the substance of it I well remember and can tell you what it was about, it was a menacing and threatning Text and spoke of Gods wrath and displeasure against proud and wicked ones;
the substance of it I well Remember and can tell you what it was about, it was a menacing and threatening Text and spoke of God's wrath and displeasure against proud and wicked ones;
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and therefore where ever I meet with a place of Scripture speaking in language, I shall look on the place and then passe on along in search of what we desire to see;
and Therefore where ever I meet with a place of Scripture speaking in language, I shall look on the place and then pass on along in search of what we desire to see;
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for if in the search ye find not the thing desired, yet I am sure we shall find many observations resulting from the severall places through which we passe, that may (if not delight the eare of the curious) yet may profit the heart of the humble hearer.
for if in the search you find not the thing desired, yet I am sure we shall find many observations resulting from the several places through which we pass, that may (if not delight the ear of the curious) yet may profit the heart of the humble hearer.
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therefore I will onely look a while at this, and so passe away to the next Prophet in search of the Text. Now in this verse I see three things, Fons mali, malum fontis, subjectum mali. Fons mali;
Therefore I will only look a while At this, and so pass away to the next Prophet in search of the Text. Now in this verse I see three things, Fons mali, malum fontis, Subjectum mali. Fons mali;
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and that in the first word thereof, viz. therefore; which word by its reflection on the former verses, doth plainly intimate to us, the originall of all the ensuing evils to be sin and onely sin, that is made the Fountaine;
and that in the First word thereof, viz. Therefore; which word by its reflection on the former Verses, does plainly intimate to us, the original of all the ensuing evils to be since and only since, that is made the Fountain;
the waters of Marah were bitter, but these waters are a thousand times worse then those of Marah, for the water flowing from this Fountaine is a venemous water, a poysoning water, 'tis a wormie water, that breeds wormes in those which drink of it;
the waters of Marah were bitter, but these waters Are a thousand times Worse then those of Marah, for the water flowing from this Fountain is a venomous water, a poisoning water, it's a wormy water, that breeds worms in those which drink of it;
and yet silly Mortals will still be about this Well? about this Fountaine, bibbing and sipping, till like birds with cocculi-Indie they are intoxicated,
and yet silly Mortals will still be about this Well? about this Fountain, bibbing and sipping, till like Birds with cocculi-Indie they Are intoxicated,
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but those evils which are mentioned in this verse are onely two, viz. expressed by these generall words of mourning and languishing, in which two words, are included multitudes of evils.
but those evils which Are mentioned in this verse Are only two, viz. expressed by these general words of mourning and languishing, in which two words, Are included Multitudes of evils.
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for it overfloweth all, and runneth over all, forsomuch is declared whilst it is said, Therefore shall the Land mourne, &c. Oh what is this, I read of mourning and lanquishing, and 'tis a strange mourning and lanquishing here mentioned;
for it overfloweth all, and Runneth over all, forsomuch is declared while it is said, Therefore shall the Land mourn, etc. O what is this, I read of mourning and lanquishing, and it's a strange mourning and lanquishing Here mentioned;
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well, ye have read, and what find ye, ye have found that there is lying in the Land, cruelty in the Land, ignorance in the Land, swearing in the Land, stealing in the Land, killing and murthering and effusion of blood in the Land,
well, you have read, and what find you, you have found that there is lying in the Land, cruelty in the Land, ignorance in the Land, swearing in the Land, stealing in the Land, killing and murdering and effusion of blood in the Land,
and yet it is here said that Terra lugebit, &c. The Land shall mourne and lanquish, the Beasts shall mourn and lanquish, the Fowles of heaven shall mourne and lanquish, none of these creatures are accused, onely the Children of men are accused and condemned:
and yet it is Here said that Terra lugebit, etc. The Land shall mourn and lanquish, the Beasts shall mourn and lanquish, the Fowls of heaven shall mourn and lanquish, none of these creatures Are accused, only the Children of men Are accused and condemned:
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Therefore upon this basis or on this foundation which is laid in the former verses, is built this horrid structure of mourning and lanquishing, viz. Upon sinnes and transgresions of the people, which are the sole and proper props, pillars, basis and foundation whereon God buildeth his judgments,
Therefore upon this basis or on this Foundation which is laid in the former Verses, is built this horrid structure of mourning and lanquishing, viz. Upon Sins and transgressions of the people, which Are the sole and proper props, pillars, basis and Foundation whereon God builds his Judgments,
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For after that Adam had sinned, presently God is angry, and in his anger fals upon the Earth, curseth the earth, the innocent earth, saying, Cursed is the ground for thy sake (Adam) why must the Earth be cursed, what had the Earth done? I heare of no evill,
For After that Adam had sinned, presently God is angry, and in his anger falls upon the Earth, Curseth the earth, the innocent earth, saying, Cursed is the ground for thy sake (Adam) why must the Earth be cursed, what had the Earth done? I hear of no evil,
The sinlesse earth must be cursed, and not for its offence, but for the offence of man that had wandred from his course, Cursed is the ground for thy sake:
The sinless earth must be cursed, and not for its offence, but for the offence of man that had wandered from his course, Cursed is the ground for thy sake:
such a change, though somewhat of another nature, was there of a sudden in Ireland; for I know when it might have been said of Ireland, that it was Terra florida, a verdant and flourishing Land;
such a change, though somewhat of Another nature, was there of a sudden in Ireland; for I know when it might have been said of Ireland, that it was Terra florida, a verdant and flourishing Land;
So I may say of England, there is also a strange change in it, and so strange a change, that England seemeth not to be England; the people of Israel were promised to be called Ammi, my people;
So I may say of England, there is also a strange change in it, and so strange a change, that England seems not to be England; the people of Israel were promised to be called Ammi, my people;
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but now whilst we looke on the confusion that is in it, we may fitly call it terra nigra; or whilest we consider the effusion of blood on this English soile we may (with sorrow be it heard) call it terra rubra, the red Land, or rather the bloody Land;
but now while we look on the confusion that is in it, we may fitly call it terra nigra; or whilst we Consider the effusion of blood on this English soil we may (with sorrow be it herd) call it terra rubra, the read Land, or rather the bloody Land;
Againe, to further your sight of the creatures subjection to evill through the sinnes of man, see Job 25.5. where ye may read how that the Starres are not pure in Gods sight, the Starres not pure nor pleasing to the sight of God;
Again, to further your sighed of the creatures subjection to evil through the Sins of man, see Job 25.5. where you may read how that the Stars Are not pure in God's sighed, the Stars not pure nor pleasing to the sighed of God;
when there was no staine nor spot of impurity in them. In Gen. 1.31. We read how that in the first creation, God having made his creatures did looke upon them to see how they were, it is said that he found them to be good and very good, the words in the originall NONLATINALPHABET, that is, very good, very tifull, very faire to looke on;
when there was no stain nor spot of impurity in them. In Gen. 1.31. We read how that in the First creation, God having made his creatures did look upon them to see how they were, it is said that he found them to be good and very good, the words in the original, that is, very good, very tifull, very fair to look on;
the words in the originall for faire are NONLATINALPHABET, good to look on, that is, faire, beautious, such a kind of goodnesse was in every kind of creature at the first,
the words in the original for fair Are, good to look on, that is, fair, beauteous, such a kind of Goodness was in every kind of creature At the First,
in each of them he beholds a beauty, the Sunne faire, the Moone faire, and each Starre faire and beauteous in the appearance of it to the eyes of the Almighty.
in each of them he beholds a beauty, the Sun fair, the Moon fair, and each Star fair and beauteous in the appearance of it to the eyes of the Almighty.
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How came this to passe? What could maculate the glorious Sunne and Moone, or bespot the radiant and brightsome Starres of the Firmament? will ye know what it was, it was sinne, sinfull man breathed upon the heavens and by the breath of sinne did make the very Starres impure, uncleane and ugly in the sight of God.
How Come this to pass? What could maculate the glorious Sun and Moon, or bespot the radiant and brightsome Stars of the Firmament? will you know what it was, it was sin, sinful man breathed upon the heavens and by the breath of sin did make the very Stars impure, unclean and ugly in the sighed of God.
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Oh! the penetrant and infectious power of sinne, that passing forth from that silly worme which creepeth on the earth ( viz. man) could so suddenly infect the creatures as high as heaven.
Oh! the penetrant and infectious power of sin, that passing forth from that silly worm which creeps on the earth (viz. man) could so suddenly infect the creatures as high as heaven.
Againe, yet to give you a clearer sight of the power of sinne in subjecting the creatures to evill, see Rom. 8.22. where the Apostle speaking of the creation, saith, that the whole creation groaneth to be delivered.
Again, yet to give you a clearer sighed of the power of sin in subjecting the creatures to evil, see Rom. 8.22. where the Apostle speaking of the creation, Says, that the Whole creation Groaneth to be Delivered.
What maketh it groane? It is a burthen, a heavy burthen, a burthen of vanity, a burthen of corruption lying on it; see Rom. 8.20.21. who laid that burthen on the creatures? It was one that subjected himself and the creatures together in hope, ver. 20. in hope of some great matter;
What makes it groan? It is a burden, a heavy burden, a burden of vanity, a burden of corruption lying on it; see Rom. 8.20.21. who laid that burden on the creatures? It was one that subjected himself and the creatures together in hope, ver. 20. in hope of Some great matter;
and so aspiring too high, fell downe full lowe, and with himselfe brought downe the whole creation together with the heavy burthen of corruption upon their backs, under which ever since it groaneth in hope of deliverance, that so with the sonnes of God, it may be delivered into a consimilitude of their glorious liberty:
and so aspiring too high, fell down full low, and with himself brought down the Whole creation together with the heavy burden of corruption upon their backs, under which ever since it Groaneth in hope of deliverance, that so with the Sons of God, it may be Delivered into a consimilitude of their glorious liberty:
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the Earth is one of those which groaneth for deliverance under her heavy burthen; the Heaven is another of those that groaneth for deliverance under the heavy burthen;
the Earth is one of those which Groaneth for deliverance under her heavy burden; the Heaven is Another of those that Groaneth for deliverance under the heavy burden;
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Not that there shall be a new heaven, but this heaven renued or moulded a new i. e. brought into a more glorious forme, into an incorruptible, unchangeable, and eternall forme;
Not that there shall be a new heaven, but this heaven renewed or moulded a new i. e. brought into a more glorious Form, into an incorruptible, unchangeable, and Eternal Form;
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you will say how can they groane, they have no sense no reason in them? I answer, that this is but a metaphoricall expression, whereby life and so sense is attributed to inanimate things and yet there be some Philosophers will tell you,
you will say how can they groan, they have no sense no reason in them? I answer, that this is but a metaphorical expression, whereby life and so sense is attributed to inanimate things and yet there be Some Philosophers will tell you,
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if you please to beleeve them, then the earth is Grande animal, and the sea is Grande animal; and so the sunne, moone and starres all being so many living and rationall creatures,
if you please to believe them, then the earth is Grande animal, and the sea is Grande animal; and so the sun, moon and Stars all being so many living and rational creatures,
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but find not the thing enquired for, but yet here is one place much like it, ye may see it, Joel, 1.15. Alas for the day, for the day of the Lord is at hand, and as a destruction from the Almighty shall it come.
but find not the thing inquired for, but yet Here is one place much like it, you may see it, Joel, 1.15. Alas for the day, for the day of the Lord is At hand, and as a destruction from the Almighty shall it come.
the Prophet here appeareth but all in mourning, and in the depth of his sorrows he cryes out, Alas for the day, &c. Why, what is the matter? what hath hapned? Oh beloved!
the Prophet Here appears but all in mourning, and in the depth of his sorrows he cries out, Alas for the day, etc. Why, what is the matter? what hath happened? O Beloved!
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which he seeth comming upon the people of God, and the sight or the vision of this day so worketh on him, that it makes him cry out, Alas for the day, &c. why doth he cry? what, can a day of destruction hurt him? what if it were the last of dayes, (when as there shal be a generall quaking and trembling over all the world) such a day as that cannot hurt a Saint or a Prophet, such an one as Joel was;
which he sees coming upon the people of God, and the sighed or the vision of this day so works on him, that it makes him cry out, Alas for the day, etc. why does he cry? what, can a day of destruction hurt him? what if it were the last of days, (when as there shall be a general quaking and trembling over all the world) such a day as that cannot hurt a Saint or a Prophet, such an one as Joel was;
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so Paul seeing an evill day comming toward Ephesus through false Teachers, which should arise in that City, was so affected, that he went weeping and crying up and down,
so Paul seeing an evil day coming towards Ephesus through false Teachers, which should arise in that city, was so affected, that he went weeping and crying up and down,
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And so Moses seeing an evill day comming on Israel, stood in the gap with prayers and teares of sorrow, to keepe out that evill day from the heritage of God:
And so Moses seeing an evil day coming on Israel, stood in the gap with Prayers and tears of sorrow, to keep out that evil day from the heritage of God:
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there is now a day, and a cloudy day comming on England, comming on London the glory of England, and yet there be full many that lie at ease in this our Sion, never crying Alas for the day; such as these may take themselves for Angels of light,
there is now a day, and a cloudy day coming on England, coming on London the glory of England, and yet there be full many that lie At ease in this our Sion, never crying Alas for the day; such as these may take themselves for Angels of Light,
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yet they come short of the likenesse of Saints, whose nature is like Joels, being ready upon the sight of an evill comming towards others, to sigh out, Alas for the day.
yet they come short of the likeness of Saints, whose nature is like Joels, being ready upon the sighed of an evil coming towards Others, to sighs out, Alas for the day.
There be certaine dayes, wherein God useth to walke abroad and destroy people, to ruine people, to kill people & therfore 'tis said, Eccl. 3.3. That there is a time to kill;
There be certain days, wherein God uses to walk abroad and destroy people, to ruin people, to kill people & Therefore it's said, Ecclesiastes 3.3. That there is a time to kill;
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God hath a time to save, so he hath also his times of killing; and so in Pro. 16.4. mention is made of a day of evill, that is, of a certaine day wherein God will kill an evill man; will slay a wicked man;
God hath a time to save, so he hath also his times of killing; and so in Pro 16.4. mention is made of a day of evil, that is, of a certain day wherein God will kill an evil man; will slay a wicked man;
however sinners and wicked ones may escape for a season, yet there is a day wherein if God meeteth them in the way of wickednesse, they are gone, cut up and destroyed without all mercy:
however Sinners and wicked ones may escape for a season, yet there is a day wherein if God meeteth them in the Way of wickedness, they Are gone, Cut up and destroyed without all mercy:
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these are none of these killing dayes, these are holy dayes, blessing dayes, wherein God casteth his favours upon the souls of such and such a kind of men.
these Are none of these killing days, these Are holy days, blessing days, wherein God Cast his favours upon the Souls of such and such a kind of men.
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on such times he useth to come out of his secret Pavilion, and appeare in some gracious manner, in some irradiant manner, to his people, (as Princes to their Subjects, on some festivals) see Mat. 5.8. and so in John 14.21. He promiseth to the keepers of his Commandements, that is, to the generation of pure ones, to manifest himselfe.
on such times he uses to come out of his secret Pavilion, and appear in Some gracious manner, in Some irradiant manner, to his people, (as Princes to their Subject's, on Some festivals) see Mathew 5.8. and so in John 14.21. He promises to the keepers of his commandments, that is, to the generation of pure ones, to manifest himself.
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The word in the originall is, NONLATINALPHABET which signifieth, to shine upon them, to lift up the light of his countenance upon them, as David speakes Ps. 4.6. That day is not a day of harming, or of hurting;
The word in the original is, which signifies, to shine upon them, to lift up the Light of his countenance upon them, as David speaks Ps. 4.6. That day is not a day of harming, or of hurting;
but dayes of feasting to the soule, wherein God feeds the spirits of godly men, with the blessed fruits of the Trees of righteousnesse, Is. 3.10. Which fruits are peace of conscience, joy in the holy Ghost, assurance of Gods favours;
but days of feasting to the soul, wherein God feeds the spirits of godly men, with the blessed fruits of the Trees of righteousness, Is. 3.10. Which fruits Are peace of conscience, joy in the holy Ghost, assurance of God's favours;
But now to tell yee affirmative, what these dayes are, briefly thus, these destroying dayes, these killing times, wherein God useth to come forth and kill, to walk abroad and shoot his arrowes of death, to draw his sword and cut off the sonnes of men from the Land of the living;
But now to tell ye affirmative, what these days Are, briefly thus, these destroying days, these killing times, wherein God uses to come forth and kill, to walk abroad and shoot his arrows of death, to draw his sword and Cut off the Sons of men from the Land of the living;
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they are dayes of sinne, and to particularize they are dayes of pride, on such a day I well remember King Herod was slaine, Act. 12.22, 23. And dayes of murmuring against God and his anointed ones,
they Are days of sin, and to particularise they Are days of pride, on such a day I well Remember King Herod was slain, Act. 12.22, 23. And days of murmuring against God and his anointed ones,
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yet oft mercy & long-suffering doe crave so hard, doe beg so violently, that many a time the wicked are spared for a season, to see if they will amend, if they will repent;
yet oft mercy & long-suffering do crave so hard, do beg so violently, that many a time the wicked Are spared for a season, to see if they will amend, if they will Repent;
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and keepe none of these dayes of sin, but rather to observe and keep those celestiall holy dayes of Repentance, those sweet holy dayes of purity, those blessed holy dayes of righteousnesse:
and keep none of these days of since, but rather to observe and keep those celestial holy days of Repentance, those sweet holy days of purity, those blessed holy days of righteousness:
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and speaks in a menacing manner, ye may heare it, Amos 1.6. Thus saith the Lord, for three transgressions of Gaza, & for foure, I will not turne away the punishment thereof because they carried away the whole captivity to deliver them up to Edom. This place is worth a pause for the observations which are lying in it, here it is said by God himself, I will not turn away the punishment;
and speaks in a menacing manner, you may hear it, Amos 1.6. Thus Says the Lord, for three transgressions of Gaza, & for foure, I will not turn away the punishment thereof Because they carried away the Whole captivity to deliver them up to Edom. This place is worth a pause for the observations which Are lying in it, Here it is said by God himself, I will not turn away the punishment;
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sometimes he turneth one of these Rivers through Egipt, sometimes he causeth one to streame through Babylon, sometimes he brings these Rivers through Greece, Hungary, Germany, or makes them overflow this or that City;
sometime he turns one of these rivers through Egypt, sometime he Causes one to stream through Babylon, sometime he brings these rivers through Greece, Hungary, Germany, or makes them overflow this or that city;
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or overflowing the wals of the City, yee may say there is Digitus Dei, for none could bring the waters in without the peculiar warrant and licence of this God of Justice Amos 3.6. For three transgresions, &c. I will not turne away the pnishment therof, &c. Here again ye see that God is resolved not to turne away the judgements, they are comming;
or overflowing the walls of the city, ye may say there is Digitus Dei, for none could bring the waters in without the peculiar warrant and licence of this God of justice Amos 3.6. For three transgressions, etc. I will not turn away the pnishment thereof, etc. Here again you see that God is resolved not to turn away the Judgments, they Are coming;
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and God seeth them and can stop them, but will not, decreeth that he will not? Why will he not save Gaza, preserve Gaza, and keepe off those evils from Gaza? Yee see the reason,
and God sees them and can stop them, but will not, decreeth that he will not? Why will he not save Gaza, preserve Gaza, and keep off those evils from Gaza? Ye see the reason,
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because of the sinnes of Gaza, and transgression of Gaza, Doct. Sinnes are the cause why God turneth the rivers of his judgements through this or that Land, this or that other Country:
Because of the Sins of Gaza, and Transgression of Gaza, Doct. Sins Are the cause why God turns the Rivers of his Judgments through this or that Land, this or that other Country:
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or through any place, but where sinnes and transgressions are croaking and crying, and where iniquities beare sway and dominion, these are the Operarij, or the Engineers and Workemen, that makes the Channels for Gods rivers of anger,
or through any place, but where Sins and transgressions Are croaking and crying, and where iniquities bear sway and dominion, these Are the Operarij, or the Engineers and Workmen, that makes the Channels for God's Rivers of anger,
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God hath these at his will, but yet never doe they flow from the maine Ocean of his fury, till sinne digges and makes a channell, a bed or passage for them to flow through.
God hath these At his will, but yet never do they flow from the main Ocean of his fury, till sin digs and makes a channel, a Bed or passage for them to flow through.
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Againe in this place of Amos, you see Gods anger against Gaza, but particularly for their cruelty against his people, in being so ready to deliver them up to the Edomites, their mortall enemies;
Again in this place of Amos, you see God's anger against Gaza, but particularly for their cruelty against his people, in being so ready to deliver them up to the Edomites, their Mortal enemies;
No, he hath borne long with Gaza, yet now he is resolved to suffer Gaza to be overthrowne for this their offence, Doct. God is a foe to those which harme his people:
No, he hath born long with Gaza, yet now he is resolved to suffer Gaza to be overthrown for this their offence, Doct. God is a foe to those which harm his people:
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& therefore he is a foe to Turkey, for the wrongs done the Christians in Asia and Europe; and he is a foe to Rome, for the harm done by her, to his heritage in Germany, and in Ireland; and though they escape for a season,
& Therefore he is a foe to Turkey, for the wrongs done the Christians in Asia and Europe; and he is a foe to Room, for the harm done by her, to his heritage in Germany, and in Ireland; and though they escape for a season,
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repentance I confesse may doe wonders, and stop an evill, chase away a cloud (if sound if seasonable) but otherwise without all contradiction, the enemies of Gods people will perish:
Repentance I confess may do wonders, and stop an evil, chase away a cloud (if found if seasonable) but otherwise without all contradiction, the enemies of God's people will perish:
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yet but a little while, and there will a noise be heard, founding in the eares of the foes of Gods church as in Nahum 1.3. The Lord revengeth, The Lord revengeth;
yet but a little while, and there will a noise be herd, founding in the ears of the foes of God's Church as in Nahum 1.3. The Lord revenges, The Lord revenges;
and such a thundering from the Throne of his heavy displeasure, as shall make their hearts melt away with terrour to the great amazement of those, which behold the wonders that God doth for the Saints of Syon, and for all those that trust in his holy name.
and such a thundering from the Throne of his heavy displeasure, as shall make their hearts melt away with terror to the great amazement of those, which behold the wonders that God does for the Saints of Syon, and for all those that trust in his holy name.
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I would willingly stay with this Prophet Amos a little longer, but the desire of my Text urgeth me to passe unto the next Prophet in search of it, and that is Obadiah.
I would willingly stay with this Prophet Amos a little longer, but the desire of my Text urges me to pass unto the next Prophet in search of it, and that is Obadiah.
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the talest Cedars of Lebanon are overturned with the smallest blast of his anger, the mightiest trees of the Forrest of this world, are rooted up with a pluck of his power;
the talest Cedars of Lebanon Are overturned with the Smallest blast of his anger, the Mightiest trees of the Forest of this world, Are rooted up with a pluck of his power;
because he had conquered the people of Amath, Arphad and Sepharvaim, therefore thought to conquer the God of Ierusalem with his chosen people; but worme that he was;
Because he had conquered the people of Amath, Arphad and Sepharvaim, Therefore Thought to conquer the God of Ierusalem with his chosen people; but worm that he was;
what did he doe? No sooner began he to blaspheme the God of Ierusalem, but God sent (and that but one of his Army, to the like whereof he had millions of millions) namely, one Angell,
what did he do? No sooner began he to Blaspheme the God of Ierusalem, but God sent (and that but one of his Army, to the like whereof he had millions of millions) namely, one Angel,
and immediately the Army of Senacahrib was destroyed and totally routed, with the death of an hundred fourscore and five thousand, Is. 37.35, 36. Let none therefore think himself safe, by reason of any Arme of flesh which doth support him,
and immediately the Army of Senacahrib was destroyed and totally routed, with the death of an hundred fourscore and five thousand, Is. 37.35, 36. Let none Therefore think himself safe, by reason of any Arm of Flesh which does support him,
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or because he sits under the spreading bowes of some mighty tree, for these cannot save him from the power of the storme when once it begins to bluster;
or Because he sits under the spreading bows of Some mighty tree, for these cannot save him from the power of the storm when once it begins to bluster;
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and therefore blessed himselfe in his present fortunes and prosperous security, never thinking of the power of the immortall God, who all this while lay in silence, secretly preparing engins to fetch downe Edom, and to pluck downe Edom from his lofty habitation of promising security, Doct. men oft flatter themselves with hopes of happinesse,
and Therefore blessed himself in his present fortune's and prosperous security, never thinking of the power of the immortal God, who all this while lay in silence, secretly preparing Engines to fetch down Edom, and to pluck down Edom from his lofty habitation of promising security, Doct. men oft flatter themselves with hope's of happiness,
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we read of the people of the old world, how they were feasting and merry, marrying and giving in marriage, little dreaming of any flood, of any deluge;
we read of the people of the old world, how they were feasting and merry, marrying and giving in marriage, little dreaming of any flood, of any deluge;
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yee that heare this, consider and make an application to your selves, and spare me in that worke, having now a motion to passe on further in search of what you desire to behold.
ye that hear this, Consider and make an application to your selves, and spare me in that work, having now a motion to pass on further in search of what you desire to behold.
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for here is a mention of wickednesse, and an intimation of Gods displeasure against it, appearing in this, That God sendeth Jonah to cry against the City, for the wickednesse thereof;
for Here is a mention of wickedness, and an intimation of God's displeasure against it, appearing in this, That God sends Jonah to cry against the city, for the wickedness thereof;
Come here, come here ye sinners of the world, and see your folly, your wickednesse; yee nourish wickednesse, yee feede wickednesse, and lodge it in your bosomes;
Come Here, come Here you Sinners of the world, and see your folly, your wickedness; ye nourish wickedness, ye feed wickedness, and lodge it in your bosoms;
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which your gracious God is loath to behold (as formerly he was unwilling to see the perdition of Ninive ) and therefore sent his Prophet to cry against it, as here it is declared;
which your gracious God is loath to behold (as formerly he was unwilling to see the perdition of Nineveh) and Therefore sent his Prophet to cry against it, as Here it is declared;
Arise, goe to Ninive and cry against it: what was he to cry? destruction, subversion, (and that subitaneous) for within forty dayes, it was to come upon them;
Arise, go to Nineveh and cry against it: what was he to cry? destruction, subversion, (and that subitaneous) for within forty days, it was to come upon them;
as here against Ninive. I could shew yee more things in this glasse, but I must away to behold the prophesie of the Prophet Micah. In this booke, I find; what? not the Text;
as Here against Nineveh. I could show ye more things in this glass, but I must away to behold the prophesy of the Prophet micah. In this book, I find; what? not the Text;
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'tis reported that Sion must be plowed and that Ierusalem must be turned into heapes, that is, in a more plain and naked expression, Sion must be ruined and Ierusalem be destroyed;
it's reported that Sion must be plowed and that Ierusalem must be turned into heaps, that is, in a more plain and naked expression, Sion must be ruined and Ierusalem be destroyed;
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This Isaiah well knew, and therefore in a sorrowing manner he cryed, Woe to Ariel, to Ariel, the City where David dwelt, Is. 29.1. This Antioch, Corinth, Ephesus, &c. (sometimes glorious Churches, now dens of Turkish Lyons) have experimentally proved;
This Isaiah well knew, and Therefore in a sorrowing manner he cried, Woe to Ariel, to Ariel, the city where David dwelled, Is. 29.1. This Antioch, Corinth, Ephesus, etc. (sometime glorious Churches, now dens of Turkish Lyons) have experimentally proved;
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and many hundreds of Church-assemblies in Ireland with weeping eyes can confirme this truth; and I pray God, that ere long England be not brought in for a witnesse.
and many hundreds of Church assemblies in Ireland with weeping eyes can confirm this truth; and I pray God, that ere long England be not brought in for a witness.
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but how long he will stay amongst us, how long he will be worshipped by us in these Temples, who can tell? for he is not tied to materiall Churches, be they never so beauteous, he is not taken with the beauty of them,
but how long he will stay among us, how long he will be worshipped by us in these Temples, who can tell? for he is not tied to material Churches, be they never so beauteous, he is not taken with the beauty of them,
then had this threatning never had a being, and we should not have beene reading this day, that Sion shall be plowed, and Ierusalem be made heapes. Alas!
then had this threatening never had a being, and we should not have been reading this day, that Sion shall be plowed, and Ierusalem be made heaps. Alas!
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what is the reason? Why yee heare that it is for the peoples sake, something they had done which angred God so much, that therefore Sion must be plowed, &c. What did they doe? yee may read of their doings in the 9.10. and 11. verses;
what is the reason? Why ye hear that it is for the peoples sake, something they had done which angered God so much, that Therefore Sion must be plowed, etc. What did they do? ye may read of their doings in the 9.10. and 11. Verses;
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Counsellours of state, and Judges of the Land were covetous, abhorred Judgement, perverted Equity, and built up Sion in blood, and Ierusalem in iniquity;
Counsellors of state, and Judges of the Land were covetous, abhorred Judgement, perverted Equity, and built up Sion in blood, and Ierusalem in iniquity;
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they laid the foundation of it in sinne, in iniquity, in oppression, in covetousnesse, in lying, in cruelty, in blood (the worst lime and stone that ever man can build withall) and what is the end of it? it wil tumble downe upon their owne heads,
they laid the Foundation of it in sin, in iniquity, in oppression, in covetousness, in lying, in cruelty, in blood (the worst lime and stone that ever man can built withal) and what is the end of it? it will tumble down upon their own Heads,
because the foundation of them is laid upon lying miracles, false doctrines, covetousnesse and blood (many hundreds, many thousands of those poore Indians being wilfully murthered by the Spaniards, Romes Admirers.)
Because the Foundation of them is laid upon lying Miracles, false doctrines, covetousness and blood (many hundreds, many thousands of those poor Indians being wilfully murdered by the Spanish, Romes Admirers.)
So Mahomet, he plants Churches in the Levante (Churches after his owne humour) but the foundation of them is blasphemy, blood (and that the blood of many thousands of holy Martyrs) these Churches may stand for a while,
So Mahomet, he plants Churches in the Levante (Churches After his own humour) but the Foundation of them is blasphemy, blood (and that the blood of many thousands of holy Martyrs) these Churches may stand for a while,
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and therefore pray we, that our builders and planters, may labour to reare up the wals of our Sion, in truth in meeknes, in equity, in mercy, in compassion, &c. If thus they goe about, the workes and buildings of God,
and Therefore pray we, that our Builders and planters, may labour to rear up the walls of our Sion, in truth in meekness, in equity, in mercy, in compassion, etc. If thus they go about, the works and buildings of God,
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Beloved, I have some small skill in Atchitecture, (for it is my trade;) and therefore I would willingly say some more things unto you, touching the building, rearing,
beloved, I have Some small skill in Atchitecture, (for it is my trade;) and Therefore I would willingly say Some more things unto you, touching the building, rearing,
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a flood of subversion, here see Doct. Gods judgements can enter the strongest holds ) Witnesse towring Babylon, whose wals were once the wonder of the world: and populous No, Na. 3.8.
a flood of subversion, Here see Doct. God's Judgments can enter the Strongest holds) Witness towering Babylon, whose walls were once the wonder of the world: and populous No, Na. 3.8.
some kind of trenches that are of notable strength for keeping out of evils; these are the wals of righteousnesse, and trenches filled with penetentiall waters;
Some kind of Trenches that Are of notable strength for keeping out of evils; these Are the walls of righteousness, and Trenches filled with penitential waters;
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Oh! that our England were encompassed with such like wals, and instead of the Ocean, were surrounded with a river of penetentiall waters, streaming from humbled soules;
Oh! that our England were encompassed with such like walls, and instead of the Ocean, were surrounded with a river of penitential waters, streaming from humbled Souls;
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what darkenesse? darknesse of affliction, and if that bring them not back (as it did David, Ps. 119.67.) then followeth darkenesse of judgement in this or that degree;
what darkness? darkness of affliction, and if that bring them not back (as it did David, Ps. 119.67.) then follows darkness of judgement in this or that degree;
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for here likewise it is not found, but here is a part of the prophesie that appeareth in a menacing forme, correspondently to the place I enquire for, read it Hah. 2.8.
for Here likewise it is not found, but Here is a part of the prophesy that appears in a menacing Form, correspondently to the place I inquire for, read it Ha. 2.8.
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but why must Caldea be spoiled? the reason is given, because Caldea hath spoiled many Nations by pillaging their goods, ruining and burning their Cities, murdering the inhabitants;
but why must Chaldea be spoiled? the reason is given, Because Chaldea hath spoiled many nations by pillaging their goods, ruining and burning their Cities, murdering the inhabitants;
and therefore now Caldea is cited before God, censured, condemned to ruine, rapine, spoile by a Law called lex talionis: hence, Doct. (Spoilers must be spoiled) this is not alwayes done de subito at an instant,
and Therefore now Chaldea is cited before God, censured, condemned to ruin, rapine, spoil by a Law called lex Talionis: hence, Doct. (Spoilers must be spoiled) this is not always done de subito At an instant,
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they shall have ful bowls of blood of wrath powred down their soules, so the oppressour, the pillager, the plundrer, shall here of his doings to his owne terrour.
they shall have full bowls of blood of wrath poured down their Souls, so the oppressor, the pillager, the plundrer, shall Here of his doings to his own terror.
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and they did well in it, they had Gods command for it, and therefore properly could not be called murderers, pillagers, spoylers, &c but rather justicers, executioners, of the will of God.
and they did well in it, they had God's command for it, and Therefore properly could not be called murderers, pillagers, spoilers, etc. but rather Justicers, executioners, of the will of God.
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and what did God thinke of him for it? he called it disobedience, and counted it as a sinne of witchcraft, (1 Sam. 15.3, 9, 10, 11. and so to the 24. so in all such cases,
and what did God think of him for it? he called it disobedience, and counted it as a sin of witchcraft, (1 Sam. 15.3, 9, 10, 11. and so to the 24. so in all such cases,
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then we are bound upon paine of damnation to kill and slay (without pitty or compassion) man, woman, child, father, mother, wife, brother, any one, every one, &c. (if the commission cometh forth in such a forme.) But if wee goe, without commission,
then we Are bound upon pain of damnation to kill and slay (without pity or compassion) man, woman, child, father, mother, wife, brother, any one, every one, etc. (if the commission comes forth in such a Form.) But if we go, without commission,
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I could most willingly here propound and resolve some questions touching this point, but the desire to comply with my present intentions, forceth me from hence to the Prophet Zephan ah.
I could most willingly Here propound and resolve Some questions touching this point, but the desire to comply with my present intentions, forceth me from hence to the Prophet Zephaniah ah.
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They that are mighty on earth, Rulers, Commanders over others subjected to them in vassaladge, these on a sudden, upon the shaking of Gods hand over their heads, fall downe and become a spoile to their vassals, slaves and captives;
They that Are mighty on earth, Rulers, Commanders over Others subjected to them in vassaladge, these on a sudden, upon the shaking of God's hand over their Heads, fallen down and become a spoil to their vassals, slaves and captives;
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and they were blasted and blowne cleare away, Haggai 1.9. he can soone blow a creature into a consumption, into ruine, into death, yea and into hell it selfe.
and they were blasted and blown clear away, Chaggai 1.9. he can soon blow a creature into a consumption, into ruin, into death, yea and into hell it self.
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or upon the face of a Kingdome, because at his call, all the spirits of vengeance come with all readinesse to execute his commands. 'Tis said in Zach. 10.8. That he will hisse for his people, and so they shall be gathered;
or upon the face of a Kingdom, Because At his call, all the spirits of vengeance come with all readiness to execute his commands. It's said in Zach 10.8. That he will hiss for his people, and so they shall be gathered;
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so he may but hisse for the destroying creatures, and they will come, such as Froggs, Locusts, Caterpillers, Haile, Snow, Frost, Mists, Foggs, Raine, Warre, Plague, Famine, Diseases, Windes, Stormes, Earth-quakes, Lightnings, Thunder, Fire and Brimstone, Good and evill Angels,
so he may but hiss for the destroying creatures, and they will come, such as Frogs, Locusts, Caterpillars, Hail, Snow, Frost, Mists, Fogs, Rain, War, Plague, Famine, Diseases, Winds, Storms, Earthquakes, Lightnings, Thunder, Fire and Brimstone, Good and evil Angels,
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and all standing in a moment before him, saying, what shall we doe? whom shall we destroy? what Nation shall we ruine? what Kingdome shall we devoure? these are the spirits, these are the Guests which the Lord oft biddeth to a feast of his wrath;
and all standing in a moment before him, saying, what shall we do? whom shall we destroy? what nation shall we ruin? what Kingdom shall we devour? these Are the spirits, these Are the Guests which the Lord oft bids to a feast of his wrath;
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Henceforth I shall not wonder to heare it said that God hath a consuming power, whereby he is able to consume all things as here is said, I will consume all things from off the Land. &c. All things, what!
Henceforth I shall not wonder to hear it said that God hath a consuming power, whereby he is able to consume all things as Here is said, I will consume all things from off the Land. etc. All things, what!
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for so it is said, I will consume all, &c. Then hence, (Doct. All creatures are subject to a consumption;) NONLATINALPHABET here is an evill, and horrid evill;
for so it is said, I will consume all, etc. Then hence, (Doct. All creatures Are Subject to a consumption;) Here is an evil, and horrid evil;
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'tis our wisdome to labour to prevent this consumption, (if possible we may) or at least procure some Elixirs that may cure us, (if we find it be once on us) and nothing can doe the cure but grace;
it's our Wisdom to labour to prevent this consumption, (if possible we may) or At least procure Some Elixirs that may cure us, (if we find it be once on us) and nothing can do the cure but grace;
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this medicine of grace, will at length perfectly cure the body, and cause it to rise out of Ashes, out of Dust, out of Atomes into a most glorious body againe, fit for the glorified soule to lodge in for all Eternity;
this medicine of grace, will At length perfectly cure the body, and cause it to rise out of Ashes, out of Dust, out of Atoms into a most glorious body again, fit for the glorified soul to lodge in for all Eternity;
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but those of the same Nation, of the same Kingdome, should arise one against the other, brother against brother, and sheath their swords in one the others bowels:
but those of the same nation, of the same Kingdom, should arise one against the other, brother against brother, and sheath their swords in one the Others bowels:
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and how? by infatuating of them in such a manner, That brother should rise against brother, brother kill brother; this is the Heathens judgement; ah me!
and how? by infatuating of them in such a manner, That brother should rise against brother, brother kill brother; this is the heathens judgement; ah me!
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that we are so besotted, so infatuated in our understandings, that we must rise up and kill one another, murther one the other, embrew one the others hands in blood of our brethren,
that we Are so besotted, so infatuated in our understandings, that we must rise up and kill one Another, murder one the other, embrew one the Others hands in blood of our brothers,
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And what a shame is this for England, where the Gospell hath shined so gloriously, to be taken with such like sinnes as the Heathens (which sate in darknesse) have committed. Againe, here see Gods severity:
And what a shame is this for England, where the Gospel hath shined so gloriously, to be taken with such like Sins as the heathens (which sat in darkness) have committed. Again, Here see God's severity:
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what Kingdomes? the mighty Kingdomes of the Heathens? Alas, alas, the Heathens they are ignorant, they might say, Domine non novimus te, &c. Lord, we know thee not,
what Kingdoms? the mighty Kingdoms of the heathens? Alas, alas, the heathens they Are ignorant, they might say, Domine non novimus te, etc. Lord, we know thee not,
but suppose they had, yet had it beene in vaine, the plea had not beene good in curia Coeli, for it was decreed that judgements should come upon them, though Heathens:
but suppose they had, yet had it been in vain, the plea had not been good in curia Coeli, for it was decreed that Judgments should come upon them, though heathens:
) The plea of ignorance will not excuse ill deedes, ungodly deeds, the most that it can doe is but to excuse a Tanto, but it doth not excuse a Toto: some stripes are due to the ignorant Luke 12.48.
) The plea of ignorance will not excuse ill Deeds, ungodly Deeds, the most that it can do is but to excuse a Tanto, but it does not excuse a Toto: Some stripes Are due to the ignorant Lycia 12.48.
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Oh! then what heavy judgements will fall on their heads, that have the Law and the Prophets, the Gospell and the Apostles daily set before them, as we of England have:
Oh! then what heavy Judgments will fallen on their Heads, that have the Law and the prophets, the Gospel and the Apostles daily Set before them, as we of England have:
Here I should distinguish of ignorance vincibilis & invincibilis, of ignorantia purae negationis & pravae dispositionis, and so shew you what kind of ignorance (and in what cases) ignorance is excusable,
Here I should distinguish of ignorance vincibilis & invincibilis, of ignorantia purae negationis & Pravae dispositionis, and so show you what kind of ignorance (and in what cases) ignorance is excusable,
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but however here you may see a menacing and a threatning expression, see Zacha. 7.13. Therefore it is come to passe, that as he cryed, and they would not heare,
but however Here you may see a menacing and a threatening expression, see Zacchaeus 7.13. Therefore it is come to pass, that as he cried, and they would not hear,
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and when God seeth their carelesse negligence in hearing his spirit, then waxeth he wroth and will not heare them in their cries powred out before him;
and when God sees their careless negligence in hearing his Spirit, then Waxes he wroth and will not hear them in their cries poured out before him;
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God sent his spirit in the old Testament, and then the cry was commonly like that in Ezek. 33.11. Turne, turne, for why will ye die, oh house of Israel? or like that in Amos 5.4. Seeke ye me and yee shall live; or that in Isaiah 1.19.
God sent his Spirit in the old Testament, and then the cry was commonly like that in Ezekiel 33.11. Turn, turn, for why will you die, o house of Israel? or like that in Amos 5.4. Seek you me and ye shall live; or that in Isaiah 1.19.
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Or of Love and Charity, as in Mat. 5.44. Love your enemies, blesse them that curse you, doe good to them which hate you, pray for them which despitefully use you and persecute you.
Or of Love and Charity, as in Mathew 5.44. Love your enemies, bless them that curse you, do good to them which hate you, pray for them which despitefully use you and persecute you.
and make them heare them with a king hearts? their cries, their sounds are of another kind, they speak in a new manner, to sinners saying, we are judgments, judgments sent from the living God;
and make them hear them with a King hearts? their cries, their sounds Are of Another kind, they speak in a new manner, to Sinners saying, we Are Judgments, Judgments sent from the living God;
but oft times in such cases it proveth too late (as to the Isralites ) for God seeing they would not heare his spirit, crying in his Prophets, he now will not heare them crying for feare of judgements; as here it is said;
but oft times in such cases it Proves too late (as to the Israelites) for God seeing they would not hear his Spirit, crying in his prophets, he now will not hear them crying for Fear of Judgments; as Here it is said;
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Me thinks I hear how the spirit of the Lord running up and downe this Kingdome of England is crying in every County, in every City, in every Congregation, repent ye people of England, repent ye inhabitants of England; repent ye of your pride, repent you of your covetousnesse, repent ye of your oppression, repent ye of your chambering and wantonnesse, repent ye of your rioting and drunkennesse, repent ye of your strifes and envyings, repent ye of your divisions and contentions,
Me thinks I hear how the Spirit of the Lord running up and down this Kingdom of England is crying in every County, in every city, in every Congregation, Repent you people of England, Repent you inhabitants of England; Repent you of your pride, Repent you of your covetousness, Repent you of your oppression, Repent you of your chambering and wantonness, Repent you of your rioting and Drunkenness, Repent you of your strifes and envyings, Repent you of your divisions and contentions,
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goe cry to your sinnes, goe cry to your pleasures, goe cry to your Mammons, (as the Israelites were sent in Judg. 10.13, 14. Oh! this would be a dismall answer for England, and yet such an one must England expect from God,
go cry to your Sins, go cry to your pleasures, go cry to your Mammons, (as the Israelites were sent in Judges 10.13, 14. Oh! this would be a dismal answer for England, and yet such an one must England expect from God,
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Now beloved I could here prosecute this subject, and cry unto you, to heare the voice of God now crying in a louder manner then usually yee have heard him cry in England: but I must on forward to Malachy in search of the Text expected, &c.
Now Beloved I could Here prosecute this Subject, and cry unto you, to hear the voice of God now crying in a Louder manner then usually ye have herd him cry in England: but I must on forward to Malachy in search of the Text expected, etc.
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and here in the last chapter of this last Prophet I find the Text couchant in the first verse of the said chapter, the words are these, For behold, the day commeth that shall burne as an oven,
and Here in the last chapter of this last Prophet I find the Text couchant in the First verse of the said chapter, the words Are these, For behold, the day comes that shall burn as an oven,
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I know there are some that will censure me deeply for it, whilest they let many passe without a frowne, that read their Text and never come neere it an houre after;
I know there Are Some that will censure me deeply for it, whilst they let many pass without a frown, that read their Text and never come near it an hour After;
The world is on her journey, and whether is the world journing? to Heaven, to Heaven, to blisse, to happinesse, to the fruition of that which is, summum bonum, for at these things all Nations, all Sects, all Religions aime at;
The world is on her journey, and whither is the world journeying? to Heaven, to Heaven, to bliss, to happiness, to the fruition of that which is, summum bonum, for At these things all nations, all Sects, all Religions aim At;
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but the world goeth in the way of errours (Ethnicall, judaicall, malnimeticall, hereticall and seismaticall) and in the way of prophanenesse, ungodlinesse, licentiousnesse, &c. and is not this iter retrogradum, is not this a crosse going, a backward travailing, judge yee.
but the world Goes in the Way of errors (Ethnical, judaical, malnimeticall, heretical and seismaticall) and in the Way of profaneness, ungodliness, licentiousness, etc. and is not this iter retrogradum, is not this a cross going, a backward travailing, judge ye.
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but he must make a Drakes voyage of it then, he must goe with a strange compasse, not (without many perils) so a man may come to this Terra pacis by marching through the field of warre;
but he must make a Drakes voyage of it then, he must go with a strange compass, not (without many perils) so a man may come to this Terra pacis by marching through the field of war;
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and whether is England passing? towards a place called Terra prosperitatis, she hath a great desire to have all her children seated in a Land of plenty and prosperity, that they may not behold the face of want and misery:
and whither is England passing? towards a place called Terra prosperitatis, she hath a great desire to have all her children seated in a Land of plenty and Prosperity, that they may not behold the face of want and misery:
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the direct and straight way, to this Land of prosperity is that there — ☞ But now England goeth in a path where there is nothing for the generall but force, violence, fire and sword, compelling and borrowing, pillaging and plundering, &c. and what thinke you, is not this Iter retrogradum, &c.
the Direct and straight Way, to this Land of Prosperity is that there — ☞ But now England Goes in a path where there is nothing for the general but force, violence, fire and sword, compelling and borrowing, pillaging and plundering, etc. and what think you, is not this Iter retrogradum, etc.
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so bloome, so prosper, so spread abroad, that ere long (without Gods preventing mercy) they are like to overshaddow those tender plants of truth, which are already planted in this English soyle, and what thinke you;
so bloom, so prosper, so spread abroad, that ere long (without God's preventing mercy) they Are like to overshadow those tender plants of truth, which Are already planted in this English soil, and what think you;
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happy for us, if we had Galen, or Hippocrates amongst us, to give us of gentle Hellebore for the operation of it is gentle, in respect of the opperation of the phisicke England giveth;
happy for us, if we had Galen, or Hippocrates among us, to give us of gentle Hellebore for the operation of it is gentle, in respect of the operation of the physic England gives;
and kill and murder one another, without pitty or mercy, to man women or childe (if they have Gods warant for it) Quis talia fando temperet a lachrymis? Can truth not grow now in our England, till England be washed with blood? is the English soyle so barren,
and kill and murder one Another, without pity or mercy, to man women or child (if they have God's warrant for it) Quis Talia Fando temperet a Lachrymis? Can truth not grow now in our England, till England be washed with blood? is the English soil so barren,
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so sterile, that it must be fatned with the blood of our brethren? to accelerate the production and conservation of truth? IF SO, 'tis a thousand pitties, is this the way to truth? Oh! it is iter retrogradum a crosse way;
so sterile, that it must be fattened with the blood of our brothers? to accelerate the production and conservation of truth? IF SO, it's a thousand pities, is this the Way to truth? Oh! it is iter retrogradum a cross Way;
onely thus much I have said to shew you that I am only an Imitator and not an Inventor of motions Retrogade, but in these motions happier then my native Countrey,
only thus much I have said to show you that I am only an Imitator and not an Inventor of motions Retrograde, but in these motions Happier then my native Country,
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for he that lookes on the concurrence of evills, and at the intertexture and complication of these concurrent evills, would almost conclude (Quod regni jam fatae jubent) that England should be ruined,
for he that looks on the concurrence of evils, and At the intertexture and complication of these concurrent evils, would almost conclude (Quod Regni jam fatae jubent) that England should be ruined,
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but poore England will perish before she arrive at her journies end) but let us hope the best, pray for the best but in the meane time prepare with patience to endure the worst.
but poor England will perish before she arrive At her journeys end) but let us hope the best, pray for the best but in the mean time prepare with patience to endure the worst.
I forgat the Text, count you this so strange a thing? why 'tis familiar with people to come to Church, to draw the water of life at the well of Gods Ordinances,
I forgot the Text, count you this so strange a thing? why it's familiar with people to come to Church, to draw the water of life At the well of God's Ordinances,
yet never find it, till the glasse of their health be clean run out, through their chambring and wantonnesse, whereby they bring diseases upon their bodies,
yet never find it, till the glass of their health be clean run out, through their chambering and wantonness, whereby they bring diseases upon their bodies,
So there be many that seeke to find out that bonum which is in providence and yet never find it, till the glasse of their estates be cleane runne out, through their prodigall rioting and disorders,
So there be many that seek to find out that bonum which is in providence and yet never find it, till the glass of their estates be clean run out, through their prodigal rioting and disorders,
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and to cry out against himselfe, quid mihi superbia, &c. what hath pride profited me, what hath riches honours & pleasures advantaged me, &c. that now I am left here all alone, all naked, having no heavenly treasures,
and to cry out against himself, quid mihi superbia, etc. what hath pride profited me, what hath riches honours & pleasures advantaged me, etc. that now I am left Here all alone, all naked, having no heavenly treasures,
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England is now in search of truth, but I feare shee will not find it, till her glasse be runne, i. e. till she be obscured if not destryoed by the increasing errours difusing themselves throughout our Land.
England is now in search of truth, but I Fear she will not find it, till her glass be run, i. e. till she be obscured if not destryoed by the increasing errors difusing themselves throughout our Land.
and so in her conclusion England being healed, I hope that God will by his providentiall disposing of things here, send some Physitians from hence into Ireland with Balmes, Elixirs, tinctures,
and so in her conclusion England being healed, I hope that God will by his providential disposing of things Here, send Some Physicians from hence into Ireland with Balms, Elixirs, tinctures,
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now to that hope superadde, your prayers, supplications, teares and humiliations, and the Lord of mercy from his habitation in the highest looke upon us,
now to that hope superadd, your Prayers, supplications, tears and humiliations, and the Lord of mercy from his habitation in the highest look upon us,
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