The first sermon, preached to the Honourable House of Commons now assembled in Parliament at their publique fast. Novemb. 17. 1640. / By Cornelius Burges Doctor of Divinitie. Published by order of that House.
Jer. 50. 5. They shall aske the way to Zion with their faces thitherward, saying, Come, and let us joyne our selves unto the Lord in an everlasting Covenant that shall not be forgotten.
Jer. 50. 5. They shall ask the Way to Zion with their faces thitherward, saying, Come, and let us join our selves unto the Lord in an everlasting Covenant that shall not be forgotten.
and penned by the Prophet Ieremy, about the fourth yeere both of the Babylonish captivitie, and of the tributary reigne of Zedekiah. The occasion, this.
and penned by the Prophet Ieremy, about the fourth year both of the Babylonish captivity, and of the tributary Reign of Zedekiah. The occasion, this.
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The Prophet having laboured about thirtie yeers, to humble Judah by continually ringing in her eares the dolefull tydings of a sore captivitie approaching, could not be beleeved.
The Prophet having laboured about thirtie Years, to humble Judah by continually ringing in her ears the doleful tidings of a soar captivity approaching, could not be believed.
But, when once the quick and sad sense of their bondage under the Chaldean yoke had forced from them an acknowledgement of the truth of his prophecies, he found it as hard a taske to worke their hearts to any hope of deliverance.
But, when once the quick and sad sense of their bondage under the Chaldean yoke had forced from them an acknowledgement of the truth of his prophecies, he found it as hard a task to work their hearts to any hope of deliverance.
For, as it is a worke even insuperable, to possesse a people ripe for destruction, that any evill is neere them, till the wrath of God breake in upon them and overwhelme them;
For, as it is a work even insuperable, to possess a people ripe for destruction, that any evil is near them, till the wrath of God break in upon them and overwhelm them;
so is it a businesse of little lesse difficultie to hold up the spirits even of Gods owne people, once cast under any great extreamitie, with any hope of rescue. This was Iudah's case.
so is it a business of little less difficulty to hold up the spirits even of God's own people, once cast under any great extremity, with any hope of rescue. This was Judah's case.
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Before the Babylonian had laid this yoke on their necks, God had plainly revealed, and often inculcated that it should lye upon them just 70. yeeres and no longer,
Before the Babylonian had laid this yoke on their necks, God had plainly revealed, and often inculcated that it should lie upon them just 70. Years and no longer,
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Howbeit, the weight of their misery, the absence of God, (who had cast them out of his sight) together with the insolence and crueltie of their proud oppressors, had throwne them downe so low in a disconsolate condition, that nothing which God could either now say or doe, was sufficient to raise up their hearts to any assurance of returne.
Howbeit, the weight of their misery, the absence of God, (who had cast them out of his sighed) together with the insolence and cruelty of their proud Oppressors's, had thrown them down so low in a disconsolate condition, that nothing which God could either now say or do, was sufficient to raise up their hearts to any assurance of return.
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The same strength which Lust hath to draw men from obedience, it will surely have afterwards to drive men from beleeving, in their greatest necessities of living by faith.
The same strength which Lust hath to draw men from Obedience, it will surely have afterwards to drive men from believing, in their greatest necessities of living by faith.
The maine beame which stucke in their eyes to hinder ther sight of deliverance promised, was, the greatnesse and invincible potency of the Chaldean Monarchy (then in her pride) and more especially the strength of Babylon the Queene and Mistresse of that puissant Empire.
The main beam which stuck in their eyes to hinder their sighed of deliverance promised, was, the greatness and invincible potency of the Chaldean Monarchy (then in her pride) and more especially the strength of Babylon the Queen and Mistress of that puissant Empire.
To cure them therefore of this desperate desponsion of minde, the Lord stirred up this Prophet to foretell the totall and finall subversion and ruine of Babylon and of that whole Monarchy;
To cure them Therefore of this desperate desponsion of mind, the Lord stirred up this Prophet to foretell the total and final subversion and ruin of Babylon and of that Whole Monarchy;
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The better to assure them of all this, Ieremiah wrote the whole Prophecy against Babylon (contained in this Chapter and the next following) in a Book by it self, which he sent to Babylon by the hand of Scraiah (Lord Chamberlaine to Zedekiah, and now going in an Embassie from his Master to Great Nebuchadnezzar) with Command from the Prophet that,
The better to assure them of all this, Jeremiah wrote the Whole Prophecy against Babylon (contained in this Chapter and the next following) in a Book by it self, which he sent to Babylon by the hand of Scraiah (Lord Chamberlain to Zedekiah, and now going in an Embassy from his Master to Great Nebuchadnezzar) with Command from the Prophet that,
after the reading thereof to the captives, he should binde a stone unto it, and cast it into the midst of Euphrates, with this saying pronounced over it, Thus shall Babylon sinke, and shall not rise, &c.
After the reading thereof to the captives, he should bind a stone unto it, and cast it into the midst of Euphrates, with this saying pronounced over it, Thus shall Babylon sink, and shall not rise, etc.
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But, to hasten to my Text, In the five first verses of this Chapter, the Prophet summarily compriseth the substance of his whole Prophecy against Babylon, declaring, 1. her destruction, 2. the Meanes, 3. the consequent thereof to the people of God.
But, to hasten to my Text, In the five First Verses of this Chapter, the Prophet summarily compriseth the substance of his Whole Prophecy against Babylon, declaring, 1. her destruction, 2. the Means, 3. the consequent thereof to the people of God.
And first, he makes Proclamation, and an Olyes! as it were, to all the world, to come and behold the Great Worke he was to doe against Babylon the chiefe Citie of the Empire, against Bell the chiefe Idol of that Citie,
And First, he makes Proclamation, and an Olyes! as it were, to all the world, to come and behold the Great Work he was to do against Babylon the chief city of the Empire, against Bell the chief Idol of that city,
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yea, though the King then reigning when God meant to destroy it, should prove as potent as that great King, the first of that name, who for restoring the declining Empire to her ancient Splendor,
yea, though the King then reigning when God meant to destroy it, should prove as potent as that great King, the First of that name, who for restoring the declining Empire to her ancient Splendour,
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Although all these should be joyned together to withstand the downfall of that Monarchy, yet desolation should be brought over them all, they should all be confounded and removed for ever, Vers. 1, 2. and all to make way for the deliverance of the Church.
Although all these should be joined together to withstand the downfall of that Monarchy, yet desolation should be brought over them all, they should all be confounded and removed for ever, Vers. 1, 2. and all to make Way for the deliverance of the Church.
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But what should be the meanes of such an unexpected destruction? This was to be done by an Army from the North, that is, by the Medes and Persians, both of which,
But what should be the means of such an unexpected destruction? This was to be done by an Army from the North, that is, by the Medes and Persians, both of which,
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This Northern Army should be the confusion of Babylon, the confusion of Babylon should prove the restoring of the Church (vers. 3.) And the restoring of the Church should produce a Covenant with God.
This Northern Army should be the confusion of Babylon, the confusion of Babylon should prove the restoring of the Church (vers. 3.) And the restoring of the Church should produce a Covenant with God.
For, in those dayes, and in that time, saith the Lord, the children of Israel shall come, they and the children of Iudah together, going and weeping, they shall goe and seek the Lord their God.
For, in those days, and in that time, Says the Lord, the children of Israel shall come, they and the children of Iudah together, going and weeping, they shall go and seek the Lord their God.
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They shall aske the way to Zion with their faces thitherward, saying, Come and let us joyne our selves to the Lord in an everlasting Covenant that shall not be forgotten.
They shall ask the Way to Zion with their faces thitherward, saying, Come and let us join our selves to the Lord in an everlasting Covenant that shall not be forgotten.
This began to be fulfilled at the end of 70. yeeres determined, when the Empire was first over-run and subdued by Cyrus the Persian. For he made Proclamation of libertie to returne, in the first yeere of his reigne.
This began to be fulfilled At the end of 70. Years determined, when the Empire was First overrun and subdued by Cyrus the Persian. For he made Proclamation of liberty to return, in the First year of his Reign.
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Secondly, the manner how they manage this journey, it is 1. With all intention of spirit, they aske the way to Zion, with their faces thitherward. 2. With fervent charitie towards,
Secondly, the manner how they manage this journey, it is 1. With all intention of Spirit, they ask the Way to Zion, with their faces thitherward. 2. With fervent charity towards,
Thirdly, the end of their journey which, (with so much intention of spirit and inflamed charitie, calling and crying to one another in such a manner,) they set upon; all was for this:
Thirdly, the end of their journey which, (with so much intention of Spirit and inflamed charity, calling and crying to one Another in such a manner,) they Set upon; all was for this:
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the end of all this hast? Nothing but this, Let us joyne our selves unto the Lord in an everlasting Covenant, &c. This, however it were last in execution,
the end of all this haste? Nothing but this, Let us join our selves unto the Lord in an everlasting Covenant, etc. This, however it were last in execution,
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You see here a people loosed from the Babylonish captivitie, and returning to Zion: and, in their returne to have this in their hearts, in their mouthes,
You see Here a people loosed from the Babylonish captivity, and returning to Zion: and, in their return to have this in their hearts, in their mouths,
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and in their endeavours, namely, upon the receipt of this mercy, to make speed to their God, to enter into a new Contract and solemne Covenant with him.
and in their endeavours, namely, upon the receipt of this mercy, to make speed to their God, to enter into a new Contract and solemn Covenant with him.
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So that now the chiefe, and only point of instruction which I shall recommend to, and presse upon you, and mine own heart with you, is plainly this, that
So that now the chief, and only point of instruction which I shall recommend to, and press upon you, and mine own heart with you, is plainly this, that
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When God vouchsafes any deliverance to his Church, especially from Babylon, then is it most seasonable and most necessary to close with God by a more solemne, strict,
When God vouchsafes any deliverance to his Church, especially from Babylon, then is it most seasonable and most necessary to close with God by a more solemn, strict,
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In prosecuting this point (wherein I resolve to be plaine, and in earnest) I shall first shew you the NONLATINALPHABET of it, that it is so. Next, the NONLATINALPHABET,
In prosecuting this point (wherein I resolve to be plain, and in earnest) I shall First show you the of it, that it is so. Next, the,
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In Deut. 29. you shall finde Moses requiring the people to enter into a speciall Covenant with God, beside the solemne Covenant which he made with them (and they with Exod. 19. 5. &c. him) in H•reb.
In Deuteronomy 29. you shall find Moses requiring the people to enter into a special Covenant with God, beside the solemn Covenant which he made with them (and they with Exod 19. 5. etc. him) in H•reb.
To induce them thereunto, Moses tefresheth their memory with the repetition or representation of the many deliverances God had given unto them, out of Egypt, and in the wildernesse by the space of fortie yeeres, together with the wonders and miracles which he daily wrought for them.
To induce them thereunto, Moses tefresheth their memory with the repetition or representation of the many Deliverances God had given unto them, out of Egypt, and in the Wilderness by the Molle of fortie Years, together with the wonders and Miracles which he daily wrought for them.
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and the inference is, Keep therefore the words of this Covenant, and d•e them, vers. 9. But, that is the Covenant on Gods part, you will say? True, but that is not all.
and the Inference is, Keep Therefore the words of this Covenant, and d•e them, vers. 9. But, that is the Covenant on God's part, you will say? True, but that is not all.
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Therefore in vers. 10. he thus be speaks them, Ye stand this day all of you before the Lord your God, your Captaines of your tribes, your Elders, and your Officers, with all the men of Israel, your little ones, your wives,
Therefore in vers. 10. he thus be speaks them, You stand this day all of you before the Lord your God, your Captains of your tribes, your Elders, and your Officers, with all the men of Israel, your little ones, your wives,
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and thy stranger that is in thy Campe, from the hewer of thy wood to the drawer of thy water, That thou shouldst enter into Covenant with the Lord thy God,
and thy stranger that is in thy Camp, from the hewer of thy wood to the drawer of thy water, That thou Shouldst enter into Covenant with the Lord thy God,
And, To sweare a Covenant, is no new device, no humane invention, nor arbitrary Action. I will give you but one instance more (among many) of this kinde,
And, To swear a Covenant, is no new device, no humane invention, nor arbitrary Actium. I will give you but one instance more (among many) of this kind,
even 1000000, and 300 Chariots, a Chron. 14. Asa falls to praying, God heard him; they joyned battell, Asa obtained the victory, and carryed away very much sp••le.
even 1000000, and 300 Chariots, a Chronicles 14. Asa falls to praying, God herd him; they joined battle, Asa obtained the victory, and carried away very much sp••le.
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For, in Chap. 15. you shall finde that, presently upon this, God addresseth a Prophet to Asa, (Azariab the sonne of Oded) to tell him and the people, The Lord is with you while ye be with him, And, to encourage them to close with God, he addes, in vers. 7. Be ye strong therefore, and let not your hands be weake:
For, in Chap. 15. you shall find that, presently upon this, God Addresseth a Prophet to Asa, (Azariab the son of Oded) to tell him and the people, The Lord is with you while you be with him, And, to encourage them to close with God, he adds, in vers. 7. Be you strong Therefore, and let not your hands be weak:
They must not only worke for God, but be strong to his worke, and that they might be so, there was no way like to that of entring into a Covenant with him.
They must not only work for God, but be strong to his work, and that they might be so, there was no Way like to that of entering into a Covenant with him.
And not this alone, but he offered •nto the Lords great sacrifes, and both himselfe and his people 〈 ◊ 〉 into a Covenant to seeke the Lord God of their fathers, with all their heart, and with all their soule, that whosoever would not seeke the Lord God of Israel, should be put to death,
And not this alone, but he offered •nto the lords great sacrifes, and both himself and his people 〈 ◊ 〉 into a Covenant to seek the Lord God of their Father's, with all their heart, and with all their soul, that whosoever would not seek the Lord God of Israel, should be put to death,
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for, in vers. 11. it is said expressely, that they offered unto the Lord, the same time (or, in that very day) of the spoil• which they had brought, 700. Oxan, and 1000. Sh••p•, meaning of those ▪ which they had carryed away from the Ethiopians that came out to battaile against them.
for, in vers. 11. it is said expressly, that they offered unto the Lord, the same time (or, in that very day) of the spoil• which they had brought, 700. Oxan, and 1000. Sh••p•, meaning of those ▪ which they had carried away from the Ethiopians that Come out to battle against them.
but by all the people of God, •• Covenant solemnized in publique by Sacrifi••, by O•th and under the highest penaltie of death it selfe to all that should not observe it.
but by all the people of God, •• Covenant solemnized in public by Sacrifi••, by O•th and under the highest penalty of death it self to all that should not observe it.
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and (amongst the rest) one abominable Idol, in a grove, so obscone as it is not fit to be named ▪ ( 〈 ◊ 〉 obse•••th that it was Pri•p••, and conjectureth thenc•, that sh• was not only a grosse Idolatrosse but an abominable stump•• ▪ for, ordinarily ▪ Idolatry and adultery, spirituall and bodily fornication goe together ) It is said, that •• removed her from being 〈 ◊ 〉,
and (among the rest) one abominable Idol, in a grove, so obscone as it is not fit to be nam ▪ (〈 ◊ 〉 obse•••th that it was Pri•p••, and conjectureth thenc•, that sh• was not only a gross Idolatrosse but an abominable stump•• ▪ for, ordinarily ▪ Idolatry and adultery, spiritual and bodily fornication go together) It is said, that •• removed her from being 〈 ◊ 〉,
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even the wife of his b•some, yet if she were an Idolater, and should entise him secretly, saying, Let us goe and serve other Gods, she must have been put to death, and his own hand must have been first upon her, vers. 9. You now see the point proved in the generall, that thus it is with Gods people;
even the wife of his b•some, yet if she were an Idolater, and should entice him secretly, saying, Let us go and serve other God's, she must have been put to death, and his own hand must have been First upon her, vers. 9. You now see the point proved in the general, that thus it is with God's people;
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2. But more especially ought this to be the care of the Church, when God gives her deliverance out of Babylon, out of that servitude and bondage which of all other was most heavy, and lay longest on her.
2. But more especially ought this to be the care of the Church, when God gives her deliverance out of Babylon, out of that servitude and bondage which of all other was most heavy, and lay longest on her.
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See this in some instances, both on Gods part ayming at this in giving deliverance, and on his peoples part performing this after deliverance from Babylon. On Gods part, first.
See this in Some instances, both on God's part aiming At this in giving deliverance, and on his peoples part performing this After deliverance from Babylon. On God's part, First.
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Like these good figs, so will I acknowledge them that are carryed away Captive of Iudah, whom I have sent out of this place into the Land of the Chaldeans for their good:
Like these good figs, so will I acknowledge them that Are carried away Captive of Iudah, whom I have sent out of this place into the Land of the Chaldeans for their good:
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for I will set mine eyes upon them for good, and I will bring them againe to this Land, &c. And, in the seventh verse it followeth, I will give them an heart to know me that I am the Lord,
for I will Set mine eyes upon them for good, and I will bring them again to this Land, etc. And, in the seventh verse it follows, I will give them an heart to know me that I am the Lord,
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That this is that which Gods heart is exceedingly set upon, and full of, namely, that he never meant to bring his people backe from Babylon, but upon this very condition (albeit it was a great while ere it was done,
That this is that which God's heart is exceedingly Set upon, and full of, namely, that he never meant to bring his people back from Babylon, but upon this very condition (albeit it was a great while ere it was done,
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and therefore they thrived accordingly, as we shall shew anon) will yet further appeare by many other passages of the Prophecy of Ieremy, to passe by sundry other Prophecies uttered by Isaiah, Micah, and others.
and Therefore they thrived accordingly, as we shall show anon) will yet further appear by many other passages of the Prophecy of Ieremy, to pass by sundry other Prophecies uttered by Isaiah, micah, and Others.
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In Ier. 30. 18. we shall finde a Prophecy, that this should be done, (and I shall shew, by and by, that it was afterwards performed) Behold, saith the Lord, I will bring againe the captivitie of Iacobs tents,
In Jeremiah 30. 18. we shall find a Prophecy, that this should be done, (and I shall show, by and by, that it was afterwards performed) Behold, Says the Lord, I will bring again the captivity of Iacobs tents,
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for who is this that engaged his heart to approach unto me, saith the Lord? That is, both Governour and people, all of them should binde and engage themselves, (not their outward man alone,
for who is this that engaged his heart to approach unto me, Says the Lord? That is, both Governor and people, all of them should bind and engage themselves, (not their outward man alone,
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and one •ay that they may feare me for ever, &c. I will make an everlasting Covenant with them, that I will not turne away from them to doth 〈 ◊ 〉 good,
and one •ay that they may Fear me for ever, etc. I will make an everlasting Covenant with them, that I will not turn away from them to does 〈 ◊ 〉 good,
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but I will put my feare in their heart ▪ that they shall no• depart from me ▪ Which words go no lesse than a solemn Covenant mutually made and strucken betweene God and his people.
but I will put my Fear in their heart ▪ that they shall no• depart from me ▪ Which words go no less than a solemn Covenant mutually made and strucken between God and his people.
and expected from his people in delivering them from Babylon, was, the firme and solemne tying and engaging of themselves by a formall and effectuall Covenant to him,
and expected from his people in delivering them from Babylon, was, the firm and solemn tying and engaging of themselves by a formal and effectual Covenant to him,
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and the remembring and keeping of it better than formerly they had done. But, secondly, all these were but prophecies shewing what God foreshewed should be.
and the remembering and keeping of it better than formerly they had done. But, secondly, all these were but prophecies showing what God foreshowed should be.
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Will you therefore see the thing acted, and all these promises fulfilled? True it is indeed that the people did not on their parts performe this, they entred not into such a solemne Covenant,
Will you Therefore see the thing acted, and all these promises fulfilled? True it is indeed that the people did not on their parts perform this, they entered not into such a solemn Covenant,
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and not only so, but some Covenant he and the people entred into, Ezra 10. But that was but in a particular case (and it would be thought a strange one, to this age especially, should it now •e pressed,) these were many that had trespassed against their God by taking strange wives of the people of the Land (that worshipped not the same God.) Such therefore,
and not only so, but Some Covenant he and the people entered into, Ezra 10. But that was but in a particular case (and it would be Thought a strange one, to this age especially, should it now •e pressed,) these were many that had trespassed against their God by taking strange wives of the people of the Land (that worshipped not the same God.) Such Therefore,
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as now were duely touched with the sense of this sinne, desire Ezra that a solemne Covenant might now be made with God, to put away all such wives, and such as were b•rne of them, Vers. 3. Now, in the fifth verse, we shall finde this executed.
as now were duly touched with the sense of this sin, desire Ezra that a solemn Covenant might now be made with God, to put away all such wives, and such as were b•rne of them, Vers. 3. Now, in the fifth verse, we shall find this executed.
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After all this, he and all the people 〈 … 〉 a solemne Covenant, and that at the time of a publique Fast? And this brings it home to the businesse we are now about.
After all this, he and all the people 〈 … 〉 a solemn Covenant, and that At the time of a public Fast? And this brings it home to the business we Are now about.
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They acknowledged that neither they, their Princes, people, or fathers had kept the Law; they had not served God in that Kingdome he had bestowed upon them.
They acknowledged that neither they, their Princes, people, or Father's had kept the Law; they had not served God in that Kingdom he had bestowed upon them.
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And what is the substance of their Covenant? They entred into a curse, and into an Oath, to walke in Gods Law, which was given by Moses the servant of God,
And what is the substance of their Covenant? They entered into a curse, and into an Oath, to walk in God's Law, which was given by Moses the servant of God,
by subscribing of hands, and setting to of their Seales, by an Oath, and by a curse; binding themselves by all the most solemne and strongest bonds that possibly they could;
by subscribing of hands, and setting to of their Seals, by an Oath, and by a curse; binding themselves by all the most solemn and Strongest bonds that possibly they could;
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and all this in Publique, and at a Publique Fast. So that now the point is cleare, That it is so, and that the practise of Gods people hath ever been, upon any great deliverance, especially from Babylon, to enter into solemne Covenant with the Lord.
and all this in Public, and At a Public Fast. So that now the point is clear, That it is so, and that the practice of God's people hath ever been, upon any great deliverance, especially from Babylon, to enter into solemn Covenant with the Lord.
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for therein may you see somewhat required, 1. By way of disposition or preparation to it. 2. In respect of the substance of it. 3. In regard of the properties belonging to it.
for therein may you see somewhat required, 1. By Way of disposition or preparation to it. 2. In respect of the substance of it. 3. In regard of the properties belonging to it.
The first thing to be unfolded is, the disposition or preparation to the Covenant; and this appeares in two things, 1. In seeking seriously the face of God, They shall aske the way to Zion.
The First thing to be unfolded is, the disposition or preparation to the Covenant; and this appears in two things, 1. In seeking seriously the face of God, They shall ask the Way to Zion.
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because the word is often pronounced, and written amisse, which may cause ambiguity touching the place) you must put a difference between Sihon or Sion, and Zion: (for these were two different places,
Because the word is often pronounced, and written amiss, which may cause ambiguity touching the place) you must put a difference between Sihon or Sion, and Zion: (for these were two different places,
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namely, of Mount Sihon, which is all one with Hermon, situate in the utmost confines of Israel North-East-ward, neere unto Jordan, (Deut. 4. 48.) but conceive it to be meant of 〈 ◊ 〉 or Zion in Hierusalem, which was once the strong hold of the Jebusites,
namely, of Mount Sihon, which is all one with Hermon, situate in the utmost confines of Israel North-East-ward, near unto Jordan, (Deuteronomy 4. 48.) but conceive it to be meant of 〈 ◊ 〉 or Zion in Jerusalem, which was once the strong hold of the Jebusites,
even that strong hold (which the Jebusites thought to be so invincible, that, in scorne of him and his siege, they set up only a few blind & lame people on the walles to defend it) he conquered and called it the Citie of David, because after he had wonne it, himself dwelt in it, 2 Sam. 5. 7. This, for the Topography.
even that strong hold (which the Jebusites Thought to be so invincible, that, in scorn of him and his siege, they Set up only a few blind & lame people on the walls to defend it) he conquered and called it the city of David, Because After he had won it, himself dwelled in it, 2 Sam. 5. 7. This, for the Topography.
Then, you must know further, that, by Zion is sometimes meant the whole city of Hierusalem, by a Syn•chdoche; sometimes it was taken for the place of Gods Worship in the holy city,
Then, you must know further, that, by Zion is sometime meant the Whole City of Jerusalem, by a Syn•chdoche; sometime it was taken for the place of God's Worship in the holy City,
for that City being the Capitall City of the Kingdome, where Thrones were set for Iudgement, was also the speciall place which God chose to place his name in:
for that city being the Capital city of the Kingdom, where Thrones were Set for Judgement, was also the special place which God chosen to place his name in:
there, were the Altars placed for Gods worship, and thither the Tribes went up to worship, because there God pleased to manifest his more speciall presence,
there, were the Altars placed for God's worship, and thither the Tribes went up to worship, Because there God pleased to manifest his more special presence,
The word NONLATINALPHABET though it sometimes import the demanding of a thing which is a point of Justice or equity to give, (as Gen. 34. 14.) yet is it usually applyed to note the seeking of some thing by humble prayers and intreaties:
The word though it sometime import the demanding of a thing which is a point of justice or equity to give, (as Gen. 34. 14.) yet is it usually applied to note the seeking of Some thing by humble Prayers and entreaties:
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so as it is not seldome put for prayer it selfe, 2 Chro: 20. 4. and, sometimes for an earnest & humble enquiry after some thing we know not, (Num: 27• 21. Deut: 13. 14.) that we may be directed aright,
so as it is not seldom put for prayer it self, 2 Chro: 20. 4. and, sometime for an earnest & humble enquiry After Some thing we know not, (Num: 27• 21. Deuteronomy: 13. 14.) that we may be directed aright,
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for, so much is intended here as is expressed more fully elsewhere, viz. in Isay 2. verse 2, 3. Mic. 4. 1, 2. where they not onely call on each other to undertake,
for, so much is intended Here as is expressed more Fully elsewhere, viz. in Saiah 2. verse 2, 3. Mic. 4. 1, 2. where they not only call on each other to undertake,
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yea (as in the verse before my Text) even with weeping, they shall seeke the Lord their God with deepe humiliation and godly sorrow for all those sinnes whereby they had formerly broken his Covenant,
yea (as in the verse before my Text) even with weeping, they shall seek the Lord their God with deep humiliation and godly sorrow for all those Sins whereby they had formerly broken his Covenant,
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Going, and weeping, they shall goe to seeke their God in Zion. The very same thing was foretold before (to shew the necessity of the duty) touching Israel.
Going, and weeping, they shall go to seek their God in Zion. The very same thing was foretold before (to show the necessity of the duty) touching Israel.
Their intention and fervency of spirit wherewith they set upon this worke, is set forth under that Hebraisme of asking the way to Zion with their faces thitherward. This phrase is usually an expression of the greatest intention, fervency,
Their intention and fervency of Spirit wherewith they Set upon this work, is Set forth under that Hebraism of asking the Way to Zion with their faces thitherward. This phrase is usually an expression of the greatest intention, fervency,
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Such a phrase you have in Luke 9. 51. where it is said of Christ, that he stedfastly set his face to go• to Hierusalem, or, as if he would goe to Hierusalem:
Such a phrase you have in Lycia 9. 51. where it is said of christ, that he steadfastly Set his face to go• to Jerusalem, or, as if he would go to Jerusalem:
because, that stedfast setting of his face towards Hierusalem manifested, by his very countenance and aspect, that, where ever his body was, his heart was at Hierusalem (which the Samaritanes could not brooke) and that nothing in the world could take him off from that journey,
Because, that steadfast setting of his face towards Jerusalem manifested, by his very countenance and aspect, that, where ever his body was, his heart was At Jerusalem (which the Samaritans could not brook) and that nothing in the world could take him off from that journey,
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no entreaties, feare, shame, nor any thing could stay him, but, obstinataet imperterritamente locum petiit, as it is exprest by Bede. He was no way afraid,
no entreaties, Fear, shame, nor any thing could stay him, but, obstinataet imperterritamente locum petiit, as it is expressed by Bede. He was no Way afraid,
When therefore it is here said, they shall aske the way to Zion with their faces thitherward, the thing meant thereby, is, that they shall set upon this work with their whole heart, with their whole man, without any feare,
When Therefore it is Here said, they shall ask the Way to Zion with their faces thitherward, the thing meant thereby, is, that they shall Set upon this work with their Whole heart, with their Whole man, without any Fear,
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when they sware the Covenant before mentioned, 2 Chron. 15. where it is said, they did it with all their heart, and with all their soule, and exprest it by the loudnesse of their voyces, and with shoutings, &c: rejoycing at the Oath,
when they sware the Covenant before mentioned, 2 Chronicles 15. where it is said, they did it with all their heart, and with all their soul, and expressed it by the loudness of their voices, and with shoutings, etc.: rejoicing At the Oath,
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because they had sworne with all their hearts, and sought him with their whole desire, vers. 15. Men that will stand disputing, consulting with flesh and bloud,
Because they had sworn with all their hearts, and sought him with their Whole desire, vers. 15. Men that will stand disputing, consulting with Flesh and blood,
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and casting about how the entring into such a Covenant may consist with their profits, honours, lusts, designes, relations, &c. are no fit Covenanters for God.
and casting about how the entering into such a Covenant may consist with their profits, honours, Lustiest, designs, relations, etc. Are no fit Covenanters for God.
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and proclaime this to the whole world, that they are for God, for a Covenant, for putting themselves into the strongest bonds that can possibly be thought on to bind them hand and foot, soule and body to the Lord for ever. 2. Nor is this all.
and proclaim this to the Whole world, that they Are for God, for a Covenant, for putting themselves into the Strongest bonds that can possibly be Thought on to bind them hand and foot, soul and body to the Lord for ever. 2. Nor is this all.
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For, 'tis not here brought in as a formalitie, or complement, but as the evidence of a strong desire to draw as many others as they can to the same journey,
For, it's not Here brought in as a formality, or compliment, but as the evidence of a strong desire to draw as many Others as they can to the same journey,
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True Converts, when once they returne themselves, they cause others t• •eturns also. And this was often prophecyed as a thing which should certainly be:
True Converts, when once they return themselves, they cause Others t• •eturns also. And this was often prophesied as a thing which should Certainly be:
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That is, they had engaged both Lands and Vineyards for securitie of the money borrowed, that the Usurer should enter upon all, in case they failed of payment at the day.
That is, they had engaged both Lands and Vineyards for security of the money borrowed, that the Usurer should enter upon all, in case they failed of payment At the day.
So that, as men, to make sure, will have a Statute Staple, or recognisance in the nature of a Statute Staple, acknowledged, whereby a mans person, goods, lands,
So that, as men, to make sure, will have a Statute Staple, or recognisance in the nature of a Statute Staple, acknowledged, whereby a men person, goods, Lands,
and all, are bound for the securitie of the Creditor, that he shall have both principall and interest at the day agreed upon (and here that of Solomon proves too true, The borrower is servant to the lender:
and all, Are bound for the security of the Creditor, that he shall have both principal and Interest At the day agreed upon (and Here that of Solomon Proves too true, The borrower is servant to the lender:
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if he would sell any Land, settle any joyncture, there is a Statute upon it, he can dispose of nothing till that be taken off;) so it is in the case of any man joyning himself to the Lord by Covenant, he must even bind himself to God as firmely,
if he would fell any Land, settle any joyncture, there is a Statute upon it, he can dispose of nothing till that be taken off;) so it is in the case of any man joining himself to the Lord by Covenant, he must even bind himself to God as firmly,
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If Godlend him any mercy, any blessing, he binds himself to restore not only the principall (the blessing it self) when God shall call for it; but even the interest too;
If Godlend him any mercy, any blessing, he binds himself to restore not only the principal (the blessing it self) when God shall call for it; but even the Interest too;
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This is more than implyed in that parable of our Saviour touching the talents dispensed, Matth. 25. 27. for even to him who had received but one talent, was it said, Thou oughtest to have put my money to the Exchangers, that at my coming I might have received mine own with usury.
This is more than employed in that parable of our Saviour touching the Talents dispensed, Matthew 25. 27. for even to him who had received but one talon, was it said, Thou Ought too have put my money to the Exchangers, that At my coming I might have received mine own with Usury.
and hath, and admits us to the participation of all the most intimate, neerest, choysest expressions of the deerest Love of God, which is or can be found between the husband and the wife, who are joyned together by the bond of marriage, and made one flesh.
and hath, and admits us to the participation of all the most intimate, nearest, Choicest expressions of the dearest Love of God, which is or can be found between the husband and the wife, who Are joined together by the bound of marriage, and made one Flesh.
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So the word is used, Gen. 29. 34 where Leah, being delivered of her third sonne, Levi, thus saith to the women about her, Now this time will my husband be joyned unto me, because I have born him three sonnes.
So the word is used, Gen. 29. 34 where Leah, being Delivered of her third son, Levi, thus Says to the women about her, Now this time will my husband be joined unto me, Because I have born him three Sons.
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and in all demonstrations of it, and that in the most free, full, and intimate way of expression that possibly can passe between those who are coupled together in so neere a relation.
and in all demonstrations of it, and that in the most free, full, and intimate Way of expression that possibly can pass between those who Are coupled together in so near a Relation.
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All the power, wisdome, goodnesse, mercy, grace, glory, that the Great God hath to communicate to the creature, is now assured and made over to every soule that thus engageth himself unto him.
All the power, Wisdom, Goodness, mercy, grace, glory, that the Great God hath to communicate to the creature, is now assured and made over to every soul that thus engageth himself unto him.
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2. Touching the forme of this Act of joyning our selves to the Lord, it is expressed in the word NONLATINALPHABET, the Covenant. A Covenant is nothing else but an agreement or bargaine between two or moe persons,
2. Touching the Form of this Act of joining our selves to the Lord, it is expressed in the word, the Covenant. A Covenant is nothing Else but an agreement or bargain between two or more Persons,
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Therefore it is, that among the varietie of ratifications of Covenants mentioned in Scripture, still there is somewhat of outward solemnitie reported to have been used at the making of them, to strike the bargaine thorough.
Therefore it is, that among the variety of ratifications of Covenants mentioned in Scripture, still there is somewhat of outward solemnity reported to have been used At the making of them, to strike the bargain through.
Sometimes they were made by Sacrifice, Psal. 50. 5. sometimes by Oath, Deut. 29. sometimes by an Oath, and a curse, Neh. 10. 29. sometimes by subscription of their hands, sometimes by sealing it with their seales also:
Sometime they were made by Sacrifice, Psalm 50. 5. sometime by Oath, Deuteronomy 29. sometime by an Oath, and a curse, Neh 10. 29. sometime by subscription of their hands, sometime by sealing it with their Seals also:
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To strike a Covenant, is not, in a private or publique prayer only, to goe to God and say, Lord I will be thine, I here enter into a Covenant with thee, be thou a witnesse of it, &c. but it is, to stand and make it publiquely before the Lord, by some speciall solemnitie that may witnesse it to all the world,
To strike a Covenant, is not, in a private or public prayer only, to go to God and say, Lord I will be thine, I Here enter into a Covenant with thee, be thou a witness of it, etc. but it is, to stand and make it publicly before the Lord, by Some special solemnity that may witness it to all the world,
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or as in solemnizing of matrimony, men use to doe) Whether by the Sacrament of the Lords Supper, by fasting, or by ought else, whereby they may become so firmely and arctly joyned to the Lord, that they may not only be no longer sui jurls, to depart away from the Living God;
or as in solemnizing of matrimony, men use to do) Whither by the Sacrament of the lords Supper, by fasting, or by ought Else, whereby they may become so firmly and arctly joined to the Lord, that they may not only be no longer sui jurls, to depart away from the Living God;
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In the Originall it is NONLATINALPHABET, a Covenant of Ages. And the 72 Interpreters render it to the same purpose, NONLATINALPHABET, that is, such a Covenant as no time shall terminate, till they who make it cease to be.
In the Original it is, a Covenant of Ages. And the 72 Interpreters render it to the same purpose,, that is, such a Covenant as no time shall terminate, till they who make it cease to be.
Or rather, such a closing with God, as is that of the wife to the husband, called, in particular reference to the nuptiall knot, the Covenant of her God, Prov. 2. 17. She must be his for ever;
Or rather, such a closing with God, as is that of the wife to the husband, called, in particular Referente to the nuptial knot, the Covenant of her God, Curae 2. 17. She must be his for ever;
that is, so long as she liveth, Rom. 7. So that, for men to bind themselves by an everlasting Covenant to the Lord, is to bind themselves never to step out from him to Idols, to their base lusts, to any creature, in any strait, upon any occasion, or tentation whatsoever;
that is, so long as she lives, Rom. 7. So that, for men to bind themselves by an everlasting Covenant to the Lord, is to bind themselves never to step out from him to Idols, to their base Lustiest, to any creature, in any strait, upon any occasion, or tentation whatsoever;
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for they are marryed unto the Lord for ever, Hos. 2. 2. It must be heeded and minded; else, it will be to small purpose to be so lasting. It must be a Covenant that shall not be forgotten.
for they Are married unto the Lord for ever, Hos. 2. 2. It must be heeded and minded; Else, it will be to small purpose to be so lasting. It must be a Covenant that shall not be forgotten.
Vnto the wicked saith God, what hast thou to do to take my Covenant into thy mouth, seeing thou castest my words behind thee? Psal. 50. Only they rightly performe this dutie, who so joyne themselves to the Lord,
Unto the wicked Says God, what hast thou to do to take my Covenant into thy Mouth, seeing thou Chastest my words behind thee? Psalm 50. Only they rightly perform this duty, who so join themselves to the Lord,
As a poore man that meanes honestly, if he be necessitated to take up money upon his bond, he can hardly eate, walke, sleep, do any thing, be in any company,
As a poor man that means honestly, if he be necessitated to take up money upon his bound, he can hardly eat, walk, sleep, do any thing, be in any company,
and he knows it must be satisfied, or it will be put in suit. Therefore he beares it in minde, he is alwayes casting about how he may performe, and keep touch with God.
and he knows it must be satisfied, or it will be put in suit. Therefore he bears it in mind, he is always casting about how he may perform, and keep touch with God.
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The chaste wife will so remember the marriage bond, that if she be solicited to unfaithfulnesse, to uncleannesse, &c. she ever hath this in her thoughts, that she hath given her self wholly away to an husband,
The chaste wife will so Remember the marriage bound, that if she be solicited to unfaithfulness, to uncleanness, etc. she ever hath this in her thoughts, that she hath given her self wholly away to an husband,
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The Covenant must still be in the heart, and in the memory. In every action of a mans life, in every passage and turning of his estate and condition, in every designe or engagement, this must not be forgotten; viz. I have entred into Covenant with God,
The Covenant must still be in the heart, and in the memory. In every actium of a men life, in every passage and turning of his estate and condition, in every Design or engagement, this must not be forgotten; viz. I have entered into Covenant with God,
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will that I am now doing, or going about, stand with my Covenant? Is this to performe Covenant with God? &c. If he be solicited to uncleannesse, to fraud, oppression, any evill whatsoever, this still runs in his minde, There is a Covenant between me and the Lord, I am bound from such courses by the strongest bonds;
will that I am now doing, or going about, stand with my Covenant? Is this to perform Covenant with God? etc. If he be solicited to uncleanness, to fraud, oppression, any evil whatsoever, this still runs in his mind, There is a Covenant between me and the Lord, I am bound from such courses by the Strongest bonds;
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and then no marvaile, if, at the next bo•t, they forgot his Covenant also, Psal. 106. He then, that would not breake Covenant, must not forget it; but mind, and performe it.
and then no marvel, if, At the next bo•t, they forgotten his Covenant also, Psalm 106. He then, that would not break Covenant, must not forget it; but mind, and perform it.
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first, in regard of the disposition and preparation of the Soule unto it, it must be with serious seeking the face of God & humbling the soule before hand;
First, in regard of the disposition and preparation of the Soul unto it, it must be with serious seeking the face of God & humbling the soul before hand;
And all this, thirdly for properties, must be of everlasting continuance, and had in continuall remembrance, so as it may be continually performed of all that make it.
And all this, Thirdly for properties, must be of everlasting Continuance, and had in continual remembrance, so as it may be continually performed of all that make it.
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3. I proceed to the third and last branch, the NONLATINALPHABET, the Grounds and reasons why, upon receit of any deliverance, but more especially from Babylon, people should enter into such a covenant with God.
3. I proceed to the third and last branch, the, the Grounds and Reasons why, upon receipt of any deliverance, but more especially from Babylon, people should enter into such a Covenant with God.
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And these respect deliverances either in generall, or from Babylon in speciall. 1. The reasons why this must be done, upon any deliverance in generall, are these.
And these respect Deliverances either in general, or from Babylon in special. 1. The Reasons why this must be done, upon any deliverance in general, Are these.
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1. Because God, at no time so much as when he bestowes upon his people some notable deliverance, gives such cleere hints and demonstrations of his willingnesse to strike an everlasting Covenant with them.
1. Because God, At no time so much as when he bestows upon his people Some notable deliverance, gives such clear hints and demonstrations of his willingness to strike an everlasting Covenant with them.
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Where he once opens his hand to take a people into his protection, he opens his heart to take them into his bosome. Where he puts forth his power to rescue a people, he puts out his heart to make them his owne, if then they have eyes to discerne the opportunity.
Where he once Opens his hand to take a people into his protection, he Opens his heart to take them into his bosom. Where he puts forth his power to rescue a people, he puts out his heart to make them his own, if then they have eyes to discern the opportunity.
and to be first in it, as by deliverances (as we shall see more in the next reason:) great reason therefore, men should then second him by mutuall stipulation.
and to be First in it, as by Deliverances (as we shall see more in the next reason:) great reason Therefore, men should then second him by mutual stipulation.
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So that, in a deliverance, that which is most predominant in God, and should be most sweet and pretious to his people and most eyed by them, is his fidelity, mercy,
So that, in a deliverance, that which is most predominant in God, and should be most sweet and precious to his people and most eyed by them, is his Fidis, mercy,
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Hence that passionate speech of God to rebellious Ephraim. Is Ephraim my deare sonne? is he a pleasant child? As if he should have said, surely he cannot conclude so;
Hence that passionate speech of God to rebellious Ephraim. Is Ephraim my deer son? is he a pleasant child? As if he should have said, surely he cannot conclude so;
for since I spake against him, (that is, as resolving to cast him off for ever) I remember him still, (I remember I am in Covenant with him,) therefore my bowels are troubled for him, I wil surely have mercy upon him, saith the Lord.
for since I spoke against him, (that is, as resolving to cast him off for ever) I Remember him still, (I Remember I am in Covenant with him,) Therefore my bowels Are troubled for him, I will surely have mercy upon him, Says the Lord.
when they have so shamefully broken it, and yet he goes on in so much mercy to manifest his fidelity in remembring and keeping the Couenant on his part, by giving them deliverance.
when they have so shamefully broken it, and yet he Goes on in so much mercy to manifest his Fidis in remembering and keeping the Covenant on his part, by giving them deliverance.
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and, the next deliverance will stick in the birth, and want strength to bring forth, if we come not up to a Covenant for deliverances already received.
and, the next deliverance will stick in the birth, and want strength to bring forth, if we come not up to a Covenant for Deliverances already received.
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It is only to those that take hold of his Covenant, that he gives an everlasting name which shalt not be cut off, Isay 56. 4, 5. He that hath obtained most and greatest deliverances, will, ere long, stand in need of more.
It is only to those that take hold of his Covenant, that he gives an everlasting name which shalt not be Cut off, Saiah 56. 4, 5. He that hath obtained most and greatest Deliverances, will, ere long, stand in need of more.
yea, to powre out his whole bosome into the laps of his people, and to crowne all deliverances and blessings receiued, with this assurance, that he that hath delivered, will yet again deliver; and that is to enter into a solemn• Covenant with the Lord, upon consideration of what he hath done already,
yea, to pour out his Whole bosom into the laps of his people, and to crown all Deliverances and blessings received, with this assurance, that he that hath Delivered, will yet again deliver; and that is to enter into a solemn• Covenant with the Lord, upon consideration of what he hath done already,
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but they never thrived, till he added to their publique and solemne Fasting, the fastening of them to God by a solem•• Covenant. Then, the worke of Reformation,
but they never thrived, till he added to their public and solemn Fasting, the fastening of them to God by a solem•• Covenant. Then, the work of Reformation,
1. Because Babylon (after once the Church was put under her power) had alwayes been the most insolent, heavy, bitter, bloudy enemy that ever the Church f•lt.
1. Because Babylon (After once the Church was put under her power) had always been the most insolent, heavy, bitter, bloody enemy that ever the Church f•lt.
Behold, and see, if there be any sorrow like •nto my sorrow, wherewith the Lord hath afflicted me, (that is, by the heavy hand of Babylon) in the day of his fi•rce wrath, Lam. 1. ••.
Behold, and see, if there be any sorrow like •nto my sorrow, wherewith the Lord hath afflicted me, (that is, by the heavy hand of Babylon) in the day of his fi•rce wrath, Lam. 1. ••.
This was sosore, that it hath been by some Fathers, and others, conceived to be the fullest and most lively typicall expression of that matchlesse agony and extremitie which our Lord himselfe (hanging upon the Crosse) sustained,
This was sosore, that it hath been by Some Father's, and Others, conceived to be the Fullest and most lively typical expression of that matchless agony and extremity which our Lord himself (hanging upon the Cross) sustained,
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And, as it was with old Babylon, so it is, and ever will be with the new, (I meane, mysticall Babylon) to the end of the world; might she so long continue.
And, as it was with old Babylon, so it is, and ever will be with the new, (I mean, mystical Babylon) to the end of the world; might she so long continue.
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Even she also delights in no other drink but the bloud of the Saints, as you shall finde in Rev. 17. 5. where the very name written upon her forehead sufficiently sets out her nature:
Even she also delights in no other drink but the blood of the Saints, as you shall find in Rev. 17. 5. where the very name written upon her forehead sufficiently sets out her nature:
Therefore, when God gives any deliverance from thence, there is more than ordinary cause to close with the Lord, in a more solemne and extraordinary manner, giving him the praise and glory of so great a mercy.
Therefore, when God gives any deliverance from thence, there is more than ordinary cause to close with the Lord, in a more solemn and extraordinary manner, giving him the praise and glory of so great a mercy.
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and finall ruine of Babylon. Oh then, then is the time when all the people in heaven must sing Hallelujah; ascribing, salvation, and honour, and power unto the Lord our God, Revel. 19. 1. And againe, Hallelujah, vers. 3. as if they could never sufficiently expresse themselves to God for such a deliverance, such a mercy, such a vengeance. 2. Againe.
and final ruin of Babylon. O then, then is the time when all the people in heaven must sing Hallelujah; ascribing, salvation, and honour, and power unto the Lord our God, Revel. 19. 1. And again, Hallelujah, vers. 3. as if they could never sufficiently express themselves to God for such a deliverance, such a mercy, such a vengeance. 2. Again.
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because the very subjecting of the Godly under that iron yoke, argues more than ordinary breach of Covenant with the Lord in time past, which stirred him up to deale so sharply with them as to put them under the power of Babylon. The Provocation was exceeding great, too much to be endured even by infinite Patience it selfe:
Because the very subjecting of the Godly under that iron yoke, argues more than ordinary breach of Covenant with the Lord in time past, which stirred him up to deal so sharply with them as to put them under the power of Babylon. The Provocation was exceeding great, too much to be endured even by infinite Patience it self:
For this it was, that God first put away Israel, giving her a Bill of divorce, Ier. 3. 8. And for this it was, that he afterwards cast Iudah also out of his sight, 2 King. 17. 19, 20. And as it was in former times,
For this it was, that God First put away Israel, giving her a Bill of divorce, Jeremiah 3. 8. And for this it was, that he afterwards cast Iudah also out of his sighed, 2 King. 17. 19, 20. And as it was in former times,
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What was the reason that so many millions of soules have been exposed to the butchery of Antichrist in Mysticall Babylon, and to be so hood-winckt and blinded by strong delusions, as to beleeve nothing but lyes;
What was the reason that so many millions of Souls have been exposed to the butchery of Antichrist in Mystical Babylon, and to be so hood-winckt and blinded by strong delusions, as to believe nothing but lies;
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They received not the love of the trueth that they might be saved, but had pleasure in unrighteousnesse, 2 Thess. 2. What unrighteousnesse? Is it meant of every unrighteousnesse (that is in the nature of it damnable) which is to be found in the world? Surely no:
They received not the love of the truth that they might be saved, but had pleasure in unrighteousness, 2 Thess 2. What unrighteousness? Is it meant of every unrighteousness (that is in the nature of it damnable) which is to be found in the world? Surely not:
but (signanter) of that unrighteousnesse whereby men turned the truth of God into a lye, Rom. 1. that is, by corrupting the true worship of the true God,
but (signanter) of that unrighteousness whereby men turned the truth of God into a lie, Rom. 1. that is, by corrupting the true worship of the true God,
Most of you are well seene in the History of the Church, and can soone point with your finger to the times wherein Babylon began to besiege Hierusalem, and Antichrist began to pull of his vizzard, in the Churches of Christ:
Most of you Are well seen in the History of the Church, and can soon point with your finger to the times wherein Babylon began to besiege Jerusalem, and Antichrist began to pull of his vizard, in the Churches of christ:
so as the slavery of the Jewish Church in old Babylon, was scarce a flea-biting, in comparison of the miseries of the Church Christian under the New, which makes havock and merchandise not of the bodies only,
so as the slavery of the Jewish Church in old Babylon, was scarce a flea-biting, in comparison of the misery's of the Church Christian under the New, which makes havoc and merchandise not of the bodies only,
and to reflect even with astomishment upon those great and gastly sins of theirs, which had cut asunder the cords of the Covenant between God and their Soules,
and to reflect even with astomishment upon those great and ghastly Sins of theirs, which had Cut asunder the cords of the Covenant between God and their Souls,
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this cannot but exceedingly work upon their souls, causing their hearts to melt, and their very bowels to yearne after the Lord, to enter into a new, an everlasting Covenant that shall never be forgotten.
this cannot but exceedingly work upon their Souls, causing their hearts to melt, and their very bowels to yearn After the Lord, to enter into a new, an everlasting Covenant that shall never be forgotten.
This is that which God by his servant Ezekiel, spake touching the deportment of the remnant of Israel, which should escape the sword among the nations and countries whither they had been carryed captives, Ezek. 6. 9. They should, upon such a deliverance, remember God, not only with griefe,
This is that which God by his servant Ezekielem, spoke touching the deportment of the remnant of Israel, which should escape the sword among the Nations and countries whither they had been carried captives, Ezekiel 6. 9. They should, upon such a deliverance, Remember God, not only with grief,
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and with their eyes which goe a whoring after their idols, and they shall loth themselves for the evils which they have committed in all their abominations.
and with their eyes which go a whoring After their Idols, and they shall loath themselves for the evils which they have committed in all their abominations.
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namely to matter of Reproofe, Information and Exhortation. For, if, When God vouchsafeth any deliverance to his people, especially from Babylon, it be most seasonable and necessary to close with him, by a more solemne, firme,
namely to matter of Reproof, Information and Exhortation. For, if, When God vouchsafeth any deliverance to his people, especially from Babylon, it be most seasonable and necessary to close with him, by a more solemn, firm,
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1. How may this reprove, and condemne of great ingratitude and folly, many sorts of men among us, that are farre from making any such use of the deliverances which God hath wrought for them. O beloved!
1. How may this reprove, and condemn of great ingratitude and folly, many sorts of men among us, that Are Far from making any such use of the Deliverances which God hath wrought for them. O Beloved!
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the personall deliverances he hath often given to each of us apart; the publique, eminent, glorious deliverances he hath given to us together with the whole State;
the personal Deliverances he hath often given to each of us apart; the public, eminent, glorious Deliverances he hath given to us together with the Whole State;
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and above all the rest, our happy deliverance out of Babylon by the blessed Reformation of Religion begun amongst us, some good number of yeeres by past; the time would faile me. But alas!
and above all the rest, our happy deliverance out of Babylon by the blessed Reformation of Religion begun among us, Some good number of Years by past; the time would fail me. But alas!
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Had there been, upon the discovery of the Powder-Treason, (which this Honourable Assembly hath cause above all others to preserve eternally in fresh remembrance,
Had there been, upon the discovery of the Powder treason, (which this Honourable Assembly hath cause above all Others to preserve eternally in fresh remembrance,
and to think more seriously what God looks for at all your hands upon such a deliverance) h•d there been, I say, no possibilitie of escaping that Blow, what would not men have then done!
and to think more seriously what God looks for At all your hands upon such a deliverance) h•d there been, I say, no possibility of escaping that Blow, what would not men have then done!
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Oh what prayers, what fasting, what humiliation should we have seene ▪ But, when the snare was once broken, what followed? A Covenant with God? Nothing lesse;
O what Prayers, what fasting, what humiliation should we have seen ▪ But, when the snare was once broken, what followed? A Covenant with God? Nothing less;
and the neere approach to the execution of it, was a little over; the Traitors themselves fell not deeper into the pit of destruction which themselves had digged,
and the near approach to the execution of it, was a little over; the Traitors themselves fell not Deeper into the pit of destruction which themselves had dug,
Despisest thou the riches of his goodnesse and forbearance, and long suffering, not knowing that the goodnesse of God leadeth thee to repentance? The end of all Gods goodnesse in forbearing, advancing, and giving thee prosperitie;
Despisest thou the riches of his Goodness and forbearance, and long suffering, not knowing that the Goodness of God leads thee to Repentance? The end of all God's Goodness in forbearing, advancing, and giving thee Prosperity;
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is, to lead thee to repentance, to draw thee neerer to Himself, even in an everlasting Covenant. And if it have not this effect on thee, the Apostle hath said it,
is, to led thee to Repentance, to draw thee nearer to Himself, even in an everlasting Covenant. And if it have not this Effect on thee, the Apostle hath said it,
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and, after thy hardnesse and impenitent heart, treasurest up unto thy selfe wrath (that is, more and more wrath) against the day of wrath and revelation of the righteous judgement of God.
and, After thy hardness and impenitent heart, treasurest up unto thy self wrath (that is, more and more wrath) against the day of wrath and Revelation of the righteous judgement of God.
2. Others, if, after some time of lying under the weight of many pressures of the Church and State, they arrive at some hopes and opportunities of easing themselves of those burdens,
2. Others, if, After Some time of lying under the weight of many pressures of the Church and State, they arrive At Some hope's and opportunities of easing themselves of those burdens,
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If but some of the Nimrods who have invaded their Laws, and Liberties, be pulled down, (Which is an act of Justice) how do the M•ny (who do nothing towards any Reformation of themselves) rejoyce,
If but Some of the Nimrods who have invaded their Laws, and Liberties, be pulled down, (Which is an act of justice) how doe the M•ny (who do nothing towards any Reformation of themselves) rejoice,
Nor this, nor all the Parliaments in the world shall ever be able to make in happy in such a degree at least as we expect, till the Lord hath even glewed, and marryed us all unto himself by mutuall Covenant.
Nor this, nor all the Parliaments in the world shall ever be able to make in happy in such a degree At least as we expect, till the Lord hath even glued, and married us all unto himself by mutual Covenant.
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The people of Palestine, or Philistia, made themselves marvellous merry, when any of the Governours or Kings of Israel, or Iudah (such as Sampson, David, Vzziah, &c.) that had sorely yoked and hampered them, were removed by death,
The people of Palestine, or Philistia, made themselves marvellous merry, when any of the Governors or Kings of Israel, or Iudah (such as Sampson, David, Uzziah, etc.) that had sorely yoked and hampered them, were removed by death,
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(that Vzziah, and other Potent and successefull Kings are taken away, and weake unhappy Ahaz come in the roome) for out of the Serpents root shall come forth a Cockatrice,
(that Uzziah, and other Potent and successful Kings Are taken away, and weak unhappy Ahaz come in the room) for out of the Serpents root shall come forth a Cockatrice,
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Ahaz shall leave an Hezekiah behind him, that shall pay all his Fathers debts upon the Philistines, and plague them yet more than all that went before him.
Ahaz shall leave an Hezekiah behind him, that shall pay all his Father's debts upon the philistines, and plague them yet more than all that went before him.
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what Good, in the issue, hath followed, or can be yet hoped for so long as men continue Philistines, enemies to God & his Church, Anti-Covenanters (even with Hell) rather than true Covenanters with God? Whether is our Condition any what better now than heretofore,
what Good, in the issue, hath followed, or can be yet hoped for so long as men continue philistines, enemies to God & his Church, Anti-covenanters (even with Hell) rather than true Covenanters with God? Whither is our Condition any what better now than heretofore,
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If you therefore that be now convened in Parliament, should si so long as you desire, even these 7 yeares, (if your businesse should require it) and think, you would make such Examples of men that have violated the Lawes,
If you Therefore that be now convened in Parliament, should si so long as you desire, even these 7 Years, (if your business should require it) and think, you would make such Examples of men that have violated the Laws,
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yet all this would never produce the expected effect, but prove as a meer dreame of an hungry man, who in his dreame eateth aboundantly, but when he awakes, is empty;
yet all this would never produce the expected Effect, but prove as a mere dream of an hungry man, who in his dream Eateth abundantly, but when he awakes, is empty;
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then, they have howled like dragons, not onely for afflictions, but perhaps for sinnes also, especially if deliverance upon deliverance hath been snatcht from them,
then, they have howled like dragons, not only for afflictions, but perhaps for Sins also, especially if deliverance upon deliverance hath been snatched from them,
what will all this doe without a Covenant, without taking hold of God, and joyning themselves to him to be his for ever? you may see such a State of the Church as this described by Isaiah: & good were it for us to take warning by it:
what will all this do without a Covenant, without taking hold of God, and joining themselves to him to be his for ever? you may see such a State of the Church as this described by Isaiah: & good were it for us to take warning by it:
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when, being fully convinced of the weight, necessity, and commodity of the duty, you will yet, while it is called to day, adventure so farre to harden your hearts, as not to set upon the work instantly,
when, being Fully convinced of the weight, necessity, and commodity of the duty, you will yet, while it is called to day, adventure so Far to harden your hearts, as not to Set upon the work instantly,
If any think, what adoe is here? what meanes this man to be so earnest? would he have us all turne Covenanters? yes, with God. Why, what if I doe not? Then never looke for good from him,
If any think, what ado is Here? what means this man to be so earnest? would he have us all turn Covenanters? yes, with God. Why, what if I do not? Then never look for good from him,
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as he lived yesterday, so he will to morrow, though this day he doe as his neighbours doe, keeping some order, (much against the will of his base lusts that ring him but an harsh peale in his eare for this little abstinence) yet tomorrow he will be for his swearing, drinking, whoring, any excesse,
as he lived yesterday, so he will to morrow, though this day he do as his neighbours do, keeping Some order, (much against the will of his base Lustiest that ring him but an harsh peal in his ear for this little abstinence) yet tomorrow he will be for his swearing, drinking, whoring, any excess,
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But woe worth the day that ever such a man was born that when he heares God calling him with so much importunity to stand even this very day before the Lord, to enter into Covenant with the Lord his God,
But woe worth the day that ever such a man was born that when he hears God calling him with so much importunity to stand even this very day before the Lord, to enter into Covenant with the Lord his God,
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he will find that God will not leave him so, but the Lord will separate him unto evill out of all the the Tribes of Israel, so as, though all others be safe;
he will find that God will not leave him so, but the Lord will separate him unto evil out of all the the Tribes of Israel, so as, though all Others be safe;
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how high soever he now beares his head, and how much so ever he suffer his heart to swell against the truth, supposing all that he likes not, to be nothing but a spice of indiscretion,
how high soever he now bears his head, and how much so ever he suffer his heart to swell against the truth, supposing all that he likes not, to be nothing but a spice of indiscretion,
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2. This may informe us touching the true cause (which most neerely concernes our selves) of the slow proceedings of Reformation of things amisse among us, both in the Church and Common-wealth:
2. This may inform us touching the true cause (which most nearly concerns our selves) of the slow proceedings of Reformation of things amiss among us, both in the Church and Commonwealth:
Why God hath not yet given us so full a deliverance from Babylon; why there have been so many ebbings and flowings in matters of Religion, yea, more ebbings than flowings;
Why God hath not yet given us so full a deliverance from Babylon; why there have been so many ebbings and flowings in matters of Religion, yea, more ebbings than flowings;
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yet by and by, one spirit of division or another, sometimes from one quarter, sometimes from another, (like the evill spirit which God sent between Abimelech, and the men of Shechem, to the ruine of both) still comes between,
yet by and by, one Spirit of division or Another, sometime from one quarter, sometime from Another, (like the evil Spirit which God sent between Abimelech, and the men of Shechem, to the ruin of both) still comes between,
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& whence it is (in regard of our selves) that in stead of setting up the Kingdome and Ordinances of Christ in more purity, there is such a contrary mixture,
& whence it is (in regard of our selves) that in stead of setting up the Kingdom and Ordinances of christ in more purity, there is such a contrary mixture,
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and such a corrupting of all things, in Doctrine, in worship, in every thing; Arminianisme, Socinianisme and Popish Idolatry breaking in againe over all the Kingdome like a floud.
and such a corrupting of all things, in Doctrine, in worship, in every thing; Arminianism, Socinianism and Popish Idolatry breaking in again over all the Kingdom like a flood.
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than in many yeares before? Yea, hath not there been, generally among Gods people, more frequent humiliations, more frequent seeking of God, notwithstanding the malice and rage of some men to discountenance and suppresse it,
than in many Years before? Yea, hath not there been, generally among God's people, more frequent humiliations, more frequent seeking of God, notwithstanding the malice and rage of Some men to discountenance and suppress it,
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Surely, Beloved, we have all this while mistaken the maine businesse, and neglected the principall part of a Religious Fast. You come, Fast after Fast, to seek God in his House;
Surely, beloved, we have all this while mistaken the main business, and neglected the principal part of a Religious Fast. You come, Fast After Fast, to seek God in his House;
and of their growing greater, namely, that all this while we have never, in any Fast, or at any other time, entred into such a solemne and publique Covenant with God,
and of their growing greater, namely, that all this while we have never, in any Fast, or At any other time, entered into such a solemn and public Covenant with God,
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That I may yet more effectually bring home this to all our hearts, give me leave briefly to parallel the slow pace of our deliverance out of Mysticall Babylon with that of Iudah, and some of the remna•t of Israel out of old Babylon, which for a long time had held them Captives.
That I may yet more effectually bring home this to all our hearts, give me leave briefly to parallel the slow pace of our deliverance out of Mystical Babylon with that of Iudah, and Some of the remna•t of Israel out of old Babylon, which for a long time had held them Captives.
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whereupon, many did returne, under the conduct of Z•robbabel. Being come home to Hierusalem, we may not conceive that they were not at all touched with sense of their deliverance,
whereupon, many did return, under the conduct of Z•robbabel. Being come home to Jerusalem, we may not conceive that they were not At all touched with sense of their deliverance,
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or rather pretending, the going on of this building to be matter of prejudice and danger to that Monarchy, they procure a stay of it, upon reason of State;
or rather pretending, the going on of this building to be matter of prejudice and danger to that Monarchy, they procure a stay of it, upon reason of State;
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but in the sixth yeere of Darius Nothus, between whom and the former Darius, both Xerxes (the husband of Esther, and called in Scripture Ahashuerus) and Artaxerxes Longimanus successively swayed the Persian Scepter.
but in the sixth year of Darius Nothus, between whom and the former Darius, both Xerxes (the husband of Esther, and called in Scripture Ahasuerus) and Artaxerxes Longimanus successively swayed the Persian Sceptre.
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Then comes Ezra, after the Temple was finished, and somewhat he did, to set forward the work of Reformation, in the seventh yeere of Artaxerxes Mnemon, successor to Darius Nothus. And yet, there was much more to do.
Then comes Ezra, After the Temple was finished, and somewhat he did, to Set forward the work of Reformation, in the seventh year of Artaxerxes Mnemon, successor to Darius Nothus. And yet, there was much more to do.
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I meane, in most of her old and long continued sins; (although cured of Idolatry) so that still there was great corruption in doctrine, in worship, and in manners.
I mean, in most of her old and long continued Sins; (although cured of Idolatry) so that still there was great corruption in Doctrine, in worship, and in manners.
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Behold here, Quantae molis erat dilectam condere Gentem, how great a work, how long a businesse to perfect a Reformation even of Gods deerest people.
Behold Here, How large Molis erat dilectam condere Gentem, how great a work, how long a business to perfect a Reformation even of God's dearest people.
Their captivitie in Babylon lasted not halfe so long time, as was spent after their returne thence, ere their Reformation could be brought to any to lerable perfection.
Their captivity in Babylon lasted not half so long time, as was spent After their return thence, ere their Reformation could be brought to any to lerable perfection.
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and the fast of the tenth moneth) which they held, not only by all the time of the 70 yeeres captivitie in Babylon, but many yeeres after their return thence, Zach. 7. 3. and vers. 5. But all this labour was in great part lost,
and the fast of the tenth Monn) which they held, not only by all the time of the 70 Years captivity in Babylon, but many Years After their return thence, Zach 7. 3. and vers. 5. But all this labour was in great part lost,
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Now, not only the Temple, but even the walls of Hierusalem were built up, (and that within one twelve yeeres after this Covenant was smitten) which before lay wast many scores of yeeres.
Now, not only the Temple, but even the walls of Jerusalem were built up, (and that within one twelve Years After this Covenant was smitten) which before lay wast many scores of Years.
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And indeed, he had many excellent helps that way, (beside the zeale of his own pious heart) an Excellent Archbishop, a Prudent and vigilant Protector, beside others, else he could never have done so much.
And indeed, he had many excellent helps that Way, (beside the zeal of his own pious heart) an Excellent Archbishop, a Prudent and vigilant Protector, beside Others, Else he could never have done so much.
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So that when Queene Elizabeth (that glorious Deb•rah) mo•uted the Throne, although her heart was upright and loathed the Idolatry of the former Reigne,
So that when Queen Elizabeth (that glorious Deb•rah) mo•uted the Throne, although her heart was upright and loathed the Idolatry of the former Reign,
and all remaining raggs of superstition, as well as grosse Idolatry) that she had to do with an Hydra, having such a strong partie of stout Popelings to grapple with at home,
and all remaining rags of Superstition, as well as gross Idolatry) that she had to do with an Hydra, having such a strong party of stout Popelings to grapple with At home,
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who, while they were abroad, had a large share in the troubles at Franckford; (too eagerly, perhaps, pursuing the English Formes of Worship, and Discipline) and so,
who, while they were abroad, had a large share in the Troubles At Frankford; (too eagerly, perhaps, pursuing the English Forms of Worship, and Discipline) and so,
when upon their returne, they were advanced to places of Dignitie, and Government in this Church, they were the more apt and forward to maintaine and hold up that Cause wherein they had so farre appeared,
when upon their return, they were advanced to places of Dignity, and Government in this Church, they were the more apt and forward to maintain and hold up that Cause wherein they had so Far appeared,
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And so, what by one impediment, and what by another, we see it hath been a long time ere our Reformation can be thoroughly polished and perfected as were to be wished and desired;
And so, what by one impediment, and what by Another, we see it hath been a long time ere our Reformation can be thoroughly polished and perfected as were to be wished and desired;
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Nay, so farre are we become now from going forward with the work, notwithstanding the pietie and care of our Princes since the last Restitution of Religion in this Kingdome, that (as it was in Iosiahs time,
Nay, so Far Are we become now from going forward with the work, notwithstanding the piety and care of our Princes since the last Restitution of Religion in this Kingdom, that (as it was in Josiahs time,
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but even to launch •ut into her deepest Lakes of superstition and Idolatr•, under pretence of some extraordinary pietie of the times, and of some good work in hand.
but even to launch •ut into her Deepest Lake's of Superstition and Idolatr•, under pretence of Some extraordinary piety of the times, and of Some good work in hand.
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What is the reason of all this, but that (not so much as once) since the first beginning of Reformation of Religion in this Island, we never (for ought I know) entred into such a solemn, publique, universall Covenant to be the Lords,
What is the reason of all this, but that (not so much as once) since the First beginning of Reformation of Religion in this Island, we never (for ought I know) entered into such a solemn, public, universal Covenant to be the lords,
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So long as we please our selves in this libertie of our holding off from a Covenant with God, we may feed our selves with vaine hopes of redresse of things amisse,
So long as we please our selves in this liberty of our holding off from a Covenant with God, we may feed our selves with vain hope's of redress of things amiss,
why shouldest thou be as a stranger in the Land, and as a wayfaring man, that turneth aside to tarry (onely) for a night ▪ Why shouldst thou be as a man astonied,
why Shouldst thou be as a stranger in the Land, and as a wayfaring man, that turns aside to tarry (only) for a night ▪ Why Shouldst thou be as a man astonished,
But, God makes them a short and sharp answer, (which may also serve us) vers. 10. Thus, sai•h the Lord, have they loved to •ander, they have not refrained their feet;
But, God makes them a short and sharp answer, (which may also serve us) vers. 10. Thus, sai•h the Lord, have they loved to •ander, they have not refrained their feet;
sometimes blessing, sometimes crossing them, and suffering them to fall under heavy pressures, and never keeps an even and setled station or course of proceeding with them, it is but that he hath learnt from themselves (as I may so speake:) they will be their own men;
sometime blessing, sometime crossing them, and suffering them to fallen under heavy pressures, and never keeps an even and settled station or course of proceeding with them, it is but that he hath learned from themselves (as I may so speak:) they will be their own men;
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not Ieremy himself, vers. 11. not Noah, Daniel, and Iob, Ezek. 14. Nothing therefore, but a more solemne and strict Covenant with God, will put us into a posture and condition capable of perfect redresse of our grievances,
not Ieremy himself, vers. 11. not Noah, daniel, and Job, Ezekiel 14. Nothing Therefore, but a more solemn and strict Covenant with God, will put us into a posture and condition capable of perfect redress of our grievances,
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Thirdly, suffer, I beseech you, a few words of Exhortation. The returning Iewes (you see) call upon all their Nation to enter into Covenant. Give me leave then, to call upon You the Representative Body of this whole Kingdome who stand here before the Lord this day to humble your soules,
Thirdly, suffer, I beseech you, a few words of Exhortation. The returning Iewes (you see) call upon all their nation to enter into Covenant. Give me leave then, to call upon You the Representative Body of this Whole Kingdom who stand Here before the Lord this day to humble your Souls,
especially if you be carefull to Covenant with God ▪ Much lesse is it my purpose to draw you into that late Ecclesiasticall Oath and Covenant (enjoyned by the late Canon) which in my apprehension is little, lesse than a Combination and Conspiracy against both King and State.
especially if you be careful to Covenant with God ▪ Much less is it my purpose to draw you into that late Ecclesiastical Oath and Covenant (enjoined by the late Canon) which in my apprehension is little, less than a Combination and conspiracy against both King and State.
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namely, every man to stirre up himself & to lift up his Soule to take hold of God, to be glued and united to him, in all faithfulnesse, sincerity, care,
namely, every man to stir up himself & to lift up his Soul to take hold of God, to be glued and united to him, in all faithfulness, sincerity, care,
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God will provide for that, and make a league for us even with the beasts of the field, and with the stones of the street; he will make our Exactors peace, and our Officers righteousnesse ▪ violence shall no more be heard in the Land, nor wasting, nor destruction within our borders;
God will provide for that, and make a league for us even with the beasts of the field, and with the stones of the street; he will make our Exactors peace, and our Officers righteousness ▪ violence shall no more be herd in the Land, nor wasting, nor destruction within our borders;
Expect no assistance, no successe in any of your Consultations, in any Lawes that you agree upon, till you have fully brought your hearts to this point, to follow the Lord fully ▪ to be no more for your selves than you would have the dearest wife of your bosome to be for any other man in the world;
Expect no assistance, no success in any of your Consultations, in any Laws that you agree upon, till you have Fully brought your hearts to this point, to follow the Lord Fully ▪ to be no more for your selves than you would have the dearest wife of your bosom to be for any other man in the world;
Say not as some Jeerers (of whom it is hard to judge whether their malice or ignorance be the greater) doe, that there needes no more Covenants than what we made in Baptisme,
Say not as Some Jeerers (of whom it is hard to judge whither their malice or ignorance be the greater) doe, that there needs no more Covenants than what we made in Baptism,
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For, so Gods people of old made a Covenant, by Circumcision, and after by Sacrifice, that is, in every sacrifice which they offered, they did renew their Covenant begun in Circumcision. Neverthelesse, God thought it necessary often to call them out to strike another solemn Covenant with him besides the former.
For, so God's people of old made a Covenant, by Circumcision, and After by Sacrifice, that is, in every sacrifice which they offered, they did renew their Covenant begun in Circumcision. Nevertheless, God Thought it necessary often to call them out to strike Another solemn Covenant with him beside the former.
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& entred a little way in the wildernesse, he put them upon a Covenant. When he brought them neer to Canaan, he required another solemne Covenant of them.
& entered a little Way in the Wilderness, he put them upon a Covenant. When he brought them near to Canaan, he required Another solemn Covenant of them.
And when Ioshuah had brought them into Canaan, and divided to each of them the lot of his inheritance, he drew them into another solemne Covenant. Iosh. 24. So that here was Covenant upon Covenant,
And when Joshua had brought them into Canaan, and divided to each of them the lot of his inheritance, he drew them into Another solemn Covenant. Joshua 24. So that Here was Covenant upon Covenant,
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That I may a little more enforce this duty, and quicken you to the imbracing of it, give me leave to present you with some Motives further to presse you to it,
That I may a little more enforce this duty, and quicken you to the embracing of it, give me leave to present you with Some Motives further to press you to it,
and with some few Directions to guide you in it. 1. For, Motives. Consider. 1. how many, great, admirable, and even miraculous deliverances God hath given us;
and with Some few Directions to guide you in it. 1. For, Motives. Consider. 1. how many, great, admirable, and even miraculous Deliverances God hath given us;
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Our Great deliverances out of Babylon, from the Spanish Invasion, from the Gun-powder Treason, and from many other evils and feares, do all call upon you for a Covenant.
Our Great Deliverances out of Babylon, from the Spanish Invasion, from the Gunpowder Treason, and from many other evils and fears, do all call upon you for a Covenant.
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Yea, even the present Mercy and Opportunitie of opening that Ancient, Regular and Approved Way of cure of those publique evils that threaten confusion and desolation to all, pleades hard for the same dutie.
Yea, even the present Mercy and Opportunity of opening that Ancient, Regular and Approved Way of cure of those public evils that threaten confusion and desolation to all, pleads hard for the same duty.
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But, among all these, I desire You of that Great and honourable Body of the Parliament, to reflect sadly upon that Stupendious Deliverance from the Gun-powder Treason, which more especially and immediately was bent against You. For,
But, among all these, I desire You of that Great and honourable Body of the Parliament, to reflect sadly upon that Stupendious Deliverance from the Gunpowder Treason, which more especially and immediately was bent against You. For,
You cannot be ignorant of the many 〈 ◊ 〉 and more than whisperings of some desperate and devilish conception suspected to be now in the womb of the Jesuiticall faction:
You cannot be ignorant of the many 〈 ◊ 〉 and more than whisperings of Some desperate and devilish conception suspected to be now in the womb of the Jesuitical faction:
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but this we are an sure of, that what ever it be which they are big withall, it shall not want the least graine of the utmost extremitie of malice and mischiefe that all the wit, power,
but this we Are an sure of, that what ever it be which they Are big withal, it shall not want the least grain of the utmost extremity of malice and mischief that all the wit, power,
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Whatsoever experience we have of him now in any deliverance bestowed, it would be doubled, if, upon the deliverance received, we would thus be joyned to him.
Whatsoever experience we have of him now in any deliverance bestowed, it would be doubled, if, upon the deliverance received, we would thus be joined to him.
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So a man once married to the Lord by Covenant, may without arrogancy say, this righteousnesse is my righteousnesse, this judgement is my judgement, this loving kindnesse, these mercies;
So a man once married to the Lord by Covenant, may without arrogance say, this righteousness is my righteousness, this judgement is my judgement, this loving kindness, these Mercies;
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but they never enjoyed one another fully till the marriage was solemnized. Then, there is not only a more intimate manifestation of fervent, intire, loyall, chaste love;
but they never enjoyed one Another Fully till the marriage was solemnized. Then, there is not only a more intimate manifestation of fervent, entire, loyal, chaste love;
but a further enlarging and stretching out of mutuall affections to each other, than they could possibly have beleeved they should ever have reached unto, till now experience assure them of it.
but a further enlarging and stretching out of mutual affections to each other, than they could possibly have believed they should ever have reached unto, till now experience assure them of it.
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unto such as (make, and) keep Covenant with him, Psal. 25. 10. 3. Consider that what ever worke God calls You to, Yee will never buckle thoroughly to it, till you have entred into Covenant with him.
unto such as (make, and) keep Covenant with him, Psalm 25. 10. 3. Consider that what ever work God calls You to, Ye will never buckle thoroughly to it, till you have entered into Covenant with him.
that is, with all possible diligence looking to, and managing of the businesse of the family committed to her, how she may please her husband ▪ all her thoughts, care, diligence run this way, she makes it her businesse that she must stick unto,
that is, with all possible diligence looking to, and managing of the business of the family committed to her, how she may please her husband ▪ all her thoughts, care, diligence run this Way, she makes it her business that she must stick unto,
but let me tell you, this will never be done throughly till once you be martyed to him by solemne Covenant. Then, will you care indeed for the things of the Lord,
but let me tell you, this will never be done thoroughly till once you be Mart to him by solemn Covenant. Then, will you care indeed for the things of the Lord,
will this I doe, stand with my Covenant? will it please God? will it be profitable for the State? is it agreeable to Justice and equitie? Then, on with it, no man shall divert, or take me off.
will this I do, stand with my Covenant? will it please God? will it be profitable for the State? is it agreeable to justice and equity? Then, on with it, no man shall divert, or take me off.
But when once the Covenant is sealed, all this will be at an end; You will quickly stop your eares against all perswasions that may hinder Justice and Reformation;
But when once the Covenant is sealed, all this will be At an end; You will quickly stop your ears against all persuasions that may hinder justice and Reformation;
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There is not a Witch that hath the Devill at her beck ▪ but she must seale a Covenant to him, sometimes with her bloud, sometimes by other rites and devices,
There is not a Witch that hath the devil At her beck ▪ but she must seal a Covenant to him, sometime with her blood, sometime by other Rites and devices,
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And shall we think God will be so cheap ▪ as to be (with revenence be it spoken) at our Command, to help, direct, assist, deliver and save us, who will not do so much for him as Witches and Sorcerers will do for the Devill?
And shall we think God will be so cheap ▪ as to be (with revenence be it spoken) At our Command, to help, Direct, assist, deliver and save us, who will not do so much for him as Witches and Sorcerers will do for the devil?
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It is not to be thought that God complementeth with his people, but is free and heartie in the expression of what they shall really find him. But make;
It is not to be Thought that God complementeth with his people, but is free and hearty in the expression of what they shall really find him. But make;
So that the way to have God at Command, (with humilitie be it used) is to be his sonnes and daughters by Covenant. For, to whom it is said, I will be their God,
So that the Way to have God At Command, (with humility be it used) is to be his Sons and daughters by Covenant. For, to whom it is said, I will be their God,
God never accounted any of those foure annuall solemne Fasts before mentioned, that were so long in use among the Jews, to be fasts unto him; but calles them fasts to themselves, Zach. 7. 5, 6. Why,
God never accounted any of those foure annual solemn Fasts before mentioned, that were so long in use among the jews, to be fasts unto him; but calls them fasts to themselves, Zach 7. 5, 6. Why,
even this very day, the 17. of November, 82. yeeres sithence, began a new resurrection of this Kingdome from the dead, our second happy Reformation of Religion by the auspitious entrance of our late Royal Deborah (worthy of eternall remembrance and honour) into her blessed and glorious Reigne;
even this very day, the 17. of November, 82. Years since, began a new resurrection of this Kingdom from the dead, our second happy Reformation of Religion by the auspicious Entrance of our late Royal Deborah (worthy of Eternal remembrance and honour) into her blessed and glorious Reign;
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and that, from thenceforth Religion thrived, and prospered under her Government with admirable successe, against a whole world of oppositions from Popish factors at home and abroad:
and that, from thenceforth Religion thrived, and prospered under her Government with admirable success, against a Whole world of oppositions from Popish Factors At home and abroad:
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Consider I beseech you, that it is not without a speciall Providence that this your meeting was cast upon this very day (for, I presume, little did you think of the 17 of November, when you first fixed on this day for your Fast;) that,
Consider I beseech you, that it is not without a special Providence that this your meeting was cast upon this very day (for, I presume, little did you think of the 17 of November, when you First fixed on this day for your Fast;) that,
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that the very memory of so blessed a work begun on this very day, might throughly inflame you with desire to enter into a Covenant; and so, to go forward to perfect that happy Reformation, which yet in many parts lyes unpolished and unperfect.
that the very memory of so blessed a work begun on this very day, might thoroughly inflame you with desire to enter into a Covenant; and so, to go forward to perfect that happy Reformation, which yet in many parts lies unpolished and unperfect.
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yea, honour God and your selves, and not only continue the possession of what she (as a most glorious Conduit pipe) hath transmitted to us, but perfect the work;
yea, honour God and your selves, and not only continue the possession of what she (as a most glorious Conduit pipe) hath transmitted to us, but perfect the work;
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and the properties required in it, I shall only give you these sixe subsequent Directions. 1. Give a Bill of divorce to all your Lusts, or kill them out-right.
and the properties required in it, I shall only give you these sixe subsequent Directions. 1. Give a Bill of divorce to all your Lustiest, or kill them outright.
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This Covenant is a marriage-Covenant, and there is no marrying with God, so long as your former husband, your base corruptions, your swearing, riot, drunkennesse, uncleannesse, pride, oppression,
This Covenant is a Marriage covenant, and there is no marrying with God, so long as your former husband, your base corruptions, your swearing, riot, Drunkenness, uncleanness, pride, oppression,
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And where ever God promiseth to recall them, he usually premiseth this, (which should first be done) From all your Idols will I cleanse you, Ezek. 36. 25. Ephraim also shall say, What have I to do any more with Idols? Hos. 14. 8. and all shall cast them away with detestation, saying, Get thee hence, Isay. 30. 22.
And where ever God promises to Recall them, he usually premiseth this, (which should First be done) From all your Idols will I cleanse you, Ezekiel 36. 25. Ephraim also shall say, What have I to do any more with Idols? Hos. 14. 8. and all shall cast them away with detestation, saying, Get thee hence, Saiah 30. 22.
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and made all that were present in Israel to serve the Lord onely, the Act of Resumption of Idols and Idolatry by the succeeding Kings (although it is probable they did it onely secretly like those in 2 Kin. 17. 9.) became the ruine of those Kings, and Kingdomes.
and made all that were present in Israel to serve the Lord only, the Act of Resumption of Idols and Idolatry by the succeeding Kings (although it is probable they did it only secretly like those in 2 Kin. 17. 9.) became the ruin of those Kings, and Kingdoms.
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Whose heart bleeds not over this prodigious growth of Popery and over flowing of Popish Masses? Who knowes not, that in the Masse is committed the most abominable Idolatry that ever the Sunne beheld in the Christian world? Who remembers not with indignation and horror,
Whose heart bleeds not over this prodigious growth of Popery and over flowing of Popish Masses? Who knows not, that in the Mass is committed the most abominable Idolatry that ever the Sun beheld in the Christian world? Who remembers not with Indignation and horror,
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how often that insatiable Idol hath bathed it selfe in the bloud of many of our Ancestors and Progenitors? And can any be so silly as to beleeve, that it will rest satisfied till it swim againe in our bloud also;
how often that insatiable Idol hath bathed it self in the blood of many of our Ancestors and Progenitors? And can any be so silly as to believe, that it will rest satisfied till it swim again in our blood also;
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unlesse we will joyne with Idolaters, and so perish in Hell? For what ever some men talke of the possibility of the salvation of some persons in that Church, (as they call it) yet it is agreed on all hands, among us, that,
unless we will join with Idolaters, and so perish in Hell? For what ever Some men talk of the possibility of the salvation of Some Persons in that Church, (as they call it) yet it is agreed on all hands, among us, that,
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and your diligence, our eyes shall never see) but to put on Authority to the utter rooting out of that abomination, although committed in secret; and with connivence onely.
and your diligence, our eyes shall never see) but to put on authority to the utter rooting out of that abomination, although committed in secret; and with connivance only.
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and follow him fully, downe with all Idols and Idolatry through the Kingdome, so farre as the making of the Lawes yet more strict and full for that purpose, may effect it.
and follow him Fully, down with all Idols and Idolatry through the Kingdom, so Far as the making of the Laws yet more strict and full for that purpose, may Effect it.
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And if you, having now such opportunity and power, shall not throughly cleanse the Land of these spirituall whoredomes so boldly facing and even out-facing the glorious Gospell professed among us;
And if you, having now such opportunity and power, shall not thoroughly cleanse the Land of these spiritual whoredoms so boldly facing and even outfacing the glorious Gospel professed among us;
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Where should you begin then, but where God ever begins? Looke into the Stories of Asa, Iehosaphat, Hezekiah, Iosiah, and even of Manasseh himself, (the grossest Idolater and most bloudy Tyrant that ever reigned in Iudah) when once God had throughly humbled him;
Where should you begin then, but where God ever begins? Look into the Stories of Asa, Jehoshaphat, Hezekiah, Josiah, and even of Manasses himself, (the Grossest Idolater and most bloody Tyrant that ever reigned in Iudah) when once God had thoroughly humbled him;
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And this was part of Gods Answer to the Jewes enquiring of the Prophet whether they should continue their solemne Fasts? Zach. 7. Therefore herein deale impartially and throughly,
And this was part of God's Answer to the Jews inquiring of the Prophet whither they should continue their solemn Fasts? Zach 7. Therefore herein deal impartially and thoroughly,
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Only I am to pray you, that if you shall find any escapes to have been made in the Ordinary Courts of Justice, in the condigne punishment of Murder, and Idolatry, take notice of them,
Only I am to pray you, that if you shall find any escapes to have been made in the Ordinary Courts of justice, in the condign punishment of Murder, and Idolatry, take notice of them,
The representative Body of Israel that stood before the Lord to make a Covenant, in Deut. 29. 15. made it not only for themselves and such as were present,
The representative Body of Israel that stood before the Lord to make a Covenant, in Deuteronomy 29. 15. made it not only for themselves and such as were present,
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And Iosiah when he entred into a Covenant himself, he not only caused all that were present of Iudah at the house of the Lord, to stand to it, 2 Chron. 34. 32. But he made all Israel to serve,
And Josiah when he entered into a Covenant himself, he not only caused all that were present of Iudah At the house of the Lord, to stand to it, 2 Chronicles 34. 32. But he made all Israel to serve,
formore is required at your hands, than of private persons, who yet are bound to call upon others (as the men in my Text) saying, Come and let us joyne our selves unto the Lord in an everlasting Covenant.
formore is required At your hands, than of private Persons, who yet Are bound to call upon Others (as the men in my Text) saying, Come and let us join our selves unto the Lord in an everlasting Covenant.
5. Would you have this to be done, namely, that all should appeare before God in Zion, for this purpose? Then set up Way-markes to direct them thither.
5. Would you have this to be done, namely, that all should appear before God in Zion, for this purpose? Then Set up Waymarks to Direct them thither.
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Above all, take better order for the more frequent, and better performance, and due countenancing of that now vilified (but highly necessary) Ordinance of Preaching, which,
Above all, take better order for the more frequent, and better performance, and due countenancing of that now vilified (but highly necessary) Ordinance of Preaching, which,
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albeit it be Gods own arme and power unto salvation, is yet brought into so deep contempt (and by none more than by those who should labour most to hold up the honour of it) that it is made a matter of scorne,
albeit it be God's own arm and power unto salvation, is yet brought into so deep contempt (and by none more than by those who should labour most to hold up the honour of it) that it is made a matter of scorn,
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Yea, so farre have some men run mad this way, that it is held a crime deserving Censure in the highest Ecclesiasticall Court in this Kingdome, to tell but a few Clergy men out of a Pulpit, that it is an essentiall part of the Office of a Bishop, to Preach .
Yea, so Far have Some men run mad this Way, that it is held a crime deserving Censure in the highest Ecclesiastical Court in this Kingdom, to tell but a few Clergy men out of a Pulpit, that it is an essential part of the Office of a Bishop, to Preach.
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And is it not then high time to vindicate the honour of Preaching from those virulent and scurrilous tongues and pens, that have of late daies (more then ever) blasphem'd this Ordinance;
And is it not then high time to vindicate the honour of Preaching from those virulent and scurrilous tongues and pens, that have of late days (more then ever) blasphemed this Ordinance;
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nay some (as divers of worth do credibly report) not in their whole lives? Hath not God himselfe said plainly, Where there is no vision the people perish? Is it not his own complaint, My people are destroyed for lack of knowledge? And how so? thus;
nay Some (as diverse of worth do credibly report) not in their Whole lives? Hath not God himself said plainly, Where there is no vision the people perish? Is it not his own complaint, My people Are destroyed for lack of knowledge? And how so? thus;
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for a long season Israel had been without a teaching Priest, and without the Law, 2 Chro. 15. 3. And mark too, that while they had no teaching Priest they were without the true God also.
for a long season Israel had been without a teaching Priest, and without the Law, 2 Chro 15. 3. And mark too, that while they had no teaching Priest they were without the true God also.
For, there is no coming at the true God, in the ordinary way, but by a teaching Priest. How shall they heare without a Preacher? And it pleaseth God by the foolishnesse of preaching to save them that beleeve: and faith comes by hearing.
For, there is no coming At the true God, in the ordinary Way, but by a teaching Priest. How shall they hear without a Preacher? And it Pleases God by the foolishness of preaching to save them that believe: and faith comes by hearing.
Wherefore I dare pronounce, that while so many thousands within the Kings Dominions, especially in England, Wales, and Ireland, are still suffered to sit in such darknesse and in the shadow of death, and so to perish for ever for want of constant, sound, profitable Preaching, it is impossible that they should be capable of a Covenant with God;
Wherefore I Dare pronounce, that while so many thousands within the Kings Dominions, especially in England, Wales, and Ireland, Are still suffered to fit in such darkness and in the shadow of death, and so to perish for ever for want of constant, found, profitable Preaching, it is impossible that they should be capable of a Covenant with God;
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but all their fig-leaves are too short to cover their own shame, and the nakednesse of those poore perishing people whom such men make naked, to their own destruction also.
but all their Fig leaves Are too short to cover their own shame, and the nakedness of those poor perishing people whom such men make naked, to their own destruction also.
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What fearefull tristing is this in a businesse of such high Concernment ▪ Good Iehoshaphat, when his heart was once life up in the wayes of the Lord, tooke other order:
What fearful tristing is this in a business of such high Concernment ▪ Good Jehoshaphat, when his heart was once life up in the ways of the Lord, took other order:
and went about through all the Cities of Iudah and taught the people, 2 Chron. 17. 8, 9. but with them, he sent divers of his Princes and chiefe Officers, Benhail, Obadiah, and sundry others, to see that this work should be effectually done, vers. 7. yea (as ou• late Translation hath it) he sent to them to teath in the Cities of Iudah:
and went about through all the Cities of Iudah and taught the people, 2 Chronicles 17. 8, 9. but with them, he sent diverse of his Princes and chief Officers, Benhail, Obadiah, and sundry Others, to see that this work should be effectually done, vers. 7. yea (as ou• late translation hath it) he sent to them to teath in the Cities of Iudah:
And hence it was, that God gave this testimony of Iehoshaphat, that he walked in the first wayes of his father David, vers. 9. that he had riches and honour in abundānce, vers. 5. and that the feare of the Lord fell upon all the Kingdomes of the Land round about Iudah,
And hence it was, that God gave this testimony of Jehoshaphat, that he walked in the First ways of his father David, vers. 9. that he had riches and honour in abundamnce, vers. 5. and that the Fear of the Lord fell upon all the Kingdoms of the Land round about Iudah,
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so that they made no warre against Iehashaphat, vers. 10. So that, beside the spirituall benefit, a Preaching Ministry is one of the best advantages to secure a State;
so that they made no war against Iehashaphat, vers. 10. So that, beside the spiritual benefit, a Preaching Ministry is one of the best advantages to secure a State;
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sometimes by striking out the teeth of it, that if men will needes preach, yet it shall be to little purpose, onely a frigid, toothlesse, saplesse discourse, never piercing deeper than the care.
sometime by striking out the teeth of it, that if men will needs preach, yet it shall be to little purpose, only a frigid, toothless, sapless discourse, never piercing Deeper than the care.
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But this, say our new Masters, is worse than preaching. Therefore they enjoyne all to keep onely to the bare Questions and Answers of the Chila's Catechisme.
But this, say our new Masters, is Worse than preaching. Therefore they enjoin all to keep only to the bore Questions and Answers of the Chila's Catechism.
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even in Populous Townes, where the Ministers were willing to bestow their paines, (and so for many yeares with great fruit and comfort to the whole Country had done) gratis, for the refreshing of many hungry Soules who had no preaching at home in their owne Parishes,
even in Populous Towns, where the Ministers were willing to bestow their pains, (and so for many Years with great fruit and Comfort to the Whole Country had done) gratis, for the refreshing of many hungry Souls who had no preaching At home in their own Parishes,
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Nay, some of your Cathedrall Men are come to that passe, that when any Sermon (such as it is) is preached in the Cathedrall or Collegiate Church, no Sermon must then be preached in the Parish Church or Churches adjoyning, meerely to uphold the pompe and State of the Greater Church,
Nay, Some of your Cathedral Men Are come to that pass, that when any Sermon (such as it is) is preached in the Cathedral or Collegiate Church, no Sermon must then be preached in the Parish Church or Churches adjoining, merely to uphold the pomp and State of the Greater Church,
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and for feare of lessening the Auditory, or diminishing the honour of the Preacher, (who many times deserves little enough) whereas not a fourth part of the Congregation (by this meanes defrauded of Preaching in the Parish Church) can possibly come within hearing,
and for Fear of lessening the Auditory, or diminishing the honour of the Preacher, (who many times deserves little enough) whereas not a fourth part of the Congregation (by this means defrauded of Preaching in the Parish Church) can possibly come within hearing,
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I know that some of those Step-fathers, and hard-hearted Wretches, who be indeed the chiefe (if not the onely) cause of all this, blush not to attribute the daily falling off of multitudes from our Church, to over-much Preaching:
I know that Some of those Stepfathers, and hardhearted Wretches, who be indeed the chief (if not the only) cause of all this, blush not to attribute the daily falling off of Multitudes from our Church, to overmuch Preaching:
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if you desire ever to draw the people of this & the adjacent Dominions into any Covenant and Communion with God, or to setle any thing for the good of your selves and countryes.
if you desire ever to draw the people of this & the adjacent Dominions into any Covenant and Communion with God, or to settle any thing for the good of your selves and countries.
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If you would to Zion, your faces must be set, and setled thitherward. If you would make a Covenant, you must not be unwilling, afraid, ashamed to be accounted such Covenanters, but do it with a s••ddy, op•n, ••daunted countenance and resolution.
If you would to Zion, your faces must be Set, and settled thitherward. If you would make a Covenant, you must not be unwilling, afraid, ashamed to be accounted such Covenanters, but do it with a s••ddy, op•n, ••daunted countenance and resolution.
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All blessings shall follow, not your selves alone, but the whole Kingdome, in our King and his Government, in your Consultations and proceedings, in the publique, setled,
All blessings shall follow, not your selves alone, but the Whole Kingdom, in our King and his Government, in your Consultations and proceedings, in the public, settled,
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Th•• 〈 ◊ 〉 this whole nation and the children which are yet unborne praise and blesse the Lord for ever for this Parliament, and your endeavours in it.
Th•• 〈 ◊ 〉 this Whole Nation and the children which Are yet unborn praise and bless the Lord for ever for this Parliament, and your endeavours in it.
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But I feele my self spent, and therefore must desist, yet with this hope, that my R•verend fellow-labourer designed for the other part of this worke, will begin whene I leave,
But I feel my self spent, and Therefore must desist, yet with this hope, that my R•verend Fellow-laborer designed for the other part of this work, will begin when I leave,
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As Moses drew the people into a Covenant before their entrance into Canaan; so did Ioshua also, after they were possessed of it, Iosh. 24. 25, 26. So did I•hoiada, upon the deliverance of Iudah from the tyranny of that bloudy monster At•aliah, 2 King. 11. 17.
As Moses drew the people into a Covenant before their Entrance into Canaan; so did Ioshua also, After they were possessed of it, Joshua 24. 25, 26. So did I•hoiada, upon the deliverance of Iudah from the tyranny of that bloody monster At•aliah, 2 King. 11. 17.
Rom. 1, 21, 2• 23, 24, &c. Wisd. •4. •3, &c. •o vers. 28. Minut. Foelix in oct•vi• Athan. orat. cont. Idol. Terfull. in Apolog. cap. 15. B. Hall Cont•mpl. in Asa. L••inus in Le••• 18. p. 536. •dem in Num. 16. pag. 572. Al•• { que } complures.
Rom. 1, 21, 2• 23, 24, etc. Wisdom •4. •3, etc. •o vers. 28. Minutes Felix in oct•vi• Athan Orat. contentedly. Idol. Terfull. in Apology cap. 15. B. Hall Cont•mpl. in Asa. L••inus in Le••• 18. p. 536. •dem in Num. 16. page. 572. Al•• { que } Complures.
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Some suppose her to have been his Grand-mother, others say she was his own Mother, of the same name with his Grandmother, which is more probable, because Scripture stiles her so.
some suppose her to have been his Grandmother, Others say she was his own Mother, of the same name with his Grandmother, which is more probable, Because Scripture stile her so.
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Q•arto mens• Vrbs fuit expugnata, quinto •utem fuerat excisum Templum & consumptum incendio: septimo mens• int•rfectus tandem suit Godolias, qui ste•erat cum residua ple•• qui collecta fucrat ab ejus manu. Iejunium autem de•imi mensis putant fuists institutum post urbem obs•ssam. Ergo sejunium mensis decimi, tempore ali• pracessit, Calvin. in Loc. Non, quod haec omnia in codem acciderunt anno, sed diversis annorum intervallis.
Q•arto mens• Urbs fuit expugnata, quinto •utem fuerat excisum Templum & consumptum Incendio: septimo mens• int•rfectus tandem suit Gedaliah, qui ste•erat cum residua ple•• qui Collecta fucrat ab His manu. Fasting autem de•imi mensis Putant fuists institutum post urbem obs•ssam. Ergo sejunium mensis decimi, tempore ali• pracessit, calvin. in Loc. Non, quod haec omnia in codem acciderunt Anno, sed diversis Annorum Intervals.
But ab 〈 ◊ 〉 it was not so. The 〈 ◊ 〉 part of the Hom. against the p•r•ll of Idolatry, speaking of the Bishops of the Primitive times, saith, that They were then Preaching, Bish•ps, and more 〈 ◊ 〉 seene in Pulpits than in Primes Palaces, more often occupied in his Legacy, who said, Go •ee into the whole world, and preach the Gospel to all men, than in Embassages and assa•res of Princes of this world, pa•. 59. edit 1623.
But ab 〈 ◊ 〉 it was not so. The 〈 ◊ 〉 part of the Hom. against the p•r•ll of Idolatry, speaking of the Bishops of the Primitive times, Says, that They were then Preaching, Bish•ps, and more 〈 ◊ 〉 seen in Pulpits than in Primes Palaces, more often occupied in his Legacy, who said, Go •ee into the Whole world, and preach the Gospel to all men, than in Embassages and assa•res of Princes of this world, pa•. 59. edit 1623.
p-acp zz 〈 sy 〉 pn31 vbds xx av. dt 〈 sy 〉 n1 pp-f dt np1 p-acp dt av pp-f n1, vvg pp-f dt n2 pp-f dt j n2, vvz, cst pns32 vbdr av vvg, n2, cc av-dc 〈 sy 〉 vvn p-acp n2 cs p-acp n2-jn n2, av-dc av vvn p-acp po31 n1, r-crq vvd, vvb vvb p-acp dt j-jn n1, cc vvi dt n1 p-acp d n2, cs p-acp n2 cc n2 pp-f n2 pp-f d n1, n1. crd n1 crd
