born, what floods of curses, scoffs, jeers followed us;
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such as these, What News of the new Nodellers? What have those holy Officers done? There's not ten Gentlemen in the whole New Nodel, &c. What drinking to madnesse to the Confusion of it.
such as these, What News of the new Nodellers? What have those holy Officers done? There's not ten Gentlemen in the Whole New Nodel, etc. What drinking to madness to the Confusion of it.
d c-acp d, q-crq n1 pp-f dt j n2? q-crq vhb d j n2 vdn? pc-acp|vbz xx crd n2 p-acp dt j-jn j n1, av q-crq vvg p-acp n1 p-acp dt n1 pp-f pn31.
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2. In respect of our own actings, there were sad thoughts of heart, that so shallow a Stream must be inforced to be cut into so many Channels;
2. In respect of our own actings, there were sad thoughts of heart, that so shallow a Stream must be enforced to be Cut into so many Channels;
crd p-acp n1 pp-f po12 d n2, pc-acp vbdr j n2 pp-f n1, cst av j dt n1 vmb vbi vvn pc-acp vbi vvn p-acp av d n2;
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that so little Strength must be put out to several great works. As, 1. To attend the Kings Motion.
that so little Strength must be put out to several great works. As, 1. To attend the Kings Motion.
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2. To Relieve Taunton, and to attend the Recruiting and compleating the whole Body, at that time void of necessaries.
2. To Relieve Taunton, and to attend the Recruiting and completing the Whole Body, At that time void of necessaries.
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Not to fill your heads with daily passages, but for my purpose, this poor contemned Army,
Not to fill your Heads with daily passages, but for my purpose, this poor contemned Army,
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yet Righteous men Honouring and preferring Army:
yet Righteous men Honouring and preferring Army:
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I have been an Eye-witnesse of reaping a plentiful Crop of joy, and in this great famine have fed many a sad heart,
I have been an Eyewitness of reaping a plentiful Crop of joy, and in this great famine have fed many a sad heart,
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and diffused gladnesse throughout this Kingdom.
and diffused gladness throughout this Kingdom.
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God hath been Glory in the midst of us, and spred forth his beams of light as a curtain, from the first starting of them at Daintry, the clear Routing them at Nazeby, the dispossessing them at Leicester, unsanctuarying them at Hyworth Church, unquartering them at or before Taunton, disquieting them at Ilchester and Load-bridge, quartering or slaying of their Horse and Riders in the Moor,
God hath been Glory in the midst of us, and spread forth his beams of Light as a curtain, from the First starting of them At Daintree, the clear Routing them At Naseby, the dispossessing them At Leicester, unsanctuarying them At Hyworth Church, unquartering them At or before Taunton, disquieting them At Ilchester and Load bridge, quartering or slaying of their Horse and Riders in the Moor,
np1 vhz vbn n1 p-acp dt n1 pp-f pno12, cc vvd av po31 n2 pp-f j c-acp dt n1, p-acp dt ord n-vvg pp-f pno32 p-acp np1, dt j vvg pno32 p-acp av, dt vvg pno32 p-acp np1, vvg pno32 p-acp n1 n1, vvg pno32 p-acp cc a-acp np1, vvg pno32 p-acp np1 cc n1, j-vvg cc vvg pp-f po32 n1 cc n2 p-acp dt n1,
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and Four hundred Prisoners in the Church, Routing and pursuing of them from White-Hill and Lamport to Bridgewater, the firing them out of Bridgewater, the Battering them out of Sherborn, the clensing of the Bath, to their Storming,
and Four hundred Prisoners in the Church, Routing and pursuing of them from White-Hill and Lamport to Bridgewater, the firing them out of Bridgewater, the Battering them out of Sherborn, the cleansing of the Bath, to their Storming,
cc crd crd n2 p-acp dt n1, vvg cc vvg pp-f pno32 p-acp n1 cc np1 p-acp np1, dt vvg pno32 av pp-f np1, dt j-vvg pno32 av pp-f np1, dt vvg pp-f dt n1, p-acp po32 j-vvg,
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and their quitting and the quieting of this City, for which many of you are filled with rejoycings,
and their quitting and the quieting of this city, for which many of you Are filled with rejoicings,
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and I wish there were not some at all this;
and I wish there were not Some At all this;
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and for all these things, with many more, sound murmuring and mourning, but however, let the Righteous rejoyce and be glad in heart.
and for all these things, with many more, found murmuring and mourning, but however, let the Righteous rejoice and be glad in heart.
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Use of Exhortation: First, To the ill affected, Both, to the Righteous in the City for righteousnesse sake,
Use of Exhortation: First, To the ill affected, Both, to the Righteous in the city for righteousness sake,
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and to the Righteous Cause of the Kingdom, managed by the undaunted, and indefatigable labours of those (ever to be admired,
and to the Righteous Cause of the Kingdom, managed by the undaunted, and indefatigable labours of those (ever to be admired,
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and God praised for) Councellors of Honour in both Houses of Parliament:
and God praised for) Councillors of Honour in both Houses of Parliament:
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To you thus ill-affected I call, Prov. 8.4, 5. O ye simple, I beseech you understand wisdom:
To you thus ill-affected I call, Curae 8.4, 5. Oh you simple, I beseech you understand Wisdom:
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O ye fools, be of an understanding heart, the opening of my mouth shall be of right things: Oh you Fools, be of an understanding heart, the opening of my Mouth shall be of right things:
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Receive my Exhortation, now in your choice, to renounce in this place your old thoughts and present resolutions,
Receive my Exhortation, now in your choice, to renounce in this place your old thoughts and present resolutions,
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or Malignant engagements, not to be present at it:
or Malignant engagements, not to be present At it:
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I beseech you, let me beg your Votes, and I pray the Lord to perswade your hearts to choose, two, friends of Jesus Christ;
I beseech you, let me beg your Votes, and I pray the Lord to persuade your hearts to choose, two, Friends of jesus christ;
pns11 vvb pn22, vvb pno11 vvi po22 n2, cc pns11 vvb dt n1 pc-acp vvi po22 n2 pc-acp vvi, crd, n2 pp-f np1 np1;
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truly, as I have and will undervalue my life for Priviledges of a free Parliament, so is my judgement clear for a free choice;
truly, as I have and will undervalue my life for Privileges of a free Parliament, so is my judgement clear for a free choice;
av-j, c-acp pns11 vhb cc vmb vvi po11 n1 p-acp n2 pp-f dt j n1, av vbz po11 n1 j p-acp dt j n1;
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nor shall my naming two to you hinder it, I shall onely give you their Christian names (as you term it) Give your Votes for a Moses and a Nathaniel, for a self-denying man,
nor shall my naming two to you hinder it, I shall only give you their Christian names (as you term it) Give your Votes for a Moses and a Nathaniel, for a self-denying man,
ccx vmb po11 n-vvg crd p-acp pn22 vvb pn31, pns11 vmb av-j vvi pn22 po32 njp n2 (c-acp pn22 vvb pn31) vvi po22 n2 p-acp dt np1 cc dt np1, p-acp dt j n1,
(4) application (DIV2)
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and a man without guil, and you shall do acceptable service to Jesus Christ; to the City did I say? nay, to the Kingdom, yea three Kingdoms;
and a man without guile, and you shall do acceptable service to jesus christ; to the city did I say? nay, to the Kingdom, yea three Kingdoms;
cc dt n1 p-acp n1, cc pn22 vmb vdi j n1 p-acp np1 np1; p-acp dt n1 vdd pns11 vvi? uh-x, p-acp dt n1, uh crd n2;
(4) application (DIV2)
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nay more, to thy own soul.
nay more, to thy own soul.
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Poor hearts, my bowels earn after you in pity, to see you incalescere in re frigida, so like pieces of Lime, never hot but in cold water, never zealous but in opposition to a Righteous Cause,
Poor hearts, my bowels earn After you in pity, to see you incalescere in re Frigida, so like Pieces of Lime, never hight but in cold water, never zealous but in opposition to a Righteous Cause,
j n2, po11 n2 vvi p-acp pn22 p-acp n1, pc-acp vvi pn22 fw-la p-acp fw-it fw-la, av av-j n2 pp-f n1, av-x j cc-acp p-acp j-jn n1, av-x j cc-acp p-acp n1 p-acp dt j n1,
(4) application (DIV2)
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or preferring and exalting Righteous men:
or preferring and exalting Righteous men:
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(4) application (DIV2)
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will you give me leave to put this quaere to you, Did you ever know a Righteous Cause opposing man prosper,
will you give me leave to put this quaere to you, Did you ever know a Righteous Cause opposing man prosper,
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(4) application (DIV2)
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or City? Truly, in all my reading either of Scriptures, of Histories, or observation that I have made, I could never finde out one:
or city? Truly, in all my reading either of Scriptures, of Histories, or observation that I have made, I could never find out one:
cc n1? np1, p-acp d po11 n-vvg d pp-f n2, pp-f n2, cc n1 cst pns11 vhb vvn, pns11 vmd av-x vvi av crd:
(4) application (DIV2)
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shall I tell you of some amongst many thousands that have been ruined? I pray peruse the Story in the 19 of Genesis, and consider what got those Cities of Sodom and Gomorah by their trampling on righteous Lot, v. 9, 10, 11, 25. What was the end of Pharoahs plots and actings against the people of God? What was the issue of Nabals churlish usage of holy David? What got those children, that City of Bethel, that mocked the righteous Prophet, 2 Kin. 2.23, 24? What got the Gadarens by desiring Jesus Christ to depart their coasts? or Ananias, by commanding Paul to be smitten? Well, I beseech you be not so self-will'd,
shall I tell you of Some among many thousands that have been ruined? I pray peruse the Story in the 19 of Genesis, and Consider what god those Cities of Sodom and Gomorrah by their trampling on righteous Lot, v. 9, 10, 11, 25. What was the end of Pharaohs plots and actings against the people of God? What was the issue of Nabals churlish usage of holy David? What god those children, that city of Bethel, that mocked the righteous Prophet, 2 Kin. 2.23, 24? What god the Gadarenes by desiring jesus christ to depart their coasts? or Ananias, by commanding Paul to be smitten? Well, I beseech you be not so self-willed,
vmb pns11 vvi pn22 pp-f d p-acp d crd cst vhb vbn vvn? pns11 vvb vvi dt n1 p-acp dt crd pp-f n1, cc vvb r-crq vvd d n2 pp-f np1 cc np1 p-acp po32 n-vvg p-acp j n1, n1 crd, crd, crd, crd q-crq vbds dt n1 pp-f npg1 n2 cc n2 p-acp dt n1 pp-f np1? q-crq vbds dt n1 pp-f npg1 j n1 pp-f j np1? q-crq vvd d n2, cst n1 pp-f np1, cst vvd dt j n1, crd n1. crd, crd? q-crq vvd dt np1 p-acp vvg np1 np1 pc-acp vvi po32 n2? cc np1, p-acp j-vvg np1 pc-acp vbi vvn? uh-av, pns11 vvb pn22 vbb xx av j,
(4) application (DIV2)
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as to ruine your selves, when you may rejoyce your souls:
as to ruin your selves, when you may rejoice your Souls:
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Leave off pecking at the eyes of the righteous, that you might bring them on the stage, to be your sport, and Tabletalk:
Leave off pecking At the eyes of the righteous, that you might bring them on the stage, to be your sport, and Table talk:
vvb a-acp vvg p-acp dt n2 pp-f dt j, cst pn22 vmd vvi pno32 p-acp dt n1, pc-acp vbi po22 n1, cc n1:
(4) application (DIV2)
91
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427
Let me tell you, the Saints are as tender to God, as the Apple of his Eye;
Let me tell you, the Saints Are as tender to God, as the Apple of his Eye;
vvb pno11 vvi pn22, dt n2 vbr a-acp j p-acp np1, c-acp dt n1 pp-f po31 n1;
(4) application (DIV2)
91
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428
and he will as well as Sampson, be avenged at last for his eyes:
and he will as well as Sampson, be avenged At last for his eyes:
cc pns31 vmb a-acp av c-acp np1, vbb vvn p-acp ord p-acp po31 n2:
(4) application (DIV2)
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429
He will have eyes for eye, teeth for tooth, blood in streams, for drops of blood of his:
He will have eyes for eye, teeth for tooth, blood in streams, for drops of blood of his:
pns31 vmb vhi n2 p-acp n1, n2 p-acp n1, n1 p-acp n2, c-acp n2 pp-f n1 pp-f po31:
(4) application (DIV2)
91
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430
Truly, if you stop not speedily, it is the onely way to bring the very roof off, and all on your heads:
Truly, if you stop not speedily, it is the only Way to bring the very roof off, and all on your Heads:
np1, cs pn22 vvb xx av-j, pn31 vbz dt j n1 pc-acp vvi dt j n1 a-acp, cc d p-acp po22 n2:
(4) application (DIV2)
91
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431
The foundations are out of course, the whole frame totters, in the tradewind of Gods displeasure, the main beam is windshaken, worm eaten (as I may say) is it not full time, every man to vote for sound and Oak hearted supporters,
The foundations Are out of course, the Whole frame totters, in the tradewind of God's displeasure, the main beam is windshaken, worm eaten (as I may say) is it not full time, every man to vote for found and Oak hearted supporters,
dt n2 vbr av pp-f n1, dt j-jn n1 vvz, p-acp dt n1 pp-f npg1 n1, dt j n1 vbz j, n1 vvn (c-acp pns11 vmb vvi) vbz pn31 xx j n1, d n1 p-acp n1 p-acp n1 cc n1 j-vvn n2,
(4) application (DIV2)
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432
lest we all sink to utter ruine? What mean ye, O ye Citizens of Bristol, to be so flat spirited, such indifferent men? are broken reeds fit supporters to bear up your decayed houses in which you dwell? you would hardly rest in your beds till you had provided better:
lest we all sink to utter ruin? What mean you, Oh you Citizens of Bristol, to be so flat spirited, such indifferent men? Are broken reeds fit supporters to bear up your decayed houses in which you dwell? you would hardly rest in your Beds till you had provided better:
cs pns12 d vvb pc-acp vvi n1? q-crq vvb pn22, uh pn22 n2 pp-f np1, pc-acp vbi av av-j vvn, d j n2? vbr j-vvn n2 j n2 pc-acp vvi a-acp po22 j-vvn n2 p-acp r-crq pn22 vvb? pn22 vmd av vvi p-acp po22 n2 c-acp pn22 vhd vvn av-jc:
(4) application (DIV2)
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433
And is not the businesse in hand of far greater consequence, and all of you (what ever you think) equally ingaged to give your best assistance, to support a declining Kingdom, to save a sinking rich laden ship, in which you are or should be all sharers:
And is not the business in hand of Far greater consequence, and all of you (what ever you think) equally engaged to give your best assistance, to support a declining Kingdom, to save a sinking rich laden ship, in which you Are or should be all sharers:
cc vbz xx dt n1 p-acp n1 pp-f av-j jc n1, cc d pp-f pn22 (r-crq av pn22 vvb) av-j vvn pc-acp vvi po22 js n1, pc-acp vvi dt j-vvg n1, pc-acp vvi dt j-vvg j vvn n1, p-acp r-crq pn22 vbr cc vmd vbi d n2:
(4) application (DIV2)
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434
Away then with all private interests, and till that storm be over, that work finished, designe your selves for the publike and the righteous Cause.
Away then with all private interests, and till that storm be over, that work finished, Design your selves for the public and the righteous Cause.
av av p-acp d j n2, cc p-acp d n1 vbb a-acp, cst n1 vvn, vvb po22 n2 p-acp dt j cc dt j n1.
(4) application (DIV2)
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435
1 Motive, That you may cleer your selves, in point of disaffection to this righteous Cause:
1 Motive, That you may clear your selves, in point of disaffection to this righteous Cause:
crd n1, cst pn22 vmb vvi po22 n2, p-acp n1 pp-f n1 p-acp d j n1:
(4) application (DIV2)
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436
There is no such way in the world to come off with credit as this, To give your heartie votes for two friends of Jesus Christ, to go up and represent you to the Parliament;
There is no such Way in the world to come off with credit as this, To give your hearty votes for two Friends of jesus christ, to go up and represent you to the Parliament;
pc-acp vbz dx d n1 p-acp dt n1 pc-acp vvi a-acp p-acp n1 c-acp d, pc-acp vvi po22 j n2 p-acp crd n2 pp-f np1 np1, pc-acp vvi a-acp cc vvi pn22 p-acp dt n1;
(4) application (DIV2)
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437
you speak your selves cleerly to them, by the Members you send up to them: If you send right men, it will change many of their thoughts concerning you;
you speak your selves clearly to them, by the Members you send up to them: If you send right men, it will change many of their thoughts Concerning you;
pn22 vvb po22 n2 av-j p-acp pno32, p-acp dt n2 pn22 vvb a-acp p-acp pno32: cs pn22 vvb j-jn n2, pn31 vmb vvi d pp-f po32 n2 vvg pn22;
(4) application (DIV2)
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438
nay, they will, upon this Remonstrance, take more care of you, as of such as they begin to believe are friends to righteous men;
nay, they will, upon this Remonstrance, take more care of you, as of such as they begin to believe Are Friends to righteous men;
uh-x, pns32 vmb, p-acp d n1, vvb dc n1 pp-f pn22, c-acp pp-f d c-acp pns32 vvb pc-acp vvi vbr n2 p-acp j n2;
(4) application (DIV2)
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439
and the regaining your repute with them will be some comfort, if you are what you would seem to be, friends to the Publique.
and the regaining your repute with them will be Some Comfort, if you Are what you would seem to be, Friends to the Public.
cc dt n-vvg po22 n1 p-acp pno32 vmb vbi d n1, cs pn22 vbr q-crq pn22 vmd vvi pc-acp vbi, n2 p-acp dt j.
(4) application (DIV2)
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440
2 Motive, That after your formal denials (as you would have the Saints beleeved) you may shew forth by such a choyce, your reall actings for Iesus Christ and his cordiall friends;
2 Motive, That After your formal denials (as you would have the Saints believed) you may show forth by such a choice, your real actings for Iesus christ and his cordial Friends;
crd n1, cst p-acp po22 j n2 (c-acp pn22 vmd vhi dt n2 vvd) pn22 vmb vvi av p-acp d dt n1, po22 j n2 p-acp np1 np1 cc po31 j n2;
(4) application (DIV2)
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441
for where there hath been such carriages, there had need be great manifestations of love upon every opportunity:
for where there hath been such carriages, there had need be great manifestations of love upon every opportunity:
c-acp q-crq a-acp vhz vbn d n2, a-acp vhd n1 vbi j n2 pp-f n1 p-acp d n1:
(4) application (DIV2)
93
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442
A threefold profession, for a threefold negation. She that sinned much, loved much; This is Gods trying day, looke to it;
A threefold profession, for a threefold negation. She that sinned much, loved much; This is God's trying day, look to it;
dt j n1, p-acp dt j n1. pns31 cst vvd av-d, vvd av-d; d vbz n2 vvg n1, vvb p-acp pn31;
(4) application (DIV2)
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443
he expects not thy vote, to cry him up only, but that it extend to the Saints that excell in vertue.
he expects not thy vote, to cry him up only, but that it extend to the Saints that excel in virtue.
pns31 vvz xx po21 n1, pc-acp vvi pno31 a-acp av-j, cc-acp cst pn31 vvi p-acp dt n2 cst vvb p-acp n1.
(4) application (DIV2)
93
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444
Last Vse for Exhortation, To the well affected, I beg of you, that as the object of your thoughts are righteous men,
Last Use for Exhortation, To the well affected, I beg of you, that as the Object of your thoughts Are righteous men,
ord vvb p-acp n1, p-acp dt av vvn, pns11 vvb pp-f pn22, cst p-acp dt n1 pp-f po22 n2 vbr j n2,
(4) application (DIV2)
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445
so that you would act righteousnesse:
so that you would act righteousness:
av cst pn22 vmd vvi n1:
(4) application (DIV2)
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446
take heed any of you, of designing any thing to advance your selves, or your own ends;
take heed any of you, of designing any thing to advance your selves, or your own ends;
vvb n1 d pp-f pn22, pp-f vvg d n1 pc-acp vvi po22 n2, cc po22 d n2;
(4) application (DIV2)
94
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447
I beseech you eye Gods glory, and the bleeding publique:
I beseech you eye God's glory, and the bleeding public:
pns11 vvb pn22 n1 npg1 n1, cc dt j-vvg j:
(4) application (DIV2)
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448
What will it profit any of you, to win your ends, and prejudice, if not lose a Kingdom? I entreat you follow after peace, with holinesse;
What will it profit any of you, to win your ends, and prejudice, if not loose a Kingdom? I entreat you follow After peace, with holiness;
q-crq vmb pn31 vvi d pp-f pn22, pc-acp vvi po22 n2, cc n1, cs xx vvi dt n1? pns11 vvb pn22 vvb p-acp n1, p-acp n1;
(4) application (DIV2)
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449
and importune God for his Spirit of meeknesse to possesse your soules, to carry on this great businesse in love;
and importune God for his Spirit of meekness to possess your Souls, to carry on this great business in love;
cc vvb np1 p-acp po31 n1 pp-f n1 pc-acp vvi po22 n2, pc-acp vvi p-acp d j n1 p-acp n1;
(4) application (DIV2)
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450
abhor sidings, and underhand workings, all underminings, by blowing up, or blasting any mans reputation, that you may enter your own men: No, no, act above-board;
abhor sidings, and underhand workings, all underminings, by blowing up, or blasting any men reputation, that you may enter your own men: No, no, act aboveboard;
vvb n2, cc j n2, d n2-vvg, p-acp vvg a-acp, cc vvg d ng1 n1, cst pn22 vmb vvi po22 d n2: uh-dx, uh-dx, n1 n1;
(4) application (DIV2)
94
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451
and let this daies choyce be free and faire, for righteous men;
and let this days choice be free and fair, for righteous men;
cc vvb d ng1 n1 vbb j cc j, c-acp j n2;
(4) application (DIV2)
94
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452
so shall God be glorified, The Honorable House refreshed, and no further molested, This City in Gods due time rejoyced, and your selves Blessed;
so shall God be glorified, The Honourable House refreshed, and no further molested, This city in God's due time rejoiced, and your selves Blessed;
av vmb np1 vbi vvn, dt j n1 vvn, cc dx av-jc vvn, d n1 p-acp ng1 j-jn n1 vvd, cc po22 n2 vvn;
(4) application (DIV2)
94
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453
which the Lord in his rich mercy grant you in Iesus Christ, Amen. FINIS.
which the Lord in his rich mercy grant you in Iesus christ, Amen. FINIS.
r-crq dt n1 p-acp po31 j n1 vvb pn22 p-acp np1 np1, uh-n. fw-la.
(4) application (DIV2)
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