The saints solemne covenant vvith their God as it was opened in a sermon preached at Beccles in the countie of Suffolk, at the taking of the Nationall Covenant there, by the ministers and other officers of that division / by Ioh. Brinsley ...
THe same occasion that hath this day brought you together in this place, hath also brought this Text to my hand. Wherein (as Expositors for the most part conceive of it) you have a generall Citation, or Processe issuing out of the high Court of Heaven against the Church and people of the Iews, summoning and requiring them to come and appeare before the Tribunall of the great God, there to make answer to somewhat that should be objected against them.
THe same occasion that hath this day brought you together in this place, hath also brought this Text to my hand. Wherein (as Expositors for the most part conceive of it) you have a general Citante, or Process issuing out of the high Court of Heaven against the Church and people of the Iews, summoning and requiring them to come and appear before the Tribunal of the great God, there to make answer to somewhat that should be objected against them.
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In that Church (as in every Church there ever have been, and will be) there were many formall Hypocrites, such as stood much upon legall Ceremonies and Sacrifices, in so much as they placed all their Religion in those externall observances, in the mean time over-looking those NONLATINALPHABET (as our Saviour calleth them) ▪ The weightier things of the Law;
In that Church (as in every Church there ever have been, and will be) there were many formal Hypocrites, such as stood much upon Legal Ceremonies and Sacrifices, in so much as they placed all their Religion in those external observances, in the mean time overlooking those (as our Saviour calls them) ▪ The Weightier things of the Law;
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Iudgement, Mercie and Faith (or Faithfulnesse, ) with the exercises of true Pietie, and Charitie not regarding the true inward Spirituall worship and service of God.
Judgement, Mercy and Faith (or Faithfulness,) with the exercises of true Piety, and Charity not regarding the true inward Spiritual worship and service of God.
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Hereupon the Lord by his Prophet here cites and summons the whole Church to come, and give an account of the generall formalitie. Gather my Saints together unto me, &c.
Hereupon the Lord by his Prophet Here cites and summons the Whole Church to come, and give an account of the general formality. Gather my Saints together unto me, etc.
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In the words we might take notice of two particulars ▪ the Processe, and the Persons. The Processe, or Citation it selfe in the first words, Gather together unto me (or before me. ) The Persons cited, summoned, you have them here described,
In the words we might take notice of two particulars ▪ the Process, and the Persons. The Process, or Citante it self in the First words, Gather together unto me (or before me.) The Persons cited, summoned, you have them Here described,
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] Secondly, by their Act, they were Covenanters; which Act is amplified by the Manner and Solemnitie of it, they were such as had made a Covenant with their God,
] Secondly, by their Act, they were Covenanters; which Act is amplified by the Manner and Solemnity of it, they were such as had made a Covenant with their God,
This Clause I find diversly construed by divers Expositors, some carrying it one way, some another, according to a threefold interpretation of the precedent word Saints.
This Clause I find diversely construed by diverse Expositors, Some carrying it one Way, Some Another, according to a threefold Interpretation of the precedent word Saints.
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1 By Saints some here understand the Faithfull people of God among the Iews, the select companie of True VVorshipers. Taking the word in that sense, they conceive this latter clause to be a description of them.
1 By Saints Some Here understand the Faithful people of God among the Iews, the select company of True VVorshipers. Taking the word in that sense, they conceive this latter clause to be a description of them.
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they were such as did not rest themselves contented in any Legall Ceremonie, they did not subsistere in cerenis umbris (as Calvin speaks,) sit down in those shadows;
they were such as did not rest themselves contented in any Legal Ceremony, they did not subsistere in cerenis umbris (as calvin speaks,) fit down in those shadows;
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In stead of those legall Sacrifices, and ceremoniall observances, (wherein the greatest part placed all their Religion,) they consecrated themselves unto the Lord, gave up themselves unto God by a solemne Covenant. In stead of those dead and unreasonable Sacrifices, of bruit beasts, they offered up unto God that NONLATINALPHABET, that NONLATINALPHABET (as the Apostle describes the Sacrifices of Christians) that Living Sacrifice, that Reasonable service; devoting themselves to the true inward spirituall worship and service of God, whereunto they had bound themselves by solemne Vow and Covenant.
In stead of those Legal Sacrifices, and ceremonial observances, (wherein the greatest part placed all their Religion,) they consecrated themselves unto the Lord, gave up themselves unto God by a solemn Covenant. In stead of those dead and unreasonable Sacrifices, of bruit beasts, they offered up unto God that, that (as the Apostle describes the Sacrifices of Christians) that Living Sacrifice, that Reasonable service; devoting themselves to the true inward spiritual worship and service of God, whereunto they had bound themselves by solemn Voelli and Covenant.
2 Others in the second place, taking the word [ Saints ] in a clean contrarie sense, understanding by it formall Hypocrites, (who are here called by the name of Saints, either by way of 〈 ◊ 〉, of else because they were such NONLATINALPHABET, (as the Apostle faith of them) Iews and Saints outwardly in the outward appearance, Saints by Profession, they looke upon this 〈 ◊ 〉 clause as a Character of them.
2 Others in the second place, taking the word [ Saints ] in a clean contrary sense, understanding by it formal Hypocrites, (who Are Here called by the name of Saints, either by Way of 〈 ◊ 〉, of Else Because they were such, (as the Apostle faith of them) Iews and Saints outwardly in the outward appearance, Saints by Profession, they look upon this 〈 ◊ 〉 clause as a Character of them.
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There is yet a third, and a last sense, which I rather incline unto, apprehending it both more simple and genuine. The persons to whom this Citation is here directed they were not any select companie, whether of True Worshippers, or Formall Hypocrites, but the whole body of the Jewish Church, collectively considered, consisting of both these,
There is yet a third, and a last sense, which I rather incline unto, apprehending it both more simple and genuine. The Persons to whom this Citante is Here directed they were not any select company, whither of True Worshippers, or Formal Hypocrites, but the Whole body of the Jewish Church, collectively considered, consisting of both these,
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It is an honour (saith Calvin, writing upon the Text which God putteth upon his Saints, to denominate a promiscuous multitude consisting of good and bad from them;
It is an honour (Says calvin, writing upon the Text which God putteth upon his Saints, to denominate a promiscuous multitude consisting of good and bad from them;
That was the case here in the Text. In the Iewish Church at this time, the greatest part were no better then formall Hypocrites, yet in as much as there was a partie of Saints amongst them, God calleth them all by this name.
That was the case Here in the Text. In the Jewish Church At this time, the greatest part were no better then formal Hypocrites, yet in as much as there was a party of Saints among them, God calls them all by this name.
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They were all Saints by calling, called to be Saints, and so called Saints, and that to put them in mind of their Dutie, what ones they all ought to be.
They were all Saints by calling, called to be Saints, and so called Saints, and that to put them in mind of their Duty, what ones they all ought to be.
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Now taking the word in this sense, we shall finde this subsequent clause to be a description generally of all the visible members of that visible Church, they were such as had made a Covenant with God over Sacrifice; with Sacrifice, by Sacrifice.
Now taking the word in this sense, we shall find this subsequent clause to be a description generally of all the visible members of that visible Church, they were such as had made a Covenant with God over Sacrifice; with Sacrifice, by Sacrifice.
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For the full and cleere understanding whereof wee might take notice of an ancient custome in use both amongst the people of the Iews, and other Nations also, who were wont in their making of Covenants, for the greater solemnity of them, to make them, with or by Sacrifice. Which they did after this manner.
For the full and clear understanding whereof we might take notice of an ancient custom in use both among the people of the Iews, and other nations also, who were wont in their making of Covenants, for the greater solemnity of them, to make them, with or by Sacrifice. Which they did After this manner.
Thus the Lord himself (who was the first instituter of this Ceremonie) made a Covenant with Abraham, Gen. 15. 18. Gen. 15. Intending there to make a solemne Covenant with him, he directeth Abraham what to do, viz. Take an Heighfer, and a Goat and a Ram, &c. And what should he do with them? Why divide them in pieces, parting them asunder, laying the parts one against the other.
Thus the Lord himself (who was the First instituter of this Ceremony) made a Covenant with Abraham, Gen. 15. 18. Gen. 15. Intending there to make a solemn Covenant with him, he directeth Abraham what to do, viz. Take an Heighfer, and a Goat and a Ram, etc. And what should he do with them? Why divide them in Pieces, parting them asunder, laying the parts one against the other.
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And to what end was this? Why that the Lord might passe betwixt them, which accordingly he did in that visible signe of a Burning Lampe in the midst of a smoaking furnace, Verse 17. Behold a smoaking furnance and a Burning Lampe passed between those pieces.
And to what end was this? Why that the Lord might pass betwixt them, which accordingly he did in that visible Signen of a Burning Lamp in the midst of a smoking furnace, Verse 17. Behold a smoking Furnace and a Burning Lamp passed between those Pieces.
Such a Covenant the Lord putteth the Princes and People of Israel in minde of that they had made with him, Ier. 34. 18. The Covenant which they had made before me,
Such a Covenant the Lord putteth the Princes and People of Israel in mind of that they had made with him, Jeremiah 34. 18. The Covenant which they had made before me,
This it seemeth was their Custome, which as they took it from God himself, so the Heathens borrowed it from them, who were wont to make their Covenants also after the same manner.
This it seems was their Custom, which as they took it from God himself, so the heathens borrowed it from them, who were wont to make their Covenants also After the same manner.
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I have made a Covenant with my chosen, (saith the Lord, Psal. 89. ) The Originall hath it, Karati Berith, Exciosi foedus (as Montanus renders it) I have Cut or Struck a Covenant.
I have made a Covenant with my chosen, (Says the Lord, Psalm 89.) The Original hath it, Karati Berith, Exciosi Foedus (as Montanus renders it) I have cut or Struck a Covenant.
Which phrase is also here retained in the Text. Those that have made a Covenant, Corethi Berithi, Ferientes Pactum, that have Cut or Struk a Covenant by Sacrifice, viz. by cutting of the Sacrifice and parting it a sunder have made a covenant with me.
Which phrase is also Here retained in the Text. Those that have made a Covenant, Corethi Berithi, Ferientes Pact, that have cut or Struk a Covenant by Sacrifice, viz. by cutting of the Sacrifice and parting it a sunder have made a Covenant with me.
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Such a Covenant had the people of the Iews entred and made with their God, a Covenant, and a Solemne Covenant. And such a Covenant must all the Lords People enter with their God, all that would be owned and acknowledged of God as his People,
Such a Covenant had the people of the Iews entered and made with their God, a Covenant, and a Solemn Covenant. And such a Covenant must all the lords People enter with their God, all that would be owned and acknowledged of God as his People,
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and that made them Gods people, even the Covenant betwixt God and them, the signe and seale whereof they carried in their flesh, the Seale of Circumcision, which is therefore called The Covenant. My Covenant shall be in your flesh:
and that made them God's people, even the Covenant betwixt God and them, the Signen and seal whereof they carried in their Flesh, the Seal of Circumcision, which is Therefore called The Covenant. My Covenant shall be in your Flesh:
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the one of their entrance into Covenant, the other of their continuance in that Covenant. Q. For the opening and illustrating of this, the Question will be;
the one of their Entrance into Covenant, the other of their Continuance in that Covenant. Q. For the opening and illustrating of this, the Question will be;
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A. To this the Prophet Ieremy will return us an answer in a few words, Ier. 31. This is the Covenant that I will make with the house of Israel, &c. I will be their God,
A. To this the Prophet Ieremy will return us an answer in a few words, Jeremiah 31. This is the Covenant that I will make with the house of Israel, etc. I will be their God,
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and from thence we may easily learne what is the Covenant that they make with him, the one being but a Counterpaine to the other, viz. That he shall be their God,
and from thence we may Easily Learn what is the Covenant that they make with him, the one being but a Counterpane to the other, viz. That he shall be their God,
And such is the Covenant that God maketh with his Church and people in all ages, (it being still one and the same Covenant for substance) viz. that hee will be their God; Their God? What is that? Nay, what is it not? their Father ▪ their King, their Saviour, their Deliverer, their All, a God Alsufficient; such a one he is in himself,
And such is the Covenant that God makes with his Church and people in all ages, (it being still one and the same Covenant for substance) viz. that he will be their God; Their God? What is that? Nay, what is it not? their Father ▪ their King, their Saviour, their Deliverer, their All, a God All-sufficient; such a one he is in himself,
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Hee will pardon their sins, hee will heale their infirmities, supply their wants, sanctifie their natures, bestowing upon them all good things requisite for thē.
He will pardon their Sins, he will heal their infirmities, supply their Wants, sanctify their nature's, bestowing upon them all good things requisite for them.
Such was the Covenant that Iacob promised to renew with his God upon his safe returne from his journey, Gen. 28. If the Lord will be with mee, &c. so that I return safe to my fathers house, &c. Then shall the Lord be my God.
Such was the Covenant that Iacob promised to renew with his God upon his safe return from his journey, Gen. 28. If the Lord will be with me, etc. so that I return safe to my Father's house, etc. Then shall the Lord be my God.
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and resolution of their hearts that they will set him up as God, and that both in their Hearts, and Lives, giving all those respects unto him which are due to a God ▪ viz. to Love him above all, to Feare him above all, to Trust in him above all, to Worship him according to his will, to walk before him in the conscionable endeavour of an universall obedience. This it is for a man to take God for his God.
and resolution of their hearts that they will Set him up as God, and that both in their Hearts, and Lives, giving all those respects unto him which Are due to a God ▪ viz. to Love him above all, to fear him above all, to Trust in him above all, to Worship him according to his will, to walk before him in the conscionable endeavour of an universal Obedience. This it is for a man to take God for his God.
striking such a Covenant with God, even a Covenant of Obedience. Such was the Covenant which the Israelites entred with their God at the giving of the Law. Upon Moses his comming downe from the Mount, having received the Tables of the Covenant, and the Booke of the Covenant, (the Morall, Iudiciall, and Ceremoniall Laws ) from God, he calleth the people to enter a Covenant with God.
striking such a Covenant with God, even a Covenant of obedience. Such was the Covenant which the Israelites entered with their God At the giving of the Law. Upon Moses his coming down from the Mount, having received the Tables of the Covenant, and the Book of the Covenant, (the Moral, Judicial, and Ceremonial Laws) from God, he calls the people to enter a Covenant with God.
This was the Covenant, for the confirming whereof Moses then sprinkled upon them the bloud of the Covenant, viz. the Bloud of the Sacrifices wherewith they made that Covenant.
This was the Covenant, for the confirming whereof Moses then sprinkled upon them the blood of the Covenant, viz. the Blood of the Sacrifices wherewith they made that Covenant.
a word of that, and but a word, my aime being chiefly at the Application. Such a Covenant it was that the people of the Iews had made and often renewed with their God, not a slight but a solemne Covenant, a Covenant with Sacrifice. Many were the Sacrifices instituted by God,
a word of that, and but a word, my aim being chiefly At the Application. Such a Covenant it was that the people of the Iews had made and often renewed with their God, not a slight but a solemn Covenant, a Covenant with Sacrifice. Many were the Sacrifices instituted by God,
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Of these Sacrifices, as there were divers kinds, so there were divers ends and uses; Amongst other, this was common to them all, they were all as so many sigilla, syngraphae, so many signes and seals of the Covenant betweene God and his People. Signes, Commemorative signes and tokens, putting them in mind of the Covenant.
Of these Sacrifices, as there were diverse Kinds, so there were diverse ends and uses; among other, this was Common to them all, they were all as so many sigilla, syngraphae, so many Signs and Seals of the Covenant between God and his People. Signs, Commemorative Signs and tokens, putting them in mind of the Covenant.
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Such are the Sacraments of the New Testament; Baptisme and the Lords Supper; both seals of this Covenant, the one (as I told you) a Seal of our Entrance into it, the other of our continuance in it.
Such Are the Sacraments of the New Testament; Baptism and the lords Supper; both Seals of this Covenant, the one (as I told you) a Seal of our Entrance into it, the other of our Continuance in it.
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And with or by these doe the Lords people now strike a Covenant with their God ▪ Giving themselves to the Lord in Baptisme, they confirme that gift in the receiving of the Supper, both which are appurtenances to this Covenant, annexed to it as for the testification, and confirmation, so for the solemnization of it.
And with or by these doe the lords people now strike a Covenant with their God ▪ Giving themselves to the Lord in Baptism, they confirm that gift in the receiving of the Supper, both which Are appurtenances to this Covenant, annexed to it as for the testification, and confirmation, so for the solemnization of it.
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I might adde Christians now, as they have their Sacraments, so also have they their Sacrifices, their Propitiatorie Sacrifice, and their Eucharisticall Sacrifices.
I might add Christians now, as they have their Sacraments, so also have they their Sacrifices, their Propitiatory Sacrifice, and their Eucharistical Sacrifices.
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Their Eucharisticall Sacrifices, their Spirituall Sacrifices of Prayers and Prayses, and other spirituall Oblations, which as spirituall Priests they offer up unto God.
Their Eucharistical Sacrifices, their Spiritual Sacrifices of Prayers and Praises, and other spiritual Oblations, which as spiritual Priests they offer up unto God.
1 By and through that Ilasticall, that Propitiatory Sacrifice, the Lord Iesus Christ, who is the Mediatour of this Covenant, bringing God and man together,
1 By and through that Elastical, that Propitiatory Sacrifice, the Lord Iesus christ, who is the Mediator of this Covenant, bringing God and man together,
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and that by by Passing (as I may say) betwixt the Parties. An observable difference betwixt those Sacrifices and this Sacrifice. There the Covenanters passed betwixt the parts of the Sacrifice: Here the Sacrifice passeth betwixt the Covenanters, Christ interposing himself as a middle person betwixt two disagreeing parties, bringing them together;
and that by by Passing (as I may say) betwixt the Parties. an observable difference betwixt those Sacrifices and this Sacrifice. There the Covenanters passed betwixt the parts of the Sacrifice: Here the Sacrifice passes betwixt the Covenanters, christ interposing himself as a middle person betwixt two disagreeing parties, bringing them together;
Even as under the Law, the person that came to offer a Burnt offering to the Lord, to make an Attonement for his sin, (and so to renew his Covenant with God) he was to stand over his Sacrifice, putting his hand upon the head thereof, thereby disburdening himself of his sin, and laying it upon the Sacrifice. Even thus now under the Gospell, Christians comming to make or renew their Covenant with God, they must bring a Sacrifice with them,
Even as under the Law, the person that Come to offer a Burned offering to the Lord, to make an Atonement for his since, (and so to renew his Covenant with God) he was to stand over his Sacrifice, putting his hand upon the head thereof, thereby disburdening himself of his since, and laying it upon the Sacrifice. Even thus now under the Gospel, Christians coming to make or renew their Covenant with God, they must bring a Sacrifice with them,
Having thus layed their hands upon this Sacrifice, now are they to make a Covenant with God, a Covenant of obedience. And thus may they be said to Covenant By and Over Sacrifice.
Having thus laid their hands upon this Sacrifice, now Are they to make a Covenant with God, a Covenant of Obedience. And thus may they be said to Covenant By and Over Sacrifice.
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And call upon mee in the day of trouble, Verse 15. These are Evangelicall Sacrifices, more worth then all the Sacrifices of the Law, Prayers and Prayses. And these Sacrifices must they offer up that will make a Covenant with God;
And call upon me in the day of trouble, Verse 15. These Are Evangelical Sacrifices, more worth then all the Sacrifices of the Law, Prayers and Praises. And these Sacrifices must they offer up that will make a Covenant with God;
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Begin with the first, which putteh us all upon this act of Covenanting. As many of us as desire to be owned of God as his people, let us strike a Covenant, a solemne Covenant with him.
Begin with the First, which putteth us all upon this act of Covenanting. As many of us as desire to be owned of God as his people, let us strike a Covenant, a solemn Covenant with him.
Many instances wee meet with, holding forth to us presidents for this practice, the renewing of Covenant. This we find the people of God doing upon divers occasions. Specially in these two cases. In case of Defection. Affliction.
Many instances we meet with, holding forth to us Presidents for this practice, the renewing of Covenant. This we find the people of God doing upon diverse occasions. Specially in these two cases. In case of Defection. Affliction.
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Secondly, In case of Affliction, when having broken his Covenant, the Judgements of God were out against them, either present or imminent, feared or felt.
Secondly, In case of Affliction, when having broken his Covenant, the Judgments of God were out against them, either present or imminent, feared or felt.
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and with all their soul, &c. This they did, and upon what occasion did they it? Why, at that time they stood guiltie of a great Defection; so you have it, Verse 3. Now for a long time Israel hath bin without the true God,
and with all their soul, etc. This they did, and upon what occasion did they it? Why, At that time they stood guilty of a great Defection; so you have it, Verse 3. Now for a long time Israel hath been without the true God,
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and without a teaching Priest, and without Law. A wonderfull defection; And behold Affliction following it, great Affliction, great Distraction, great vexation; so it follows.
and without a teaching Priest, and without Law. A wonderful defection; And behold Affliction following it, great Affliction, great Distraction, great vexation; so it follows.
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In this condition what course take they? Why they apply themselves to this as the most sovereigne remedie, They entred into a Covenant to seek the Lord their God, &c. The like did Hezekiah, as you may see in the 29 chapter of the same Book.
In this condition what course take they? Why they apply themselves to this as the most sovereign remedy, They entered into a Covenant to seek the Lord their God, etc. The like did Hezekiah, as you may see in the 29 chapter of the same Book.
Now it is in mine heart to make a Covenant, (saith Hezekiah) Verse 10. Not a Personall, but a Nationall Covenant. And what occasioned it? Why first, the Kingdome at that time lay under the guilt of a great Defection:
Now it is in mine heart to make a Covenant, (Says Hezekiah) Verse 10. Not a Personal, but a National Covenant. And what occasioned it? Why First, the Kingdom At that time lay under the guilt of a great Defection:
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So it followeth, Verse 8, 9. Wherefore the wrath of the Lord was upon Judah and Jerusalem, and he hath delivered them unto trouble, to astonishment, and unto hissing.
So it follows, Verse 8, 9. Wherefore the wrath of the Lord was upon Judah and Jerusalem, and he hath Delivered them unto trouble, to astonishment, and unto hissing.
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For loe our Father have falne by the sword, and our sonnes, and our daughters, and our wives are in Captivity for this. Such was their present condition.
For lo our Father have fallen by the sword, and our Sons, and our daughters, and our wives Are in Captivity for this. Such was their present condition.
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And because of all this wee make a sure Covenant, and write it, and our Princes, Levits, and Priests seal unto it. Verse 38. This were they wont to doe upon these occasions. Now whether there be the same occasions to be found amongst us, us of this Nation, or no, I suppose there is none of us here present, wil make any question of it.
And Because of all this we make a sure Covenant, and write it, and our Princes, Levits, and Priests seal unto it. Verse 38. This were they wont to do upon these occasions. Now whither there be the same occasions to be found among us, us of this nation, or no, I suppose there is none of us Here present, will make any question of it.
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Alas the Evidence is but too cleer ▪ and that as for our present Affliction, so for our former Defection; the one of which usually attends upon the other;
Alas the Evidence is but too clear ▪ and that as for our present Affliction, so for our former Defection; the one of which usually attends upon the other;
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The Lamps some of them extinguished, and put out, the most of them burning dim, either for want of oile, or snuffing. How few Burning and shining Lamps? The Worship of God for the most part how was it turned to a meer Formalitie? our condition therein being but too like that of Israels herein the Text;
The Lamps Some of them extinguished, and put out, the most of them burning dim, either for want of oil, or snuffing. How few Burning and shining Lamps? The Worship of God for the most part how was it turned to a mere Formality? our condition therein being but too like that of Israel's herein the Text;
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little to be seene in most places but a NONLATINALPHABET, the meager carcasse of a cold and formall devotion, The heart of Religion being well nigh eaten out:
little to be seen in most places but a, the meager carcase of a cold and formal devotion, The heart of Religion being well High eaten out:
Swearers, Drunkards, Vnclean Persons, Prophane Persons, such as hated Reformation, yet even they taking the Covenant of God (the Seal of his Covenant) in their mouthes, polluting the holy Ordinances of God by their unworthy partaking in them.
Swearers, Drunkards, Unclean Persons, Profane Persons, such as hated Reformation, yet even they taking the Covenant of God (the Seal of his Covenant) in their mouths, polluting the holy Ordinances of God by their unworthy partaking in them.
For the rest, how have the greatest part been either meerly Civill, or else Lukewarme. Little Heate, little Life, little Power of Godlinesse to be felt or seene.
For the rest, how have the greatest part been either merely Civil, or Else Lukewarm. Little Heat, little Life, little Power of Godliness to be felt or seen.
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And is it not so with us at this day? Now, in this condition what shall wee doe? Why, Now let us joyne our selves to the Lord in a perpetuall Covenant. Now;
And is it not so with us At this day? Now, in this condition what shall we do? Why, Now let us join our selves to the Lord in a perpetual Covenant. Now;
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and burning amongst us, to put an end to our present Afflictions, and Distractions, to remove the Evils which we feel, to prevent the judgments which we fear, to procure the mercies which we want, to continue the mercies wee enjoyne, to stay our God amongst us.
and burning among us, to put an end to our present Afflictions, and Distractions, to remove the Evils which we feel, to prevent the Judgments which we Fear, to procure the Mercies which we want, to continue the Mercies we enjoin, to stay our God among us.
But alasse this Covenant here propounded and tendered to us, wee finde it to be of another nature, containing in it somthings to us impertinent, and others scarce warrantable.
But alas this Covenant Here propounded and tendered to us, we find it to be of Another nature, containing in it somethings to us impertinent, and Others scarce warrantable.
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Give me leave as briefly & as fully as I may, or can, Liber are animam to discharge conscience, both mine own & others, by resolving such scruples as are most obvious,
Give me leave as briefly & as Fully as I may, or can, Liber Are animam to discharge conscience, both mine own & Others, by resolving such scruples as Are most obvious,
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Though this be not the onely thing in this Covenant, yet I take it (and so would I have every one here present to looke upon it) to be the mayne, viz. The ioyning of our selves,
Though this be not the only thing in this Covenant, yet I take it (and so would I have every one Here present to look upon it) to be the main, viz. The joining of our selves,
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Nationall of the Kingdom, the three Kingdoms. The former we promise to performe, the latter we engage our selves by all lawfull ways in our severall places, and Stations to endeavour.
National of the Kingdom, the three Kingdoms. The former we promise to perform, the latter we engage our selves by all lawful ways in our several places, and Stations to endeavour.
Some particulars, I confesse, here may be found, which at the first sight may seeme to be heterogeneall, some of them Forraigne, and others of them of meer Civill concernment,
some particulars, I confess, Here may be found, which At the First sighed may seem to be heterogeneal, Some of them Foreign, and Others of them of mere Civil concernment,
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but upon a review we shal find most of them (if not all of them) to lie in a way of tendency unto that great and maine end, (like so many lesser streams which though happily they have their severall windings and turnings,
but upon a review we shall find most of them (if not all of them) to lie in a Way of tendency unto that great and main end, (like so many lesser streams which though happily they have their several windings and turnings,
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yet at the length they all discharge and unload themselves into the same common Channell ) All of them conducing either Immediatly or mediatly to the promoting of this desired Reformation.
yet At the length they all discharge and unload themselves into the same Common Channel) All of them conducing either Immediately or mediately to the promoting of this desired Reformation.
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1 To this purpose tends that first branch of the first Article, where wee promise to endeavour the preservation of the Reformed Religion in the Church of Scotland against the COMMON ENEMY.
1 To this purpose tends that First branch of the First Article, where we promise to endeavour the preservation of the Reformed Religion in the Church of Scotland against the COMMON ENEMY.
A clause which seemeth to look directly upon them, but withall it reflects and looks back upon us, who are much interssed & concerned in their (whether woe, or) welfare. In their peace we may the rather hope for peace.
A clause which seems to look directly upon them, but withal it reflects and looks back upon us, who Are much interssed & concerned in their (whither woe, or) welfare. In their peace we may the rather hope for peace.
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Such are the mutuall engagements and concerments of both Kingdomes, as that in all probabilitie they are like to stand or fall, sinke or swim together.
Such Are the mutual engagements and concernments of both Kingdoms, as that in all probability they Are like to stand or fallen, sink or swim together.
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And such is that other Clause in the Close of the same Article, where wee promise to endeavour the bringing of all the Churches in the three Kingdomes to the neerest conjunction,
And such is that other Clause in the Close of the same Article, where we promise to endeavour the bringing of all the Churches in the three Kingdoms to the nearest conjunction,
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2 To like purpose is the obligation in that second Article, which ingageth all to endeavour the extirpation of Popery, and the eradicating of such other evill weeds, as may endanger the sucking out the heart of Religion; how ever hinder the growth of it.
2 To like purpose is the obligation in that second Article, which engageth all to endeavour the extirpation of Popery, and the eradicating of such other evil weeds, as may endanger the sucking out the heart of Religion; how ever hinder the growth of it.
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3 To the same purpose, (as truly; though not so immediatly ) tends that ingagement in the third Article, for the mutuall preservation of the RIGHTS and PRIVILEDGES of PARLIAMENTS,
3 To the same purpose, (as truly; though not so immediately) tends that engagement in the third Article, for the mutual preservation of the RIGHTS and PRIVILEGES of PARLIAMENTS,
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and the Liberties of the Kingdomes, with the joint-preservation and defence of his Majesties person and authoritie. Which, of what concernment they are for the establishing,
and the Liberties of the Kingdoms, with the joint-preservation and defence of his Majesties person and Authority. Which, of what concernment they Are for the establishing,
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Of these Laws, and Liberties, the Kings Majestie with his Parliaments, are by office the proper Guardians, the grand Conservatours. Great Reason then their should be a speciall respect had unto them upon whom under God wee have such an immediate dependance either for our welfare, or wee.
Of these Laws, and Liberties, the Kings Majesty with his Parliaments, Are by office the proper Guardians, the grand Conservators. Great Reason then their should be a special respect had unto them upon whom under God we have such an immediate dependence either for our welfare, or we.
The discovery of Incendiaries, persons dangerous to the Church, or dangerous to the State, such as shall seeke and endeavour the breeding, or fomenting of Divisions in either,
The discovery of Incendiaries, Persons dangerous to the Church, or dangerous to the State, such as shall seek and endeavour the breeding, or fomenting of Divisions in either,
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All these how conducible they are to the maine end here propounded, I suppose there is none that looketh right upon them with an impartiall and unprejudiced eye, but will readily see.
All these how conducible they Are to the main end Here propounded, I suppose there is none that looks right upon them with an impartial and unprejudiced eye, but will readily see.
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Now, as for the first of these (may some say) it is possible to observe it; (and I wish it may be so by all that shall adventure upon this Covenant this day) viz. to sweare in Truth, in the uprightnesse, and sinceritie of the heart;
Now, as for the First of these (may Some say) it is possible to observe it; (and I wish it may be so by all that shall adventure upon this Covenant this day) viz. to swear in Truth, in the uprightness, and sincerity of the heart;
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as well as to maintain the Laws of the Land, or the Prerogatives of the Prince, neither of which are obvious to every vulgar eye, few having an exact and distinct cognizance of them:
as well as to maintain the Laws of the Land, or the Prerogatives of the Prince, neither of which Are obvious to every Vulgar eye, few having an exact and distinct cognizance of them:
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And yet none (upon that ground) scruple the engaging of themselves by solemne Oaths (such as the Oath of Allegiance, Supremacie, &c. to defend, and maintain them.
And yet none (upon that ground) scruple the engaging of themselves by solemn Oaths (such as the Oath of Allegiance, Supremacy, etc. to defend, and maintain them.
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Which is no more, then (for ought I know) wee may engage our selves to doe to any other of the forregne Reformed Churches, notwithstanding their Doctrine, Worship, Discipline be not exactly knowne unto us,
Which is no more, then (for ought I know) we may engage our selves to do to any other of the forregne Reformed Churches, notwithstanding their Doctrine, Worship, Discipline be not exactly known unto us,
4 An in the fourth place, As for Parliament-Priviledges, and Kingdoms-Liberties, the oblgation here layed upon us for the maintaining of them, it bindeth us no further,
4 an in the fourth place, As for Parliament-Priviledges, and Kingdoms-Liberties, the oblgation Here laid upon us for the maintaining of them, it binds us no further,
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Here the engagement reacheth not to what ever shall be called by these names, (The Iews Religion. Festus calls it Superstition, Acts 25. The Christian Religion by the Iews is called Heresie, Acts 24. And our Iust seperation from the Church of Rome, is by them called Schisme, ) but what shall be evidenced so to be by the light of the Word, and consent of the Churches.
Here the engagement reaches not to what ever shall be called by these names, (The Iews Religion. Festus calls it Superstition, Acts 25. The Christian Religion by the Iews is called Heresy, Acts 24. And our Just separation from the Church of Rome, is by them called Schism,) but what shall be evidenced so to be by the Light of the Word, and consent of the Churches.
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yet, how in Iustice? how in Righteousnesse? Here is the Pinche, Seeing there is somwhat in this Covenant, which we engage our endeavours for the extirpation of, which the Law hath planted;
yet, how in justice? how in Righteousness? Here is the Pinch, Seeing there is somewhat in this Covenant, which we engage our endeavours for the extirpation of, which the Law hath planted;
If not the Law of God, yet the Law of the Land. It is Prelacie, by name a Plant (say some) of Gods own planting, planted by the hands either of Christ himselfe,
If not the Law of God, yet the Law of the Land. It is Prelacy, by name a Plant (say Some) of God's own planting, planted by the hands either of christ himself,
Prelacy (as the word hath been commonly taken amongst us) for my own part (if I have not mistaken it) I have ever looked upon it as an Exorbitancy of Primitive Episcopacy, an Excresence from that first Stem, and a thing distinct from it.
Prelacy (as the word hath been commonly taken among us) for my own part (if I have not mistaken it) I have ever looked upon it as an Exorbitancy of Primitive Episcopacy, an Excrescence from that First Stem, and a thing distinct from it.
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Bishops, Chancellours, Commissaries, &c. This is our Prelacy; The totum conjunctum, the whole body of the present Hierarchy, being thus clothed, thus circumstanced, thus attended with such a subordination of Officers, some of which (most of which) never yet had the face to plead a Ius divinum, or yet Apostolicum; neither hath the Church of God at any time found them (to say no more) any such NONLATINALPHABET, Helpers, Governours, or (as the new Translation renders it, putting them together) Helpers in Government, that it should have any reason to desire the continuance of them.
Bishops, Chancellors, Commissaries, etc. This is our Prelacy; The totum conjunctum, the Whole body of the present Hierarchy, being thus clothed, thus circumstanced, thus attended with such a subordination of Officers, Some of which (most of which) never yet had the face to plead a Just Divinum, or yet Apostolicum; neither hath the Church of God At any time found them (to say no more) any such, Helpers, Governors, or (as the new translation renders it, putting them together) Helpers in Government, that it should have any reason to desire the Continuance of them.
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not all kindes of Prelacie, or Episcopacis, (I speake now in the language of others, such as being of Counsell in flaming and contriving this Covenant, should know the meaning of it,
not all Kinds of Prelacy, or Episcopacis, (I speak now in the language of Others, such as being of Counsel in flaming and contriving this Covenant, should know the meaning of it,
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No. Some Materials of Prelacy, what ever Government wee have must yet be left. There cannot be a Parliament without a Speaker, nor yet a Committee without a Chayr-man, nor yet an Enquest or Iury without a Foreman; Thus in the State, and thus in the Church. There cannot be a Synod, an Assembly, a Classis, a Presbytery without a NONLATINALPHABET, a Praeses, a Primus Presbyter, one first in Order. And this in the latitude of the word) is Prelacy. Not all Prelacy then,
No. some Materials of Prelacy, what ever Government we have must yet be left. There cannot be a Parliament without a Speaker, nor yet a Committee without a Chairman, nor yet an Inquest or Jury without a Foreman; Thus in the State, and thus in the Church. There cannot be a Synod, an Assembly, a Classis, a Presbytery without a, a Praeses, a Primus Presbyter, one First in Order. And this in the latitude of the word) is Prelacy. Not all Prelacy then,
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nor yet all Episcopacy. Paul speaking to the Elders at Ephesus, and writing to the Elders at Philippi, he calleth them NONLATINALPHABET, Bishops. And should it be supposed that Episcopacie being Circumcised (to use the word of my Authour) from these exuber ant Members, and Officers;
nor yet all Episcopacy. Paul speaking to the Elders At Ephesus, and writing to the Elders At Philippi, he calls them, Bishops. And should it be supposed that Episcopacy being Circumcised (to use the word of my Author) from these exuber Ant Members, and Officers;
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stripped of this unnecessary Equipage, and reduced to the primitive simplicitie of Bishops and Presbyters, should by Authority be conceived to be a meet and convenient Government for the Church in this Kingdome, it is not conceived that any man should stand engaged by vertue of this Oath and Covenant to oppose Authoritie, in endeavouring the extirpation of it;
stripped of this unnecessary Equipage, and reduced to the primitive simplicity of Bishops and Presbyters, should by authority be conceived to be a meet and convenient Government for the Church in this Kingdom, it is not conceived that any man should stand engaged by virtue of this Oath and Covenant to oppose authority, in endeavouring the extirpation of it;
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Shall there be an Episcopacie or Prelacie found in the Word as the way of Gospel-Government which Christ hath bequeathed to his Churches, and this be made appeare;
Shall there be an Episcopacy or Prelacy found in the Word as the Way of Gospel-Government which christ hath bequeathed to his Churches, and this be made appear;
vmb a-acp vbi dt n1 cc n1 vvn p-acp dt n1 p-acp dt n1 pp-f n1 r-crq np1 vhz vvn p-acp po31 n2, cc d vbb vvn vvi;
we are so far from swearing to extirpate such a Prelacie, as that rather wee are bound by vertue of this Oath to entertaine it as the minde and will of Iesus Christ.
we Are so Far from swearing to extirpate such a Prelacy, as that rather we Are bound by virtue of this Oath to entertain it as the mind and will of Iesus christ.
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This I have spoken, (not in my own but in other words) not to declare my own private Opinion in this great controversie of the Times, the point of Church-Government, (accounting it in my self in this Juncture of times too high presumption to anticipate or forestall the Judgment of that Venerable Convention, before whom this controversie now depends, expecting a speedy and faire Decision according to the evidence of the Word) but onely to endeavour a satisfaction to those of my Brethren or others, who possibly may conscientiously stumble at this stone, the supposed Ius Divinum, or Apostolicum of Episcopacie.
This I have spoken, (not in my own but in other words) not to declare my own private Opinion in this great controversy of the Times, the point of Church-Government, (accounting it in my self in this Juncture of times too high presumption to anticipate or forestall the Judgement of that Venerable Convention, before whom this controversy now depends, expecting a speedy and fair Decision according to the evidence of the Word) but only to endeavour a satisfaction to those of my Brothers or Others, who possibly may conscientiously Stumble At this stone, the supposed Just Divinum, or Apostolicum of Episcopacy.
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Though it be not of a Divine foundation, yet it standeth established by the Law of the Land. And being so planted, how can we engage our selves to endeavour the rooting of it out.
Though it be not of a Divine Foundation, yet it Stands established by the Law of the Land. And being so planted, how can we engage our selves to endeavour the rooting of it out.
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What then? Shall we conceive our selves thereby so concluded and shut up, under this Government, as that what ever inconvenience we shall finde therein,
What then? Shall we conceive our selves thereby so concluded and shut up, under this Government, as that what ever inconvenience we shall find therein,
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It is a case which Subiects scruple not in the Laws of the Land; nor yet Freemen and Burgesses of a Corporation, or Members of the like Society, in the formes of their Government. Though sworne to defend and maintaine them,
It is a case which Subjects scruple not in the Laws of the Land; nor yet Freemen and Burgesses of a Corporation, or Members of the like Society, in the forms of their Government. Though sworn to defend and maintain them,
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yet afterwards, through change of times, they may degenerate; and become unusefull, it may be preiudiciall and detrimentall, crossing that very end for which they were ordained.
yet afterwards, through change of times, they may degenerate; and become unuseful, it may be prejudicial and detrimental, crossing that very end for which they were ordained.
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It is the Priviledge of Gods Laws, they never degenerate, never prove unusefull, much lesse detrimentall to the persons to whom they are given, and by whom they are observed.
It is the Privilege of God's Laws, they never degenerate, never prove unuseful, much less detrimental to the Persons to whom they Are given, and by whom they Are observed.
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viz. where they are managed by precipitate or sinister counsels, not carried on with due deliberation, & advice, specially where this exchange is made by Guess and not by Rule; But that (I trust) will not be found to be our condition.
viz. where they Are managed by precipitate or sinister Counsels, not carried on with due deliberation, & Advice, specially where this exchange is made by Guess and not by Rule; But that (I trust) will not be found to be our condition.
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whether for Church or State. And with what deliberation they have hitherto proceeded in agitating the businesse of both (specially of the Church, ) let their Enemies judge, wherein their Protestation is (and I think wee are bound to believe it) that all shall be done (as need as may be) by Rule; And that not by a Lesbian, leaden Rule; (such as the Rule of Prudence is, which every one may, bow and bend to his own interests) but by the inflexible Rule of the Word. Which if this worke be framed by, we shall have no cause to fear the alteration.
whither for Church or State. And with what deliberation they have hitherto proceeded in agitating the business of both (specially of the Church,) let their Enemies judge, wherein their Protestation is (and I think we Are bound to believe it) that all shall be done (as needs as may be) by Rule; And that not by a Lesbian, leaden Rule; (such as the Rule of Prudence is, which every one may, bow and bend to his own interests) but by the inflexible Rule of the Word. Which if this work be framed by, we shall have no cause to Fear the alteration.
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Specially if we consider the condition of the present Church-Government (no Government ) amongst us, which indeed is little better then a Nullitie, an Anarchie, a meere name and shadow of Government, the Coercive power (which animates any Government, (being indeed the very soul of it, without which it is but a cadaverous, and livelesse Corps ) being alreadie by an over-ruling hand of a most immediate providence, taken away,
Specially if we Consider the condition of the present Church-Government (no Government) among us, which indeed is little better then a Nullity, an Anarchy, a mere name and shadow of Government, the Coercive power (which animates any Government, (being indeed the very soul of it, without which it is but a cadaverous, and Lifeless Corpse) being already by an overruling hand of a most immediate providence, taken away,
Neither are they such (I suppose) but that a little charity yielding to the present necessity, will soon take them up, affording them a faire construction, and Resolution.
Neither Are they such (I suppose) but that a little charity yielding to the present necessity, will soon take them up, affording them a fair construction, and Resolution.
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What then remains, but that this first branch of the Exhortation should take place with every of us, that wee would all of us Ioyn our selves to the Lord this day in a Covenant, in this Covenant, the maine drift and scope whereof the Preface and Introduction to it will assure you, is, The Glory of God, the advancement of the Kingdome of our Lord and Saviour Iesus Christ, the Honour and Happinesse of the kings Majesty,
What then remains, but that this First branch of the Exhortation should take place with every of us, that we would all of us Join our selves to the Lord this day in a Covenant, in this Covenant, the main drift and scope whereof the Preface and Introduction to it will assure you, is, The Glory of God, the advancement of the Kingdom of our Lord and Saviour Iesus christ, the Honour and Happiness of the Kings Majesty,
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And striking this Covenant with God, Let us then (in the second place) be exhorted to be mindfull of it. So the Psalmist presseth it upon all the Lords People, 1 Chron. 16. Be yee always mindful of his Covenant.
And striking this Covenant with God, Let us then (in the second place) be exhorted to be mindful of it. So the Psalmist Presseth it upon all the lords People, 1 Chronicles 16. Be ye always mindful of his Covenant.
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Upon our admission into the Church to be visible members of it, we entred this Covenant, the summe whereof is (as I told you) that hee should be our God,
Upon our admission into the Church to be visible members of it, we entered this Covenant, the sum whereof is (as I told you) that he should be our God,
This Covenant many of us, (most of us I suppose) have ratified and confirmed in our receiving of the Sacrament of the Lords Supper. Happily some of us (many of us) have upon occasion renewed this Covenant;
This Covenant many of us, (most of us I suppose) have ratified and confirmed in our receiving of the Sacrament of the lords Supper. Happily Some of us (many of us) have upon occasion renewed this Covenant;
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It may be in some speciall distresse, or upon the receiving of some speciall mercie, wee have laid new ingagements upon our souls, binding them with new cords, new Vows, new Resolutions. And this is the service which this day our God by the hand of Authority cals us unto.
It may be in Some special distress, or upon the receiving of Some special mercy, we have laid new engagements upon our Souls, binding them with new cords, new Vows, new Resolutions. And this is the service which this day our God by the hand of authority calls us unto.
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and a better, what a Benefit? yet (for all this) how subject are we to forget it? An infirmity which we have drawn from the loyns of our first parents. They being placed in Paradice, in state of Innocencie, yet how soon did they forget the Covenant of the Lord their God? This are we much more subject to.
and a better, what a Benefit? yet (for all this) how Subject Are we to forget it? an infirmity which we have drawn from the loins of our First Parents. They being placed in Paradise, in state of Innocence, yet how soon did they forget the Covenant of the Lord their God? This Are we much more Subject to.
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Those Vows and Covenants which some of us have made with our God in time of distresse and trouble, how soon are they forgotten? Not unlike Seamens vows, which in a stresse at Sea they make freely,
Those Vows and Covenants which Some of us have made with our God in time of distress and trouble, how soon Are they forgotten? Not unlike Seamens vows, which in a stress At Sea they make freely,
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Not Covenants of Salt, (such was Gods Covenant with Levi, and such should his peoples Covenants be with him, Covenants for perpetuitie ) but rather Covenants of Snow, which as soon as ever the Sun shines upon them they presently melt and vanish away.
Not Covenants of Salt, (such was God's Covenant with Levi, and such should his peoples Covenants be with him, Covenants for perpetuity) but rather Covenants of Snow, which as soon as ever the Sun shines upon them they presently melt and vanish away.
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2 The Forgetfulnesse whereof (in the second place) is of such dangerous consequence. An intes to all Evils, and that both of sin and Punishment. See both in our first parents. They forgetting the Covenant made with their God,
2 The Forgetfulness whereof (in the second place) is of such dangerous consequence. an intes to all Evils, and that both of since and Punishment. See both in our First Parents. They forgetting the Covenant made with their God,
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and so venturing upon the eating of the forbidden fruit (a seale of that Covenant) they thereby let in all those evills which have overrun and drowned all their posterity;
and so venturing upon the eating of the forbidden fruit (a seal of that Covenant) they thereby let in all those evils which have overrun and drowned all their posterity;
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Whence is it that Christians, (I mean nominall Christians) they dare let loose the reyns to licentiousnesse, yielding up themselves servants to sin and Satan in the obeying and fulfilling of divers inordinate Lusts, in adventuring upon fowle, and (it may be) scandalous evils? Certainly they have forgotten the Covenant, of their God.
Whence is it that Christians, (I mean nominal Christians) they Dare let lose the reins to licentiousness, yielding up themselves Servants to sin and Satan in the obeying and fulfilling of diverse inordinate Lustiest, in adventuring upon fowl, and (it may be) scandalous evils? Certainly they have forgotten the Covenant, of their God.
And whence is it (my brethren) that our hearts generally are so ready to run out inordinately after the Creatures, bestowing those affections upon them which wee owe peculiarly to God and Iesus Christ? Surely we have forgot; at least do not,
And whence is it (my brothers) that our hearts generally Are so ready to run out inordinately After the Creatures, bestowing those affections upon them which we owe peculiarly to God and Iesus christ? Surely we have forgotten; At least do not,
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as we ought, remember the Covenant of the Lord our God, wherein we have ingaged our selves to take him for our God, to set him up in our hearts, to love him, feare him, honour him, trust in him above all other things.
as we ought, Remember the Covenant of the Lord our God, wherein we have engaged our selves to take him for our God, to Set him up in our hearts, to love him, Fear him, honour him, trust in him above all other things.
For this cause it is that God threatens his people with the sword (of temporall judgements the worst) I will bring a sword upon you that shall avenge the quarrell of my Covenant.
For this cause it is that God threatens his people with the sword (of temporal Judgments the worst) I will bring a sword upon you that shall avenge the quarrel of my Covenant.
This lets in the sword, and with it Pestilence, and Famine; as attendants upon it, (as it followeth in the next words.) Of such dangerous consequence is it to forget this Covenant which we have made.
This lets in the sword, and with it Pestilence, and Famine; as attendants upon it, (as it follows in the next words.) Of such dangerous consequence is it to forget this Covenant which we have made.
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This it is that the Lord here in the Text putteth his people in minde of, giving them a hint of the Covenant which they had forgotten, that being put in minde of it, they would be faithfull in it, not thinking that Ceremonies, and Sacrifices, and those externall observances would serve the turn,
This it is that the Lord Here in the Text putteth his people in mind of, giving them a hint of the Covenant which they had forgotten, that being put in mind of it, they would be faithful in it, not thinking that Ceremonies, and Sacrifices, and those external observances would serve the turn,
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knowing this for our comfort, that these failings, where they are not allowed, but bewailed, and striven against, they are not properly a breach of this Covenant.
knowing this for our Comfort, that these failings, where they Are not allowed, but bewailed, and striven against, they Are not properly a breach of this Covenant.
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The Covenant that Gods Saints are under (being in Christ) it is not a Covenant of Works, but a Covenant of Grace. In the first Covenant the condition of our parts was,
The Covenant that God's Saints Are under (being in christ) it is not a Covenant of Works, but a Covenant of Grace. In the First Covenant the condition of our parts was,
But this Covenant it is established upon better promises, and better conditions; the Lord herein requiring from us not Exactnesse but Truth, Gen. 17. 2. Sincerity, Uprightnesse.
But this Covenant it is established upon better promises, and better conditions; the Lord herein requiring from us not Exactness but Truth, Gen. 17. 2. Sincerity, Uprightness.
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so long as the heart is upright with God, not allowing it self in any known evill, any sinfull Commission, or Omission. These are the breaches of this Covenant when the heart shall sit loose from God, taking in any sinfull lusts to give entertainment to them.
so long as the heart is upright with God, not allowing it self in any known evil, any sinful Commission, or Omission. These Are the Breaches of this Covenant when the heart shall fit lose from God, taking in any sinful Lustiest to give entertainment to them.
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yet take heed of sins against Light, against Conscience. Take heed of letting in, and setting up any sinfull lust in our hearts against the Convictions of the Word. This were indeed to deal falsly with God in his Covenant.
yet take heed of Sins against Light, against Conscience. Take heed of letting in, and setting up any sinful lust in our hearts against the Convictions of the Word. This were indeed to deal falsely with God in his Covenant.
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1 Chron. 16. where the former part of this Psalme is recorded, and from whence it is taken, wee may take notice of an observable difference in the reading of this passage.
1 Chronicles 16. where the former part of this Psalm is recorded, and from whence it is taken, we may take notice of an observable difference in the reading of this passage.
That if we Remember our Covenant with God, God will remember his Covenant with us; And because he Remembreth his Covenant for ever, therefore let us Remember it for ever.
That if we remember our Covenant with God, God will Remember his Covenant with us; And Because he remember his Covenant for ever, Therefore let us remember it for ever.
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It is the first branch of Solomons prayer at the Dedication of the Temple. 2 Chron. 6. 14. O Lord God of Israel there is no God like unto thee, &c. which keepest covenant and mercy to thy servants, that walke before thee with all their hearts. Marke it.
It is the First branch of Solomons prayer At the Dedication of the Temple. 2 Chronicles 6. 14. O Lord God of Israel there is no God like unto thee, etc. which Keepest Covenant and mercy to thy Servants, that walk before thee with all their hearts. Mark it.
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What he hath spoken with his mouth, he will performe it with his hand (as it followeth in the next Verse.) ▪ And therefore let all our care and solicitude be,
What he hath spoken with his Mouth, he will perform it with his hand (as it follows in the next Verse.) ▪ And Therefore let all our care and solicitude be,
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This is that which wee have bound our selves to by Baptisme, and confirmed in the Lords Supper. And this is one main thing which wee are now to engage our selves unto in this Covenant which wee are now to enter.
This is that which we have bound our selves to by Baptism, and confirmed in the lords Supper. And this is one main thing which we Are now to engage our selves unto in this Covenant which we Are now to enter.
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So much you shall finde in the Close of it, the last Article, (which you may observe to be set forth in a different Character, (as I conceive it) purposely to set a note of observation upon it,) the summe whereof is Personal Reformation, the Reformation of our owne Hearts, Lives, Families.
So much you shall find in the Close of it, the last Article, (which you may observe to be Set forth in a different Character, (as I conceive it) purposely to Set a note of observation upon it,) the sum whereof is Personal Reformation, the Reformation of our own Hearts, Lives, Families.
though here set last, beginning our practice, where the Covenant ends (as it is the Rule of Genesis, and Analysis). Every one beginning at and with himself, each one indeavouring (as the words of the Article run) to goe before another in the example of a reall Reformation.
though Here Set last, beginning our practice, where the Covenant ends (as it is the Rule of Genesis, and Analysis). Every one beginning At and with himself, each one endeavouring (as the words of the Article run) to go before Another in the Exampl of a real Reformation.
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Then be we, as we may, all of us in our places, and according to the opportunities offered us, subservient unto the Publick indevouring to promote the great work of a Publick Reformation of what is amisse in Church, or State; which wee are to doe, all of us by our Prayers; those that have abilities, by their Purses; those which are called to it, by their Counsels; Magistrates by their Authority, Ministers by their Doctrine; People by their Obedience. This doe we for the generall.
Then be we, as we may, all of us in our places, and according to the opportunities offered us, subservient unto the Public endeavouring to promote the great work of a Public Reformation of what is amiss in Church, or State; which we Are to do, all of us by our Prayers; those that have abilities, by their Purses; those which Are called to it, by their Counsels; Magistrates by their authority, Ministers by their Doctrine; People by their obedience. This do we for the general.
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Withall, having an eye to the severall particulars contained in this Covenant, which may any wayes conduce unto that great and blessed end, the establishment of the true Religion of God amongst us, with the restoring and setling of a true peace, and happinesse both in Church and State.
Withal, having an eye to the several particulars contained in this Covenant, which may any ways conduce unto that great and blessed end, the establishment of the true Religion of God among us, with the restoring and settling of a true peace, and happiness both in Church and State.
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You find them altogether in foure words of the second Article, where we engage our selves to endeavour the extirpation (as of Popery and Prelacy ) two things obvious to every eye;) so, of Vsurpation, Heresie, Schisme, Profaneness. Foure words of great importance.
You find them altogether in foure words of the second Article, where we engage our selves to endeavour the extirpation (as of Popery and Prelacy) two things obvious to every eye;) so, of Usurpation, Heresy, Schism, Profaneness. Foure words of great importance.
Introducing humane Inventions into the Room of Divine Ordinance, making them either Pars or Medium, a Part or Means of Divine Worship. Teaching, or practizing the fear of God by the precepts of men.
Introducing humane Inventions into the Room of Divine Ordinance, making them either Pars or Medium, a Part or Means of Divine Worship. Teaching, or practicing the Fear of God by the Precepts of men.
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This is Superstition, whereof what ever relicks may befound amongst us, and evidenced to be such, we all stand obliged by vertue of this Covenant to seeke and indeavour by lawfull ways and meanes the Abolition and Extirpation of them.
This is Superstition, whereof what ever Relics may befound among us, and evidenced to be such, we all stand obliged by virtue of this Covenant to seek and endeavour by lawful ways and means the Abolition and Extirpation of them.
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The second and third wee may put them together (being neer akin, Cosen German;) Heresie and Schisme: The one an errour in Iudgment, the other in Practice.
The second and third we may put them together (being near akin, cousin Germane;) Heresy and Schism: The one an error in Judgement, the other in Practice.
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This is properly Heresie to which there are these three things required. 1. It must be an errour about some Article of Christian faith, which is either of or neer the foundation. 2. It must be an errour evident to bee such by the light of the Scriptures,
This is properly Heresy to which there Are these three things required. 1. It must be an error about Some Article of Christian faith, which is either of or near the Foundation. 2. It must be an error evident to be such by the Light of the Scriptures,
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3. It must be an errour obstinately maintained and pertinaciously held after conviction and lawfull admonition. Put these together they make up formall Heresie, Heresie properly so called.
3. It must be an error obstinately maintained and pertinaciously held After conviction and lawful admonition. Put these together they make up formal Heresy, Heresy properly so called.
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An evill weed; not to be suffered in the Garden of God. One of those workes of the flesh which Saint Paul speaketh of, Gal. 5. The workes of the flesh are Heresies.
an evil weed; not to be suffered in the Garden of God. One of those works of the Flesh which Saint Paul speaks of, Gal. 5. The works of the Flesh Are Heresies.
An infectious evill spreading Gangrene of a diffusive nature, very apt to spread and communicate it selfe, insinuating it selfe into the breasts and bosomes of men,
an infectious evil spreading Gangrene of a diffusive nature, very apt to spread and communicate it self, insinuating it self into the breasts and bosoms of men,
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for the most part, by way of fair and smooth pretences and enticements. The Whore of Babylons Cup wherein shee giveth her poyson to drinke, is a Golden Cup. In this respect (amongst others) it is that Heresie is elsewhere in the Revelation compared to whordome, Revel. 14. Those which follow the Lambe, (the true professors of the Gospel) they are said to be such as 〈 ◊ 〉 were not defiled with women, Rev. 14. 4 ▪ for they are Virgins.
for the most part, by Way of fair and smooth pretences and enticements. The Whore of Babylons Cup wherein she gives her poison to drink, is a Golden Cup. In this respect (among Others) it is that Heresy is elsewhere in the Revelation compared to whoredom, Revel. 14. Those which follow the Lamb, (the true professors of the Gospel) they Are said to be such as 〈 ◊ 〉 were not defiled with women, Rev. 14. 4 ▪ for they Are Virgins.
conveying it selfe (as poysons for the most part are) with some sweete mixtures, the mixtures of some sweet and precious truths. And surely such are some of those Errours which fly abroad in the world at this day.
conveying it self (as poisons for the most part Are) with Some sweet mixtures, the mixtures of Some sweet and precious truths. And surely such Are Some of those Errors which fly abroad in the world At this day.
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That (amongst other) of Antinomianisme, which under a colour of exalting of Christ, & setting up free grace (the most glorious pretext in the world) trample upon Moses, beating downe the Law, that Law which Christ came to establish, not allowing it any directive power, to be so much as a Rule of our obedience, withall, taking away all sense and conscience of sin (as sin) in the Regenerate, An Heresie of that dangerous consequence, that unlesse it be extirpated,
That (among other) of Antinomianism, which under a colour of exalting of christ, & setting up free grace (the most glorious pretext in the world) trample upon Moses, beating down the Law, that Law which christ Come to establish, not allowing it any directive power, to be so much as a Rule of our Obedience, withal, taking away all sense and conscience of sin (as since) in the Regenerate, an Heresy of that dangerous consequence, that unless it be extirpated,
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3 Schisme. The word signifieth a Rending, a taring, (NONLATINALPHABET, a NONLATINALPHABET) and it is nothing but a Rending and taring of the Unity of the Church.
3 Schism. The word signifies a Rending, a taring, (, a) and it is nothing but a Rending and taring of the Unity of the Church.
Such were those Schismes in the Church of Corinth, (so the Apostle calleth them, I beseech you brethren that there be no divisions amongst you: 1 Cor. 11. 10, 11, 12 ▪ 1 Cor. 1. 10. NONLATINALPHABET, (saith the Originall,) Schismes ) where some were followers of Paul, others of Apollos, a third of Cephas, a fourth of Christ; so breaking the unitie of that body, that Church. Or when any shall seperate from Communion with a true Church.
Such were those Schisms in the Church of Corinth, (so the Apostle calls them, I beseech you brothers that there be no divisions among you: 1 Cor. 11. 10, 11, 12 ▪ 1 Cor. 1. 10., (Says the Original,) Schisms) where Some were followers of Paul, Others of Apollos, a third of Cephas, a fourth of christ; so breaking the unity of that body, that Church. Or when any shall separate from Communion with a true Church.
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Not that every withdrawing from some particular act, or acts ▪ of Communion with a Church, wherein men conceive that they cannot participate without sin, should be presently called,
Not that every withdrawing from Some particular act, or acts ▪ of Communion with a Church, wherein men conceive that they cannot participate without since, should be presently called,
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This partiall, and peaceable, withdrawing, meerly out of tendernesse of Conscience, cannot properly be called Schisme, so long as the Church still owned and acknowledged, and communion held with it in the mayn. But, where there is a totalis seccessio, a totall departure and Seperation, an absolute renouncing and rejecting of all Fellowship and Communion with a Church, a true Church, and that upon this ground,
This partial, and peaceable, withdrawing, merely out of tenderness of Conscience, cannot properly be called Schism, so long as the Church still owned and acknowledged, and communion held with it in the main. But, where there is a totalis seccessio, a total departure and Separation, an absolute renouncing and rejecting of all Fellowship and Communion with a Church, a true Church, and that upon this ground,
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because they adjudge it to be no Church, or an imperfect and defective Church; defective in her Constitution, or Administrations, and Ordinances, Certainly;
Because they adjudge it to be no Church, or an imperfect and defective Church; defective in her Constitution, or Administrations, and Ordinances, Certainly;
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depriving himself of Church-Priviledges, as also of the publick Ordinances, the means of his Edification and salvation, to which God hath promised a speciall concurrence.
depriving himself of Church-Priviledges, as also of the public Ordinances, the means of his Edification and salvation, to which God hath promised a special concurrence.
2 Besides, running out of the fold, hee thereby exposeth himself to the Wolfe. And hence it is that those which have made such a totall seccession, and seperation, they seldom stay there,
2 Beside, running out of the fold, he thereby exposeth himself to the Wolf. And hence it is that those which have made such a total seccession, and separation, they seldom stay there,
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I wish they which stand guiltie of this evill were but as apprehensive and fensible of what it is to the mysticall body, how detrimentall, how dangerous: What it is thus to divide Christ; thus to despise and contemne the Church of God, (or despise yee the Church of God? saith Paul to some of his Corinthians); A thing of sadder Consequence,
I wish they which stand guilty of this evil were but as apprehensive and fensible of what it is to the mystical body, how detrimental, how dangerous: What it is thus to divide christ; thus to despise and contemn the Church of God, (or despise ye the Church of God? Says Paul to Some of his Corinthians); A thing of sadder Consequence,
how by vertue hereof they stand ingaged to endeavour the Extirpation of both these evill weeds, Heresie, and Schisme. A charge which as it lyeth upon all,
how by virtue hereof they stand engaged to endeavour the Extirpation of both these evil weeds, Heresy, and Schism. A charge which as it lies upon all,
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so after especiall manner upon publike Persons, Magistrates and Ministers. If wee then speake against both the one and the other, you must beare with us:
so After especial manner upon public Persons, Magistrates and Ministers. If we then speak against both the one and the other, you must bear with us:
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for the suppressing, and eradicating of both, see you to it, for my part I doe not see how you can be acquitted of this Oath, wherein the obligation is so exprest, that you shall endeavour the extirpation as of Heresie, so of Schisme.
for the suppressing, and eradicating of both, see you to it, for my part I do not see how you can be acquitted of this Oath, wherein the obligation is so expressed, that you shall endeavour the extirpation as of Heresy, so of Schism.
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A Roote that beareth Gall and Wormewood (as you have it described, Deut. 29. ) Such a Roote none will suffer to grow in their Gardens, much lesse God in his.
A Root that bears Gall and Wormwood (as you have it described, Deuteronomy 29.) Such a Root none will suffer to grow in their Gardens, much less God in his.
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O let it bee the joynt endeavour of all and every of us to pull it up, to roote it out, Private persons, every one roote it out of his own, Heart, Mouth, Life.
O let it be the joint endeavour of all and every of us to pull it up, to root it out, Private Persons, every one root it out of his own, Heart, Mouth, Life.
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He that worketh deceit shall not dwell within my house, hee that telleth lies shall not tarry in my sight, Psal. 101. As for me and my house wee will serve the Lord. Iosh. last.
He that works deceit shall not dwell within my house, he that Telleth lies shall not tarry in my sighed, Psalm 101. As for me and my house we will serve the Lord. Joshua last.
Laws against Swearing, against Drunkennesse, against Sabboth-breaking, &c. all branches of the same Root, Profanenesse. Now take ye notice of it, that this Covenant bindeth you to a more strict,
Laws against Swearing, against drunkenness, against Sabbath breaking, etc. all branches of the same Root, Profaneness. Now take you notice of it, that this Covenant binds you to a more strict,
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Thus joining together, Word, and Sword, Ministers and Magistrates, there may be some hope of extirpating of this bitter and deadly weed, which hath overrun and almost overspread the whole Garden of God, being so rife in every City, every Town: And that that being extirpated,
Thus joining together, Word, and Sword, Ministers and Magistrates, there may be Some hope of extirpating of this bitter and deadly weed, which hath overrun and almost overspread the Whole Garden of God, being so rife in every city, every Town: And that that being extirpated,
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