The nature, solemnity, grounds, property, and benefits, of a sacred covenant. Together with the duties of those who enter into such a covenant. Delivered in a sermon at Westminster, at the publique convention, (ordered by the Honourable House of Commons) for the taking of the Covenant, by all such, of all degrees, as willingly presented themselves, upon Friday, Octob. 6. 1643. By Ioseph Caryl, preacher to the Honourable Society of Lincolnes-Inne.
Fourthly, the parties entring into, and engaging themselves in a Covenant, exprest by their severall degrees and Functions. Princes, Levites, Priests.
Fourthly, the parties entering into, and engaging themselves in a Covenant, expressed by their several Degrees and Functions. Princes, Levites, Priests.
Where the Governours and the Teachers go before in an holy example, what honest heart will not follow? And the next Chapter shewes us, all who were honest-hearted, following this holy example, v. 28. And the rest of the people, the Priests, the Levites, the Porters, the Singers, the Nethinims,
Where the Governors and the Teachers go before in an holy Exampl, what honest heart will not follow? And the next Chapter shows us, all who were honest-hearted, following this holy Exampl, v. 28. And the rest of the people, the Priests, the Levites, the Porters, the Singers, the Nethinims,
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and their daughters, every one having knowledge and having understanding. V. 29. They clave unto their brethren their Nobles, and entered into, &c. Fiftly, The outward acts by which they testified their inward sincere consent, and engag'd themselves to continue faithfull in that Covenant: First, writing it. Secondly, sealing to it.
and their daughters, every one having knowledge and having understanding. V. 29. They clave unto their brothers their Nobles, and entered into, etc. Fifty, The outward acts by which they testified their inward sincere consent, and engaged themselves to continue faithful in that Covenant: First, writing it. Secondly, sealing to it.
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And that they would not give their daughters to the people of the Land, &c. With divers other articles of that Covenant, tending both to their Ecclesiasticall and Civill reformation.
And that they would not give their daughters to the people of the Land, etc. With diverse other Articles of that Covenant, tending both to their Ecclesiastical and Civil Reformation.
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but we our selves together will build, &c. What should we doe with their hands in the worke, whose hearts, we know, are not in the worke? The intendment of such in-joyning, must be either to build their Hay and Stubble with our Gold and Silver, and precious Stones, (1 Cor. 3. 12.) or else to pull downe by night, what they build by day,
but we our selves together will built, etc. What should we do with their hands in the work, whose hearts, we know, Are not in the work? The intendment of such enjoining, must be either to built their Hay and Stubble with our Gold and Silver, and precious Stones, (1 Cor. 3. 12.) or Else to pull down by night, what they built by day,
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The Text of the tenth Chapter sets two markes of distinction upon them. Vers. 28. First, all they that separated themselves from the people of the Lands, unto the Law of God.
The Text of the tenth Chapter sets two marks of distinction upon them. Vers. 28. First, all they that separated themselves from the people of the Lands, unto the Law of God.
Such saplesse and rotten stuffe will but weaken, if not corrupt this sacred band. The Tenour of the covenant now tendered, speakes thus respecting the persons.
Such sapless and rotten stuff will but weaken, if not corrupt this sacred band. The Tenor of the Covenant now tendered, speaks thus respecting the Persons.
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We Noble-men, Barons, Knights, Gentlemen, Citizens, Burgesses, Ministers of the Gospell, and Commons, of all sorts, in the Kingdome of England, Scotland, and Ireland &c. And doth not this indistinctly admit all,
We Noblemen, Barons, Knights, Gentlemen, Citizens, Burgesses, Ministers of the Gospel, and Commons, of all sorts, in the Kingdom of England, Scotland, and Ireland etc. And does not this indistinctly admit all,
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and all, of all sorts? I answer, No. For the words following in the Preface shew expressely, that onely they are called to it, who are of one reformed Religion;
and all, of all sorts? I answer, No. For the words following in the Preface show expressly, that only they Are called to it, who Are of one reformed Religion;
And the Articles passe them through a finer Sieve, admitting onely such as promise, yea and sweare that through the grace of God, they will sincerely, really,
And the Articles pass them through a finer Sieve, admitting only such as promise, yea and swear that through the grace of God, they will sincerely, really,
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and constantly endeavour the preservation of the reformed religion, against the common enemy in the one Kingdome, the reformation and extirpation of what is amisse in the other two;
and constantly endeavour the preservation of the reformed Religion, against the Common enemy in the one Kingdom, the Reformation and extirpation of what is amiss in the other two;
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They who doe thus are choice persons indeed, and they who sweare to doe thus are (in charity and justice) to be reputed so, till their owne acts and omissions falsifie their oathes.
They who do thus Are choice Persons indeed, and they who swear to do thus Are (in charity and Justice) to be reputed so, till their own acts and omissions falsify their Oaths.
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and serious consultations, in both the Kingdomes of England and Scotland. Conditions they are, in which Holinesse and Wisdome, Piety and Policie, Zeale for God in purging his Church,
and serious Consultations, in both the Kingdoms of England and Scotland. Conditions they Are, in which Holiness and Wisdom, Piety and Policy, Zeal for God in purging his Church,
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David describes a familiar friend, in whom he trusted, to be one, That did eat of his bread, Psal. 41. 9. And the Apostle Paul, when he would have a scandalous brother denied all fellowship in Church-Covenant, he charges it thus, With such a one, no not to eat, 1 Cor. 5. 11. Hence it was a custome upon the making up of Covenants,
David describes a familiar friend, in whom he trusted, to be one, That did eat of his bred, Psalm 41. 9. And the Apostle Paul, when he would have a scandalous brother denied all fellowship in Church-covenant, he charges it thus, With such a one, no not to eat, 1 Cor. 5. 11. Hence it was a custom upon the making up of Covenants,
The sacred Story tells us, that Isaac made them a feast, and they did eat and drinke, Gen. 26. 29, 30. A Covenant is a binder of affection, to assure it,
The sacred Story tells us, that Isaac made them a feast, and they did eat and drink, Gen. 26. 29, 30. A Covenant is a binder of affection, to assure it,
How unbecomming is it that they who sweare together, should be so strange as scarce to speake together? That which unites, ought also to multiply our affections.
How unbecoming is it that they who swear together, should be so strange as scarce to speak together? That which unites, ought also to multiply our affections.
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Let us therefore (as this word and the Apostles rule instruct us) Be temperate in all things, 1 Cor. 9. 25. Intemperate excessive eaters will be but moderate workers, especially in Covenant worke.
Let us Therefore (as this word and the Apostles Rule instruct us) Be temperate in all things, 1 Cor. 9. 25. Intemperate excessive eaters will be but moderate workers, especially in Covenant work.
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So much concerning the nature of a Covenant from the originall word, for a Covenant, signifying both to chuse and to eate. We may take in some further light to discover the things from the orginall word, which we translate (make) Let us make a Covenant.
So much Concerning the nature of a Covenant from the original word, for a Covenant, signifying both to choose and to eat. We may take in Some further Light to discover the things from the Original word, which we translate (make) Let us make a Covenant.
and divided them in the midst, and laid those pieces one against another, &c. Gen. 15. 9, 10. At the seventeenth verse, Behold a smoaking furnace and a burning lamp (which latter was the token of Gods presence for the deliverance of his people) passed betweene those pieces. In the 34. of Jeremy, vers. 18. we have the like ceremony in making a Covenant, They cut the calfe in twaine,
and divided them in the midst, and laid those Pieces one against Another, etc. Gen. 15. 9, 10. At the seventeenth verse, Behold a smoking furnace and a burning lamp (which latter was the token of God's presence for the deliverance of his people) passed between those Pieces. In the 34. of Jeremiah, vers. 18. we have the like ceremony in making a Covenant, They Cut the calf in twaine,
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Upon this usage the phrase is grounded of cutting or striking a Covenant, Psal. 50. 5. Psal. 89. 3. which Ceremony had this signification in it, That when they passed betweene those divided parts of the slaine beast, the action spake this curse or imprecation, Let him be cut asunder, let his members be divided, let him be made as this beast, who violates the Oath of this Covenant.
Upon this usage the phrase is grounded of cutting or striking a Covenant, Psalm 50. 5. Psalm 89. 3. which Ceremony had this signification in it, That when they passed between those divided parts of the slain beast, the actium spoke this curse or imprecation, Let him be Cut asunder, let his members be divided, let him be made as this beast, who violates the Oath of this Covenant.
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God made promises to Abraham; Gen. 12. and Gen. 13. but hee made no Covenant with him till Chap. 15. vers. 18. In that day the Lord made a Covenant with Abraham.
God made promises to Abraham; Gen. 12. and Gen. 13. but he made no Covenant with him till Chap. 15. vers. 18. In that day the Lord made a Covenant with Abraham.
As the collection of many Stars makes a Constellation so the collection of many promises makes a Covenant. Or as in the first of Genesis, vers. 10. The gathering together of the waters, was by the Lord called Seas.
As the collection of many Stars makes a Constellation so the collection of many promises makes a Covenant. Or as in the First of Genesis, vers. 10. The gathering together of the waters, was by the Lord called Seas.
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So wee may call the gathering together of promises or conditions a Covenant. The Lord doth (as it were r'ally all the promises of mercy made to us, which lie scattered up and downe thorow the whole volume of the Scriptures, and puts them together into a Covenant:
So we may call the gathering together of promises or conditions a Covenant. The Lord does (as it were r'ally all the promises of mercy made to us, which lie scattered up and down thorough the Whole volume of the Scriptures, and puts them together into a Covenant:
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what duty is there which we owe to God, to his Churches, or these Common-wealths whereof we make not promise either expresly or by consequence in the compasse of this Covenant? And how great an obligation to duty doth this containe, wherein there is an obligation to every duty?
what duty is there which we owe to God, to his Churches, or these Commonwealths whereof we make not promise either expressly or by consequence in the compass of this Covenant? And how great an obligation to duty does this contain, wherein there is an obligation to every duty?
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First, examine your hearts and your lives, whether or no you are not preingaged in any Covenant contrary to the tenour and conditions of this Covenant.
First, examine your hearts and your lives, whither or no you Are not preengaged in any Covenant contrary to the tenor and conditions of this Covenant.
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Every man must looke to it, that he takes this Covenant (sede vacante, or rather corde vacante) with a heart emptied of all Covenants which are inconsistent with this.
Every man must look to it, that he Takes this Covenant (seed vacant, or rather cord vacant) with a heart emptied of all Covenants which Are inconsistent with this.
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Every man by nature is a Covenanter with Hell, and with every sinne he is at Agreement: be sure you revoke and cancell that Covenant before you subscribe this.
Every man by nature is a Covenanter with Hell, and with every sin he is At Agreement: be sure you revoke and cancel that Covenant before you subscribe this.
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If I regard iniquity in my heart, the Lord will not heare me praying, that is, he will not regard my prayers (saith David) Psal. 66. 18. And if we regard iniquity in our hearts, the Lord will not heare us covenanting, that is, he will not regard our Covenant.
If I regard iniquity in my heart, the Lord will not hear me praying, that is, he will not regard my Prayers (Says David) Psalm 66. 18. And if we regard iniquity in our hearts, the Lord will not hear us covenanting, that is, he will not regard our Covenant.
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Secondly, before you enter into this Covenant with God, consider of, and repent for this speciall sinne, your former breaches and failings in Gods Covenant.
Secondly, before you enter into this Covenant with God, Consider of, and Repent for this special sin, your former Breaches and failings in God's Covenant.
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We who were sometimes a far off, Aliens from the Common-wealth of Israel, and strangers from the Covenant of promise, are made nigh by the blood of Jesus, even so nigh as to be in Covenant with God.
We who were sometime a Far off, Aliens from the Commonwealth of Israel, and Strangers from the Covenant of promise, Are made High by the blood of jesus, even so High as to be in Covenant with God.
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Some who pretend to this priviledge, will be found such as have counted the blood of the Covenant to be an unholy thing, Heb. 10. 29. And where is the man that walketh so holily in this Covenant as becoms him,
some who pretend to this privilege, will be found such as have counted the blood of the Covenant to be an unholy thing, Hebrew 10. 29. And where is the man that walks so holily in this Covenant as becomes him,
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and as it requires? Labour therefore to have those breaches healed by a fresh sprinkling of the blood of Christ upon your consciences, before you enter this Covenant:
and as it requires? Labour Therefore to have those Breaches healed by a fresh sprinkling of the blood of christ upon your Consciences, before you enter this Covenant:
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If you should not feele and search your owne hearts, without doubt the Lord will, And if you be found as deceivers, you will bring a curse upon your selves,
If you should not feel and search your own hearts, without doubt the Lord will, And if you be found as deceivers, you will bring a curse upon your selves,
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when they had laid a foundation for those noble works in taking a solemne Oath and Covenant, they have never moved a hand after either to build or to pull downe,
when they had laid a Foundation for those noble works in taking a solemn Oath and Covenant, they have never moved a hand After either to built or to pull down,
neither did they sit downe to count the cost of such an undertaking. And therefore when they perceived the charge to arise so high, they neither could finish,
neither did they fit down to count the cost of such an undertaking. And Therefore when they perceived the charge to arise so high, they neither could finish,
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and are justly become a mock, and a scorn, and a reproach in Israel, These they are the men that began (in a solemn Covenant) to build, but could not finish;
and Are justly become a mock, and a scorn, and a reproach in Israel, These they Are the men that began (in a solemn Covenant) to built, but could not finish;
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Am I indeed resolved sincerely, really and constantly, through the grace of God, in my place and calling, to endeavour the preservation of the reformed Religion in the Church of Scotland? &c. The reformation of Religion in the Kingdomes of England and Ireland? &c.
Am I indeed resolved sincerely, really and constantly, through the grace of God, in my place and calling, to endeavour the preservation of the reformed Religion in the Church of Scotland? etc. The Reformation of Religion in the Kingdoms of England and Ireland? etc.
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you must doe these and you must doe more, you must be doing, so the promise of every man for himselfe runnes, I will through the grace of God endeavour.
you must do these and you must do more, you must be doing, so the promise of every man for himself runs, I will through the grace of God endeavour.
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If not by any terrour, then not by losses, imprisonments, torments, no nor by death, that King of Terrour. You see then that the price of this Covenant, may be the price of blood, of liberty and of life.
If not by any terror, then not by losses, imprisonments, torments, no nor by death, that King of Terror. You see then that the price of this Covenant, may be the price of blood, of liberty and of life.
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Sit downe and consider, are you willing to be at this cost to build the Tower? Through the goodnesse of God in ordering these great affaires, you may never come actually to pay downe so much: haply, not halfe so much;
Fit down and Consider, Are you willing to be At this cost to built the Tower? Through the Goodness of God in ordering these great affairs, you may never come actually to pay down so much: haply, not half so much;
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For the answering and clearing of this I shall passe to the second point, which holds forth the grounds of a Covenant, from those words of the text, And because of all this.
For the answering and clearing of this I shall pass to the second point, which holds forth the grounds of a Covenant, from those words of the text, And Because of all this.
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All our actions ought to be levell with reason, and this with common reason, for it is a common act, That which men of all capacities are called to doe, should lie in the reach of every mans capacity. Observe
All our actions ought to be level with reason, and this with Common reason, for it is a Common act, That which men of all capacities Are called to do, should lie in the reach of every men capacity. Observe
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If a man aske a thousand pounds for a Iewell, he is bound to demonstrate that his Iewell is intrinsecally worth so much, else no wise man wil come up to his demands.
If a man ask a thousand pounds for a Jewel, he is bound to demonstrate that his Jewel is intrinsically worth so much, Else no wise man will come up to his demands.
So when great things are demanded to be payd down by all who take part in this Covenant, we are obliged to demonstrate and hold forth an equivalence of worth in the grounds and nature of it. Hence Observe
So when great things Are demanded to be paid down by all who take part in this Covenant, we Are obliged to demonstrate and hold forth an equivalence of worth in the grounds and nature of it. Hence Observe
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But what were the particulars that made up the grosse summe of all this? I answer, those particulars lie scattered throughout the Chapter, the attentive Reader will easily finde them out;
But what were the particulars that made up the gross sum of all this? I answer, those particulars lie scattered throughout the Chapter, the attentive Reader will Easily find them out;
and thy Testimonies, wherewith thou didst testifie against them. For they have not served thee in their Kingdom, and in thy great goodnesse, &c. The latter of these reasons is contained in the 36 and 37 verses.
and thy Testimonies, wherewith thou didst testify against them. For they have not served thee in their Kingdom, and in thy great Goodness, etc. The latter of these Reasons is contained in the 36 and 37 Verses.
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From this narratiue of the grounds, the making of a Covenant is inferred as a conclusion, in the immediate subsequent words of the Text, Because of all this. As if he had said, Because we are a people who have so departed from the Lawes and Statutes of our God,
From this narrative of the grounds, the making of a Covenant is inferred as a conclusion, in the immediate subsequent words of the Text, Because of all this. As if he had said, Because we Are a people who have so departed from the Laws and Statutes of our God,
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This is evident in Asa's Covenant, 2 Chro. 15. 12, 13. In Hezekiahs, 2 Chron. 29. 10. In Iosias, 2 Chro. 34. 30, 31. In Ezra's, c. 10. v. 3. of that Booke.
This is evident in Asa's Covenant, 2 Chro 15. 12, 13. In Hezekiah's, 2 Chronicles 29. 10. In Iosias, 2 Chro 34. 30, 31. In Ezra's, c. 10. v. 3. of that Book.
Then, and at such a time they have warrantable and sufficient Grounds to make and engage themselves (as their last and highest resort for redresse) in the bonds of a sacred solemne Covenant.
Then, and At such a time they have warrantable and sufficient Grounds to make and engage themselves (as their last and highest resort for redress) in the bonds of a sacred solemn Covenant.
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WE calling to minde the treacherous and bloody plots, conspiracies, attempts and practices of the enemies of God, against the true Religion and Professours thereof, in all places, especially in these three Kingdomes ever since the reformation of Religion;
WE calling to mind the treacherous and bloody plots, conspiracies, attempts and practices of the enemies of God, against the true Religion and Professors thereof, in all places, especially in these three Kingdoms ever since the Reformation of Religion;
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And how much their rage, power, and presumption, are of late and at this time increased and exercised, whereof the deplorable estate of the Church and Kingdome of Ireland, the distressed estate of the Church and Kingdome of England, and the dangerous estate of the Church and Kingdome of Scotland, are present and publique testimonies.
And how much their rage, power, and presumption, Are of late and At this time increased and exercised, whereof the deplorable estate of the Church and Kingdom of Ireland, the distressed estate of the Church and Kingdom of England, and the dangerous estate of the Church and Kingdom of Scotland, Are present and public testimonies.
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We have now at the last, for the preservation of our selves and our Religion from utter ruine and destruction, &c. after mature deliberation resolved and determined to enter into a mutuall and solemne League and Covenant, &c.
We have now At the last, for the preservation of our selves and our Religion from utter ruin and destruction, etc. After mature deliberation resolved and determined to enter into a mutual and solemn League and Covenant, etc.
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who amongst us hath not felt these reasons? and how many have smarted their proofe unto us? And as these reasons are so plaine, that the most illiterate and vulgar understandings may conceive them;
who among us hath not felt these Reasons? and how many have smarted their proof unto us? And as these Reasons Are so plain, that the most illiterate and Vulgar understandings may conceive them;
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Covenants are in their owne nature and constitution, things of so much certainty and assurance, that by way of excellence a Covenant is called, a sure one, or an assurance.
Covenants Are in their own nature and constitution, things of so much certainty and assurance, that by Way of excellence a Covenant is called, a sure one, or an assurance.
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A well-grounded Covenant is a sure, a firme, and an irrevocable Act. When you have such an all this, (and such you have) as is here concenter'd in the Text, to lay into or for the foundation of a Covenant, the superstruction (is aeternitati sacrum, and) must stand for ever.
A well-grounded Covenant is a sure, a firm, and an irrevocable Act. When you have such an all this, (and such you have) as is Here concentered in the Text, to lay into or for the Foundation of a Covenant, the superstruction (is Aeternitati sacrum, and) must stand for ever.
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The Covenant of God with man about temporall things is called a Covenant of Salt, and a Covenant for ever, 2 Chron. 15. 3. For though his Covenant about temporall things (as all temporals must) hath an end of termination,
The Covenant of God with man about temporal things is called a Covenant of Salt, and a Covenant for ever, 2 Chronicles 15. 3. For though his Covenant about temporal things (as all temporals must) hath an end of termination,
for this is all my salvation and all my desire, although he make it not to grow, 2 Sam. 23. 5. And what is it that makes the Covenant of God with man thus sure? Sure not onely in it selfe,
for this is all my salvation and all my desire, although he make it not to grow, 2 Sam. 23. 5. And what is it that makes the Covenant of God with man thus sure? Sure not only in it self,
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because it hath a strong foundation, a double, impregnable foundation? First, his owne free grace. Secondly, the blood of Cbrist; which is therefore also called, the blood of the Covenant, Heb. 10. 29. Because of all this, this All, which hath an infinity in it, The Lord God hath made with us a sure Covenant.
Because it hath a strong Foundation, a double, impregnable Foundation? First, his own free grace. Secondly, the blood of Christ; which is Therefore also called, the blood of the Covenant, Hebrew 10. 29. Because of all this, this All, which hath an infinity in it, The Lord God hath made with us a sure Covenant.
Now as the stability and everlastingnesse of Gods Covenant with his elect, lies in the strength of the foundation, His owne love, and the blood of his Sonne.
Now as the stability and everlastingness of God's Covenant with his elect, lies in the strength of the Foundation, His own love, and the blood of his Son.
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Let me therefore invite you in the words of the Prophet Ieremy, chap. 50. 5. Come let us joyne our selves to the Lord in a perpetuall Covenant, that shall never be forgotten.
Let me Therefore invite you in the words of the Prophet Ieremy, chap. 50. 5. Come let us join our selves to the Lord in a perpetual Covenant, that shall never be forgotten.
And doe not these looke like the daies wherein the Prophet cals to the doing of this? In those daies, and at that time, saith the Lord, vers. 4. What time and what daies were those? The beginning of the Chapter answers it.
And do not these look like the days wherein the Prophet calls to the doing of this? In those days, and At that time, Says the Lord, vers. 4. What time and what days were those? The beginning of the Chapter answers it.
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For out of the North there commeth up a Nation against her, which shall make her Land desolate, &c. Then followes, in those daies and at that time, saith the Lord, the children of Israel shall come, &c. And they shall aske the way to Zion, with their faces thitherward, saying, Come and let us joyne our selves to the Lord in a perpetuall Covenant, that shall not be forgotten.
For out of the North there comes up a nation against her, which shall make her Land desolate, etc. Then follows, in those days and At that time, Says the Lord, the children of Israel shall come, etc. And they shall ask the Way to Zion, with their faces thitherward, saying, Come and let us join our selves to the Lord in a perpetual Covenant, that shall not be forgotten.
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There seemes wanting onely the worke which this day is bringing forth, and a few daies more (I hope) will bring unto perfection, the joyning of our selves in a perpetuall Covenant never to be forgotten.
There seems wanting only the work which this day is bringing forth, and a few days more (I hope) will bring unto perfection, the joining of our selves in a perpetual Covenant never to be forgotten.
It is very observable how the Prophet as it were with one breath saith, Babylon is taken (vers. 2.) and come let us joyne our selves in Covenant, vers. 5. as if there were no more in it but this, Take the Covenant, and ye take Babylon.
It is very observable how the Prophet as it were with one breath Says, Babylon is taken (vers. 2.) and come let us join our selves in Covenant, vers. 5. as if there were no more in it but this, Take the Covenant, and you take Babylon.
Or, as if the taking of a Covenant were the ready way, the readiest way to take Babylon. Surely at the report of the taking of this sure Covenant, we in our prayer-visions (as the Prophet Habakkuc in his c. 3. v. 7.) may see the tents of Cushan in affliction,
Or, as if the taking of a Covenant were the ready Way, the Readiest Way to take Babylon. Surely At the report of the taking of this sure Covenant, we in our prayer-visions (as the Prophet Habakkuk in his c. 3. v. 7.) may see the tents of Cushan in affliction,
The Dukes of Edom shall be amazed, the mighty men of Moab trembling shal take hold upon them, the inhabitants of Canaan (who are now the inhabitants of Babylon) shall melt away.
The Dukes of Edom shall be amazed, the mighty men of Moab trembling shall take hold upon them, the inhabitants of Canaan (who Are now the inhabitants of Babylon) shall melt away.
The great mountaine before our Zerubbabels will become a plaine, and we shall bring forth the head Stone (of our Reformation) with shouting, crying grace, grace unto it. Zach. 4. 7. why may we not promise to our selves such glorious effects (and not build these Castles in the ayre) when we have laid so promising a foundation, this sure Covenant, and have made a perpetuall Covenant, never to be forgotten?
The great mountain before our Zerubbabels will become a plain, and we shall bring forth the head Stone (of our Reformation) with shouting, crying grace, grace unto it. Zach 4. 7. why may we not promise to our selves such glorious effects (and not built these Castles in the air) when we have laid so promising a Foundation, this sure Covenant, and have made a perpetual Covenant, never to be forgotten?
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or in their goodnesse to try them, they brought them into a Fold, or some other enclosed place, where letting them passe out at a narrow doore one by one, they held a rod over them to count or consider more distinctly of them.
or in their Goodness to try them, they brought them into a Fold, or Some other enclosed place, where letting them pass out At a narrow door one by one, they held a rod over them to count or Consider more distinctly of them.
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as if the Lord had said, I will prove and try the whole people of Israel, as a shepeheard doth his flocke, that I may take the good and sound into the Fold of my Covenant,
as if the Lord had said, I will prove and try the Whole people of Israel, as a shepherd does his flock, that I may take the good and found into the Fold of my Covenant,
which interpretation is not onely favoured but fully approved, in the words immediately following, vers. 38. I will bring you into the bond of the Covenant,
which Interpretation is not only favoured but Fully approved, in the words immediately following, vers. 38. I will bring you into the bound of the Covenant,
It is a Shibboleth to distinguish Ephraimites from Gileadites, Iudg. 12. 6. And who knowes not how great an advantage it is for the successefull carrying on of any honourable designe, to know friends from enemies,
It is a Shibboleth to distinguish Ephraimites from Gileadites, Judges 12. 6. And who knows not how great an advantage it is for the successful carrying on of any honourable Design, to know Friends from enemies,
lest it should discover more enemies then friends, and so holding out to the view, more then otherwise can be seene, the weakenesse of a party may render them, not onely more obnoxious, but more inconsiderable.
lest it should discover more enemies then Friends, and so holding out to the view, more then otherwise can be seen, the weakness of a party may render them, not only more obnoxious, but more inconsiderable.
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and if wee cannot deliver our selves from them when they are seene and knowne, doubtlesse unseene and unknowne they will more easily, though more insensibly devoure us.
and if we cannot deliver our selves from them when they Are seen and known, doubtless unseen and unknown they will more Easily, though more insensibly devour us.
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The sad stories of Abner and Amasa informe us, That there is no sence against his stroke who comes too neere us, who stabs while he takes us aside to speake kindely to us, who drawes his sword while he hath a kisse at his lips, and art thou in health my brother, at his tongue.
The sad stories of Abner and Amasa inform us, That there is no sense against his stroke who comes too near us, who stabs while he Takes us aside to speak kindly to us, who draws his sword while he hath a kiss At his lips, and art thou in health my brother, At his tongue.
yet this few thus united are stronger then so many scatter'd ones (as exceed all Arithmeticke) whom (as John speaks, Revel. 7. 9. no man can number. Cloven tongues were sent (Acts 2. 3.) to publish the Gospell,
yet this few thus united Are Stronger then so many scattered ones (as exceed all Arithmetic) whom (as John speaks, Revel. 7. 9. no man can number. Cloven tongues were sent (Acts 2. 3.) to publish the Gospel,
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The former mer hindred the building of Babel, Gen. 11. 7.) and the latter (though tongues should agree) will hinder the building of Jerusalem. Then a worke goes on amaine when the undertakers (whether they be few or many) speake all and thinke the same thing.
The former mere hindered the building of Babel, Gen. 11. 7.) and the latter (though tongues should agree) will hinder the building of Jerusalem. Then a work Goes on amain when the undertakers (whither they be few or many) speak all and think the same thing.
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A people are more considerable in any worke, because they are One, then because they are Many. But when many and one meete, nothing can stand before them.
A people Are more considerable in any work, Because they Are One, then Because they Are Many. But when many and one meet, nothing can stand before them.
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So the Lord God observed, when he came down to see the City and the Tower which the children of men builded, Gen. 11. 5. And the Lord said (at the sixth verse) behold the people is One,
So the Lord God observed, when he Come down to see the city and the Tower which the children of men built, Gen. 11. 5. And the Lord said (At the sixth verse) behold the people is One,
The strong Kingdomes of England and Ireland, with the strong Kingdome of Scotland. A threefold coard twisted of three such strong Coards will not easily, if at all, be broken.
The strong Kingdoms of England and Ireland, with the strong Kingdom of Scotland. A threefold coard twisted of three such strong Coards will not Easily, if At all, be broken.
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They which single (blessed be God) have yet such strength, how strong may they be when conjoyned? As the Apostle writes to his Romans (c. 6. 19.) I speake after the manner of men,
They which single (blessed be God) have yet such strength, how strong may they be when conjoined? As the Apostle writes to his Romans (c. 6. 19.) I speak After the manner of men,
For as the Apostle Peter speakes in like phrase, though to another occasion, (2 Pet. 3. 9. the Lord is not slack concerning his promise, as some men count slacknesse.
For as the Apostle Peter speaks in like phrase, though to Another occasion, (2 Pet. 3. 9. the Lord is not slack Concerning his promise, as Some men count slackness.
wherfore know that this covenant undoubtedly is and will be a bond of union between strong and Almighty: betweene three strong Nations, and an Almighty God. This Covenant engages more then Man, God also is engaged;
Wherefore know that this Covenant undoubtedly is and will be a bound of Union between strong and Almighty: between three strong nations, and an Almighty God. This Covenant engages more then Man, God also is engaged;
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This Covenant (through the blessing of God upon their counsels and endeavours) hath beene their Sampsons Locke, the thing (in fight) wherein their strength lieth.
This Covenant (through the blessing of God upon their Counsels and endeavours) hath been their Sampsons Lock, the thing (in fight) wherein their strength lies.
if we can be wise, as they, to prevent or overcome the flattering enticements of those Dalilahs, who would lull us asleepe in their laps, onely for an opportunity to cut or shave it off? Then indeed (which God forbid) we should be but weake,
if we can be wise, as they, to prevent or overcome the flattering enticements of those Delilahs, who would lull us asleep in their laps, only for an opportunity to Cut or shave it off? Then indeed (which God forbid) we should be but weak,
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Thirdly, this Covenant observed, will make us an holy people, and then, we cannot be an unhappy people. That which promotes personall holinesse, must needs promote Nationall holinesse.
Thirdly, this Covenant observed, will make us an holy people, and then, we cannot be an unhappy people. That which promotes personal holiness, must needs promote National holiness.
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As if the Lord had said, It is more then probable that I shall quickly see as much cause (all flesh corrupting all their wayes before me) to drowne the world with a second deluge,
As if the Lord had said, It is more then probable that I shall quickly see as much cause (all Flesh corrupting all their ways before me) to drown the world with a second deluge,
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Hence also in the second booke of the Chronicles, chap. 21. where the reigne and sinnes of Jehoram are recorded, such sinnes as might justly put a sword into the hand of God to cut him off root and branch, Howbeit (saith the Text, vers. 7.) the Lord would not destroy the house of David,
Hence also in the second book of the Chronicles, chap. 21. where the Reign and Sins of jehoram Are recorded, such Sins as might justly put a sword into the hand of God to Cut him off root and branch, Howbeit (Says the Text, vers. 7.) the Lord would not destroy the house of David,
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A thought of that will dampe and silence our lusts and passions, when they begin to move or quest within us, it will also breake the blow of Satans temptations when hee assaults us.
A Thought of that will damp and silence our Lustiest and passion, when they begin to move or quest within us, it will also break the blow of Satan temptations when he assaults us.
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Probably this party (whosoever he was) took little notice of, or was little troubled at the notice of these distempers in himselfe before, least of all sought out for helpe against them.
Probably this party (whosoever he was) took little notice of, or was little troubled At the notice of these distempers in himself before, least of all sought out for help against them.
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How much more then will holinesse be encreased through this Covenant, which in many branches of it, is a direct Covenant for and about holinesse? And if we improve it home to this purpose for the subduing of those mysticall Canaanites, those worst and (indeed) most formidable enemies, our sinfull lusts,
How much more then will holiness be increased through this Covenant, which in many branches of it, is a Direct Covenant for and about holiness? And if we improve it home to this purpose for the subduing of those mystical Canaanites, those worst and (indeed) most formidable enemies, our sinful Lustiest,
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though our visible Caananites should not only continue unsubdued by us, but subdue us, Though our Estates and Liberties should continue, not only unrecovered,
though our visible Canaanites should not only continue unsubdued by us, but subdue us, Though our Estates and Liberties should continue, not only unrecovered,
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then doe not live as if you had made a Covenant with Hell, or were come to an agreement with Death, as the Prophet Isaiah characters those monsters of prophanesse, c. 28. 15. Take heede also of corrupting this Covenant, Mal. 2. 10. by an unholy glosse.
then do not live as if you had made a Covenant with Hell, or were come to an agreement with Death, as the Prophet Isaiah characters those monsters of profaneness, c. 28. 15. Take heed also of corrupting this Covenant, Malachi 2. 10. by an unholy gloss.
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2 Epist. c. 3. v. 16. We may feare that though the Text of this Covenant be easy to be understood, yet some (who, at least thinke themselves) learned, And whom wee have found not onely stable but stiffened in their owne erroneous principles and opinions, will bee trying their skill (if not their malice) to wrest,
2 Epistle c. 3. v. 16. We may Fear that though the Text of this Covenant be easy to be understood, yet Some (who, At least think themselves) learned, And whom we have found not only stable but stiffened in their own erroneous principles and opinions, will be trying their skill (if not their malice) to wrest,
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or (as the Greeke imports) to torture and set this Covenant upon the Rack, to make it speake and confesse a sence never intended by the composers, or proposers of it:
or (as the Greek imports) to torture and Set this Covenant upon the Rack, to make it speak and confess a sense never intended by the composers, or proposers of it:
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All that I shall say to such, is that in close of the verse quoted from the Apostle Peter, let them take heed such wrestings be not (worst to themselves,
All that I shall say to such, is that in close of the verse quoted from the Apostle Peter, let them take heed such wrestings be not (worst to themselves,
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But having taken, it (upon due consideration) he cannot make too much haste to performe it, Benot rash with thy mouth (Sayth the Preacher, Eccl. 5. 2.) That is, doe not vow rashly, but (v 4) when thou vowest a vow unto God, deferre not to pay it,
But having taken, it (upon due consideration) he cannot make too much haste to perform it, Benot rash with thy Mouth (Say the Preacher, Ecclesiastes 5. 2.) That is, do not Voelli rashly, but (v 4) when thou vowest a Voelli unto God, defer not to pay it,
When you have set your hands to the plough, doe not looke back, Remember Lots Wife. Besides the sinne, this is, first, extreamely base and dishonorable;
When you have Set your hands to the plough, do not look back, remember Lots Wife. Beside the sin, this is, First, extremely base and dishonourable;
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and to vile affections (Rom. 1. 26. 28.) That they were Covenant breakers. And how base is that issue which is begotten betweene and borne from vile affections and a reprobate mind? Where the parents are such, it is easy to judge what the child must be.
and to vile affections (Rom. 1. 26. 28.) That they were Covenant breakers. And how base is that issue which is begotten between and born from vile affections and a Reprobate mind? Where the Parents Are such, it is easy to judge what the child must be.
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He hath already sent a Sword to revenge the quarrell of his Covenant, Levit. 26. 25. He will send another to revenge the quarrell of this upon the wilfull violatours of it.
He hath already sent a Sword to revenge the quarrel of his Covenant, Levit. 26. 25. He will send Another to revenge the quarrel of this upon the wilful violators of it.
and the Lot of them that rob us (Isa. 17. 13, 14. And if so, is not their lot fallen in an unpleasant place have they not a dreadfull heritage? To be under any curse is misery enough,
and the Lot of them that rob us (Isaiah 17. 13, 14. And if so, is not their lot fallen in an unpleasant place have they not a dreadful heritage? To be under any curse is misery enough,
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For as the blessings we receive are most sweete when they passe to us through the hands of a Covenant (a mercy from a promise is far better then a mercy from bare providence because then it is sprinkl'd with the blood of Christ) so on the other side, the curse which falls upon anyone is far more bitter,
For as the blessings we receive Are most sweet when they pass to us through the hands of a Covenant (a mercy from a promise is Far better then a mercy from bore providence Because then it is sprinkled with the blood of christ) so on the other side, the curse which falls upon anyone is Far more bitter,
how shall the wrath of God (except they repent, returne and renew their Covenant) be quenched towards such violators of it? And as our Saviour speakes (Mat. 6.) upon another occasion, if the light, which is in us, be darknesse,
how shall the wrath of God (except they Repent, return and renew their Covenant) be quenched towards such violators of it? And as our Saviour speaks (Mathew 6.) upon Another occasion, if the Light, which is in us, be darkness,
how great is that wrath, and who can quench it? It is sayd of good King Josiah 2 Chron. 34. 32. That when he had made a Covenant before the Lord, he caused all that were present in Ierusalem and in Benjamin to stand to it.
how great is that wrath, and who can quench it? It is said of good King Josiah 2 Chronicles 34. 32. That when he had made a Covenant before the Lord, he caused all that were present in Ierusalem and in Benjamin to stand to it.
Meethinkes the consideration of these things, should reigne over the hearts of men and command in their spirits, more then any Prince can over the tongues or bodies of men, to cause them to stand to this Covenant.
Meethinkes the consideration of these things, should Reign over the hearts of men and command in their spirits, more then any Prince can over the tongues or bodies of men, to cause them to stand to this Covenant.
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neither shalt thou suffer the Salt of the Covenant of thy God to be lacking, &c. What is meant by Salt on our parts, is taught us by Christ himselfe, Marke 9. 50. Have Salt in your selves and have peace one with another.
neither shalt thou suffer the Salt of the Covenant of thy God to be lacking, etc. What is meant by Salt on our parts, is taught us by christ himself, Mark 9. 50. Have Salt in your selves and have peace one with Another.
Which I take to be parallel in sence with that of the Apostle (Heb. 12. 14.) follow peace with all men and holinesse, &c. As Salt, the shadow of holinesse, was called for, in all those Iewish services,
Which I take to be parallel in sense with that of the Apostle (Hebrew 12. 14.) follow peace with all men and holiness, etc. As Salt, the shadow of holiness, was called for, in all those Jewish services,
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Their heart was not right with him, neither were they stedfast in his Covenant, Psal. 78. 37. As if he had sayd, would you know the reason why this people were so unstedfast? it was, because they were so unsound.
Their heart was not right with him, neither were they steadfast in his Covenant, Psalm 78. 37. As if he had said, would you know the reason why this people were so unsteadfast? it was, Because they were so unsound.
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The Covenant will not be our friend to day and our Enemy to morrow, doe us good to day and hurt to morrow, it will not be fruitfull this yeere and barren the next;
The Covenant will not be our friend to day and our Enemy to morrow, do us good to day and hurt to morrow, it will not be fruitful this year and barren the next;
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Where Christ marveyled at the unbelief of a people, consider what a mervaile followed, omnipotence was as one weeke he could doe no mighty workes among them for them (Mar. 6. 5. 6.) works lesse then mighty, wil not reach our deliverances or procure our mercies.
Where christ marveyled At the unbelief of a people, Consider what a marvel followed, omnipotence was as one Week he could do no mighty works among them for them (Mar. 6. 5. 6.) works less then mighty, will not reach our Deliverances or procure our Mercies.
By Faith the walls of an opposing Jericho fell down (Heb 11. 30.) By Faith they subdued Kingdomes wrought righteousnesse, (or exercised Justice) stopped the mouthes of Lyons v. 33. By Faith they quenched the violence of fire, escaped the edge of the Sword, out of weakenesse they were made strong, waxed valiant in fight, turned to fight the Armies of the Aliens v. 34. We have Jericho's to reduce,
By Faith the walls of an opposing Jericho fell down (Hebrew 11. 30.) By Faith they subdued Kingdoms wrought righteousness, (or exercised justice) stopped the mouths of Lyons v. 33. By Faith they quenched the violence of fire, escaped the edge of the Sword, out of weakness they were made strong, waxed valiant in fight, turned to fight the Armies of the Aliens v. 34. We have Jericho's to reduce,
How then shall we out of our weakenesse become strong, strong enough to carry us thorough these mighty works, strong enough to escape these visible dangers,
How then shall we out of our weakness become strong, strong enough to carry us through these mighty works, strong enough to escape these visible dangers,
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if we walke and worke by sence and not by Fayth? And if we could get through all these workes and dangers without Faith, we should worke but like men, not at all like Christians,
if we walk and work by sense and not by Faith? And if we could get through all these works and dangers without Faith, we should work but like men, not At all like Christians,
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surely yee shall not be established, (Is. 7. 9.) no, not by this sure Covenant. But, believe in the Lord your God (in Covenant) so shall you be established, believe his Prophets,
surely ye shall not be established, (Is. 7. 9.) no, not by this sure Covenant. But, believe in the Lord your God (in Covenant) so shall you be established, believe his prophets,
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And when he is with us, who can be against us? Rom. 8. 3•. for then all things and all things and all persons, even while (to the utmost of their skill and power) they set themselves against us, worke for us;
And when he is with us, who can be against us? Rom. 8. 3•. for then all things and all things and all Persons, even while (to the utmost of their skill and power) they Set themselves against us, work for us;
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And should we not rejoyce? If wee knew that every losse were our gaine, every wound our healing, every disappoyntment our successe, every defeate our victory, would we not rejoyce? Doe but know what it is to be in Covenant with God;
And should we not rejoice? If we knew that every loss were our gain, every wound our healing, every disappointment our success, every defeat our victory, would we not rejoice? Doe but know what it is to be in Covenant with God;
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it is to have him for you, whose foolishnesse is wiser then men, and whose weakenesse is stronger then men, 1 Cor. 1. 25. It is to have him with you, who doth according to his will in the Army of Heaven,
it is to have him for you, whose foolishness is Wiser then men, and whose weakness is Stronger then men, 1 Cor. 1. 25. It is to have him with you, who does according to his will in the Army of Heaven,
and amongst the Inhabitants of the Earth and none can stay his Hand, or say unto him, what doest thou? Daniel 4. 34. It is to have him with you, who frustrateth the tokens of the Lyers,
and among the Inhabitants of the Earth and none can stay his Hand, or say unto him, what dost thou? daniel 4. 34. It is to have him with you, who frustrateth the tokens of the Liars,
before whom the Nations are as the droppe of a Bucket, and as the dust of the ballance, who taketh up the Isles as a very little thing (Isaiah 40. 15.) In a word it is to have him with you, Who fainteth not neither is weary, there is no searching of his understanding, hee giveth power to the faint,
before whom the nations Are as the drop of a Bucket, and as the dust of the balance, who Takes up the Isles as a very little thing (Isaiah 40. 15.) In a word it is to have him with you, Who fainteth not neither is weary, there is no searching of his understanding, he gives power to the faint,
yet our hearts should live in those upper Regions, which are above Stormes and Tempests, above Raine and Windes, above the noyse and confusions of the World.
yet our hearts should live in those upper Regions, which Are above Storms and Tempests, above Rain and Winds, above the noise and confusions of the World.
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They, who have unworthy feares in their hearts, give too faire an evidence, that they did not sweare with their hearts. Fiftly, walke humbly and dependantly; rejoyce, but bee not secure.
They, who have unworthy fears in their hearts, give too fair an evidence, that they did not swear with their hearts. Fifty, walk humbly and Dependently; rejoice, but be not secure.
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As soone as it is sayd that Josiah made all the people stand to the Covenant, the very next words are, And the Inhabitants of Ierusalem did according to the Covenant of GOD, the GOD of their Fathers.
As soon as it is said that Josiah made all the people stand to the Covenant, the very next words Are, And the Inhabitants of Ierusalem did according to the Covenant of GOD, the GOD of their Father's.
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2 Chronicles 34. 32. They stood to it, but they did not (like those Matthew 20. 6.) Stand all the day idle; they fell to worke presently. And so let us.
2 Chronicles 34. 32. They stood to it, but they did not (like those Matthew 20. 6.) Stand all the day idle; they fell to work presently. And so let us.
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I (sayth the LORD) will give the men that have transgressed my Covenant, which have not performed the Words of the Covenant, which they had made before mee,
I (say the LORD) will give the men that have transgressed my Covenant, which have not performed the Words of the Covenant, which they had made before me,
when they cut the Calfe in twaine and passed betweene the parts thereof, The Princes of Judah, and the Princes of Jerusalem, the Eunuches and the Priests,
when they Cut the Calf in twaine and passed between the parts thereof, The Princes of Judah, and the Princes of Jerusalem, the Eunuchs and the Priests,
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or performes not, who doth any thing against, or nothing for the words of this Covenant, hath just cause to tremble at the reading of them, I am sure, to feele them, will make him tremble.
or performs not, who does any thing against, or nothing for the words of this Covenant, hath just cause to tremble At the reading of them, I am sure, to feel them, will make him tremble.
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You that are for Consultation, goe to Counsell, you that are for Execution goe on to Acting, You that are for Exhorting the People in this Worke, attend to Exhortation, You that are Souldiers, draw your Swords, You that have Estates draw your Purses, You that have strength of body, lend your hands,
You that Are for Consultation, go to Counsel, you that Are for Execution go on to Acting, You that Are for Exhorting the People in this Work, attend to Exhortation, You that Are Soldiers, draw your Swords, You that have Estates draw your Purses, You that have strength of body, lend your hands,
Foedus facientes primò furabant, postea transibant inter partes pecudis; quasi dicerent, discindatur, dividantur ejus membra, fiat sicut pocus istud, qui furamentam violaverit.
Foedus Facientes primò furabant, postea transibant inter parts pecudis; quasi dicerent, discindatur, dividantur His membra, fiat sicut Pocus istud, qui furamentam violaverit.
Totum populum Israelis, ita probabo & recognoscam, ut pastor gregem; ad recipiendos in faedus & in caulam meam bonos, improbosque abdicandos. Jun. in in Loc.
Totum Populum Israelis, ita probabo & recognoscam, ut pastor gregem; ad recipiendos in Faedus & in caulam meam bonos, improbosque abdicandos. Jun. in in Loc.
