The necessity of agreement with God: opened in a sermon preached to the Right Honourable the noble House of Peers assembled in Parliament, upon the 29th of October, 1645. being the monethly fast. / By C. Burges, D.D. preacher of the Word to the city of London. Published in obedience to an order of their Lordships.
For better unfolding of it, be pleased to cast your eyes on the first verse of this Book, which will afford some light to these words, and to the whole Prophecie.
For better unfolding of it, be pleased to cast your eyes on the First verse of this Book, which will afford Some Light to these words, and to the Whole Prophecy.
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There, you shall, first, meet a poor Herdsman of Tekoah (a City of Judah, six miles south from Jerusalem, ) to wit, our Prophet, a man bred up among Cattle,
There, you shall, First, meet a poor Herdsman of Tekoah (a city of Judah, six miles south from Jerusalem,) to wit, our Prophet, a man bred up among Cattle,
and a gatherer of sycomore-trees , suddenly called of God, as he followed the flock, and sent unto Israel; yea, to prophesie even at Bethel the Kings Chappel, and Court; and, there, to denounce destruction to the King,
and a gatherer of sycomore-trees, suddenly called of God, as he followed the flock, and sent unto Israel; yea, to prophesy even At Bethel the Kings Chapel, and Court; and, there, to denounce destruction to the King,
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namely Israel: not the whole progeny of Jacob, but only the ten Tribes revolted from Rehoboam. These, being the major part of Israel, carried with them that Name.
namely Israel: not the Whole progeny of Jacob, but only the ten Tribes revolted from Rehoboam. These, being the Major part of Israel, carried with them that Name.
That these Prophecies were directed to these ten Tribes, is further manifest by that of Amaziah, the Chief Priest of Bethel. Chap. 7.12, 13. O thou Seer, flee thee away into the Land of Judah,
That these Prophecies were directed to these ten Tribes, is further manifest by that of Amaziah, the Chief Priest of Bethel. Chap. 7.12, 13. Oh thou Seer, flee thee away into the Land of Judah,
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but prophesie not again any more at Bethel, &c. which shews plainly, that he prophesied only to Israel, in that place where Jeroboam the first had erected one of his Calves. There, Amos, for his boldnesse against the Calves, received many affronts from Amaziah the Priest;
but prophesy not again any more At Bethel, etc. which shows plainly, that he prophesied only to Israel, in that place where Jeroboam the First had erected one of his Calves. There, Amos, for his boldness against the Calves, received many affronts from Amaziah the Priest;
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and, at length, a mortall blow with a Club, on his head, by Amaziahs sonne, after which he was carried home to Tekoah, where he soon died of that wound,
and, At length, a Mortal blow with a Club, on his head, by Amaziah's son, After which he was carried home to Tekoah, where he soon died of that wound,
It was, in the dayes of Vzziah King of Judah, and in the dayes of Jeroboam the sonne of Joash King of Israel, two years before the earthquake, a most remarkable circumstance.
It was, in the days of Uzziah King of Judah, and in the days of Jeroboam the son of Joash King of Israel, two Years before the earthquake, a most remarkable circumstance.
although some have so conjectured;) albeit he began somewhat after them, and finished his course many years before them, by means of that untimely death, but now expressed. These Kings reigned long: Jeroboam, 41 years;
although Some have so conjectured;) albeit he began somewhat After them, and finished his course many Years before them, by means of that untimely death, but now expressed. These Kings reigned long: Jeroboam, 41 Years;
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To the end therefore, it might be more exactly known, about what time of their severall reignes Amos prophesied, it is said, two years before the earthquake.
To the end Therefore, it might be more exactly known, about what time of their several reigns Amos prophesied, it is said, two Years before the earthquake.
This was at the time wherein Vzziah (being lifted up with his many successes) under pretence of extraordinary devotion for many victories obtained against the enemies of Judah, would needs go in person into the Temple and burne incense.
This was At the time wherein Uzziah (being lifted up with his many Successes) under pretence of extraordinary devotion for many victories obtained against the enemies of Judah, would needs go in person into the Temple and burn incense.
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Whereupon (saith Iosephus ) God smote the place with an earthquake, and him, by a beam of the Sunne through a crevisse of the Temple, on his mouth, which brake forth instantly into a lothsome leprosie:
Whereupon (Says Iosephus) God smote the place with an earthquake, and him, by a beam of the Sun through a crevisse of the Temple, on his Mouth, which brake forth instantly into a loathsome leprosy:
and was put from his Government to the day of his death, 2 Chron. 26. The earthquake which then happened, shook all Ierusalem, and was very dreadfull.
and was put from his Government to the day of his death, 2 Chronicles 26. The earthquake which then happened, shook all Ierusalem, and was very dreadful.
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so as, this accident became extraordinary famous in all Iudah and Israel. Of this mention is made, in Zech. 14.5. where, God threatning a sore judgement to the enemies of Christ, tels them, yee shall flee like as yee fled from before the earthquake in the dayes of Vzziah King of Iudah.
so as, this accident became extraordinary famous in all Iudah and Israel. Of this mention is made, in Zechariah 14.5. where, God threatening a soar judgement to the enemies of christ, tells them, ye shall flee like as ye fled from before the earthquake in the days of Uzziah King of Iudah.
Amos began his Prophecies two years before that Prodigie, which must needs be near the end of the reign of Ieroboam the second, the sonne of Ioash, of the line of Iehu. For Ieroboam began his reign in the 15th year of Amaziah father to Vzziah, who lived 14 years after Ieroboam began .
Amos began his Prophecies two Years before that Prodigy, which must needs be near the end of the Reign of Jeroboam the second, the son of Joash, of the line of Iehu. For Jeroboam began his Reign in the 15th year of Amaziah father to Uzziah, who lived 14 Years After Jeroboam began.
It was, when Israel, who had been often sorely plagued with forreign, and intestine judgements, were now, through Gods melting compassions towards them, (for the Covenant with Abraham, Isaac and Iacob, ) much eased and freed of many pressures;
It was, when Israel, who had been often sorely plagued with foreign, and intestine Judgments, were now, through God's melting compassions towards them, (for the Covenant with Abraham, Isaac and Iacob,) much eased and freed of many pressures;
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and dispossessed of what they had usurped, and all by the valour and industry of this Ieroboam, whom God made a great instrument to save them, as is evident, 2 King. 14. At this very season (they not improving the mercy) God sends Amos to prophesie destruction to the whole Kingdome;
and dispossessed of what they had usurped, and all by the valour and industry of this Jeroboam, whom God made a great Instrument to save them, as is evident, 2 King. 14. At this very season (they not improving the mercy) God sends Amos to prophesy destruction to the Whole Kingdom;
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and, to utter these words now read unto you, by way of appeal unto themselves to convince them of the impossibility of the continuance of that blessing,
and, to utter these words now read unto you, by Way of appeal unto themselves to convince them of the impossibility of the Continuance of that blessing,
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Can these things befall us? Are not we Abrahams seed? Hath not God struck a Covenant with us? hath he not done many and great things for us? (Just as Iudah. Jer. 3.4, 5. Wilt thou not from this time cry unto me, My Father, thou art the guide of my youth, will he reserve his anger for ever? ) To which God makes answer,
Can these things befall us? are not we Abrahams seed? Hath not God struck a Covenant with us? hath he not done many and great things for us? (Just as Iudah. Jer. 3.4, 5. Wilt thou not from this time cry unto me, My Father, thou art the guide of my youth, will he reserve his anger for ever?) To which God makes answer,
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some, of Iudah and Israel; some, of God and the Assyrian, as agreeing to come up together to destroy Israel; others, of Salmanazer and Nebuchadnezzar agreeing to devour both Israel and Iudah. But none of these expositions seeme so genuine and proper,
Some, of Iudah and Israel; Some, of God and the assyrian, as agreeing to come up together to destroy Israel; Others, of Shalmaneser and Nebuchadnezzar agreeing to devour both Israel and Iudah. But none of these expositions seem so genuine and proper,
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as that which tells us that the expression is Parabolicall, and therefore must first be understood or supposed indefinitely of any Two that can be imagined to walke together; for the Appeal lyes first in Thesi, whether they think it possible to be true of any Two in the world, not only men, but birds, beasts, any thing.
as that which tells us that the expression is Parabolical, and Therefore must First be understood or supposed indefinitely of any Two that can be imagined to walk together; for the Appeal lies First in Thessia, whither they think it possible to be true of any Two in the world, not only men, but Birds, beasts, any thing.
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1. Walking together, if we take it, in thesi, and in the first acception, imports any sociable, familiar, friendly congresse or companying together, either in a journey,
1. Walking together, if we take it, in Thessia, and in the First acception, imports any sociable, familiar, friendly congress or companying together, either in a journey,
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Hence is it translated to signifie Gods walking with his people in a way of mercy, which is here intended, rather than walking of his people with him in a way of duty:
Hence is it translated to signify God's walking with his people in a Way of mercy, which is Here intended, rather than walking of his people with him in a Way of duty:
For however it be a walking together, that here is spoken of, yet Gods intention hereby is to declare a kinde of necessity of his walking contrary to them, by bringing on the Assyrian against them.
For however it be a walking together, that Here is spoken of, yet God's intention hereby is to declare a kind of necessity of his walking contrary to them, by bringing on the assyrian against them.
And he is here giving a reason of it, because they being not agreed with him, he could walke no longer with them in wayes of love and mercy, as he had hitherto done.
And he is Here giving a reason of it, Because they being not agreed with him, he could walk no longer with them in ways of love and mercy, as he had hitherto done.
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Now, Gods walking with a people, contains in it these four particulars. 1. His presence among them, leading and protecting of them by his providence and power.
Now, God's walking with a people, contains in it these four particulars. 1. His presence among them, leading and protecting of them by his providence and power.
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and I will give thee rest, Exod. 33.14. 2. His taking content and speciall delight in that people with whom he vouchsafes to be in such manner present, manifested by communicating unto them the very secrets of his heart.
and I will give thee rest, Exod 33.14. 2. His taking content and special delight in that people with whom he vouchsafes to be in such manner present, manifested by communicating unto them the very secrets of his heart.
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he will save, he will rejoyce over thee with joy, he will rest in his love, he will joy over thee with singing. Zeph. 3.17. The secret of the Lord is with them that fear him, and he will shew them his Covenant. Psal. 25.14. I have called you friends, for all things that I have heard of my father, I have made known unto you. Joh. 15.15. 3. His exceeding tendernesse of them, and helpfullnesse to them in all those wayes, straits and difficulties wherein they walke with him.
he will save, he will rejoice over thee with joy, he will rest in his love, he will joy over thee with singing. Zephaniah 3.17. The secret of the Lord is with them that Fear him, and he will show them his Covenant. Psalm 25.14. I have called you Friends, for all things that I have herd of my father, I have made known unto you. John 15.15. 3. His exceeding tenderness of them, and helpfullnesse to them in all those ways, straits and difficulties wherein they walk with him.
I will walke among you, and will be your God, and ye shall be my people. Lev. 26.12. that is, I will do all for them that a father can do for his children.
I will walk among you, and will be your God, and you shall be my people. Lev. 26.12. that is, I will do all for them that a father can do for his children.
For, this is a walking NONLATINALPHABET, together, per omnia, in every respect wherein two may be said to walke together, as the Septuagint well expresse it.
For, this is a walking, together, per omnia, in every respect wherein two may be said to walk together, as the septuagint well express it.
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1. The making of peace with an adversary with whom we are at difference. Agree with thine adversary quickly, whiles thou art in the way. Mat. 5.23. Between God and sinners there is a variance, distance, enmity. Col. 1.21. This must be removed, and we reconciled.
1. The making of peace with an adversary with whom we Are At difference. Agree with thine adversary quickly, while thou art in the Way. Mathew 5.23. Between God and Sinners there is a variance, distance, enmity. Col. 1.21. This must be removed, and we reconciled.
Acquaint now thy selfe with God, and make peace. Job 22.21. This is done when God, in Christ (laid hold on by faith) is pacified towards us; and we reconciled unto God by Christ, in the body of his flesh through death. Col. 1.23. 2. A suitablenesse of disposition and harmony of affections.
Acquaint now thy self with God, and make peace. Job 22.21. This is done when God, in christ (laid hold on by faith) is pacified towards us; and we reconciled unto God by christ, in the body of his Flesh through death. Col. 1.23. 2. A suitableness of disposition and harmony of affections.
This is the great attractive of amity, and motive to familiar converse, NONLATINALPHABET, &c . For very nature teacheth every creature to love, and consort it selfe with his like;
This is the great Attractive of amity, and motive to familiar converse,, etc.. For very nature Teaches every creature to love, and consort it self with his like;
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Which (however a great Antiquary and Philologist will not subscribe unto it) is enough to assure us that, where there is no harmony in affections, there will be no familiarity in conversation, no walking together: To be agreed with God then, is to come up fully to him in all suitablenesse of affections,
Which (however a great Antiquary and Philologist will not subscribe unto it) is enough to assure us that, where there is no harmony in affections, there will be no familiarity in Conversation, no walking together: To be agreed with God then, is to come up Fully to him in all suitableness of affections,
namely, to love what he loves, to hate what he hates, to rejoyce in nothing, to delight in nothing, to be grieved at nothing but what God rejoyceth, delighteth in, or grieveth at.
namely, to love what he loves, to hate what he hates, to rejoice in nothing, to delight in nothing, to be grieved At nothing but what God Rejoiceth, delights in, or Grieveth At.
Therefore the 72. render it, NONLATINALPHABET, unlesse they know one another. This Aquila well explains by NONLATINALPHABET; unlesse they orderly accord together:
Therefore the 72. render it,, unless they know one Another. This Aquila well explains by; unless they orderly accord together:
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They come fully up to the minde and will of God, as Caleb, Numb. 14.24. They have no projects, hold no counsels, minde no ends, use no means, but what appear to be of God and for God:
They come Fully up to the mind and will of God, as Caleb, Numb. 14.24. They have no projects, hold no Counsels, mind no ends, use no means, but what appear to be of God and for God:
Yea, even wicked men perfect their agreements by a Covenant: witnesse those, in Isa. 28.15. who said, We have made a Covenant with death, and with Hell are we at agreement:
Yea, even wicked men perfect their agreements by a Covenant: witness those, in Isaiah 28.15. who said, We have made a Covenant with death, and with Hell Are we At agreement:
This is, I confesse, a plain Point, but of such great and universall concernment, that should I spend the whole time allotted for this Exercise, in the very repeating of it over and over again, I might well avow it (as sometimes Latimer said, in a Sermon at Court, touching those words, Take heed, and beware of covetousnesse.
This is, I confess, a plain Point, but of such great and universal concernment, that should I spend the Whole time allotted for this Exercise, in the very repeating of it over and over again, I might well avow it (as sometime Latimer said, in a Sermon At Court, touching those words, Take heed, and beware of covetousness.
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I shall therefore 1. Give you some Scriptures that declare Gods minde in this particular. 2. Adde some Instances of Persons and Nations, upon whom this hath been made good. 3. Inquire into the Grounds why it must be so. 4. Shut up all with some Vses.
I shall Therefore 1. Give you Some Scriptures that declare God's mind in this particular. 2. Add Some Instances of Persons and nations, upon whom this hath been made good. 3. Inquire into the Grounds why it must be so. 4. Shut up all with Some Uses.
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1. For Texts of Scripture positively declaring this to be Gods will: one you have in Eccles. 8.11, 12. Though a sinner do evil an hundred times, and his dayes be prolonged:
1. For Texts of Scripture positively declaring this to be God's will: one you have in Eccles. 8.11, 12. Though a sinner do evil an hundred times, and his days be prolonged:
that is, not only spared, but abundantly blessed; (for all blessings are often comprehended under length of daies ,) yet, surely, I know (saith the Wise man) it shall be well with them that fear God, which fear before him:
that is, not only spared, but abundantly blessed; (for all blessings Are often comprehended under length of days,) yet, surely, I know (Says the Wise man) it shall be well with them that Fear God, which Fear before him:
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If gain be the likeliest lure, Demetrius knowes how to raise a whole City in an instant, to banish Paul and his company from Ephesus; if he but once tell them;
If gain be the likeliest lure, Demetrius knows how to raise a Whole city in an instant, to banish Paul and his company from Ephesus; if he but once tell them;
This is argument enough to uphold the grossest Idolatry in the world, among men that care for no other godlinesse but gain, Acts 19. If Religion be in fashion, they can, with Herod, make great shew of devotion,
This is argument enough to uphold the Grossest Idolatry in the world, among men that care for no other godliness but gain, Acts 19. If Religion be in fashion, they can, with Herod, make great show of devotion,
and court Iohn Baptist with extraordinary respects, hoping that their fawning upon, and complementall complying with a man so eminent among the people, may make them passe for religious men,
and court John Baptist with extraordinary respects, hoping that their fawning upon, and complemental complying with a man so eminent among the people, may make them pass for religious men,
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Witnesse, Ier. 18.9, 10. where he saith, At what instant I shall speak concerning a Nation and concerning a Kingdome, to build and to plant it (which is, to walke with it) if it do evil in my sight, that it obey not my voice (which is all one with not agreeing with him) I will repent of the good wherewith I said I would benefit them:
Witness, Jeremiah 18.9, 10. where he Says, At what instant I shall speak Concerning a nation and Concerning a Kingdom, to built and to plant it (which is, to walk with it) if it do evil in my sighed, that it obey not my voice (which is all one with not agreeing with him) I will Repent of the good wherewith I said I would benefit them:
when in ordinary course it pertained to Eleazar , (after Nadab and Abihu his elder brethren were cut off;) Ithamar, from whom Eli sprung, being the youngest sonne of Aaron; And, Eli the first High Priest of Ithamars house,
when in ordinary course it pertained to Eleazar, (After Nadab and Abihu his elder brothers were Cut off;) Ithamar, from whom Eli sprung, being the youngest son of Aaron; And, Eli the First High Priest of Ithamars house,
For, after Ahijah, Ahitub, Ahimelech (slain by Saul ,) and Abiathar (put from the Priesthood by Solomon, that he might fullfill the word of the Lord which he spake concerning Elies house in Shiloh, 1 King. 2.27.) the Chief Priesthood was taken from Ithamars line,
For, After Ahijah, Ahitub, Ahimelech (slave by Saul,) and Abiathar (put from the Priesthood by Solomon, that he might fulfil the word of the Lord which he spoke Concerning Ely's house in Shiloh, 1 King. 2.27.) the Chief Priesthood was taken from Ithamars line,
and restored to Eleazars family, by Solomon, who setled it on Zadok that descended from Eleazar , in whose race it continued, not only untill the Maccabees, but even to the last destruction of the Temple and City by the Romanes. So severe is God towards those with whom he hath some time walked by eminent mercies conferred on them,
and restored to Eleazars family, by Solomon, who settled it on Zadok that descended from Eleazar, in whose raze it continued, not only until the Maccabees, but even to the last destruction of the Temple and city by the Romans. So severe is God towards those with whom he hath Some time walked by eminent Mercies conferred on them,
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How God walked with Saul (our next instance) appears in part by that of Samuel, 1 Sam. 15.17. When thou wast little in thine own eyes, wast thou not made Head of the Tribes of Israel? And the Lord anointed thee King over Israel:
How God walked with Saul (our next instance) appears in part by that of Samuel, 1 Sam. 15.17. When thou wast little in thine own eyes, wast thou not made Head of the Tribes of Israel? And the Lord anointed thee King over Israel:
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being forsaken of God, haunted by an evil spirit, macerated with envy, and tearing himselfe with rage against David, crossed and cursed in every thing he went about:
being forsaken of God, haunted by an evil Spirit, macerated with envy, and tearing himself with rage against David, crossed and cursed in every thing he went about:
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and, at length, when he saw three of his sonnes, Jonathan, Abinadab and Malchishua fall in one day at Gilboa by the sword of the Philistines, he fell upon his own sword, and became his own butcher, 1 Sam. 31.4.
and, At length, when he saw three of his Sons, Johnathan, Abinadab and Malchishua fallen in one day At Gilboa by the sword of the philistines, he fell upon his own sword, and became his own butcher, 1 Sam. 31.4.
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But, Abner (upon a base quarrell) revolting, two of his Captains, Baanah and Rechab, murdered him upon his bed , carrying his head to David to purchase their peace.
But, Abner (upon a base quarrel) revolting, two of his Captains, Baanah and Rechab, murdered him upon his Bed, carrying his head to David to purchase their peace.
which famine could not be removed, untill David had delivered seven of Sauls sonnes to the Gibeonites, who hung them up all in one day before the Lord in Gibeah of Saul, and so that plague stayed.
which famine could not be removed, until David had Delivered seven of Saul's Sons to the Gibeonites, who hung them up all in one day before the Lord in Gibeah of Saul, and so that plague stayed.
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Thus we see how contrary God walked unto Saul, both living and dead, because Saul made no better use of Gods walking with him in advancing of him to so much honour.
Thus we see how contrary God walked unto Saul, both living and dead, Because Saul made no better use of God's walking with him in advancing of him to so much honour.
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Vzziah (our last instance) had great experience, in the former part of his reign, of Gods walking with him in a very gracious manner, so long as Vzziah sought the Lord in the dayes of Zechariah the Priest.
Uzziah (our last instance) had great experience, in the former part of his Reign, of God's walking with him in a very gracious manner, so long as Uzziah sought the Lord in the days of Zechariah the Priest.
For God made him to prosper, and helped him against the Philistines, Arabians and Mehunims, the Ammonites, and whom not? So that his name became great and formidable over many Countries:
For God made him to prosper, and helped him against the philistines, Arabians and Mehunims, the Ammonites, and whom not? So that his name became great and formidable over many Countries:
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for he was marvellously helped untill he was strong, 2 Chron. 26. But then, instead of coming up to God fully, his heart was lifted up unto his destruction,
for he was marvellously helped until he was strong, 2 Chronicles 26. But then, instead of coming up to God Fully, his heart was lifted up unto his destruction,
He smote the Temple and City with a most dreadfull earthquake, which so amazed and affrighted the whole City, that they fled out of Ierusalem for fear of being destroyed by the fall of houses, or opening of the earth.
He smote the Temple and city with a most dreadful earthquake, which so amazed and affrighted the Whole city, that they fled out of Ierusalem for Fear of being destroyed by the fallen of houses, or opening of the earth.
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And, by this earthquake, a part of the roof of the Temple was opened, whereby a beam of the Sunne smote Vzziah on the mouth with a lothsome scabb, that instantly brake out into a terrible Leprosie all his body over, which could never be cured to the day of his death:
And, by this earthquake, a part of the roof of the Temple was opened, whereby a beam of the Sun smote Uzziah on the Mouth with a loathsome scabb, that instantly brake out into a terrible Leprosy all his body over, which could never be cured to the day of his death:
and in a pillar of fire by night, and bare them as a man bears his sonne, in all the way that they went , insomuch as within the space of a very few moneths, he brought them to the very borders of Canaan, even unto mount Hor, Numb.
and in a pillar of fire by night, and bore them as a man bears his son, in all the Way that they went, insomuch as within the Molle of a very few months, he brought them to the very borders of Canaan, even unto mount Hor, Numb.
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wishing themselves in Egypt again, or that they might die in the wildernesse, rather then adventure to go up and possesse the Land which God had promised them,
wishing themselves in Egypt again, or that they might die in the Wilderness, rather then adventure to go up and possess the Land which God had promised them,
For this, God instantly smote them with a very great mortality, and doomed them to a fourty years pilgrimage in the wildernesse, that all who had murmured against him, might be cut off,
For this, God instantly smote them with a very great mortality, and doomed them to a fourty Years pilgrimage in the Wilderness, that all who had murmured against him, might be Cut off,
They who would not agree with God, to go up when he bad them, found him now to walke contrary to them, when they were afterwards willing to go of their own heads:
They who would not agree with God, to go up when he bade them, found him now to walk contrary to them, when they were afterwards willing to go of their own Heads:
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God would walke no longer with him, but abhorred him, hid his face from them, and a fire was kindled in his wrath that burned to the lowest hell, &c. Thus Gods mercies abused turne into fury.
God would walk no longer with him, but abhorred him, hid his face from them, and a fire was kindled in his wrath that burned to the lowest hell, etc. Thus God's Mercies abused turn into fury.
Let us a little behold the case of Iudah. How much God protected, blessed, exalted Iudah, and delighted to walke in the midst of her, none conversant in the sacred story can be ignorant.
Let us a little behold the case of Iudah. How much God protected, blessed, exalted Iudah, and delighted to walk in the midst of her, none conversant in the sacred story can be ignorant.
How farre he made Iosiah instrumentall to carry on the worke of a great and glorious Reformation, by purging the worship of God, casheering Idolatry and Idols, rooting out of Sodomitry, restoring the Passeover,
How Far he made Josiah instrumental to carry on the work of a great and glorious Reformation, by purging the worship of God, cashiering Idolatry and Idols, rooting out of Sodomitry, restoring the Passover,
Howbeit, even then it happened to Iudah, as afterwards to the Romane Empire, which by the piety and zeal of Constantine became Christian (but not in sincerity) yet met with ruin, instead of establishment.
Howbeit, even then it happened to Iudah, as afterwards to the Roman Empire, which by the piety and zeal of Constantine became Christian (but not in sincerity) yet met with ruin, instead of establishment.
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then all their captivity under the Caldeans. For, in the former, we read but of 26000 captives (2 King. 24.16. Jer. 52.30.) the number of the slain, being not so considerable, as to be recorded.
then all their captivity under the Chaldaeans. For, in the former, we read but of 26000 captives (2 King. 24.16. Jer. 52.30.) the number of the slave, being not so considerable, as to be recorded.
Nor is it in vain when he saith of any people with whom he hath walked, Woe unto them when I depart from them, Hos. 9.12. It were easie to multiply instances of this kinde.
Nor is it in vain when he Says of any people with whom he hath walked, Woe unto them when I depart from them, Hos. 9.12. It were easy to multiply instances of this kind.
The seven famous Churches of Asia, yea, all the Easterne Churches who (God walking with them) were able to swim comfortably thorow all the bloody streams of the ten Persecutions of the Primitive Church, were at length drowned and devoured by their own errours, heresies, emulations, rents and schismes,
The seven famous Churches of Asia, yea, all the Eastern Churches who (God walking with them) were able to swim comfortably thorough all the bloody streams of the ten Persecutions of the Primitive Church, were At length drowned and devoured by their own errors, heresies, emulations, rends and schisms,
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3. The Grounds and Reasons, why this is and must be so, are manifest in great part from what hath been before spoken in opening the nature of that agreement which is here intended.
3. The Grounds and Reasons, why this is and must be so, Are manifest in great part from what hath been before spoken in opening the nature of that agreement which is Here intended.
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If they walke together, it is as Cain walked with Abel in the field , or as Joah with Abner, when Joah took him aside in the gate to speak with him peaceably, or friendly, but smote him on the fifth rib that he died :
If they walk together, it is as Cain walked with Abel in the field, or as Joah with Abner, when Joah took him aside in the gate to speak with him peaceably, or friendly, but smote him on the fifth rib that he died:
How then, can men who have not made their peace with God, nor come to any agreement with him, expect that he should alwayes walke with them in a way of mercy? God and they are enemies by means of their wicked workes. And that may truly be said of him and them, which himselfe once spake of those three sheepherds whom he cut off in one moneth. Zech. 11.8. My soul loathed them, and their soul abhorred me.
How then, can men who have not made their peace with God, nor come to any agreement with him, expect that he should always walk with them in a Way of mercy? God and they Are enemies by means of their wicked works. And that may truly be said of him and them, which himself once spoke of those three shepherds whom he Cut off in one Monn. Zechariah 11.8. My soul loathed them, and their soul abhorred me.
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Thus himself expressely tells Israel, in case of disobedience continued, without making their peace and agreement with him, It shall come to passe, that as the Lord rejoyced over you to do you good, and to multiply you;
Thus himself expressly tells Israel, in case of disobedience continued, without making their peace and agreement with him, It shall come to pass, that as the Lord rejoiced over you to do you good, and to multiply you;
so the Lord will rejoyce over you to destroy you, and to bring you to nought, Deut. 28.63. 2. There can be no suitablenesse of affections and dispositions, where persons are not agreed. What one loves the other will hate, what one desireth the other abhorreth, what delights the one vexeth the other;
so the Lord will rejoice over you to destroy you, and to bring you to nought, Deuteronomy 28.63. 2. There can be no suitableness of affections and dispositions, where Persons Are not agreed. What one loves the other will hate, what one Desires the other abhorreth, what delights the one vexes the other;
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And this must needs make them shun all walking and converse together. This also is the case between God and men untill they be agreed. There is no suitablenesse of disposition, but rather an antipathy.
And this must needs make them shun all walking and converse together. This also is the case between God and men until they be agreed. There is no suitableness of disposition, but rather an antipathy.
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And upon this ground it is, that God and they cannot walke together. For therefore it is that the Lord seems there to stand and wonder at his peoples coming into his house;
And upon this ground it is, that God and they cannot walk together. For Therefore it is that the Lord seems there to stand and wonder At his peoples coming into his house;
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What hath my beloved to do in my house? as if he should say, what mean they to come so neer me that are so crosse to me in disposition? we can have no entercourse together, we must needs forbear company.
What hath my Beloved to do in my house? as if he should say, what mean they to come so near me that Are so cross to me in disposition? we can have no intercourse together, we must needs forbear company.
And so, he that can be content to walke with them, that is, to assist and prosper them while they be imployed in doing his worke, will walke no longer with them, when his worke is done.
And so, he that can be content to walk with them, that is, to assist and prosper them while they be employed in doing his work, will walk no longer with them, when his work is done.
But, when he had cut off Ahabs house, he so much minded a Crown, that, whatever his Zeal for the Lord was, he would rather be as grosse an Idolater as ever Ahab was,
But, when he had Cut off Ahabs house, he so much minded a Crown, that, whatever his Zeal for the Lord was, he would rather be as gross an Idolater as ever Ahab was,
yet, this word being made good, the Lord would walke no longer with him, but avenged upon the house of Iehu that very blood which by Gods command he shed in Jezreel, because of his hypocrisie and selfishnesse in the doing of it.
yet, this word being made good, the Lord would walk no longer with him, but avenged upon the house of Iehu that very blood which by God's command he shed in Jezrael, Because of his hypocrisy and selfishness in the doing of it.
4. Where there is no Covenant stricken, there can be no constant walking together, although there should be a kinde of truce or temporary agreement for a season.
4. Where there is no Covenant stricken, there can be no constant walking together, although there should be a kind of truce or temporary agreement for a season.
Therefore, when God would assure his people that he would walke with them for ever in a way of grace and love, he saith, I will make an everlasting Covenant with them, that I will not turne away from them to do them good, Jer. 32.40.
Therefore, when God would assure his people that he would walk with them for ever in a Way of grace and love, he Says, I will make an everlasting Covenant with them, that I will not turn away from them to do them good, Jer. 32.40.
And they also do the like with him. Ier. 50.5. Come, say they, and let us joyn our selves to the Lord in a perpetuall Covenant that shall not be forgotten.
And they also do the like with him. Jeremiah 50.5. Come, say they, and let us join our selves to the Lord in a perpetual Covenant that shall not be forgotten.
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Where then there is no Covenant smitten, there can be no constant walking together; because such are without God in the world, Ephes. 2.12. that is, without any solid interest in him, or league and agreement with him, that may be a foundation of constant mercy from him.
Where then there is no Covenant smitten, there can be no constant walking together; Because such Are without God in the world, Ephesians 2.12. that is, without any solid Interest in him, or league and agreement with him, that may be a Foundation of constant mercy from him.
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And first, this Point will helpe us to judge what is like to be the issue and event of all those concussions and convulsions under which we labour, in this time of universall earthquake, that, at present, seems (to the eye of sense at least) to threaten the demolishing and swallowing up of all the Churches of Christ:
And First, this Point will help us to judge what is like to be the issue and event of all those concussions and convulsions under which we labour, in this time of universal earthquake, that, At present, seems (to the eye of sense At least) to threaten the demolishing and swallowing up of all the Churches of christ:
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It cannot, without great ingratitude and impudence, be denied that He hath graciously walked with our Parliament all the time of their sitting (even five years together, within five dayes ,) to the admiration,
It cannot, without great ingratitude and impudence, be denied that He hath graciously walked with our Parliament all the time of their sitting (even five Years together, within five days,) to the admiration,
even as all the Popish crew and prophane Atheisticall Belialists do measure their hopes by the good successe of the publique Incendiaries of this and the other two Kingdoms, in this bloody warre of theirs for the extirpation of our Religion, Laws and Liberties all at once.
even as all the Popish crew and profane Atheistical Belialists do measure their hope's by the good success of the public Incendiaries of this and the other two Kingdoms, in this bloody war of theirs for the extirpation of our Religion, Laws and Liberties all At once.
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At the first taking up of this Warre, the Popish, plotting, destructive faction, looked upon the very Nobility and Gentry of this Kingdome who adhered to the Parliament, with as much superciliousnesse and scorne,
At the First taking up of this War, the Popish, plotting, destructive faction, looked upon the very Nobilt and Gentry of this Kingdom who adhered to the Parliament, with as much superciliousness and scorn,
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after he had, by the instigation of Sejanus and other lewd Counsellours and companions in evil, to be rid of that great Councell withdrawn himselfe from Rome, first into Campania, and then into the Island of Capres, where he might be most remote from the Senate,
After he had, by the instigation of Sejanus and other lewd Counsellors and Sodales in evil, to be rid of that great Council withdrawn himself from Room, First into Campania, and then into the Island of Capres, where he might be most remote from the Senate,
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If any were sent from our supreme Senate, or from the Army, with humble Petitions and seasonable advice, they were looked upon with so much contempt and scorne,
If any were sent from our supreme Senate, or from the Army, with humble Petitions and seasonable Advice, they were looked upon with so much contempt and scorn,
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And as for the generality of this Kingdome, they having been so much over-awed and accustomed to an iron yoke of Arbitrary power, it was too too evident that the ancient English generosity of spirit, was degenerated into so much poornesse and pusillanimity, that it was a very difficult worke to draw together any considerable power at first, to withstand that strong torrent of violence and oppression, which had for so long time carried all before it,
And as for the generality of this Kingdom, they having been so much overawed and accustomed to an iron yoke of Arbitrary power, it was too too evident that the ancient English generosity of Spirit, was degenerated into so much poorness and pusillanimity, that it was a very difficult work to draw together any considerable power At First, to withstand that strong torrent of violence and oppression, which had for so long time carried all before it,
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Our condition therefore at that time (when the enemy presumed that none durst be so hardy as to appear in Armes against them) required more then ordinary spirits, to break the ice,
Our condition Therefore At that time (when the enemy presumed that none durst be so hardy as to appear in Arms against them) required more then ordinary spirits, to break the ice,
so inveterate and subtile, so combined, so many years preparing, so many wayes assisted, and so strongly backed and countenanced by the Royall Majesty, which they had also deeply ingaged for the destruction of all that the faction had necessitated to take Armes in defence of the Royall Authority,
so inveterate and subtle, so combined, so many Years preparing, so many ways assisted, and so strongly backed and countenanced by the Royal Majesty, which they had also deeply engaged for the destruction of all that the faction had necessitated to take Arms in defence of the Royal authority,
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Yet even then God stirred up some Noble and Publike spirits from among the Governours of Israel, who offered to sacrifice themselves willingly among the people , whom God went along withall,
Yet even then God stirred up Some Noble and Public spirits from among the Governors of Israel, who offered to sacrifice themselves willingly among the people, whom God went along withal,
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The right hand of the Lord hath so visibly smitten thorow the loyns of our proud enemies, that even themselves must confesse, God hath every where sought for us against them.
The right hand of the Lord hath so visibly smitten thorough the loins of our proud enemies, that even themselves must confess, God hath every where sought for us against them.
namely that it is as possible for light to walke with darknesse, for Christ to keep company with Belial, for one contrary extreme not to oppose the other,
namely that it is as possible for Light to walk with darkness, for christ to keep company with Belial, for one contrary extreme not to oppose the other,
Let our Parliament and Counsels consult, let our Armies fight and be as prosperous and expeditious as Caesar, when he every where made that good, Veni, Vidi, Vici:
Let our Parliament and Counsels consult, let our Armies fight and be as prosperous and expeditious as Caesar, when he every where made that good, Veni, Vidi, Vici:
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yea, let the great City be never so strongly fortified, guarded, united, yet, unlesse God be really and fully agreed withall, I must say (mutatis mutandis) unto them and you,
yea, let the great city be never so strongly fortified, guarded, united, yet, unless God be really and Fully agreed withal, I must say (mutatis mutandis) unto them and you,
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as sometimes Jeremy of the Caldeans, who for a while were forced to quit their siege of Jerusalem when Pharaohs Army was upon their march against them;
as sometime Jeremiah of the Chaldaeans, who for a while were forced to quit their siege of Jerusalem when Pharaohs Army was upon their march against them;
there is no King (therefore no Kingdome) saved by the multitude of an host They are but vain words, to say, I have counsell and strength for the waare .
there is no King (Therefore no Kingdom) saved by the multitude of an host They Are but vain words, to say, I have counsel and strength for the waare.
The Princes of Zoan are fools, the counsel of the wise Counsellours of Pharaoh is become brutish, &c. Let them tell thee now what the Lord of Hosts hath purposed upon Egypt, ver. 12. The Princes of Zoan are become fools, the Princes of Noph are deceived, they have also seduced Egypt,
The Princes of Zoan Are Fools, the counsel of the wise Counsellors of Pharaoh is become brutish, etc. Let them tell thee now what the Lord of Hosts hath purposed upon Egypt, ver. 12. The Princes of Zoan Are become Fools, the Princes of Noph Are deceived, they have also seduced Egypt,
as a drunken man staggereth in his vomit, ver. 13, 14. So that we see it is neither strength nor policy, Armyes nor Counsels that can save a people not agreed with God.
as a drunken man staggereth in his vomit, ver. 13, 14. So that we see it is neither strength nor policy, Armies nor Counsels that can save a people not agreed with God.
that is, they have made false protestations and vowes unto me, of that fidelity and service which they never performed, (as some expound that of the Prophet) Hos. 7.13.
that is, they have made false protestations and vows unto me, of that Fidis and service which they never performed, (as Some expound that of the Prophet) Hos. 7.13.
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What lack we yet? To this I answer, that it is not the making, but the keeping of a Covenant with all integrity and zeale, that argues our Agreement with God.
What lack we yet? To this I answer, that it is not the making, but the keeping of a Covenant with all integrity and zeal, that argues our Agreement with God.
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yet are Covenant-breakers, and further off from true Agreement with God, then many of the ignorant brutish heathens, who are strangers from the Covenant of promise, without hope,
yet Are Covenant-breakers, and further off from true Agreement with God, then many of the ignorant brutish Heathens, who Are Strangers from the Covenant of promise, without hope,
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To the end therefore we may be the better and more deeply humbled before the Lord this day, which is solemnly set apart for that purpose, let me adde a second Vse of Examination and Tryall, whereby we may better discerne whether yet we be agreed with God, or not, To search and try our wayes , is not only our duty,
To the end Therefore we may be the better and more deeply humbled before the Lord this day, which is solemnly Set apart for that purpose, let me add a second Use of Examination and Trial, whereby we may better discern whither yet we be agreed with God, or not, To search and try our ways, is not only our duty,
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but the constant practice of all Gods people. Now for tryall, call to minde what hath bin said in Explication of the Text, and Confirmation of the Doctrine.
but the constant practice of all God's people. Now for trial, call to mind what hath been said in Explication of the Text, and Confirmation of the Doctrine.
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so as, there is no longer that studyed and industrious thwarting and crossing with him in our conversation and actions, which is dayly to be found in enemies not reconciled.
so as, there is no longer that studied and Industria thwarting and crossing with him in our Conversation and actions, which is daily to be found in enemies not reconciled.
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Now then, is the way wardnes, malice and fiercenes of our natures taken off, and our hearts subdued unto God? Is the inward frame of our spirits for God,
Now then, is the Way wardnes, malice and fierceness of our nature's taken off, and our hearts subdued unto God? Is the inward frame of our spirits for God,
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and servants? Have we kissed the sonne, as they who are content or desirous to submit to his Scepter? Or have we not rather sent him a message of defiance, by our words and actions, to let him and all the world know, we will not have this man reigne over us ? If it be thus, flatter not your selves with vaine imaginations;
and Servants? Have we kissed the son, as they who Are content or desirous to submit to his Sceptre? Or have we not rather sent him a message of defiance, by our words and actions, to let him and all the world know, we will not have this man Reign over us? If it be thus, flatter not your selves with vain Imaginations;
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2. If we be agreed with God, our spirits, wils and affections are wholly for God, there is a suitablenes, correspondency, sympathy with God, we love, hate, rejoyce, greive,
2. If we be agreed with God, our spirits, wills and affections Are wholly for God, there is a suitablenes, correspondency, Sympathy with God, we love, hate, rejoice, grieve,
Do we study and observe his disposition, (as men study the humours and inclinations of their Prince.) do we love, hate, rejoyce, greive, where God doth,
Do we study and observe his disposition, (as men study the humours and inclinations of their Prince.) do we love, hate, rejoice, grieve, where God does,
and as God doth? Nay rather, do we not love what God hates, and hate what he loves? Do we not hate the power of Godlines, rejoyce in iniquity, repine at a thorow Reformation, greive to see that worke so likely to prosper to the prejudice of our greatnes, profits, interests, pleasures, lusts, &c. If this be our case,
and as God does? Nay rather, do we not love what God hates, and hate what he loves? Do we not hate the power of Godliness, rejoice in iniquity, repine At a thorough Reformation, grieve to see that work so likely to prosper to the prejudice of our greatness, profits, interests, pleasures, Lustiest, etc. If this be our case,
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for they are (a crosse piece) a very froward generation. Their disposition is very averse from mine, there is no sutablenesse between me and them in affections, therefore no constant walking together.
for they Are (a cross piece) a very froward generation. Their disposition is very averse from mine, there is no suitableness between me and them in affections, Therefore no constant walking together.
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3. Where there is agreement with God, there is no driving on of designes, counsels, ends of our owne that may thwart or prejudice Gods. If God require our service, ayd, assistance, our answer will truly and readily be,
3. Where there is agreement with God, there is no driving on of designs, Counsels, ends of our own that may thwart or prejudice God's If God require our service, aid, assistance, our answer will truly and readily be,
like that of Jehoshaphat to Ahab, I am as thou art, my people as thy people, my horses as thy horses, (1 King. 22.2.) And we will be with thee in the warre, 2 Chron. 18.3. We will not be biassed by correspondences, compliances, self-ends, ambition, any thing, but study how to promote and carry on Gods work, whatever become of our owne.
like that of Jehoshaphat to Ahab, I am as thou art, my people as thy people, my Horses as thy Horses, (1 King. 22.2.) And we will be with thee in the war, 2 Chronicles 18.3. We will not be biased by correspondences, compliances, self-ends, ambition, any thing, but study how to promote and carry on God's work, whatever become of our own.
although his will should thwart our own, &c. Are we willing to adventure our selves and all we have for Christ, not counting estates, honours, families, no nor our very lives deare unto us,
although his will should thwart our own, etc. are we willing to adventure our selves and all we have for christ, not counting estates, honours, families, no nor our very lives deer unto us,
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Sejanus resolved to make his way to the Empire by the ruine of them both.) If it be with us as with God and Jehu. God meant to exalt Jehu for the ruine of Ahabs house for Idolatry,
Sejanus resolved to make his Way to the Empire by the ruin of them both.) If it be with us as with God and Jehu. God meant to exalt Jehu for the ruin of Ahabs house for Idolatry,
so long as he is in a distresse, and then (when his own turne is served) study to cast it off by degrees, putting new glosses and senses upon it to elude and evade the true meaning of it,
so long as he is in a distress, and then (when his own turn is served) study to cast it off by Degrees, putting new Glosses and Senses upon it to elude and evade the true meaning of it,
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For first, it may perhaps be demanded of some, Have ye at all taken the National Covenant? Have all in power and place done their duty in taking sufficient course that it may be administred unto all, according to the resolution and Ordinance of Parliament in that behalf? There was great forwardnes and shew of extraordinary zeale in some to enter into that Covenant,
For First, it may perhaps be demanded of Some, Have you At all taken the National Covenant? Have all in power and place done their duty in taking sufficient course that it may be administered unto all, according to the resolution and Ordinance of Parliament in that behalf? There was great forwardness and show of extraordinary zeal in Some to enter into that Covenant,
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why should any be bound by it, whiles others are at liberty, and act contrary to it every day? Do you think God will put up such trifling with him in a matter so serious and sacred? Be not deceived, God will not so be mocked:
why should any be bound by it, while Others Are At liberty, and act contrary to it every day? Do you think God will put up such trifling with him in a matter so serious and sacred? Be not deceived, God will not so be mocked:
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Will ye say, such as these have agreed with God, that thus dally with God, in the most solemne action that can possible passe between God and man? There is no man so impudent as to affirme it,
Will you say, such as these have agreed with God, that thus dally with God, in the most solemn actium that can possible pass between God and man? There is no man so impudent as to affirm it,
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then Mahomet the second regarded his Leagues and Confederacies with any neighbour Nation, which he would observe strictly while the observation of them would advance his own ends,
then Mahomet the second regarded his Leagues and Confederacies with any neighbour nation, which he would observe strictly while the observation of them would advance his own ends,
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but their consciences too, to enervate and anull it, by forced glosses and interpretations? None that dispute and protest against it, professing they will lay down all, rather then be bound by it,
but their Consciences too, to enervate and annul it, by forced Glosses and interpretations? None that dispute and protest against it, professing they will lay down all, rather then be bound by it,
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1. I beseech you that it may be considered, what sincerity, reality and constancie hath appeared in many, in the Reformation of Religion in this Kingdom, at least in the matter of Discipline and Government according to the word of God,
1. I beseech you that it may be considered, what sincerity, reality and constancy hath appeared in many, in the Reformation of Religion in this Kingdom, At least in the matter of Discipline and Government according to the word of God,
Be there no plottings, no bargains in the darke, to hinder that Reformation we have covenanted to promote? No scornes put upon that uniformity which our Covenant bindes us to endeavour? No engagements for confusion, under the specious (but false) name of Liberty of Conscience,
Be there no plottings, no bargains in the dark, to hinder that Reformation we have covenanted to promote? No scorns put upon that uniformity which our Covenant binds us to endeavour? No engagements for confusion, under the specious (but false) name of Liberty of Conscience,
and toleration of all opinions and sects, for fear that if the contrivers of such a designe, should pitch upon a liberty for those of their own way only, they must needs leave so many out of the bargain,
and toleration of all opinions and Sects, for Fear that if the contrivers of such a Design, should pitch upon a liberty for those of their own Way only, they must needs leave so many out of the bargain,
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as if all the sectaries in the Kingdom were for their wayes and opinions? Are there none who to effect this, cast Remora's in the way of setling any thing, in hope there will be ere long a necessity of setling nothing? Be there none, who, notwithstanding their Covenant, give it out aloud, that nothing at all, no not so much as the main substantials of Church-Government,
as if all the sectaries in the Kingdom were for their ways and opinions? are there none who to Effect this, cast Remora's in the Way of settling any thing, in hope there will be ere long a necessity of settling nothing? Be there none, who, notwithstanding their Covenant, give it out aloud, that nothing At all, no not so much as the main substantials of Church-Government,
and, whatever Discipline be established, it is to derive from the Civil Magistrate only? It is true, some things requisite unto the exercise of Church-Government, in reference to common order and peace, are not of Divine Institution,
and, whatever Discipline be established, it is to derive from the Civil Magistrate only? It is true, Some things requisite unto the exercise of Church-Government, in Referente to Common order and peace, Are not of Divine Institution,
But, that therefore the very standing Officers of the Church, their Offices, the Ordination of Ministers and Church-Censures, are not instituted of Christ, no man acquainted with the Gospel,
But, that Therefore the very standing Officers of the Church, their Offices, the Ordination of Ministers and Church censures, Are not instituted of christ, no man acquainted with the Gospel,
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and the example of the best Reformed Churches (who, as all know, do, without prejudice to the Civil Power, unanimously and clearly hold out the essentials of their Discipline to be of Christs Institution:) and then to tell the Civil Magistrate there needs no other Government but what he pleaseth to appoint;
and the Exampl of the best Reformed Churches (who, as all know, do, without prejudice to the Civil Power, unanimously and clearly hold out the essentials of their Discipline to be of Christ Institution:) and then to tell the Civil Magistrate there needs no other Government but what he Pleases to appoint;
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and that, to have no authority at all but from him, is to put him upon an action somewhat like that of Philip of Macedon , who commanded sumptuous statues of twelve principall gods of Greece, to be exactly made and carried before him at a great solemnity, with shew of doing much honour to the gods:
and that, to have no Authority At all but from him, is to put him upon an actium somewhat like that of Philip of Macedon, who commanded sumptuous statues of twelve principal God's of Greece, to be exactly made and carried before him At a great solemnity, with show of doing much honour to the God's:
and what ever is contrary to sound Doctrine and the power of Godlinesse? Is there any effectuall course taken against any of these? Are there not sectaries, hereticks and hideous blasphemers scattering their poison where ever they please, without suppression,
and what ever is contrary to found Doctrine and the power of Godliness? Is there any effectual course taken against any of these? are there not sectaries, Heretics and hideous blasphemers scattering their poison where ever they please, without suppression,
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even after proof made of their broaching sundry damnable opinions and blasphemies? Is there any opinion vented, be it never so pernicious and destructive,
even After proof made of their broaching sundry damnable opinions and Blasphemies? Is there any opinion vented, be it never so pernicious and destructive,
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when questioned for it? And as for prophanenesse, how doth it abound, and flame out in the lives of even innumerable numbers of men that have covenanted against it!
when questioned for it? And as for profaneness, how does it abound, and flame out in the lives of even innumerable numbers of men that have covenanted against it!
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Nor can I account them better then prophane, who suddenly leap out of the very gulf of prophannesse, into some one or more of those wayes and opinions which they finde to be most in request with those who are able to pleasure and preferre them;
Nor can I account them better then profane, who suddenly leap out of the very gulf of profaneness, into Some one or more of those ways and opinions which they find to be most in request with those who Are able to pleasure and prefer them;
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becoming great zealots in crying up (or down, as the market goes) those things which they understand not, without giving any testimony of their repentance for their debosheries and lewd conversation,
becoming great zealots in crying up (or down, as the market Goes) those things which they understand not, without giving any testimony of their Repentance for their debosheries and lewd Conversation,
3. How have we endeavoured to preserve and maintain the Rights and Priviledges of Parliament, &c. This (because Magistracy is an Ordinance of God) is the duty of every one that fears God.
3. How have we endeavoured to preserve and maintain the Rights and Privileges of Parliament, etc. This (Because Magistracy is an Ordinance of God) is the duty of every one that fears God.
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For, if the Magistrate be the Minister of God to thee for thy wealth , thou art bound by the fifth Commandment, to assist and support his just rights and authority. But, alas!
For, if the Magistrate be the Minister of God to thee for thy wealth, thou art bound by the fifth Commandment, to assist and support his just rights and Authority. But, alas!
yea, to whisper not only an alteration, but subversion of all Government, and to bring in Anarchy and confusion? Is not this one of the Tenets of the Anabaptists which are now so much dandled and courted by some, whose Covenant bindes them to suppresse their errours and fury?
yea, to whisper not only an alteration, but subversion of all Government, and to bring in Anarchy and confusion? Is not this one of the Tenets of the Anabaptists which Are now so much dandled and courted by Some, whose Covenant binds them to suppress their errors and fury?
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And of those that look after this branch of their Covenant, are there none who terminate all their care and zeal, sometimes upon one, sometimes upon the other of the two Houses of Parliament, as their fansies lead them;
And of those that look After this branch of their Covenant, Are there none who terminate all their care and zeal, sometime upon one, sometime upon the other of the two Houses of Parliament, as their fancies led them;
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talking of the other as if they had rather covenanted to pull it down, then to support and maintain it? Are we not by the fundamentall Laws of the Kingdom (which we have fought for all this while) bound equally to preserve the Priviledges of both Houses? Not that any should be lesse zealous for either, but rather more.
talking of the other as if they had rather covenanted to pull it down, then to support and maintain it? are we not by the fundamental Laws of the Kingdom (which we have fought for all this while) bound equally to preserve the Privileges of both Houses? Not that any should be less zealous for either, but rather more.
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When but one of their starres appeared without the other, they who beheld it, especially Mariners, were stricken with such fear upon it, that they presently fell to their superstitious devotions,
When but one of their Stars appeared without the other, they who beheld it, especially Mariners, were stricken with such Fear upon it, that they presently fell to their superstitious devotions,
Let either of our NONLATINALPHABET, our Tyndarides, our Gemini, our two Houses of Parliament, begin (I will not say to part asunder) but only to shine weakly,
Let either of our, our Tyndarides, our Gemini, our two Houses of Parliament, begin (I will not say to part asunder) but only to shine weakly,
and raise factions and parties among the people, contrary to our League and Covenant? and hath there been due care used, to bring them to publike triall and condigne punishments? Have we not rather forgotten that ever we covenanted with the great and dreadfull God, to do any such thing? Are there not found among us concealers, harbourers,
and raise factions and parties among the people, contrary to our League and Covenant? and hath there been due care used, to bring them to public trial and condign punishments? Have we not rather forgotten that ever we covenanted with the great and dreadful God, to do any such thing? are there not found among us concealers, harbourers,
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yea abettors of such vipers? Did never any escape publike punishment, who have been, upon publike triall and conviction, condemned? Is there no where the price of blood to be found? If there be, hear what God doomed Ahab unto, 1 King. 20.42.
yea abettors of such vipers? Did never any escape public punishment, who have been, upon public trial and conviction, condemned? Is there no where the price of blood to be found? If there be, hear what God doomed Ahab unto, 1 King. 20.42.
For how ever Benhadad crouched to Ahab at that present, and was content to buy his life at any rate, restoring all the Cities that he or his fathers had taken from Israel, and promising all peaceablenesse and good neighbourhood towards Ahab for all time to come:
For how ever Benhadad crouched to Ahab At that present, and was content to buy his life At any rate, restoring all the Cities that he or his Father's had taken from Israel, and promising all peaceableness and good neighbourhood towards Ahab for all time to come:
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Yet, at three years end, another battell is fought at Ramoth Gilead, fatall to Ahab, who by the speciall direction of the same Benhadad to his Captains, ( to fight neither with small nor great, save only against the King of Israel ,) was there singled out and slain.
Yet, At three Years end, Another battle is fought At Ramoth Gilead, fatal to Ahab, who by the special direction of the same Benhadad to his Captains, (to fight neither with small nor great, save only against the King of Israel,) was there singled out and slave.
Again, is there no labouring to gain proselytes to a party among the people? no pleading by word and writing against what we have bound our selves by Covenant to promote? no brow-biting, blasting and slandering of men of honour and approved fidelity,
Again, is there not labouring to gain Proselytes to a party among the people? not pleading by word and writing against what we have bound our selves by Covenant to promote? no brow-biting, blasting and slandering of men of honour and approved Fidis,
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as if the best keeping of Covenant, did consist in the strongest opposition against it? Shortly after the beginning of this Parliament, there was tampering with our Army in the North, to march Southward with a Petition;
as if the best keeping of Covenant, did consist in the Strongest opposition against it? Shortly After the beginning of this Parliament, there was tampering with our Army in the North, to march Southward with a Petition;
I hope it will not so soon be forgotten, but that the wisedom of the Honourable Houses will be vigilant and carefull to prevent like tamperings in all time to come.
I hope it will not so soon be forgotten, but that the Wisdom of the Honourable Houses will be vigilant and careful to prevent like tamperings in all time to come.
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5. As for the preservation of that League and unity so happily setled between the two Kingdomes, and the bringing to punishment all that sowe division betwixt them;
5. As for the preservation of that League and unity so happily settled between the two Kingdoms, and the bringing to punishment all that sow division betwixt them;
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yea, for the manifest endeavours of too too many to set them at variance, for causes known best to the contrivers of such a wicked and pernicious designe? Albeit some speak their fears thereof, with grief;
yea, for the manifest endeavours of too too many to Set them At variance, for Causes known best to the contrivers of such a wicked and pernicious Design? Albeit Some speak their fears thereof, with grief;
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yet, when such a question as this (What, shall we and our Brethren of Scotland fall out?) is made but the occasion of a further discourse against them,
yet, when such a question as this (What, shall we and our Brothers of Scotland fallen out?) is made but the occasion of a further discourse against them,
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and that by those who have neither certain intelligence of their actions, nor commission to call them to account, thereby to worke them out of the hearts of so many as they can; (not so much to reforme things amisse between us,
and that by those who have neither certain intelligence of their actions, nor commission to call them to account, thereby to work them out of the hearts of so many as they can; (not so much to reform things amiss between us,
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and break thorow all bonds that very Heathens have ever held sacred, then misse of their own ends and wills, what ever become of the publike, in respect of Religion or Government.
and break thorough all bonds that very heathens have ever held sacred, then miss of their own ends and wills, what ever become of the public, in respect of Religion or Government.
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6. And as for assisting and defending all that enter into this Covenant in the maintaining and pursuit thereof, not suffering our selves to be by any means drawn from it, either to a defection to the other side, or to a detestable indifferency or neutrality in this Cause of God.
6. And as for assisting and defending all that enter into this Covenant in the maintaining and pursuit thereof, not suffering our selves to be by any means drawn from it, either to a defection to the other side, or to a detestable indifferency or neutrality in this Cause of God.
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Have not many brave and gallant spirits received discouragements, been many wayes traduced, and at length cast aside as broken bottles? Nay, is there not an endeavour in some,
Have not many brave and gallant spirits received discouragements, been many ways traduced, and At length cast aside as broken bottles? Nay, is there not an endeavour in Some,
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so farre to exasperate Authority and the whole Kingdome, to break (if it were possible) with a whole Nation that for our sakes entred into this Covenant? Are they few that have made defection to the other side? and are there none who were once very hot for the Covenant,
so Far to exasperate authority and the Whole Kingdom, to break (if it were possible) with a Whole nation that for our sakes entered into this Covenant? are they few that have made defection to the other side? and Are there none who were once very hight for the Covenant,
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yea, are gone beyond neutrality or indifferency therein? But, to conclude this part of our Triall by the particulars of the Covenant; Let all whom this may concerne, no longer flatter themselves with vain imaginations, that God and they be agreed: but know for certain, that there are none in the world further off from agreement with him.
yea, Are gone beyond neutrality or indifferency therein? But, to conclude this part of our Trial by the particulars of the Covenant; Let all whom this may concern, no longer flatter themselves with vain Imaginations, that God and they be agreed: but know for certain, that there Are none in the world further off from agreement with him.
And this Commandement have we from him, that he who loveth God, love his brother also, 1 Joh. 4.21. On the contrary, If they meet with Gods enemies, they dare make this appeal to God, Psal. 139.21, 22. Do not I hate them, O Lord, that hate thee? and am not I grieved with those that rise up against thee? I hate them with perfect hatred, I count them mine enemies.
And this Commandment have we from him, that he who loves God, love his brother also, 1 John 4.21. On the contrary, If they meet with God's enemies, they Dare make this appeal to God, Psalm 139.21, 22. Do not I hate them, Oh Lord, that hate thee? and am not I grieved with those that rise up against thee? I hate them with perfect hatred, I count them mine enemies.
Are you for them indeed? are they in your hearts to live and die together? do you countenance and encourage the faithfull Ministers of Christ? Nay rather is not their fidelity to Christ, interpreted pride and ambition after exorbitant power? are not the godly your greatest eye-sores, are they not looked upon as a company of silly, ignorant, rash, peevish men,
are you for them indeed? Are they in your hearts to live and die together? do you countenance and encourage the faithful Ministers of christ? Nay rather is not their Fidis to christ, interpreted pride and ambition After exorbitant power? Are not the godly your greatest eyesores, Are they not looked upon as a company of silly, ignorant, rash, peevish men,
nor depart so much as an hairs bredth from their principles? Or if they be sometimes made use of, in case of necessity when things cannot be carried on without them, are they not afterwards by some cast aside,
nor depart so much as an hairs breadth from their principles? Or if they be sometime made use of, in case of necessity when things cannot be carried on without them, Are they not afterwards by Some cast aside,
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as people not owned or worthy of any respect, especially if a new generation of projectors, (men that are more malleable and fit to be moulded to serve turnes) arise,
as people not owned or worthy of any respect, especially if a new generation of projectors, (men that Are more malleable and fit to be moulded to serve turns) arise,
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then by an holy humble Christian, whose speech may administer grace to the hearers? Who are the most usuall companions of many that have given themselves out Reformed? There is no surer triall of a mans inward temper of spirit,
then by an holy humble Christian, whose speech may administer grace to the hearers? Who Are the most usual Sodales of many that have given themselves out Reformed? There is no Surer trial of a men inward temper of Spirit,
shouldest thou helpe the ungodly, and love them that hate the Lord? Therefore is wrath upon thee from before the Lord, 2 Chron. 19.2. Let them look to it, who do as he did;
Shouldst thou help the ungodly, and love them that hate the Lord? Therefore is wrath upon thee from before the Lord, 2 Chronicles 19.2. Let them look to it, who do as he did;
that while they run such a course, they may not foolishly dream that God and they are agreed; for, this bred a quarrell between God and Jehoshaphat, although a godly Magistrate,
that while they run such a course, they may not foolishly dream that God and they Are agreed; for, this bred a quarrel between God and Jehoshaphat, although a godly Magistrate,
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Thus have I endeavoured to bring all to the Test, whereupon, I doubt, it will appear that we are not the people we would be taken to be, (being yet very farre from that agreement with God which we stand in need of,
Thus have I endeavoured to bring all to the Test, whereupon, I doubt, it will appear that we Are not the people we would be taken to be, (being yet very Far from that agreement with God which we stand in need of,
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but have just cause to fear his sudden departure from us, and the exposing of us and the Kingdom to much more wo and misery then ever we have yet felt or feared.
but have just cause to Fear his sudden departure from us, and the exposing of us and the Kingdom to much more woe and misery then ever we have yet felt or feared.
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or, dealing unfaithfully in it; for our want of Zeal for Christ in doing our utmost, in our severall places and callings, to promote the Reformation of Religion in the Kingdoms of England and Ireland, not only in Doctrine and Worship, but in Discipline and Government, according to our Covenant;
or, dealing unfaithfully in it; for our want of Zeal for christ in doing our utmost, in our several places and callings, to promote the Reformation of Religion in the Kingdoms of England and Ireland, not only in Doctrine and Worship, but in Discipline and Government, according to our Covenant;
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for our great lukewarmnesse in not endeavouring, as we ought, to extirpate superstition, heresie, schisme, profanenesse and what ever is contrary to sound Doctrine and the power of godlinesse, whereby we do in great part partake of other mens sinnes, and bring our selves into apparent danger to receive of their plagues; for want of that reality, impartiality and constancy in preserving the Priviledges of Parliament,
for our great lukewarmness in not endeavouring, as we ought, to extirpate Superstition, heresy, Schism, profaneness and what ever is contrary to found Doctrine and the power of godliness, whereby we do in great part partake of other men's Sins, and bring our selves into apparent danger to receive of their plagues; for want of that reality, impartiality and constancy in preserving the Privileges of Parliament,
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for want of courage and faithfullnesse in the discovery of all Incendiaries, Malignants and evil instruments, that do palpably and openly hinder and oppose that Reformation of Religion which we have bound our selves by Covenant to promote;
for want of courage and faithfulness in the discovery of all Incendiaries, Malignants and evil Instruments, that do palpably and openly hinder and oppose that Reformation of Religion which we have bound our selves by Covenant to promote;
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or that secretly undermine and way-lay all endeavours of Peace between the King and his people, or, that labour to make division between the two Kingdoms, or factions and parties among the people, contrary to our Nationall League and Covenant:
or that secretly undermine and waylay all endeavours of Peace between the King and his people, or, that labour to make division between the two Kingdoms, or factions and parties among the people, contrary to our National League and Covenant:
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for want of zeal in doing all we can, according to our places and interests, to maintain and preserve that blessed Peace so happily setled between England and Scotland, that they might remain conjoyned in a firme League and union to all posterity,
for want of zeal in doing all we can, according to our places and interests, to maintain and preserve that blessed Peace so happily settled between England and Scotland, that they might remain conjoined in a firm League and Union to all posterity,
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for our great unwillingnesse constantly to assist and defend all those that, in this common Cause of Religion, Liberty and Peace of the Kingdomes, enter into the Nationall League and Covenant:
for our great unwillingness constantly to assist and defend all those that, in this Common Cause of Religion, Liberty and Peace of the Kingdoms, enter into the National League and Covenant:
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for our aptnesse to be withdrawn from that blessed Vnion and Conjunction, to the other side, or at lest to a detestable indifferency or neutrality in the Publike Cause, which so much concerneth the glory of God, the good of the Kingdoms,
for our aptness to be withdrawn from that blessed union and Conjunction, to the other side, or At lest to a detestable indifferency or neutrality in the Public Cause, which so much concerns the glory of God, the good of the Kingdoms,
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for want of a true and unfeigned purpose, desire and endeavour, for our selves and all others under our power and charge, both in publike and private, in all duties we ow to God and man, to amend our lives,
for want of a true and unfeigned purpose, desire and endeavour, for our selves and all Others under our power and charge, both in public and private, in all duties we owe to God and man, to amend our lives,
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Finally, for want of that Christian and brotherly charity and unity, that every where appears in many sad rents and dangerous divisions that daily in all places abound, threatning greater desolation then the sword of the enemy,
Finally, for want of that Christian and brotherly charity and unity, that every where appears in many sad rends and dangerous divisions that daily in all places abound, threatening greater desolation then the sword of the enemy,
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how many sins we have to spread before the Lord this day, what great, what scarlet sins we are guilty of, who yet are apt to put farre away the evil day, to grow confident that our danger is over, that we shall never see that adversity which have come upon others in the Kingdome,
how many Sins we have to spread before the Lord this day, what great, what scarlet Sins we Are guilty of, who yet Are apt to put Far away the evil day, to grow confident that our danger is over, that we shall never see that adversity which have come upon Others in the Kingdom,
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to set our sins before us with their severall aggravations, that we might draw the more water of godly sorrow out of our rocky hearts, and pour it out before the Lord, as Israel at Mizpeh O therefore, be afflicted,
to Set our Sins before us with their several aggravations, that we might draw the more water of godly sorrow out of our rocky hearts, and pour it out before the Lord, as Israel At Mizpeh Oh Therefore, be afflicted,
and out of desire to be humbled to the utmost, before the decree of Englands ruins bring forth desolation, before the fierce anger of the Lord come upon you,
and out of desire to be humbled to the utmost, before the Decree of Englands ruins bring forth desolation, before the fierce anger of the Lord come upon you,
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Beware of that bull-rush humiliation which the Lord complains of, Isa. 58.8. Who derides not that ridiculous folly of Lewes the 11th. who wore a Crucifix in his hat, in testimony of great devotion;
Beware of that bulrush humiliation which the Lord complains of, Isaiah 58.8. Who derides not that ridiculous folly of Lewes the 11th. who wore a Crucifix in his hat, in testimony of great devotion;
and kisse his crucifix, thinking that a sufficient satisfaction for his fault, and then go sin again as much as before? But there is somewhat more to be done by those that would indeed make their peace and agreement with God.
and kiss his crucifix, thinking that a sufficient satisfaction for his fault, and then go since again as much as before? But there is somewhat more to be done by those that would indeed make their peace and agreement with God.
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before we depart this place, to bring our hearts to come up to a full and perfect agreement with God. This is one of the great errands of all the Ambassadours of Christ,
before we depart this place, to bring our hearts to come up to a full and perfect agreement with God. This is one of the great errands of all the ambassadors of christ,
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namely, to pray all to whom they come, in Christs stead, as though God did beseech you by them, to be reconciled unto God, 2 Cor. 5.20. Let the power of the death of Christ be applyed by faith, to eat out and kill that naturall malice and enmity that naturally rageth in every one of our bosomes against God.
namely, to pray all to whom they come, in Christ stead, as though God did beseech you by them, to be reconciled unto God, 2 Cor. 5.20. Let the power of the death of christ be applied by faith, to eat out and kill that natural malice and enmity that naturally rages in every one of our bosoms against God.
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Mortifie therefore your members which are upon the earth, fornication, uncleannesse, inordinate affection, evil concupiscence, and covetousnesse which is Idolatry;
Mortify Therefore your members which Are upon the earth, fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness which is Idolatry;
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for which things sake the wrath of God comes upon the children of disobedience, Col. 3.5, 6. Bring your hearts to a perfect compliance with God, in affections, resolutions, and in all your actions; away with all self-love and self-ends.
for which things sake the wrath of God comes upon the children of disobedience, Col. 3.5, 6. Bring your hearts to a perfect compliance with God, in affections, resolutions, and in all your actions; away with all Self-love and self-ends.
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It was Calebs comfort, happinesse and honour, that in managing the publike service of Israel committed to him by Moses, he followed God fully, Numb. 14.24. An excellent paterne for you that are the heads and guides of our Tribes, who are now leading this poor sinfull Nation thorow a sharpe and tedious wildernesse, where we are to march thorow rivers of blood, towards a firme and well grounded Peace and perfect Reformation.
It was Calebs Comfort, happiness and honour, that in managing the public service of Israel committed to him by Moses, he followed God Fully, Numb. 14.24. an excellent pattern for you that Are the Heads and guides of our Tribes, who Are now leading this poor sinful nation thorough a sharp and tedious Wilderness, where we Are to march thorough Rivers of blood, towards a firm and well grounded Peace and perfect Reformation.
pn31 vbds fw-la n1, n1 cc n1, cst p-acp vvg dt j n1 pp-f np1 vvn p-acp pno31 p-acp np1, pns31 vvd np1 av-j, j. crd. dt j n1 p-acp pn22 cst vbr dt n2 cc n2 pp-f po12 n2, r-crq vbr av vvg d j j n1 p-acp dt j cc j n1, c-crq pns12 vbr pc-acp vvi p-acp n2 pp-f n1, p-acp dt j cc av j-vvn n1 cc j n1.
If any of you have private ends in this publike worke (which God forbid) we shall be bought and sold (as sometimes Esther and her people were) not only for bond-men and bond-women, but to be destroyed, to be slain, and to perish.
If any of you have private ends in this public work (which God forbid) we shall be bought and sold (as sometime Esther and her people were) not only for bondmen and bondwomen, but to be destroyed, to be slave, and to perish.
cs d pp-f pn22 vhb j n2 p-acp d j n1 (r-crq np1 vvb) pns12 vmb vbi vvn cc vvd (c-acp av np1 cc po31 n1 vbdr) xx av-j p-acp n2 cc n2, p-acp pc-acp vbi vvn, pc-acp vbi vvn, cc pc-acp vvi.
Be sure of this, nothing but a firme agreement with God, and the power of godlinesse, can keep any of you all firme and constant to the Cause of God and his people.
Be sure of this, nothing but a firm agreement with God, and the power of godliness, can keep any of you all firm and constant to the Cause of God and his people.
vbb j pp-f d, pix cc-acp dt j n1 p-acp np1, cc dt n1 pp-f n1, vmb vvi d pp-f pn22 d j cc j p-acp dt n1 pp-f np1 cc po31 n1.
Only an Hushai, a faithfull, plain, publike-spirited man held it out, and at length had the happinesse to overthrow the counsels of a farre deeper and subtle Counsellour then himselfe,
Only an Hushai, a faithful, plain, public-spirited man held it out, and At length had the happiness to overthrow the Counsels of a Far Deeper and subtle Counselor then himself,
It is the honest, plain downright-hearted Counsellour (that scornes all private ends, out of supernaturall principles) that shall carry it at the long runne,
It is the honest, plain downright-hearted Counselor (that scorns all private ends, out of supernatural principles) that shall carry it At the long run,
and that with a very high hand, by walking contrary unto him, for which he hath brought the sword upon us, to avenge the quarrell of his Covenant . But, do it in sincerity:
and that with a very high hand, by walking contrary unto him, for which he hath brought the sword upon us, to avenge the quarrel of his Covenant. But, do it in sincerity:
I beseech you therefore to consider all that you have Covenanted, but especially in matters of Religion and Reformation. And herein let your selves be first firme and unmoveable, in such Truths as all the people of God have unanimously imbraced,
I beseech you Therefore to Consider all that you have Covenanted, but especially in matters of Religion and Reformation. And herein let your selves be First firm and Unmovable, in such Truths as all the people of God have unanimously embraced,
pns11 vvb pn22 av pc-acp vvi d cst pn22 vhb vvn, cc-acp av-j p-acp n2 pp-f n1 cc n1. cc av vvb po22 n2 vbb ord j cc j-u, p-acp d n2 c-acp d dt n1 pp-f np1 vhb av-j vvn,
inquire into the full strength of their Arguments held out by themselves, and not rest satisfied with such abridgements and interpretations as their Adversaries please to suggest.
inquire into the full strength of their Arguments held out by themselves, and not rest satisfied with such abridgements and interpretations as their Adversaries please to suggest.
vvb p-acp dt j n1 pp-f po32 n2 vvd av p-acp px32, cc xx n1 vvn p-acp d n2 cc n2 p-acp po32 n2 vvb pc-acp vvi.
Be at peace among your selves, and with all those that in sincerity and plainnesse of heart, desire and endeavour to carry on the Lords worke with you, or under you.
Be At peace among your selves, and with all those that in sincerity and plainness of heart, desire and endeavour to carry on the lords work with you, or under you.
vbb p-acp n1 p-acp po22 n2, cc p-acp d d cst p-acp n1 cc n1 pp-f n1, n1 cc n1 pc-acp vvi p-acp dt n2 vvb p-acp pn22, cc p-acp pn22.
how is it possible for you to save the Kingdome from destruction? Agesilaus being asked why Sparta had no walls? returned answer, that the Citizens agreed together. There is no fortification like to unity:
how is it possible for you to save the Kingdom from destruction? Agesilaus being asked why Sparta had no walls? returned answer, that the Citizens agreed together. There is no fortification like to unity:
and an honour to cease from strife? What got Aristobulus and Hircanus by their implacable contending for soveraignty, but only the opening of a way to Pompey to subdue both,
and an honour to cease from strife? What god Aristobulus and Hircanus by their implacable contending for sovereignty, but only the opening of a Way to Pompey to subdue both,
and to put all the Jews under the Romane yoke? Was not division the destruction of Jerusalem, when Titus came before it? And was not Constantinople lost to Mahomet the Great by the same means;
and to put all the jews under the Roman yoke? Was not division the destruction of Jerusalem, when Titus Come before it? And was not Constantinople lost to Mahomet the Great by the same means;
cc pc-acp vvi d dt np2 p-acp dt jp n1? vbds xx n1 dt n1 pp-f np1, c-crq np1 vvd p-acp pn31? np1 vbds xx np1 vvn p-acp np1 dt j p-acp dt d n2;
when they saw the wickednesse of Hyperbolus in seeking the banishment of one of them two (he cared not which) by the Law of Ostracisme , that he might afterwards more easily destroy the other:
when they saw the wickedness of Hyperbolus in seeking the banishment of one of them two (he cared not which) by the Law of Ostracism, that he might afterwards more Easily destroy the other:
they secretly met, composed their differences, and joyned both their parties together, and by that device procured his banishment which had sought theirs.
they secretly met, composed their differences, and joined both their parties together, and by that device procured his banishment which had sought theirs.
pns32 av-jn vvd, vvd po32 n2, cc vvn d po32 n2 av, cc p-acp d n1 vvd po31 n1 r-crq vhd vvn png32.
Iunius indeed dissents: but his reason is easily answered. For, albeit Ʋzziahs leprosie was very remarkable: yet, an earthquake, in Israel, was more rare, and accounted more prodigious. Lepers were common, but earthquakes never happened but upon some extraordinary occasion which concerned the generall.
Iunius indeed dissents: but his reason is Easily answered. For, albeit Ʋzziahs leprosy was very remarkable: yet, an earthquake, in Israel, was more rare, and accounted more prodigious. Lepers were Common, but earthquakes never happened but upon Some extraordinary occasion which concerned the general.
npg1 av vvz: cc-acp po31 n1 vbz av-j vvn. p-acp, cs njp2 n1 vbds av j: av, dt n1, p-acp np1, vbds av-dc j, cc vvn av-dc j. n2 vbdr j, cc-acp n2 av vvd cc-acp p-acp d j n1 r-crq vvd dt n1.
This Law began about that time, by which such as grew too exorbitant in wealth or power, were banished the City for ten years, that they might not be the heads of factions which might prejudice the publike Plut. in Nicias.
This Law began about that time, by which such as grew too exorbitant in wealth or power, were banished the city for ten Years, that they might not be the Heads of factions which might prejudice the public Plutarch in Nicias.
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