The quarrell of the covenant, with the pacification of the quarrell. Delivered in three sermons on Levit. 26. 25. and Jere. 50. 5. / By Thomas Case, preacher of the Word in Milk-street, London; and one of the Assembly of Divines.
THis Chapter contains a gradation of sins, and a gradation of punishments; higher degrees of plagues, threatning to overtake higher degrees of Sin. And if you will not yet for all this hearken unto me,
THis Chapter contains a gradation of Sins, and a gradation of punishments; higher Degrees of plagues, threatening to overtake higher Degrees of Sin. And if you will not yet for all this harken unto me,
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Their sin, the abuse and violation of Covenant, Gods Judgement, the Sword, &c. In the one they walk contrary to God, in the other God walks contrary to them: From whence observe;
Their since, the abuse and violation of Covenant, God's Judgement, the Sword, etc. In the one they walk contrary to God, in the other God walks contrary to them: From whence observe;
The second I shall but touch upon, as time and occasion will serve. In the managing therefore of the first Branch, I shall endeavour these three things.
The second I shall but touch upon, as time and occasion will serve. In the managing Therefore of the First Branch, I shall endeavour these three things.
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so it is reported of those wicked Ephramites, Manassites, and Zebulunites, that when Hez•kiah sent a gracious Message unto them, to invite them to turn again unto the Lord, from whom they were departed by a grievous backsliding,
so it is reported of those wicked Ephraimites, Manassites, and Zebulunites, that when Hez•kiah sent a gracious Message unto them, to invite them to turn again unto the Lord, from whom they were departed by a grievous backsliding,
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and to keep the feast of the Passeover, (which was the seale of the Covenant ) they added this aggravation to all their former Rebellions, they refused the Message, and laughed the Messengers to scorne, and mocked them.
and to keep the feast of the Passover, (which was the seal of the Covenant) they added this aggravation to all their former Rebellions, they refused the Message, and laughed the Messengers to scorn, and mocked them.
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that is, When they come to these, or the like solemne duties with the love of any one sin upon their hearts, this is to play the Hypocrite with God, and to prophane his Covenant.
that is, When they come to these, or the like solemn duties with the love of any one since upon their hearts, this is to play the Hypocrite with God, and to profane his Covenant.
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3. When men come unhallowedly to this duety with unprepared hearts, and unsanctified affections, not labouring to get their hearts into an holy Ordinance frame.
3. When men come unhallowedly to this duty with unprepared hearts, and unsanctified affections, not labouring to get their hearts into an holy Ordinance frame.
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carnall and self-ish ends, as those Sechemites did in the Gen. 34. v. 22, 23. who were perswaded to be circumcised (which was the signe and scale of the Covenant of God with his people) upon carnall hopes and expectations of increasing their substance, and enriching themselves by this means.
carnal and selfish ends, as those Sheminithites did in the Gen. 34. v. 22, 23. who were persuaded to be circumcised (which was the Signen and scale of the Covenant of God with his people) upon carnal hope's and Expectations of increasing their substance, and enriching themselves by this means.
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and every Beast of theirs be ours. This God reproves in his own people, Ezek. 33.31. With their mouth they shew much love, but their heart goeth after their covetousnesse.
and every Beast of theirs be ours. This God reproves in his own people, Ezekiel 33.31. With their Mouth they show much love, but their heart Goes After their covetousness.
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A Covenant in the mouth, but covetousnesse in the heart; their own base earthly covetous ends they brought with them to the holy things of God. Thirdly.
A Covenant in the Mouth, but covetousness in the heart; their own base earthly covetous ends they brought with them to the holy things of God. Thirdly.
either by making a wicked Apostasie from it, or rising up in a cursed rebellion against it. A Wickednesse complained of all a long the Scriptures, 1 Kings 19.14. The children of Israel have forsaken thy Covenant, thrown down th•e Altar, &c. Psal. 78.10. They kept not the Covenant of God, and refused to walke in his Law. Vers. 37. Neither were they stedfast in his Covenant. Jere. 11.10. The house of Israel, and the house of Juda have broken my Covenant which I made with their Fathers. Isai. 24.5. They have transgressed the Law, changed the Ordinance, broken the everlasting Covenant.
either by making a wicked Apostasy from it, or rising up in a cursed rebellion against it. A Wickedness complained of all a long the Scriptures, 1 Kings 19.14. The children of Israel have forsaken thy Covenant, thrown down th•e Altar, etc. Psalm 78.10. They kept not the Covenant of God, and refused to walk in his Law. Vers. 37. Neither were they steadfast in his Covenant. Jere. 11.10. The house of Israel, and the house of Juda have broken my Covenant which I made with their Father's. Isaiah 24.5. They have transgressed the Law, changed the Ordinance, broken the everlasting Covenant.
2. The second thing that I undertook, is to give you some Demonstrations, To shew, That Covenant-Violation is matter of a high Quarrell between God and a People;
2. The second thing that I undertook, is to give you Some Demonstrations, To show, That Covenant violation is matter of a high Quarrel between God and a People;
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It is enough to break ones heart, to read with what heart-breaking-sighes, those holy men of God, Ezra, Nehemiah, and Daniel, have bewailed this sin, lying in the dust at Gods feet. Ezra 9.6.
It is enough to break ones heart, to read with what heart-breaking-sighes, those holy men of God, Ezra, Nehemiah, and daniel, have bewailed this since, lying in the dust At God's feet. Ezra 9.6.
O Lord, righteousnesse belongeth unto thee, but unto us confusion of faces, Ver. 7. And again, O Lord, to me belongs confusion of face, to our Kings, to our Princes, &c. Vers. 8. It is breach of Covenant he bewails with so much confusion of face and brokennesse of heart in that Chapter.
Oh Lord, righteousness belongeth unto thee, but unto us confusion of faces, Ver. 7. And again, Oh Lord, to me belongs confusion of face, to our Kings, to our Princes, etc. Vers. 8. It is breach of Covenant he bewails with so much confusion of face and brokenness of heart in that Chapter.
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and could give it as the accompt of that ruine and disolation which befell them, demanding of one another as they passed by the ruines of Jerusalem, Jerem. 22. Vers. 8. Where•or••ath the Lord done thus unto this great City,
and could give it as the account of that ruin and disolation which befell them, demanding of one Another as they passed by the ruins of Jerusalem, Jeremiah 22. Vers. 8. Where•or••ath the Lord done thus unto this great city,
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Thirdly, It may appear to be a Quarrell of a high nature, if we consider the grievous judgements wherewith the Lord hath threatned and avenged this sin, as here in the text;
Thirdly, It may appear to be a Quarrel of a high nature, if we Consider the grievous Judgments wherewith the Lord hath threatened and avenged this since, as Here in the text;
Vers. 25. I will send the pestilence among you, and ye shall be delivered into the hand of the enemy. Vers. 26. I will break the staff of your bread, &c. And yee shall eat, and not be satisfied.
Vers. 25. I will send the pestilence among you, and you shall be Delivered into the hand of the enemy. Vers. 26. I will break the staff of your bred, etc. And ye shall eat, and not be satisfied.
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Vers 29. You shall eat the flesh of your sonnes, and the flesh of your daughters shall yee cat. Vers. 30. I will cast your Carcasses upon the Carcasses of your Idols,
Vers 29. You shall eat the Flesh of your Sons, and the Flesh of your daughters shall ye cat. Vers. 30. I will cast your Carcases upon the Carcases of your Idols,
and my soul shall abhorre you. Vers. 31. I will make your Cities wast, and bring your Sanctuaries unto desolation, &c. Vers 32. I will bring the Land into desolation, Vers. 33. I will scatter you among the Heathen,
and my soul shall abhor you. Vers. 31. I will make your Cities waste, and bring your Sanctuaries unto desolation, etc. Vers 32. I will bring the Land into desolation, Vers. 33. I will scatter you among the Heathen,
and will draw out a sword after you, &c. Isa. 30.18. My Brethren, God is a God of Judgement, and doth all his works in weight and measure. Nehemiah acknowledged it in his confession, Nehem. 9.33. Howbeit thou art just in all that is come upon us;
and will draw out a sword After you, etc. Isaiah 30.18. My Brothers, God is a God of Judgement, and does all his works in weight and measure. Nehemiah acknowledged it in his Confessi, Nehemiah 9.33. Howbeit thou art just in all that is come upon us;
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Behold, these great and fearfull judgements, and curses, pursuing this sin of Covenant-violation, and yet so farre from exceeding, that they fall short of the merit of it;
Behold, these great and fearful Judgments, and curses, pursuing this since of Covenant violation, and yet so Far from exceeding, that they fallen short of the merit of it;
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Fourthly, It may appear from hence, in as much, as alwayes upon the recovery and deliverance of the people of God, from their Captivity, and other Judgements:
Fourthly, It may appear from hence, in as much, as always upon the recovery and deliverance of the people of God, from their Captivity, and other Judgments:
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you shall finde their Governours and Prophets, Sollicitous and active in the first place, to attone God by taking up this quarrell, and controversie, between him and his people;
you shall find their Governors and prophets, Solicitous and active in the First place, to atone God by taking up this quarrel, and controversy, between him and his people;
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and therefore they labour in the first place to repair this breach, giving us thereby to understand, That Violation of Covenant is a quarrell of such an high nature,
and Therefore they labour in the First place to repair this breach, giving us thereby to understand, That Violation of Covenant is a quarrel of such an high nature,
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God seems to take high delight and contentment in this, and therefore doth often delight and admire himself for it. Deut. 7.9. The Lord thy God, he is God, the faithfull God, which keepeth Covenant and Mercy.
God seems to take high delight and contentment in this, and Therefore does often delight and admire himself for it. Deuteronomy 7.9. The Lord thy God, he is God, the faithful God, which Keepeth Covenant and Mercy.
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Let him that glory th•glory in this, That he understandeth and knoweth me, that I am the Lord, which exercise, loving kindenesse, judgement, and righteousnesse in the earth.
Let him that glory th•glory in this, That he understands and Knoweth me, that I am the Lord, which exercise, loving kindness, judgement, and righteousness in the earth.
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Now surely, That Excellency which God doth so admire and magnifie in himself; the contrary thereof, his soul doth most of all, hate, or abhorre, in a people, or person;
Now surely, That Excellency which God does so admire and magnify in himself; the contrary thereof, his soul does most of all, hate, or abhor, in a people, or person;
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we see it in our own experience, That vice we most of all hate in our children or servants, the contrary vertue whereof, doth most of all please and delight us in our selves.
we see it in our own experience, That vice we most of all hate in our children or Servants, the contrary virtue whereof, does most of all please and delight us in our selves.
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Sixthly and Lastly, God speaks of bringing his people into Covenant with him, as one of the highest Prerogatives and choicest priviledges he can honour them withall, to that purpose you may observe.
Sixthly and Lastly, God speaks of bringing his people into Covenant with him, as one of the highest Prerogatives and Choicest privileges he can honour them withal, to that purpose you may observe.
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That unto me every knee shall bow, and every tongue shall swear? An oath it is the Seal of the Covenant; and this honour God hath challenged to himself by an irrevecable Oath. I have sworne, &c. That to me every tongue shall swear.
That unto me every knee shall bow, and every tongue shall swear? an oath it is the Seal of the Covenant; and this honour God hath challenged to himself by an irrevecable Oath. I have sworn, etc. That to me every tongue shall swear.
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Christ was made a Priest by the word of Oath, by him that said unto him. Heb. 7.21. The Lord sware, and will not repent, Thou art a Priest for ever after the order of Melchisedeck.
christ was made a Priest by the word of Oath, by him that said unto him. Hebrew 7.21. The Lord sware, and will not Repent, Thou art a Priest for ever After the order of Melchisedeck.
That whereas others are conferred upon them, onely by the word of promise: This is established by the word of Oath, by him that said, I have swerne by my self, that to me every tongue shall swear. And by this you may take the measure of this sin,
That whereas Others Are conferred upon them, only by the word of promise: This is established by the word of Oath, by him that said, I have swerne by my self, that to me every tongue shall swear. And by this you may take the measure of this since,
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And this last demonstration may serve in generall as a bottome and foundation of the next account I am to make: scil. The NONLATINALPHABET. . Of the truth in hand; which is, The third thing I undertook; Namely,
And this last demonstration may serve in general as a bottom and Foundation of the next account I am to make: scil. The.. Of the truth in hand; which is, The third thing I undertook; Namely,
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When he hath done, God 〈 … 〉 betwixt the p•ices, for a Ratification of the Covenant, 〈 … 〉 17 Abraham when he takes an Oath, Lifts up his 〈 … 〉 th• must high God.
When he hath done, God 〈 … 〉 betwixt the p•ices, for a Ratification of the Covenant, 〈 … 〉 17 Abraham when he Takes an Oath, Lifts up his 〈 … 〉 th• must high God.
And to the Princes and People of Juda, that they transgressed the Covenant, Jerem. 34.18. When they had cut the Galfe in twain, and passed between the parts thereof.
And to the Princes and People of Juda, that they transgressed the Covenant, Jeremiah 34.18. When they had Cut the Galfe in twain, and passed between the parts thereof.
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And if the externall solemnitie adde so much aggravation to this sinne, then how much more doth that inward beauty and glory of it, heap up guilt upon their heads that are found to be prophaners and violators of so solemn an Ordinance.
And if the external solemnity add so much aggravation to this sin, then how much more does that inward beauty and glory of it, heap up guilt upon their Heads that Are found to be profaners and violators of so solemn an Ordinance.
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then the Priesthood of the sonnes of Aaron. Heb. 8.6. He hath obtained a more excellent Ministry, by how much also he is the Mediatour of a better Covenant, which was established upon better promises.
then the Priesthood of the Sons of Aaron. Hebrew 8.6. He hath obtained a more excellent Ministry, by how much also he is the Mediator of a better Covenant, which was established upon better promises.
For as the Apostle reasons concerning Abraham and Melchisedeck. That Melchisideck was greater then Abraham, because he blessed him. Heb 7.7. For without question, the lesser is blessed of the better.
For as the Apostle Reasons Concerning Abraham and Melchisedeck. That Melchisideck was greater then Abraham, Because he blessed him. Hebrew 7.7. For without question, the lesser is blessed of the better.
So may I in some sence argue the excellency of this Covenant above the Priesthood of Christ, in as much as this Covenant gives excellency to this Priesthood.
So may I in Some sense argue the excellency of this Covenant above the Priesthood of christ, in as much as this Covenant gives excellency to this Priesthood.
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for men to trissle and prevaricate in things of such high concernment, in things so immediately appertaining to God, must needs be a businesse of an higher provocation,
for men to trissle and prevaricate in things of such high concernment, in things so immediately appertaining to God, must needs be a business of an higher provocation,
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Of how much sorer punishment shall he be thought worthy, who hath counted the blood of the Covenant, an unholy thing, &c. The Covenant and the blood of it;
Of how much Sorer punishment shall he be Thought worthy, who hath counted the blood of the Covenant, an unholy thing, etc. The Covenant and the blood of it;
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So Z•dekiah took an Oath of fealty and subjection unto Neb•chadnezzar, King of Babylon, In the name of the God of Israel; for which cause, God calls it, My Oath, and my Covenant.
So Z•dekiah took an Oath of fealty and subjection unto Neb•chadnezzar, King of Babylon, In the name of the God of Israel; for which cause, God calls it, My Oath, and my Covenant.
And hence it is, That God so severely threatens the violation of that Covenant, with inevitable destruction upon Zedekiah. Ezek. 17.16. As I live, saith the Lord God, sure in the place where the King dwelleth, that made him King, whose Oath he de•pised, and whose Covenant he brake, even with him in the midst of Babylon, shall be dye.
And hence it is, That God so severely threatens the violation of that Covenant, with inevitable destruction upon Zedekiah. Ezekiel 17.16. As I live, Says the Lord God, sure in the place where the King dwells, that made him King, whose Oath he de•pised, and whose Covenant he brake, even with him in the midst of Babylon, shall be die.
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This Accession of an Oath to the Covenant, a people or person swearing, By the most high God, and calling so holy and dreadfull a Majestie to Witnesse, must needs wonderfully heighten the sin, and aggravate the quarrell;
This Accession of an Oath to the Covenant, a people or person swearing, By the most high God, and calling so holy and dreadful a Majesty to Witness, must needs wonderfully heighten the since, and aggravate the quarrel;
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a sin twisted of two sins (and those, no small ones, neither) of lying and swearing: The lye being the prophanation of the truth of God, and the Oath the prophanation of the God of trueth; sins for which (take them singly) a Land doth often mourn; Of how much higher provocation are they,
a since twisted of two Sins (and those, no small ones, neither) of lying and swearing: The lie being the profanation of the truth of God, and the Oath the profanation of the God of truth; Sins for which (take them singly) a Land does often mourn; Of how much higher provocation Are they,
The Lye making the Oath greater, and the Oath making the Lye greater; and out of both there ariseth an aliquod tertium, a third sin of a monstrous nature;
The Lie making the Oath greater, and the Oath making the Lie greater; and out of both there arises an aliquod Tertium, a third since of a monstrous nature;
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or sins, which in reference to the Law of God, is disobedience; in reference to love of God, inviting, pardoning, healing, is rebellion; in reference to our promise, is treachery; is now at last in reference to the Oath, aggravated into perjury and blasphemy.
or Sins, which in Referente to the Law of God, is disobedience; in Referente to love of God, inviting, pardoning, healing, is rebellion; in Referente to our promise, is treachery; is now At last in Referente to the Oath, aggravated into perjury and blasphemy.
since by how much the parties interested in the Covenant, are more high and honourable, by so much the more solemne and venerable is a Covenant esteemed.
since by how much the parties interested in the Covenant, Are more high and honourable, by so much the more solemn and venerable is a Covenant esteemed.
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So Covenants entred into, between Kings, and Kings, and between Kingdoms & Kingdoms, are accounted more solemn and sacred then those that are past between private persons:
So Covenants entered into, between Kings, and Kings, and between Kingdoms & Kingdoms, Are accounted more solemn and sacred then those that Are passed between private Persons:
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If God so threaten the breach of Oaths, wherein he was but witnesse, how impatient will he be of those forseitures, wherein he is both Witnesse, and Partie? A People or Person, swearing By God, to God?
If God so threaten the breach of Oaths, wherein he was but witness, how impatient will he be of those forfeitures, wherein he is both Witness, and Party? A People or Person, swearing By God, to God?
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A Covenant is the joyning Ordinance, the Marriage knot, as it were, wherein God and a People are made one; for as in Marriage, two, saith he, shall be one flesh; so in a Covenant, he that is joyned to the Lord, is one spirit.
A Covenant is the joining Ordinance, the Marriage knot, as it were, wherein God and a People Are made one; for as in Marriage, two, Says he, shall be one Flesh; so in a Covenant, he that is joined to the Lord, is one Spirit.
Those be high and glorious expressions which our Saviour useth in that heavenly Prayer, John 17.21, 22, 23. That they may be all one, as thou Father art in me, and I in thee, that they also may be one in us, That the world may know that thou hast sent me.
Those be high and glorious expressions which our Saviour uses in that heavenly Prayer, John 17.21, 22, 23. That they may be all one, as thou Father art in me, and I in thee, that they also may be one in us, That the world may know that thou hast sent me.
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All I am, and have, shall be for their good; And all they are, or have, shall be for my glory; and so the Spouse triumphs. Cant. 2.15. chap. 6.3. I am my Beloveds, and my Beloved is mine.
All I am, and have, shall be for their good; And all they Are, or have, shall be for my glory; and so the Spouse Triumphos. Cant 2.15. chap. 6.3. I am my Beloveds, and my beloved is mine.
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i. e. If here be any doubts, or haesitations, or diffidence on either side; an Oath by the swearing party, is, or should be, the removeall of that doubt, or distrust whatsoever;
i. e. If Here be any doubts, or hesitations, or diffidence on either side; an Oath by the swearing party, is, or should be, the removal of that doubt, or distrust whatsoever;
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That when any of their old Lovers should come and bespeck their affections, they may be able to put them all by, that there might be no possibility of yeelding or hearkning to the voyce of this Charmer, charm he never so wisely;
That when any of their old Lovers should come and bespeck their affections, they may be able to put them all by, that there might be no possibility of yielding or Harkening to the voice of this Charmer, charm he never so wisely;
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And so on the other side, God swears to his People, That (•s I may so say) he may leave himself no possibility of recanting or recalling his word, if he had a minde to it.
And so on the other side, God swears to his People, That (•s I may so say) he may leave himself no possibility of recanting or recalling his word, if he had a mind to it.
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Why? That by two immutable things; sc. His Word, and his Oath, in which it was impossible for God to lye. Impossible for him to lye; A very strange expression;
Why? That by two immutable things; sc. His Word, and his Oath, in which it was impossible for God to lie. Impossible for him to lie; A very strange expression;
As if God would lock up himself under an Oath from all possibility of lying or recalling the word out of his mouth, he would not trust himselfe (as if the Apostle should say) with making a bare promise, but claps an oath upon it also, that so if be would, yet he could not go back.
As if God would lock up himself under an Oath from all possibility of lying or recalling the word out of his Mouth, he would not trust himself (as if the Apostle should say) with making a bore promise, but claps an oath upon it also, that so if be would, yet he could not go back.
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But for our sakes, for our sakes altogether, is this written, because of the unbelief of our bearts, to secure our unbeleeving objecting spirits, against all fear and jealousie, of so much,
But for our sakes, for our sakes altogether, is this written, Because of the unbelief of our bearts, to secure our unbelieving objecting spirits, against all Fear and jealousy, of so much,
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Vers. 18. That by two immutable things, by which it was impossible for God to lye, we might have a strong Consolation, &c. To strengthen our weak hands,
Vers. 18. That by two immutable things, by which it was impossible for God to lie, we might have a strong Consolation, etc. To strengthen our weak hands,
These breaches do so wound their spirits, and shrink up their sinews (I speak of the People of God themselves) that with their Father Jacob, they go halting (peradventure) to their very Graves.
These Breaches do so wound their spirits, and shrink up their sinews (I speak of the People of God themselves) that with their Father Jacob, they go halting (Peradventure) to their very Graves.
1. De facto, To shew, How God hath made good this threatning, in the dispensations of his providence and Justice, by overtaking this sin of Covenant-Prophanation, with this judgement of the sword, and its concomitants.
1. De facto, To show, How God hath made good this threatening, in the dispensations of his providence and justice, by overtaking this since of Covenant-profanation, with this judgement of the sword, and its concomitants.
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The Instances given of the sin, in the very same places for the most part holding forth also examples of the Judgment; besides so many other Instances in Scripture,
The Instances given of the since, in the very same places for the most part holding forth also Examples of the Judgement; beside so many other Instances in Scripture,
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And the Demonstrations and Reasons, that set forth unto you the greatnesse of the sin, the highnesse of the quarrell, do upon the very first view, Vindicate, and Justifie the Equity of Gods proceedings in avenging this sin and quarrell with so grievous a judgement,
And the Demonstrations and Reasons, that Set forth unto you the greatness of the since, the highness of the quarrel, do upon the very First view, Vindicate, and Justify the Equity of God's proceedings in avenging this since and quarrel with so grievous a judgement,
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as the sword; And since the servants of God, who have well weighed both in the ballance of the Sanctuary, have acknowledged not onely the sin to have equalled the Judgement;
as the sword; And since the Servants of God, who have well weighed both in the balance of the Sanctuary, have acknowledged not only the since to have equaled the Judgement;
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even from the furthermost parts of the West, to the uttermost parts of the North: A Sword, I say, the worst of all Judgements (witnesse the sad Catalogue of evills here that do accompany it, ut supra; ) yea, a Civill Sword, the worst of all Swords; a Forraign Sword hits at randome;
even from the furthermost parts of the West, to the uttermost parts of the North: A Sword, I say, the worst of all Judgments (witness the sad Catalogue of evils Here that do accompany it, ut supra;) yea, a Civil Sword, the worst of all Swords; a Foreign Sword hits At random;
But this knows whom to smite, and where to make the deepest wounds, Brother embrues his hands in the Brothers blood, and a mans enemies are these of his own house; and therefore the more enemies, because of his own house.
But this knows whom to smite, and where to make the Deepest wounds, Brother embrues his hands in the Brother's blood, and a men enemies Are these of his own house; and Therefore the more enemies, Because of his own house.
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This Sword, I say, is drawn, and much flesh it hath devoured already, and drunk much precious blood. Nationall blood, Christian blood, Fraternall blood;
This Sword, I say, is drawn, and much Flesh it hath devoured already, and drunk much precious blood. National blood, Christian blood, Fraternal blood;
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while we cry to it, as once Jeremiah did. Jerem. 47.6. O thou sword of the Lord, how long will it be ere thou be quiet? Put up thy self into thy Scabbord, rest and be still.
while we cry to it, as once Jeremiah did. Jeremiah 47.6. Oh thou sword of the Lord, how long will it be ere thou be quiet? Put up thy self into thy Scabbord, rest and be still.
Tis sharpned to make a sore slaughter, should we then make mirth? No, When God sends a Sword upon a People, the times are times of mourning, and not of merriment. Read on else.
This sharpened to make a soar slaughter, should we then make mirth? No, When God sends a Sword upon a People, the times Are times of mourning, and not of merriment. Read on Else.
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the rod of a more inferior and gentle correction; but it has done us no good, Folly is so bound up in our hearts, that it is not a rod of correction that will fetch it out. We will not yet stoop,
the rod of a more inferior and gentle correction; but it has done us no good, Folly is so bound up in our hearts, that it is not a rod of correction that will fetch it out. We will not yet stoop,
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therefore we may fear, that now the sword comes to contemn the rod, to despise the rod; saying as it were, What does this silly Rod do here? Will they not stoop? Will they not put their ne•ks under the yoak of Christ? Let me come Ile make them either bow or break; Ile make them either yeeld, or Ile have their blood.
Therefore we may Fear, that now the sword comes to contemn the rod, to despise the rod; saying as it were, What does this silly Rod do Here? Will they not stoop? Will they not put their ne•ks under the yoke of christ? Let me come I'll make them either bow or break; I'll make them either yield, or I'll have their blood.
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and what think you may be the cause? What the Quarrell? Surely, there is cause enough, The Parliament tell us of a fearfull Catalogue of horrible provocations.
and what think you may be the cause? What the Quarrel? Surely, there is cause enough, The Parliament tell us of a fearful Catalogue of horrible provocations.
Contempt of Gods holy Ordinances, and of holynesse it self; Grosse and affected ignorance, under the glorious light of the Gospel cleerly shining among us;
Contempt of God's holy Ordinances, and of holiness it self; Gross and affected ignorance, under the glorious Light of the Gospel clearly shining among us;
wicked prophanations of the Lords day, by sports, and gamings, formerly encouraged even by Authority. All sorts of uncleannesse, Luxury, and excesse in eating or drinking;
wicked profanations of the lords day, by sports, and gamings, formerly encouraged even by authority. All sorts of uncleanness, Luxury, and excess in eating or drinking;
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so it is the spreading sin of these latter times, while by a generall connivance, and almost toleration, it hath been severall wayes fomented and encouraged.
so it is the spreading since of these latter times, while by a general connivance, and almost toleration, it hath been several ways fomented and encouraged.
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And for that other crying and cruell sin of bloodshed, That calls alouà for veng ance, it went hand in hand, with the abhominable Idoll of the Masse, in the dayes of Queen Mary, and some of her Predecessors;
And for that other crying and cruel since of bloodshed, That calls alouà for veng ance, it went hand in hand, with the abominable Idol of the Mass, in the days of Queen Marry, and Some of her Predecessors;
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But to all these without controversie, England hath added this Quarrell in the Text, to make up the measure of our iniquities; even Covenant-Violation.
But to all these without controversy, England hath added this Quarrel in the Text, to make up the measure of our iniquities; even Covenant violation.
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1. Are there not found among us multitudes of such prophane Ephramitish and Zebulonitish spirits, that do reproachfully and contemptuously, refuse and reject the Covenant of God;
1. are there not found among us Multitudes of such profane Ephramitish and Zebulonitish spirits, that do reproachfully and contemptuously, refuse and reject the Covenant of God;
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as they did with King Hezeki•hs Messengers, laugh th•m to scorn•; lade them with Calumnies and Reproaches? What more Covenants yet? Will they never have done Covenanting? Will they send us to Hell quick, with their Protestations, and Oaths, and Covenants?
as they did with King Hezeki•hs Messengers, laugh th•m to scorn•; lade them with Calumnies and Reproaches? What more Covenants yet? Will they never have done Covenanting? Will they send us to Hell quick, with their Protestations, and Oaths, and Covenants?
Indeed he said, he would bring his People into the Bond of the Covenant, but if he would have the most part of the People among us, enter into Covenant with him, he must drive them into the Bond of the Covenant.
Indeed he said, he would bring his People into the Bound of the Covenant, but if he would have the most part of the People among us, enter into Covenant with him, he must drive them into the Bound of the Covenant.
when they were invited unto Baptism, which (was the Seal of the Covenant) they rejected the Counsell of God against themselves, being not Baptized, &c. And may not the Ministers of the Gospel answer this Generation in some such Language;
when they were invited unto Baptism, which (was the Seal of the Covenant) they rejected the Counsel of God against themselves, being not Baptised, etc. And may not the Ministers of the Gospel answer this Generation in Some such Language;
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It was our Commission and Compassion to speak to you, and perswade you to enter into this solemn League and Covenant with God and his People; but since you put it from you, and judge your selves unworthy of so great a priviledge; loe we turn to other People, and other Churches, we will trouble you no more;
It was our Commission and Compassion to speak to you, and persuade you to enter into this solemn League and Covenant with God and his People; but since you put it from you, and judge your selves unworthy of so great a privilege; lo we turn to other People, and other Churches, we will trouble you no more;
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The sin of former times in England hath been, That our Fathers knew not this service; they regarded it not; it was hid from them; they enquired not after it;
The since of former times in England hath been, That our Father's knew not this service; they regarded it not; it was hid from them; they inquired not After it;
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the goings in thereof, and the comings out thereof, That we come to such an extraordinary duty with ordinary (hardly so much as ordinary) Consideration and Preparation.
the goings in thereof, and the comings out thereof, That we come to such an extraordinary duty with ordinary (hardly so much as ordinary) Consideration and Preparation.
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whereby it hath been exposed to unspeakable prophanation, and the most of People have but offered the sacrifice of fools, while they have made their addresse thereunto.
whereby it hath been exposed to unspeakable profanation, and the most of People have but offered the sacrifice of Fools, while they have made their address thereunto.
by which means it comes to passe, that by that time men have pared off, and left one, and put what interpretations they frame to themselves, there is little left worth the name of a Covenant.
by which means it comes to pass, that by that time men have pared off, and left one, and put what interpretations they frame to themselves, there is little left worth the name of a Covenant.
and aymes to themselves? How many come to this Ordinance with Shechemitish spirits? Shall not their Cattle and their substance, and every Beast of theirs, be ours.
and aims to themselves? How many come to this Ordinance with Shechemitish spirits? Shall not their Cattle and their substance, and every Beast of theirs, be ours.
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If I take it not, saith the Malignant Citizen, I shall have my Wares plundered. If I take it not, faith the Malignant Gentleman, I shall have my Estate seized.
If I take it not, Says the Malignant Citizen, I shall have my Wares plundered. If I take it not, faith the Malignant Gentleman, I shall have my Estate seized.
If I take it not, saith the Malignant Parson, I shall have my Living sequestred, and my person it may be cast into Limbo Patrum, &c. To such base and dunghill respects, do men of vile spirits, prostitute this pure and heavenly Ordinance.
If I take it not, Says the Malignant Parson, I shall have my Living sequestered, and my person it may be cast into Limbo Patrum, etc. To such base and dunghill respects, do men of vile spirits, prostitute this pure and heavenly Ordinance.
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4. But lastly, Have we not all conspired together as it were, from the highest to the lowest, from the greatest, to the least, to break the Covenant of our God?
4. But lastly, Have we not all conspired together as it were, from the highest to the lowest, from the greatest, to the least, to break the Covenant of our God?
How may God and his Ministers renew all those complaints over England, that were formerly poured out over Isra•l? Psal. 78.10. They have forsaken thy Covenant.
How may God and his Ministers renew all those complaints over England, that were formerly poured out over Isra•l? Psalm 78.10. They have forsaken thy Covenant.
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Alas, what have we done with all the Covenants, we have made with God? Our Baptismall Vows, renewed (perhaps) Mon•thly at the Lords Table; our sick Beds engagements;
Alas, what have we done with all the Covenants, we have made with God? Our Baptismal Vows, renewed (perhaps) Mon•thly At the lords Table; our sick Beds engagements;
Parliament Pretistations and Covenants with those often Monethly, W•ckly, almost daily repititions of Covenants in the dayes of Humiliations and Thankesgivings; what is become of them all? Have we not dealt with them in some such like manner,
Parliament Pretistations and Covenants with those often Monthly, W•ckly, almost daily repetitions of Covenants in the days of Humiliations and Thanksgivings; what is become of them all? Have we not dealt with them in Some such like manner,
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we have gone up into the Mountain of the House of the Lord (so is the place of publike worship called) to make and renew our solemn Vows and Covenants, which we have Sealed under an Oath and a Curse before, and with the most high God;
we have gone up into the Mountain of the House of the Lord (so is the place of public worship called) to make and renew our solemn Vows and Covenants, which we have Sealed under an Oath and a Curse before, and with the most high God;
but no sooner (all most) have we come down into the Valley of our ordinary walking and conversation; but we have thrown them out of our hands, and broken them all to peeces.
but no sooner (all most) have we come down into the Valley of our ordinary walking and Conversation; but we have thrown them out of our hands, and broken them all to Pieces.
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as toose, vain, unsavoury, and unsensible of pul like sin and misery as ever. Swear our Estates to day, and perhaps deny at wentieth part of them to morrow;
as toose, vain, unsavoury, and unsensible of pull like since and misery as ever. Swear our Estates to day, and perhaps deny At wentieth part of them to morrow;
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Worth thousands, and deny to lend an hundred, a s•or•, &c. Swear to live and dye with the Parliament, and the Caus, to day, and sp•ak against both to morrow.
Worth thousands, and deny to lend an hundred, a s•or•, etc. Swear to live and die with the Parliament, and the Cause, to day, and sp•ak against both to morrow.
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Swear to assist th•m to day, against all Opposers, and Malignants; and it may be within a few dayes after, assist Opposers and Malignants against them.
Swear to assist th•m to day, against all Opposers, and Malignants; and it may be within a few days After, assist Opposers and Malignants against them.
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Help them off with their Taxations, though never so indifferent and easie. Cou••y, conc. ••l their Goods and Treasur•, though never so justly forfeited to the State.
Help them off with their Taxations, though never so indifferent and easy. Cou••y, Conc. ••l their Goods and Treasur•, though never so justly forfeited to the State.
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As if breach of our Covenant did dissolve our engagements; and because we have broke once with God, we were never bound afterward to keep our word, our Oaths:
As if breach of our Covenant did dissolve our engagements; and Because we have broke once with God, we were never bound afterwards to keep our word, our Oaths:
And if the quarrell were so high, and God so angry for the breach of the Covenant that was but between man and man; yea between a people in externall Covenant with himself;
And if the quarrel were so high, and God so angry for the breach of the Covenant that was but between man and man; yea between a people in external Covenant with himself;
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so desperately abused and trampled under feet! I may say unto you therefore, as sometime good Josiah did to his Servants. 2 Chro. 34.21. Go, enquire of the Lord, for us, Humiliation for this sin.
so desperately abused and trampled under feet! I may say unto you Therefore, as sometime good Josiah did to his Servants. 2 Chro 34.21. Go, inquire of the Lord, for us, Humiliation for this since.
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for great is the wrath of the Lord, that is powred out upon us, because we have not kept the word, and Oath, which we have uttered to the Lord our God.
for great is the wrath of the Lord, that is poured out upon us, Because we have not kept the word, and Oath, which we have uttered to the Lord our God.
When David saw the Angel of the Lord standing between the Heaven and Earth, Chro. 21.16. having a sword drawn in his hand stretched out over Jerusalem:
When David saw the Angel of the Lord standing between the Heaven and Earth, Chro 21.16. having a sword drawn in his hand stretched out over Jerusalem:
take up Jeremiahs wish, and Lamentation. Jere. 9.1. O• that my head were waters, and mine eyes a Fountain of Tears, That I might weep day and night for the slain of the Daugh•er of my People:
take up Jeremiah's wish, and Lamentation. Jere. 9.1. O• that my head were waters, and mine eyes a Fountain of Tears, That I might weep day and night for the slave of the Daugh•er of my People:
Behold, those many hundreds thatly sick and bleeding almost to the death, of the wounds which your sins, especially, your treacherous dealing in the Covenant of God, have made upon their bodies.
Behold, those many hundreds thatly sick and bleeding almost to the death, of the wounds which your Sins, especially, your treacherous dealing in the Covenant of God, have made upon their bodies.
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Oh would it not melt any heart, that were not harder then the Rock in the Wildernesse, to see so many poor Creatures bleeding, languishing, dying, slain, under the guilt of our Covenant-prophanation?
O would it not melt any heart, that were not harder then the Rock in the Wilderness, to see so many poor Creatures bleeding, languishing, dying, slave, under the guilt of our Covenant-profanation?
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The Beasts of the field cut off; The wayfaring man ceaseth; The Inhabitants driven from their habitations, and the little remnant stript naked & bare, seeking for Bread to relieve your souls, with perill of their lives, under unspeakable miseries and afflictions;
The Beasts of the field Cut off; The wayfaring man ceases; The Inhabitants driven from their habitations, and the little remnant stripped naked & bore, seeking for Bred to relieve your Souls, with peril of their lives, under unspeakable misery's and afflictions;
doubtlesse to see what thousands feel, it would make us weary of our lives; while (in a word) those Countries and places which before the Destroyer were,
doubtless to see what thousands feel, it would make us weary of our lives; while (in a word) those Countries and places which before the Destroyer were,
So many pieces, so many sacrifices. Oh take these, and upon the Altar which God hath set up, (The Lord Jesus Christ is our Altar;) upon this Altar, let us offer these Sacrifices: And the Lord poure out upon us the Spirit of Compassion and Compunction; the Spirit of Grace and Supplication; That this day (as the rest) may be a day of Attonement and Reconciliation, wherein our God may be pacified towards us,
So many Pieces, so many Sacrifices. O take these, and upon the Altar which God hath Set up, (The Lord jesus christ is our Altar;) upon this Altar, let us offer these Sacrifices: And the Lord pour out upon us the Spirit of Compassion and Compunction; the Spirit of Grace and Supplication; That this day (as the rest) may be a day of Atonement and Reconciliation, wherein our God may be pacified towards us,
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Somewhat I have spoken already in the former Use, to this purpose. viz. To acknowledge our iniquites that we have transgressed against the Lord our God.
Somewhat I have spoken already in the former Use, to this purpose. viz. To acknowledge our iniquities that we have transgressed against the Lord our God.
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which is yet to me a gratious intimation, and a farther argument of hope from Heaven, that God hath not sworn against us in his wrath, nor sealed us up a People devoted to destruction,
which is yet to me a gracious intimation, and a farther argument of hope from Heaven, that God hath not sworn against us in his wrath, nor sealed us up a People devoted to destruction,
So that me thinks I hear this Use of Exhortation, which now I would commend unto you, speaking unto us in that Language. Jere. 50.5. Come let us joyn our selves to the Lord in a perpetuall Covenant, that shall not be forgotten.
So that me thinks I hear this Use of Exhortation, which now I would commend unto you, speaking unto us in that Language. Jere. 50.5. Come let us join our selves to the Lord in a perpetual Covenant, that shall not be forgotten.
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Namely, in that day wherein the seventy yeers of the Babylonian Captivity expired; then was this Prophesie, or Promise begun, in part to be accomplished:
Namely, in that day wherein the seventy Years of the Babylonian Captivity expired; then was this Prophesy, or Promise begun, in part to be accomplished:
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At what time the Captivity of Judah, and divers of Israel with them, upon their return out of Babylon, kept a folemn Fast at the River Ahava, to afflict their souls before their God, There may you see them going and weeping;
At what time the Captivity of Judah, and diverse of Israel with them, upon their return out of Babylon, kept a folemn Fast At the River Ahava, to afflict their Souls before their God, There may you see them going and weeping;
when the elect of God, of what Nation or Language soever, (being all called the Israel•• G••, as is Prophesied, One shall say I am the Lor• is, and 〈 ◊ 〉 shall call him 〈 ◊ 〉 by the name of Jacob, &c. and 〈 … 〉 by the Name of Israel. )
when the elect of God, of what nation or Language soever, (being all called the Israel•• G••, as is Prophesied, One shall say I am the Lor• is, and 〈 ◊ 〉 shall call him 〈 ◊ 〉 by the name of Jacob, etc. and 〈 … 〉 by the Name of Israel.)
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I say, when these in their severall Generations and successions shall turn to the Lord their God, either from their Gentilisme and Pag•••, as in their first conversion to Christianity; (as 〈 ◊ 〉 o•serves after the Resurrection of Christ,
I say, when these in their several Generations and successions shall turn to the Lord their God, either from their Gentilism and Pag•••, as in their First conversion to Christianity; (as 〈 ◊ 〉 o•serves After the Resurrection of christ,
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From that day foreward you might behold po•r Creatures of all Nations and Languages, creeping out of their dark hol•• and corners of blindnesse and Idolatry,
From that day forward you might behold po•r Creatures of all nations and Languages, creeping out of their dark hol•• and corners of blindness and Idolatry,
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and betaking them to God and his S•n Jesus Christ, as to their Law-giver and Saviour;) or else turning from Antichristian superstition, and false wayes of worship,
and betaking them to God and his S•n jesus christ, as to their Lawgiver and Saviour;) or Else turning from Antichristian Superstition, and false ways of worship,
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purging themselves more and more, from the corruptions and mixtures of Popery and Superstitions, according to the degree of light and conviction, which should break out upon them,
purging themselves more and more, from the corruptions and mixtures of Popery and Superstitions, according to the degree of Light and conviction, which should break out upon them,
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That Day of the Restitution of all things, as some good Devin•s conceive, When ten men out 〈 ◊ 〉 all Lan•• 〈 … 〉 the Nations, shall take hold of the skirt of him that is Jew;
That Day of the Restitution of all things, as Some good Devin•s conceive, When ten men out 〈 ◊ 〉 all Lan•• 〈 … 〉 the nations, shall take hold of the skirt of him that is Jew;
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This I call the Ʋniversall day, because, as you see there shall be such an abundance of confluence of Citi•s, and People, and Nations, combining together in an holy League and Covenant, to seek the Lord.
This I call the Ʋniversall day, Because, as you see there shall be such an abundance of confluence of Citi•s, and People, and nations, combining together in an holy League and Covenant, to seek the Lord.
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And a Perfect day; because, the minde and will of the Lord shall be fully revealed and manifested to the Saints, concerning the way of Worship and Government in the Churches. The New Jerusalem; i. e.
And a Perfect day; Because, the mind and will of the Lord shall be Fully revealed and manifested to the Saints, Concerning the Way of Worship and Government in the Churches. The New Jerusalem; i. e.
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Scotland and England, newly coming out of Babylon, Antichristian Babyl•n, Papall Tyranny and Ʋsurpations, (in one degree or other) Going and weeping in the dayes of their solemn Humiliations, bewailing their Back-slidings and Rebellions, to seek the Lord their God, to seek pardon and reconciliation, to seek his face and favour, not onely in the continuance,
Scotland and England, newly coming out of Babylon, Antichristian Babyl•n, Papal Tyranny and Ʋsurpations, (in one degree or other) Going and weeping in the days of their solemn Humiliations, bewailing their Backslidings and Rebellions, to seek the Lord their God, to seek pardon and reconciliation, to seek his face and favour, not only in the Continuance,
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but in the more full and sweet influentiall manifestations of his presence among them; and to that end asking the way to Sion, with their faces thitherward;
but in the more full and sweet influential manifestations of his presence among them; and to that end asking the Way to Sion, with their faces thitherward;
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that when God shall reveal his minde to them, they will conforme themselves to his minde, as according to that blessed Prophesie and Promise, Isal. 2.3.
that when God shall reveal his mind to them, they will conform themselves to his mind, as according to that blessed Prophesy and Promise, Isal 2.3.
You see by this time, I have changed my Text, though not my project; to which purpose, I shall remember that in the handling of these words, I must not manage my discourse,
You see by this time, I have changed my Text, though not my project; to which purpose, I shall Remember that in the handling of these words, I must not manage my discourse,
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And in all these you shall see what proportion the Text holds with the Times. The duty in our Text, with the duty in our Hands, pressing them on still in an Exhortatory way. For the first.
And in all these you shall see what proportion the Text holds with the Times. The duty in our Text, with the duty in our Hands, pressing them on still in an Exhortatory Way. For the First.
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Answ. You see that in the Text, is to joyn themselves to the Lord, by a solemn Covenant; and so is that which we have now in our hands, to joyn our selves to the Lord by a Covenant;
Answer You see that in the Text, is to join themselves to the Lord, by a solemn Covenant; and so is that which we have now in our hands, to join our selves to the Lord by a Covenant;
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that they might dish•nour and prevoke him no more, by their Idolatries, and Superstitions, which had been brought in upon the Ordinances of God, by the means of Apostate Kings,
that they might dish•nour and prevoke him no more, by their Idolatries, and Superstitions, which had been brought in upon the Ordinances of God, by the means of Apostate Kings,
And such is the Covenant that lies before us, in the first place, as I say, to joyn our selves to the Lord, to be knit unsepaparably unto him, that he may be our God, and we may be his People.
And such is the Covenant that lies before us, in the First place, as I say, to join our selves to the Lord, to be knit unsepaparably unto him, that he may be our God, and we may be his People.
after us, may worship the God of spirits, the ••od of truth, in spirit and in truth; in spirit, opposed to car•all w•y•s of will-worship and inventions of men;
After us, may worship the God of spirits, the ••od of truth, in Spirit and in truth; in Spirit, opposed to car•all w•y•s of Will worship and Inventions of men;
and when I have read it, I will answer the main, and most materiall objections, which seem to make it inconsist•nt with these blessed ends and purposes.
and when I have read it, I will answer the main, and most material objections, which seem to make it inconsist•nt with these blessed ends and Purposes.
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Barons, Knights, Gentlemen, Citizens, Burgesses, Ministers of the Gospel, and Commons of all sorts in the Kingdoms of England, Scotland, and Ireland, by the Providence of God living under one King,
Barons, Knights, Gentlemen, Citizens, Burgesses, Ministers of the Gospel, and Commons of all sorts in the Kingdoms of England, Scotland, and Ireland, by the Providence of God living under one King,
and being of one Reformed Religion, having before our eyes the glory of God, and the advancement of the Kingdom of our Lord and Saviour Jesus Christ, the honour and happinesse of the Kings Majesty and His Posterity,
and being of one Reformed Religion, having before our eyes the glory of God, and the advancement of the Kingdom of our Lord and Saviour jesus christ, the honour and happiness of the Kings Majesty and His Posterity,
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whereof the deplorable state 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 publike Testimonies;
whereof the deplorable state 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 last, (after other means of Supplication, Remonstrance, Protestations, and Sufferings) for the preservation of our selves and our Religion, from utter Ruine and Destruction, according to the commendable practice of these Kingdoms in former times,
We have now At last, (After other means of Supplication, Remonstrance, Protestations, and Sufferings) for the preservation of our selves and our Religion, from utter Ruin and Destruction, according to the commendable practice of these Kingdoms in former times,
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THat we shall sincerely, really and constantly, through the Grace of God, endeavour in our severall places and callings, the preservation of the Reformed Religion in the Church of Scotland, in Doctrine, Worship, Discipline and Government, against our common Enemies;
THat we shall sincerely, really and constantly, through the Grace of God, endeavour in our several places and callings, the preservation of the Reformed Religion in the Church of Scotland, in Doctrine, Worship, Discipline and Government, against our Common Enemies;
And shall indeavour to bring the Churches of God in the three Kingdoms, to the neerest Conjunction and Uniformity in Religion, Confession of Faith, Form of Church-Government, Directory for Worship and Catechizing;
And shall endeavour to bring the Churches of God in the three Kingdoms, to the nearest Conjunction and Uniformity in Religion, Confessi of Faith, From of Church-Government, Directory for Worship and Catechizing;
II. That we shall in like manner, without respect of persons, indeavour the Extirpation of Poperty, Prelacy, (that is, Church-Government, by Arch-Bishops, Bishops, their Chancellors and Commissaries, Deans, Deans and Chapters, Archdeacons,
II That we shall in like manner, without respect of Persons, endeavour the Extirpation of Poperty, Prelacy, (that is, Church-Government, by Arch-Bishops, Bishops, their Chancellors and Commissaries, Deans, Deans and Chapters, Archdeacons,
and all other Ecclesiasticall Officers depending on that Hierarchy) Superstition, Heresie, Schisme, Prophanenesse, and whatsoever shall be found to be contrary to sound Doctrine, and the power of Godlinesse;
and all other Ecclesiastical Officers depending on that Hierarchy) Superstition, Heresy, Schism, Profaneness, and whatsoever shall be found to be contrary to found Doctrine, and the power of Godliness;
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We shall with the same sincerity, reallity and constancy, in our severall Vocations, endeavour with our estates and lives, mutually to preserve the Rights and Priviledges of the Parliaments,
We shall with the same sincerity, reality and constancy, in our several Vocations, endeavour with our estates and lives, mutually to preserve the Rights and Privileges of the Parliaments,
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and the Liberties of the Kingdoms, and to preserve and defend the Kings Majesties person and authority, in the preservation and defence of the true Religion,
and the Liberties of the Kingdoms, and to preserve and defend the Kings Majesties person and Authority, in the preservation and defence of the true Religion,
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or one of the Kingdoms from another, or making any Faction or parties amongst the people, contrary to this League and Covenant, that they may be brought to publike tryall,
or one of the Kingdoms from Another, or making any Faction or parties among the people, contrary to this League and Covenant, that they may be brought to public trial,
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and receive condign punishment, as the degree of their offences shall require or deserve, or others having power from them for that effect, shall judge convenient.
and receive condign punishment, as the degree of their offences shall require or deserve, or Others having power from them for that Effect, shall judge convenient.
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V. And whereas the happinesse of a blessed Peace between these Kingdoms, denyed in former times to ou• Progenitors, is by the good Providence of God granted unto us,
V. And whereas the happiness of a blessed Peace between these Kingdoms, denied in former times to ou• Progenitors, is by the good Providence of God granted unto us,
and hath been lately concluded, and setled by both Parliaments, we shall each one of us, according to our place and interest, indeavour that they remain conjoyned in a firm Peace and Union to all Posterity;
and hath been lately concluded, and settled by both Parliaments, we shall each one of us, according to our place and Interest, endeavour that they remain conjoined in a firm Peace and union to all Posterity;
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We shall also according to our places and callings in this common cause of Religion, Liberty, and Peace of the Kingdoms, assist and defend all those that enter into this League and Covenant, in the maintaining and pursuing thereof,
We shall also according to our places and callings in this Common cause of Religion, Liberty, and Peace of the Kingdoms, assist and defend all those that enter into this League and Covenant, in the maintaining and pursuing thereof,
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or to give our selves to a detestable indifferency or neutrality in this cause which so much concerneth the glory of God, the good of the Kingdoms, and honour of the King;
or to give our selves to a detestable indifferency or neutrality in this cause which so much concerns the glory of God, the good of the Kingdoms, and honour of the King;
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and for the sins of these Kingdoms, especially, That we have not as we ought, valued the inestimable benefit of the Gospel, that we have not laboured for the purity and power thereof,
and for the Sins of these Kingdoms, especially, That we have not as we ought, valued the inestimable benefit of the Gospel, that we have not laboured for the purity and power thereof,
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and that we have not endeavoured to receive Christ in our hearts, nor to walk worthy o• him in our lives, which are the causes of other sins and transgressions, so much abounding amongst us;
and that we have not endeavoured to receive christ in our hearts, nor to walk worthy o• him in our lives, which Are the Causes of other Sins and transgressions, so much abounding among us;
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And our true and unfained purpose, desire, and endeavour for our selves, and all others under our power and charge, both in publike and in private, in all duties we owe to God and man, to amend our lives,
And our true and unfeigned purpose, desire, and endeavour for our selves, and all Others under our power and charge, both in public and in private, in all duties we owe to God and man, to amend our lives,
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Oh for a People or Person to be joy•• unto the Lord; to be made one with the most high God of Heaven and Earth, before whom, and to whom we swear, is a priviledge of unspeakable worth and excellency!
O for a People or Person to be joy•• unto the Lord; to be made one with the most high God of Heaven and Earth, before whom, and to whom we swear, is a privilege of unspeakable worth and excellency!
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I shall deal onely with some of the chief Commanders of them, if they be conquered, the rest will vanish of their own accord. Objections propounded and answered.
I shall deal only with Some of the chief Commanders of them, if they be conquered, the rest will vanish of their own accord. Objections propounded and answered.
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Object. 1. If this were the end of this service, yet it were needlesse: since we have done it over and over again, in our former Protestations and Covenants; and so this repetition may seem to be a prophanation of so holy an Ordinance, by making of it so ordinary,
Object. 1. If this were the end of this service, yet it were needless: since we have done it over and over again, in our former Protestations and Covenants; and so this repetition may seem to be a profanation of so holy an Ordinance, by making of it so ordinary,
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For surely, this was not the first time they engaged themselves to God by way of Covenant; but having broken their former Covenants, they thought it their priviledge, and not their burd•n to renew it again,
For surely, this was not the First time they engaged themselves to God by Way of Covenant; but having broken their former Covenants, they Thought it their privilege, and not their burd•n to renew it again,
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But secondly it is objected, There be some Clauses in this Covenant, that serve rather to 〈 ◊ 〉 us further from God, th•n pr•• us ne•r•r to Vint; as binding us to enquire the way to Sion of man, rather then of God; to receive the Law of Reform then from S•otland, a•d other 〈 ◊ 〉, and not from the lips of the 〈 ◊ 〉 Proph•t of the Churches.
But secondly it is objected, There be Some Clauses in this Covenant, that serve rather to 〈 ◊ 〉 us further from God, th•n pr•• us ne•r•r to Vint; as binding us to inquire the Way to Sion of man, rather then of God; to receive the Law of Reform then from S•otland, a•d other 〈 ◊ 〉, and not from the lips of the 〈 ◊ 〉 Proph•t of the Churches.
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〈 … 〉. In the 〈 ◊ 〉, we sw••r first to •••ntain the Relig•• as it is already 〈 … 〉 in Doctrine, Go••••m•••, and 〈 … 〉; when in fiul, the mest shall sweat they know not what;
〈 … 〉. In the 〈 ◊ 〉, we sw••r First to •••ntain the Relig•• as it is already 〈 … 〉 in Doctrine, Go••••m•••, and 〈 … 〉; when in fiul, the mest shall sweat they know not what;
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as much tyrannicall, and more Antichristian then that of Prelacy, which we swear to extirpate; yea, some have not been afraid to call it The Antichrist that is now in the world.
as much tyrannical, and more Antichristian then that of Prelacy, which we swear to extirpate; yea, Some have not been afraid to call it The Antichrist that is now in the world.
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Secondly, Whereas they object, that many shall swear to they know not what, the most being totally ignorant of the Discipline of Scotland, and very few understanding it distinctly. I would have these remember and consider two examples in Scripture, the one of King Josiah, the other of the Women and children in Nehemiahs time.
Secondly, Whereas they Object, that many shall swear to they know not what, the most being totally ignorant of the Discipline of Scotland, and very few understanding it distinctly. I would have these Remember and Consider two Examples in Scripture, the one of King Josiah, the other of the Women and children in Nehemiah's time.
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and in the twelfth yeer, he began to purge Judah and Jerusalem, &c. And this purging and Reformation he did by Covenant, wherein he sware, to walk after the Lord, and to keep his Commandements,
and in the twelfth year, he began to purge Judah and Jerusalem, etc. And this purging and Reformation he did by Covenant, wherein he sware, to walk After the Lord, and to keep his commandments,
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no more could all the Men their Wives, and their Sons, and their Daughters, that took the Covenant (in Nehemiahs time) understand all things inparticular to which that Covenant did binde them;
no more could all the Men their Wives, and their Sons, and their Daughters, that took the Covenant (in Nehemiah's time) understand all things inparticular to which that Covenant did bind them;
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since they did enter into a Gurse, and an Oath, not onely to refuse all inter-marriages with the Heathen, as Vers. 30. but also to walk in Gods Law, which was given by Moses,
since they did enter into a Gurse, and an Oath, not only to refuse all intermarriages with the Heathen, as Vers. 30. but also to walk in God's Law, which was given by Moses,
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Surely there were in this multitude, not an inconsiderable number that were not acquainted with all the Morall precepts, Judiciall Laws, and Ceremoniall Statutes, which God commanded the people by the hand of Moses.
Surely there were in this multitude, not an inconsiderable number that were not acquainted with all the Moral Precepts, Judicial Laws, and Ceremonial Statutes, which God commanded the people by the hand of Moses.
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1. That of those women and children in Nehemiah, it is said in the same place, They were of understanding. Vers. 28. Every one having knowledge, and having understanding;
1. That of those women and children in Nehemiah, it is said in the same place, They were of understanding. Vers. 28. Every one having knowledge, and having understanding;
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and therefore being insallibly right; unquestionably, holy, and just, and good; J•siah and the people might lawfully sware observance to them with an implicite faith;
and Therefore being infallibly right; unquestionably, holy, and just, and good; J•siah and the people might lawfully sware observance to them with an implicit faith;
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To these Objections I rejoyn: First, That that Description of the Covenanters in Nehemiah, That they were of understanding and knowledg, supposeth not a distinct actuall cognizance of every particular Ordinance, Judgement, Statute, and Provision, in all the three Laws, Morall, Judi•iall, Ceremoniall, in every one that took the Covenant;
To these Objections I rejoin: First, That that Description of the Covenanters in Nehemiah, That they were of understanding and knowledge, Supposeth not a distinct actual cognizance of every particular Ordinance, Judgement, Statute, and Provision, in all the three Laws, Moral, Judi•iall, Ceremonial, in every one that took the Covenant;
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And so farre this Rule obtains among us, Children that are not yet come to understanding and fools, being not admitted to this service, as not capable of instruction.
And so Far this Rule obtains among us, Children that Are not yet come to understanding and Fools, being not admitted to this service, as not capable of instruction.
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Secondly, We sware to preserve it, not in opposition to any other forme of Government that may be found agreeable to the Word, but in opposition against a common Enemy, which is a clause of so wide a latitude and easie a digestion,
Secondly, We sware to preserve it, not in opposition to any other Form of Government that may be found agreeable to the Word, but in opposition against a Common Enemy, which is a clause of so wide a latitude and easy a digestion,
This preservation relating not so much to the Government, as to the persons or Nation under this Government, not so much to preserve it, as to preserve them in it, against a Prelaticall Party at home,
This preservation relating not so much to the Government, as to the Persons or nation under this Government, not so much to preserve it, as to preserve them in it, against a Prelatical Party At home,
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or a Popish Party abroad, that should attempt by violence to destroy them, or to force another Government upon them, that should be against the Word of God;
or a Popish Party abroad, that should attempt by violence to destroy them, or to force Another Government upon them, that should be against the Word of God;
Thirdly, Neither in the perservation of their Government; &c. nor in the Reformation of ours, do we sware to any thing of mans; but to what shall be found to be the minde of Christ, witnesse that Clause, According to the Word of God;
Thirdly, Neither in the preservation of their Government; etc. nor in the Reformation of ours, do we sware to any thing of men; but to what shall be found to be the mind of christ, witness that Clause, According to the Word of God;
or shall be presented to us, but to endeavour the Reformation of Religion in Doctrine, Worship, Discipline, and Government, According to the Word of God.
or shall be presented to us, but to endeavour the Reformation of Religion in Doctrine, Worship, Discipline, and Government, According to the Word of God.
In the faithfull and impartiall and search and pursuite wherof, if Scotland or any of the Reformed Churches can hold us forth any cleerer light then our own, we receive it not as our Rule but as such an help to expound our Rule,
In the faithful and impartial and search and pursuit whereof, if Scotland or any of the Reformed Churches can hold us forth any clearer Light then our own, we receive it not as our Rule but as such an help to expound our Rule,
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So that still, it is not the voyce of the Churches, but of Christ in the Churches that we Covenant to listen to, in this pursuite, that is to say, That we will follow them, as they follow Christ;
So that still, it is not the voice of the Churches, but of christ in the Churches that we Covenant to listen to, in this pursuit, that is to say, That we will follow them, as they follow christ;
And when all is done, and a Reformation (through the Assistance and blessing of the Lord Jesus Christ, that great King and Prophet of his Church) resolved on, according to this Rule thus interpreted, under what notion or obligation the observation of it shall be commended to us sub judice lis est, it is yet in the bosome and brest of Authority;
And when all is done, and a Reformation (through the Assistance and blessing of the Lord jesus christ, that great King and Prophet of his Church) resolved on, according to this Rule thus interpreted, under what notion or obligation the observation of it shall be commended to us sub judice Lies est, it is yet in the bosom and breast of authority;
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I answer further to the satisfying of this second doubt, That by this Covenant we are bound no more to conform to Scotland, then Scotland to us: The Astipulation being mutuall, and this Astipulation binding us not so much to conform one to another, as both of us to the Word; wherein,
I answer further to the satisfying of this second doubt, That by this Covenant we Are bound no more to conform to Scotland, then Scotland to us: The Astipulation being mutual, and this Astipulation binding us not so much to conform one to Another, as both of us to the Word; wherein,
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as the Lord our God shall perswade to come into this holy and blessed Association. A third objection falls upon the second Article or Branch of this Covenant;
as the Lord our God shall persuade to come into this holy and blessed Association. A third objection falls upon the second Article or Branch of this Covenant;
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wherein, it is feared by some that we swear, to Extirpate that which for ought we know, upon due inquiry may be found, the way to Sion, the way of Evangelicall Government which Christ and his Apostles, have set up in the Church.
wherein, it is feared by Some that we swear, to Extirpate that which for ought we know, upon due inquiry may be found, the Way to Sion, the Way of Evangelical Government which christ and his Apostles, have Set up in the Church.
Where lies that think you? In what clause or word of the Article? Who can tell? Surely not in Popery; or if there be any that think that the way, I could wish their persons in Rome, since their hearts are there already.
Where lies that think you? In what clause or word of the Article? Who can tell? Surely not in Popery; or if there be any that think that the Way, I could wish their Persons in Room, since their hearts Are there already.
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nor Schisme, which is the Rent of the Churches Peace; nor Prophanenesse, the poyson of her conversation. None but Superstitious, Heretickes, Schismatikes, Prophane persons, will call these the way to Sion; nor these neither under the Name and Notion of Superstition, Heresie, Schisme, Prophanenesse;
nor Schism, which is the Rend of the Churches Peace; nor Profaneness, the poison of her Conversation. None but Superstitious, Heretics, Schismatics, Profane Persons, will call these the Way to Sion; nor these neither under the Name and Notion of Superstition, Heresy, Schism, Profaneness;
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For the Heretike will not call his doctrine heresie; nor the superstitious his inovations superstition; nor the Schismatick his turbulent practises, schisme, nor lastly, the prophane person his lewdnesse, prophanenesse,
For the Heretic will not call his Doctrine heresy; nor the superstitious his inovations Superstition; nor the Schismatic his turbulent practises, Schism, nor lastly, the profane person his Lewdness, profaneness,
Object. How then can we swear the extirpation of these, since, who shall be judge? While some will be ready to call that Schisme and Superstition, &c. which is not; and others deny that to be Heresie, Superstition, Schisme. &c. which is? To which I answer.
Object. How then can we swear the extirpation of these, since, who shall be judge? While Some will be ready to call that Schism and Superstition, etc. which is not; and Others deny that to be Heresy, Superstition, Schism. etc. which is? To which I answer.
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Ans. 1. By the same Argument, we ought not to Covenant against Popery and Drunkennesse, Sabbath-breaking, nor any other sin whatsoever, there being nothing so grosse, but it will finde some friends to justifie, and plead for it;
Ans. 1. By the same Argument, we ought not to Covenant against Popery and drunkenness, Sabbath-breaking, nor any other since whatsoever, there being nothing so gross, but it will find Some Friends to justify, and plead for it;
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so they learned of their Masters, both to bark and bite too) greedy Dogs that could never have enough, that did teare out the loyns and bowels of their own people for gain, Heap living upon living, preferment upon preferment;
so they learned of their Masters, both to bark and bite too) greedy Dogs that could never have enough, that did tear out the loins and bowels of their own people for gain, Heap living upon living, preferment upon preferment;
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Arminian, Popish, Idolatrous, vile wretches, such as had Job been alive, he would not have set with the Doggs of his flock; who I say, brought in these? Did not Prelacy?
Arminian, Popish, Idolatrous, vile wretches, such as had Job been alive, he would not have Set with the Dogs of his flock; who I say, brought in these? Did not Prelacy?
What hath hindered The Reformation of Religion all this while in Doctrine, Government, and Worship? Pr•la•y, a generation of men they were, that never had a vote for Jesus Christ;
What hath hindered The Reformation of Religion all this while in Doctrine, Government, and Worship? Pr•la•y, a generation of men they were, that never had a vote for jesus christ;
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In a word, Prelacy it is, that hath set its impure and imperious feet, one upon the Church, the 〈 ◊ 〉 upon the State, and hath made both serve, as Pharaoh did the Israelites; with rigour. Surely, their Government hath been a yoak, which neither we, nor our Fathers wer•al le t• bear.
In a word, Prelacy it is, that hath Set its impure and imperious feet, one upon the Church, the 〈 ◊ 〉 upon the State, and hath made both serve, as Pharaoh did the Israelites; with rigour. Surely, their Government hath been a yoke, which neither we, nor our Father's wer•al le t• bear.
Answ. So cry some indeed, That yet like the men, as well as their calling, and would justifie the persons, as well as the Office, but that their wickednesse is made so manifest, that impudency it self cannot deny it.
Answer So cry Some indeed, That yet like the men, as well as their calling, and would justify the Persons, as well as the Office, but that their wickedness is made so manifest, that impudence it self cannot deny it.
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But is it indeed onely the fault of the men, not of the calling? What meant then that saying of Queen Elizabeth, That when she had made a Bishop, she had spoiled a Preacher? Was it onely a jest.
But is it indeed only the fault of the men, not of the calling? What meant then that saying of Queen Elizabeth, That when she had made a Bishop, she had spoiled a Preacher? Was it only a jest.
He was a good Bishop that was not the worst man; but if the•e were some of a better Complexion, who yet, apparent rari nantes in gurgite vasto, were very rarely discovered in their Episcopall Sea; yet
He was a good Bishop that was not the worst man; but if the•e were Some of a better Complexion, who yet, apparent rari nantes in gurgite vasto, were very rarely discovered in their Episcopal Sea; yet
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5. But fifthly, Produce me one in this last succession of Bishops, (I hope the last) that had not his hands imbrued more or lesse in the blood of the faithfull Ministry, (I say not Ministers,
5. But fifthly, Produce me one in this last succession of Bishops, (I hope the last) that had not his hands imbrued more or less in the blood of the faithful Ministry, (I say not Ministers,
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but Ministry) produce a man amongst them all that durst be so Conscientious as to lay down his Bishoprick, rather then he would lay violent hands upon a Non-Conformable Minister,
but Ministry) produce a man among them all that durst be so Conscientious as to lay down his Bishopric, rather then he would lay violent hands upon a Nonconformable Minister,
although both for Life, Learning, and Orthodox Religion, their consciences did compell them to confesse with Pilate, We finde no fault in this just p•rson.
although both for Life, Learning, and Orthodox Religion, their Consciences did compel them to confess with Pilate, We find no fault in this just p•rson.
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5. But yet further, Was not the calling as bad as the men? You may as well say so of the Papacy in Rome; for surely, the Prela•y of England, which we sware to extirpate, was the very same Fabrick and Modell of Ecclesiasticall Regiment, that is in that Antichristian world; yea, such an evill it is, That some Divines venerable for their great learning,
5. But yet further, Was not the calling as bad as the men? You may as well say so of the Papacy in Room; for surely, the Prela•y of England, which we sware to extirpate, was the very same Fabric and Model of Ecclesiastical Regiment, that is in that Antichristian world; yea, such an evil it is, That Some Divines venerable for their great learning,
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as well as for their eminent holinesse, did conceive sole Episcopall Jurisdiction, to be the very seat of the Beast, upon which the fifth Angel is now powring out his Viall, which is the reason that the men of that Kingdom, gnaw th••r tongues for pain, Reve 16.10, 11. and blaspheme the God of Heaven.
as well as for their eminent holiness, did conceive sole Episcopal Jurisdiction, to be the very seat of the Beast, upon which the fifth Angel is now Pouring out his Vial, which is the reason that the men of that Kingdom, gnaw th••r tongues for pain, Reve 16.10, 11. and Blaspheme the God of Heaven.
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Object. I, but it is therefore pleaded further against this Clause, That although it may be Pr•lacy with all its adjuncts and accidents of Archbishops, Chancellors,
Object. I, but it is Therefore pleaded further against this Clause, That although it may be Pr•lacy with all its adjuncts and accidents of Archbishop's, Chancellors,
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since there may be found perhaps in Scripture, an Episcopacy or Prelacy, which circumcised from these exuberant Members and Officers, may be that Government Christ hath bequeathed his Church in the time of the Gospel?
since there may be found perhaps in Scripture, an Episcopacy or Prelacy, which circumcised from these exuberant Members and Officers, may be that Government christ hath bequeathed his Church in the time of the Gospel?
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And this might suffice to warrant our Covenanting to extirpate this Prelacy, save that onely, yet some seem conscientiously to scruple this in the last place.
And this might suffice to warrant our Covenanting to extirpate this Prelacy, save that only, yet Some seem conscientiously to scruple this in the last place.
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Object. That they see not what there is to warrant our swearing, to extirpate that which is established by the Law of the Land, till the same Law have abolisht it. To which I answer.
Object. That they see not what there is to warrant our swearing, to extirpate that which is established by the Law of the Land, till the same Law have abolished it. To which I answer.
2. In this Oath, the Parliaments of both Kingdoms, go before us, who having the Legislative power in their hands, have also Potestatem vitae & necis, over Laws, as well,
2. In this Oath, the Parliaments of both Kingdoms, go before us, who having the Legislative power in their hands, have also Potestatem vitae & necis, over Laws, as well,
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sc. Not to out run the Parliament in this Extirpation, but to follow and serve them in it, by such concurrence as they may expect from each person in their stations and callings; for that clause exprest in the first,
sc. Not to out run the Parliament in this Extirpation, but to follow and serve them in it, by such concurrence as they may expect from each person in their stations and callings; for that clause expressed in the First,
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2. But again, There is a vast difference between the Members of Parliament, simply considered in their private Capacities, wherein they may be supposed to take an Oath to maintain the Laws of the Land;
2. But again, There is a vast difference between the Members of Parliament, simply considered in their private Capacities, wherein they may be supposed to take an Oath to maintain the Laws of the Land;
and that publike capacitie of a Parliament, whereby they are Judges of those Laws, and may as I said before, endeavour the removeall of such as are found pernicious to the Church or State,
and that public capacity of a Parliament, whereby they Are Judges of those Laws, and may as I said before, endeavour the removal of such as Are found pernicious to the Church or State,
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His Majesty being bound by His Coronation-Oath, to confirm these Laws, Quas vulgus elegerit, which the Commons shall agree upon, and present unto His Majesty.
His Majesty being bound by His Coronation-Oath, to confirm these Laws, Quas vulgus elegerit, which the Commons shall agree upon, and present unto His Majesty.
nor heard of, unlesse the objection mean that clause in the late Parliament Protestation, wherein we vow and protest to maintain and defend the lawfull Rights and Liberties of the Subject.
nor herd of, unless the objection mean that clause in the late Parliament Protestation, wherein we Voelli and protest to maintain and defend the lawful Rights and Liberties of the Subject.
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Surely, Neither in that nor this, do we swear against a lawfull endeavour to get any such Laws or Clause of the Law repealed and abolisht, which is found a wrong, rather then a right, and the bondage rather then the Liberty of the Subject, as Prelacy was;
Surely, Neither in that nor this, do we swear against a lawful endeavour to get any such Laws or Clause of the Law repealed and abolished, which is found a wrong, rather then a right, and the bondage rather then the Liberty of the Subject, as Prelacy was;
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Had we indeed taken the Bishops Oath, or the like, never to have given our consent to have the Government by Episcopacy with its endlesse, &c. Changed or altered, we had brought our selves into a woefull snare;
Had we indeed taken the Bishops Oath, or the like, never to have given our consent to have the Government by Episcopacy with its endless, etc. Changed or altered, we had brought our selves into a woeful snare;
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while in the mean time, without all dou•t the subject may as lawfully use all lawfull means to get that Law removed, which yet he hath promised or sworne to obey while it remains,
while in the mean time, without all dou•t the Subject may as lawfully use all lawful means to get that Law removed, which yet he hath promised or sworn to obey while it remains,
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as a poor captive that hath peradventure sworne obedience to the Turk, (while he remains in his possession) may notwithstanding use all fair endeavours for an escape or ransome;
as a poor captive that hath Peradventure sworn Obedience to the Turk, (while he remains in his possession) may notwithstanding use all fair endeavours for an escape or ransom;
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it is worth your enquiry, Whither the Plea of a Legall establishment of this Prelacy, sworn against in this Covenant, be not rather a tradition, then any certain, or confessed Truth:
it is worth your enquiry, Whither the Plea of a Legal establishment of this Prelacy, sworn against in this Covenant, be not rather a tradition, then any certain, or confessed Truth:
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we will once more, joyn issue with the Patrons or followers of this Prelacy upon this point, That when they produce that Law or Statute which doth enact and establish Prelacy,
we will once more, join issue with the Patrons or followers of this Prelacy upon this point, That when they produce that Law or Statute which does enact and establish Prelacy,
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To conclude therefore, since this Prelacy in the Article, t••is many headed Monster of Archbishops, Bishops, their Chan•••rs and Commissaries, Deans, Deans and Chapters, Arch-D•••ons,
To conclude Therefore, since this Prelacy in the Article, t••is many headed Monster of Archbishop's, Bishops, their Chan•••rs and Commissaries, Deans, Deans and Chapters, Arch-D•••ons,
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and all other Beel s•••licall Officers depending on that Hierar••y, is the Beast, wherewith we fight in this Covenant, which hath been found so distructive to Church and State; Let us not fear to take this Sword of the Covenant of God into our hands,
and all other Beel s•••licall Officers depending on that Hierar••y, is the Beast, wherewith we fight in this Covenant, which hath been found so destructive to Church and State; Let us not Fear to take this Sword of the Covenant of God into our hands,
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and say to this Enemy of Christ, as Samuel said once to Agag, (at what time he said within himself, Surely the bitternesse of death is past) As thy sword hath made women childl•sse, 1 Sam. 15 so shall thy mother be childlesse among women.
and say to this Enemy of christ, as Samuel said once to Agag, (At what time he said within himself, Surely the bitterness of death is passed) As thy sword hath made women childl•sse, 1 Sam. 15 so shall thy mother be childless among women.
So hath Prelacy flattered it self, finding such a party to stand up on it side among the rotten Lords and Commons, the debauched Gentry, and abused people of the Kingdom;
So hath Prelacy flattered it self, finding such a party to stand up on it side among the rotten lords and Commons, the debauched Gentry, and abused people of the Kingdom;
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As thy sword, Prelacy, hath made many women child•lesse, many a faithfull Minister peoplelesse, houselesse and libertylesse, their wives husbandlesse, their children and their Congregations fatherlesse, and Pastorlesse, and Guidelesse, So thy mother Papacy shall be made childelesse among harlots, your Diocesse Bishoplesse, and your Sees Lordlesse, and your places shall know you no more.
As thy sword, Prelacy, hath made many women child•lesse, many a faithful Minister peopleless, houseless and libertylesse, their wives husbandless, their children and their Congregations fatherless, and Pastorless, and Guideless, So thy mother Papacy shall be made childelesse among harlots, your Diocese Bishoplesse, and your Sees Lordless, and your places shall know you no more.
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A fourth and main Objection that troubles many, is, That in the following Article there are divers things of another nature then falls within the compasse and list of such a Covenant, as that which the Text holds forth, To joyne our selves to the Lord.
A fourth and main Objection that Troubles many, is, That in the following Article there Are diverse things of Another nature then falls within the compass and list of such a Covenant, as that which the Text holds forth, To join our selves to the Lord.
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In generall I answer, There is nothing in the Body of this Covenant which is not either purely religious, or which lies not in a tendency to Religion, conducing to the securing and promoting thereof.
In general I answer, There is nothing in the Body of this Covenant which is not either purely religious, or which lies not in a tendency to Religion, conducing to the securing and promoting thereof.
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And as in the expounding the Commandments Divines take this Rule, That that Command which forbids a sin, forbids also all the conducibles and provocations to that sin, All the Tendencies to it:
And as in the expounding the commandments Divines take this Rule, That that Command which forbids a since, forbids also all the conducibles and provocations to that since, All the Tendencies to it:
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but even the collateralls and subserviencies, that tend either to the establishing or advancing of Religion, may justly be admitted within the Verge and Pale of the Covenant.
but even the collaterals and subserviencies, that tend either to the establishing or advancing of Religion, may justly be admitted within the Verge and Pale of the Covenant.
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They are the aburbs of the Gospel, and an Inheritance bequeathed by God to Nations and Kingdoms and under that notion holy. Concerning which a people may lawfully reply to the unjust demands of him perours, Kings,
They Are the aburbs of the Gospel, and an Inheritance bequeathed by God to nations and Kingdoms and under that notion holy. Concerning which a people may lawfully reply to the unjust demands of him perours, Kings,
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1 Scrupl. The most part that swear this Covenant, are in a great degree, if not totally, ignorant what the Rights and Priviledges of the Parliament, and the Liberties of the Kingdomes are,
1 Scrupl. The most part that swear this Covenant, Are in a great degree, if not totally, ignorant what the Rights and Privileges of the Parliament, and the Liberties of the Kingdoms Are,
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Answ. 1. By the same argument no man, or very few, might lawfully swear to maintain the Kings Prerogatives in the Oaths of Allegiance and Supremacy; nor the King himselfe swear to maintain the Liberties of the Subject,
Answer 1. By the same argument no man, or very few, might lawfully swear to maintain the Kings Prerogatives in the Oaths of Allegiance and Supremacy; nor the King himself swear to maintain the Liberties of the Subject,
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Which yet in the case in hand, doth admit of a further latitude, namely, That which lies in the very word and letter of this Article (as in most of the rest) In our severall Vocations; which doth not binde every one to the same degree of knowledge, nor the same way of preservation: As for example, I do not conceive every Magistrate is bound to know so much, no nor to endeavour to know so much as Parliament-men; nor every member of Parliament so much as Judges; nor Ministers so much as the Lawyers; nor ordinary people so much as Ministers;
Which yet in the case in hand, does admit of a further latitude, namely, That which lies in the very word and Letter of this Article (as in most of the rest) In our several Vocations; which does not bind every one to the same degree of knowledge, nor the same Way of preservation: As for Exampl, I do not conceive every Magistrate is bound to know so much, no nor to endeavour to know so much as Parliament men; nor every member of Parliament so much as Judges; nor Ministers so much as the Lawyers; nor ordinary people so much as Ministers;
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Parliament-men by demanding them, Lawyers by pleading, Judges by giving the sense and minde of the Law, Misters by Preaching, Magistrates by defending, people by assisting, praying, yeelding obedience, &c. All if the exigencies arise so high,
Parliament men by demanding them, Lawyers by pleading, Judges by giving the sense and mind of the Law, Misters by Preaching, Magistrates by defending, people by assisting, praying, yielding Obedience, etc. All if the exigencies arise so high,
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And in case of ignorance, the thing we binde our selves to is this, That if at any time any particular shall be in question, What the Parliament shall make appear to be their right, or the liberty of the Subject, we promise to contribute such assistance for the preservation or reparation thereof,
And in case of ignorance, the thing we bind our selves to is this, That if At any time any particular shall be in question, What the Parliament shall make appear to be their right, or the liberty of the Subject, we promise to contribute such assistance for the preservation or reparation thereof,
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2 Scruple. But some are offended, while they conceive in the same Article, That the Clause wherein we swear the preservation and defence of the Kings person and Authority, doth he under some restraint, by that limitation;
2 Scruple. But Some Are offended, while they conceive in the same Article, That the Clause wherein we swear the preservation and defence of the Kings person and authority, does he under Some restraint, by that limitation;
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They that for their own ends will defend his person and Authority against Religion and Liberties of the Kingdome, will with the same conscience defend their owne ends against his person and authority, when they have power in their hands.
They that for their own ends will defend his person and authority against Religion and Liberties of the Kingdom, will with the same conscience defend their own ends against his person and Authority, when they have power in their hands.
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3. Who doubts but that Religion and Laws (wherein the Rights and Liberties of Kingdoms are bound up) are the best security of the persons and authority of Kings and Governours? And the while Kings will defend these, these will defend Kings? It being impossible that Princes should suffer violence or indignity,
3. Who doubts but that Religion and Laws (wherein the Rights and Liberties of Kingdoms Are bound up) Are the best security of the Persons and Authority of Kings and Governors? And the while Kings will defend these, these will defend Kings? It being impossible that Princes should suffer violence or indignity,
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4. I make a question, Whether this limitation lie any more upon the defence of the Kings person and authority, then it doth upon the Rights and Privil•dges of Parliaments, and the Liberties of the Kingdom, since there is no point or stop in the Article to appropriate it more to the defence of the Kings Person and Authority, th•n to the preservation of the Rights and Priviledges ledges of the Parliaments,
4. I make a question, Whither this limitation lie any more upon the defence of the Kings person and Authority, then it does upon the Rights and Privil•dges of Parliaments, and the Liberties of the Kingdom, since there is no point or stop in the Article to Appropriate it more to the defence of the Kings Person and authority, th•n to the preservation of the Rights and Privileges ledges of the Parliaments,
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5. And lastly, This Clause is not to be understood exclusive, as excluding all other Cases wherein the Kingdoms stand bound to preserve his Majesties Person and Authority, but onely pro subjecta materià, as expressing that case wherein the safety of his Person and Authority, doth most highly concern both King and Kingdoms, especially at such a time as this is,
5. And lastly, This Clause is not to be understood exclusive, as excluding all other Cases wherein the Kingdoms stand bound to preserve his Majesties Person and authority, but only Pro subjecta materià, as expressing that case wherein the safety of his Person and authority, does most highly concern both King and Kingdoms, especially At such a time as this is,
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Doth it not lie also in a necessary tendency to the securing and preserving of this Covenant inviolable with the Most High God, in point of Reformation? For can we hope a thorow Reformation, according to the minde of Christ,
Does it not lie also in a necessary tendency to the securing and preserving of this Covenant inviolable with the Most High God, in point of Reformation? For can we hope a thorough Reformation, according to the mind of christ,
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if opposers of Reformation may escape scot-free, undiscovered and unpunisht? or can we indeed love or promote a Reformation, and in the mean time countenance or conceal the enemies of it?
if opposers of Reformation may escape Scot free, undiscovered and unpunished? or can we indeed love or promote a Reformation, and in the mean time countenance or conceal the enemies of it?
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or a word of passion unadvisedly uttered, and do not presently discover and complain of it, we pull upon our selves the guilt or danger of perjury, which will be a mighty snare to thousands of well affected people. To which I answer.
or a word of passion unadvisedly uttered, and do not presently discover and complain of it, we pull upon our selves the guilt or danger of perjury, which will be a mighty snare to thousands of well affected people. To which I answer.
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Answ. 1. The objection layes the case much more narrow then the words of the Article, which distinguisheth the Incendiary or Malignant which is to be discovered by a threefold Character, or note of Malignity.
Answer 1. The objection lays the case much more narrow then the words of the Article, which Distinguisheth the Incendiary or Malignant which is to be discovered by a threefold Character, or note of Malignity.
Thirdly, Making any faction or parties amongst the People contrary to the L•••ue and Covenant. Now every dislike of some passage in Parliament or Assemblies proceedings;
Thirdly, Making any faction or parties among the People contrary to the L•••ue and Covenant. Now every dislike of Some passage in Parliament or Assemblies proceedings;
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every rash word or censure, that may possibly be let fall through passion and inadvertency, will not amount to so high a degree of Malignity as is here exprest,
every rash word or censure, that may possibly be let fallen through passion and inadvertency, will not amount to so high a degree of Malignity as is Here expressed,
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which toward a Superiour as Husband, Parent, Master, or the like must be managed with all Wisedom and Reverence: if they hear us, we have made a good dayes work of it;
which towards a Superior as Husband, Parent, Master, or the like must be managed with all Wisdom and reverence: if they hear us, we have made a good days work of it;
This course not only the Rule of our Saviour in generall, but the very words of the Covenant it self doth allow; (for though the clause be placed in the sixth Article,
This course not only the Rule of our Saviour in general, but the very words of the Covenant it self does allow; (for though the clause be placed in the sixth Article,
Besides it was a branch of that very Covenant in the Text as well as of that in our hands. The Children of Israel and Judah which had a long time been disunited,
Beside it was a branch of that very Covenant in the Text as well as of that in our hands. The Children of Israel and Judah which had a long time been disunited,
and in that disunion had many bloody and mortall skirmishes and battles, now at length by the good hand of God upon them, taking counsell to joyn themselves,
and in that disunion had many bloody and Mortal Skirmishes and battles, now At length by the good hand of God upon them, taking counsel to join themselves,
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And lastly, as Peace is the pillar of Religion, so mutuall assistance and defence of all those that enter into this League and Covenant in the maintaining and pursuance thereof, (mentioned in that sixth and last Article ) is the Pillar of that Peace. Divide & impera;
And lastly, as Peace is the pillar of Religion, so mutual assistance and defence of all those that enter into this League and Covenant in the maintaining and pursuance thereof, (mentioned in that sixth and last Article) is the Pillar of that Peace. Divide & Impera;
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And who can object against the securing of our selves, and the state, against a detestable indifferency or neutrality, but they must ipso facte, proclaim to all the world, that they intend before hand to turn Neutralls or Apostates?
And who can Object against the securing of our selves, and the state, against a detestable indifferency or neutrality, but they must ipso fact, proclaim to all the world, that they intend before hand to turn Neutrals or Apostates?
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and finding them to be, if not of the same nature, yet of the same designe with the preface and conclusion; (the one whereof (as I told you, at the entrance) obligeth us to the Reformation of Religion; the other of our Lives ) as serving to the immediate and necessary support and perfecting of these blessed and glorious ends and purposes, I shall need to Apologize no further in the vindicating and asserting of this Covenant before us;
and finding them to be, if not of the same nature, yet of the same Design with the preface and conclusion; (the one whereof (as I told you, At the Entrance) obliges us to the Reformation of Religion; the other of our Lives) as serving to the immediate and necessary support and perfecting of these blessed and glorious ends and Purposes, I shall need to Apologise no further in the vindicating and asserting of this Covenant before us;
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or, if these slender endeavours fall short of my designe, and the Readers desires herein, I shall send them to their labours, who have taken more a•le and fruitfull pains in this subject.
or, if these slender endeavours fallen short of my Design, and the Readers Desires herein, I shall send them to their labours, who have taken more a•le and fruitful pains in this Subject.
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Quod vult, non quod est, audit semper qui decrevit errare, Chrysost. He that is resolved to erre, is satisfied with nothing but that which strengthens his errour.
Quod vult, non quod est, audit semper qui decrevit errare, Chrysostom He that is resolved to err, is satisfied with nothing but that which strengthens his error.
Yea, Secondly, A wonderfull mercy and an high favour may we count it from our God, That yet such a Soveraign means is left us for our recovery and reconciliation;
Yea, Secondly, A wonderful mercy and an high favour may we count it from our God, That yet such a Sovereign means is left us for our recovery and reconciliation;
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Infinite condescention and goodnesse it is in our God, That after so many fearfull provocations by our unhallowed and treacherous dealing in the Covenant he will vouchsafe,
Infinite condescension and Goodness it is in our God, That After so many fearful provocations by our unhallowed and treacherous dealing in the Covenant he will vouchsafe,
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and yet that after so many unworthy and treacherous departures from our God, after so much unfaithfulnesse and perfidiousnesse in the Covenant, (such as it is not in the capacity of one man to be guilty of towards another) that God should say to us,
and yet that After so many unworthy and treacherous departures from our God, After so much unfaithfulness and perfidiousness in the Covenant, (such as it is not in the capacity of one man to be guilty of towards Another) that God should say to us,
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How many glorious hurche•, as Capernaum, Bethsaida, the seven Churches o• Asia, with others in latter times have for their Covenant-violation, been cast down from the top of Heaven, where once you sate in the beauty and glory of the Ordinances;
How many glorious hurche•, as Capernaum, Bethsaida, the seven Churches o• Asia, with Others in latter times have for their Covenant violation, been cast down from the top of Heaven, where once you sat in the beauty and glory of the Ordinances;
If God give us ••arts suitable to this price, that is in our hands, Covenanting hearts, as he gives us yet leave and opportunity to renew our Covenant it will be to me a blessed security, that we are not yet a lost people;
If God give us ••arts suitable to this price, that is in our hands, Covenanting hearts, as he gives us yet leave and opportunity to renew our Covenant it will be to me a blessed security, that we Are not yet a lost people;
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because I would have purged thee, and thou art not purged, thou shalt not be purged from thy filthinesse any more, till I have caused my fury to rest upon thee.
Because I would have purged thee, and thou art not purged, thou shalt not be purged from thy filthiness any more, till I have caused my fury to rest upon thee.
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And it is the same Pri•iledge and Happinesse which was prophesied of, under the type of the sticks made one, in the hand of the Prophet Ez•kul: For though in the literall sence, it be to be understood, (as it is exprest) of the happy re-union of that unhappily divided seed of Jacob, Joseph and Ephraim, Israel and Judah; yet in a Gospel-sence, it is to be applyed to the Churches of Jesus Christ, in the latter dayes, which though formerly divided,
And it is the same Pri•iledge and Happiness which was prophesied of, under the type of the sticks made one, in the hand of the Prophet Ez•kul: For though in the literal sense, it be to be understood, (as it is expressed) of the happy reunion of that unhappily divided seed of Jacob, Joseph and Ephraim, Israel and Judah; yet in a Gospel sense, it is to be applied to the Churches of jesus christ, in the latter days, which though formerly divided,
The great and gracious designe which we humbly conceive Christ hath now upon these two Nations, England and Scotland; even after all their sad divisions and civi• discords to make them one in his right hand, to all Generations.
The great and gracious Design which we humbly conceive christ hath now upon these two nations, England and Scotland; even After all their sad divisions and civi• discords to make them one in his right hand, to all Generations.
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And this gives me assurance, that the work shall go on and prosper; yea, prosper gloriously, it having a stronger foundation to support it, then Heaven and Earth,
And this gives me assurance, that the work shall go on and prosper; yea, prosper gloriously, it having a Stronger Foundation to support it, then Heaven and Earth,
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God will finde, or make a people, who shall worship him in this holy Ordinance; and upon whom, he will make good all the mercy and trueth; all the peace and salvation which is bound up in it:
God will find, or make a people, who shall worship him in this holy Ordinance; and upon whom, he will make good all the mercy and truth; all the peace and salvation which is bound up in it:
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And surely, Gospel performance must make way for that full and universall accomplishment thereof, which shall unite Israel and Judah, Jew and Gentile, in one perpetuall Covenant unto the Lord that shall never be forgotten.
And surely, Gospel performance must make Way for that full and universal accomplishment thereof, which shall unite Israel and Judah, Jew and Gentile, in one perpetual Covenant unto the Lord that shall never be forgotten.
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The Gospel Day is nothing else, but the dawning of that great universall Day in the Text, wherein God will make one glorious Church of Jew and Gentile;
The Gospel Day is nothing Else, but the dawning of that great universal Day in the Text, wherein God will make one glorious Church of Jew and Gentile;
and active, to work deliverance and safety, not onely to these two Kingdoms, but to all other Christian Churches groaning under, or in danger of the yoak of Antichristian Tyranny, whom God shall perswade to joyn in the same, or like Association and Covenant.
and active, to work deliverance and safety, not only to these two Kingdoms, but to all other Christian Churches groaning under, or in danger of the yoke of Antichristian Tyranny, whom God shall persuade to join in the same, or like Association and Covenant.
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While none can withdraw from, muchlesse, oppose this service, but such as bear evill will to Sion, and would be unwilling to see the ruine and downfall of Antichrist, which this blessed Covenant doth so evidently threaten.
While none can withdraw from, muchlesse, oppose this service, but such as bear evil will to Sion, and would be unwilling to see the ruin and downfall of Antichrist, which this blessed Covenant does so evidently threaten.
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Nehemiah, Ezra, Hezckiah, Jeremiah, Josiah, will all bring in cl•er evidences to witnesse this practice. This latter Churches have learned of them, Germany, France, Scotland, &c.
Nehemiah, Ezra, Hezekiah, Jeremiah, Josiah, will all bring in cl•er evidences to witness this practice. This latter Churches have learned of them, Germany, France, Scotland, etc.
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who, when he pleases to become the God of any people or person, it is by Covenant; as with Abraham, Gen 17.2. Behold I make a Covenant with thee, and what ever mercies he bestows upon them, it is by Covenant;
who, when he Pleases to become the God of any people or person, it is by Covenant; as with Abraham, Gen 17.2. Behold I make a Covenant with thee, and what ever Mercies he bestows upon them, it is by Covenant;
all the blessings of Gods people, are Covenantblessings; to wicked men, God gives with his left hand, out of the Basket of common providence; but to his Saints, he dispenceth with his right hand, out of the Ark of the Covenant. Isa. 55.3 I will make an everlasting Covenant with you,
all the blessings of God's people, Are Covenantblessings; to wicked men, God gives with his left hand, out of the Basket of Common providence; but to his Saints, he dispenceth with his right hand, out of the Ark of the Covenant. Isaiah 55.3 I will make an everlasting Covenant with you,
Yea, which is yet more to our purpose, When the first Covenant proved not, but miscarried, not by any fault that was in the Covenant-Maker, no nor simply in the Covenant it self, (for if man could have kept it, it would have given him life. ) I say when it was broken, God makes a new Covenant with his People.
Yea, which is yet more to our purpose, When the First Covenant proved not, but miscarried, not by any fault that was in the Covenant-Maker, not nor simply in the Covenant it self, (for if man could have kept it, it would have given him life.) I say when it was broken, God makes a new Covenant with his People.
A fifth Motive to quicken us to this duty, may be even the practice of the Antichristian, State, and Kingdom; Popery hath been dexterous to propagate and spread it self by this means.
A fifth Motive to quicken us to this duty, may be even the practice of the Antichristian, State, and Kingdom; Popery hath been dexterous to propagate and spread it self by this means.
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What else have been all their Fraternities and Brother-hoods and Societies; but so many Associations and combinations politique, compacted and obliged by Oaths and Covenants, for the advancing of the Catholike Cause, whereby Nations and Kingdoms have been subdued to the obedience of the Roman Miter.
What Else have been all their Fraternities and Brotherhoods and Societies; but so many Associations and combinations politic, compacted and obliged by Oaths and Covenants, for the advancing of the Catholic Cause, whereby nations and Kingdoms have been subdued to the Obedience of the Roman Miter.
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And Prelacy (that Wh•lp ) hath learned this polisieof its mother Papacy (that Lionesse ) to corroborate and raise it self to that height, we have seen and suffered by these Artifices;
And Prelacy (that Wh•lp) hath learned this polisieof its mother Papacy (that Lioness) to corroborate and raise it self to that height, we have seen and suffered by these Artifices;
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while by close Combinations among themselves, and swearing to their o•edience, all the Inferiour Priesthood, and Church Officers, by Ordination-Engagements, and Oaths of Canonicall Obedience, &c. A few have been able to impose their own Laws and Canons, upon an whole Kingdom;
while by close Combinations among themselves, and swearing to their o•edience, all the Inferior Priesthood, and Church Officers, by Ordination-Engagements, and Oaths of Canonical obedience, etc. A few have been able to impose their own Laws and Canonas, upon an Whole Kingdom;
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yea, upon three Kingdoms, it being an inconsiderable company, either of Ministers or People (the Lord be mercifull to us in this thing) that have had eyes to discover the Mystery of iniquity, which these men have driven;
yea, upon three Kingdoms, it being an inconsiderable company, either of Ministers or People (the Lord be merciful to us in this thing) that have had eyes to discover the Mystery of iniquity, which these men have driven;
and formed their cursed Oath, for the establishing their 〈 … 〉, with its endlesse &c. to perpetuits. In the very 〈 ◊ 〉 place hath this Covenant been debated and voted, once,
and formed their cursed Oath, for the establishing their 〈 … 〉, with its endless etc. to perpetuits. In the very 〈 ◊ 〉 place hath this Covenant been debated and voted, once,
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And who knows, but this may be the Arrow of the Lords deliverance, which as it hath peire't to the very heart of Prelacy; so it may also give a mortall wound to Papacy it self, of which it will never be healed by the whole Colledge of Physitians (the Jesuites) whose study the Complexion and health of that Babylonian Harlot.
And who knows, but this may be the Arrow of the lords deliverance, which as it hath peireed to the very heart of Prelacy; so it may also give a Mortal wound to Papacy it self, of which it will never be healed by the Whole College of Physicians (the Jesuits) whose study the Complexion and health of that Babylonian Harlot.
when it was ready to give up the ghost, it recovered and kept a good correspondency between God and them, all the time it was of any esteem and credit amongst them.
when it was ready to give up the ghost, it recovered and kept a good correspondency between God and them, all the time it was of any esteem and credit among them.
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It is very remarkable, in the 20. Ezek. 37. God promiseth to bring them into the Bond of the Covenant; and in the next Verse it follows, and I will purge out the Rebels from among you, there is an [ And ] that couples this Duty, and this Mercy together;
It is very remarkable, in the 20. Ezekiel 37. God promises to bring them into the Bound of the Covenant; and in the next Verse it follows, and I will purge out the Rebels from among you, there is an [ And ] that couples this Duty, and this Mercy together;
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The Dagon of the Bishops Service-Book brake its neck before this Arke of the Covenant. Pr•lacy and Prerogative have bowed down, and given up the ghost at its feet:
The Dagon of the Bishops Service book brake its neck before this Ark of the Covenant. Pr•lacy and Prerogative have bowed down, and given up the ghost At its feet:
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Oh what glorious successe might we expect, if we did make such cheerfull, such holy, such conscientious addresses, as becomes the Law of so solemn an Ordinance!
O what glorious success might we expect, if we did make such cheerful, such holy, such conscientious Addresses, as becomes the Law of so solemn an Ordinance!
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after the full and finall accomplishment of this promise and duty, the Church shall be of so excellent a complexion, That the Inhabitant shall not say, I am sick, The people that dwell therein shall be forgiven their inquitie.
After the full and final accomplishment of this promise and duty, the Church shall be of so excellent a complexion, That the Inhabitant shall not say, I am sick, The people that dwell therein shall be forgiven their inquitie.
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For the satisfying of both which, I will fetcht as much as may be out of the Text, That so you may yet further behold what proportion there is between the duty there,
For the satisfying of both which, I will fetched as much as may be out of the Text, That so you may yet further behold what proportion there is between the duty there,
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Now in the Generall, we must know, that this service being an Ordinance of God, it must be undertaken and managed with an Ordinance of frame heart. i. e.
Now in the General, we must know, that this service being an Ordinance of God, it must be undertaken and managed with an Ordinance of frame heart. i. e.
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According to the Laws and Rule of •ivine worship; and by how much the more sacred and solemn this Ordinance is, by so much the more ought we to call up,
According to the Laws and Rule of •ivine worship; and by how much the more sacred and solemn this Ordinance is, by so much the more ought we to call up,
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and provoke the choicest and heavenliest of those affections and dispositions of spirit, wherewith we make our addressements to the Holy things of God. In particular these.
and provoke the Choicest and heavenliest of those affections and dispositions of Spirit, wherewith we make our addressements to the Holy things of God. In particular these.
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In Righteousnesse, in reference to the keeping of the Oath (of which hereafter) and in Judgement in respect of the taking or making of the Oath, the thing which we are now about, that we should well consider what we do.
In Righteousness, in Referente to the keeping of the Oath (of which hereafter) and in Judgement in respect of the taking or making of the Oath, the thing which we Are now about, that we should well Consider what we do.
And it seems, in the latter of those two Scriptures, now quoted, Eccl s. 5.1. The Holy Ghost doth principally referre to this duty of making Vows and Covenants with God;
And it seems, in the latter of those two Scriptures, now quoted, Ecclesiastes s. 5.1. The Holy Ghost does principally refer to this duty of making Vows and Covenants with God;
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so especially in this of Vows, to ca•tion all the people of God, when they draw neer to utter their vows unto the Lord, to manage it with the greatest deliberation,
so especially in this of Vows, to ca•tion all the people of God, when they draw near to utter their vows unto the Lord, to manage it with the greatest deliberation,
for certainly, they that do not swear in Judgement, will not, cannot swear in Righteousnesse; They that do not make their vows in Judgement will not, cannot pay or performe them in Righteousnesse. He that swears he knows not what, will observe he cares not how. Incogitant making, will end in unconsci•nable breaking of Covenant;
for Certainly, they that do not swear in Judgement, will not, cannot swear in Righteousness; They that do not make their vows in Judgement will not, cannot pay or perform them in Righteousness. He that swears he knows not what, will observe he Cares not how. Incogitant making, will end in unconsci•nable breaking of Covenant;
And therefore, if any of you have not well weighed this service, or be any wayes insatisfied, in whole or in parts, I advise you to forbear, till your judgements be better informed.
And Therefore, if any of you have not well weighed this service, or be any ways insatisfied, in Whole or in parts, I Advice you to forbear, till your Judgments be better informed.
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An ingenuous ignorance, and truely conscientious tendernesse is accompanied with an ingennous and conscientious use of all means, for information and satisfaction;
an ingenuous ignorance, and truly conscientious tenderness is accompanied with an ingenuous and conscientious use of all means, for information and satisfaction;
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Faith foreseen or Works foreseen; but that finding it (on the contrary) poor and beggerly, and undone, and foreseeing what it is like to prove, crooked and froward, unteachable and untractable; he sits down (to speak after the manner of men) and considers, what course to take,
Faith foreseen or Works foreseen; but that finding it (on the contrary) poor and beggarly, and undone, and Foreseeing what it is like to prove, crooked and froward, unteachable and untractable; he sits down (to speak After the manner of men) and considers, what course to take,
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And I said, How shall I put thee among the children, and give thee 〈 ◊ 〉 asant Land, a goodly Heritage, the Hosts of Nations, Jer•. 3.19. Here is Gods wise deliberation upon the matter:
And I said, How shall I put thee among the children, and give thee 〈 ◊ 〉 asant Land, a goodly Heritage, the Hosts of nations, Jer•. 3.19. Here is God's wise deliberation upon the matter:
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And among other things, since you are so poor, and nothing in your selves as you have seen in the openining of this precious Scripture, ( Jerem. 3.19.) Bethink your selves where you will have strength and sufficiency, to make good this great and solemn engagement with your God. But of this, more hereafter.
And among other things, since you Are so poor, and nothing in your selves as you have seen in the openining of this precious Scripture, (Jeremiah 3.19.) Bethink your selves where you will have strength and sufficiency, to make good this great and solemn engagement with your God. But of this, more hereafter.
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It is a condescention for that infinitely glorious Being, who dwells in Himself, and is a undantly satisfied in the beholding of his own uncomprehensi•le Excellencies, to vouchsafe to look out of himself, and behold the things that are in Heav•n;
It is a condescension for that infinitely glorious Being, who dwells in Himself, and is a undantly satisfied in the beholding of his own uncomprehensi•le Excellencies, to vouchsafe to look out of himself, and behold the things that Are in Heav•n;
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the best of those glorious Inhabitants that stand round about his Throne; Who therefore, conscious of that infinite distance wherein they stand, make their addresses with the greatest self abasements, Covering their faces, and casting themselves down upon those heavenly pavements.
the best of those glorious Inhabitants that stand round about his Throne; Who Therefore, conscious of that infinite distance wherein they stand, make their Addresses with the greatest self abasements, Covering their faces, and casting themselves down upon those heavenly pavements.
But behold upon us, poor wretches, that dwell here below, in these houses of Clay, There is found that which widens this distance beyond all expression or apprehension;
But behold upon us, poor wretches, that dwell Here below, in these houses of Clay, There is found that which widens this distance beyond all expression or apprehension;
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how infinite condescention is it, to behold the sinfull things that are on Earth! And if sinlesse Saints, and spotlesse Angels, do tender their services, which yet are as spotlesse,
how infinite condescension is it, to behold the sinful things that Are on Earth! And if sinless Saints, and spotless Angels, do tender their services, which yet Are as spotless,
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what abhorrency, and self annihilation, can be sufficient to accompany our approaches to this God of Holinesse, in such high and holy engagements, in whom,
what abhorrency, and self annihilation, can be sufficient to accompany our Approaches to this God of Holiness, in such high and holy engagements, in whom,
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neither were they stedfast in his Covenant. And this stood between them and their acceptance; God tells the Prophet Ezekiel as much: Son of man, Ezek 14.3. these men have set up their Idols in their hearts, and put the stumbling block of their 〈 ◊ 〉 before their face;
neither were they steadfast in his Covenant. And this stood between them and their acceptance; God tells the Prophet Ezekielem as much: Son of man, Ezekiel 14.3. these men have Set up their Idols in their hearts, and put the stumbling block of their 〈 ◊ 〉 before their face;
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Should I be enquired of, is as much as, I will not be inquired of, &c. It is a denyall with disdain; should I? Or if they be so impudent to enquire, he will not answer; or if he give them an answer, it shall be a cold one;
Should I be inquired of, is as much as, I will not be inquired of, etc. It is a denial with disdain; should I? Or if they be so impudent to inquire, he will not answer; or if he give them an answer, it shall be a cold one;
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and so may we say to our own souls, if I regard iniquity, the Lord will not accept my person, he will not regard my Covenant. If God see any thing lie neerer our hearts then himself, he will scorn us, and our services.
and so may we say to our own Souls, if I regard iniquity, the Lord will not accept my person, he will not regard my Covenant. If God see any thing lie nearer our hearts then himself, he will scorn us, and our services.
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Beloved, we are not going to crucifying work, (〈 ◊ 〉, it be to crucifie the flesh with the affections and lusts ) but to ••arriage-work; to joyn our selves to the Lord in an everlasting Covenant, &c. Let us do it with our faces Sion-ward; yea, let us stedfastly set our faces, Reformation-ward, and Heaven-ward, and God-ward, and Christ-ward, with whom we enter Covenant this day.
beloved, we Are not going to crucifying work, (〈 ◊ 〉, it be to crucify the Flesh with the affections and Lustiest) but to ••arriage-work; to join our selves to the Lord in an everlasting Covenant, etc. Let us do it with our faces Zion-ward; yea, let us steadfastly Set our faces, Reformation-ward, and Heavenward, and Godward, and Christward, with whom we enter Covenant this day.
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A man may enquire the way to Sion with his face toward Babylon; a people or person may enter Covenant with God, with their hearts, Rome-ward, and Earth-ward, and Sin-ward, and Hell-ward. Friends look to your hearts.
A man may inquire the Way to Sion with his face towards Babylon; a people or person may enter Covenant with God, with their hearts, Romeward, and Earthward, and sinward, and Hellward. Friends look to your hearts.
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Oh that this might be our honour and happinesse in this day of our lifting up our hands to the most high God, that God might not see in us a double heart, an heart, and an heart, as the Hebrew expresseth it:
O that this might be our honour and happiness in this day of our lifting up our hands to the most high God, that God might not see in us a double heart, an heart, and an heart, as the Hebrew Expresses it:
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i. e. One heart for God, and another for our Idols; one heart for Christ, and another for Antichrist, &c. But he might see us a single-upright-hearted people, without base mixtures and composition (for he loves truth ( i. e. sincerity) in the inward parts) that he finding such sincerity as he looks for;
i. e. One heart for God, and Another for our Idols; one heart for christ, and Another for Antichrist, etc. But he might see us a single-upright-hearted people, without base mixtures and composition (for he loves truth (i. e. sincerity) in the inward parts) that he finding such sincerity as he looks for;
yea, That both in respect of our sincerity and successe, that might be made good upon us, that is spoken to the eternall honour of that good King Hezekiah. 2 Chron. 31. last.
yea, That both in respect of our sincerity and success, that might be made good upon us, that is spoken to the Eternal honour of that good King Hezekiah. 2 Chronicles 31. last.
Brethren, what ever you want, be sure you want not sincerity; let God see you fully set in your hearts, to take all from sin, and to give all to Jesus Christ;
Brothers, what ever you want, be sure you want not sincerity; let God see you Fully Set in your hearts, to take all from since, and to give all to jesus christ;
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In the fourth place, If you would be accepted by God in this holy service, labour to make God your End. It is your pattern in the Text, They shall go and seek the Lord;
In the fourth place, If you would be accepted by God in this holy service, labour to make God your End. It is your pattern in the Text, They shall go and seek the Lord;
even those seventy yeers, did ye fast to me, even unto me? In seventy yeers they kept seven score fasts in Babylon; and yet amongst them all, they kept not one day unto God; for though the duty lookt upon God, they that did the duty, did not look upon God;
even those seventy Years, did you fast to me, even unto me? In seventy Years they kept seven score fasts in Babylon; and yet among them all, they kept not one day unto God; for though the duty looked upon God, they that did the duty, did not look upon God;
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They mourned not so much for their sin, as for their Captivity; or, if for their sin, they mourned for it not so much as Gods dishonour, as the cause of their Captivity; they were not troubled so much, that they had by their sins walkt contrary to God, as that God by his judgements had walked contrary to them:
They mourned not so much for their since, as for their Captivity; or, if for their since, they mourned for it not so much as God's dishonour, as the cause of their Captivity; they were not troubled so much, that they had by their Sins walked contrary to God, as that God by his Judgments had walked contrary to them:
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They fasted and prayed rather to get off their chains, then to get off their sins; to get rid of the bondage of the Babylonians, then to get rid of the servitude of their own base Lusts.
They fasted and prayed rather to get off their chains, then to get off their Sins; to get rid of the bondage of the Babylonians, then to get rid of the servitude of their own base Lusts.
why? Not so much, that he hath offended them, as that they have offended him; for their sins more then for their punishments; so it is more distinctly reported.
why? Not so much, that he hath offended them, as that they have offended him; for their Sins more then for their punishments; so it is more distinctly reported.
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Beloved Christians, let us write after this Copy, and in this great businesse we have in hand let us seek God, and seek 〈 ◊ 〉 as a 〈 … 〉 in of holinesse, as well as a fountain of happy〈 ◊ 〉.
beloved Christians, let us write After this Copy, and in this great business we have in hand let us seek God, and seek 〈 ◊ 〉 as a 〈 … 〉 in of holiness, as well as a fountain of happy〈 ◊ 〉.
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but a most just and righteous censure from God, and a caution to all succeeding generations of prostituting heavenly and holy Ordinances to earthly and sensuall ends.
but a most just and righteous censure from God, and a caution to all succeeding generations of prostituting heavenly and holy Ordinances to earthly and sensual ends.
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for if God so much abhorred, and so severely punisht these worldly respects in the men of the world; if God was so angry with poor purblind H••then, who had no other light for their guide,
for if God so much abhorred, and so severely punished these worldly respects in the men of the world; if God was so angry with poor purblind H••then, who had no other Light for their guide,
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but the glimmering light of Nature; how, will his anger not onely kindl•, but flame in the avenging of such basenesse upon Christians, a people of his own, who have the glorious light of the Gospel of 〈 ◊ 〉 Christ, to discover to them higher and heavenlier Ends and References? so that such a Kingdom, People, or Person, th•t should date to bring such base carnall Ends, to so spirituall and divine a contract, should be made a Monument of the wrath and vengeance of divine Justice;
but the glimmering Light of Nature; how, will his anger not only kindl•, but flame in the avenging of such baseness upon Christians, a people of his own, who have the glorious Light of the Gospel of 〈 ◊ 〉 christ, to discover to them higher and heavenlier Ends and References? so that such a Kingdom, People, or Person, th•t should date to bring such base carnal Ends, to so spiritual and divine a contract, should be made a Monument of the wrath and vengeance of divine justice;
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whatsoever we make our ultimate and highest end, we make our God: If therefore you cannot make God your sole, your onely End; yet be sure you make him your choicest, your chiefest End; keep God in his own place; and let all self-respects whatsoever vail to his Glory, according to that great Rule, Whether you eat or drink,
whatsoever we make our ultimate and highest end, we make our God: If Therefore you cannot make God your sole, your only End; yet be sure you make him your Choicest, your chiefest End; keep God in his own place; and let all self-respects whatsoever Vail to his Glory, according to that great Rule, Whither you eat or drink,
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Fifthly, To do this businesse to Acceptation, we must do it cheerfully, as God loves a cheerfull giver; so he loves a cheerfull hearer, a cheerfull Petitioner, and a cheerfull Covenanter; and you have it in the Text to, Come let us; There is their readinesse and cheerfulnesse to the work;
Fifthly, To do this business to Acceptation, we must do it cheerfully, as God loves a cheerful giver; so he loves a cheerful hearer, a cheerful Petitioner, and a cheerful Covenanter; and you have it in the Text to, Come let us; There is their readiness and cheerfulness to the work;
as it was that for which the Apostle doth commend his Ma••donians in another service. This they did not as we hoped, 2 Cor 8.5. but first gave themselves to the Lord;
as it was that for which the Apostle does commend his Ma••donians in Another service. This they did not as we hoped, 2 Cor 8.5. but First gave themselves to the Lord;
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Oh that the Ministers of the Gospel might have occasion to make the same boast of you, concerning this solemn Ordinance before you, that they might say and rejoyce, that you were a people, that gave your selves to the Lord, and unto the work of Reformation, not by a Parliamentary fear, or by our Ministeriall compulsions; but above our hopes, and beyond our expectations; of your own accord.
O that the Ministers of the Gospel might have occasion to make the same boast of you, Concerning this solemn Ordinance before you, that they might say and rejoice, that you were a people, that gave your selves to the Lord, and unto the work of Reformation, not by a Parliamentary Fear, or by our Ministerial compulsions; but above our hope's, and beyond our Expectations; of your own accord.
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Oh, that this may be your wisedom and honour; That what ever penalty the Honourable Parliaments of either Nation, shall in their wisedom think fit to proportion to the grievous sin of rebelling against this Covenant of the Lord. (And it seems by the instance before, That whatsoever penalty they shall ordain lesse then death, will not be justice onely,
O, that this may be your Wisdom and honour; That what ever penalty the Honourable Parliaments of either nation, shall in their Wisdom think fit to proportion to the grievous since of rebelling against this Covenant of the Lord. (And it seems by the instance before, That whatsoever penalty they shall ordain less then death, will not be Justice only,
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Let us joyn our selves to the Lord, &c. They expresse their charitie, as well as their joy; They would not go to Sion alone; They call as many as they meet, with them;
Let us join our selves to the Lord, etc. They express their charity, as well as their joy; They would not go to Sion alone; They call as many as they meet, with them;
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God and his Ministers might finde you encouraging each other, and provoking one another, and labouring to oyl one anothers spirits, to this (as other) Gospel dutie and prerogative; God could not chuse,
God and his Ministers might find you encouraging each other, and provoking one Another, and labouring to oil one another's spirits, to this (as other) Gospel duty and prerogative; God could not choose,
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Oh sweet and blessed confidence of divine goodnesse! How well doth this become the children of such a Father, who hath stiled himself the Father of mercies.
O sweet and blessed confidence of divine Goodness! How well does this become the children of such a Father, who hath styled himself the Father of Mercies.
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As we are to believe well of God, so we are to beleeve well of the Duty, that it is an Ordinance wherein God will be sanctified, and, 〈 ◊ 〉 of them that seek him.
As we Are to believe well of God, so we Are to believe well of the Duty, that it is an Ordinance wherein God will be sanctified, and, 〈 ◊ 〉 of them that seek him.
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he speaks not of a faith, that doth justifie the person; but of a faith, that doth justifie the performance; that is, a 〈 … 〉, that the work whatsoever it is, is such as the word will bear me out in it, such as God himself doth approv•; To do doubtfully, is to do sinfully; an 〈 … 〉 God.
he speaks not of a faith, that does justify the person; but of a faith, that does justify the performance; that is, a 〈 … 〉, that the work whatsoever it is, is such as the word will bear me out in it, such as God himself does approv•; To do doubtfully, is to do sinfully; an 〈 … 〉 God.
Thou meetest him that rejoyceth, and worketh righteousnesse, those that remember thee in thy wayes. When a people or person can say, as the Church in another place.
Thou meetest him that Rejoiceth, and works righteousness, those that Remember thee in thy ways. When a people or person can say, as the Church in Another place.
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if God •e• you coming in the integrity and uprightnesse of your hearts, to enter into Covenant with God, to take him as your God, and to give up your selves, to be his peopl•, to take away all from sin,
if God •e• you coming in the integrity and uprightness of your hearts, to enter into Covenant with God, to take him as your God, and to give up your selves, to be his peopl•, to take away all from since,
be will certainly take it well at your hands, and say unto you, Come my peopl•, and welcome, I 〈 … 〉 you shall in my people, which that you may not misse of:
be will Certainly take it well At your hands, and say unto you, Come my peopl•, and welcome, I 〈 … 〉 you shall in my people, which that you may not miss of:
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The day of Attonement among the Jews, was called dies Cippu••m the day of Expiation; and the word Cippurim, is derived from an Hebrew Root, that signifies to Cover; and so the day of Attonement, was as much as to say, The day of covering; the covering of nakednesse, as Revel. 3.18. and the covering of sin, as Psal. 32.1. Blessed is the man whose transgr•ssion is forgiven, and whose sin is covered;
The day of Atonement among the jews, was called die Cippu••m the day of Expiation; and the word Cippurim, is derived from an Hebrew Root, that signifies to Cover; and so the day of Atonement, was as much as to say, The day of covering; the covering of nakedness, as Revel. 3.18. and the covering of since, as Psalm 32.1. Blessed is the man whose transgr•ssion is forgiven, and whose since is covered;
Because it was a day of conering; wherein Christ was typified, who is the covering of the Saints; the l•ng white Robes of his Righteousnesse, covering both their 〈 ◊ 〉 and performances; so that the na•ednesse of neither, doth appear in the eyes of his Father;
Because it was a day of conering; wherein christ was typified, who is the covering of the Saints; the l•ng white Robes of his Righteousness, covering both their 〈 ◊ 〉 and performances; so that the na•ednesse of neither, does appear in the eyes of his Father;
Why? Not because there was no iniquity in Jacob, or perversenesse in Israel (for there was hardly any thing else;) but because their iniquity and perversen•ss• was hid from his eyes, being covered with the Mantle of his Sonnes Righteousnesse, the Messiah which he had promise•,
Why? Not Because there was no iniquity in Jacob, or perverseness in Israel (for there was hardly any thing Else;) but Because their iniquity and perversen•ss• was hid from his eyes, being covered with the Mantle of his Sons Righteousness, the Messiah which he had promise•,
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That as Jacob in the Garments of his •lder brother Esau, so we in the G•rments of our elder brother Jesus, may finde acceptance, and obtain the blessing.
That as Jacob in the Garments of his •lder brother Esau, so we in the G•rments of our elder brother jesus, may find acceptance, and obtain the blessing.
First, Labour to come to this service with much soul-affliction, for former violations of the Covenant, either in refusing, or p••ph••ing, or breaking thereof:
First, Labour to come to this service with much Soul affliction, for former violations of the Covenant, either in refusing, or p••ph••ing, or breaking thereof:
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In what deep sorrows had you need to lay the foundations of this Covenant, which you would have stand to eternity, that it may be an everlasting Covenant, &c. This you have in the Text;
In what deep sorrows had you need to lay the foundations of this Covenant, which you would have stand to eternity, that it may be an everlasting Covenant, etc. This you have in the Text;
A voice was heard upon the high places, 〈 ◊ 〉. 3.22. weeping and supplication, &c. They were not a few sil•nt tears: no, they lift up their •oices and wept, as it was said of Esau, &c. They cryed so lowd, that they were heard a great way off.
A voice was herd upon the high places, 〈 ◊ 〉. 3.22. weeping and supplication, etc. They were not a few sil•nt tears: no, they lift up their •oices and wept, as it was said of Esau, etc. They cried so loud, that they were herd a great Way off.
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Jerusalem, Jeremiah the Prophet, and all the 〈 ◊ 〉, bewailed the death of their good King Josiah, with a grievous Lamentation, and made it an Ordinance for ever, &c. Oh that as we have their service in hand, so we had their hands and their hearts, to manage it with Rivers of tears, for our former vilenesse;
Jerusalem, Jeremiah the Prophet, and all the 〈 ◊ 〉, bewailed the death of their good King Josiah, with a grievous Lamentation, and made it an Ordinance for ever, etc. O that as we have their service in hand, so we had their hands and their hearts, to manage it with rivers of tears, for our former vileness;
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yea, and every foul apart, that we have dealt so 〈 ◊ 〉 with so good a God; so unfaithfully with so faithfull a God; That we could put our Mouth•s in the dust,
yea, and every foul apart, that we have dealt so 〈 ◊ 〉 with so good a God; so unfaithfully with so faithful a God; That we could put our Mouth•s in the dust,
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and smite upon our •••gh, and be ashamed and confounded, for all the Wickednesse we have committed against God and his Covenant, in any, or all th•se wayes.
and smite upon our •••gh, and be ashamed and confounded, for all the Wickedness we have committed against God and his Covenant, in any, or all th•se ways.
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Such a Posture God will see us in, before he will shew us the way to Sion; before he will reveal to us the Mod•ll and Plattor••• of Reformation; for so was his charge to Ezekiel.
Such a Posture God will see us in, before he will show us the Way to Sion; before he will reveal to us the Mod•ll and Plattor••• of Reformation; for so was his charge to Ezekielem.
Surely, This blessed Prophesie hath an eye upon our times, for this is one of those dayes, as I told you before, wherein God will make good these gratious words unto his people;
Surely, This blessed Prophesy hath an eye upon our times, for this is one of those days, as I told you before, wherein God will make good these gracious words unto his people;
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The forme and pattern of the Evangelicall House or Church, unto the House of England and Scotland; Shew the House to the House of Israel, that they may be ashamed;
The Form and pattern of the Evangelical House or Church, unto the House of England and Scotland; Show the House to the House of Israel, that they may be ashamed;
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That is, shew them the outside thereof, shew them that there is such a House, which they never yet beheld with their eyes, that they may be humbled and ashamed of their former Idolatries, &c. And thus do our Exekiels tell us there is a way of Gospel Government, of such beauty and excellency, as our eyes never yet beheld,
That is, show them the outside thereof, show them that there is such a House, which they never yet beheld with their eyes, that they may be humbled and ashamed of their former Idolatries, etc. And thus do our Exekiels tell us there is a Way of Gospel Government, of such beauty and excellency, as our eyes never yet beheld,
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To the end that we may be ashamed of all our former Idolatries and Superstitions, our monstrous mixtures of Popery and will-worship in the Ordinances of Christ;
To the end that we may be ashamed of all our former Idolatries and Superstitions, our monstrous mixtures of Popery and Will worship in the Ordinances of christ;
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we shall never see the inside, that is, the Laws and the Ordinances, and the Forms of this House, (which are both various and curious (for so the variety and repetition of the words imply.) The Prophets are not to reveal these unto us,
we shall never see the inside, that is, the Laws and the Ordinances, and the Forms of this House, (which Are both various and curious (for so the variety and repetition of the words imply.) The prophets Are not to reveal these unto us,
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unlesse we be ashamed, God will either withdraw them from us, or which is worse, withdraw himself from them; so that our eyes shall never behold the Lord in the beauty of Holynesse;
unless we be ashamed, God will either withdraw them from us, or which is Worse, withdraw himself from them; so that our eyes shall never behold the Lord in the beauty of Holiness;
And as God will see us in this posture before he reveal to us the Modell and Platforme of Reformation; so also till we be in such a posture of deep Humiliation, for our former abominations.
And as God will see us in this posture before he reveal to us the Model and Platform of Reformation; so also till we be in such a posture of deep Humiliation, for our former abominations.
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Yea, till that time we be humbled, not for a day onely, and so forth: But unlesse we labour to maintain an habituall frame of goodly sorrow upon our hearts;
Yea, till that time we be humbled, not for a day only, and so forth: But unless we labour to maintain an habitual frame of goodly sorrow upon our hearts;
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A sad remembrance of old sins, is a speciall means to prevent new, when every solemn remembrance of former vilenesse, can fetch te••s from our eyes, and blood from our hearts, and fill our faces with an holy sh•••, the soul will be holily shie of the like a•ominations,
A sad remembrance of old Sins, is a special means to prevent new, when every solemn remembrance of former vileness, can fetch te••s from our eyes, and blood from our hearts, and fill our faces with an holy sh•••, the soul will be holily shy of the like a•ominations,
When old sins cost dear, new sins will not finde an casie entertainment; when old sins are new •fflictions, when the remembrance of them is as Wormewood and Gall, the soul will not easily be bewitcht to drink a new draught of that poysoned Cup any more.
When old Sins cost dear, new Sins will not find an casie entertainment; when old Sins Are new •fflictions, when the remembrance of them is as Wormwood and Gall, the soul will not Easily be bewitched to drink a new draught of that poisoned Cup any more.
There will be great hopes we shall be faithfull in our n•w Covenant, when we come with a godly sence and sorrow for our abuse of old, and la•our to maintain it upon our spirits.
There will be great hope's we shall be faithful in our n•w Covenant, when we come with a godly sense and sorrow for our abuse of old, and la•our to maintain it upon our spirits.
do not onely mourn for thy Co•enant-unfaithfulnesse; but labour to get thy pardon written and sealed to thee in the blood of Covenant. There i• vertue enough in the blood of the Covenant to expiate the guilt of thy sins against the Covenant.
do not only mourn for thy Co•enant-unfaithfulnesse; but labour to get thy pardon written and sealed to thee in the blood of Covenant. There i• virtue enough in the blood of the Covenant to expiate the guilt of thy Sins against the Covenant.
yet even from them doth God promise to cleanse them, upon their repentance and conversion, The blood of the Covenant, compared to water for the cleaning vertue thereof, should cleanse them for their Covenant de••ments.
yet even from them does God promise to cleanse them, upon their Repentance and conversion, The blood of the Covenant, compared to water for the cleaning virtue thereof, should cleanse them for their Covenant de••ments.
That he is so ready to pardon the Breach of ol•; and ••e sence of this pardon is a mighty engagement and strengthning, to keep our N•w-Covenants. Oh for God to say to a poor soul, B• of good cheer thy sins be forgiven thee; Matth. 9.2 Isai 44.22. 〈 ◊ 〉 31.33.
That he is so ready to pardon the Breach of ol•; and ••e sense of this pardon is a mighty engagement and strengthening, to keep our N•w-Covenants. O for God to say to a poor soul, B• of good cheer thy Sins be forgiven thee; Matthew 9.2 Isaiah 44.22. 〈 ◊ 〉 31.33.
All thy unkindnesses, and unfaithfulnesses, thy treacherous dealings against the Covenant, &c. shall be forgotten; they shall do thee no harme, &c. This will mightily strengthen the hands,
All thy Unkindnesses, and unfaithfulnesses, thy treacherous dealings against the Covenant, etc. shall be forgotten; they shall do thee no harm, etc. This will mightily strengthen the hands,
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All the blows that God gave him, (though God should have beaten him to peices (as he himself afterward confess'd) could not beat him off from his Idols;
All the blows that God gave him, (though God should have beaten him to Pieces (as he himself afterwards confessed) could not beatrice him off from his Idols;
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And thus it is with a people or a person, when once God 〈 ◊ 〉 abroad his Law in their hearts, and makes them hear joy 〈 ◊ 〉 gladnesse, in speaking, or sealing, a pardon upon their souls;
And thus it is with a people or a person, when once God 〈 ◊ 〉 abroad his Law in their hearts, and makes them hear joy 〈 ◊ 〉 gladness, in speaking, or sealing, a pardon upon their Souls;
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they that before were joyned to their Idols, drunkennesse, uncleannesse, covetuousnesse, pride, wayes of false worship, old Superstitious Customes, and Ceremonies, and the like;
they that before were joined to their Idols, Drunkenness, uncleanness, Covetousness, pride, ways of false worship, old Superstitious Customs, and Ceremonies, and the like;
They say to their Idols, whether sinfull company, or sinfull customes, Get ye hence, and what have I to do any more with Id•ls? What have I to do, with such,
They say to their Idols, whither sinful company, or sinful customs, Get you hence, and what have I to do any more with Id•ls? What have I to do, with such,
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And I count not my life dear, sayes Paul. When once the man had tasted of the free-grace of God in the pardon of his sins, who before was a blasphemer and a persecutor, and injurious;
And I count not my life dear, Says Paul. When once the man had tasted of the Free grace of God in the pardon of his Sins, who before was a blasphemer and a persecutor, and injurious;
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Thirdly, If you would make an unchangeable Covenant, with an unchangeable God, come furnisht with, and maintain upon your hearts, an •bundant measure of self-distrust;
Thirdly, If you would make an unchangeable Covenant, with an unchangeable God, come furnished with, and maintain upon your hearts, an •bundant measure of self-distrust;
Labour to be throughly convinct of your own nothingnesse and disability. 1 Sam. 2.19. Je•. 2.19. Jere. 10.23. By his own strength shall no man prevail.
Labour to be thoroughly convinced of your own nothingness and disability. 1 Sam. 2.19. Je•. 2.19. Jere. 10.23. By his own strength shall no man prevail.
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Surely, Thine own treachery may informe thee, and thine own back-slidings may convince thee, to confesse with Jeremiah. Oh Lord I know (I know it by sad experience) the way of man is not in himself:
Surely, Thine own treachery may inform thee, and thine own backslidings may convince thee, to confess with Jeremiah. O Lord I know (I know it by sad experience) the Way of man is not in himself:
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It was the Exhortation of that good man to the New-Converts at Antioch (where they were first called Christians,) That they should cleave unto the Lord with full purpose of heart.
It was the Exhortation of that good man to the New-Converts At Antioch (where they were First called Christians,) That they should cleave unto the Lord with full purpose of heart.
This Covenant I have shewed you, is the Ordinance whereby you cleave unto the Lord, the joyning Ordinance. Oh do it with full purpose of heart, and be often putting on fresh and frequent resolutions, not to suffer every base temptation of Satan, every deceitfull, or malignant sollicitation of the world;
This Covenant I have showed you, is the Ordinance whereby you cleave unto the Lord, the joining Ordinance. O do it with full purpose of heart, and be often putting on fresh and frequent resolutions, not to suffer every base temptation of Satan, every deceitful, or malignant solicitation of the world;
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every foolish, and carnall suggestion of the flesh, to bribe and seduce you from that fidelitie which you swear this day to Jesus Christ and the Kingdoms.
every foolish, and carnal suggestion of the Flesh, to bribe and seduce you from that Fidis which you swear this day to jesus christ and the Kingdoms.
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With these cords therefore, of well bottomed resolutions, be oft binding your selves to your Covenant, as once Ʋlisses did himself to his Mast, that you may not be bewitcht by any Syrenian song of the flesh, world, or the 〈 ◊ 〉, to violate your holy Covenant,
With these cords Therefore, of well bottomed resolutions, be oft binding your selves to your Covenant, as once Ʋlisses did himself to his Mast, that you may not be bewitched by any Syrian song of the Flesh, world, or the 〈 ◊ 〉, to violate your holy Covenant,
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Covenant in some place of your Houses, or Bed-Chamber, where it be may oftenest in your eye, to admonish you of your Religious and Solemn engagement, under which you have brought your own souls.
Covenant in Some place of your Houses, or Bed-Chamber, where it be may oftenest in your eye, to admonish you of your Religious and Solemn engagement, under which you have brought your own Souls.
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The Jews had their Phylacteries, N•m. 15.18. or borders upon their Gar•••s which they did wear also upon their heads, and upon their 〈 ◊ 〉; which though they abused afterward, not onely to pride, making them broader then their first size or pattern, in ostentation and boasting of their holinesse, which our Saviour condemns in the Scribes and Pharisees; and to Superstition, for they used them as Superstitious helps in prayer, which they coloured under 〈 … 〉 derivation of the word in the Hebrew ;
The jews had their Phylacteries, N•m. 15.18. or borders upon their Gar•••s which they did wear also upon their Heads, and upon their 〈 ◊ 〉; which though they abused afterwards, not only to pride, making them Broader then their First size or pattern, in ostentation and boasting of their holiness, which our Saviour condemns in the Scribes and Pharisees; and to Superstition, for they used them as Superstitious helps in prayer, which they coloured under 〈 … 〉 derivation of the word in the Hebrew;
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And God himself seems to use this Art of Memory, as it were, when comforting his people, he tels them, Behold, I have eng•aven thee upon the Palms of my hands,
And God himself seems to use this Art of Memory, as it were, when comforting his people, he tells them, Behold, I have eng•aven thee upon the Palms of my hands,
This instance of the Jews, wretchedly improving their Phylacteries to Superstitious purposes, their Id•lizing of the Brazen S•rpent; and thereby of a Cure, turning of it into a Plague, a snare; with the like, are sufficient testimonies.
This instance of the jews, wretchedly improving their Phylacteries to Superstitious Purposes, their Id•lizing of the Brazen S•rpent; and thereby of a Cure, turning of it into a Plague, a snare; with the like, Are sufficient testimonies.
And we see how the Papists have abused and adulterated the lawfull use of naturall Mediums, to the unlawfull use of artificiall Mediums of their own inventions;
And we see how the Papists have abused and adulterated the lawful use of natural Mediums, to the unlawful use of artificial Mediums of their own Inventions;
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The more Cautions had Christians need be in the use of those Mediums which either God hath ordained by speciall command for the help of our memories, and stirring up of our 〈 ◊ 〉 as the 〈 ◊ 〉 El•ments in the Sacraments;
The more Cautions had Christians need be in the use of those Mediums which either God hath ordained by special command for the help of our memories, and stirring up of our 〈 ◊ 〉 as the 〈 ◊ 〉 El•ments in the Sacraments;
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such is this, we are now speaking of; it being the same, with the use of Books and Tables, &c. Tertullian tells us of a Superstitious custome among the ancient Christians, That they were wont to set up Images over their doors and Chimneys, to keep Witches when they came into their Houses from bewitching their children;
such is this, we Are now speaking of; it being the same, with the use of Books and Tables, etc. Tertullian tells us of a Superstitious custom among the ancient Christians, That they were wont to Set up Images over their doors and chimneys, to keep Witches when they Come into their Houses from bewitching their children;
But surely to set up this Covenant where we might often see and read, what engagements we have laid upon our souls, (and I could heartily wish Christians Would do it at lest once a week) it will be an innocent and warrantable Spell, to render the Witchery of the Flesh, World, and Divel, fruitlesse and in effectuall upon our spirits,
But surely to Set up this Covenant where we might often see and read, what engagements we have laid upon our Souls, (and I could heartily wish Christians Would do it At lest once a Week) it will be an innocent and warrantable Spell, to render the Witchery of the Flesh, World, and devil, fruitless and in effectual upon our spirits,
A thousand such sweet resolutions doth that precious serv•nt of God breath out all along the Psalms; and yet so jealous 〈 … 〉 man is of himself, That he never trusts himself with 〈 … 〉 resolutions; and therefore shall you finde him alwayes cl•pp•ng a Petition upon a resolution, as in the quoted places.
A thousand such sweet resolutions does that precious serv•nt of God breath out all along the Psalms; and yet so jealous 〈 … 〉 man is of himself, That he never trusts himself with 〈 … 〉 resolutions; and Therefore shall you find him always cl•pp•ng a Petition upon a resolution, as in the quoted places.
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or to give my self to a detestable indifferency or neutrality, &c. And this Covenant I have made in the presence of Almighty God, the searcher of all hearts, with a true intention to perform the same,
or to give my self to a detestable indifferency or neutrality, etc. And this Covenant I have made in the presence of Almighty God, the searcher of all hearts, with a true intention to perform the same,
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Oh pray, and be much in Prayer, and be often in prayer, pray daily over the Covenant; as you this day lift up your hands to swear to the most high God in this Covenant,
O pray, and be much in Prayer, and be often in prayer, pray daily over the Covenant; as you this day lift up your hands to swear to the most high God in this Covenant,
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Let sence of self-insufficiency, keep open the sluce of Prayer, That that may let fresh streams of strength, every day into your souls, to make good your vows;
Let sense of Self-insufficiency, keep open the sluice of Prayer, That that may let fresh streams of strength, every day into your Souls, to make good your vows;
when you be carelesse to pray over the Covenant, you will be carelesse to keep the Covenant; when you cease to pray, you will cease to pay; If you will be watchfull in praying over your vows, Prayer will make you watchfull in paying your vows;
when you be careless to pray over the Covenant, you will be careless to keep the Covenant; when you cease to pray, you will cease to pay; If you will be watchful in praying over your vows, Prayer will make you watchful in paying your vows;
To every command God is pleased to adde a promise; so that what is a command in one place, is a promise in another, Ex. gr. Circum••• 〈 … 〉 sores hin• your heart, it is a command in Deut. 1•. 16.
To every command God is pleased to add a promise; so that what is a command in one place, is a promise in Another, Ex. Great. Circum••• 〈 … 〉 sores hin• your heart, it is a command in Deuteronomy 1•. 16.
A 〈 … 〉 will I give you; so speaks the Word of Promise, Ch. 36.26. Once more, Little children abide in him, th•• is the command, 1 Joh. 2.28. Which in the immediate Verse 〈 … 〉, is a 〈 ◊ 〉 pr•mi••. You shall abide in him.
A 〈 … 〉 will I give you; so speaks the Word of Promise, Christ 36.26. Once more, Little children abide in him, th•• is the command, 1 John 2.28. Which in the immediate Verse 〈 … 〉, is a 〈 ◊ 〉 pr•mi••. You shall abide in him.
S••ilitie is onely to be found in the prefence of God; So faire we live an unchangeable life, as we walk and live in the presence of an unchangeable God. The •aints 〈 ◊ 〉 Heaven know no vicissitudes,
S••ilitie is only to be found in the presence of God; So fair we live an unchangeable life, as we walk and live in the presence of an unchangeable God. The •aints 〈 ◊ 〉 Heaven know no vicissitudes,
or changes in their holy fran•e and temper of spirit, because they are perfected in the 〈 ◊ 〉 holding of his face, With whom is no variablenesse, nor 〈 … 〉.
or changes in their holy fran•e and temper of Spirit, Because they Are perfected in the 〈 ◊ 〉 holding of his face, With whom is no variableness, nor 〈 … 〉.
and so long as he could keep Gods presence; the presence of God kept him; it kept him from sin, I have kept my self from my iniquitie, how so? Why, I was upright before him, in the former part of the same Verse.
and so long as he could keep God's presence; the presence of God kept him; it kept him from since, I have kept my self from my iniquity, how so? Why, I was upright before him, in the former part of the same Verse.
and yet behold, when he comes out at the farther end, and a man would have thought to have found him all in a cold sweat, his hair standing upright, his eyes set in his head,
and yet behold, when he comes out At the farther end, and a man would have Thought to have found him all in a cold sweat, his hair standing upright, his eyes Set in his head,
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But now, The Lord Jesus, the Antitype of David here in this Psalm, because he made good this ( Dutie shall I call it?) For in him dwelt the fulnesse of the Godhead, G•l 2.9. bodilie;
But now, The Lord jesus, the Antitype of David Here in this Psalm, Because he made good this (Duty shall I call it?) For in him dwelled the fullness of the Godhead, G•l 2.9. bodily;
for though he had temptations that never man had, and was to do that which never man did; and to suffer that which never man suffered; the contradiction of sinners; the rage of Hell; and the wrath of God: Yet, Because he set the Lord alwayes at his right hand;
for though he had temptations that never man had, and was to do that which never man did; and to suffer that which never man suffered; the contradiction of Sinners; the rage of Hell; and the wrath of God: Yet, Because he Set the Lord always At his right hand;
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Behold, it shall keep you, so that you shall not be moved, or if you be moved, you shall not be removed; if you stumble, you shall not fall; or if you fall, you shall not fall away; you shall rise again.
Behold, it shall keep you, so that you shall not be moved, or if you be moved, you shall not be removed; if you Stumble, you shall not fallen; or if you fallen, you shall not fallen away; you shall rise again.
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In the sixth and last place, If thou wouldest make an everlasting Covenant with God that shall never be forgotten, Look up to Jesus Christ, go to Jesus Christ, he must holy, and he must strengthen, and he must keep thee, or else thou wilt never be able to keep thy Covenant; hear him else
In the sixth and last place, If thou Wouldst make an everlasting Covenant with God that shall never be forgotten, Look up to jesus christ, go to jesus christ, he must holy, and he must strengthen, and he must keep thee, or Else thou wilt never be able to keep thy Covenant; hear him Else
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And as Christ speaks thus on the negative; so you may hear the Apostle speaking by blessed experience on the affirmative; I can do all things through Jesus Christ, which strengthneth me: Observe I pray,
And as christ speaks thus on the negative; so you may hear the Apostle speaking by blessed experience on the affirmative; I can do all things through jesus christ, which strengtheneth me: Observe I pray,
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take one without Christ, and be his parts never so excellent, his resolutions never so strong, his engagements never so sacred, He can do nothing, unlesse it be to break his Covenants and Vows, as Sampson brake his Cords like threds scorcht with the fire;
take one without christ, and be his parts never so excellent, his resolutions never so strong, his engagements never so sacred, He can do nothing, unless it be to break his Covenants and Vows, as Sampson brake his Cords like threads scorched with the fire;
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he can subdue such corruptions, conquer such temptations, perform such Duties, and in such a manner, do such things, suffer such things (and in all these keep his Covenant with God) as to other men, and to himself before, were so many impossibilities: He could not before;
he can subdue such corruptions, conquer such temptations, perform such Duties, and in such a manner, do such things, suffer such things (and in all these keep his Covenant with God) as to other men, and to himself before, were so many impossibilities: He could not before;
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If therefore you would make a Covenant with Eternitie to 〈 … 〉, Study Christ more then ever, Labour to know nothing but Jesus Christ, and him crucified.
If Therefore you would make a Covenant with Eternity to 〈 … 〉, Study christ more then ever, Labour to know nothing but jesus christ, and him Crucified.
There is truth: Illustrated and 〈 ◊ 〉 by the Vine and the B•anel; There the simile, which is prosecuted and enlarged by our Saviour in the 5, 6, 7 Verses.
There is truth: Illustrated and 〈 ◊ 〉 by the Vine and the B•anel; There the simile, which is prosecuted and enlarged by our Saviour in the 5, 6, 7 Verses.
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And as all Communi• 〈 ◊ 〉 from Ʋnion, so look what the Ʋnion is, such is the Communion; Christ was filled with the fulnesse of God, because united to God; The Saints receive of the fulnesse of Christ, because united to Christ. I in them,
And as all Communi• 〈 ◊ 〉 from Ʋnion, so look what the Ʋnion is, such is the Communion; christ was filled with the fullness of God, Because united to God; The Saints receive of the fullness of christ, Because united to christ. I in them,
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Christs Ʋnion with his Father was P••••nall, Infinite, and Substantiall; And therefore the 〈 ◊ 〉 were answerable, For God gave not the spirit by 〈 … 〉 unto him, &c. But the Saints Ʋnion with Christ being of an in••i•ur natur•; their Communications also are proportionable;
Christ Ʋnion with his Father was P••••nall, Infinite, and Substantial; And Therefore the 〈 ◊ 〉 were answerable, For God gave not the Spirit by 〈 … 〉 unto him, etc. But the Saints Ʋnion with christ being of an in••i•ur natur•; their Communications also Are proportionable;
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As Calvin well expounds it, 〈 … 〉, the surety or undertaker of the Covenant, of that second new Covenant, between God and his People, not the Jews onely, but the Gentiles also:
As calvin well expounds it, 〈 … 〉, the surety or undertaker of the Covenant, of that second new Covenant, between God and his People, not the jews only, but the Gentiles also:
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It was between God and the Creature without a Mediator; and so the Creature changing, the Covenant was dissolved; but the second, God meant should not miscarry, and therefore puts it into sure hands; I have laid help upon one that is mighty, speaking of Christ;
It was between God and the Creature without a Mediator; and so the Creature changing, the Covenant was dissolved; but the second, God meant should not miscarry, and Therefore puts it into sure hands; I have laid help upon one that is mighty, speaking of christ;
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But now he hath this stock of All-sufficiencie for none but these that are his Members, he actually undertakes for none but those that are actually in him;
But now he hath this stock of All-sufficiency for none but these that Are his Members, he actually undertakes for none but those that Are actually in him;
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Well, if thou wouldst be unchangeable in thy Covenant, get interest in Christ who is the Covenant; The unchangeable Covenant; The Amen, the faithfull and true witnesse;
Well, if thou Wouldst be unchangeable in thy Covenant, get Interest in christ who is the Covenant; The unchangeable Covenant; The Amen, the faithful and true witness;
For behold, All the fulnesse that dwels in Christ is thin; all that life and strength and grace, and redemption, that is held forth in the promise, it is all laid up in Christ, as in a Magazine;
For behold, All the fullness that dwells in christ is thin; all that life and strength and grace, and redemption, that is held forth in the promise, it is all laid up in christ, as in a Magazine;
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and by vertue of thy interest in, and union with the Lord Jesus, it is all become thin•. Hence you hear the believing soul making her boast of Christ as (before) for righteousnesse, so also for strength. In the Lord I have righteousnesse and strength, as righteousnesse for acceptance, so strength also for performance of such duties,
and by virtue of thy Interest in, and Union with the Lord jesus, it is all become thin•. Hence you hear the believing soul making her boast of christ as (before) for righteousness, so also for strength. In the Lord I have righteousness and strength, as righteousness for acceptance, so strength also for performance of such duties,
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And this is one main Branch of Gods Covenant with the Redeemer, that he give out to the Heirs of promise, wherewithall to enable them to keep their Covenant with God;
And this is one main Branch of God's Covenant with the Redeemer, that he give out to the Heirs of promise, wherewithal to enable them to keep their Covenant with God;
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They be the words of God the Father to the Redeemer, concerning all his Spirituall Seed; The Redeemer shall come to Sion, Vers 24. And that spirit, and these words of life and grace, which were upon the Redeemer must be propagated to all his believing Seed; by vertue whereof, their Covenant with God, shall in its proportion be like Gods Covenant with them (for indeed the one is but the counterpart of the other) unchangeable, everlasting.
They be the words of God the Father to the Redeemer, Concerning all his Spiritual Seed; The Redeemer shall come to Sion, Vers 24. And that Spirit, and these words of life and grace, which were upon the Redeemer must be propagated to all his believing Seed; by virtue whereof, their Covenant with God, shall in its proportion be like God's Covenant with them (for indeed the one is but the counterpart of the other) unchangeable, everlasting.
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the Mouth of Prayer, and the breathings of Faith from an heart soakt and steept in holy Meditations, applyed to Jesus Christ, will certainly (though perhaps insensibly) draw vertue from him.
the Mouth of Prayer, and the breathings of Faith from an heart soaked and steeped in holy Meditations, applied to jesus christ, will Certainly (though perhaps insensibly) draw virtue from him.
Behold, Faith drew vertue from Christ by a touch of his Garments; shall it not much more draw out that rich and precious influence, by applying of him in the promises,
Behold, Faith drew virtue from christ by a touch of his Garments; shall it not much more draw out that rich and precious influence, by applying of him in the promises,
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And why so? But that thou mayst learn to live by continuall dependance upon Jesus Christ, as Paul did, The life that I now live in the flesh, I live it by the faith of the Son of God.
And why so? But that thou Mayest Learn to live by continual dependence upon jesus christ, as Paul did, The life that I now live in the Flesh, I live it by the faith of the Son of God.
Had we our stock before hand, we should quickly spend all, and prove bankrupts: God hath laid up all our treasure of Wisedom, Righteousnesse, Sanctification and Redemption in Jesus Christ, and will have us live from hand to mouth, that so we might be safe, and Gods free grace be exalted: Rom. 12.16. It is of faith, that it might be by grace, to the end your promise might be sure to all the seed.
Had we our stock before hand, we should quickly spend all, and prove Bankrupts: God hath laid up all our treasure of Wisdom, Righteousness, Sanctification and Redemption in jesus christ, and will have us live from hand to Mouth, that so we might be safe, and God's free grace be exalted: Rom. 12.16. It is of faith, that it might be by grace, to the end your promise might be sure to all the seed.
Wherefore holy Brethren, partakers of this heavenly calling, look up to Jesus Christ, who is the Covenant of his Father, and your Covenant; loe he calls you.
Wherefore holy Brothers, partakers of this heavenly calling, look up to jesus christ, who is the Covenant of his Father, and your Covenant; lo he calls you.
Surely, they are worthy to perish, who will not bestow a look upon Salvation: Oh look humbly, and look beleevingly, and look continually; look for Interest, look for Influence, look for Righteousnesse, look for Strength; and let Jesus Christ be All in All to thy soul:
Surely, they Are worthy to perish, who will not bestow a look upon Salvation: O look humbly, and look believingly, and look continually; look for Interest, look for Influence, look for Righteousness, look for Strength; and let jesus christ be All in All to thy soul:
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That he will make a Covenant with thee in Christ, which shall keep thee, and then thou wilt be able to keep thy Covenant; Look up to Christ for Covenant-grace, to keep Covenant-engagement, and so shalt thou do this service (in a Gospel-sence ) to Acceptation, to Perpetuitie.
That he will make a Covenant with thee in christ, which shall keep thee, and then thou wilt be able to keep thy Covenant; Look up to christ for Covenant grace, to keep Covenant-engagement, and so shalt thou do this service (in a Gospel sense) to Acceptation, to Perpetuity.
and the breaking of that Covenant was the breaking of Zedekiah and his whole Family, and Kingdom. Now was Covenant-breach or fid•litie the foundation of stabiliti• or ruine to that Kingdom, which was struck,
and the breaking of that Covenant was the breaking of Zedekiah and his Whole Family, and Kingdom. Now was covenant breach or fid•litie the Foundation of stabiliti• or ruin to that Kingdom, which was struck,
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but with a dying man; how much more is the rise or fall of this Kingdom; yea, of these two Kingdom, bound up in the observation or forfeiture of this Covenant, which we make this day with the living God? You that wish well to the Kingdoms, that would not see the downfall and ruine thereof;
but with a dying man; how much more is the rise or fallen of this Kingdom; yea, of these two Kingdom, bound up in the observation or forfeiture of this Covenant, which we make this day with the living God? You that wish well to the Kingdoms, that would not see the downfall and ruin thereof;
cc-acp p-acp dt vvg n1; c-crq d dc vbz dt vvb cc vvb pp-f d n1; uh, pp-f d crd n1, vvn a-acp p-acp dt n1 cc n1 pp-f d n1, r-crq pns12 vvb d n1 p-acp dt vvg np1? pn22 cst vvb av p-acp dt n2, cst vmd xx vvi dt n1 cc n1 av;
if we steight the Covenant, God will sleight us; if we have mean thoughts of the Covenant, God will have mean thoughts of us; if we forget the Covenant, God will forget us; if we break the Covenant, we may look that God shall break these two Nations, and break us all to pieces;
if we steight the Covenant, God will sleight us; if we have mean thoughts of the Covenant, God will have mean thoughts of us; if we forget the Covenant, God will forget us; if we break the Covenant, we may look that God shall break these two nations, and break us all to Pieces;
And so let him that was drunk be drunk no more; he that was uncl•an, let him be unclean no more; they that were worldly, proud, secure, carelesse of receiving Christ in their hearts,
And so let him that was drunk be drunk no more; he that was uncl•an, let him be unclean no more; they that were worldly, proud, secure, careless of receiving christ in their hearts,
For I protest against every man, that after the striking of this so solemn and sacred a Covenant with the most high God, shall dare knowingly and willingly to persist in any one of these mentioned abominations, or any other;
For I protest against every man, that After the striking of this so solemn and sacred a Covenant with the most high God, shall Dare knowingly and willingly to persist in any one of these mentioned abominations, or any other;
c-acp pns11 vvb p-acp d n1, cst p-acp dt n-vvg pp-f d av j cc j dt n1 p-acp dt av-ds j np1, vmb vvi av-vvg cc av-j pc-acp vvi p-acp d crd pp-f d vvn n2, cc d n-jn;
he is an enemy to Jesus Christ; a Traytor to the Kingdoms; a State-murderer, and a destroyer of himself, and his posteritie; and at his hands (if they miscarry) God will require the blood of all these:
he is an enemy to jesus christ; a Traitor to the Kingdoms; a state-murderer, and a destroyer of himself, and his posterity; and At his hands (if they miscarry) God will require the blood of all these:
pns31 vbz dt n1 p-acp np1 np1; dt n1 p-acp dt n2; dt n1, cc dt n1 pp-f px31, cc po31 n1; cc p-acp po31 n2 (cs pns32 vvb) np1 vmb vvi dt n1 pp-f d d:
to save us from the divell, and to save us from the world, and to save us from our selves; to save us from the lusts of men, and to save us from our own lusts; to save us, and to save our posterity; to save us from Rome, and save us from Hell; to save us from wrath present, and from wrath to come; to save us heer, and to save us hereafter; to save us to himself in grace, and to save us with himself, in glory, to all Eternitie,
to save us from the Devil, and to save us from the world, and to save us from our selves; to save us from the Lustiest of men, and to save us from our own Lustiest; to save us, and to save our posterity; to save us from Room, and save us from Hell; to save us from wrath present, and from wrath to come; to save us her, and to save us hereafter; to save us to himself in grace, and to save us with himself, in glory, to all Eternity,
p-acp p-acp pno12 p-acp dt n1, cc p-acp p-acp pno12 p-acp dt n1, cc p-acp p-acp pno12 p-acp po12 n2; p-acp p-acp pno12 p-acp dt n2 pp-f n2, cc p-acp p-acp pno12 p-acp po12 d n2; p-acp vvb pno12, cc p-acp p-acp po12 n1; p-acp p-acp pno12 p-acp vvi, cc p-acp pno12 p-acp n1; p-acp p-acp pno12 p-acp n1 j, cc p-acp n1 pc-acp vvi; p-acp p-acp pno12 av, cc p-acp p-acp pno12 av; p-acp p-acp pno12 p-acp px31 p-acp n1, cc p-acp p-acp pno12 p-acp px31, p-acp n1, p-acp d n1,
