Iudahs ioy at the oath layd out in a sermon on the 2 Chro. 15, 15 for Englands example in embracing the parliamentary covenant with readinesse and rejoycing : hereunto is annexed a briefe and moderate answere to The protestation protested, discovering the unsoundnesse of that interpretation of the nationall covenant, and the weaknesse of the grounds there suggested for separate and independant churches / by Iohn Geree ...
TO be civilly wise (they say) it is requisite that we not only study Bookes, but men: Experience of the dispositions of men being no lesse necessary to compleate prudence,
TO be civilly wise (they say) it is requisite that we not only study Books, but men: Experience of the dispositions of men being no less necessary to complete prudence,
For it containes not only hagiographa, holy writings, holding forth precepts of divine wisdome, but historica deciphering the tempers and dispositions of all men in Spirituall matters, that it may make us expert to worke,
For it contains not only hagiographa, holy writings, holding forth Precepts of divine Wisdom, but Historical deciphering the tempers and dispositions of all men in Spiritual matters, that it may make us expert to work,
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because in many things so jumping with what we reade in Samuel, and Kings; but that Argument is as strong against Deuteronomy, and 3. of the Evangelists, as against this of Chronicles. Besides, this is not a bare repetition, but with weighty supplements.
Because in many things so jumping with what we read in Samuel, and Kings; but that Argument is as strong against Deuteronomy, and 3. of the Evangelists, as against this of Chronicles. Beside, this is not a bore repetition, but with weighty supplements.
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as Musick? This might have bred scruples in the minds of men, that this was a usurpation by David; or governors have more power of adding to the Ordinances of God, then other Scriptures allow them, had not the story of Chronicles informed us that the rise of this Addition was the command of God by his Prophets, 2 Chro. 29, 25. Furthermore betweene the former stories and this, there is this remarkable difference.
as Music? This might have bred scruples in the minds of men, that this was a usurpation by David; or Governors have more power of adding to the Ordinances of God, then other Scriptures allow them, had not the story of Chronicles informed us that the rise of this Addition was the command of God by his prophets, 2 Chro 29, 25. Furthermore between the former stories and this, there is this remarkable difference.
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on the contrary, Chronicles touch Israels story obiter, but that of the Kings of Iuda at large, as may appeare by this one story of Asa, which in Kings is comprised in a few verses of one,
on the contrary, Chronicles touch Israel's story obiter, but that of the Kings of Iuda At large, as may appear by this one story of Asa, which in Kings is comprised in a few Verses of one,
the one teaching what we should be, the other what after a long profession we may come to be, though we belōg to God, that we may neither be secure of our standing, nor austere in our censures. In the first Chapter is set downe his carriage in War, and peace; In peace there is declared his piety and policy. His piety is commended v. 2. proved v. 3, 4, 5. it was compleate in putting away evill,
the one teaching what we should be, the other what After a long profession we may come to be, though we belong to God, that we may neither be secure of our standing, nor austere in our censures. In the First Chapter is Set down his carriage in War, and peace; In peace there is declared his piety and policy. His piety is commended v. 2. proved v. 3, 4, 5. it was complete in putting away evil,
This done he returnes, and while their hearts were warme with fresh mercy, Azariah who knew how good a word is, spoken in due season, comes in the Spirit of the Lord,
This done he returns, and while their hearts were warm with fresh mercy, Azariah who knew how good a word is, spoken in due season, comes in the Spirit of the Lord,
amplifyed by the contrary in Israell, forsaking God, and thence he infers a strong exhortation, v. 7. The Son it seemes was seconded by the Father, which did so worke on the good King that his heart is lifted up in the wayes of God, and sets to a more through Reformation, puts away the Idols ( Idols should be put downe aswell as Jdolatry ) and he made this reformation as large as his dominion, and that with great successe:
amplified by the contrary in Israel, forsaking God, and thence he infers a strong exhortation, v. 7. The Son it seems was seconded by the Father, which did so work on the good King that his heart is lifted up in the ways of God, and sets to a more through Reformation, puts away the Idols (Idols should be put down aswell as Idolatry) and he made this Reformation as large as his dominion, and that with great success:
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how ever we may argue a maiori, so also from that of the Psalmist Psal. 122, 1. But more full to our purpose is that 2. Chro. 23, 16, 17. Where you have the Covenant, the fruite of it,
how ever we may argue a maiori, so also from that of the Psalmist Psalm 122, 1. But more full to our purpose is that 2. Chro 23, 16, 17. Where you have the Covenant, the fruit of it,
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Because this is a signe of the graces of God, not only residing, but excelling in the people of God: To keep up Religion in purity, requires grace, but to renew it & that by Covenant argues zeale and undaunted and unconquered resolutions, as it was sayd of Iehosaphat, 2 Chro. 17, 6. his heart was lift up in the wayes of God, caried on the growne wings of Faith and zeale over all impediments.
Because this is a Signen of the graces of God, not only residing, but excelling in the people of God: To keep up Religion in purity, requires grace, but to renew it & that by Covenant argues zeal and undaunted and unconquered resolutions, as it was said of Jehoshaphat, 2 Chro 17, 6. his heart was lift up in the ways of God, carried on the grown wings of Faith and zeal over all impediments.
And should not we rejoyce in this, to see such signes of grace in a Kingdome? I am sure had we Davids Spirit, we should 1 Chro. 29, 9. See what joy there was for that one discovery of good affection to God, Phil. 4, 10. The Apostle rejoyced greatly, that their care of him did flourish againe, not for the profit he reap't,
And should not we rejoice in this, to see such Signs of grace in a Kingdom? I am sure had we Davids Spirit, we should 1 Chro 29, 9. See what joy there was for that one discovery of good affection to God, Philip 4, 10. The Apostle rejoiced greatly, that their care of him did flourish again, not for the profit he reaped,
A Nationall Covenant for reformation, is an excellent meanes of reformation, of suppressing the false, and setting up the true Religion, so it is to be rejoyced at.
A National Covenant for Reformation, is an excellent means of Reformation, of suppressing the false, and setting up the true Religion, so it is to be rejoiced At.
and 2 Chro. 23, 17, 18, and 29, 10, 35, 36. and 34, 31, 32, 33. So Ezra 10.3, 5, 17. And how should it be otherwaves? For entering into Covenant shewes zeale, courage,
and 2 Chro 23, 17, 18, and 29, 10, 35, 36. and 34, 31, 32, 33. So Ezra 10.3, 5, 17. And how should it be otherwaves? For entering into Covenant shows zeal, courage,
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novv vvhat cause of sorrovv these be, see Ezra 93. Pet. 10. 1. Ezek. 36, 33. It removes feares, and feare hath torment, 1 John 4, 18. When vve are in our sinnes vve have cause to tremble at the threatnings,
now what cause of sorrow these be, see Ezra 93. Pet. 10. 1. Ezekiel 36, 33. It removes fears, and Fear hath torment, 1 John 4, 18. When we Are in our Sins we have cause to tremble At the threatenings,
For hereby God is glorified, God is exalted, vvho vvas before neglected, false vvorship is a provocation, giving his glory to another, going a whoring, Reformation is a setting up his word for rule,
For hereby God is glorified, God is exalted, who was before neglected, false worship is a provocation, giving his glory to Another, going a whoring, Reformation is a setting up his word for Rule,
Now when God is glorified, should not we rejoyce, Psal. 97. 1. Psal. 42 10. He that was so wounded at Gods dishonours, would not he as greatly rejoyce at Gods glory? without question,
Now when God is glorified, should not we rejoice, Psalm 97. 1. Psalm 42 10. He that was so wounded At God's dishonours, would not he as greatly rejoice At God's glory? without question,
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for hereby men are brought into the way of life and salvation, Poyson is taken out of their food, leaven out of their services, their Soules will be edified, services respected, persons saved,
for hereby men Are brought into the Way of life and salvation, Poison is taken out of their food, leaven out of their services, their Souls will be edified, services respected, Persons saved,
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The opposites while the standers for purity, stand single, are too hard for them, by some way or other, they see the use of it in examples as hath been layd out, they see it is an ordinance of God,
The opposites while the standers for purity, stand single, Are too hard for them, by Some Way or other, they see the use of it in Examples as hath been laid out, they see it is an Ordinance of God,
how often have you in this place heard and joyn'd in prayer with this Petition, that God would move our Soveraigne with Josiah, to bring us into a Covenant of reformation.
how often have you in this place herd and joined in prayer with this Petition, that God would move our Sovereign with Josiah, to bring us into a Covenant of Reformation.
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The denying or prolonging of the desire is harsh, but the granting of it, is as the tree of life, most refreshing and strengthening, Pro. 13, 12. All then that have had so much goodnesse as to desire it,
The denying or prolonging of the desire is harsh, but the granting of it, is as the tree of life, most refreshing and strengthening, Pro 13, 12. All then that have had so much Goodness as to desire it,
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sometimes there is added an Oath, as here there was, for that which is called a Covenant, ver. 12, is here termed an Oath ver. 15. Yea sometimes there is further expressed a curse against those that will not enter or fulfill it.
sometime there is added an Oath, as Here there was, for that which is called a Covenant, ver. 12, is Here termed an Oath ver. 15. Yea sometime there is further expressed a curse against those that will not enter or fulfil it.
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and Oath, are sayd to be two things which for God to break is impossible, and then for man to breake either, must be dishonest and damnable. Thus for proofe.
and Oath, Are said to be two things which for God to break is impossible, and then for man to break either, must be dishonest and damnable. Thus for proof.
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And this they have published partly for our consolation, partly for our imitation, and have we not in this cause to rejoyce? May not Israel rejoyce in those that made it? and the Children of Syon be joyfull in their Parliament, who have begun so good a worke?
And this they have published partly for our consolation, partly for our imitation, and have we not in this cause to rejoice? May not Israel rejoice in those that made it? and the Children of Syon be joyful in their Parliament, who have begun so good a work?
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That as this Covenant is already by the Act of the Parliament Nationall representative, so it may be Nationall Collective by the Act of every subject in particular.
That as this Covenant is already by the Act of the Parliament National representative, so it may be National Collective by the Act of every Subject in particular.
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Our Nobles have gone before, both noble in blood, and in Office, and ought not we now to follow? he that joyes not at the Covenant, is condemned by this text,
Our Nobles have gone before, both noble in blood, and in Office, and ought not we now to follow? he that Joys not At the Covenant, is condemned by this text,
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1. That which is set before us in the approved examples of Scriptures, and hath been in use in famous Churches and Common-wealths, that may lawfully be undertaken by Christian people:
1. That which is Set before us in the approved Examples of Scriptures, and hath been in use in famous Churches and Commonwealths, that may lawfully be undertaken by Christian people:
In the dayes of Asa, 2 Chro. 15, 12. and of Iosiah 2 Chro. 34, 31, 32. of Ezra cap, 10.3. and 5 of Nehemia 9, 38. In all these times they made a Covenant for the maintenance of Religion in its purity, according to the word:
In the days of Asa, 2 Chro 15, 12. and of Josiah 2 Chro 34, 31, 32. of Ezra cap, 10.3. and 5 of Nehemiah 9, 38. In all these times they made a Covenant for the maintenance of Religion in its purity, according to the word:
So in the Kingdom of Scotland 1680 and 81. So in our Kingdom to maintaine the privileges of Magna Charta: Therefore this present bond hath good ground for it.
So in the Kingdom of Scotland 1680 and 81. So in our Kingdom to maintain the privileges of Magna Charta: Therefore this present bound hath good ground for it.
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yet they Covenanted his inconsultis. Secondly, Num. 30. we read, vowes may be made by those under Authority, only superiors have power at the first notice of them to reverse them. But their silence is consent:
yet they Covenanted his inconsultis. Secondly, Num. 30. we read, vows may be made by those under authority, only superiors have power At the First notice of them to reverse them. But their silence is consent:
2. A Covenant or vow, is an Ordinance of God, for the helpe of humane frailty, to keepe us fast to the performance of any necessary duty which we have or are prone to recede from: whence thus I argue;
2. A Covenant or Voelli, is an Ordinance of God, for the help of humane frailty, to keep us fast to the performance of any necessary duty which we have or Are prove to recede from: whence thus I argue;
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Ob. But here the doubt ariseth, how Subjects that are under a King, can be sui Iuris, and so be free to Covenant, especially in such a thing, wherein there is possibility that their King may be their opponent, by such evill advise,
Ob. But Here the doubt arises, how Subjects that Are under a King, can be sui Iuris, and so be free to Covenant, especially in such a thing, wherein there is possibility that their King may be their opponent, by such evil Advice,
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Now though we be Subjects, we be free Subjects, under the protection of Laws, which measure our subiection, and our Soveraignes dominion according to which the King is bound by oath,
Now though we be Subjects, we be free Subject's, under the protection of Laws, which measure our subjection, and our Sovereigns dominion according to which the King is bound by oath,
besides it is to be observed, that this Covenant is made by the Houses of Parliament, the highest Court in the Land, who have power to consult and decree what ever is according to Law for publike weale,
beside it is to be observed, that this Covenant is made by the Houses of Parliament, the highest Court in the Land, who have power to consult and Decree what ever is according to Law for public weal,
but humane frailety and corruption manifested in former violation? as in Hezekiahs and Josiahs time, the Apostacy to Idolatry occasioned the Covenant against it:
but humane frailty and corruption manifested in former violation? as in Hezekiah's and Josiahs time, the Apostasy to Idolatry occasioned the Covenant against it:
and res ipsa loquitur, yea clamat, what grosse deviations in all the particulars may justly require a Covenant that we may be more strong to prevention.
and Rest ipsa loquitur, yea Proclaim, what gross deviations in all the particulars may justly require a Covenant that we may be more strong to prevention.
Now this binds only by good meanes to prevent corruptions in Religion, and oppression in civill liberties or persons for standing for them, wherein if the persons to be opposed be sometimes governors, we are bound to oppose not their Authority, but their Lust, not to hinder their Government, but their Tyranny, which we are not bound to submit to,
Now this binds only by good means to prevent corruptions in Religion, and oppression in civil Liberties or Persons for standing for them, wherein if the Persons to be opposed be sometime Governors, we Are bound to oppose not their authority, but their Lust, not to hinder their Government, but their Tyranny, which we Are not bound to submit to,
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1. This is in matters weighty, as in matter of Religion, for which if we prefer the soule and the glory of God (as all ought to doe) before life and all outward things, we may enter into the strongest engagements:
1. This is in matters weighty, as in matter of Religion, for which if we prefer the soul and the glory of God (as all ought to do) before life and all outward things, we may enter into the Strongest engagements:
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and thence the bond of respect from the Subject to the Soveraigne, will judge that they ought not to thinke any thing too deare to engage for the safety of the King and his regall State and dignity,
and thence the bound of respect from the Subject to the Sovereign, will judge that they ought not to think any thing too deer to engage for the safety of the King and his regal State and dignity,
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and for the liberties of Parliaments, and of Subjects, he that considers that in these the comfortable injoyment of all we have is involved, will think nothing too much to ingage for the maintenance of them;
and for the Liberties of Parliaments, and of Subjects, he that considers that in these the comfortable enjoyment of all we have is involved, will think nothing too much to engage for the maintenance of them;
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and therefore should stand for him as for themselves, and for bringing to punishment the opposers of these, this is as weighty as the things themselves which cannot otherwise be maintained,
and Therefore should stand for him as for themselves, and for bringing to punishment the opposers of these, this is as weighty as the things themselves which cannot otherwise be maintained,
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2. This bond was needfull, for these things have beene so violated, and the violation and the violators so strengthened, that the friends of these priviledges have not been,
2. This bound was needful, for these things have been so violated, and the violation and the violators so strengthened, that the Friends of these privileges have not been,
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and Concord, that if they do unite, the opposites are no considerable part, so that the friends of these things want nothing to make them prevalent but union, which this Covenant confirming, is a most probable meanes to make able for the things Covenanted.
and Concord, that if they do unite, the opposites Are no considerable part, so that the Friends of these things want nothing to make them prevalent but Union, which this Covenant confirming, is a most probable means to make able for the things Covenanted.
Ans. If so many should fall off, or that so great force should oppose that the parties Covenanting could not by force maintaine the things Covenanted, I conceive the intent of the bond then is not to tie men to run on certaine ruine,
Ans. If so many should fallen off, or that so great force should oppose that the parties Covenanting could not by force maintain the things Covenanted, I conceive the intent of the bound then is not to tie men to run on certain ruin,
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how neare or deare soever, Deut. 13, 6, 7, 8, 9, 10. which may be confirmed by that of our Saviour, Mat. 10, 37. He that loveth Father or Mother more then me, is not worthy of me,
how near or deer soever, Deuteronomy 13, 6, 7, 8, 9, 10. which may be confirmed by that of our Saviour, Mathew 10, 37. He that loves Father or Mother more then me, is not worthy of me,
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and community must overrule naturall and private affection, Cicero in his third booke of Offices (a precise booke for matter of Justice) moves certaine cases of this nature,
and community must overrule natural and private affection, Cicero in his third book of Offices (a precise book for matter of justice) moves certain cases of this nature,
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A Sonne conscious should be silent, but if his Father affect tyranny, or would betray the Countrey when the things tends to the ruine of the Common-wealth,
A Son conscious should be silent, but if his Father affect tyranny, or would betray the Country when the things tends to the ruin of the Commonwealth,
and this resolution is rationall, therefore the persons we Covenant against, being such as endeavor what tends to the ruine of the Common-wealth, the Father,
and this resolution is rational, Therefore the Persons we Covenant against, being such as endeavour what tends to the ruin of the Commonwealth, the Father,
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Were they (if they mistake it not) they would surely rejoyce, Psa. 126, 1, 2. When the Israelits had their Captivity returned, they were even transported with joy.
Were they (if they mistake it not) they would surely rejoice, Psa. 126, 1, 2. When the Israelites had their Captivity returned, they were even transported with joy.
This Covenant is a kind of returning of a Spirituall Captivity under which our Religion and Religious men have been? And can we choose but rejoyce? The Parliament are about to enact that the taking or refusing of this Vow shalbe a Touch-stone to discover who in profession be of us, who against us; who of Israel, who of Amaleck, But this text will be a closer discovery, Re. 2, 9,
This Covenant is a kind of returning of a Spiritual Captivity under which our Religion and Religious men have been? And can we choose but rejoice? The Parliament Are about to enact that the taking or refusing of this Voelli shall a Touchstone to discover who in profession be of us, who against us; who of Israel, who of Amalek, But this text will be a closer discovery, Re. 2, 9,
He may offer to take the Protestation; but he wil say but siboleth, he wil lispe, he will not speake out cordially, rejoycing at the Oath, & so is layd open.
He may offer to take the Protestation; but he will say but Siboleth, he will lisp, he will not speak out cordially, rejoicing At the Oath, & so is laid open.
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This is for reproofe of such as doe not joy at the Oath, at our Nationall Covenant, that have not their hearts in larged with consideration of the graces of God shining in our Parliament-men, with the hopes of the flourishing of Religion, to see the expectation of Papists utterly dashed:
This is for reproof of such as do not joy At the Oath, At our National Covenant, that have not their hearts in larged with consideration of the graces of God shining in our Parliament men, with the hope's of the flourishing of Religion, to see the expectation of Papists utterly dashed:
because they are so transcendent? If not, if you want Ioy, then tell mee where is your zeale for GOD? Where is your love to Religion? See you not your desires fulfilled, your prayers returned,
Because they Are so transcendent? If not, if you want Joy, then tell me where is your zeal for GOD? Where is your love to Religion? See you not your Desires fulfilled, your Prayers returned,
and are you yet heartbound? What will then in large you? Our Brethren of Scotland when they renewed their Nationall Covenant, they of them especially that had seene the making, the breaking and renewing of their Nationall Covenant, wept as fast for joy at the renovation,
and Are you yet heartbound? What will then in large you? Our Brothers of Scotland when they renewed their National Covenant, they of them especially that had seen the making, the breaking and renewing of their National Covenant, wept as fast for joy At the renovation,
Is not this Covenant a mercy that God lookes England should prize? Will not sleighting of it, in not being affected with it, show an unworthinesse of it,
Is not this Covenant a mercy that God looks England should prize? Will not Slighting of it, in not being affected with it, show an unworthiness of it,
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Doe you love your selves? Rejoyce to see salvation coming to you? Doe you love the Nation? Rejoyce to see Gods displeasure removed, his favor procured, feare of judgments vanishing, peace and prosperity approaching.
Do you love your selves? Rejoice to see salvation coming to you? Do you love the nation? Rejoice to see God's displeasure removed, his favour procured, Fear of Judgments vanishing, peace and Prosperity approaching.
If Ministers now be silenced against Law for Preaching downe Innovations, or people vexed for refusing subjection to them, they may goe to any Peere or Parliament-man,
If Ministers now be silenced against Law for Preaching down Innovations, or people vexed for refusing subjection to them, they may go to any Peer or Parliament man,
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For if any shall now come upon thee with unlawfull taxes, will streyne thy goods, imprison thy person, &c. thou mayst goe to any Peere or Parliament-man,
For if any shall now come upon thee with unlawful Taxes, will streyne thy goods, imprison thy person, etc. thou Mayest go to any Peer or Parliament man,
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affection is very catching, seeing others griefe or joy is very apt to move us, and so will the consideration of the affection of the Saints in Scripture:
affection is very catching, seeing Others grief or joy is very apt to move us, and so will the consideration of the affection of the Saints in Scripture:
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The Scriptures are a glasse, but they are a strong glasse, a transforming glasse that changeth our soules to the likenesse of that we see 2 Cor. 3, 18. But we all with open face beholding as in a glasse, the glory of the Lord are changed into the same Image from glory to glory:
The Scriptures Are a glass, but they Are a strong glass, a transforming glass that changes our Souls to the likeness of that we see 2 Cor. 3, 18. But we all with open face beholding as in a glass, the glory of the Lord Are changed into the same Image from glory to glory:
and shame will stir us up to reforme, as 2 Chro. 30, 15. The forwardnesse of the people did shame the Preists and Levites, and make them sanctify themselves.
and shame will stir us up to reform, as 2 Chro 30, 15. The forwardness of the people did shame the Priests and Levites, and make them sanctify themselves.
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for when we rejoyce in Gods service, God will blesse us, as may be seene 2 Cro. 30.26, 27. We should praise God for it alwaies, that which is matter of joy, is matter of praise too:
for when we rejoice in God's service, God will bless us, as may be seen 2 Cro. 30.26, 27. We should praise God for it always, that which is matter of joy, is matter of praise too:
joy is the elder Brother, but praise holds him by the heele, Psal. 126, 2. When their mouths were filled with laughter, their tongues were also taken up with singing.
joy is the elder Brother, but praise holds him by the heel, Psalm 126, 2. When their mouths were filled with laughter, their tongues were also taken up with singing.
When David settled the Arke it was not only with joy, and exultation, but with a Psalme of praise, 1 Cro. 16, 7, 8. and truly this day is Religion settled in our Land,
When David settled the Ark it was not only with joy, and exultation, but with a Psalm of praise, 1 Cro. 16, 7, 8. and truly this day is Religion settled in our Land,
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Let this thankfulnesse then begin in the soule in inward convincement of ingagement, and inlargment to God answerable to such a blessing, let thankfulnesse as a precious spice, flow out in thankfull speeches, blessing God with Ezra, who hath put such a thing into the heart of the Parliament to restore and beutifie Religion, Ezra 7, 26, 27. And let us adde thankfulnesse of life, which is the life of thankfulnesse, giving our selves to God in all holy obedience,
Let this thankfulness then begin in the soul in inward convincement of engagement, and Enlargement to God answerable to such a blessing, let thankfulness as a precious spice, flow out in thankful Speeches, blessing God with Ezra, who hath put such a thing into the heart of the Parliament to restore and beutifie Religion, Ezra 7, 26, 27. And let us add thankfulness of life, which is the life of thankfulness, giving our selves to God in all holy Obedience,
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There is a service which is freedome, the service of Christ: and there is a freedome which is servitude, freedome to sinne, Io. 8, 31, 32, 34. There is a liberty which is bondage,
There is a service which is freedom, the service of christ: and there is a freedom which is servitude, freedom to sin, Io. 8, 31, 32, 34. There is a liberty which is bondage,
as that which is carnall, and here's a bondage which is liberty: Take this Vow, it will make you free from the Antichristian yoke and illegall Pressures:
as that which is carnal, and here's a bondage which is liberty: Take this Voelli, it will make you free from the Antichristian yoke and illegal Pressures:
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and shall not we rather strive then strain courtesie, who shal be first hereby to bring Christ back again to us, who was departing from us (as wel he might) for he was driven from amongst us;
and shall not we rather strive then strain courtesy, who shall be First hereby to bring christ back again to us, who was departing from us (as well he might) for he was driven from among us;
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Shall we show lesse respect to the Antitype then they to the Type, to Christ then they to David? Hath not the Scotch Nation in this given us a brave example? shall we be behind them in duties, whom God hath made to out-strip in outward mercies? 2. If we enter not this Protestation, we shall seeme to desert the Houses of Parliament, especially the House of Commons, from which this Protestation did first flow:
Shall we show less respect to the Antitype then they to the Type, to christ then they to David? Hath not the Scotch nation in this given us a brave Exampl? shall we be behind them in duties, whom God hath made to outstrip in outward Mercies? 2. If we enter not this Protestation, we shall seem to desert the Houses of Parliament, especially the House of Commons, from which this Protestation did First flow:
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The House of Commons are chosen by us, entrusted by us, beare the burthen for us, spend their time, their strēgth for us, imploy their gifts, ingage their persons and estates for us,
The House of Commons Are chosen by us, Entrusted by us, bear the burden for us, spend their time, their strength for us, employ their Gifts, engage their Persons and estates for us,
and whē they have don it for us, should we discourage them? what ingratitude were that? what unworthinesse? who would serve? who would venture any thing for such unworthy ones? That Honourable House represents this whole Nation:
and when they have dONE it for us, should we discourage them? what ingratitude were that? what unworthiness? who would serve? who would venture any thing for such unworthy ones? That Honourable House represents this Whole nation:
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and ought to stick to what they have done, so that our entring into this Protestation, will not be much more then what already we are by consequent ingaged unto, save only a more formall and actuall expression of that in our owne persons, which we have already vertually done in the persons of others.
and ought to stick to what they have done, so that our entering into this Protestation, will not be much more then what already we Are by consequent engaged unto, save only a more formal and actual expression of that in our own Persons, which we have already virtually done in the Persons of Others.
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but oppose it, not only in their owne persons to depart from it, but with all their might to keepe it from coming in amongst us by the wicked and prophane plots of others.
but oppose it, not only in their own Persons to depart from it, but with all their might to keep it from coming in among us by the wicked and profane plots of Others.
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for herein we are to protest to maintaine his Majesties Royall person, honour, and estate, and can we be backward to that without impeachment to our Allegiance? Besides;
for herein we Are to protest to maintain his Majesties Royal person, honour, and estate, and can we be backward to that without impeachment to our Allegiance? Beside;
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so the entring into this will be a strengthening unto the performance of that, and thereby we shall do no meane duty of Allegeance. 5. In denying this Vow, we shall desert our beloved Country,
so the entering into this will be a strengthening unto the performance of that, and thereby we shall do no mean duty of Allegiance. 5. In denying this Voelli, we shall desert our Beloved Country,
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and betray the liberties of it, which we herein should protest to maintaine, and this Protestation is a meanes to vindicate them, so far intrenched upon.
and betray the Liberties of it, which we herein should protest to maintain, and this Protestation is a means to vindicate them, so Far entrenched upon.
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Now to be wanting to our Country, is to be worse then Heathens, who for the preserving of publicke weale, have not shunned the greatest dangers or sufferings,
Now to be wanting to our Country, is to be Worse then heathens, who for the preserving of public weal, have not shunned the greatest dangers or sufferings,
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& Christianity should elevate humanity, not take it off, but enable and carry on to all civill duties on better & higher grounds. 6. Vnlesse we be ready to this Vow, we shall be injurious to the Court of Parliament for ever, which is the glory, safety,
& Christianity should elevate humanity, not take it off, but enable and carry on to all civil duties on better & higher grounds. 6. Unless we be ready to this Voelli, we shall be injurious to the Court of Parliament for ever, which is the glory, safety,
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and sinnewes of our Nation, the priviledge whereof, if once impeached, farwell all that's glorious in in free Subjects, we shall heare no more of such glorious things done by Parliaments:
and sinews of our nation, the privilege whereof, if once impeached, farewell all that's glorious in in free Subject's, we shall hear no more of such glorious things done by Parliaments:
and if Parliaments loose their power and priviledge, we shall want them, though we have them. 7. If we refuse we shal be enemies to our own comfort and honour? For you see it is a thing to be joyed at,
and if Parliaments lose their power and privilege, we shall want them, though we have them. 7. If we refuse we shall be enemies to our own Comfort and honour? For you see it is a thing to be joyed At,
either that he is ill affected to Religion, or tainted in Loyalty, or no good Patriot, lyes under some secret guilt, that makes him loath to enter into that which may returne upon his owne head,
either that he is ill affected to Religion, or tainted in Loyalty, or no good Patriot, lies under Some secret guilt, that makes him loath to enter into that which may return upon his own head,
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or that he is a man of a base selfe-seeking Spirit, without true publicke generosity to put on for any high and holy work and so indeed a Christian of no value:
or that he is a man of a base Self-seeking Spirit, without true public generosity to put on for any high and holy work and so indeed a Christian of no valve:
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We must do it understandingly, though we doe it with company, yet not only for company: Others examples may be inter Motiva, but not fundamenta, be motives, not the only grounds of entring into the Covenant:
We must do it understandingly, though we do it with company, yet not only for company: Others Examples may be inter Motiva, but not Fundamenta, be motives, not the only grounds of entering into the Covenant:
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God discernes, & abhors Aypocrisy, as they Covenanted 2 Chr. 15, 12. To enter into a Covenant with all their heart, so they performed it, v. 15. 3. We must do it willingly and freely, not forcedly, no not in a mixt sense,
God discerns, & abhors Aypocrisy, as they Covenanted 2 Christ 15, 12. To enter into a Covenant with all their heart, so they performed it, v. 15. 3. We must do it willingly and freely, not forcedly, no not in a mixed sense,
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or with Ordinances that are so holy, should not we be reverent? Lastly, we must do it conscienciously, not carelesly, I meane so that when we have don it, we remember it,
or with Ordinances that Are so holy, should not we be reverend? Lastly, we must do it conscientiously, not carelessly, I mean so that when we have dONE it, we Remember it,
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and make conscience of the observation of it, else we prophane it, we loose the end of it, we breake many a strict charge in the word of paying our Vowes we have made and so indeed may get a curse insted of a blessing, being to God as deceivers, which thing Iacob feared then, G. 27, 12. Our Ancestors, at least, the Peeres have bound their posterity in a Curse,
and make conscience of the observation of it, Else we profane it, we lose the end of it, we break many a strict charge in the word of paying our Vows we have made and so indeed may get a curse instead of a blessing, being to God as deceivers, which thing Iacob feared then, G. 27, 12. Our Ancestors, At least, the Peers have bound their posterity in a Curse,
and why may not that Curse be one main thing causing our woes? I am sure in the Original the words in Ieremy may be rendred thus, For the curse or execration the Land mournes:
and why may not that Curse be one main thing causing our woes? I am sure in the Original the words in Ieremy may be rendered thus, For the curse or execration the Land mourns:
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let us therefore who do it out of fresh bleeding occasion, be conscientious in it to observe it, to helpe us it's good to keepe a Copy of what we have entred into:
let us Therefore who doe it out of fresh bleeding occasion, be conscientious in it to observe it, to help us it's good to keep a Copy of what we have entered into:
keeping it on a table in our houses, may further the keeping of it on the table of our hearts. And oh that that God, who when he had put it into the heart of Hezekia to keepe a Passeover in purity,
keeping it on a table in our houses, may further the keeping of it on the table of our hearts. And o that that God, who when he had put it into the heart of Hezekiah to keep a Passover in purity,
then would God give us rest round about, as he did to these Iewes, 2 Chr. 15, 15. Then would he do according to his promise, subdue our enemies, make the haters of the Lord submit themselves,
then would God give us rest round about, as he did to these Iewes, 2 Christ 15, 15. Then would he do according to his promise, subdue our enemies, make the haters of the Lord submit themselves,
and feed us with the finest of the wheate, Ps. 81, 14, 15, 16. He would do, do I say? nay do we not see he hath done? For is there not newly a grievous plot discovered, defeated,
and feed us with the Finest of the wheat, Ps. 81, 14, 15, 16. He would do, do I say? nay do we not see he hath done? For is there not newly a grievous plot discovered, defeated,
