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The Cure of the KINGDOM. 2 KINGS. 20. 19. Is it not good that Peace and Truth be in my dayes?
The Cure of the KINGDOM. 2 KINGS. 20. 19. Is it not good that Peace and Truth be in my days?
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THese are the last words, which the Pen-men.
THese Are the last words, which the Penmen.
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of holy Scripture have left in writing, as memorable in the History of Hezechiah, King of Judah, Successor to David and Solomon in the Kingdome,
of holy Scripture have left in writing, as memorable in the History of Hezekiah, King of Judah, Successor to David and Solomon in the Kingdom,
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and heire unto them both, of what was excellent in them both.
and heir unto them both, of what was excellent in them both.
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The most commendable thing in David was his Integrity of heart, 1 King. 15. 3. It is said of Abiah, His heart was not perfect with the Lord his God,
The most commendable thing in David was his Integrity of heart, 1 King. 15. 3. It is said of abiah, His heart was not perfect with the Lord his God,
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as the heart of David his Father was. as the heart of David his Father was.
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The most memorable thing in Solomon, was his excellent wisdome, 1 King. 3. 12. Loe I have given unto thee a wise and understanding heart,
The most memorable thing in Solomon, was his excellent Wisdom, 1 King. 3. 12. Loe I have given unto thee a wise and understanding heart,
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so that there was none like thee before thee: neither after thee shall arise any like to thee:
so that there was none like thee before thee: neither After thee shall arise any like to thee:
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Hezechiah was a follower of them both in these most excellent giftsHezekiah was a follower of them both in these most excellent Gifts
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1. Of David in uprightnesse, 2 King. 18. 3. He did that which was right in the sight of the Lord, according to all that David his Father did. 2. Of Solomon in wisedom;
1. Of David in uprightness, 2 King. 18. 3. He did that which was right in the sighed of the Lord, according to all that David his Father did. 2. Of Solomon in Wisdom;
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foure whole Chapters of the Proverbs, 25, 6, 7, 8. were copied out by the men of Hezechiah: probably at his appointment.
foure Whole Chapters of the Proverbs, 25, 6, 7, 8. were copied out by the men of Hezekiah: probably At his appointment.
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What things may we not expect to come from such an one, who proposed to himselfe such worthy pattern?
What things may we not expect to come from such an one, who proposed to himself such worthy pattern?
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It is yet to be remembred, that they were the last words which are upon record, of this wise and upright King; verba novissima, verba notatissima:
It is yet to be remembered, that they were the last words which Are upon record, of this wise and upright King; verba novissima, verba notatissima:
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The last words are commonly most memorable, most carefully observed, and most commonly reported;
The last words Are commonly most memorable, most carefully observed, and most commonly reported;
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Et dixit moriens; nothing maketh a deeper print in the memory of a man, then the last words of a dying friend.Et dixit moriens; nothing makes a Deeper print in the memory of a man, then the last words of a dying friend.
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Lastly, they were cygnae a cantio, his Swans song, after the terrour of a mighty Thunder-clap, of an imminent judgement in the two former verses.
Lastly, they were cygnae a Cantio, his Swans song, After the terror of a mighty Thunderclap, of an imminent judgement in the two former Verses.
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Vers. 17. Behold the dayes come, that all that is in thine house, and that which thy Fathers have laid up in store, Vers. 17. Behold the days come, that all that is in thine house, and that which thy Father's have laid up in store,
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unto this day, shal be carried into Babylon: nothing shal be left, saith the Lord. unto this day, shall be carried into Babylon: nothing shall be left, Says the Lord.
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Vers. 18. And of thy sonnes that shall issue from thee, which thou shalt beget, shall they take away and make Eunuches, in the Palace of the King of Babylon.Vers. 18. And of thy Sons that shall issue from thee, which thou shalt beget, shall they take away and make Eunuchs, in the Palace of the King of Babylon.
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In these distresses, the stay of his state, and the summe of his comfort, was, that notwithstanding these Judgements were to come upon his Kingdome,
In these Distresses, the stay of his state, and the sum of his Comfort, was, that notwithstanding these Judgments were to come upon his Kingdom,
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yet Peace and Truth should be in his dayes.
yet Peace and Truth should be in his days.
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In this memorable speech, there are chiefely two things to be observed 1. The Manner. 2. The Matter. 1. The manner of speech is delivered by way of Interrogation.
In this memorable speech, there Are chiefly two things to be observed 1. The Manner. 2. The Matter. 1. The manner of speech is Delivered by Way of Interrogation.
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Is it not good? 2. The Matter is a Rejoycing for the continuation of these two blessings, Peace and Truth.Is it not good? 2. The Matter is a Rejoicing for the continuation of these two blessings, Peace and Truth.
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I spare to run into any subdivisions, or to take notice of unnecessary circumstances, or by-observations, the words hastening to so usefull application, that as Saint Bernard speaketh of another text, Antequam panis frangitur, ecce fragmenta:
I spare to run into any subdivisions, or to take notice of unnecessary Circumstances, or by-observations, the words hastening to so useful application, that as Saint Bernard speaks of Another text, Antequam Paris frangitur, ecce fragmenta:
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Me thinks every one should be ready to gather up the fragments before the bread be broken;
Me thinks every one should be ready to gather up the fragments before the bred be broken;
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and to make some application of the text unto himselfe, before I have made mine Analysis,
and to make Some application of the text unto himself, before I have made mine Analysis,
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or resolution of the words into their severall parts. First of the manner of speech by way of Interrogation;
or resolution of the words into their several parts. First of the manner of speech by Way of Interrogation;
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Is it not good? The Rhetoricians make many kinds of Interrogations, as being used many wayes.Is it not good? The Rhetoricians make many Kinds of Interrogations, as being used many ways.
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We take notice only of three. 1. NONLATINALPHABET, By way of Inquisition to get understanding, as Mat. 11. 3. The Disciples of Iohn said unto Christ, Art thou he that shouldst come,
We take notice only of three. 1., By Way of Inquisition to get understanding, as Mathew 11. 3. The Disciples of John said unto christ, Art thou he that Shouldst come,
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or doe wee looke for another? 2. NONLATINALPHABET, By way of Temptation to get an advantage, Gen. 3. 1. Yea hath God indeed said, yee shall not eat of every tree of the Garden? 3. NONLATINALPHABET, By way of Exaggeration, to get an unavoidable concession unto that which is demanded, Luke 17. 17. Are there not ten clensed, where are the nine? or do we look for Another? 2., By Way of Temptation to get an advantage, Gen. 3. 1. Yea hath God indeed said, ye shall not eat of every tree of the Garden? 3., By Way of Exaggeration, to get an unavoidable concession unto that which is demanded, Lycia 17. 17. are there not ten cleansed, where Are the nine?
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This Interrogation may well sute to the last sense, viz. by way of exaggeration, or vehement affirmation;
This Interrogation may well suit to the last sense, viz. by Way of exaggeration, or vehement affirmation;
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when we aske of those things, whose truth is knowne, and granted.
when we ask of those things, whose truth is known, and granted.
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In this case, an Interrogation is not a doubtfull question, but an earnest affirmation, or full resolution. Tremelius renders the Text thus;
In this case, an Interrogation is not a doubtful question, but an earnest affirmation, or full resolution. Tremelius renders the Text thus;
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Quod futura sit pax & stabilitas in diebus meis, bonum est; that there shall be peace and stability in my dayes, it is good.Quod futura sit pax & stabilitas in diebus meis, bonum est; that there shall be peace and stability in my days, it is good.
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The Prophet Esay in his repetition of this speech, maketh it a resolute Proposition, Esay 39. 6. Moreover Hezechiah said, It is good if Peace and Truth shall be in my dayes.
The Prophet Isaiah in his repetition of this speech, makes it a resolute Proposition, Isaiah 39. 6. Moreover Hezekiah said, It is good if Peace and Truth shall be in my days.
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So then, it is resolved upon the question, that It is good that Peace, and Truth be in our dayes.
So then, it is resolved upon the question, that It is good that Peace, and Truth be in our days.
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And this resolution doth resolve it selfe into foure assertions, or asseverations. First, That Peace is good. Secondly, That Truth is good.
And this resolution does resolve it self into foure assertions, or asseverations. First, That Peace is good. Secondly, That Truth is good.
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Thirdly, That it is good that Peace and Truth should goe together, as they are here coupled together by this Band,
Thirdly, That it is good that Peace and Truth should go together, as they Are Here coupled together by this Band,
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or copulative conjunction And, Peace and Truth.
or copulative conjunction And, Peace and Truth.
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Fourthly, that it is good that this blessing of united Peace and Truth should continue all our dayes. Is it not good?
Fourthly, that it is good that this blessing of united Peace and Truth should continue all our days. Is it not good?
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That which the Psalmist makes the common quere of all worldlings, Psal. 44. Who will shew us any good? The same is common to all men in the world; all enquire after good;
That which the Psalmist makes the Common quere of all worldlings, Psalm 44. Who will show us any good? The same is Common to all men in the world; all inquire After good;
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every Art, Science, and endeavour of man (saith the Philosopher) hath this ayme, to attaine to some presupposed good, Arist. Eth. 1. The name of Good is so attractive,
every Art, Science, and endeavour of man (Says the Philosopher) hath this aim, to attain to Some presupposed good, Arist. Eth. 1. The name of Good is so Attractive,
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as that it draweth all mens hearts after it, with incredible desires;
as that it draws all men's hearts After it, with incredible Desires;
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this is the Load-stone of our affections, the Pole-star which doth direct the whole compasse of all our actions;
this is the Loadstone of our affections, the Polestar which does Direct the Whole compass of all our actions;
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this is summa summarum, the summe of all summes, in which are summed up all the particulars of pleasure, profit, honour, health, wealth, life; and liberty;
this is summa summarum, the sum of all sums, in which Are summed up all the particulars of pleasure, profit, honour, health, wealth, life; and liberty;
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all are cast up in this grosse summe of Good. None are wise, but they that seek it.
all Are cast up in this gross sum of Good. None Are wise, but they that seek it.
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None are happy, but they that find it.
None Are happy, but they that find it.
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The Philosophers, who had their names from the wisedome they sought, had many opinions touching Good:
The Philosophers, who had their names from the Wisdom they sought, had many opinions touching Good:
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some placing their chiefe Good in pleasure, some in riches, some in honor, against whom Seneca argues most divinely thus;
Some placing their chief Good in pleasure, Some in riches, Some in honour, against whom Senecca argues most divinely thus;
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Aut ista bona non quae vocantur, aut homo foelicior deo est; Or ista Bona non Quae vocantur, Or homo foelicior God est;
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either those are not good things which are so called, or man is more happy then God:
either those Are not good things which Are so called, or man is more happy then God:
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Hee hoardeth up no riches, neither is he taken with the delights of carnall pleasure, nor blowne up with the vaine titles of ambition.
He hoardeth up no riches, neither is he taken with the delights of carnal pleasure, nor blown up with the vain titles of ambition.
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The true wisedome teacheth, that there is but one Good, Deus optimus maximus, the good great God, he is sons boni, the Fountaine of good.
The true Wisdom Teaches, that there is but one Good, Deus optimus Maximus, the good great God, he is Sons boni, the Fountain of good.
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Neither is there any good that is not from him, Ia. 1. 17. As he is the true wisedome,
Neither is there any good that is not from him, Ia. 1. 17. As he is the true Wisdom,
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and that one good, so is he Pax mundi, the peace of the world, Lux mundi, the Light of the world,
and that one good, so is he Pax mundi, the peace of the world, Lux mundi, the Light of the world,
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and vita mundi, the life of the world: He that is the Wisedome, Peace, Light, and life of the world;
and vita mundi, the life of the world: He that is the Wisdom, Peace, Light, and life of the world;
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he that is stiled by Gregory, bonitas nata, hee hath shewed his servants what is good,
he that is styled by Gregory, bonitas Nata, he hath showed his Servants what is good,
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and what is to be desired in this world. Is it not good that Peace, and Truth, &c.
and what is to be desired in this world. Is it not good that Peace, and Truth, etc.
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First of Peace, which by Cassian is thus defined: Pax est concordantium in bono animorum ordinata tranquilitas;
First of Peace, which by Cassian is thus defined: Pax est concordantium in Bono animorum Ordinary tranquilitas;
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peace is an ordinate quietnesse of minds, that agree in the same good.
peace is an ordinate quietness of minds, that agree in the same good.
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Hence I inferre, that there is no peace to the wicked, Esay 41. 1. And that for these reasons. 1. They intend no good. 2. They consent not to good. 3. They order not themselves in the way to good.
Hence I infer, that there is no peace to the wicked, Isaiah 41. 1. And that for these Reasons. 1. They intend no good. 2. They consent not to good. 3. They order not themselves in the Way to good.
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Some make three kinds of peace Internall. Externall. Eternall.
some make three Kinds of peace Internal. External. Eternal.
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1. The Internall is grounded on faith, Rom. 5. 1. Being therefore justified by faith, we have peace with God.
1. The Internal is grounded on faith, Rom. 5. 1. Being Therefore justified by faith, we have peace with God.
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2. The Externall is set upon Righteousnesse, Psal. 72. 7. In his time Righteousnesse shall flourish,
2. The External is Set upon Righteousness, Psalm 72. 7. In his time Righteousness shall flourish,
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and abundance of peace so long as the Moon endureth. The Prophet Esay calleth it the work of Righteousnesse.
and abundance of peace so long as the Moon Endureth. The Prophet Isaiah calls it the work of Righteousness.
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Es. 32. 17. S. Iames calleth it the fruit of Righteousness: Iam: 3. The Psalmist saith Righteousnesse and Peace have kissed each other.Es. 32. 17. S. James calls it the fruit of Righteousness: Iam: 3. The Psalmist Says Righteousness and Peace have kissed each other.
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S. Augustins observation upon the place is very good, Vultis pacem, amate justitiam; will you have Peace, love Justice;
S. Augustins observation upon the place is very good, Wills pacem, amate justitiam; will you have Peace, love justice;
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Justice and Peace are two inseparable companions, they love one another, they kisse one another:
justice and Peace Are two inseparable Sodales, they love one Another, they kiss one Another:
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Therefore if you doe not love Righteousnesse, Peace will not love you, nor come at you;
Therefore if you do not love Righteousness, Peace will not love you, nor come At you;
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when Jehoram asked Jehu, Jehu is it peace? Jehu answered, how can there be peace,
when jehoram asked Jehu, Jehu is it peace? Jehu answered, how can there be peace,
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so long as the whoredoms of thy mother Jezabel, and her witchcrafts are so many in number.
so long as the whoredoms of thy mother Jezebel, and her witchcrafts Are so many in number.
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To conclude the point, with that of Augustine, Fiat Iustitia, & habebis pacem, let justice be done, and you shall have peace.
To conclude the point, with that of Augustine, Fiat Iustitia, & habebis pacem, let Justice be done, and you shall have peace.
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The third kind of peace is Eternall.
The third kind of peace is Eternal.
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My text goes not so farre, mounts not so high, yet it is the high way unto it,
My text Goes not so Far, mounts not so high, yet it is the high Way unto it,
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and brings us within the sight of it, as Moses from Mount Nebo viewed the Land of Canaan. S. Paul Ro:
and brings us within the sighed of it, as Moses from Mount Nebo viewed the Land of Canaan. S. Paul Ro:
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14. 17. doth thus chalk out the way, to this eternal Peace, Righteousnesse, Peace, and Joy in the Holy Ghost.
14. 17. does thus chalk out the Way, to this Eternal Peace, Righteousness, Peace, and Joy in the Holy Ghost.
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Righteteousnesse leads to Peace, Peace to Joy in the Holy Ghost, this Joy is crown'd with Glory.
Righteteousnesse leads to Peace, Peace to Joy in the Holy Ghost, this Joy is crowned with Glory.
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But to confine my selfe within the limits of my text, and to goe no further then Pax temporis, the Peace of our dayes, and the praise thereof.
But to confine my self within the Limits of my text, and to go no further then Pax Temporis, the Peace of our days, and the praise thereof.
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Peace (saith Augustine) est serenitas mentis, tranquilitas animi, simplicitas cordis, vinculum amoris, & consortium charitatis:
Peace (Says Augustine) est serenitas mentis, tranquilitas animi, simplicitas Cordis, vinculum amoris, & consortium charitatis:
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Peace is the clearenesse of the mind, the simplicity of the heart, the quietnesse of the soule, the band of love, and the consort of charity. De verb. Dom. cap.
Peace is the clearness of the mind, the simplicity of the heart, the quietness of the soul, the band of love, and the consort of charity. De verb. Dom. cap.
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15. 8. Peace is so nearly affianced to Heaven, as that it challengeth her part and property in God, who is Deus pacis, the God of Peace, Heb. 13. 12. All the children of Peace, are filij dei, the children of God, Mat. 5. 9. Blessed are the Peace makers for they shall be called the children of God.
15. 8. Peace is so nearly affianced to Heaven, as that it Challengeth her part and property in God, who is Deus pacis, the God of Peace, Hebrew 13. 12. All the children of Peace, Are filij dei, the children of God, Mathew 5. 9. Blessed Are the Peace makers for they shall be called the children of God.
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None are in God, but such as are in Peace, 1 John 4. 8. None shall see God but such as follow Peace, Heb. 12. 14. But Carendo quam fruendo, &c. good things are most highly prized in the want.
None Are in God, but such as Are in Peace, 1 John 4. 8. None shall see God but such as follow Peace, Hebrew 12. 14. But Carendo quam fruendo, etc. good things Are most highly prized in the want.
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The sicke man is most fit to extoll the benefit of health:
The sick man is most fit to extol the benefit of health:
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The blind man (though he cannot judge of colours) is fittest to praise the blessing of sight.
The blind man (though he cannot judge of colours) is Fittest to praise the blessing of sighed.
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Contraries being placed by contraries, doe appeare in their proper colours.
Contraries being placed by contraries, do appear in their proper colours.
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Let us then take a view of the ill of warres, and then wee shall see more clearly the good of peace;
Let us then take a view of the ill of wars, and then we shall see more clearly the good of peace;
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see the condition of warre, and as yee like of it, so judge of Peace.
see the condition of war, and as ye like of it, so judge of Peace.
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Warre is the scourge of nations, the rod of Gods wrath, and the staffe of his Indignation;
War is the scourge of Nations, the rod of God's wrath, and the staff of his Indignation;
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a devouring fire, that devoureth to destruction; warre in the Greeke is called NONLATINALPHABET and hath these two Etymologies;
a devouring fire, that devoureth to destruction; war in the Greek is called and hath these two Etymologies;
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NONLATINALPHABET A bloody issue NONLATINALPHABET a common plague. The Pestilence is but a private plague in respect of warre;
A bloody issue a Common plague. The Pestilence is but a private plague in respect of war;
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that taketh away a part of a Family, or of a Citie; This disperseth over a countrey, and destroyeth a Kingdome.
that Takes away a part of a Family, or of a city; This disperses over a country, and Destroyeth a Kingdom.
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This warre that is amongst us, is unhappy above all other, and that in three attributes, being Vncivill, Vnnaturall, Vnreasonable.
This war that is among us, is unhappy above all other, and that in three attributes, being Vncivill, Unnatural, Unreasonable.
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First, uncivill, warre is called Bellum, which in the proper sense signifieth good:
First, Uncivil, war is called Bellum, which in the proper sense signifies good:
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But it hath its name ex antiphrasi by the contrary, quia minime bonum, because it is not good, nay the chiefe of evils;
But it hath its name ex antiphrasi by the contrary, quia minime bonum, Because it is not good, nay the chief of evils;
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So civill warre hath its name ex antiphrasi, because it is of all most uncivill. Civill and intestine warre, is most dangerous. A Kingdome divided cannot stand.
So civil war hath its name ex antiphrasi, Because it is of all most Uncivil. Civil and intestine war, is most dangerous. A Kingdom divided cannot stand.
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The Lord make up the breaches of this Kingdome, and joyne the people together into one, that they may serve the Lord their God,
The Lord make up the Breaches of this Kingdom, and join the people together into one, that they may serve the Lord their God,
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and David their King, whom he hath raised over them, Ier. 3. 9. Secondly, this warre hath beene unnaturall:
and David their King, whom he hath raised over them, Jeremiah 3. 9. Secondly, this war hath been unnatural:
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This hath broken the bands, even the streightest coujunctions of nature, Friendship, and Religion. First of nature.
This hath broken the bans, even the straightest coujunctions of nature, Friendship, and Religion. First of nature.
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A Father against a sonne, vitam qui dedit adimit, unheard of cruelty;
A Father against a son, vitam qui dedit adimit, unheard of cruelty;
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the sonne against the father, which might make him justly to take up Davids complaint, 2 Sam. 16. 11. Behold my sonne, which came out of mine owne bowels, seeketh my life.
the son against the father, which might make him justly to take up Davids complaint, 2 Sam. 16. 11. Behold my son, which Come out of mine own bowels, seeks my life.
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O Generation of vipers, how shall yee escape the damnation of hell. Brothers like Cadmus brood, sheathing their swords in each others sides.
Oh Generation of vipers, how shall ye escape the damnation of hell. Brother's like Cadmus brood, sheathing their swords in each Others sides.
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Secondly, the band of friendship is broken. Two friends in whom there was according to Ariristotles definition of true friendship NONLATINALPHABET one soule in two bodies,
Secondly, the band of friendship is broken. Two Friends in whom there was according to Ariristotles definition of true friendship one soul in two bodies,
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or as it is said of Ionathan and David, 2 Sam. 20. 17. They loved one another as their owne soules.
or as it is said of Ionathan and David, 2 Sam. 20. 17. They loved one Another as their own Souls.
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These not only brake the League of love, but fell into bitter feude.
These not only brake the League of love, but fell into bitter feud.
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The Husband and the Wife, which are but one flesh, cannot agree to bee of one mind,
The Husband and the Wife, which Are but one Flesh, cannot agree to be of one mind,
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but fall into that distance of opinion, that one Church cannot hold them both.
but fallen into that distance of opinion, that one Church cannot hold them both.
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Thirdly, the band of Religion is broken. Two, that before did unanimously consent in all points of Religion, by diversity of opinion about these warres, are growne into a division of society, that as Paul and Barnabas upon their hot contention, they cannot endure to walke together.
Thirdly, the band of Religion is broken. Two, that before did unanimously consent in all points of Religion, by diversity of opinion about these wars, Are grown into a division of society, that as Paul and Barnabas upon their hight contention, they cannot endure to walk together.
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The third unhappy adjunct is unreasonable.
The third unhappy adjunct is unreasonable.
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The chiefe things that made these differences (so farre as they are presented to the publicke view) were, the maintenance of the true Protestant Religion, the Priviledge of Parliament, the Liberty of the Subject, the Property of goods:
The chief things that made these differences (so Far as they Are presented to the public view) were, the maintenance of the true Protestant Religion, the Privilege of Parliament, the Liberty of the Subject, the Property of goods:
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All these, as they were earnestly requested of the one party, so they were freely protested on the other party:
All these, as they were earnestly requested of the one party, so they were freely protested on the other party:
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And yet for these we must fight, and waste our selves, and so weaken and destroy a most flourishing Nation.
And yet for these we must fight, and waste our selves, and so weaken and destroy a most flourishing nation.
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You that have had a true sense of all those evils that are come upon us, by reason of these uncivill, unnaturall,
You that have had a true sense of all those evils that Are come upon us, by reason of these Uncivil, unnatural,
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and unreasonable warres, I hope will be easily drawne to subscribe to the truth of this first Assertion, that Peace is good.
and unreasonable wars, I hope will be Easily drawn to subscribe to the truth of this First Assertion, that Peace is good.
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The second Assertion or Asseveration, is that Truth is good. Mans excellency consists chiefely in two things, Ratione, & Oratione, in Reason and Speech;
The second Assertion or Asseveration, is that Truth is good. men excellency consists chiefly in two things, Ration, & Oration, in Reason and Speech;
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one word in the Greeke NONLATINALPHABET doth comprehend them both. And one vertue in practise (Truth) doth crowne them both.
one word in the Greek does comprehend them both. And one virtue in practice (Truth) does crown them both.
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The want of it in both doth make a totall eclipse of mans glory. For the first, take Truth away from the understanding, and Reason doth wander in darkenesse:
The want of it in both does make a total eclipse of men glory. For the First, take Truth away from the understanding, and Reason does wander in darkness:
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and so a man becoms like a bruit beast, that hath no understanding.
and so a man becomes like a bruit beast, that hath no understanding.
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And for the other, take Truth away from Speech, and then it were better for us to be as beasts, dumbe,
And for the other, take Truth away from Speech, and then it were better for us to be as beasts, dumb,
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and could not speake at all: for so we should not sin so oft in word.
and could not speak At all: for so we should not sin so oft in word.
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The want of truth in the one, makes us like the beasts. The want of truth in the other, maketh us like the Devill.
The want of truth in the one, makes us like the beasts. The want of truth in the other, makes us like the devil.
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Truth is lux mundi, the Light of the world; and as he affirmeth of friendship;
Truth is lux mundi, the Light of the world; and as he Affirmeth of friendship;
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solem e mundo tollere videntur, qui amicitiam e vita tollunt, They take the Sunne out of the world, that take friendship from the life of man, may more truly be affirmed of truth;solemn e mundo tollere videntur, qui amicitiam e vita tollunt, They take the Sun out of the world, that take friendship from the life of man, may more truly be affirmed of truth;
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They take the Sunne out of the world, that take truth from the society of men.
They take the Sun out of the world, that take truth from the society of men.
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Without it we groape in darkenesse, Esay 59. 10. We see nothing, we know nothing, we can doe nothing without it, we can doe nothing against it, 2 Cor. 13. 8. We can doe nothing against the truth, but for the truth.
Without it we groape in darkness, Isaiah 59. 10. We see nothing, we know nothing, we can do nothing without it, we can do nothing against it, 2 Cor. 13. 8. We can do nothing against the truth, but for the truth.
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Which words are to be understood, according to that Christian axiome; Quod quisque debet, id potest;
Which words Are to be understood, according to that Christian axiom; Quod Quisque debet, id potest;
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Every man must have a reguard, to what may be done, de jure, and not what is done de facto; Presidents of fact, ought to be no leading cases in matter of right; vivendum legibus, non exemplis;
Every man must have a reguard, to what may be done, de jure, and not what is done de facto; Presidents of fact, ought to be no leading cases in matter of right; vivendum legibus, non exemplis;
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We must live after the Lawes of God, not after the examples of men; The Law is spirituall, men are carnall, sold under sin.
We must live After the Laws of God, not After the Examples of men; The Law is spiritual, men Are carnal, sold under since.
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If wee would have our waies well ordered, we must looke unto what God hath commanded,
If we would have our ways well ordered, we must look unto what God hath commanded,
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and not what men have acted.
and not what men have acted.
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Here what the Lord saith, Zach. 8. 16. These are the things that ye shall doe:
Here what the Lord Says, Zach 8. 16. These Are the things that you shall do:
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Speak ye every man the truth unto his neighbour, execute the judgement of truth and peace in your Gates.
Speak you every man the truth unto his neighbour, execute the judgement of truth and peace in your Gates.
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And let none of you imagine evill against his neighbour, and love no false oath, for these are the things that I hate saith the Lord. And let none of you imagine evil against his neighbour, and love no false oath, for these Are the things that I hate Says the Lord.
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A question is commonly moved, whether a man is alwaies bound to speak the truth, St. Paul ordereth the case aright, Eph. 4. 15. Speak ye the truth in Love.
A question is commonly moved, whither a man is always bound to speak the truth, Saint Paul Ordereth the case aright, Ephesians 4. 15. Speak you the truth in Love.
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Truth without Charity is malicious, Charity without Truth is blind.
Truth without Charity is malicious, Charity without Truth is blind.
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O how happy should wee be, if wee had these two to goe along with us in all our wayes, to order our conversation aright in the feare of God! But alas, both these are gone from us, Truth mourneth,
O how happy should we be, if we had these two to go along with us in all our ways, to order our Conversation aright in the Fear of God! But alas, both these Are gone from us, Truth Mourneth,
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for that what she feared is fallen upon her, and that is to be hidden;
for that what she feared is fallen upon her, and that is to be hidden;
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And Charity is gone up to heaven, there to complaine, that she can find no entertainment here upon earth.
And Charity is gone up to heaven, there to complain, that she can find no entertainment Here upon earth.
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And now that Truth and Charity are departed, there are eome into their roome, lying and falshood, hatred, and malice, and all uncharitablenesse.
And now that Truth and Charity Are departed, there Are eome into their room, lying and falsehood, hatred, and malice, and all uncharitableness.
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We may fitly condole the condition of our times, in the words of Jeremyes complaint.
We may fitly condole the condition of our times, in the words of Jeremyes complaint.
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Jer. 9. 1. O that my head were full of water, and mine eyes a fountaine of teares, that I might weep, day and night, Jer. 9. 1. O that my head were full of water, and mine eyes a fountain of tears, that I might weep, day and night,
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for the slaine of the daughter of my people. for the slain of the daughter of my people.
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verse 3. They bend their tongues like bowes for lyes, but they are not valiant for the truth upon earth.
verse 3. They bend their tongues like bows for lies, but they Are not valiant for the truth upon earth.
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verse 4. Take yee heed every one of his neighbour, and trust not in any brother,
verse 4. Take ye heed every one of his neighbour, and trust not in any brother,
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for every brother will supplant, and every neighbour will walke with slanders. for every brother will supplant, and every neighbour will walk with slanders.
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verse 5. They will deceive every one his neighbour, and will not speake the truth, they have taught their tongues to speake lyes,
verse 5. They will deceive every one his neighbour, and will not speak the truth, they have taught their tongues to speak lies,
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and bave taken great paines to doe wickedly. and have taken great pains to do wickedly.
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And here we have a passage made unto the praise of truth, by the consideration of the odious,
And Here we have a passage made unto the praise of truth, by the consideration of the odious,
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and common practise of lyes, and untruth. As the world did sometimes groane under the burthen of Arianisme;
and Common practice of lies, and untruth. As the world did sometime groan under the burden of Arianism;
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So this Land may now groane under the burthen of lying. This Country is come now almost into the condition of Creete NONLATINALPHABET all Lyers.
So this Land may now groan under the burden of lying. This Country is come now almost into the condition of Crete all Liars.
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Tit. 1. 12. In times past, we took notice only of three kinds of lyes. They were Jocosa Jests, Officiosa excuses, or Malitiosa Slanders.Tit. 1. 12. In times past, we took notice only of three Kinds of lies. They were Jocosa Jests, Officiosa excuses, or Malitiosa Slanders.
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But now the sin hath taken such roote, and the practise so farre spread, that it doth dilate it selfe into many branches. First Printed lyes;
But now the since hath taken such root, and the practice so Far spread, that it does dilate it self into many branches. First Printed lies;
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I have knowne it hath been said, this is true, I saw it in Print but now, This is Printed, ergo suspected. Secondly, There are Pulpit lyes;
I have known it hath been said, this is true, I saw it in Print but now, This is Printed, ergo suspected. Secondly, There Are Pulpit lies;
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when leaving the fathers, and antient expositors of Scripture, they stuffe their Sermons with relations out of newes bookes, fraught with untruths, from the father of lyes. Thirdly, Propheticke lyes;
when leaving the Father's, and ancient expositors of Scripture, they stuff their Sermons with relations out of news books, fraught with untruths, from the father of lies. Thirdly, Prophetic lies;
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which are now in great price.
which Are now in great price.
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Those that were in times past, but three halfe penny lyers, and after two penny lyers, are now come to be six penny lyers.
Those that were in times past, but three half penny liars, and After two penny liars, Are now come to be six penny liars.
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Surely their lyes are more, or lyes are of more price, then in times of yoare. Fourthly, Paliat or covered lyes;
Surely their lies Are more, or lies Are of more price, then in times of yoare. Fourthly, Palliate or covered lies;
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and that is either when truth is thrust into some dark corner by Equivocation, or led aside by a slye distinction.
and that is either when truth is thrust into Some dark corner by Equivocation, or led aside by a sly distinction.
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Equivocation encites a man to make a lye to himselfe. A subtile distinction doth animate him to maintaine a lye to another. For Equivocation.
Equivocation incites a man to make a lie to himself. A subtle distinction does animate him to maintain a lie to Another. For Equivocation.
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There are some that have hid the truth, in the darke corners of the Covenant, when unusquisque abundat suo sensu. But this is strange to be observed in it.
There Are Some that have hid the truth, in the dark corners of the Covenant, when unusquisque abundat Sue sensu. But this is strange to be observed in it.
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They that first made it a Solemne League and Covenant, have since declared it to be but an Order transient,
They that First made it a Solemn League and Covenant, have since declared it to be but an Order Transient,
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and like an Almanacke, to last for a yeare, and is now out of date.
and like an Almanac, to last for a year, and is now out of date.
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Againe, those that were most prest, to Plunder those that refuse to take it, were such,
Again, those that were most pressed, to Plunder those that refuse to take it, were such,
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as did refuse to take it themselves.
as did refuse to take it themselves.
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They bind heavy burthens, and grievous to be borne, but they themselves will not move them with one of their fingers, Mat. 23. 4. Christ the truth, calleth such Pharises, I cannot see then but they may be called lyers that call them Saints.
They bind heavy burdens, and grievous to be born, but they themselves will not move them with one of their fingers, Mathew 23. 4. christ the truth, calls such Pharisees, I cannot see then but they may be called liars that call them Saints.
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Againe, as truth is hid by Equivocation, so it is led aside, by a subtile distinction.
Again, as truth is hid by Equivocation, so it is led aside, by a subtle distinction.
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Notwithstanding so bad, but some will thinke to make it good: Nothing so false, but some will seeke to make it true by distinction.
Notwithstanding so bad, but Some will think to make it good: Nothing so false, but Some will seek to make it true by distinction.
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The Law saith, Thou shalt not kill. When we lament the slaughter of thousands of our brethren, It is no butcherly slaughtering but in their dialect brave execution.
The Law Says, Thou shalt not kill. When we lament the slaughter of thousands of our brothers, It is no butcherly slaughtering but in their dialect brave execution.
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Againe, the Law saith, Thou shalt not steale. When we complaine, that our horses, and goods are taken away by force and violence;
Again, the Law Says, Thou shalt not steal. When we complain, that our Horses, and goods Are taken away by force and violence;
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It is answered, This is no theft, but Plundering, and both these are maintained good, by a distinction framed at the Jesuits forge.
It is answered, This is no theft, but Plundering, and both these Are maintained good, by a distinction framed At the Jesuits forge.
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They say, they may doe these evills, in ordine ad spirituale bonum, In order to the spirituall good, ours say, they may doe these evills, in ordine ad commune bonum, In order to the common good.
They say, they may do these evils, in Order ad spiritual bonum, In order to the spiritual good, ours say, they may do these evils, in Order ad commune bonum, In order to the Common good.
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And so St. Pauls mouth is stopt with a distinction, where he saith, We must not doe evill, that good may come thereof, Rom. 3. 8. Againe, the Apostle saith, 1 Pet. 2. 17. Feare God, and honour the King.
And so Saint Paul's Mouth is stopped with a distinction, where he Says, We must not do evil, that good may come thereof, Rom. 3. 8. Again, the Apostle Says, 1 Pet. 2. 17. fear God, and honour the King.
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And the wise man saith, Eccles. 8. 4. Where the word of a King is, there is power.
And the wise man Says, Eccles. 8. 4. Where the word of a King is, there is power.
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But some say where is the King? The King is to be considered according to a double capacity, Naturall and Politique.
But Some say where is the King? The King is to be considered according to a double capacity, Natural and Politic.
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By the one he is in one place, by the other he is in another.
By the one he is in one place, by the other he is in Another.
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Juglars seeme to have pretty tricks, at the first sight, but when they are discovered, they be very bald,
Jugglers seem to have pretty tricks, At the First sighed, but when they Are discovered, they be very bald,
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and we wonder that we could not find out they slight;
and we wonder that we could not find out they slight;
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So this distinction at the first tooke many, but being well considered, was discovered to be very poore and idle.
So this distinction At the First took many, but being well considered, was discovered to be very poor and idle.
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Can a man be a King without a politique capacitie? No more then a King can be a man without a naturall capacitie.
Can a man be a King without a politic capacity? No more then a King can be a man without a natural capacity.
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I believe where the Sun goeth, he carrieth all his rayes about with him, though he may be eclipsed, or obscured for a time.
I believe where the Sun Goes, he Carrieth all his rays about with him, though he may be eclipsed, or obscured for a time.
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So the King hath all his rayes of Majesty with him, though there be a curtaine drawne between him and us that we cannot now see the splendor of his glory.
So the King hath all his rays of Majesty with him, though there be a curtain drawn between him and us that we cannot now see the splendour of his glory.
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The union of these two capacities, are as necessary ad esse Regis, to the essence of a King,
The Union of these two capacities, Are as necessary ad esse Regis, to the essence of a King,
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as the union of soule and body, ad esse hominis, to the essence of a man.
as the Union of soul and body, ad esse hominis, to the essence of a man.
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So that upon the separation of either both are lost.
So that upon the separation of either both Are lost.
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Take away the soule from the body, it is no more a body, but a carcasse, take away the body from the soule, it is no more a soule, but a spirit.
Take away the soul from the body, it is no more a body, but a carcase, take away the body from the soul, it is no more a soul, but a Spirit.
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So, take away the Politique capacity, he is no more a King, as take away the Naturall capacity, he is no more a man.
So, take away the Politic capacity, he is no more a King, as take away the Natural capacity, he is no more a man.
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Besides these Paliat, and covered lyes, There are Publike, and open lyes. Some come scouting in with a weekely Intelligence.
Beside these Palliate, and covered lies, There Are Public, and open lies. some come scouting in with a weekly Intelligence.
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A Lyurnall, great news, lye and all; But the Master piece of all, is the new Century of lyes.
A Lyurnall, great news, lie and all; But the Master piece of all, is the new Century of lies.
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Had it come to have been made a Chiliad, by adding as was intended the other nine Centuries to it, Lucian the great Lyer, with his verarum narrationum; and Jacobus de voragine, with his legenda aurea, had been both outvyed, wee had got the whetstone from them both:
Had it come to have been made a Chiliad, by adding as was intended the other nine Centuries to it, Lucian the great Liar, with his verarum narrationum; and Jacobus de Voragine, with his Legenda Aurea, had been both outvied, we had god the whetstone from them both:
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Theirs were Monstrous, and Miraculous Lyes, our Mischievous and Malicious.
Theirs were Monstrous, and Miraculous Lies, our Mischievous and Malicious.
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Eusebius reporteth of Polycarpus, the Angell of the Church of Smirna, that when he heard any thing, where was much offence, He usually burst forth into these words;Eusebius Reporteth of Polycarp, the Angel of the Church of Smyrna, that when he herd any thing, where was much offence, He usually burst forth into these words;
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Deus bone, in quae temporareservasti me, ut haec audiam, Good God, unto what times hast thou reserved me, that I should heare such things.Deus bone, in Quae temporareservasti me, ut haec audiam, Good God, unto what times hast thou reserved me, that I should hear such things.
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We have just occasion to use the words of this complaint, Good God, unto what times hast thou reserved us, that wee must heare so many lyes,
We have just occasion to use the words of this complaint, Good God, unto what times hast thou reserved us, that we must hear so many lies,
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and can heare so little truth.
and can hear so little truth.
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I hope the consideration of our miserable condition, by reason of lying, will perswade with us to subscribe to this second assertion, that truth is good. I come to the third assertion.
I hope the consideration of our miserable condition, by reason of lying, will persuade with us to subscribe to this second assertion, that truth is good. I come to the third assertion.
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It is good that Peace and truth be joyned together. It is good that Peace and truth be joined together.
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That axiome in Philosophy, virtutes inter se concatenantur, vertues are chained together, Is also true in divinity, There is a concatenation of vertues, and graces in Religion.
That axiom in Philosophy, Virtues inter se concatenantur, Virtues Are chained together, Is also true in divinity, There is a concatenation of Virtues, and graces in Religion.
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As the Disciples came to Christ by couples, Andrew and Peter, James and John, Philip and Nathaniel: So the graces of his spirit, are commended unto us coupled together.
As the Disciples Come to christ by couples, Andrew and Peter, James and John, Philip and Nathaniel: So the graces of his Spirit, Are commended unto us coupled together.
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Juncta juvant, as First Wisdome and Innocency, Math. 10. 16. Secondly, Faith and Love, 2 Tim. 1. 13. Thirdly, Patience and Hope, Rom. 12. 12. 4. Repentance and Obedience, Revelations. 3. 19.Juncta juvant, as First Wisdom and Innocency, Math. 10. 16. Secondly, Faith and Love, 2 Tim. 1. 13. Thirdly, Patience and Hope, Rom. 12. 12. 4. Repentance and obedience, Revelations. 3. 19.
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So we have here Peace and Truth, Peace without Truth, is a faire building without a sure foundation.
So we have Here Peace and Truth, Peace without Truth, is a fair building without a sure Foundation.
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Truth without Peace, is a good foundation, but cannot be raised to any Glory, and comfortable perfection.
Truth without Peace, is a good Foundation, but cannot be raised to any Glory, and comfortable perfection.
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All agree, that it is good to have both, but they differ about the order of acquiring,
All agree, that it is good to have both, but they differ about the order of acquiring,
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whether linke they should first lay hold on, that the other may follow. Some say let us have Truth, and Peace will follow.
whither link they should First lay hold on, that the other may follow. some say let us have Truth, and Peace will follow.
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I answer, Peace may be the way to Truth, as well as Truth the way to Peace.
I answer, Peace may be the Way to Truth, as well as Truth the Way to Peace.
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In a setled state, we first look upon truth, then peace:
In a settled state, we First look upon truth, then peace:
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But in a distracted State, we must first have Peace, or else we shall never heare of truth:
But in a distracted State, we must First have Peace, or Else we shall never hear of truth:
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Inter arma silent leges, what truth can we heare, so long as the beating of drums, the cluttering of Armes,Inter arma silent leges, what truth can we hear, so long as the beating of drums, the cluttering of Arms,
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and the roaring of Guns doe fill our ears. The wisdome of the Town-clerke, Act. 19. 35. is worthy of our observation, and imitation,
and the roaring of Guns do fill our ears. The Wisdom of the Town clerk, Act. 19. 35. is worthy of our observation, and imitation,
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when the Citie of Ephesus was in an uproar, he first appeased the people. then he perswaded them, if any were wronged how to have redresse.
when the city of Ephesus was in an uproar, he First appeased the people. then he persuaded them, if any were wronged how to have redress.
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We have commonly the Cryer of the Court to cry Peace, before we can heare truth fully argued, cases rightly stated, and right truly determined.
We have commonly the Crier of the Court to cry Peace, before we can hear truth Fully argued, cases rightly stated, and right truly determined.
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So in this case first Peace, then Truth. They that hate Peace cry out for Truth.
So in this case First Peace, then Truth. They that hate Peace cry out for Truth.
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And yet I thinke Pilates question to Christ, and what is Truth, would have neither a suddaine, nor sound resolution of them.
And yet I think Pilate's question to christ, and what is Truth, would have neither a sudden, nor found resolution of them.
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Veritas altercando amittitur, Truth is lost by jarring;Veritas altercando amittitur, Truth is lost by jarring;
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it is a lamentable state, when Truth must be commanded, not argued, and right measured, not by statute, but by the sword.
it is a lamentable state, when Truth must be commanded, not argued, and right measured, not by statute, but by the sword.
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Lysander being chosen arbiter betwixt two neighbouring Nations, who fell into dissention about the territories of their Dominions, drew his sword,Lysander being chosen arbiter betwixt two neighbouring nations, who fell into dissension about the territories of their Dominions, drew his sword,
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and flourishing it about his head, used these words, NONLATINALPHABET Hee that can use this best is fittest to determine of right.
and flourishing it about his head, used these words, He that can use this best is Fittest to determine of right.
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God keepe us from Lysanders Law, that is Lesbia regula, a crooked rule, that will never square with Peace and Truth.
God keep us from Lysanders Law, that is Lesbia regula, a crooked Rule, that will never square with Peace and Truth.
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They are deceived, that thinke that warres will produce Truth; we see the contrary.
They Are deceived, that think that wars will produce Truth; we see the contrary.
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Ireneus who lived about the yeare 175. wrote against thirty heresies, and Epiphanius who lived about the yeare 383. wrote against 80. heresies;Irenaeus who lived about the year 175. wrote against thirty heresies, and Epiphanius who lived about the year 383. wrote against 80. heresies;
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But in the time of these warres, the Author of the Grangren observeth 200. heresies, or there abouts, to have appeared in the space of little more then foure yeares.
But in the time of these wars, the Author of the Grangren observeth 200. heresies, or there about, to have appeared in the Molle of little more then foure Years.
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As the over-flowing of Nilus, by stirring up of the mud, doth cause many strange Serpents to be bred out of the slime:
As the overflowing of Nilus, by stirring up of the mud, does cause many strange Serpents to be bred out of the slime:
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So the overflowing of these warres, have bred, and fostered, almost innumerable and unheard-of heresies, and strange opinions amongst us. Hezechiah putteth Peace before Truth:
So the overflowing of these wars, have bred, and fostered, almost innumerable and unheard-of heresies, and strange opinions among us. Hezekiah putteth Peace before Truth:
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so must it be with us, or else I doubt it will never come at us.
so must it be with us, or Else I doubt it will never come At us.
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Psal. 85. 10. The Psalmist addeth two linkes more to this chain, viz. Righteousnesse and Mercy.Psalm 85. 10. The Psalmist adds two links more to this chain, viz. Righteousness and Mercy.
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Peace cannot stand without Righteousnesse, as ye have heard, and Truth would not be willingly without Mercy, Truth is bitter without Mercy, Mercy blind without Truth.
Peace cannot stand without Righteousness, as you have herd, and Truth would not be willingly without Mercy, Truth is bitter without Mercy, Mercy blind without Truth.
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Luke 10. 34. Truth and Mercy are like the Samaritans wine, and oyle; all wine is too much fretting and smarting;Lycia 10. 34. Truth and Mercy Are like the Samaritans wine, and oil; all wine is too much fretting and smarting;
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all oyle too suddainly, and slightly healing. All Truth will require summum jus, right with rigour;
all oil too suddenly, and slightly healing. All Truth will require summum jus, right with rigour;
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all Mercy will regard nullum jus, no right at all.
all Mercy will regard nullum jus, no right At all.
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If we could pull this whole chaine to us, it would be of more value then a chaine of Diamonds.
If we could pull this Whole chain to us, it would be of more valve then a chain of Diamonds.
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If we could lay hold on Righteousnesse, that would draw Peace after it, Peace would draw Truth unto it,
If we could lay hold on Righteousness, that would draw Peace After it, Peace would draw Truth unto it,
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and Truth would draw downe the Mercy of God upon us, and open the bowels of Mercy one to another.
and Truth would draw down the Mercy of God upon us, and open the bowels of Mercy one to Another.
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And this for the third Assertion, viz. It is good that Peace and Truth be coupled together.
And this for the third Assertion, viz. It is good that Peace and Truth be coupled together.
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So I come to the fourth Assertion, the continuance of the blessing. In my dayes.
So I come to the fourth Assertion, the Continuance of the blessing. In my days.
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The Ancients reckoned the time of their lives, by dayes, to shew the shortnesse of the time,
The Ancients reckoned the time of their lives, by days, to show the shortness of the time,
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and frailty of life, Iob 42. 1. Job died an old man, full of dayes, Gen. 47. 9. Iacobs life a pilgrimage of a few evill dayes, Psal. 90. 12. Moses prayer, Teach us to number our dayes.
and frailty of life, Job 42. 1. Job died an old man, full of days, Gen. 47. 9. Iacobs life a pilgrimage of a few evil days, Psalm 90. 12. Moses prayer, Teach us to number our days.
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A day is a perfect modell of mans life: A day hath a morne, a noone, and an evening;
A day is a perfect model of men life: A day hath a morn, a noon, and an evening;
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so hath life, if it be drawne out to the furthest period. My dayes, that is the time present, of my now being;
so hath life, if it be drawn out to the furthest Period. My days, that is the time present, of my now being;
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the dayes past are not my dayes, they are gone, they are not; the dayes to come are not my dayes, they are not yet.
the days past Are not my days, they Are gone, they Are not; the days to come Are not my days, they Are not yet.
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There tis but a small interim betwixt those two dayes, NONLATINALPHABET, Rom. 8. 18. The Passions or Passages of a point of time.
There this but a small interim betwixt those two days,, Rom. 8. 18. The Passion or Passages of a point of time.
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This time of My dayes is of so small extension.
This time of My days is of so small extension.
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It is an axiome of Devotion, spirituall graces are to be asked without exception, because God hath made an absolute promise to give them:
It is an axiom of Devotion, spiritual graces Are to be asked without exception, Because God hath made an absolute promise to give them:
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but temporall blessings with a condition, and limitation, if it be his will, and for our times.
but temporal blessings with a condition, and limitation, if it be his will, and for our times.
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So we aske bread for the day, and Peace for our dayes. Wee need bread every day, and Peace in our dayes.
So we ask bred for the day, and Peace for our days. we need bred every day, and Peace in our days.
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And who knoweth, but these warres, and troubles of these times, are come upon us,
And who Knoweth, but these wars, and Troubles of these times, Are come upon us,
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for spurning at that holy suffrage of our Church? Give Peace in our time O Lord.
for spurning At that holy suffrage of our Church? Give Peace in our time Oh Lord.
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To conclude the point, let all those that are peaceable in the Land, and have a true sense of the miseries of these dayes,
To conclude the point, let all those that Are peaceable in the Land, and have a true sense of the misery's of these days,
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and desire that better dayes may come unto us;
and desire that better days may come unto us;
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subscribe to the truth of this Assertion, and take it into their prayers, in their best devotion, That Peace and Truth may be in our dayes.
subscribe to the truth of this Assertion, and take it into their Prayers, in their best devotion, That Peace and Truth may be in our days.
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And so I come to Application, which is the life of Preaching, and chiefest thing that I propounded to my selfe,
And so I come to Application, which is the life of Preaching, and chiefest thing that I propounded to my self,
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when I first purposed to treat upon this text of Scripture. This text may be fitly compared to Eliahs cloud, which was at the first sight,
when I First purposed to Treat upon this text of Scripture. This text may be fitly compared to Elijah's cloud, which was At the First sighed,
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but as the breadth of a mans hand, but looking a while upon it, it grew to that greatnesse,
but as the breadth of a men hand, but looking a while upon it, it grew to that greatness,
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and extension, as that it covered the whole Heavens.
and extension, as that it covered the Whole Heavens.
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So this text is a small sentence, if you looke into the number of the words:
So this text is a small sentence, if you look into the number of the words:
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But if you shall take it into a serious consideration, you shall see it grow into such a cloud of matter,
But if you shall take it into a serious consideration, you shall see it grow into such a cloud of matter,
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as that it shall over shadow the whole hemisphere of our conversation, and showre a blessing upon you, to comfort you in these evill times sad condition.
as that it shall over shadow the Whole hemisphere of our Conversation, and shower a blessing upon you, to Comfort you in these evil times sad condition.
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We looke upon it, as appliable to all circumstances, Time, Place, Persons, Matter and Manner. None of all these can have his due praise, or true comfort without it.
We look upon it, as appliable to all Circumstances, Time, Place, Persons, Matter and Manner. None of all these can have his due praise, or true Comfort without it.
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For the three first circumstances, Time, Place, and Persons.
For the three First Circumstances, Time, Place, and Persons.
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In all places there is a complaint of these times by all persons, excepting those that desire to fish in troubled waters,
In all places there is a complaint of these times by all Persons, excepting those that desire to Fish in troubled waters,
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and that make a gaine of others sufferings.
and that make a gain of Others sufferings.
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These sacrifice to their nets, and burne incense to their drags, because by them their portion is fat,
These sacrifice to their nets, and burn incense to their drags, Because by them their portion is fat,
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and their meat plenteous, Hab. 1. 16. These like the Idolatrous silver-Smiths, Act. 19. 24. Cry up Diana's magnificence,
and their meat plenteous, Hab. 1. 16. These like the Idolatrous silver-Smiths, Act. 19. 24. Cry up Diana's magnificence,
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because it brought great advantage to their craft, and imployment.
Because it brought great advantage to their craft, and employment.
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But how many cry against them? 1. The cry of an impoverished Citie, where trading fayling, Poverty commeth like an armed man upon them. 2. The cry of the Countrey, which is eaten up.
But how many cry against them? 1. The cry of an impoverished city, where trading failing, Poverty comes like an armed man upon them. 2. The cry of the Country, which is eaten up.
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With what a dejected countenance, and repining indignation shall the Husbandman looke upon his crop,
With what a dejected countenance, and repining Indignation shall the Husbandman look upon his crop,
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when he shall thinke thus with himselfe, Barbanus has segites? shall the stranger consume all my labours? After taxes,
when he shall think thus with himself, Barbanus has segites? shall the stranger consume all my labours? After Taxes,
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and excises, and such like payments, then cometh quartering like the Locusts after the haile, and eateth up all the residue of my increase.
and excises, and such like payments, then comes quartering like the Locusts After the hail, and Eateth up all the residue of my increase.
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Have I not ploughed all day, and brake the clods of the ground, and made it even, that I might cast in my principall wheate,
Have I not ploughed all day, and brake the clods of the ground, and made it even, that I might cast in my principal wheat,
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and Rye, and Barlie? Longi perit labor irritus anni. Behold I have laboured in vaine, and spent my strength in vaine, and for nothing.
and Rye, and Barley? Longi perit labour irritus anni. Behold I have laboured in vain, and spent my strength in vain, and for nothing.
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Let us come to our Churches, we looked that a Reformation would have swept all cleane,
Let us come to our Churches, we looked that a Reformation would have swept all clean,
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but we see it farre fouler then before.
but we see it Far Fowler then before.
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They sought to sweep away Ceremonies, and superstition, and have fouled it with sacrilege, and confusion.
They sought to sweep away Ceremonies, and Superstition, and have fouled it with sacrilege, and confusion.
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They pretend to pull down Popery, and have set up heresie, and so while they thought to put the Pope out at the Fore-door, they have let in the Devill at the Back-door.
They pretend to pull down Popery, and have Set up heresy, and so while they Thought to put the Pope out At the Foredoor, they have let in the devil At the Backdoor.
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We thought that text of Scripture would have freed our Churches from annoyance, Luke 19. 24. Yee shall keepe my Sabbaths, and reverence my Sanctuary.
We Thought that text of Scripture would have freed our Churches from annoyance, Lycia 19. 24. Ye shall keep my Sabbaths, and Reverence my Sanctuary.
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But see how farre they are prophaned:
But see how Far they Are Profaned:
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In our entrance into it we may see the Font, sons regenerationis, where the spirit of God moveth upon the water for our sanctification, hath beene made a trough to water horses,
In our Entrance into it we may see the Font, Sons regenerationis, where the Spirit of God moves upon the water for our sanctification, hath been made a trough to water Horses,
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and broken downe in many places, as if they desired to renounce their Baptism. And to goe a little further, and see for the other Sacrament;
and broken down in many places, as if they desired to renounce their Baptism. And to go a little further, and see for the other Sacrament;
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we see no Shew-bread upon the Holy Table.
we see no Shewbread upon the Holy Table.
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The Communion which was in the Primitive Church administred commonly every Lords day, In many reformed Churches received once every moneth,
The Communion which was in the Primitive Church administered commonly every lords day, In many reformed Churches received once every Monn,
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and upon Injunction of the highest powers, to be administred thrice in the yeere at the least is now in some places scarce named once in seven years.
and upon Injunction of the highest Powers, to be administered thrice in the year At the least is now in Some places scarce nam once in seven Years.
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In some places they have it, it may be once or twise in two or three yeare,
In Some places they have it, it may be once or twice in two or three year,
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and that in the countrie about Harvest, and that too upon the grumbling threats of the Parishioners;
and that in the country about Harvest, and that too upon the grumbling Treats of the Parishioners;
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why should he have his due, and we cannot have ours:
why should he have his endue, and we cannot have ours:
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And so they justly cause the people to renue the Prophets lamentable complaint, Lament. 4. 4. Pueri quaerunt panem,
And so they justly cause the people to renew the prophets lamentable complaint, Lament. 4. 4. Pueri quaerunt Bread,
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& non est qui frangat eis; the children cry for bread, and there is none to breake it to them.& non est qui frangat eis; the children cry for bred, and there is none to break it to them.
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To goe a little further, and see how the Sanctuary is robbed of all her ornaments, the two golden Candlesticks, the two Testaments are indeed there,
To go a little further, and see how the Sanctuary is robbed of all her Ornament, the two golden Candlesticks, the two Testaments Are indeed there,
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but the Candles are seldome lighted:
but the Candles Are seldom lighted:
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We have had two Chapters read out of both Testaments, but now it is well if there be one.
We have had two Chapters read out of both Testaments, but now it is well if there be one.
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But commonly (especially in great Assemblies) a Psalme is sung of the new translation,
But commonly (especially in great Assemblies) a Psalm is sung of the new Translation,
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and then the new light is set up, whereby (as some have professed to their hearers) they can tel them as much of the mind of God Almighty as the Prophets,
and then the new Light is Set up, whereby (as Some have professed to their hearers) they can tell them as much of the mind of God Almighty as the prophets,
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or the Apostles, or Christ himselfe could. And for the Arke of the Covenant, with the memorable Monuments, the Tables, Aarons Rod,
or the Apostles, or christ himself could. And for the Ark of the Covenant, with the memorable Monuments, the Tables, Aaron's Rod,
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and the Pot of Manna, their Paralels, the Commandements, the Creed, and the Lords Praier, they are lost.
and the Pot of Manna, their Parallels, the commandments, the Creed, and the lords Prayer, they Are lost.
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So that our Church, now travelling of this new birth of her now Reformation, may with Phineas his wife cry out in her paines,
So that our Church, now traveling of this new birth of her now Reformation, may with Phinehas his wife cry out in her pains,
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and call her issue Johabod, that is, where is the glory, for the glory is departed.
and call her issue Johabod, that is, where is the glory, for the glory is departed.
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Let us goe from the defaced Church, and looke into the distressed world, and see how the cry goeth there.
Let us go from the defaced Church, and look into the distressed world, and see how the cry Goes there.
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In every trade and calling there is a continuall crying.
In every trade and calling there is a continual crying.
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Is it not now with us, as Job observeth in a great snow, signasti manus, thou hast sealed up the hand of every man? Iob 37. 7. As the hand is to the body,
Is it not now with us, as Job observeth in a great snow, signasti manus, thou hast sealed up the hand of every man? Job 37. 7. As the hand is to the body,
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so is money to everie trade and calling, NONLATINALPHABET the instrument of instruments;
so is money to every trade and calling, the Instrument of Instruments;
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what use or exercise can wee make of our trades, when the warres command a great part of our monies,
what use or exercise can we make of our trades, when the wars command a great part of our moneys,
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and the Dearth a constant Waiter upon warre, doth claime a second part? I doubt the third part will be little to trade withall.
and the Dearth a constant Waiter upon war, does claim a second part? I doubt the third part will be little to trade withal.
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Lastly, for the two last circumstances, Matter and Manner, All men are to desire Peace and Truth by all meanes,
Lastly, for the two last Circumstances, Matter and Manner, All men Are to desire Peace and Truth by all means,
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and in all matters, how soever they be handled, whether they be matters of Difference, or of Reference, or of Conference. First of Difference, and reference.
and in all matters, how soever they be handled, whither they be matters of Difference, or of Referente, or of Conference. First of Difference, and Referente.
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When a Difference is ended by reference, or Judgement without Peace and Truth, there may finis causae, non querela, an end of the cause, but not of the quarrell:
When a Difference is ended by Referente, or Judgement without Peace and Truth, there may finis causae, non querela, an end of the cause, but not of the quarrel:
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So for Conference, if that be without Peace and Truth, we are in some respect, in worse condition then the Devils, they though they lie to us,
So for Conference, if that be without Peace and Truth, we Are in Some respect, in Worse condition then the Devils, they though they lie to us,
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yet they lye not one to another:
yet they lie not one to Another:
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though they divide us by warres, sects and schismes, yet Satan is not divided against Satan.
though they divide us by wars, Sects and schisms, yet Satan is not divided against Satan.
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Should we not abhorre to have our conversation worse then an hell upon earth? the best meanes to represse these evils,
Should we not abhor to have our Conversation Worse then an hell upon earth? the best means to repress these evils,
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and to procure Peace and Truth in our dayes, after true humiliation for sinne, and earnest prayer unto God for mercy, to avert his judgements from us, is to call the King home to his wonted houses of abode, that he may sit on his Throne of Majesty,
and to procure Peace and Truth in our days, After true humiliation for sin, and earnest prayer unto God for mercy, to avert his Judgments from us, is to call the King home to his wonted houses of Abided, that he may fit on his Throne of Majesty,
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and rule his people under Christ, with the Scepter of Righteousnesse, and move in his proper sphere of Princely power.
and Rule his people under christ, with the Sceptre of Righteousness, and move in his proper sphere of Princely power.
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The King is Pater patriae, the Father of the countrey.
The King is Pater patriae, the Father of the country.
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When the Master of the Family is long absent, and that his stay exceedeth the expected time of his returne, it causeth a dampe in his good servants, a disorder in the bad;
When the Master of the Family is long absent, and that his stay exceeds the expected time of his return, it Causes a damp in his good Servants, a disorder in the bad;
c-crq dt n1 pp-f dt n1 vbz av-j j, cc cst po31 n1 vvz dt j-vvn n1 pp-f po31 n1, pn31 vvz dt n-jn p-acp po31 j n2, dt n1 p-acp dt j;
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what fallings out will there be in the Family, what wishings amongst the servants? O that our Master were once come home.
what fallings out will there be in the Family, what wishings among the Servants? O that our Master were once come home.
q-crq n2-vvg av vmb a-acp vbi p-acp dt n1, r-crq n2-vvg p-acp dt n2? sy cst po12 n1 vbdr a-acp vvn av-an.
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Indeed the Masters absence is a great cause of difference amongst the servants.
Indeed the Masters absence is a great cause of difference among the Servants.
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Wee are loath to beare hard commands from our fellow servants, but when the Master commeth, he commands all, and all are quiet.
we Are loath to bear hard commands from our fellow Servants, but when the Master comes, he commands all, and all Are quiet.
pns12 vbr j pc-acp vvi j n2 p-acp po12 n1 n2, cc-acp c-crq dt n1 vvz, pns31 vvz d, cc d vbr j-jn.
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Indeed were the Master a Tyrant, unjust, unquiet, harsh, and cruell, then the servants might wish his absence.
Indeed were the Master a Tyrant, unjust, unquiet, harsh, and cruel, then the Servants might wish his absence.
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But for this our Master, he is wise, just, meeke, sober, honest;
But for this our Master, he is wise, just, meek, Sobrium, honest;
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And I thinke I may safely say of him, as it is said of Edward the third;
And I think I may safely say of him, as it is said of Edward the third;
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He was such a King, as that none of the Kings before him had more vertues, and fewer vices.
He was such a King, as that none of the Kings before him had more Virtues, and fewer vices.
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This Kingdome for want of this King amongst us, is fallen into many dangerous disorders,
This Kingdom for want of this King among us, is fallen into many dangerous disorders,
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and distempers, as there was sometimes when there was no King in Israel, Iudg. 6. 6. This Kingdome is sicke,
and distempers, as there was sometime when there was no King in Israel, Judges 6. 6. This Kingdom is sick,
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and hath the symptomes of many diseases upon it, as 1. A bloody issue in warre.
and hath the symptoms of many diseases upon it, as 1. A bloody issue in war.
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2. The falling sicknesse in the fits of the monethly taxes. 3. The Palsie in the Excise, which commeth of the weaknesse of the sinews. All the Land shaketh.
2. The falling sickness in the fits of the monthly Taxes. 3. The Palsy in the Excise, which comes of the weakness of the sinews. All the Land shakes.
crd dt j-vvg n1 p-acp dt n2 pp-f dt j n2. crd dt n1 p-acp dt n1, r-crq vvz pp-f dt n1 pp-f dt n2. av-d dt n1 vvz.
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4. The Ague, which either turneth to a burning Fever, which causeth a Phrensie, or madnesse;
4. The Ague, which either turns to a burning Fever, which Causes a Frenzy, or madness;
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or into an Hectick Fever, which consumeth to destruction.
or into an Hectic Fever, which consumeth to destruction.
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There is a greater evill in this Land then all these, and that is the Kings evill.
There is a greater evil in this Land then all these, and that is the Kings evil.
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Let that be cured, and we shall easily find Physitians for all the rest. All the rest are rooted, and grounded in this evill.
Let that be cured, and we shall Easily find Physicians for all the rest. All the rest Are rooted, and grounded in this evil.
vvb d vbi vvn, cc pns12 vmb av-j vvi n2 p-acp d dt n1. av-d dt n1 vbr vvn, cc vvn p-acp d n-jn.
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Now none can cure this, but the King onely. Onely his prayers, his presence, his stroakings, nothing else can doe it.
Now none can cure this, but the King only. Only his Prayers, his presence, his strokings, nothing Else can do it.
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Why should we languish, when we may have health? let us desire his comming to us, let us long for it, let us pray for it, let us endeavour it;
Why should we languish, when we may have health? let us desire his coming to us, let us long for it, let us pray for it, let us endeavour it;
q-crq vmd pns12 vvi, c-crq pns12 vmb vhi n1? vvb pno12 vvi po31 n-vvg p-acp pno12, vvb pno12 av-j p-acp pn31, vvb pno12 vvi p-acp pn31, vvb pno12 vvi pn31;
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which being effected, the Son of Righteousnesse will come along with him, with healing in his wings, to cure the distempers of this distressed Nation.
which being effected, the Son of Righteousness will come along with him, with healing in his wings, to cure the distempers of this distressed nation.
r-crq vbg vvn, dt n1 pp-f n1 vmb vvi a-acp p-acp pno31, p-acp vvg p-acp po31 n2, pc-acp vvi dt n2 pp-f d j-vvn n1.
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This he grant, who is our health, and our salvation, for his sonnes sake, who hath borne our infirmities,
This he grant, who is our health, and our salvation, for his Sons sake, who hath born our infirmities,
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and cured our sicknesses, even by the pretious Oyntment of his Holy Spirit;
and cured our Sicknesses, even by the precious Ointment of his Holy Spirit;
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to whom, even God the Father, the Son, and the Holy Ghost, be all Power, Praise, Might, Dominion,
to whom, even God the Father, the Son, and the Holy Ghost, be all Power, Praise, Might, Dominion,
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and thanksgiving, both now and for ever, Amen. FINIS.
and thanksgiving, both now and for ever, Amen. FINIS.
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