that in simplicity and godly sincerity not with fleshly wisedome but by the grace of God we have our conversation in the World 2 Cor. 1. 12. must be a dream David Job Moses Samuel the Prophets and Apostles their joying in a good conscience arise from doubtfull and conjecturall evidences yea no man can say in any assurance I beleeve in Christ in the inner man I delight in the Law of the Lord I am crucified to the world my conversation is in Heaven for all these are inherent qualifications in the childe of God but they are doubtfull and uncertain How then hath God promised to love the righteous to reward beleeving with life eternall to give the prize to him that runneth c. 2. The testimony of the Spirit bearing witnesse to our spirit that we are the children of God Rom. 8. 16. is in this sence an immediate act of the Spirit because reflex acts of the soul are performed without any other medium or means but that whereby the direct acts are performed I know that I know I know that I beleeve my sence by that same immediate operation of the Spirit by the which I know God without any other light teacheth me to know that I know God even as by light I see colours but my common sense needeth not another Sun or another light to make me know that I see colours The Lambe when it seeth a Wolfe though it never did see a Wolfe before knoweth it to be an enemy and fleeth but to make it know that it knoweth the Wolfe there is nothing required but the internall and common instinct of nature So when I beleeve in Christ that habituall instinct of the grace of God actuated and stirred up by the Spirit of God maketh me know that I know God and that I beleeve and so that I am in Christ to my own certain feeling and apprehension but this doth not hinder but the assurance of my interest in Christ is made evident to me by other inferiour evidences 1 Joh. 2. 3 And hereby we know that we know him if we keep his Commandements By the keeping of Gods Commandements we doe not know simply that we know God by certainty of faith But wee know that we know God these two wayes 1. We know the instinct of the new man being stirred up to action by that winde which bloweth when and where it listeth our knowing of God to bee sound saving and true Wee doe not so much know our knowing of God by this supernaturall sense as we know the supernaturall qualification and sincerity of our knowing of God So that we rather know the qualification of the act that the worke is done according to God then the act according to its substance though wee doe also know it in this relation 1 Ioh. 3. 14. We know that we have passed from death to life because we love the brethren that is our love to the brethren doth evidence to us both that wee are translated to the Kingdome of grace and also it doth evidence that that translation is reall true sincere sound and effectuall by love and all the fruits of the Spirit 2. By these works of sanctification we have evidence that we have interest in Christ not as by former light suggesting to us that the immediate impression of this great and broad Seale of the King of glory and his personall and particular testimony is true for Gods Spirit needeth not another witnesse to adde authority to what hee saith but because this conclusion Thou Iohn Anna hast interest to Christ to thy owne feeling must be proved by Scripture except with Enthusiasts and fanatick Spiritualists wee separate the Word and the Spirit therefore these workes of sanctification prove the conclusion consequenter by Scripture and sence and so lead us to the word of promise thus to prove this conclusion I Iohn Peter Anna have interest in Christ to my owne reflect and private assurance the major proposition is made good by Scripture the Assumption by sense and the conclusion leadeth us to the certainty of faith in the promises as He that beleeveth and maketh sure his beliefe by walking not after the flesh but after the Spirit hath a cleare evidence to his owne feeling that he hath interest in Christ But I Iohn Peter Anna doe believe and doe make sure my beliefe by walking not after the flesh but after the Spirit Therefore I Iohn Peter Anna have a cleare evidence to my owne feeling that I have interest in Christ The proposition is Scripture Iohn 3. 36. Ioh. 5. 24. Ioh. 11. 25 26. Rom. 8. 1 2. 1 Ioh. 1. 4. 1 Ioh. 2. 3. The Assumption is made sure by sense not at all times but when the wind is fair and the Spirit is breathing upon the soul for though I do believe and walk after the Spirit yet to my owne feeling I have onely evidence of my interest â—n Christ when the Spirit stirreth up my sense to compare my saith and walking with the promises of God in Christ But saith the Antinomians Alas all the certainty then and the whole personal evidence that I have to know that I have interest in Christ is ultimately and principally resolved on this weak rotten foundation to wit On my own good works which being examined by the law of God will be found so sinful as they shal involve me under the curse of God so the debate of conscience shal stand in ful vigor I shal never be satisfactorily resolved of my interest in Christ for you lead me from the impression of the immediate seal of the spirit to my good works this is to drive me off Christ and put me back again to my old Jaylor and my old keeper the law But I answer this consequence is just nothing for if my good works of sanctification were causes of my peace of conscience this connexion had some colour of truth but though those works be sinfull by concomitance because sin cleaveth to them yet because my supernaturall sense of the Spirit suggesteth that these works are the fruits of faith and are done in some measure of sincerity and flow not from the spirit of the Law but from the Spirit of the Gospel therefore they lead me to Christ and drive me upon a cleare Evangelick promise That 1. the adhering sinfulnesse of my workes are purged in Christs bloud 2. That this promise is a shoare before mine eyes He that fighteth the good fight of faith a Crown of righteousnesse is laid up for him 2 Tim. 4 7 8. He that runneth shall obtain 1 Cor. 9. 24. And here is an Evangelick word Revel. 22. 14. Blessed are they that do his Commandements that they may have right to the tree of life and may enter in through the gates to the City So that the right of your peace and clear evidence in assurance of your right to the Tree of life is not laid upon your works but upon the promises of the
Dominion herein is so eminent that in necessary causes the Lord worketh a sort of contingency and in contingent causes a sort of necessity as he saith to the fire Burn Burn not Burn those who cast into the Furnace the three Children Burn not the three Children Daniel 3. 22 24. He commandeth the Sun to move and it moveth Psal. 104. 19. He commandeth it to stand still and it doth so in the dayes of Ioshua He saith O sea ebbe and flow Ier. 5. 22. and it doth so He saith O sea stand still as a VVall or as an heap of Ice do not ebbe nor flow while my people go through dry and it doth so And what he hath decreed must be though it fall out in a contingent way Iosephs Brethren must fell him Potipher must cast him in prison King Pharaoh must exalt him to honour 5. VVhen causes seeme confused in their operations God exerciseth his Dominion Why should an Arrow smite Achab betwixt the joynts of the harnesse and kill him many thousands may bee killed as soone as he But God shot the Arrow the Bow and the Arrow of JEHOVAHS Dominion was here when two Armies of many thousands on every side joyne battell What confusion is there when thousands are rolled in bloud who marshalleth bullets through the Aire God ranketh Bullets Arrows and Fire-works as his Souldiers flying in the Air and will have a good man killed in a good cause and a wicked man in an evil cause to come faire and safe off here must be the Dominion of God 6. How is it that Satan and wicked men in their blackest works of hell are as Chariots and Horsemen carrying on the counsels of Heaven and serving Gods eternall counsell when they are not serving God himself we are to draw this into our selves for God communicateth an inferiour Dominion to his Church and people for the which he is to be adored 1. God is conquering mens judgement that they yeeld to truth 2. He hath given a Dominion to his saints and given them to bee above all things and put all Creatures under the childe of God and hath put the world life death court glory riches under the fear faith love and joy of his own children nothing is great to a believer but Christ nothing high but the most high nothing fair but he who is white and ruddy and the fairest of the sonnes of men Cant. 5. 10. Psal. 45. 2. Nothing ancient as the ancient of dayes Nothing honourable as the King of ages Nothing desireable as the Lord the desire of all Nations when creatures have Dominion over us and are above us and too great in our affections we be then under their power and our hearts are mastered and over-loaded by clay and shadows especially if death torture the sword losse of the sweet pleasures of this life have a Dominion over us our life is a bondage to us The people of God are Rom. 8. 36 37. killed and yet conquerors and victors 3 We are to effect a Dominion over sin How can this be for the children of God for the most are foyled in their combat betwixt the spirit and the flesh Paul was led captive I answer This may be and yet the Dominion is on the childe of Gods side 1. Because victory must not be measured by one blow but by the issue of the battell Christ at length in all his Saints shall bring forth Esai 42. 3. judgement unto truth Mat. 12. 20. into victory The Gospel at length is victorious in the heart of the childe of God 2. That the spirit keepeth the fields in that same soule with the flesh is a great Dominion in carnall men the spirit is not in the Fields at all and therefore he is a servant not a captive and when the childe of God sinneth it is but with the half of the will and so the flesh hath but half a vote and there is a protestation made on the contrary by that supernatural instinct A morgaging or a woodsetting is not a buying the soul giveth half consent but with reversion and a power to take back again at another time what is now given A man is legall proprietor and Lord of Lands morgaged though he want the present use of them 3. The foyles of the childe of God are the seed of humility of hunger for a fuller measure of grace of cautelous and more strict walking and often here falling one way is rising another way and this fall is a vertuall Dominion over pride Sinne helpeth by Gods grace to mortifie it self 4. We are to pray that the Gospel may have a Dominion O that we might be witnesses to see him who rideth on the white horse go forth through the habitable world with his Bow and his Crowne conquering and to conquer and that he would cause his servants alwayes to triumph in Christ and make manifest the savour of his knowledge in every place Revel. 6. 2. 2. Cor. 2. 14. Pray exalted be the glory of Jesus high high for evermore be his Throne O that the Pearles and Diadems of his royall Crowne may glister as farre as the beames of the Sun in the Firmament shine Let the wheeles of his Chariot be as the wings of an Eagle Let his enemies bow before him and those brazen knees which will not bow to Jesus Christ let them be broken O Lord let thy Kingdome come FINIS Esa 31. 9. Jer. 9. 21. Esa. 29. 8. Ezech. 28. 9. Ezech. 25 6. D. Tobias Crisp. Christ exalted Serm. 15. Serm. 16. Serm. 17.
in fetters Assertion 3. The onely saving grace of God infused in the mind will and affections doth subdue the conscience to truth and obedience of the truth Grace is the greatest conquerour of all Jer. 20. 9. I was weary with forbearing and I could not stay Act. 4. 20. We cannot but speake the things which we have seen and heard New wine must have vent Vse 1. We would beware of sinnes against light these are under water in the ship and are sinking sins a Reformation hath beene calling on you and offering it selfe to you these fourescore yeares and men have beene saying It is not time to build the house of the Lord and consider I pray you how fearefull it is for men not to stoup and fall downe as taken captives to the truth of God for every thought should bee brought as an apprehended souldier and a captive to the obedience of Christ 2 Cor. 10. 5. And specially the land is to be humbled for such sins as by the light of the Gospel hath been cried against as luxury vanity pride and fulnesse of bread uncleannesse swearing lying unjustice oppression but especially multiplied Altars Idolatry superstition wil-worship Vse 2. The honourable Houses are to beware of the halfe reformation of Darius nothing more odious to God then 1. A negative devotion Nebuchadnezzar thinketh hee hath done all if nothing bee spoken amisse of the true God Dan. 3. 29. 2. Agrippa his almost a Christian is not a Christian at all Ier. 3. 10. Yet for all this her treacherous sister Judah hath not turned to me with her whole heart 3. God detesteth lukewarmnes and coldnes in his matters 4. Hee hateth a mixture it is a marke put on Samaria 2 King 17. 33. They feared the Lord and served their owne Gods this is that which bringeth the stretched-out arm of the Lords fury on the land Zeph. 1. 5. because they sweare by the Lord and by Malcom and because the people halteth betwixt the Lord and Baal 1 King 18. 21. And it is Johu his reproachfull reformation 2 King 10. 28. Thus Jehu destroyed Baal out of Israel 29. Neverthelesse he departed not from the sinnes of Jeroboam the sonne of Nobat O how fearfull to be under this he is for the good cause neverthelesse he knoweth nothing of the power of Religion so hee is right in the house neverthelesse he complaineth much with Malignants It is knowne to you all when the Whore of Babylon was cast out of the Church that shee left behinde her a gold ring and some love tokens I meane Episcopacie and humane Ceremonies this was the whores policy to leave a token behinde her that she might finde an errand in the house againe and shee was indeed returning to the house to demand her love-token again but it shall bee Heavenly wisedome to make a perfect Reformation keep nothing that belongeth to Babylon and let not a stone to be a corner-stone or a foundation bee taken out of Babylon for the building of the Lords house for they are cursed stones That they tremble and feare In Part 2. of the third member of our Text we are to consider that Iehovah is to bee looked and served with feare and trembling upon these sixe grounds all applicable to the present condition of times 1. He is a great God Ier. 30. 6. For as much as there is none like unto thee O Lord thou art great and thy Name is great who would not feare thee O King of Nations Ier. 5. 22. Feare ye not me saith the Lord will ye not tremble at my presence which have placed the sand for the bound of the Sea c. Alas we fancy to our selves a little God and a great mortall King therefore we tremble at the one and feare not the other so when we have to doe with an earthly power the soule is servilely timorous when we have to doe with God the conscience is all made of stoutnesse 2. The sinnes of the Land should make us tremble Esa. 24. 16. But I said my leannesse my leannesse woe unto me for the treacherous dealers dealeth treacherously Ier. 23. 9. My heart within me is broken all my bones shake c. Psal. 119. 53. Horrour hath taken hold of me because of the wicked that keep not thy law What should the sins of Court of Prelates make me tremble are they my sins Yea 1. every sin that I am not grieved for is mine 2. He never mourned for his own sins who is not humbled for the sins of the land 3. A gracious Samuel will own the sins of Saul 3. Gods great workes call for trembling Habak. 3. The Prophet considering Gods walking through the red Sea with his horses maketh him say though it was a worke of mercy verse 16. When I heard it my belly trembled my lips quivered rottennesse entred into my bones and I trembled in my selfe O tremble at this Lord who hath 1. Wrought State miracles if not miracles in nature hee hath commanded the Sunne of righteousnesse to stand still in the Meridian of Brittain 2. He hath divided our red Sea 3. He hath brought us backe from the bordell-house and renewed a Covenant with us 4. Our enemies are fallen and those are inlarged who were banished imprisoned vexed by Prelates for the haynous crime as they thought of pietie holines and orthodoxie Tremble at his goodnesse Feare the Lord and his goodnesse Hos. 3. 5. Rejoyce in trembling Psal. 2. 11. An ingenuous minde feareth debt mercies tendered to us are debts lying on us O how shall we repay him what shall we render to him Are wee not banckrupts to mercy and the goodnesse of God 4. Tremble at Gods judgements Psal. 119. 120. My flesh trembleth for feare of thee and I am affraid of thy judgements Jer. 4. 19. My bowels my bowels I am pained at the very heart my heart maketh a noise within mee I cannot hold my peace because thou hast heard O my soule the sound of the trumpet the alarme of warre Here is a waste field of trembling God in Germany is God to be feared in all places for in these lands the wife could scarce have the halfe of her husband to bury the best halfe hath beene blowne up in the aire with fire-work 2. Horse hath beene esteemed good meat 3. In Ireland the mothers have heard their young children aske mercy at the rebell with his Skainzer cutting the throat of her sonne and hath not the Sword multiplyed Widdowes and multiplyed Orphans in this land It is fearfull to man to bide it out as a warre whether Gods displeasure will or no 5. We are exceedingly to tremble at his anger Amos 3. 8. The Lyon hath roared who would not feare When God doth but seeme to be angry The children of God have beene distracted and almost besides their wits with Gods terrours Psal. 88. 15. and they were scarce in the suburbs of hell Is there not cause to feare if any of the land breake the oath of
against the wisedome of God hence so many plots first to divide then to seduce so many lies and perjuries in print and all with this profession To defend the true Protestant Religion But surely hee hath a strong Metaphysicall faith more subtill then solid who beleeveth that an army of Papists led on by the rules of Jesuits and helped by the forces of the Irish Rebels have a minde to defend the true Protestant Religion I hope never to beleeve it Yet as God disappointed Daniels enemies so are they mis-led in all their purposes God hath alwayes done this The enemy of God and a good Cause Psal. 7. 14. is with childe but the Justice of God is Godfather and giveth the name of the childe it is named A lie behold he travelleth with iniquity and hath conceived mischief and the birth when it is borne is no King no God hee bringeth forth a lie Esay 33. 11. Ye shall conceive chaffe and the childe is a monstrous bastard a childe of straw and stubble and ye shall bring forth stubble Iob 15. 35. They conceive mischiefe and bring forth vanity There is a long web now in weaving in England and many hands spin threds to the web as England Scotland Ireland Rome Italy France Spaine Denmarke Papists Jesuits Cardinals Princes Pope Prelates Politicians and Jehovah the Lord hath an hand eminently in the contexture and almost all except the Lord and his Church have sundry ends therefore they weave in threeds of sundry colours Babylon Rome and Papists are for their idolatry set up in Britaine God hath broken that threed once twice but they cast new knots and doe still spinne and weave Prelates ends with shouting and garments rolled in blood let our great Diana stand the honour the bellies of fourteen and twenty and sixe must bee defended by the sword and the blood of the Church of Christ God hath often broken their threed Ireland hath no end but that their Babel shall be built again with blood and their hearts like a piece of the nether milstone are grinding blood and revenge this end must fall The Politician and Malignants end is the world and the glory of Court and their glory is very lean Princes weave in their threed to set up their absolute and independent soveraignty and if any more be intended God knoweth but by the wooll wee may judge of the web But when all is done in this long and great web though the enemies black policy bee transparent and sevved vvith vvhite threed heare the conclusion of all Psal. 33. 10. The Lord bringeth the counsell of the heathen to nought he maketh the devices of the people of none effect 11. But the counsell of the Lord standeth for ever For he is the living God Darius saith in this verse and in the follovving much of God and of his Nature Greatnesse Povver and Soveraignty Hence learn vve that how much of God is revealed to us so far are we to have high noble thoughts and suteable expressions of God hence are vve Christians far more to think and speak of God and that upon these grounds Because he is 1. God 2. Great 3. Gracious 4. Glorious 5. Beautifull 6. Omnipotent 1. The notion and that great thing God is admirable God wil say no more to put Abraham upon a course of contentment when he had the spoil of the Kings of Sodome and to set him in a way of obedience but Gen. 17. 1. I am God all-sufficient and goodnes mercy are included in the very essence of God Hos. 11. 9. I will not execute the fiercenesse of my wrath against Ephraim for I am God and not man And he saith no more in the Covenant and it is much and all I will be your God for if you say God you say all that can be said 2. For greatnes any way he is above all heare what Zophar saith Job 11. 7. Canst thou by searching finde out God canst thou finde out the Almighty unto perfection 8. It is high as Heaven what canst thou doe deeper then hell what canst thou know 9. The measure thereof longer then the Earth and broader then the Sea 2. Consider the supreame absolute Soveraignty that hee hath over Heaven and Earth what created royalty is in the pieces of Clay who carry diadems of clay on their heads is eminently in him Artaxerxes is but King of some Kings but God is absolutely the supreame Monarch Superiour Landlord and King of Kings and of all Kings and Lord of Lords Ahashuerosh sent his royall mandates through an hundred and twenty seven Provinces hee sendeth his Officers of the state of Heaven his Angels through his Monarchy of Heaven and Earth and they fulfill his will Psal. 103. 20. He sendeth his Sea-posts stormy winds to destroy Armado's and to breake the ships of Tarshish Psal. 30. verse 4. The Lord is great and greatly to be praysed he is to be feared above all Gods And wee put him out of his Throne when we appoint Peeres to sit and give Counsell and make Lawes with this highest Lord make a Throne of glory the height of thousand thousand millions of Heaven of Heavens and set that Throne above the circumference of all these Heavens set Worlds of Angels and millions of Seraphims or if there be created Arch-Angells and thousand thousands of Dominions Thrones and Principalities as servants under the foot-stoole of his Throne yet hee were set too low hee deserveth a Throne above that Throne 3. Consider his gracious nature 1. How tender hearted to his afflicted people Jud. 10. 16. The Lords soul was grieved for the misery of Israel Jer. 31. 20. Is Ephraim my dear son is he a pleasant childe for since I did speake against him I doe earnestly remember him my bowels are troubled for him I will surely have mercy on him saith the Lord What tendernesse O what compassion in the heart of an infinite God! Psal. 147. 3. The Lord healeth the broken in heart he bindeth up their wounds O how softly and compassionately doth his heavenly hand put in joynt the bones of a broken heart his Son Christ hath a roome in his heart for the Lambes which are not able to go there alone Esai 40. 11. He shall gather the Lambs with his arms he shall carry them in his bosome 4. He is Psal. 13. 1. Clothed with glory Psal. 104. 1. Clothed with honour and majesty 2. Covered with light uncreated light as with a garment How dear must every yard of that garment be poor earthly Kings ride upon horses of flesh He rode upon a Cherub and did flie upon the wings of the winde Psal. 18. 10. Nor is he then upon his highest horse he can ride higher then on the wings of the winde Psal. 104. 3. Psal. 18. 10. Kings of Clay have their Tents on the cold Earth He maketh dark Clouds his pavilion It should kill the holiest on earth to see one glimpse of his glory 5. What beauty must be in
Episcopacy Antichristian Ceremonies Superstition and Will-worship were injoyned by Law to pleasure an earthly King you willingly followed after the command against the direction of the King of Kings and now hath the Lord delivered the people of the Land into the hand of their KING And for this the Sword of the Lord hath gone through the Land 2. Vse From the perpetuity of the Lords Kingdome we may infer That this Cause of God shall prevail and that the Church though in the burning Bush cannot be consumed for JEHOVAH is in the Bush There be three grounds that there is hope that God will build his own Jerusalem 1. God never laid the foundation of so fair a building and then deserted the VVorke when he hath put it into the hearts of the Parliament and Land to enter into a Covenant with the Lord the Cause doth now in formall and direct termes become the Lords Cause And so the Lord is become surety for England 2. When did the Lord ever finally prosper his bloody-hearted enemies Babylons Womb and Bowels are swelled with blood they intend to root out the Protestant Religion Can God say Amen to this in Brittaine No he will not this end was sworne at the councell of Trent It was aimed at by Charles the fifth by Leo the tenth against Luther and the designe of the Actors of that bloody massacre of Paris yet hitherto all hath failed them 3. Gods Noble and stately acts of disappointing and discovering so many Plots give us hope for in them all God maketh true of England what is said Esai 66. 7. Before she travelled shee brought forth and before her paine came she was delivered of a man-Childe When she was sleeping ere the blow came the Childe was borne and the Woman delivered His Dominion shall be to the end Dominion is a power to use a thing as you please for such ends as you think good in the Creature our pleasure is supposed to be regulated by Law and Reason but men or Angels will or pleasure is not the rule of the use or lawfull exercise of Dominion but in God whose blessed will not being differenced from his holy reason and infinite wisedome it s the rule of the use of his Dominion and none may say to him What doest thou that but standeth still to the Creature as a binding Law Illud tantum possumus quod jure possumus we have no more lawfull morall power given to us of God then we can or do lawfully exercise according to the morall rule But Gods Dominion is to be discussed thus as it standeth in those following heads First in the manner of it its compleat Deus Dominatur in totum ens in totum entis God hath Dominion over every being of the Creature and over every part of the being God hath Dominion over his Creatures soule and his soules faculties his will minde conscience affections faith hope feare love joy over the body and all the powers and motions therof So God hath a compleat Lordship over the Creature One Creature hath not a compleat Lordship or Dominion over another yea a free reasonable Creature hath not a compleat Dominion over himself The reason is God made the Creature he made all and every being and part of the Creature He made the soule the body the faculties of both the actions and purposes of both Therefore he hath an absolute Dominion over both The potter hath a Dominion of art not a Dominion by creation over the Lame-pot he made the Lame-pot but he created not the Clay He hath therefore but a Dominion of art over the Clay not to annihilate the Clay as god can do His Dominion is of Art to frame of the Clay a Vessell of honour for a Kings Table or a Vessell of dishonour for the receiving of Urine The Master amongst the Jews might sell his man-servant and put him in his purse but the truth is when he sold him he sold but his bodily-service as hee was usefull to labour and work but he could not sell his servants soule nor his understanding nor his will nor his love nor his faith or Religion nor any of these Courtiers then and Cavaliers Prelates Atheists who professe they are of the Kings Religion and will dispose of their soules at the Kings pleasure to kill the innocent they make their soules bastards and unlawfull broods and they make the King the Creator of their soules and the absolute Lord of their Religion O foole the King did not make thy Soule there is an other Soule-Lord then the King Ezek. 18. 4. Behold all Soules are mine saith the Lord and there is another Soule-former then the King of Brittaine hear God speak himself Esai 57. 16. If I should contend for ever the spirits should faile before me and the soules that I have made O finde me an Earthly King that can forme Soules and then let the Cavaliers sweare that which many now practice I am the Kings wholly both soule and body faith and conscience But I pray you are not all in England the Kings Subjects yea trùly and all in Scotland also but not one soule not one conscience in all the three Kingdomes is the Kings Subject 2. Gods Dominion for the matter is universall he can presse an Army in the Clouds and in the Firmament Judg. 5. 20. The Stars in their course fought against Sisera he hath an host in Hell and raised an Army against the first-borne of Egypt Psal. 78. 49. Hee troubled them by sending Malokim ragnim evill Angels or Devils amongst them He can blow a Trumpet and cry to the dust of the Earth Arms Arms and there ariseth an host of Catter-pillers or Canker-wormes Joel 2. and vers. 6. before the faces of these Wormes the people is much pained and all faces gather blacknesse that is strange to see valient men of Warre tremble before a Worme and one man with a tramp of his foot may kill hundreds of them but this is the Dominion of JEHOVAH the Lord He hath an host of VVaters every wave of the Sea being a Souldier every fish receiving pay from JEHOVAH first to drown Pharoah and then to eat him and his Princes 3 He hath a Soveraigne Dominion over the salvation and damnation of men as Rom. 9. 21. The potter hath power over the Clay Arminians and Papists will have Freewil Lord and Carver of the white roll of election to glory but Gods own Pen from eternity did write in the Lambs Book of life so many and did book those from eternity whom he was of free grace to make Senators of heaven to walk with the Lamb in white nor doth freewill pen its own doome But God hateth Esau before he doth good or ill 4. God hath an absolute Dominion in all the operations of second Causes The Stars these five thousand yeers have marched so orderly and kept their Orbes Distance Line that not one of them ever transgressed the borders of another And Gods