The Covenanters catechisme, or, A brief and familiar analysis and exposition of the Covenant first delivered in sundry sermons to a particular congregation : and now resolved into questions and answers for the more publike good / by the same avthor.
A. By many Examples of Gods people as well as of Gentiles, which upon severall occasions did binde themselves together in a covenant for their mutuall good and preservation, Gen. 21.27. and 26.28. and 31.44. Jos. 9.15. and 24.25. 1 Sam. 23.18. 2 Sam. 3.13. 2 Reg. 11.4, 17. 2 Chron. 15.12. and 29.10. and 34.31. Esr. 10.3. Nen. 9.38. let. 34.8, 9, 10. and many like Examples more.
A. By many Examples of God's people as well as of Gentiles, which upon several occasions did bind themselves together in a Covenant for their mutual good and preservation, Gen. 21.27. and 26.28. and 31.44. Jos. 9.15. and 24.25. 1 Sam. 23.18. 2 Sam. 3.13. 2 Reg. 11.4, 17. 2 Chronicles 15.12. and 29.10. and 34.31. Esr. 10.3. Nen. 9.38. let. 34.8, 9, 10. and many like Examples more.
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and by this means more engaged and tyed to the duty, which otherwise he might have deferred or neglected, Esr. 10.3, -12. Or he is rebellious and obstinate,
and by this means more engaged and tied to the duty, which otherwise he might have deferred or neglected, Esr. 10.3, -12. Or he is rebellious and obstinate,
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It will be a Shibboleth to discern, or a thunderbolt to affright him, when he seeth so many bent and united in a Covenant against him, Nehem. 6.16. Esth. 8.17.
It will be a Shibboleth to discern, or a thunderbolt to affright him, when he sees so many bent and united in a Covenant against him, Nehemiah 6.16. Esth. 8.17.
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A. Because by this means the Lord himself is engaged to help and favour those, which thus engage themselves for his glory and service, 2 Chr. 15.2.15. 2 Reg. 11.17, 20.
A. Because by this means the Lord himself is engaged to help and favour those, which thus engage themselves for his glory and service, 2 Christ 15.2.15. 2 Reg. 11.17, 20.
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In these three particulars we will observe the same method alike, and in every one of them these four things, a Quid, a Quare, a Quomodo, and a Quaere: that is to say, the matter in it, the motives to it, the manner of it,
In these three particulars we will observe the same method alike, and in every one of them these four things, a Quid, a Quare, a Quomodo, and a Quaere: that is to say, the matter in it, the motives to it, the manner of it,
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A. A Covenant in generall is a solemn agreement of two or more parties, engaging themselves to the mutuall performance of certaine duties one to another, upon certaine grounds and conditions.
A. A Covenant in general is a solemn agreement of two or more parties, engaging themselves to the mutual performance of certain duties one to Another, upon certain grounds and conditions.
of which we find many examples between Abraham and Abimelech, Gen. 21.27, Iacob and Laban, Gen. 31.44. Ioshua and the Gibeonites, Ios. 9.15. and others.
of which we find many Examples between Abraham and Abimelech, Gen. 21.27, Iacob and Laban, Gen. 31.44. Ioshua and the Gibeonites, Ios. 9.15. and Others.
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of which we have an example in Hezekiah, 2 Chr. 29.10. and in Iosiah, 2 Chr. 34.31. The third kind is mixed with God and man, promising certaine duties to both.
of which we have an Exampl in Hezekiah, 2 Christ 29.10. and in Josiah, 2 Christ 34.31. The third kind is mixed with God and man, promising certain duties to both.
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1. For sinnes committed. When a Nation or a people was guilty of an extraordinary hainous sin, they made a Covenant to bind themselves against it, to forsake it in their owne persons,
1. For Sins committed. When a nation or a people was guilty of an extraordinary heinous since, they made a Covenant to bind themselves against it, to forsake it in their own Persons,
3. For mercies received. When God did blesse the people with extraordinary mercies and favours, temporall or spirituall, they entred into a Covenant of obedience with God,
3. For Mercies received. When God did bless the people with extraordinary Mercies and favours, temporal or spiritual, they entered into a Covenant of Obedience with God,
A. Covenants in generall are made and taken in forme of an Oath. And here is the difference between a bare promise and a Covenant, that the former doth engage mans truth and justice onely;
A. Covenants in general Are made and taken in Form of an Oath. And Here is the difference between a bore promise and a Covenant, that the former does engage men truth and Justice only;
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and more particularly, His Omnisciencie, Power, Truth, and Iustice. Gen. 31.53. 2. Per Dominum, by the Lord, not by the Creatures, which cannot beare witnesse of the truth and falshood of the heart,
and more particularly, His Omnisciency, Power, Truth, and Justice Gen. 31.53. 2. Per Dominum, by the Lord, not by the Creatures, which cannot bear witness of the truth and falsehood of the heart,
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A. If according to the direction of God, they swear, in truth, Iudgement, and righteousnesse, Ier. 4.2. that is to say, 1. Truly, in regard of matter and manner, and indeed an Oath will make us speake truth.
A. If according to the direction of God, they swear, in truth, Judgement, and righteousness, Jeremiah 4.2. that is to say, 1. Truly, in regard of matter and manner, and indeed an Oath will make us speak truth.
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when they are lawfully called to it, by those that have authoritie to doe it. An Oath is not of Privat disposition. Matth, 5.37. We may promise but not sweare one to another, as privat men;
when they Are lawfully called to it, by those that have Authority to do it. an Oath is not of Private disposition. Matthew, 5.37. We may promise but not swear one to Another, as private men;
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unlesse the publick good be interessed, as in the Covenant and oath of the spies. Ios. 2.12. and of Ionathan and David, 1. Sam. 20.16, 17. The Magistrates are invested with, and have alwayes exercised this power to tender an Oath, 1. Sam. 24.21. Esr. 10.5. 1. Reg. 2.42.
unless the public good be interested, as in the Covenant and oath of the spies. Ios. 2.12. and of Ionathan and David, 1. Sam. 20.16, 17. The Magistrates Are invested with, and have always exercised this power to tender an Oath, 1. Sam. 24.21. Esr. 10.5. 1. Reg. 2.42.
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A. It doth consist in certain outward rites and ceremonies, which were used in the making or taking of a Covenant, wherby we have divers kindes mentioned in the Scripture.
A. It does consist in certain outward Rites and ceremonies, which were used in the making or taking of a Covenant, whereby we have diverse Kinds mentioned in the Scripture.
But most commonly the hands, or certain actions and gestures with the hands were used, to testifie the sinceritie of their action, their Hearts and Hands did goe together.
But most commonly the hands, or certain actions and gestures with the hands were used, to testify the sincerity of their actium, their Hearts and Hands did go together.
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1. By laying the hand upon something in a solemne manner, as upon or under the thigh of their superiours, Gen. 24.2, 9. Gen. 47.29. in signe of their submission.
1. By laying the hand upon something in a solemn manner, as upon or under the thigh of their superiors, Gen. 24.2, 9. Gen. 47.29. in Signen of their submission.
1. Before God, in the presence of Him who is above, and doth behold all things upon whom we point with our hands, to beare witnesse with us, Psal. 119.122. This is implyed, Eccles. 5.2. 2. Vnto God, not onely to man;
1. Before God, in the presence of Him who is above, and does behold all things upon whom we point with our hands, to bear witness with us, Psalm 119.122. This is employed, Eccles. 5.2. 2. Unto God, not only to man;
A. Because this forme of swearing is not only very ancient, but used by God, by Angells, by Men; which you shall never find of any other such Ceremony in the whole Word of God.
A. Because this Form of swearing is not only very ancient, but used by God, by Angels, by Men; which you shall never find of any other such Ceremony in the Whole Word of God.
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It was used, 1. By God himself, Deut. 32.40. Ezech. 20.5, 6, 15, 23, 28.42. 2. By Angells, Rev. 10.5. by which Angells some understand Iesus Christ. 3. By Godly men, Gen. 14.22. ergo most divine, heavenly, godly.
It was used, 1. By God himself, Deuteronomy 32.40. Ezekiel 20.5, 6, 15, 23, 28.42. 2. By Angels, Rev. 10.5. by which Angels Some understand Iesus christ. 3. By Godly men, Gen. 14.22. ergo most divine, heavenly, godly.
which is either meerly civill, or meerly divine and spirituall, or mixed of both. In the first respect, that Magistrate which hath bound us to certaine duties for the good of the Common-wealth, may free us againe from that bond,
which is either merely civil, or merely divine and spiritual, or mixed of both. In the First respect, that Magistrate which hath bound us to certain duties for the good of the Commonwealth, may free us again from that bound,
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if order perceive that the neglect of the duties promised in the Covenant doe annoy and prejudice the glory and service of God, which we have promised to advance.
if order perceive that the neglect of the duties promised in the Covenant do annoy and prejudice the glory and service of God, which we have promised to advance.
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an example in Ioshua's Covenant with the Gibeonites, broken by Saul, and punished in his children, 2 Sam. 21.6. much more doth it bind the living, though absent, or deceitfully present.
an Exampl in Joshua's Covenant with the Gibeonites, broken by Saul, and punished in his children, 2 Sam. 21.6. much more does it bind the living, though absent, or deceitfully present.
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what lifting up of hands is, what subscribing is, lest they make themselves guilty of perjury, the greatest sin they can commit in such a solemne action, whereby they doe betray the Truth and Iustice of God, whom they call to be their Witnesse and Iudge.
what lifting up of hands is, what subscribing is, lest they make themselves guilty of perjury, the greatest since they can commit in such a solemn actium, whereby they do betray the Truth and justice of God, whom they call to be their Witness and Judge.
Thus Physitians may force phy ck upon their stubborne patients in time of extremitie; and the examples of Asa Esra, and Iosiah seeme to implie it, 2 Chron. 15.12.13.
Thus Physicians may force phy ck upon their stubborn patients in time of extremity; and the Examples of Asa Ezra, and Josiah seem to imply it, 2 Chronicles 15.12.13.
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Esr. 10.7.8. 2 Chron. 34.32. 2. It seemeth again not lawfull, at least not convement to force men to such a duty, whereunto the Freedome of will guided by the last dictate of the understanding is necessarily required,
Esr. 10.7.8. 2 Chronicles 34.32. 2. It seems again not lawful, At least not convement to force men to such a duty, whereunto the Freedom of will guided by the last dictate of the understanding is necessarily required,
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much lesse to force men to a dutie of pietie, as an oath is, an invocation of God to be our witnesse and judge, seeing that in such performances God loveth a cheerfull giver,
much less to force men to a duty of piety, as an oath is, an invocation of God to be our witness and judge, seeing that in such performances God loves a cheerful giver,
and punish them for the wilfull neglect of them, 2 Chron. 15.13. nay force them to declare themselves, whether they will submit or not, that the enemies may be discovered and knowne.
and Punish them for the wilful neglect of them, 2 Chronicles 15.13. nay force them to declare themselves, whither they will submit or not, that the enemies may be discovered and known.
A. It is neither meerely civil nor meerely spirituall but a mixed Covenant as that of Iehojada was, 2 Reg. 11.17. Wherein we doe promise certaine duties to the State and Church, for the maintenance of both against Tyranny and Heresie:
A. It is neither merely civil nor merely spiritual but a mixed Covenant as that of Iehojada was, 2 Reg. 11.17. Wherein we do promise certain duties to the State and Church, for the maintenance of both against Tyranny and Heresy:
A. We mentioned above three grounds, upon which Gods people usually founded their Covenants. If one of these grounds was sufficient to justifie their Covenants:
A. We mentioned above three grounds, upon which God's people usually founded their Covenants. If one of these grounds was sufficient to justify their Covenants:
how much more warrantable is then our Covenant, that hath all these grounds together. 1. For sinnes committed. Esra's ground in his Covenant, the strange wives Esr. 10.3.
how much more warrantable is then our Covenant, that hath all these grounds together. 1. For Sins committed. Esra's ground in his Covenant, the strange wives Esr. 10.3.
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as those, Neh. 9.36 37. 3. For mercies received; not onely that we are not yet wholly consumed, Lam. 3.22. but that God hath preserved us hither to in the enjoying of his truth against such insinite oppositions;
as those, Neh 9.36 37. 3. For Mercies received; not only that we Are not yet wholly consumed, Lam. 3.22. but that God hath preserved us hither to in the enjoying of his truth against such Infinite oppositions;
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But wee will not stand upon these grounds, and rather consider what motives are mentioned in the Preface of Introduction prefixed before the six Articles, where wee shall clearly see the lawfulnesse, necessitie,
But we will not stand upon these grounds, and rather Consider what motives Are mentioned in the Preface of Introduction prefixed before the six Articles, where we shall clearly see the lawfulness, necessity,
A. It is taken from the Essicient cause, the Persons Covenanting; We the Noble men, barons, Knights, Gentlemen, Citizens, Burgesses, Ministers of the Gospell and Commons of all sorts in the kingdomes of England, Scotland, and Ireland, living under one King, and being of one Reformed Religion.
A. It is taken from the Essicient cause, the Persons Covenanting; We the Noble men, Barons, Knights, Gentlemen, Citizens, Burgesses, Ministers of the Gospel and Commons of all sorts in the kingdoms of England, Scotland, and Ireland, living under one King, and being of one Reformed Religion.
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in asmuch as the care of the publick good belongeth to the body and to those that are the Kingdome• eyes, eares tongues, hands; the Nobles. Knights, Ministers, Commons.
in as as the care of the public good belongeth to the body and to those that Are the Kingdome• eyes, ears tongues, hands; the Nobles. Knights, Ministers, Commons.
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and 70. of the Elders of Israel, the representative body of the State, Exod. 24.1. In Nehemidh's Covenant, Princes, Priests, People, Neh. 9.38. Ergo, our Parliament may tender this Covenant, to whom the care of the Kingdome is committed.
and 70. of the Elders of Israel, the representative body of the State, Exod 24.1. In Nehemidh's Covenant, Princes, Priests, People, Neh 9.38. Ergo, our Parliament may tender this Covenant, to whom the care of the Kingdom is committed.
A. From the finall cause: Having before our eyes, the glory of God, the advancement of the Kingdome of Iesus Christ, the honour and happinesse of the Kings Majestie,
A. From the final cause: Having before our eyes, the glory of God, the advancement of the Kingdom of Iesus christ, the honour and happiness of the Kings Majesty,
A. It is true, first, God knoweth the hearts of all men alone, and will judge every one according to his heart, 1 Reg. 8.39. We doe not know mans inward parts.
A. It is true, First, God Knoweth the hearts of all men alone, and will judge every one according to his heart, 1 Reg. 8.39. We do not know men inward parts.
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How many evident, undeniable arguments could we alledge, to evidence their sincere and faithfull intentions in all their actions, if we doe but consider;
How many evident, undeniable Arguments could we allege, to evidence their sincere and faithful intentions in all their actions, if we do but Consider;
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All their proceedings from the beginning, the substance of their Petitions, the manner observed in their proceedings, by such submissive, humble supplications and Remonstrances;
All their proceedings from the beginning, the substance of their Petitions, the manner observed in their proceedings, by such submissive, humble supplications and Remonstrances;
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their patience and willingnesse to passe by so many disgraces, repulses, threatnings, assaults publick and private, in their persons, estares, studies, writings grand and grosse breaches of their priviledges, and many injurie;
their patience and willingness to pass by so many disgraces, repulses, threatenings, assaults public and private, in their Persons, estares, studies, writings grand and gross Breaches of their privileges, and many injury;
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their care to prevent shedding of innocent blood, by tendring humble supplications to the King, in imitation of our brethren the Scots, though not with the same successe;
their care to prevent shedding of innocent blood, by tendering humble supplications to the King, in imitation of our brothers the Scots, though not with the same success;
their care and providence to hinder all excesses and insolencies of souldiers, oppression of Subjects, and to maintain and establish Truth and Peace amongst us;
their care and providence to hinder all Excesses and insolences of Soldiers, oppression of Subject's, and to maintain and establish Truth and Peace among us;
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their gentlenesse and willingnesse to receive to mercy, & to pardon such as were misled, to invite all so lovingly, to them give so much time and encouragements,
their gentleness and willingness to receive to mercy, & to pardon such as were misled, to invite all so lovingly, to them give so much time and encouragements,
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and to deale so favourably with undeserving malignants, and professed enemies; their indefatigable paintes to continue in this worke, notwithstanding all oppositions and discouragements;
and to deal so favourably with undeserving malignants, and professed enemies; their indefatigable paints to continue in this work, notwithstanding all oppositions and discouragements;
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the little appearance of any private by-end, or by-respect, that they could aime at, proportionable to their paines, charges, dangers, which now they undergoe.
the little appearance of any private by-end, or by-respect, that they could aim At, proportionable to their pains, charges, dangers, which now they undergo.
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Besides, nay above all this, I hope, this very Covenant will take away all suspitions of deceit from them, seeing they engage themselves to the performance of these ends, by an oath under a curse, before the Almighty God.
Beside, nay above all this, I hope, this very Covenant will take away all suspicions of deceit from them, seeing they engage themselves to the performance of these ends, by an oath under a curse, before the Almighty God.
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A. It is taken from the impulsive cause: calling to mind, 1. the treacherous and bloody plots, attempts and practises of the enemies of God against the true Religion and prof ssours thereof, in all places, especially in these three kingdomes, euer since the Reformation of Religion.
A. It is taken from the impulsive cause: calling to mind, 1. the treacherous and bloody plots, attempts and practises of the enemies of God against the true Religion and prof ssours thereof, in all places, especially in these three kingdoms, ever since the Reformation of Religion.
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Wi•nesses every where, Papists, rebels, ill counsellours, roclaimed traitours, are the chiefe Counsellours of the Closet, not onely countenanced, but trusted: Priests Jesuites entertained: Irish rebels employed:
Wi•nesses every where, Papists, rebels, ill counsellors, roclaimed Traitors, Are the chief Counsellors of the Closet, not only countenanced, but trusted: Priests Jesuits entertained: Irish rebels employed:
supplyes of money collected in France, Italie, Low-Countries, for the advancement of the Roman Catholick Religion in England: Masse and Popery publikely suffered, the truth suppressed: the professors of it persecuted:
supplies of money collected in France, Italy, Low countries, for the advancement of the Roman Catholic Religion in England: Mass and Popery publicly suffered, the truth suppressed: the professors of it persecuted:
the Parliament charged with treason all confounded. 3. The deplorable estate of the Church and kingdome of Ireland, the distressed estate of the Church and kingdome of England, and the dangerous estate of the Church and kingdome of Scotland, &c. Is not this ground and warrant enough, to helpe dying Ireland, bleeding England, threatned Scotland, against such bloody murtherers, which have massacred so many thousand innocent Protestants in cold blood,
the Parliament charged with treason all confounded. 3. The deplorable estate of the Church and Kingdom of Ireland, the distressed estate of the Church and Kingdom of England, and the dangerous estate of the Church and Kingdom of Scotland, etc. Is not this ground and warrant enough, to help dying Ireland, bleeding England, threatened Scotland, against such bloody murderers, which have massacred so many thousand innocent Protestants in cold blood,
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and without any cause? Those enemies are worst, because in our owne bowels. Matth. 10.36. 4. After other meanes of Supplications, Remonstrances, protestations, and sufferings.
and without any cause? Those enemies Are worst, Because in our own bowels. Matthew 10.36. 4. After other means of Supplications, Remonstrances, protestations, and sufferings.
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Edward 2. Richard 2. Edward 4. Richard 3. and other King times, as the Annals and Histories doe clearly manitest. 2. According to the Example of Gods people in other Nations; nay, even since the Reformation:
Edward 2. Richard 2. Edward 4. Richard 3. and other King times, as the Annals and Histories do clearly manitest. 2. According to the Exampl of God's people in other nations; nay, even since the Reformation:
Witnesse the Smalcaldian Covenant or League of the first Protestant Princes against Charles the 5. Emperor, Sleidan. The League of Protestants in Franced oft renewed.
Witness the Smalcaldian Covenant or League of the First Protestant Princes against Charles the 5. Emperor, Sleidan. The League of Protestants in Franced oft renewed.
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Thuan. The late Union of Protestant Princes in Germanie entred Anno Dom. 1610. Metteran. And especially the example of the United Provinces in the Low-Countries, besides divers others. 3. After mature deliberation, not rashly, lightly.
Thuan The late union of Protestant Princes in Germany entered Anno Dom. 1610. Metteran. And especially the Exampl of the United Provinces in the Low countries, beside diverse Others. 3. After mature deliberation, not rashly, lightly.
Great consultations about, great wisdome used in it, a great deale of preparation towards it. These now are sufficient grounds for the lawfulnesse and necessitie of this our Covenant.
Great Consultations about, great Wisdom used in it, a great deal of preparation towards it. These now Are sufficient grounds for the lawfulness and necessity of this our Covenant.
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The internall forme is in Domino, and per Dominum, in and by the Lord. The externall forme is with lifting up our hands to heaven, and Subserthing the Covenant.
The internal Form is in Domino, and per Dominum, in and by the Lord. The external Form is with lifting up our hands to heaven, and Subserthing the Covenant.
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The former is required of us in the Conclusion of the Covenant, where wee doe declare and engage our selves to the duties of Repentance and Reformation, and dependance on God for grace to performe it:
The former is required of us in the Conclusion of the Covenant, where we do declare and engage our selves to the duties of Repentance and Reformation, and dependence on God for grace to perform it:
I. In Generall and that partly for our owne sinnes, because till our sinnes be taken away, God will not admit us into his Covenant Esa. 1.16. The Jewes first separated themselves from their strange wives, Neh. 9.2.
I. In General and that partly for our own Sins, Because till our Sins be taken away, God will not admit us into his Covenant Isaiah 1.16. The Jews First separated themselves from their strange wives, Neh 9.2.
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if we doe not thinder and mourne for them, Re. 18.4. Dan. 5.22. wheras private mourners for publick evils are marked Ezek. 9.4. II. In particular, for divers branches of Nationall and personall sinnes, and more especially. 1. That we have not, as we ought, valued the inestimable benefit of the Gospell.
if we do not thinder and mourn for them, Re. 18.4. Dan. 5.22. whereas private mourners for public evils Are marked Ezekiel 9.4. II In particular, for diverse branches of National and personal Sins, and more especially. 1. That we have not, as we ought, valued the inestimable benefit of the Gospel.
We grew weary, had too much of it, preferred our case and estates before it, began to corrupt and oppose it; like the Gadarens, Luk. 8.37. young man. Math. 19.22. Jewes, Acts 17.5. High Priests, Act. 4.2 3.40. 2. That we have not laboured for the puritie and power thereof.
We grew weary, had too much of it, preferred our case and estates before it, began to corrupt and oppose it; like the Gadarenes, Luk. 8.37. young man. Math. 19.22. Jews, Acts 17.5. High Priests, Act. 4.2 3.40. 2. That we have not laboured for the purity and power thereof.
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Esa. 30.10. 3. That we have not endeavoured to receive Christ into our hearts, though perhaps in our eares, or tongues. Many like those Math. 7.22. Ezech. 33.31. Few like Lydia, Act. 16.14. 4. that we have not walked worthy of him in our lives.
Isaiah 30.10. 3. That we have not endeavoured to receive christ into our hearts, though perhaps in our ears, or tongues. Many like those Math. 7.22. Ezekiel 33.31. Few like Lydia, Act. 16.14. 4. that we have not walked worthy of him in our lives.
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These are our pofessours, that boast so much of faith, shew me thy faith, &c. Iam. 2.18. 5. Besides many other sinnes and transgressions, which did so much abound amongst us.
These Are our pofessours, that boast so much of faith, show me thy faith, etc. Iam. 2.18. 5. Beside many other Sins and transgressions, which did so much abound among us.
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A. We doe professe and declare before God and the world, to amend our lives, and that in a twofold respect. 1. For our selves, in our owne persous, where we engage our selves to a true and sincere reformation in every particular marke and signe of it:
A. We do profess and declare before God and the world, to amend our lives, and that in a twofold respect. 1. For our selves, in our own Persons, where we engage our selves to a true and sincere Reformation in every particular mark and Signen of it:
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to doe it first, throughly and generally, in all duties we owe to God and man, without picking and chusing, Psal. 119.6. Phil. 4.8. and good reason for it, because Iam. 2.10. Here the ruler failed, Luk. 18.22. 2. Constantly and every where, in publick and in private.
to do it First, thoroughly and generally, in all duties we owe to God and man, without picking and choosing, Psalm 119.6. Philip 4.8. and good reason for it, Because Iam. 2.10. Here the ruler failed, Luk. 18.22. 2. Constantly and every where, in public and in private.
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nicodemusses or like to Ioseph of Arimathea, Ioh. 19.38, whereas we should be like Ioshua, Jos. 24.15. or like David, who served God in publike, Psal. 119.46. 2 Sam. 6.20. and in private, Psal, 63.6.3. Earnestly and jealously, each one to goe before another in the example of a reall Reformation, to be ringleaders to pietie, 1 Cor. 11.1. not tyred jades, or Beares drawne to the stake, but running, Psal. 119.32. Phil. 3.14. Matth. 11.12. to give example to others Ministers, 1 Tim 4.12.
nicodemusses or like to Ioseph of Arimathea, John 19.38, whereas we should be like Ioshua, Jos. 24.15. or like David, who served God in public, Psalm 119.46. 2 Sam. 6.20. and in private, Psalm, 63.6.3. Earnestly and jealously, each one to go before Another in the Exampl of a real Reformation, to be ringleaders to piety, 1 Cor. 11.1. not tired jades, or Bears drawn to the stake, but running, Psalm 119.32. Philip 3.14. Matthew 11.12. to give Exampl to Others Ministers, 1 Tim 4.12.
where you have enticed others to sinne, you must provoke them to pietie, Esa. 2.3. 2. For all others, that are under our power and charge, to see them likewise conformable in the duties promised to the Covenant.
where you have enticed Others to sin, you must provoke them to piety, Isaiah 2.3. 2. For all Others, that Are under our power and charge, to see them likewise conformable in the duties promised to the Covenant.
Good reason for is because God hath committed their soules as well to you, as their bodies, Eph. 6.4. Gen. 18.19. You must give an account for them at the last day.
Good reason for is Because God hath committed their Souls as well to you, as their bodies, Ephesians 6.4. Gen. 18.19. You must give an account for them At the last day.
God will require their blood at the parents hands, 1 Sam. 3.13. therefore good Parents and Masters were carefull for their families in this respect, Ioshua 24.15. David Psal. 10.1.4. and many others.
God will require their blood At the Parents hands, 1 Sam. 3.13. Therefore good Parents and Masters were careful for their families in this respect, Ioshua 24.15. David Psalm 10.1.4. and many Others.
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A. We doe adjure and bind our selves to the true and reall performance of these duties, professing and declaring publikely, that we make this Covenant in the presence of Almighty God, the searcher of all hearts, with a true intention to performe the same,
A. We do adjure and bind our selves to the true and real performance of these duties, professing and declaring publicly, that we make this Covenant in the presence of Almighty God, the searcher of all hearts, with a true intention to perform the same,
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for thou wilt incurre Gods judgement in swearing falsly, Zach. 5.4. Is it not better to hazard thy estate, then thy soule? Neither doe say, I shall not keepe it;
for thou wilt incur God's judgement in swearing falsely, Zach 5.4. Is it not better to hazard thy estate, then thy soul? Neither do say, I shall not keep it;
for when the other side commeth, they will make me sweare the contrary? For if thou dost take this Covenant really, thou must not suffer thee to be forced to the contrarie,
for when the other side comes, they will make me swear the contrary? For if thou dost take this Covenant really, thou must not suffer thee to be forced to the contrary,
Our duty is, to intreat God to strengthen us to it or to make us willing to suffer for it. 2. To blesse our desires and proceedings with such successe,
Our duty is, to entreat God to strengthen us to it or to make us willing to suffer for it. 2. To bless our Desires and proceedings with such success,
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or in danger of the yoke of Antichristian tyrannie, to joyne in the same, or like Association and Covenant, to the glory of God, the enlargement of the kingdome of Iesus Christ,
or in danger of the yoke of Antichristian tyranny, to join in the same, or like Association and Covenant, to the glory of God, the enlargement of the Kingdom of Iesus christ,
The subscription doth shew, that we have taken the oath truly and willingly. And thus it was used, Neh. 9 38. which will be an evidence against us, if we breake it.
The subscription does show, that we have taken the oath truly and willingly. And thus it was used, Neh 9 38. which will be an evidence against us, if we break it.
because by this Covenant we are bound to preserve the Kings Majesties person and Authoritie, in the preservation of the true Religion, and Liberties of the kingdomes.
Because by this Covenant we Are bound to preserve the Kings Majesties person and authority, in the preservation of the true Religion, and Liberties of the kingdoms.
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This appeareth more particularly. 1. In the oath of supremacie, which is confirmed by the Covenant, inasmuch as by it we doe a scirbe and restore to the Kings Authoritie, the Power of governing and reforming the Church according to Gods word, which power the Bishops had denied and stolne from the King, by maintaining their Episcopall Diocesan power to be jure divino, contrary to the knowne lawes of the Kingdome. 2. In the Oath of Allegiance, which is likewise confirmed by this Covenant binding us to preserve the Authoritie of the King, which lawlesse Rebels, unfaithfull Counsellours, bloody Traitours,
This appears more particularly. 1. In the oath of supremacy, which is confirmed by the Covenant, inasmuch as by it we do a scirbe and restore to the Kings authority, the Power of governing and reforming the Church according to God's word, which power the Bishops had denied and stolen from the King, by maintaining their Episcopal Diocesan power to be jure divino, contrary to the known laws of the Kingdom. 2. In the Oath of Allegiance, which is likewise confirmed by this Covenant binding us to preserve the authority of the King, which lawless Rebels, unfaithful Counsellors, bloody Traitors,
In one word, this Covenant doth no more prejudice the oathes of Supremacies and Allegiance, then the Protestation we tooke heretofore, whereof this Covenant is but an Explication and Confirmation.
In one word, this Covenant does no more prejudice the Oaths of Supremacies and Allegiance, then the Protestation we took heretofore, whereof this Covenant is but an Explication and Confirmation.
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yet is this Covenant in some respects of more weight and consequence, and doth bind us more firmely to the observance of those duties. 1. In regard of the persons that take it:
yet is this Covenant in Some respects of more weight and consequence, and does bind us more firmly to the observance of those duties. 1. In regard of the Persons that take it:
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what the Protestation did express more generally, this Covenant doth more particularly, especially in the point of Church-government, &c. 3. In regard of the end: The Protestation did unite us all together in this Kingdome:
what the Protestation did express more generally, this Covenant does more particularly, especially in the point of Church-government, etc. 3. In regard of the end: The Protestation did unite us all together in this Kingdom:
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In regard of time: The Protestation was taken, before dangers brake out into pen warres, where Bishops, Prelates, Malignants, Newters, all made no scruple to take, and to breake it.
In regard of time: The Protestation was taken, before dangers brake out into pen wars, where Bishops, Prelates, Malignants, Newters, all made no scruple to take, and to break it.
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But now times are altered, the breach is greater, much blood is spilt, mens affections are divided, Religion and Liberty is in more danger, the State must be sure of mens dispositions, whom to trust and conside in,
But now times Are altered, the breach is greater, much blood is spilled, men's affections Are divided, Religion and Liberty is in more danger, the State must be sure of men's dispositions, whom to trust and Consider in,
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A. The Protestation, they say, was taken by the Kings conivence and generall permission, but not so the Covenant, which is commanded without, nay. against the Kings consent. Ergo, unlawfull.
A. The Protestation, they say, was taken by the Kings conivence and general permission, but not so the Covenant, which is commanded without, nay. against the Kings consent. Ergo, unlawful.
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A. The Assembly answereth most fully and satisfactorily, to any rationable man. 1. That it is no new thing for a State or people to enter into a Covenant without their Princes consent.
A. The Assembly Answers most Fully and satisfactorily, to any rationable man. 1. That it is no new thing for a State or people to enter into a Covenant without their Princes consent.
but when his Majestie was rightly informed of it, Peace was made, our Brethren the Scots cleared from all aspersion of rebellion by an act of Parliament, publikely read in all Churches,
but when his Majesty was rightly informed of it, Peace was made, our Brothers the Scots cleared from all aspersion of rebellion by an act of Parliament, publicly read in all Churches,
Why shall not we hope the like blessing from God, and favour from the King, in Gods due time, seeing our Covenant is the same in substance with the Scottish Covenant,
Why shall not we hope the like blessing from God, and favour from the King, in God's due time, seeing our Covenant is the same in substance with the Scottish Covenant,
and we of the same relation to the King? But what if I should adde to these answers, that this our Covenant was not taken without the Royall Authority of the King,
and we of the same Relation to the King? But what if I should add to these answers, that this our Covenant was not taken without the Royal authority of the King,
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though it be condemned by his Personall command? For as long as this Parliament of England continueth, the Royall Authoritie and Power is annexed to it, by vertue of that Act of Continuance:
though it be condemned by his Personal command? For as long as this Parliament of England Continueth, the Royal authority and Power is annexed to it, by virtue of that Act of Continuance:
so that the King of England in his Power may still be at Westminster, though King Charles in his Person bee at Oxford or elsewhere? And this is nor treason nor absurditie to avouch,
so that the King of England in his Power may still be At Westminster, though King Charles in his Person be At Oxford or elsewhere? And this is nor treason nor absurdity to avouch,
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And why should this Power and Authoritie be denied to the Supreme and Highest Court of the Kingdome, that is granted to other inferiour Courts under it? And thus much for our Covenant in particular.
And why should this Power and authority be denied to the Supreme and Highest Court of the Kingdom, that is granted to other inferior Courts under it? And thus much for our Covenant in particular.
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A. Three duties are required of us, that we shall endeavour. 1. The Preservation of Religion in Scotland. 2. The Reformation of Religion in England. and Ireland. 3. The Confirmation of all three Kingdomes in the neerest conjunction and uniformitie in Religion.
A. Three duties Are required of us, that we shall endeavour. 1. The Preservation of Religion in Scotland. 2. The Reformation of Religion in England. and Ireland. 3. The Confirmation of all three Kingdoms in the nearest conjunction and uniformity in Religion.
That we shall sincerely, really, and constantly, through the Grace of God, endeavour in our severall places and callings, the preservation of the Reformed Religion in the Church of Scotland, in Doctrine, worship, discipline,
That we shall sincerely, really, and constantly, through the Grace of God, endeavour in our several places and callings, the preservation of the Reformed Religion in the Church of Scotland, in Doctrine, worship, discipline,
and in a spirituall respect, of the same Religion. fellow members of Christs bodie. Ergo, bound to help one another, Ios. 1.14. Neh. 4.14.1. Cor. 12.25.2.
and in a spiritual respect, of the same Religion. fellow members of Christ body. Ergo, bound to help one Another, Ios. 1.14. Neh 4.14.1. Cor. 12.25.2.
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Ignorance doth not free thee from the duty, but rather doubleth the sinne. 2. Thou art required to maintain our brethren in the enjoying of the priviledge, which they possesse legally by authoritie of Xing and Parliament, in regard of their Religion and Church-government, which thou art bound to doe for civill respects,
Ignorance does not free thee from the duty, but rather doubles the sin. 2. Thou art required to maintain our brothers in the enjoying of the privilege, which they possess legally by Authority of Xing and Parliament, in regard of their Religion and Church-government, which thou art bound to do for civil respects,
much more due to our Brethren. 3. We are not bound to maintaine them further then according to Gods word neither doe they desire it. 4. Whatsoever men pretend, they know well what religion our brethren professe,
much more due to our Brothers. 3. We Are not bound to maintain them further then according to God's word neither do they desire it. 4. Whatsoever men pretend, they know well what Religion our brothers profess,
and particularly in the point of Predestination, Christ descending to hell, the Church, &c. In worship, by reason of many Popish, superstitious, unnecessarie Ceremonies left amongst us:
and particularly in the point of Predestination, christ descending to hell, the Church, etc. In worship, by reason of many Popish, superstitious, unnecessary Ceremonies left among us:
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In Discipline, and that great abuse of the Power of the keyes, and other enormities committed in the Bishops unspirituall Courts, in the suppressing of sinne and sinners:
In Discipline, and that great abuse of the Power of the keys, and other enormities committed in the Bishops unspiritual Courts, in the suppressing of sin and Sinners:
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In government by that illimited and tyrannicall power of Bishops and their dependants. 2. Becausd this Reformation would be most comfortable, profitable, honourable, to have all things setled according to Gods word, Psal. 87.2.3. for as many as walke according to this rule, have peace, Gal. 6.16. and safetie, 2 Chron. 11.17. 3. Quomodo or Manner how to performe it:
In government by that illimited and tyrannical power of Bishops and their dependants. 2. Becausd this Reformation would be most comfortable, profitable, honourable, to have all things settled according to God's word, Psalm 87.2.3. for as many as walk according to this Rule, have peace, Gal. 6.16. and safety, 2 Chronicles 11.17. 3. Quomodo or Manner how to perform it:
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We must with and long after such a Reformation: earnestly pray for it; contribute towards it, whatsoever meanes or grace we have, by our advise, estates, persons;
We must with and long After such a Reformation: earnestly pray for it; contribute towards it, whatsoever means or grace we have, by our Advice, estates, Persons;
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Many do object and say, Why was it not done long agoe? what harme do these things in the Church? why have our former Kings not undertaken is? These things have been good all this while,
Many do Object and say, Why was it not done long ago? what harm do these things in the Church? why have our former Kings not undertaken is? These things have been good all this while,
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if we can ease our selves from them, why not? But these things are superstitious and sinfull withall. 4. Former Kings did not resorme them, because they could not conveniently.
if we can ease our selves from them, why not? But these things Are superstitious and sinful withal. 4. Former Kings did not resorme them, Because they could not conveniently.
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and he was in hope to doe for the present more good by the Power and Authoritie of Reformed Bishops, amongst a people, that did looke much upon outward pompe and power,
and he was in hope to do for the present more good by the Power and authority of Reformed Bishops, among a people, that did look much upon outward pomp and power,
and who knoweth what he would have done more, if he had lived longer? Queene Elizabeth had worke enough to maintaine and settle the truth of the dectrine,
and who Knoweth what he would have done more, if he had lived longer? Queen Elizabeth had work enough to maintain and settle the truth of the Doctrine,
and had not much time left her to settle the government of the Church, in those dayes where this Kingdome was so much infested by domestick and forraine enemies, and seditions.
and had not much time left her to settle the government of the Church, in those days where this Kingdom was so much infested by domestic and foreign enemies, and seditions.
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We doe promise to endeavour, &c. to bring the Churches of God in the three Kingdomes to the neerest conjunction and uniformitie in Religion, Confession of faith, Forme of Church-government, directory for Worship and Catechising.
We do promise to endeavour, etc. to bring the Churches of God in the three Kingdoms to the nearest conjunction and uniformity in Religion, Confessi of faith, Form of Church-government, directory for Worship and Catechising.
2. Quare or Motives to it. 1. That we and our posterie after us may as Brethren live in faith and love, Psal. 133.1. No sweeter harmonie, then that of hearts and affections. Act. 4.32. 2. That the Lord may delight to dwell in the midst of us, Psa,. 133.3. God hateth differences every where, especially in Religion, 2 Reg. 17.29.
2. Quare or Motives to it. 1. That we and our posterie After us may as Brothers live in faith and love, Psalm 133.1. No Sweeten harmony, then that of hearts and affections. Act. 4.32. 2. That the Lord may delight to dwell in the midst of us, Psa,. 133.3. God hates differences every where, especially in Religion, 2 Reg. 17.29.
It may be objected, that it is almost an impossible thing, to reduce so many Churches of such Kingdomes, to such an Uniformitie, seeing that in the Apostles dayes it could not be obtained,
It may be objected, that it is almost an impossible thing, to reduce so many Churches of such Kingdoms, to such an Uniformity, seeing that in the Apostles days it could not be obtained,
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Resp. 1. There may be an uniformitie in the generall, though there be differences in some particular circumstances. 2. Our dutie is to bring the Churches in the neerest conjunction, as neere as we can;
Resp. 1. There may be an uniformity in the general, though there be differences in Some particular Circumstances. 2. Our duty is to bring the Churches in the nearest conjunction, as near as we can;
If it be not possible to conforme them in every particular, let us goe as farre as we may. 3. The differences of opinions among the Apostles and primitive Christians did not cause any difference in affection, which is the chiefest to be considered in one dutie, to have our affections knit and united together,
If it be not possible to conform them in every particular, let us go as Far as we may. 3. The differences of opinions among the Apostles and primitive Christians did not cause any difference in affection, which is the chiefest to be considered in one duty, to have our affections knit and united together,
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Magistrates may with the advice of Divines agree about a certaine forme or method in generall, to be observed by all, without any hurt to mens consciences,
Magistrates may with the Advice of Divines agree about a certain Form or method in general, to be observed by all, without any hurt to men's Consciences,
We doe promise, 1. in generall, to endeavour the extirpation of whatsoever shall be found in our Church, to be contrarie to sound doctrine, and the power of godlinesse.
We do promise, 1. in general, to endeavour the extirpation of whatsoever shall be found in our Church, to be contrary to found Doctrine, and the power of godliness.
We promise the extirpation of all errours, on the right and left hand, and that we will neither goe too farre on one side towards Rome, nor fall too farre off on the other side to Babell, but hinder both:
We promise the extirpation of all errors, on the right and left hand, and that we will neither go too Far on one side towards Room, nor fallen too Far off on the other side to Babel, but hinder both:
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For when our judgement is perverted, our practice cannot be sound when the head was leprous the whole body was ponounced utterly unclean Lev. 13.44. Tit. 1.15. 2 Quare or Motives to it. 1. least we partake in other mens sins 1. Tim. 5.11.22. Which we doe many wayes, especially if we doe not hinder or suppresse them, when we right doe it. 1. Sam. 3.13. nay if we doe not mourne for them. Dan. 5.22. Ezech. 9.4.2. P. 2.8. 2. Least we pertake of their plague. Rev. 18.14. the effect of pertaking in their sins. 3. that the Lord usay be one, and his Name one in the three Kingdoms, and we all may serve the same Lord, in the same manner, with the same heart, to the same end Eph. 4.3.6. 3. Quomodo, or Manner, how to performe it;
For when our judgement is perverted, our practice cannot be found when the head was leprous the Whole body was ponounced utterly unclean Lev. 13.44. Tit. 1.15. 2 Quare or Motives to it. 1. lest we partake in other men's Sins 1. Tim. 5.11.22. Which we do many ways, especially if we do not hinder or suppress them, when we right do it. 1. Sam. 3.13. nay if we do not mourn for them. Dan. 5.22. Ezekiel 9.4.2. P. 2.8. 2. lest we partake of their plague. Rev. 18.14. the Effect of partaking in their Sins. 3. that the Lord usay be one, and his Name one in the three Kingdoms, and we all may serve the same Lord, in the same manner, with the same heart, to the same end Ephesians 4.3.6. 3. Quomodo, or Manner, how to perform it;
our duty is to be fully informed of all these perticulars, what they are in their Nature, Popery, Prelacy, Superstition, Heresie, &c. to be fully convinced of the sinfullnesse and dangers of them,
our duty is to be Fully informed of all these particulars, what they Are in their Nature, Popery, Prelacy, Superstition, Heresy, etc. to be Fully convinced of the sinfullnesse and dangers of them,
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and trie them by the word of God, whether they be of Gods planting or Satans imping. 1. Ioh. 4.1. 2. to mourne and be ashamed, that we have so long beene abused by them contrary to Gods word,
and try them by the word of God, whither they be of God's planting or Satan imping. 1. John 4.1. 2. to mourn and be ashamed, that we have so long been abused by them contrary to God's word,
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but to encline our hearts to a desire and longing after it, to have his truth established among us in purity and power Psal. 119.36. 4. to hate, detest, oppose and in our severall places and callings to exterpate and suppresse them. Psal. 119.104. Deut. 7.26. 5. to helpe and assist all those, that are now employed about this worke of Reformation, that it may come to perfection.
but to incline our hearts to a desire and longing After it, to have his truth established among us in purity and power Psalm 119.36. 4. to hate, detest, oppose and in our several places and callings to exterpate and suppress them. Psalm 119.104. Deuteronomy 7.26. 5. to help and assist all those, that Are now employed about this work of Reformation, that it may come to perfection.
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The superstitious knoweth, that in maintaining Prelacie, Superstition is maintained. The Athiest knoweth his licentiousnesse will stand or fall with Prelacie.
The superstitious Knoweth, that in maintaining Prelacy, Superstition is maintained. The Atheist Knoweth his licentiousness will stand or fallen with Prelacy.
and the pure administration of Gods ordinances. Ergo a plant, which God hath not planted, but should be rooted out and destroyed. Math. 15.13. He that will have a more particular monstrationof all the hirarchicall disorders & enormities, let him read a treatise intitled the Beauty of Holiness, where he will find more particularly proved that this Prelaticall Church-Government is truly preiudiciall the State and power of Religion.
and the pure administration of God's ordinances. Ergo a plant, which God hath not planted, but should be rooted out and destroyed. Math. 15.13. He that will have a more particular monstrationof all the hirarchicall disorders & enormities, let him read a treatise entitled the Beauty of Holiness, where he will find more particularly proved that this Prelatical Church-Government is truly prejudicial the State and power of Religion.
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1. To the State, when we consider, 1. their tyrannicall power over his Majesties Subjects, to cite, examine, sweare, iudge, fine, imprison them pro placito, according to their Canons,
1. To the State, when we Consider, 1. their tyrannical power over his Majesties Subject's, to Cite, examine, swear, judge, fine, imprison them Pro placito, according to their Canonas,
then the King had himselfe over mens purses, bodies, soules. 2. their many unnecessary, unchristian attendants and instruments, which were for noe other use,
then the King had himself over men's purses, bodies, Souls. 2. their many unnecessary, unchristian attendants and Instruments, which were for no other use,
but to uphold their tyranny, and to such out the blood and sweat of his Majesties poore subjects 2. Archbishops, 24. Bishops, 26. Deans, 60. Archdeacons, 544. Prebends, The Archbishops severall Courts, Vicar Generall, Deane of the Arches, Court of faculties, audience, Prerogative Court, delegates, confistory at Pauls, High Commission, the 26 particular diocesan Bishops Courts,
but to uphold their tyranny, and to such out the blood and sweat of his Majesties poor subject's 2. Archbishop's, 24. Bishops, 26. Deans, 60. Archdeacons, 544. Prebends, The Archbishop's several Courts, Vicar General, Deane of the Arches, Court of faculties, audience, Prerogative Court, delegates, confistory At Paul's, High Commission, the 26 particular diocesan Bishops Courts,
and in all these Courts their Chancellours, Commissaries, Surogates, Advocates, Proctours, Registers, Pursevants, Messengers, Apparitors, &c. with swarves of household servants, chaplains,
and in all these Courts their Chancellors, Commissaries, Surogates, Advocates, Proctors, Registers, Pursuivants, Messengers, Apparitors, etc. with swarves of household Servants, Chaplains,
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besides the ministers of the Cathedrall Churches, Vicars, Peticanons, Singingboyes, Choristers, Organists, Gospellers, Epistlers, Vergers, &c. which belong to this fraternity,
beside the Ministers of the Cathedral Churches, Vicars, Peticanons, Singingboyes, Choristers, Organists, Evangelists, Epistlers, Vergers, etc. which belong to this fraternity,
and did no good but hurt rather to the State and Churcch of God. 3. their immens and huge masse of money, which they gathered yearely in rents, leases, fines fees, &c. It is observed, that if their number amount to 10000. only which is the least that belong to the Bishops and we allow them but 20. l. 2 man per annum one with another notwithstanding it be known, that some have 1000. l. others 500. many 100. l. few under 50. l. a yeare, that there will be required at the least 200000. l. per annum, to maintain them all, which imment expenses must needs preiudice the state,
and did no good but hurt rather to the State and Churcch of God. 3. their immens and huge mass of money, which they gathered yearly in rends, leases, fines fees, etc. It is observed, that if their number amount to 10000. only which is the least that belong to the Bishops and we allow them but 20. l. 2 man per annum one with Another notwithstanding it be known, that Some have 1000. l. Others 500. many 100. l. few under 50. l. a year, that there will be required At the least 200000. l. per annum, to maintain them all, which imment expenses must needs prejudice the state,
Besides the revenues of the Cathedrals and their Ministers which are said to rise to 3. or 400000. l. a yeare, And could not Iesus Christ be better served, with lesse cost and better pleased.
Beside the revenues of the Cathedrals and their Ministers which Are said to rise to 3. or 400000. l. a year, And could not Iesus christ be better served, with less cost and better pleased.
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2. To the truth and power of Religion, which was hindered by Prelacy many wayes in that it kept up Romes Hieraichy, from whence it came and whither it would returne.
2. To the truth and power of Religion, which was hindered by Prelacy many ways in that it kept up Romes Hieraichy, from whence it Come and whither it would return.
How many snares did they lay to trapp godly men, subscriptions, ceremonies, booke of sports oaths ex officio. new oath, &c. They suffered Papists, Arminians, Atheists in the bosome of the Church,
How many snares did they lay to trap godly men, Subscriptions, ceremonies, book of sports Oaths ex Officio. new oath, etc. They suffered Papists, Arminians, Atheists in the bosom of the Church,
when good and orthodox men were silenced, isusteined, deprived, banished, maimed, disinembred, pillored, imprisoned, murhtered. Let any impartiall, conscientious, rationable man judge, whether these evils be not of such consequence,
when good and orthodox men were silenced, isusteined, deprived, banished, maimed, disinembred, pillored, imprisoned, murhtered. Let any impartial, conscientious, rationable man judge, whither these evils be not of such consequence,
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if it be abused to Gods dishonour; as the brasen serpent by Hezekiah 2. Reg. 18.4. and the order of the Templers for their person all wickednesse though that order might have had a good end in the first institution. 2. But we say more, that these crimes are in a manner annexed to the very calling, I say not, of a Bishop but a Lord Diocesan, Metropolitan Bishop which could not subsist in their grandeur without such extortions.
if it be abused to God's dishonour; as the brazen serpent by Hezekiah 2. Reg. 18.4. and the order of the Templars for their person all wickedness though that order might have had a good end in the First Institution. 2. But we say more, that these crimes Are in a manner annexed to the very calling, I say not, of a Bishop but a Lord Diocesan, Metropolitan Bishop which could not subsist in their grandeur without such extortions.
great oppressions must bring in great revenues great officers must favour great oppressions, else they should get nothing for their Bishops, nor themselves.
great oppressions must bring in great revenues great Officers must favour great oppressions, Else they should get nothing for their Bishops, nor themselves.
It was all most impossible for them to subsist without these illegall courses. 3. You know who it was that said in making a Bishop of, &c. I have to day spoiled a good preacher:
It was all most impossible for them to subsist without these illegal courses. 3. You know who it was that said in making a Bishop of, etc. I have to day spoiled a good preacher:
as if Bishops seats were infectious and made them proud and idle. 4. suppose all these things were not so yet we may answer, that their calling it self is unlawfull,
as if Bishops seats were infectious and made them proud and idle. 4. suppose all these things were not so yet we may answer, that their calling it self is unlawful,
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We find Bishops in the Bible E. they are jure divino. Resp. The vulgars commit but silly aiguments, We doe not deny Bishops, but Lord Diocesans. Metropolitans.
We find Bishops in the bible E. they Are jure divino. Resp. The vulgars commit but silly aiguments, We do not deny Bishops, but Lord Diocesans. Metropolis.
You know the ordinary distinction of Episcopus, Pastor, Preses, Princeps. The first we acknowledge: The third we deny: The second we limn. All pastours are Bishops: No Bishop a Prince:
You know the ordinary distinction of Episcopus, Pastor, Preses, Princeps. The First we acknowledge: The third we deny: The second we limn. All Pastors Are Bishops: No Bishop a Prince:
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as they would make I leave this controversy to those that have written of it Ex professo. I thinke they may well say with Bildad Iob 8.9. We are but of yesterday, and know nothing.
as they would make I leave this controversy to those that have written of it Ex professo. I think they may well say with Bildad Job 8.9. We Are but of yesterday, and know nothing.
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This Ieptha maintained, Iud. 11.12.28. 3. The Kings Person and Authority, in the preservation and defence of the true Religion, and Liberties of the Kingdoms.
This Jephthah maintained, Iud. 11.12.28. 3. The Kings Person and authority, in the preservation and defence of the true Religion, and Liberties of the Kingdoms.
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Which duty is confessed on all sides to be necessary. 2. Sam. 18.3. and 21.16.17. 2. Quare or Motives to it: 1. Our engagements by Gods and mans law, Psal. 122.6.1. Cor. 12 25. 2. Our owne privat good.
Which duty is confessed on all sides to be necessary. 2. Sam. 18.3. and 21.16.17. 2. Quare or Motives to it: 1. Our engagements by God's and men law, Psalm 122.6.1. Cor. 12 25. 2. Our own private good.
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constantly, not onely now, when we may doe it fafely, but alwayes without feare of offence or danger, Iud. 5.18. Neh. 6.11. 2. In regard of the extent, in our severall vocations and places, avoiding busie bodinesse, 2 Thess. 3.11. Prov. 20.3. Art thou a States-man, advise:
constantly, not only now, when we may do it fafely, but always without Fear of offence or danger, Iud. 5.18. Neh 6.11. 2. In regard of the extent, in our several vocations and places, avoiding busy bodinesse, 2 Thess 3.11. Curae 20.3. Art thou a Statesman, Advice:
All of us pray, Psal. 12.2, &c. 3. In regard of meanes, with our lives and estates, Neh. 4.14. & 7.70. seq. 2 Sam. 10.12. Iud. 5.18. Nothing should be more deare to us then the publike.
All of us pray, Psalm 12.2, etc. 3. In regard of means, with our lives and estates, Neh 4.14. & 7.70. seq. 2 Sam. 10.12. Iud. 5.18. Nothing should be more deer to us then the public.
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4. Quaere or Motion, & questions against or about it It may be asked here. I. Object. Why is the King put in the last place, which savoureth of some contempt,
4. Quaere or Motion, & questions against or about it It may be asked Here. I. Object. Why is the King put in the last place, which savoureth of Some contempt,
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if Princes be for the people, and not the people for the Prince. I dare not to allude to that which Christ saith, Matth. 5. 3•. because it is to be understood in a spirituall sence.
if Princes be for the people, and not the people for the Prince. I Dare not to allude to that which christ Says, Matthew 5. 3•. Because it is to be understood in a spiritual sense.
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And our most humble request to his Majestie is, not to goe to battell with or for those Rebels, Irish, Papists, Trairours, that are not worthy of such a Head, Leader, King,
And our most humble request to his Majesty is, not to go to battle with or for those Rebels, Irish, Papists, Trairours, that Are not worthy of such a Head, Leader, King,
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Resp. 1. We beare not armes against, but for the King, against His and the Kingdomes enemies, This we may doe, by order of Parliament, which hath a coordinate, or subordinate Trust committed to it with the King, to maintain the Lawes against the open Enemies thereof.
Resp. 1. We bear not arms against, but for the King, against His and the Kingdoms enemies, This we may do, by order of Parliament, which hath a coordinate, or subordinate Trust committed to it with the King, to maintain the Laws against the open Enemies thereof.
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Father and Mother by the law of God and Nature, have equally and indifferently the care and custodie of the child committed to them joyntly and severally:
Father and Mother by the law of God and Nature, have equally and indifferently the care and custody of the child committed to them jointly and severally:
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and to call for the assistance of her friends and neighbours, to preserve the child from ruine and destruction? And are not neighbours bound in conscience to helpe the Mother against those murtherers,
and to call for the assistance of her Friends and neighbours, to preserve the child from ruin and destruction? And Are not neighbours bound in conscience to help the Mother against those murderers,
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And the Lord do that which seemeth him good, 2 Sam. 10.12. Had Saul come upon David, and forced him to fight, he would have defended himselfe, 1 Sam. 26.10. OF THE FOURTH ARTICLE.
And the Lord do that which seems him good, 2 Sam. 10.12. Had Saul come upon David, and forced him to fight, he would have defended himself, 1 Sam. 26.10. OF THE FOURTH ARTICLE.
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They are like Fauks in the Gun-powder plot, and doe lay wild fire to blow up the State 1 Sam. 22.9. Neh. 6.10.17. Amos 7.10. 2. Else we make our selves guiltie of their sin, if we conceale it:
They Are like Folks in the Gunpowder plot, and do lay wild fire to blow up the State 1 Sam. 22.9. Neh 6.10.17. Amos 7.10. 2. Else we make our selves guilty of their since, if we conceal it:
as it was proved above. 3. We do shew our love too, and endeavour for and with God, to purge the land from such wicked persons, Ezech. 20.38. 3. Quomodo, or Manner how to performe it:
as it was proved above. 3. We do show our love too, and endeavour for and with God, to purge the land from such wicked Persons, Ezekiel 20.38. 3. Quomodo, or Manner how to perform it:
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Then your duty is to discover, and to informe against such persons, and acquaint the Committees or Officers of Parliament with it, that they may be brought to triall,
Then your duty is to discover, and to inform against such Persons, and acquaint the Committees or Officers of Parliament with it, that they may be brought to trial,
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and receive condigne punishment, as the degrees of their offence shall deserve, Esth. 2.21.22. 4. Quaere or Motions and question about it. Many will object and say;
and receive condign punishment, as the Degrees of their offence shall deserve, Esth. 2.21.22. 4. Quaere or Motions and question about it. Many will Object and say;
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Resp. 1. Private informations against offendors is no disgrace, but commendable, Gen. 37.1. 1 Cor. 1.11. 2. It is so farre from a disgrace, that it is a duty, and commanded, Levit. 5.1. and cnmmended, Prov. 28.4. 3. But in publike offences most necessarie, if the State should be endangered.
Resp. 1. Private informations against offenders is no disgrace, but commendable, Gen. 37.1. 1 Cor. 1.11. 2. It is so Far from a disgrace, that it is a duty, and commanded, Levit. 5.1. and cnmmended, Curae 28.4. 3. But in public offences most necessary, if the State should be endangered.
We promise to endeavour, 1. That the Peace between the two Kingdomes of England and Scotland may be maintained. 2. That Instice may be done upon all wilfull opposers thereof.
We promise to endeavour, 1. That the Peace between the two Kingdoms of England and Scotland may be maintained. 2. That justice may be done upon all wilful opposers thereof.
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2. Quare, or Motives to it. 1. Because in it selfe it is a good thing to make peace Math. 5.9. 2. Because it is a happinesse to us, which was denied to our Progenitors in former times,
2. Quare, or Motives to it. 1. Because in it self it is a good thing to make peace Math. 5.9. 2. Because it is a happiness to us, which was denied to our Progenitors in former times,
How much blood was shed in former ages in those unhappy wars between England and Scotland, which now by Gods mercy is stopped and stayed by this mutuall Covenant. Compare 2 Sam. 2.1. & 5.1. seq. 3. Because it is for our profit.
How much blood was shed in former ages in those unhappy wars between England and Scotland, which now by God's mercy is stopped and stayed by this mutual Covenant. Compare 2 Sam. 2.1. & 5.1. seq. 3. Because it is for our profit.
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if thou canst doe no more, practise the duties above named in Quomodo: and by thy earnest prayers commend this Union to God, to knit us still faster and faster together, in civill, ecclesiasticall, and spirituall unitie for evermore. OF THE SIXTH ARTICLE.
if thou Canst do no more, practise the duties above nam in Quomodo: and by thy earnest Prayers commend this union to God, to knit us still faster and faster together, in civil, ecclesiastical, and spiritual unity for evermore. OF THE SIXTH ARTICLE.
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and peace of the Kingdomes, wherein every ones particular interest is included, 1 Cor. 12.26. 2. Because good men ought to helpe one another to further the publike good, Iud. 5.18.24. 3. Because we may need the same helpe from others, Iud. 1.3. 3. Quomodo, or the Manner how to performe it:
and peace of the Kingdoms, wherein every ones particular Interest is included, 1 Cor. 12.26. 2. Because good men ought to help one Another to further the public good, Iud. 5.18.24. 3. Because we may need the same help from Others, Iud. 1.3. 3. Quomodo, or the Manner how to perform it:
In regard of the meanes, according to our places and callings: in regard of the ground or extent, in maintaining and pursuing this League and Covenant.
In regard of the means, according to our places and callings: in regard of the ground or extent, in maintaining and pursuing this League and Covenant.
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Neither doth he inhibit private men to defend themselves in a lawfull way, else wicked men would be made more presumptuous and strengthened in their malice and violence against Gods children,
Neither does he inhibit private men to defend themselves in a lawful Way, Else wicked men would be made more presumptuous and strengthened in their malice and violence against God's children,
2. Quare, or Motives to it: 1. Because it doth so much concerne the glory of God, to be served according to his will in puritie and power by all that professe his Name:
2. Quare, or Motives to it: 1. Because it does so much concern the glory of God, to be served according to his will in purity and power by all that profess his Name:
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the good of the Kingdomes, because Truth and Peace commonly goe together, Esa. 39.8. Psal. 85.10. And the honour of the King, whose throne is established by Pretie and Justice Prov. 20.28. 2. Because a great sinne, and mark of a wicked man to fall off from a Covenant especially in so good a cause Dan. 11.32.35. Many times such as fall off from their Covenant, speed no better in extremities, then those that persevere in it, Ier. 39.9. 3. Quomodo, or the Manner how to fulfill it. 1. Negatively, not to suffer our selves directly or indirectly, by whatsoever combination, perswasion, ••rrour, to be divided or withdrawne from this blessed Vnion and conjunction;
the good of the Kingdoms, Because Truth and Peace commonly go together, Isaiah 39.8. Psalm 85.10. And the honour of the King, whose throne is established by Pretty and justice Curae 20.28. 2. Because a great sin, and mark of a wicked man to fallen off from a Covenant especially in so good a cause Dan. 11.32.35. Many times such as fallen off from their Covenant, speed no better in extremities, then those that persevere in it, Jeremiah 39.9. 3. Quomodo, or the Manner how to fulfil it. 1. Negatively, not to suffer our selves directly or indirectly, by whatsoever combination, persuasion, ••rrour, to be divided or withdrawn from this blessed union and conjunction;
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We must be neither runnagadoes nor neuters. 2. Affirmatively: but all the dayes of our lives zealously and constantly to continue in this Covenant against all opposition,
We must be neither runnagadoes nor neuters. 2. Affirmatively: but all the days of our lives zealously and constantly to continue in this Covenant against all opposition,
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Resp. It is answered in this Article, Thou must not suffer thee to be forced; but one of these two thou must doe, either not promise, or not breake it:
Resp. It is answered in this Article, Thou must not suffer thee to be forced; but one of these two thou must do, either not promise, or not break it:
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whether thou didst it freely or ignorantly or by force. 2. Now God tendreth thee an occasion to manifest thy repentance, by this Covenant, enbrace it.
whither thou didst it freely or ignorantly or by force. 2. Now God tendereth thee an occasion to manifest thy Repentance, by this Covenant, enbrace it.
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Repaire the breach thou hast made in thy conscience, by a greater measure of care and zeale for Gods glory and the Churches good, which thou promisest in this Covenant. FINIS.
Repair the breach thou hast made in thy conscience, by a greater measure of care and zeal for God's glory and the Churches good, which thou promisest in this Covenant. FINIS.
