Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	bring_v	holy_a	zion_n	29	3	8.3961	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A92861	Justice upon the armie remonstrance. Or A rebuke of that evill spirit that leads them in their counsels and actions. With a discovery of the contrariety and enmity in their waies, to the good spirit and minde of God. Dedicated to the Generall, and the Councel of War. By William Sedgwick.	Sedgwick, William, 1609 or 10-1669?	1648 (1648)	Wing S2385; Thomason E475_34; ESTC R204449	51,573	59

the powers of the world and that you are called to break them in peices And therefore it becomes you you know to be steeld with stoutnesse and resolution to trample upon all authorities that stand up against that justice of God that acts you The priviledge of Parliament is a poore corrupted thing to that extraordinary presence of God that goes with you and those high undertakings that you have in hand for the publique good and the eternall salvation of the people You should do as you have done breake through these spider-webs of priviledge and freedome of Parliament and immediatly goe through all to that glorious worke of yours and not suppresse your owne principles to court the world into a deceived opinion of tender regard to them Indeed the priviledge and freedome of Parliament is gon and lost long agoe and you doe but fancy one for a new and true priviledge and freedome doth not yet appeare to you neither can you owne them In the next part of your preamble you tell us the reasons of your present declaring your selves because things are brought to the utmost crisis of danger T is true this but you make a very ill use of it There is two in the Kingdome the holy one our life peace union agreement c. whom you have not seene yet and a wicked one which is wrath malice death revenge c. These two are now conflicting together The holy one would establish love bearing one with another forgiving one another selfe-deniall c. The destroyer would continue mischeifs warres accusations cruelties c. The contention growes sharpe and the evill one making his utmost and last resistance Now we that see the power of truth and love are at rest being assured that the righteous Lord is above all But here you come with your wofull feares and say which cals upon every man to contribute what helpe be can Doe not you know yet that vaine is the helpe of man You and all men come to offer helpe but it is to a wicked world to bring fuell to the fire of wrath for feare misery and destruction should cease raging Cease from man whose breath is in his nostrils A proud and empty thing and cease you foolish men from blowing the coales of division amongst us And seeing no effectuall helpe from else where appeare your curse is not to see when good comes Wee see salvation is nigh them that fear him that glory may dwell in cur land God a present helpe in the time of trouble You are blinde and cannot see the Lord our effectuall Saviour An enemy would make this sense of your words Warre is your life and seeing peace ready to come and no effectuall helpe appeares to lengthen out misery and destroy the Treaty you will doe it And now you give us the ground of your undertaking th●s worke Conscience and duty to God and men obliges you sleighty passe over this which should be fully cleared and the reason is you are not upon a sound foundation nor dare you come to a strict examination of your owne ground but are hurried on blindly upon weake passions of feare jealousy necessity c. without any sound bottome This likewise I observe from your words here and from some conference with some of you that you know not which of these two to take for your principle God or man but are in a luke-warme condition neither hot nor cold neither hot enough in the spirit of God to doe all things in a divine way nor so cold as to submit to the lawes of men In discourse with some of you against your proceedings that they were contrary to the royall law the Will and Way of our Father Which is To doe good to them that hate us and persecute us to forgive our enemies to overcome evill with good to conquer by esuffering and love They have professed that in these things they act as men in a civill respect which in you that own your selves to be godly spiritual men and to have the power of godlinesse is great impiety For you in your affaires openly and professedly to decline the perfect way of Christ and goe to the wayes of the Heathen to lay aside exclude and thrust out the heavenly man and his light that you may please your selves in the darknesse of men You do fully manifest not being Christian divine holy in all things that truly you are so in nothing and so your religion is vaine Or that you are fallen from God to man You begun in the spirit and end in the flesh and so Christ is of none effect at all for he that doth not doe all things in the power of God he doth nothing in it You forget that speech of Saint Paul You walke as men are you not carnall When we say if you will walke as men you must submit to your Governours live under humane Laws and be subject to them then you fly from such ordinary things to an extraordinary call as Phineas to be carried by the mighty power and presence of God that you in all things are as the Israelites in the wilderness to have a Pillar of Cloud by day and Fire by night to goe before you Thus you halt between two opinions and gad about to change your way and are true to nothing neither God nor man but become as those Beasts in the Revelations that have many heads and crowns upon them your waies are beastly cruel absurd monstrous with many heads yet you 'l be crown'd with the most glorious titles of the presence of God the people of God the cause of God Therefore know this though you would shuffle up your ground work Conscience and duty to God and men you shall not For a conscience guided by the wisdom power of God scornes such base and unworthy waies as you walk in those men that you think are far below you scorn to lift up themselves above theit superiours and to Lord it over King and Parliament as you doe nor dare continue in arm●s against command of God and men and uphold a company of vile and wicked wrecches only for their own safety to the wasting and destroying of their Country Now you begin another part of your preamble wherein you say that that rule of Salus populi suprema lex is of all others most apt to be abused You have all pretended to this maxim but have miserably abused it and the people too a company of deceivers and mountebanks that talk of curing saving delivering but all wast spoyle and destroy the people We shall ere long see that Suprema lex that law of love the mercy and goodnesse of the most high God is onely Salus populi the salvation of the People of England its misse-applyed so long as any man assumes it to himselfe And here for two or three pages you are trimming your way to seek love as the Prophet saith you put an excellent dresse upon your work and daub

afraid We know none can hurt us having Salvation for wals and bulwarkes and can and doe live in the face of hell death Devils and not be disturbed yea seeke no other protection then the arme of God They are the sinners in Sion that are afraid We that are the people of God dwell in that mountaine where there is no hurtfull thing Our City gates stand open night and day and we feare no surprizes no designes can betray us we are not troubled to shut our gates to keepe out death evill flyes from us we need no black designs against our enemies to save our selves we do declare against all that walk in a way contrary to this That their wisdom is not from above not pure so not peaceable but is earthly carnally sensuall and devilish In this perplexed state you are in is seene your judgement is begun you have left God and he hath left you to these tormenting feares this is the wrath that was threatned upon you you are seeking selfe-safety t is your businesse therefore you uphold your Army to preserve the lives of the godly party and safety flyes from you God lookes every way upon you with sadnesse and wrath t is your wickednesse to thinke of or speake of safety in a worldly state you have beene taught otherwise and know you shall never have it you thinke you may use the meanes no all meanes are wicked that have an end contrary to the revealed will of God and this hath beene told your hearts that there 's no peace but in God This is a generall distemper and that which your friends are guilty of extreamly but T is the spirit of hondage to feare and not of love and a sound minde This passion sets you on work and therefore your businesse must needs be base and vile to act for ones selfe in any kinde is evill and un-christian but to aft for selfe-safety is so meane and poore a thing as it must needs produce most vile and absurd actions It is of all affections the unworthiest a deepe pit and causes blacke horrid and foule things I 'le shew you a little that rest and peace which we enjoy that security which you have turned your backes upon in refusing the Lord and for want of it are groping in these darke waves of yours First I feare no party nor interest because I love all I am reconciled to all and all are reconciled to me I have enmity to none but the son of perdition I oppose nothing but destruction and therfore nothing opposes me T is enmity begets insecurity and while men live in the flesh and in enmity to any party or interest in a privace divided and selfe good there will be perpetuall wars and strife except that particular should quite ruine all other parts and live alone which the universall must not will not suffer for the admitting a part to eate up and devoure others were to destroy the whole which is God and such a minde in any part doth not onely fight with another part but against the whole and so every faction of men striving to make themselves absolute do directly warre against God who is love peace and a generall good gives being to all and cherishes all and therefore in such opposition of fellow members and of God the God of peace and union there can be no peace nor securicy But we being enlarged into the largenesse of God and comprehending all things in our bosomes by the divine spirit are at rest with all and delight in all for we know nothing but what 's in our hearts Kings Nobles are much beloved because they are in us of us one with us we being Kings and Lords by the anointing of God Secondly We inherit all things having overcome we are free the Sons of God and all things are given unto us are our owne for our use the greatest as well as the least and therefore feare nothing being Lords of all To be in a state apprehensive of danger is to be a servant and while servants are quarrelling one with another beating one another their Lord is absent and they are in danger one of another This is the condition of all the world and of you in the Army and therefore are farre from Lordship true spirituall reigning yea hell deaths destruction it selfe is ours and doth us service In our great houses there are vessels of honour and of dishonour both usefull and profitable Captivity is become our captive death is become life confusion hath its beauty they are all excellent as wee in our house dispose of them and enjoy them our interest is publique extends to all and all are our interest Thirdly We live in heaven peace is in our wals and plenty in our palaces that word is performed to us They shall see evill no more wee know no evill in our Paradise not eating of the forbidden fruit all is good in all we see a smiling bright sweet face of majesty Wee live upon Mount Zion and it is large enough to receive our souls bodies estates lives families all is taken within the Gates of the Holy City and this City reaches all over the earth Here we enjoy all things all persons all actions we never goe out of it but live in the peace and safety of it continually And here there is no more curse nor death sorrow and sighing flee from us God wipes all tears from our eyes and enjoying this and all in this in truth and power we need no defence no safety but our owne rocke Our house which is from heaven Fourthly I feare nothing in the world because Greater is he that is in us then he that is in the world I have overcome the world it is at my feet I trample upon it If you finde any world in me you shall doe me right to afflict it break it Let it suffer t is righteous it should I would have no worldly thing that lives out of God have rest it s against my life and principle and by this I doe overcome it and shall never be troubled for the losse of it for I would have no inheritance no life or being but in the eternall world The world I know it is a poore shadow a fading thing and is onely terrible in the darke there 's nothing in it but it is more excellently and mightily in us in God Men Kings Emperours as they are in an earthly state we know they are wormes that shall dye mortals and trouble they may themselves not us They are not worthy of a caution to them that live above them or take heed Have they power so have we everlasting power and either theirs is one with ours or infinitely short of it you shew your selves weake and under them when you feare them Have they policy wisedome we have treasures either theirs is ours or else we can make fooles of them if they act not in our light we are and can when we will goe beyond them

to the prince of darknesse departed from God to the God of this world by which Satan hath betrayed you spoyled all your glory gotten those good things God gave you into his possession and imployes them against the Lord and takes the poor people of God captive to serve in the foule and base waies of the world and the Lord now comes for justice against this spirituall wickednesse in places you have dealt against small petty corruptions and have seen them executed but now the devil hath corrupted all your gifts and graces and spilt the bloud of Christ who was a babe in you and brought great spirituall mischiefs upon you death wrath trouble absence of God deprived you of your freedome with God c. now God cals for justice against this destroyer of such precious beginnings of godlinesse and creates trouble in your spirit for want of it but this cunning serpent beguiles you and sets up a shadow of an enemy a King without as an object to your justice to save himselfe and all his villany from the justice of God within Poor beguild wretches you are not yet acquainted with his wiles you are turned out of the righteous way and will never finde peace till you come to see all those evils in your selves in truth which are in shew and shadow in the King and when the sword of the Spirit which cuts inwardly is turned against those enemies of God you will doe justice indeed Secondly This way of acting in you for justice is great apostacy for a company of men that have been led up into such high things of God to live in God and doe all things in the Spirit of God now to fall down into the way of heathens to lay the weight of their spirits upon so poor a thing as moral justice and to daunce after the example or take for their guide and rule the blinde actings of Gentiles that lived in the world without God and onely sought an outward freedome and to prostitute the Spirit of God to such Common and prophane things is exceeding unworthy of the profession of a Christian and a going back from Canaan to Aegypt Thirdly Your Justice is but a bare name or a heathen covering borrowed from men to hide your shame your malice unbeliefe feare and such like monstrous lusts which you know you are not free from and though you would not see you shall see and the world shall see too that you are as other men are and take up the lees and dregs of the world cunning waies to remove adversaries to take away those that stand in your way and paint them over with the names of justice security to the publique interest and so act them in the face of the Sunne Take but this instance hundreds of the Kings party the basest and worst of them who have borne armes for the King are yet admitted into your Army joyned with you in engagements because it is for your advantage end the strengthning your selves to let goe the principal and punish inferiour instruments say you is not just And so spare inferiours to serve us and punish great ones to secure our selves of them it is great injustice It is an old deceit of justice to lay hold of small offendors and let goe the great ones that is grosse and common but to accept the small ones into alliance favour and service because we want their bodies and to seeke the ruine of great ones because we would have their honours places and estates is a new wickednesse a path not trodden in before high flying and gallant cruelty spare rogues slaves to doe slavish worke men of no conscience worth nor honesty and strike at a Prince standing for his interest engaged by conscience and honour This is your justice Now for the King against whom you goe in ful cry I have this to say to check your violent course First That he had and hath a true lawful right in the Kingdome and to the Kingdome as good as any man hath to any thing he possesses his crown revenue and dignity is as righteously his birth-right and inheritance as anothers house or land and he that denies this is wilfully blinde As he hath a right to his Crown and Subjects so it is his Peoples right to have a King I confesse it my birth-right to have relation to a King to live under a great Monarch and if I am denyed it I am denyed my native right and so my pleasure of honouring and serving him and receiving honour from him and many and great profits comming by him And he having a right to his Crown and his People a right to him it was as just for him and his party to stand for their right as for any other party to uphold theirs It is true his interest and Parliaments and Peoples were all in the darke and none could distinctly divide one from another or clearly judge which is which and so ordained by God for the fall of them as they stood in a worldly way It is true the King abused his interest and power and in the exercise of it transgressed against GOD and his People And it is as true when the Parliament came to plead their right they were to seeke and did in contending for it sinne against GOD and the King so that both have a right both have some reason to contend for their right but both have erred in maintaining their rights And therefore the King is not free from sinne alone nor guilty alone nor his party The Parliament not free alone nor guilty alone but each side have some good and evill mingled together you nor they perfectly righteous all have transgressed and gone out of the way and therefore t is pride and partiality in you to say he is guilty of all the bloud rapine c. No all are guilty We must say There it none righteous no not one You may say he was first guilty or most guilty because he is first and greatest and so hath suffered first most but to clear your selves as pure only condemn others as guilty onely is pride and uncharitablenesse and all proceedings upon this ground are acts of hostility and a continued prosecution of the old difference Thirdly I say that the King in his present state is more righteous then you he now suffers and acts and is in his present way the most just in the Kingdome First He hath confessd his errour though you wickedly urge it against him and though it be in weaknesse yet the Lord is tender of him in it He hath expresly own'd his sinne and the Parliament implicitly in yeilding to treat with him and shewing a readinesse to receive him to favour T is in their hearts that they were rash violent and too captious and ready to take advantages against the King being spurd on by some carnall and smister ends and so farre as they incline to acknowledge their errours they are in a way to pardon Onely