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A Sermon Preached before the Honourable House of Commons at a late Solemne Fast. PSAL. 74.20. Have respect unto the Covenant:
A Sermon Preached before the Honourable House of Commons At a late Solemn Fast. PSALM 74.20. Have respect unto the Covenant:
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For the dark places of the Earth, are full of the habitations of cruelty. THis Psalme containes a sad description of the sorrowfull times the Church of God indured,
For the dark places of the Earth, Are full of the habitations of cruelty. THis Psalm contains a sad description of the sorrowful times the Church of God endured,
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when by the cruelty of their adversaries they were deprived of the liberty of Gods houses, and of their own.
when by the cruelty of their Adversaries they were deprived of the liberty of God's houses, and of their own.
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The name of Asaph, in the beginning of it, puts the Commenters to some trouble.
The name of Asaph, in the beginning of it, puts the Commentators to Some trouble.
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For if it were that Asaph, that lived in Davids time, it must needs bee a Propheticall prediction of the future troubles of the Church.
For if it were that Asaph, that lived in Davids time, it must needs be a Prophetical prediction of the future Troubles of the Church.
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For Davids glorious Reign afforded no occasions of such sad complaints.
For Davids glorious Reign afforded no occasions of such sad complaints.
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It seemes rather to bee a sensible relation of present troubles, as many other Psalmes are;
It seems rather to be a sensible Relation of present Troubles, as many other Psalms Are;
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As Psal. 52. when Doeg complaines of David to Saul. Psal. 54. when the Ziphims complain of him, Psal. 56. when the Philistines took him in Gath, Psal. 57. when hee was in the Cave, Psal. 59. when they watched the house to kill him, Psal. 137. when the people were captives in Babylon. If it bee not a Prophesie,
As Psalm 52. when Doeg complains of David to Saul. Psalm 54. when the Ziphims complain of him, Psalm 56. when the philistines took him in Gaza, Psalm 57. when he was in the Cave, Psalm 59. when they watched the house to kill him, Psalm 137. when the people were captives in Babylon. If it be not a Prophesy,
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but a relation, then either it must bee composed by a later Asaph, who was an eye-witnesse of those troubles;
but a Relation, then either it must be composed by a later Asaph, who was an eyewitness of those Troubles;
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or else Asaph is put for the sons of Asaph, to whose care the singing of this Psalme was committed,
or Else Asaph is put for the Sons of Asaph, to whose care the singing of this Psalm was committed,
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as Aaron is put for the Aaronites, and David for Reboboam his grand-childe.
as Aaron is put for the Aaronites, and David for Rehoboam his grandchild.
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But another scruple yet remaines to unfold, what should bee that troublesome time, wherein this Psalme was composed.
But Another scruple yet remains to unfold, what should be that troublesome time, wherein this Psalm was composed.
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Some take it to bee in the time of the Babylonian captivity.
some take it to be in the time of the Babylonian captivity.
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Others in the dayes of Antiochus Epiphanes. The former plead the burning of the Sanctuary, ver. 7. which was done at the taking of Jerusalem by the Babylonians, whereas Antiochus onely defiled it by commanding it to bee called the Temple of Jupiter Olympius, and by bringing his Image into it, as Eusebius affirmes.
Others in the days of Antiochus Epiphanes. The former plead the burning of the Sanctuary, ver. 7. which was done At the taking of Jerusalem by the Babylonians, whereas Antiochus only defiled it by commanding it to be called the Temple of Jupiter Olympius, and by bringing his Image into it, as Eusebius affirms.
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The later plead the want of Prophets to foretell the end of their troubles, whereas in the Babylonian captivity Jeremie was alive, who told the Jews remaining in their own land, that the terme of their captivity should bee seventy yeers.
The later plead the want of prophets to foretell the end of their Troubles, whereas in the Babylonian captivity Jeremiah was alive, who told the jews remaining in their own land, that the term of their captivity should be seventy Years.
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This Daniel knew by books left on Record. And other godly Jews knew the set time of their delivery.
This daniel knew by books left on Record. And other godly jews knew the Set time of their delivery.
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And Ezekiel foretels the rebuilding of the City and Temple. I will not take upon mee to determine so great a controversie.
And Ezekielem foretells the rebuilding of the city and Temple. I will not take upon me to determine so great a controversy.
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But under correction of better judgements, I conceive it was writen in the time of Antiochus, and the burning of the Temple formerly, recapitulated to aggravate their present sorrows, who had their Temple so defiled now, that they could not with any comfort use it,
But under correction of better Judgments, I conceive it was written in the time of Antiochus, and the burning of the Temple formerly, Recapitulated to aggravate their present sorrows, who had their Temple so defiled now, that they could not with any Comfort use it,
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and knew not when their miseries would end, as the Jews did under the captivity.
and knew not when their misery's would end, as the jews did under the captivity.
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The Psalmist wrestles with God in prayer, by many strong arguments, for the freedome of Gods people from their heavy troubles.
The Psalmist wrestles with God in prayer, by many strong Arguments, for the freedom of God's people from their heavy Troubles.
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Hee tels of the cruelty of the adversaries, not doubting but that God was so tenderly affected to his people, that hee would not suffer them to bee ruined by their foes.
He tells of the cruelty of the Adversaries, not doubting but that God was so tenderly affected to his people, that he would not suffer them to be ruined by their foes.
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But if God should so farre forget his people, as to slight their calamities, yet hee knew Gods glory was deare unto him,
But if God should so Far forget his people, as to slight their calamities, yet he knew God's glory was deer unto him,
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and therefore prayes to God to avenge on his peoples enemies, all the blasphemies they daily uttered against God himself.
and Therefore prays to God to avenge on his peoples enemies, all the Blasphemies they daily uttered against God himself.
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Hee mentions the miracles God had done for his people formerly, in opening a passage through the Sea to deliver them fully from the Egyptians; and drowning those cruell Dragons, Pharaohs Princes,
He mentions the Miracles God had done for his people formerly, in opening a passage through the Sea to deliver them Fully from the egyptians; and drowning those cruel Dragons, Pharaohs Princes,
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and giving Pharaohs own carcasse, that great Leviathan to the beasts for food, and opening another in the River Jordan, to let them into the possession of the Land of Canaan. And is Gods power or mercy shortned, that hee cannot or will not deliver his people now? Hee foretels the shame that would fall upon Gods people,
and giving Pharaohs own carcase, that great Leviathan to the beasts for food, and opening Another in the River Jordan, to let them into the possession of the Land of Canaan. And is God's power or mercy shortened, that he cannot or will not deliver his people now? He foretells the shame that would fallen upon God's people,
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if they should bee disappointed of their hope of delivery. Hee shews the cause of their troubles.
if they should be disappointed of their hope of delivery. He shows the cause of their Troubles.
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Though their sins gave God cause enough to afflict them more heavily, yet it was not that the enemies looked at, but their Religion.
Though their Sins gave God cause enough to afflict them more heavily, yet it was not that the enemies looked At, but their Religion.
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They could well have been content, Gods people should have been sinners, so they had not been Saints.
They could well have been content, God's people should have been Sinners, so they had not been Saints.
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And this makes him call upon God to arise, and plead his own cause. And in the Text hee urgeth God with the Covenant. A strong argument.
And this makes him call upon God to arise, and plead his own cause. And in the Text he urges God with the Covenant. A strong argument.
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There was no power in the people to help themselves. They had no merits for the Psalmist to plead in their behalf.
There was no power in the people to help themselves. They had no merits for the Psalmist to plead in their behalf.
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There was power and mercy sufficient in God for deliverance:
There was power and mercy sufficient in God for deliverance:
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but what right have they to it, who are not in league with him? Nothing can binde God, but his own Covenant.
but what right have they to it, who Are not in league with him? Nothing can bind God, but his own Covenant.
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Hee might shew forth his mercy and power to rescue others, though these had perished.
He might show forth his mercy and power to rescue Others, though these had perished.
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Hee could have made of Moses a great Nation, though all the other Israelites had been consumed in his anger. And thus much for coherence.
He could have made of Moses a great nation, though all the other Israelites had been consumed in his anger. And thus much for coherence.
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The Ministers of God are Gods builders.
The Ministers of God Are God's Builders.
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They must lay a sure foundation by a right explication of the words, lest all the building fall of it self.
They must lay a sure Foundation by a right explication of the words, lest all the building fallen of it self.
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They must raise up strong walls, by observations naturally flowing from the Text, lest the winds of false teachers blow it down.
They must raise up strong walls, by observations naturally flowing from the Text, lest the winds of false Teachers blow it down.
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They must lay on a firm roofe by solid application, lest the stormes of mens lusts ruine it. For the words, NONLATINALPHABET Have respect.
They must lay on a firm roof by solid application, lest the storms of men's Lustiest ruin it. For the words, Have respect.
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The word in the originall signification of it, imports a fastning of the eyes upon some object, that a man desires to look into.
The word in the original signification of it, imports a fastening of the eyes upon Some Object, that a man Desires to look into.
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Hence by a metaphor, it is transferred to the eyes of the minde, and signifies a serious weighing,
Hence by a metaphor, it is transferred to the eyes of the mind, and signifies a serious weighing,
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and consideration of a thing, God is said to wink at the times of ignorance, or not to regard it.
and consideration of a thing, God is said to wink At the times of ignorance, or not to regard it.
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Gods people here look at God, as if hee did wink at his Covenant, and neither look at it, nor them in their miseries.
God's people Here look At God, as if he did wink At his Covenant, and neither look At it, nor them in their misery's.
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The Psalmist desires him that hee would bee mindefull of it for his peoples deliverance. NONLATINALPHABET Ʋnto the Covenant.
The Psalmist Desires him that he would be mindful of it for his peoples deliverance. Ʋnto the Covenant.
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The word is derived from NONLATINALPHABET to chuse. The parties that enter into Covenant chuse one another, and chuse their termes. So God chuseth his people.
The word is derived from to choose. The parties that enter into Covenant choose one Another, and choose their terms. So God chooseth his people.
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Blessed is the Nation whose God is the Lord, and the people whom hee hath chosen for his own inheritance.
Blessed is the nation whose God is the Lord, and the people whom he hath chosen for his own inheritance.
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So hee chuseth their seed after them, as Moses testifyeth. And because hee loved thy Fathers, therefore hee chose their seed after them.
So he chooseth their seed After them, as Moses Testifieth. And Because he loved thy Father's, Therefore he chosen their seed After them.
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So Gods people chuse God for their God, as Joshuah affirmes.
So God's people choose God for their God, as Joshua affirms.
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And Joshuah said unto the people, Yee are witnesses against your selves, that yee have chosen the Lord to serve him.
And Joshua said unto the people, Ye Are Witnesses against your selves, that ye have chosen the Lord to serve him.
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And they said, We are witnesses. The Rabbins observe the demonstrative particle included in NONLATINALPHABET to point out a particular Covenant.
And they said, We Are Witnesses. The Rabbis observe the demonstrative particle included in to point out a particular Covenant.
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That famous covenant which thou madest with our Fathers.
That famous Covenant which thou Madest with our Father's.
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Some apply it to that eminent covenant made with Noah when the earth was filled with violence as now,
some apply it to that eminent Covenant made with Noah when the earth was filled with violence as now,
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and the old world drowned for it. To wit, that hee would no more drown the earth for mans sin.
and the old world drowned for it. To wit, that he would no more drown the earth for men since.
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This Covenant is also mentioned by the Prophet.
This Covenant is also mentioned by the Prophet.
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For this is as the waters of Noah to mee: for as I have sworn, that the waters of Noah should no more goe over the earth;
For this is as the waters of Noah to me: for as I have sworn, that the waters of Noah should no more go over the earth;
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so have I sworn, that I would not bee wroth with thee, nor rebuke thee.
so have I sworn, that I would not be wroth with thee, nor rebuke thee.
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But the Covenant here intended is that solemn one made with Abraham, that hee would bee his God,
But the Covenant Here intended is that solemn one made with Abraham, that he would be his God,
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and the God of his seed.
and the God of his seed.
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Repeated by the Psalmist, Which covenant hee made with Abraham, and his oath unto Isaac, and confirmed the same unto Jacob for a Law, and to Israel for an everlasting covenant. Hereby the Psalmist conceives that God was now ingaged to deliver his people. NONLATINALPHABET For.
Repeated by the Psalmist, Which Covenant he made with Abraham, and his oath unto Isaac, and confirmed the same unto Jacob for a Law, and to Israel for an everlasting Covenant. Hereby the Psalmist conceives that God was now engaged to deliver his people. For.
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This includes a motive to move God to deliver his people out of their miseries: So Joseph useth it, This doe and live: for I feare God.
This includes a motive to move God to deliver his people out of their misery's: So Joseph uses it, This do and live: for I Fear God.
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Though yee may feare wrong in an idolatrous Country, yet I will doe you none, because I am no Idolater, but feare the true God, as yee doe.
Though ye may Fear wrong in an idolatrous Country, yet I will do you none, Because I am no Idolater, but Fear the true God, as ye do.
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So here, Doe thou, O Lord, help thy people for others hurt them. NONLATINALPHABET The dark places.
So Here, Do thou, Oh Lord, help thy people for Others hurt them. The dark places.
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An allusion, as some interpreters conceive, to the dens of wilde beasts, wherein they hide themselves to take advantage of seize upon a prey.
an allusion, as Some Interpreters conceive, to the dens of wild beasts, wherein they hide themselves to take advantage of seize upon a prey.
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To these cruell men are compared. Hee sitteth in the lurking places of the villages: in the secret places doth hee murther the innocent.
To these cruel men Are compared. He Sitteth in the lurking places of the villages: in the secret places does he murder the innocent.
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Hee lyeth in waite secretly as a Lion in his den, hee lyeth in waite to catch the poore.
He lies in wait secretly as a lion in his den, he lies in wait to catch the poor.
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Such places oppressors and robbers chuse. Such are our Forts held by Malignants, that live on spoile.
Such places Oppressors's and robbers choose. Such Are our Forts held by Malignants, that live on spoil.
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Others take it for an allusion to prisons and dark dungeons void of light. As the Prophet describes a prison.
Others take it for an allusion to prisons and dark dungeons void of Light. As the Prophet describes a prison.
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To bring the prisoners from the prison, and them that sit in darknesse, out of the prisonhouse.
To bring the Prisoners from the prison, and them that fit in darkness, out of the Prison house.
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So trouble in Scripture is compared to darknesse, and prosperity to light, because darknesse is irksome, and light comfortable.
So trouble in Scripture is compared to darkness, and Prosperity to Light, Because darkness is irksome, and Light comfortable.
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The people that walked in darknesse, have seen a great light. And That walketh in darknesse, and hath no light.
The people that walked in darkness, have seen a great Light. And That walks in darkness, and hath no Light.
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And then the sorry hiding places, whither Gods people went to hide themselves, are here meant.
And then the sorry hiding places, whither God's people went to hide themselves, Are Here meant.
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Yet could they not there bee quiet, but were pursued, found out, and spoyled by their adversaries.
Yet could they not there be quiet, but were pursued, found out, and spoiled by their Adversaries.
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Others take dark places for obscure and mean places, as dark men, in the originall are called mean men in your translation.
Others take dark places for Obscure and mean places, as dark men, in the original Are called mean men in your Translation.
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And then it may either signifie that the meanest men did oppresse Gods people: or, that the poorest and meanest of Gods people were not spared.
And then it may either signify that the Meanest men did oppress God's people: or, that the Poorest and Meanest of God's people were not spared.
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Such usage have wee found in our time, when poore cottages of our foes have sent out pillagers,
Such usage have we found in our time, when poor cottages of our foes have sent out pillagers,
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and no cottages of ours have escaped spoyling in divers places. NONLATINALPHABET Of the earth. So the word is used, Gen. 1.1. In the beginning God created the Heaven, and the Earth.
and no cottages of ours have escaped spoiling in diverse places. Of the earth. So the word is used, Gen. 1.1. In the beginning God created the Heaven, and the Earth.
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And thence comes our English word, Earth. But sometimes it is translated, The Land. As, Jer. 12.4. How long shall the Land mourn? And so it should bee here.
And thence comes our English word, Earth. But sometime it is translated, The Land. As, Jer. 12.4. How long shall the Land mourn? And so it should be Here.
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For doubtlesse Gods people did not dwell all the earth over, to bee oppressed every where.
For doubtless God's people did not dwell all the earth over, to be oppressed every where.
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But if the place bee interpreted of the Babylonian captivity, hereby is meant the Land of the Chaldeans; if of Antiochus his time, the Land of Canaan is intended. NONLATINALPHABET Are full It notes out abundance.
But if the place be interpreted of the Babylonian captivity, hereby is meant the Land of the Chaldeans; if of Antiochus his time, the Land of Canaan is intended. are full It notes out abundance.
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Many such dens of robbers there were then, as now with us. NONLATINALPHABET Of the habitations.
Many such dens of robbers there were then, as now with us. Of the habitations.
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In the primary signification it imports Shepherds tents, or cottages, for the land had great store of sheep. Josephs brethren were Shepherds.
In the primary signification it imports Shepherd's tents, or cottages, for the land had great store of sheep. Josephs brothers were Shepherd's.
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So was David, before hee was a King. And from thence it was taken for all manner of dwellings, as here it is; as the Hebrew writers observe. NONLATINALPHABET Of Cruelty.
So was David, before he was a King. And from thence it was taken for all manner of dwellings, as Here it is; as the Hebrew writers observe. Of Cruelty.
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They did not use secret fraud onely, but open violence. The fox is gone, the wolfe appeares.
They did not use secret fraud only, but open violence. The fox is gone, the wolf appears.
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It is the custo me of the enemies of the Church, when they are weake, to use glorious pretences to cover their cruell intentions,
It is the Custom me of the enemies of the Church, when they Are weak, to use glorious pretences to cover their cruel intentions,
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and when they are growne strong, to pull off the vizard, and fall to direct plundering.
and when they Are grown strong, to pull off the vizard, and fallen to Direct plundering.
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The summe of all is, as if the Psalmist should have said;
The sum of all is, as if the Psalmist should have said;
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Lord, I have many arguments to urge, to perswade thee to deliver thy people out of their great afflictions:
Lord, I have many Arguments to urge, to persuade thee to deliver thy people out of their great afflictions:
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But especially I entreat thee to looke upon thy Covenant made with our Fathers, and accordingly to deliver their Posterity.
But especially I entreat thee to look upon thy Covenant made with our Father's, and accordingly to deliver their Posterity.
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This Iurge the more, because thy people are throughout the Land oppressed grievously by thine and their enemies.
This Iurge the more, Because thy people Are throughout the Land oppressed grievously by thine and their enemies.
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Out of the words thus cleared, easily arise these foure Observations usefull for these times, and fit for this occasion:
Out of the words thus cleared, Easily arise these foure Observations useful for these times, and fit for this occasion:
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First, That God is in Covenant with his people; Else would they not presse it, and God might easily reject their plea.
First, That God is in Covenant with his people; Else would they not press it, and God might Easily reject their plea.
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Secondly, That God seemes to his people to neglect his Covenant, when they are oppressed by ungodly men;
Secondly, That God seems to his people to neglect his Covenant, when they Are oppressed by ungodly men;
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Else would they not have called upon God to have respect unto his Covenant: and in the first verse, God is charged to have cast them off for ever.
Else would they not have called upon God to have respect unto his Covenant: and in the First verse, God is charged to have cast them off for ever.
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The Covenant is the Churches surest plea; Therefore is it here, and often in other places urged.
The Covenant is the Churches Surest plea; Therefore is it Here, and often in other places urged.
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Wee have most need to plead Gods Covenant in times of greatest trouble; So Gods Servants doe here. For the First:
we have most need to plead God's Covenant in times of greatest trouble; So God's Servants do Here. For the First:
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God is in Covenant with his people. I might bring many Texts out of the Old and New Testament to prove it,
God is in Covenant with his people. I might bring many Texts out of the Old and New Testament to prove it,
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if it were not notoriously known. A few places therefore may serve:
if it were not notoriously known. A few places Therefore may serve:
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Gather my Saints together unto mee, saith God by Asaph, those that have made a Covenant with mee by Sacrifice.
Gather my Saints together unto me, Says God by Asaph, those that have made a Covenant with me by Sacrifice.
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And by the Prophet Ezekiel Ezek. 16.8. I sware unto thee, and entred into a Covevant with thee, saith the Lord God, and thou becamest mine.
And by the Prophet Ezekielem Ezekiel 16.8. I sware unto thee, and entered into a Convent with thee, Says the Lord God, and thou becamest mine.
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As much is said for Christians in the New Testament, as for Jewes in the old, This is the blood of the New Testament, saith our blessed Saviour,
As much is said for Christians in the New Testament, as for Jews in the old, This is the blood of the New Testament, Says our blessed Saviour,
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or of the New Covenant. For NONLATINALPHABET in the New Testament answers to NONLATINALPHABET in the Old, as the learned know.
or of the New Covenant. For in the New Testament answers to in the Old, as the learned know.
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And so it is translated in the Epistle to the Hebrews, and the point likewise proved, where Christ is said to bee a Mediatour of a better Covenant.
And so it is translated in the Epistle to the Hebrews, and the point likewise proved, where christ is said to be a Mediator of a better Covenant.
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And God is said to make a new Covenant with us: which is there set out at large.
And God is said to make a new Covenant with us: which is there Set out At large.
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I shall endeavour to confirme it by Arguments:
I shall endeavour to confirm it by Arguments:
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For first, it is a formall Covenant under hand and seale, and who then can doubt of the truth of it? The seale of Circumcision is put to it to confirm it, Gen. 17.7. The Covenant is set dowue, That God will bee Abrahams God, and the God of his seed.
For First, it is a formal Covenant under hand and seal, and who then can doubt of the truth of it? The seal of Circumcision is put to it to confirm it, Gen. 17.7. The Covenant is Set down, That God will be Abrahams God, and the God of his seed.
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And at the eleventh verse Circumcision is required as a token of the Covenant betweene God and them.
And At the eleventh verse Circumcision is required as a token of the Covenant between God and them.
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The Passeover is added as another Seale of the Covenant, Exod. 12.13. where under that one promise of delivering their children, when the first borne of the Egyptians should bee destroyed, all other benefits of the Covenant made in Christ are shadowed out.
The Passover is added as Another Seal of the Covenant, Exod 12.13. where under that one promise of delivering their children, when the First born of the egyptians should be destroyed, all other benefits of the Covenant made in christ Are shadowed out.
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Therefore is Christ called our Passeover. For Christ our Passeover is sacrificed for us, saith the Apostle.
Therefore is christ called our Passover. For christ our Passover is sacrificed for us, Says the Apostle.
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In the New Testament this Covenant is declared, Matth. 28.20. we must do all that Christ commands, and hee will bee with us to the end of the world.
In the New Testament this Covenant is declared, Matthew 28.20. we must do all that christ commands, and he will be with us to the end of the world.
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And Baptisme is added as a seale of this Covenant, in the verse before. The Lords Supper is added as a further confirmation of this Covenant, 1 Cor. 11.25. This cup is the New Testament, or Covenant in my blood: That is to say, it is the seale of it.
And Baptism is added as a seal of this Covenant, in the verse before. The lords Supper is added as a further confirmation of this Covenant, 1 Cor. 11.25. This cup is the New Testament, or Covenant in my blood: That is to say, it is the seal of it.
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What Covenant can be more full and formall then this between God, and his people, which is so plainly declared, and plentifully sealed?
What Covenant can be more full and formal then this between God, and his people, which is so plainly declared, and plentifully sealed?
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Secondly, this Covenant is acknowledged on both hands. It is owned by both parties.
Secondly, this Covenant is acknowledged on both hands. It is owned by both parties.
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And no matter whether others, that have no share in it, will take notice of it or no.
And no matter whither Others, that have no share in it, will take notice of it or no.
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God confesseth himselfe to bee ours, and ownes us for his. Yee shall bee my people, and I will bee your God.
God Confesses himself to be ours, and owns us for his. Ye shall be my people, and I will be your God.
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Wee confesse that wee are Gods; and challenge him for ours.
we confess that we Are God's; and challenge him for ours.
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He is our God, and we are the people of his pasture, and the sheep of his hand.
He is our God, and we Are the people of his pasture, and the sheep of his hand.
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And who can deny that Covenant that both parties acknowledge? what need any further witnesses?
And who can deny that Covenant that both parties acknowledge? what need any further Witnesses?
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Thirdly, it is confirmed by the titles of Covenanters in the Word of God. A Master is in Covenant with his hired servant.
Thirdly, it is confirmed by the titles of Covenanters in the Word of God. A Master is in Covenant with his hired servant.
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God is our Master, Mal. 1.6.
God is our Master, Malachi 1.6.
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If I be a Master, where is my feare? And our Saviour saith to his Disciples, Ye call mee Master, and Lord, and ye say well. for so I am.
If I be a Master, where is my Fear? And our Saviour Says to his Disciples, You call me Master, and Lord, and you say well. for so I am.
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And every one of us must confesse with David, Psal. 116.16. Oh Lord, truly I am thy servant, I am thy servant and theson of thy handmaid.
And every one of us must confess with David, Psalm 116.16. O Lord, truly I am thy servant, I am thy servant and theson of thy handmaid.
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An adopting father is in Covenant with an adopted child.
an adopting father is in Covenant with an adopted child.
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Hence the Chaldee word NONLATINALPHABET a sonne may bee taken from NONLATINALPHABET to chuse. God adopts us for his children,
Hence the Chaldee word a son may be taken from to choose. God adopts us for his children,
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and makes us to be so. Christ dyed for us, That we might receive the adoption of sonnes. God ownes us for such.
and makes us to be so. christ died for us, That we might receive the adoption of Sons. God owns us for such.
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I will bee a Father unto you, and ye shall bee my sonnes and daughters, saith the Lord Almighty.
I will be a Father unto you, and you shall be my Sons and daughters, Says the Lord Almighty.
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The husband and wife enter into a solemn Covenant one with the other. It is called a Covenant of God, Prov. 2.17. God bids his people call him Ishi my husband, Hos. 2.16. and confesseth himselfe maryed to us, Jer. 3.14. A King and his people are in Covenant.
The husband and wife enter into a solemn Covenant one with the other. It is called a Covenant of God, Curae 2.17. God bids his people call him Ishi my husband, Hos. 2.16. and Confesses himself married to us, Jer. 3.14. A King and his people Are in Covenant.
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Hee is to rule them in the feare of God, and they are to obey him according to the lawes of the Kingdome.
He is to Rule them in the Fear of God, and they Are to obey him according to the laws of the Kingdom.
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God is our King, Let the children of Zion bee joyfull in their King. And wee may say with Gods people.
God is our King, Let the children of Zion be joyful in their King. And we may say with God's people.
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Save thy people, and blesse thine inheritance.
Save thy people, and bless thine inheritance.
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By all these titles, the Covenant between God and his Church is abundantly proved, and fully confirmed.
By all these titles, the Covenant between God and his Church is abundantly proved, and Fully confirmed.
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Fourthly, this League appeares by mutuall Offices really performed to each other according to the Covenant.
Fourthly, this League appears by mutual Offices really performed to each other according to the Covenant.
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Is Gods people afflicted in Egypt, and doe they groane in their Spirits by reason of an heavy bondage? God will come downe and deliver them.
Is God's people afflicted in Egypt, and do they groan in their Spirits by reason of an heavy bondage? God will come down and deliver them.
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God heard their groaning, and God remembred his Covenant with Abraham, with Isaac, and with Jacob. And God looked upon the children of Israel,
God herd their groaning, and God remembered his Covenant with Abraham, with Isaac, and with Jacob. And God looked upon the children of Israel,
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and God had respect unto them.
and God had respect unto them.
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Doth Senacherih besiege Jerusalem, affright Gods people, and threaten utter destruction to them? God will send an Angel to destroy his hoast in a night.
Does Senacherih besiege Jerusalem, affright God's people, and threaten utter destruction to them? God will send an Angel to destroy his host in a night.
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Do the Reubenites, & Gadites, and half Tribe of Manasseh set up a new Altar, as if they went to worship another God? Gods people will expostulate with them,
Do the Reubenites, & Gadites, and half Tribe of Manasses Set up a new Altar, as if they went to worship Another God? God's people will expostulate with them,
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and maintaine Gods honour against them by warre if there had been cause.
and maintain God's honour against them by war if there had been cause.
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Doe the men of Gibeah dishonour God by abusing the Levites wife to death, and doe the Benjamites uphold them in it? Gods people will not give over, till they have welnigh rooted them all out,
Doe the men of Gibeah dishonour God by abusing the Levites wife to death, and do the Benjamites uphold them in it? God's people will not give over, till they have Wellnigh rooted them all out,
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though many of themselves dyed in the quarrell.
though many of themselves died in the quarrel.
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This mutuall upholding of the peoples safety and Gods honour, is a reall proofe of the Covenant.
This mutual upholding of the peoples safety and God's honour, is a real proof of the Covenant.
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And so much for the first point. The second Observation was this:
And so much for the First point. The second Observation was this:
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God seems to his people to neglect his Covenant, when they are oppressed by ungodly men. So Asaph complaines.
God seems to his people to neglect his Covenant, when they Are oppressed by ungodly men. So Asaph complains.
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After an acknowledgement that God was the shepherd of Israel, and so in Covenant with his people,
After an acknowledgement that God was the shepherd of Israel, and so in Covenant with his people,
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and accordingly had wonderfully brought them out of Egypt, and made them flourish marvellously in the land of Canaan, hee attributes their miseries to Gods neglect.
and accordingly had wonderfully brought them out of Egypt, and made them flourish marvellously in the land of Canaan, he attributes their misery's to God's neglect.
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Why hast thou then broken down her hedges, so that all they which passe by the way, doe pluck her? So Ethan the Ezrahite, having mentioned Gods firme Covenant made with David, afterwards chargeth God, Thou hast made void the Covenant of thy servant:
Why hast thou then broken down her hedges, so that all they which pass by the Way, do pluck her? So Ethan the Ezrahite, having mentioned God's firm Covenant made with David, afterwards charges God, Thou hast made void the Covenant of thy servant:
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thou hast prophaned his crown, by casting it to the ground. Many reasons may bee given of this unkinde carriage of Gods people to him. As,
thou hast Profaned his crown, by casting it to the ground. Many Reasons may be given of this unkind carriage of God's people to him. As,
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First, because their misery blindes them. And blinde men when they are smitten suspect every man that comes neer them.
First, Because their misery blinds them. And blind men when they Are smitten suspect every man that comes near them.
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The men that held Christ, blinde-fold him, then smite him on the face, and bid him Prophesie who smote him.
The men that held christ, blindfold him, then smite him on the face, and bid him Prophesy who smote him.
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Such is our condition, when affliction blindes us, that wee cannot tell, who smote us, unlesse wee could prophesie.
Such is our condition, when affliction blinds us, that we cannot tell, who smote us, unless we could prophesy.
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Secondly, self-love makes us suspect any rather then our selves, yea, even God himselfe.
Secondly, Self-love makes us suspect any rather then our selves, yea, even God himself.
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The people should have reflected upon themselves, that were nocent, and in their sorrowes they reflect upon God, that was innocent.
The people should have reflected upon themselves, that were nocent, and in their sorrows they reflect upon God, that was innocent.
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Wee are all Adams and Eves children. When Eve had eaten of the forbidden fruite, shee tacitly layes the fault upon God.
we Are all Adams and Eves children. When Eve had eaten of the forbidden fruit, she tacitly lays the fault upon God.
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The Serpent beguiled mee, and I did eate. Hadst thou not made a subtill Serpent, I had not broken thy Commandement.
The Serpent beguiled me, and I did eat. Hadst thou not made a subtle Serpent, I had not broken thy Commandment.
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Adam layes it openly upon God. The woman whom thou gavest to bee with mee, shee gave mee of the tree, and I did eate.
Adam lays it openly upon God. The woman whom thou Gavest to be with me, she gave me of the tree, and I did eat.
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Hadst thou not give mee such a companion to betray mee, I had been innocent.
Hadst thou not give me such a Companion to betray me, I had been innocent.
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So wee their posterity, when trouble is upon us, suspect Gods breaking Covenant, rather then our own.
So we their posterity, when trouble is upon us, suspect God's breaking Covenant, rather then our own.
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Thus our nurses beat the stone, when children stumble through their own neglect.
Thus our Nurse's beatrice the stone, when children Stumble through their own neglect.
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Thirdly, in time of need wee most commonly suspect such as are best able to help us.
Thirdly, in time of need we most commonly suspect such as Are best able to help us.
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The sick man, if hee bee in danger of death suspects not his ignorant neighbours, but his skilfull Physitian.
The sick man, if he be in danger of death suspects not his ignorant neighbours, but his skilful physician.
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Hee that is oppressed in his estate, when the sentence goes against him, suspects none more then the Advocate, or the Judge.
He that is oppressed in his estate, when the sentence Goes against him, suspects none more then the Advocate, or the Judge.
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Wee know God is best able to help us, our corruption therefore makes us to suspect him most, if our troubles continue.
we know God is best able to help us, our corruption Therefore makes us to suspect him most, if our Troubles continue.
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Fourthly, wee most suspect those who as wee thinke have most reason to helpe us in our miseries, and doe it not.
Fourthly, we most suspect those who as we think have most reason to help us in our misery's, and do it not.
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If the servant want meate or apparell, hee complaines not of his fellow-servants, but of his Master, who is tyed by covenant to provide for him.
If the servant want meat or apparel, he complains not of his Fellow servants, but of his Master, who is tied by Covenant to provide for him.
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If the childe bee wronged by the servants, hee layes not the fault upon his brethren,
If the child be wronged by the Servants, he lays not the fault upon his brothers,
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but upon his Father, who by bands of nature, is obliged to take care of him.
but upon his Father, who by bans of nature, is obliged to take care of him.
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So wee being in Covenant with God, wonder not much if others faile us, but complain heavily, that God seemes to neglect us.
So we being in Covenant with God, wonder not much if Others fail us, but complain heavily, that God seems to neglect us.
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And so much for the second point. The third follows, which is this. The Covenant is the Churches surest plea.
And so much for the second point. The third follows, which is this. The Covenant is the Churches Surest plea.
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This was Solomons strongest argument in his solemn mayer at the Dedication of the Temple.
This was Solomons Strongest argument in his solemn mayor At the Dedication of the Temple.
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O Lord God of Israel, there is no God like thee, in the heaven, nor in the earth, which keepest Covenant.
Oh Lord God of Israel, there is no God like thee, in the heaven, nor in the earth, which Keepest Covenant.
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This was Nehemiahs. Neh. 1.5. I beseech thee, O Lord God of Heaven, the great and terrible God, that keepeth Covenant. This was the Levites argument.
This was Nehemiah's. Neh 1.5. I beseech thee, Oh Lord God of Heaven, the great and terrible God, that Keepeth Covenant. This was the Levites argument.
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Now therefore our God, the great, the mighty, and the terrible God, who keepest Covenant. For the Covenant gives Gods people interest.
Now Therefore our God, the great, the mighty, and the terrible God, who Keepest Covenant. For the Covenant gives God's people Interest.
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First, in all that is in God. Our troubles may bee so great, that no humane power can deliver us.
First, in all that is in God. Our Troubles may be so great, that no humane power can deliver us.
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There is power enough in God to doe it. But nothing can give us a right in Gods power, but Gods Covenant.
There is power enough in God to do it. But nothing can give us a right in God's power, but God's Covenant.
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Our foes may bee so subtill that no mans wit can prevent their designes. Gods wisdome can doe it.
Our foes may be so subtle that no men wit can prevent their designs. God's Wisdom can do it.
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But the Covenant must give us an interest in it.
But the Covenant must give us an Interest in it.
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Our misery may bee so deep, that no creatures mercy can give us hope of reliefe from them.
Our misery may be so deep, that no creatures mercy can give us hope of relief from them.
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God is infinite in mercy, but the Covenant onely can state us in a condition capable of good by it.
God is infinite in mercy, but the Covenant only can state us in a condition capable of good by it.
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Our waywardnesse may bee so strange, that no friend could beare with it.
Our waywardness may be so strange, that no friend could bear with it.
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Gods patience is admirable, but it is exercised for good to those onely that are in Covenant with him.
God's patience is admirable, but it is exercised for good to those only that Are in Covenant with him.
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Our adversaries may doe us much wrong, and such as no Magistrates can right. Gods justice can doe it.
Our Adversaries may do us much wrong, and such as no Magistrates can right. God's Justice can do it.
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But with what face can wee come to God for justice, if wee bee not in Covenant with him? Many times our consciences will threaten hell to us.
But with what face can we come to God for Justice, if we be not in Covenant with him? Many times our Consciences will threaten hell to us.
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But God is the God of Truth, who hath appointed salvation for us, if wee bee in Covenant with him.
But God is the God of Truth, who hath appointed salvation for us, if we be in Covenant with him.
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That which is said of Gods mercy, that hee will never take it away from those that are in Covenant with him, is true of his power, wisdome,
That which is said of God's mercy, that he will never take it away from those that Are in Covenant with him, is true of his power, Wisdom,
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and the rest of the forenamed attributes.
and the rest of the forenamed attributes.
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So in leagues here, defensive, and offensive, one parties power and wisdome supply the others folly and weaknesse.
So in leagues Here, defensive, and offensive, one parties power and Wisdom supply the Others folly and weakness.
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Secondly, it gives us a right in all Gods promises. For they are all made to such as are in Covenant with him. Gods promises are innumerable.
Secondly, it gives us a right in all God's promises. For they Are all made to such as Are in Covenant with him. God's promises Are innumerable.
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There is in Gods Word a multitude of particular promises, that may bee as so many salves for so many sores.
There is in God's Word a multitude of particular promises, that may be as so many Salves for so many sores.
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There are many generall promises, that comprehend within the bowels of them, remedies for all our calamities.
There Are many general promises, that comprehend within the bowels of them, remedies for all our calamities.
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There are promises that concern this life, there are others that concern the life to come.
There Are promises that concern this life, there Are Others that concern the life to come.
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The Covenant gives right to them all. Godlinesse is profitable unto all things, having the promise of the life that now is,
The Covenant gives right to them all. Godliness is profitable unto all things, having the promise of the life that now is,
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and of that which is to come. Thirdly, it gives us an interest in all Gods good creatures.
and of that which is to come. Thirdly, it gives us an Interest in all God's good creatures.
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In beasts, In that day will I make a covenant for them with the beasts of the field,
In beasts, In that day will I make a Covenant for them with the beasts of the field,
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and with the fowles of the Heaven, and with the creeping things of the ground.
and with the fowls of the Heaven, and with the creeping things of the ground.
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In men, When a mans wayes please the Lord, hee maketh even his enemies to bee at peace with him.
In men, When a men ways please the Lord, he makes even his enemies to be At peace with him.
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In Angels, Hee shall give his Angels charge over thee, to keepe thee in all thy wayes.
In Angels, He shall give his Angels charge over thee, to keep thee in all thy ways.
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They shall heare thee up in their hands: lest thou dash thy foote against a stone.
They shall hear thee up in their hands: lest thou dash thy foot against a stone.
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And all Gods Angels are sent forth to minister for the heires of salvation.
And all God's Angels Are sent forth to minister for the Heirs of salvation.
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A Wife by the covenant of Mariage hath an interest not onely in all her husbands personall abilities,
A Wife by the Covenant of Marriage hath an Interest not only in all her Husbands personal abilities,
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and the promises made to her in Mariage, but also in his servants and cattle. So have Gods people in all his good creatures by vertue of the Covenant.
and the promises made to her in Marriage, but also in his Servants and cattle. So have God's people in all his good creatures by virtue of the Covenant.
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Fourthly, they which are in Covenant with God, have a right in all Gods provisions. In temporall, as meate, apparell, Physick, and the like.
Fourthly, they which Are in Covenant with God, have a right in all God's provisions. In temporal, as meat, apparel, Physic, and the like.
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In spirituall ones, as in the outward Ordinances, the Word, Prayer, Sacraments;
In spiritual ones, as in the outward Ordinances, the Word, Prayer, Sacraments;
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In inward graces, as Faith, Hope, Charity, &c. These are the Jewels that Christ adornes his spouse withall.
In inward graces, as Faith, Hope, Charity, etc. These Are the Jewels that christ adorns his spouse withal.
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Yea, these have a right to eternall glory, and shall receive it in soule when they dye,
Yea, these have a right to Eternal glory, and shall receive it in soul when they die,
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and in body at the resurrection. See the largenesse of our Charter. All things are yours, whether Paul, or Apollo, or Cephas, or the world, or life,
and in body At the resurrection. See the largeness of our Charter. All things Are yours, whither Paul, or Apollo, or Cephas, or the world, or life,
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or death, or things present, or things to come, all are yours.
or death, or things present, or things to come, all Are yours.
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And the reason and ground of all, and of their interest in all, is, Because they are Christs, and Christ is Gods. Fifthly, in Gods protection.
And the reason and ground of all, and of their Interest in all, is, Because they Are Christ, and christ is God's Fifthly, in God's protection.
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This also by covenant belongs to Gods people. Paul boasts of it, and glories in it.
This also by Covenant belongs to God's people. Paul boasts of it, and Glories in it.
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I am perswaded, that neither death, nor life, nor Angels, nor Principalities, nor Powers, nor things present,
I am persuaded, that neither death, nor life, nor Angels, nor Principalities, nor Powers, nor things present,
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nor things to come, nor heighth, nor depth, nor any other creature, shall bee able to separate us from the love of God, which is in Christ Jesus our Lord.
nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in christ jesus our Lord.
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Hee teacheth us to vilifie as well the might as malice of any creature whatsoever, when wee are in Covenant with God.
He Teaches us to vilify as well the might as malice of any creature whatsoever, when we Are in Covenant with God.
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If God bee for us, who can bee against us? Let the world, let the devill rage, they cannot hurt us.
If God be for us, who can be against us? Let the world, let the Devil rage, they cannot hurt us.
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Sixthly, they have a right in Christs victories over Satan, the world and hell. Christ is the great Conquerour:
Sixthly, they have a right in Christ victories over Satan, the world and hell. christ is the great Conqueror:
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but his conquests are for our comfort.
but his conquests Are for our Comfort.
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In the world yee shall have tribulation, but bee of good cheen, I have overcome the world.
In the world ye shall have tribulation, but be of good cheen, I have overcome the world.
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Nay, wee have interest in his victories.
Nay, we have Interest in his victories.
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Wee are not able to overcome our spirituall enemies by our piety, nor by our patience,
we Are not able to overcome our spiritual enemies by our piety, nor by our patience,
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nor by our obedience, nor by our zeale, but by our Faith in Christ.
nor by our Obedience, nor by our zeal, but by our Faith in christ.
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Whosoever is born of God overcommeth the world, and this is the victory, that overcommeth the world, even our Faith. The fourth point follows.
Whosoever is born of God Overcometh the world, and this is the victory, that Overcometh the world, even our Faith. The fourth point follows.
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Wee have most need to plead Gods Covenant in times of greatest trouble. This hath been the practise of Gods Saints.
we have most need to plead God's Covenant in times of greatest trouble. This hath been the practice of God's Saints.
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David pleads it for himself, when hee was in deep afflictions. Remember the word unto thy servant:
David pleads it for himself, when he was in deep afflictions. remember the word unto thy servant:
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upon which thou hast caused mee to hope. This is my comfort in my affliction: for thy word hath quickned mee.
upon which thou hast caused me to hope. This is my Comfort in my affliction: for thy word hath quickened me.
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Moses pleads it for the children of Israel, when God was so incensed against them, that hee threatned to consume them.
Moses pleads it for the children of Israel, when God was so incensed against them, that he threatened to consume them.
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Remember Abraham, Isaac, and Israel thy servants, to whom thou swarest by thine own self, and saidst unto them, I will multiply your seed, as the starres of heaven:
remember Abraham, Isaac, and Israel thy Servants, to whom thou swarest by thine own self, and Said unto them, I will multiply your seed, as the Stars of heaven:
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and all this land, that I have spoken of, will I give unto your seed, and they shall inherit it for ever.
and all this land, that I have spoken of, will I give unto your seed, and they shall inherit it for ever.
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This is the fittest time to plead Gods Covenant. First, in regard of our enemies.
This is the Fittest time to plead God's Covenant. First, in regard of our enemies.
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It is in vain to seek help from them, that doe all they can to ruine us.
It is in vain to seek help from them, that do all they can to ruin us.
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They bend all their policy, and all their power against us. And what hope can wee have of any succour or comfort from them?
They bend all their policy, and all their power against us. And what hope can we have of any succour or Comfort from them?
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Secondly, as wee can look for nothing but injury from our enemies, so wee have no helpe in our selves.
Secondly, as we can look for nothing but injury from our enemies, so we have no help in our selves.
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Our condition may bee so low that wee may bee forced to say to God with Jehoshaphat, Wee know not what to doe,
Our condition may be so low that we may be forced to say to God with Jehoshaphat, we know not what to do,
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but our eyes are upon thee. 2 Chron. 20.12. And what have wee most need to plead then? Gods Covenant.
but our eyes Are upon thee. 2 Chronicles 20.12. And what have we most need to plead then? God's Covenant.
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Thirdly, wee may bee forsaken of all others, as Israel was in Egypt. And then our eyes must bee fixed on the Covenant.
Thirdly, we may be forsaken of all Others, as Israel was in Egypt. And then our eyes must be fixed on the Covenant.
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Fourthly, if at such time God had denyed to help us, when our foes oppresse us, our own strength failes,
Fourthly, if At such time God had denied to help us, when our foes oppress us, our own strength fails,
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and others refuse to help us, wee might sinke for desperation. But God hath often promised to make good his Covenant.
and Others refuse to help us, we might sink for desperation. But God hath often promised to make good his Covenant.
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And therefore wee have reason to plead it most, when wee need it most.
And Therefore we have reason to plead it most, when we need it most.
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Men seek not to their confederates for help, till they have need, and then they claime it as due by covenant.
Men seek not to their confederates for help, till they have need, and then they claim it as due by Covenant.
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So must wee in our greatest miseries cry out most earnestly, Have respect unto the Covenant.
So must we in our greatest misery's cry out most earnestly, Have respect unto the Covenant.
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The grounds being laid, I proceed to Application. This shews unto us the great dignity and supereminent excellency of Gods people.
The grounds being laid, I proceed to Application. This shows unto us the great dignity and supereminent excellency of God's people.
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They, and they onely of all the people on earth, are in covenant with God. They are Gods chosen and choise ones.
They, and they only of all the people on earth, Are in Covenant with God. They Are God's chosen and choice ones.
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When men chuse, and chuse for themselves, especially for some excellent use, they set an high price upon the things they chuse.
When men choose, and choose for themselves, especially for Some excellent use, they Set an high price upon the things they choose.
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As when a man chuseth a wife to appropriate to himselfe.
As when a man chooseth a wife to Appropriate to himself.
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So are wee chosen by God for himself, and for no mean use, but to bee his peculiar treasure.
So Are we chosen by God for himself, and for no mean use, but to be his peculiar treasure.
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It cost him many signes and wonders to bring his people out of Egypt. A thing which hee never assaid to doe for any other people.
It cost him many Signs and wonders to bring his people out of Egypt. A thing which he never assayed to do for any other people.
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These are the onely people that God knows upon the face of the earth. Other people hee cannot bee ignorant of, although hee acknowledge none for his own people, but his Church. These are his Jewels.
These Are the only people that God knows upon the face of the earth. Other people he cannot be ignorant of, although he acknowledge none for his own people, but his Church. These Are his Jewels.
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They have daily converse with God in publick, and private in his Ordinances. A freedome denyed to other Nations. They live in Gods Court;
They have daily converse with God in public, and private in his Ordinances. A freedom denied to other nations. They live in God's Court;
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others in rude and remote places of the Country. These have the Kings eare ready to grant their requests.
Others in rude and remote places of the Country. These have the Kings ear ready to grant their requests.
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Others may ask, and goe without. These are that people, that must dwell alone, and not bee reckoned among the Nations.
Others may ask, and go without. These Are that people, that must dwell alone, and not be reckoned among the nations.
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I conclude this Use, as David concludes, Psal. 144. Happy is that people, that is in such a case,
I conclude this Use, as David concludes, Psalm 144. Happy is that people, that is in such a case,
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yea, happy is that people, whose God is their Lord. Secondly, this sets before our eyes the safety of Gods people.
yea, happy is that people, whose God is their Lord. Secondly, this sets before our eyes the safety of God's people.
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They are in covenant with God, and who can hurt whom God will keepe? Our safety is in drawing neere to God.
They Are in Covenant with God, and who can hurt whom God will keep? Our safety is in drawing near to God.
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And how can wee draw neerer to God, then by a Covenant? It were strange that a man should catch cold by drawing neere to the fire.
And how can we draw nearer to God, then by a Covenant? It were strange that a man should catch cold by drawing near to the fire.
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It were no lesse strange that a man should become miserable by cleaving to God, who is most happy.
It were no less strange that a man should become miserable by cleaving to God, who is most happy.
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Gods people may bee Persecuted, but not forsaken; cast down, but not destroyed.
God's people may be Persecuted, but not forsaken; cast down, but not destroyed.
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Why should wee distrust Gods Covenant, when the heathen had so much confidence in Agesilaus, that they trusted more to his Oath,
Why should we distrust God's Covenant, when the heathen had so much confidence in Agesilaus, that they trusted more to his Oath,
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and covenant, then they did to their own friendship, and when they would not put themselves into one anothers hands, they would commit themselves to his custody? The Chaldees call a covenant NONLATINALPHABET. a firm, a stable thing.
and Covenant, then they did to their own friendship, and when they would not put themselves into one another's hands, they would commit themselves to his custody? The Chaldees call a Covenant. a firm, a stable thing.
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So is Gods Covenant like the Laws of the Medes and Persians, that could not bee altered.
So is God's Covenant like the Laws of the Medes and Persians, that could not be altered.
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It brings safety then to those, that are within it. Thirdly, it demonstrates the great expectation of the people of God. Their hopes fly very high.
It brings safety then to those, that Are within it. Thirdly, it demonstrates the great expectation of the people of God. Their hope's fly very high.
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Others, though the favourites of Kings and Emperours, can look for nothing, but what the arme of flesh can afford,
Others, though the favourites of Kings and emperors, can look for nothing, but what the arm of Flesh can afford,
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and are often utterly crost in that also.
and Are often utterly crossed in that also.
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They put their trust in Princes, and in the sons of men, in whom there is no hope, that perish themselves,
They put their trust in Princes, and in the Sons of men, in whom there is no hope, that perish themselves,
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and all their thoughts with them.
and all their thoughts with them.
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But Gods people may look for what an infinite God hath promised to doe for them, to make them eternally happy, and is able to performe.
But God's people may look for what an infinite God hath promised to do for them, to make them eternally happy, and is able to perform.
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And what is there in heaven or earth that this God cannot bestow upon them? Courtiers that see the riches of the Court, expect great preferments from the Kings whom they serve.
And what is there in heaven or earth that this God cannot bestow upon them? Courtiers that see the riches of the Court, expect great preferments from the Kings whom they serve.
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What good may not Gods people expect from God, who is Lord of all that their eyes behold, their eares can heare of,
What good may not God's people expect from God, who is Lord of all that their eyes behold, their ears can hear of,
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or their hearts can imagine, and hath prepared much more then all this for his people? Eye hath not seen, nor eare heard,
or their hearts can imagine, and hath prepared much more then all this for his people? Eye hath not seen, nor ear herd,
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neither have entered into the heart of man, the things which God hath prepared for them that love him.
neither have entered into the heart of man, the things which God hath prepared for them that love him.
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Fourthly, here as in a glasse wee see the weaknesse of Gods servants, who when they should in their miseries complain of themselves,
Fourthly, Here as in a glass we see the weakness of God's Servants, who when they should in their misery's complain of themselves,
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and acknowledge Gods Justice, complain of God, as if hee had broken covenant with them. They deale with God as Jacob did with his children:
and acknowledge God's justice, complain of God, as if he had broken Covenant with them. They deal with God as Jacob did with his children:
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Wherefore dealt yee so ill with mee, as to tell the man, whether yee had yet a brother? Hee blames them for telling truth,
Wherefore dealt ye so ill with me, as to tell the man, whither ye had yet a brother? He blames them for telling truth,
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when they were examined, but doth not acknowledg his own fondnesse, that for the present could have been content, that himself and all his should perish for famine,
when they were examined, but does not acknowledge his own fondness, that for the present could have been content, that himself and all his should perish for famine,
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and Simeon his Son lie in prison in Egypt, rather then hee would part with Benjamin for a little while.
and Simeon his Son lie in prison in Egypt, rather then he would part with Benjamin for a little while.
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So doe Gods people in their troubles bury their own faults, and lay all the blame on God, who is altogether blamelesse.
So do God's people in their Troubles bury their own Faults, and lay all the blame on God, who is altogether blameless.
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Thou, say they, hast shewed thy people hard things; thou hast made us to drink the wine of astonishment.
Thou, say they, hast showed thy people hard things; thou hast made us to drink the wine of astonishment.
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Whereas they should have said, wee have broken the Covenant made with our God, and therefore thou hast justly suffered the enemies to prevaile against us,
Whereas they should have said, we have broken the Covenant made with our God, and Therefore thou hast justly suffered the enemies to prevail against us,
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and to bring us to a very low and sad condition. Fifthly, it teacheth us to plead this Covenant, when wee seek to God for favour.
and to bring us to a very low and sad condition. Fifthly, it Teaches us to plead this Covenant, when we seek to God for favour.
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Wee have no merits to plead. Our best services are polluted. They call for judgements, rather then for mercies.
we have no merits to plead. Our best services Are polluted. They call for Judgments, rather then for Mercies.
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Our fins may make us to despaire, but Gods Covenant will uphold us. This will stand us in stead when Father and Mother forsake us.
Our fins may make us to despair, but God's Covenant will uphold us. This will stand us in stead when Father and Mother forsake us.
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This will doe us good, when all our friends are dead and gone.
This will do us good, when all our Friends Are dead and gone.
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Doubtlesse thou art our Father, though Abraham bee ignorant of us, and Israel acknowledge us not: thou, O Lord, art our Father,
Doubtless thou art our Father, though Abraham be ignorant of us, and Israel acknowledge us not: thou, Oh Lord, art our Father,
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and Redeemer, thy Name is from everlasting.
and Redeemer, thy Name is from everlasting.
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The prodigall, when all had forsaken him, had nothing to plead, but the name of Father.
The prodigal, when all had forsaken him, had nothing to plead, but the name of Father.
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Servet us blasphemously calls this pleading of Gods Covenant, an unfit and foolish sport, that wee offer Gods promises to him, when wee pray.
Servet us blasphemously calls this pleading of God's Covenant, an unfit and foolish sport, that we offer God's promises to him, when we pray.
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But Gods people have accounted Gods promises to bee their surest bulwark, and his Covenant their greatest strength,
But God's people have accounted God's promises to be their Surest bulwark, and his Covenant their greatest strength,
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when they have come to plead with their God.
when they have come to plead with their God.
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If there bee nothing in us, that can move God to pity us, there is enough in the Covenant,
If there be nothing in us, that can move God to pity us, there is enough in the Covenant,
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if it bee pleaded in faith and sincerity. Sixthly, it calls upon us to blesse God for keeping Covenant with us;
if it be pleaded in faith and sincerity. Sixthly, it calls upon us to bless God for keeping Covenant with us;
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and so much the rather, because wee have broken Covenant with God, and given him just cause to faile us.
and so much the rather, Because we have broken Covenant with God, and given him just cause to fail us.
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Wee must therefore not onely give him the glory of his truth, but of his mercy also.
we must Therefore not only give him the glory of his truth, but of his mercy also.
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In Victories, whereof wee have had great store of late, wee must looke above our selves,
In Victories, whereof we have had great store of late, we must look above our selves,
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and above the meanes, to Gods Covenant, from whence all the Victories of his people doe proceed.
and above the means, to God's Covenant, from whence all the Victories of his people do proceed.
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God hath taught us so to doe in some of our greatest Victories, first shewing us by the flight of our men and Horses, what wee could not doe,
God hath taught us so to do in Some of our greatest Victories, First showing us by the flight of our men and Horses, what we could not do,
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as in the battaile at Edgehill, and the Victory neare Yorke; and then by putting valour and courage into the hearts of the remainder of the Souldiers to get the Victory, shewing us what our God could doe.
as in the battle At Edgehill, and the Victory near York; and then by putting valour and courage into the hearts of the remainder of the Soldiers to get the Victory, showing us what our God could do.
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And in the Victories since, by that Modell so much despised, hee hath taught us to see the hand of God manifestly in the battailes fought by men.
And in the Victories since, by that Model so much despised, he hath taught us to see the hand of God manifestly in the battles fought by men.
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Wee must therefore say, Not unto us Lord, not unto us, but unto thy name bee the glory:
we must Therefore say, Not unto us Lord, not unto us, but unto thy name be the glory:
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for thy mercy, and for thy truths sake.
for thy mercy, and for thy truths sake.
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And wee must give the same reason which the Psalmist doth, He hath remembred his Covenant for ever:
And we must give the same reason which the Psalmist does, He hath remembered his Covenant for ever:
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the word which he commanded to a thousand generations.
the word which he commanded to a thousand generations.
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Seventhly, wee may here likewise behold the cause of some of our overthrowes given us by our Adversaries.
Seventhly, we may Here likewise behold the cause of Some of our overthrows given us by our Adversaries.
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Wee looke to much upon our selves in our Victories.
we look to much upon our selves in our Victories.
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Wee highly commend the Wisdome of our Senators, the Valour of our Souldiers, the Fidelity of such as have been faithfull in this great Cause;
we highly commend the Wisdom of our Senators, the Valour of our Soldiers, the Fidis of such as have been faithful in this great Cause;
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but wee sleightly praise God or his Covenant. Wee scarse afford him our bodily presence in solemne dayes of Thankesgiving;
but we slightly praise God or his Covenant. we scarce afford him our bodily presence in solemn days of Thanksgiving;
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but wee often leave our harts behinde us, and give God no praise at all in our owne families,
but we often leave our hearts behind us, and give God no praise At all in our own families,
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or closets, for all the great things God hath done for us.
or closets, for all the great things God hath done for us.
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Wee have cause indeed to blesse God for such excellent helpes, as hee hath raised up for us,
we have cause indeed to bless God for such excellent helps, as he hath raised up for us,
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and to give them their due commendation among the sons of men;
and to give them their due commendation among the Sons of men;
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but if our confidence, or our praises rest on them, God will make us smart for it, as sometimes hee hath done.
but if our confidence, or our praises rest on them, God will make us smart for it, as sometime he hath done.
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It was a sad fore-runner of the King of Swedens death, when not long before his end hee said, that God would take him away,
It was a sad forerunner of the King of Swedens death, when not long before his end he said, that God would take him away,
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because the people trusted too much in him. It is not Gods, but our unfaithfulnesse, that brings losses upon us.
Because the people trusted too much in him. It is not God's, but our unfaithfulness, that brings losses upon us.
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Doe wee wonder, saith Salvian, if Gods heavenly hand give us not some things that wee would have, who derogate from him the praise of all the good that hee hath done for us?
Do we wonder, Says Salvian, if God's heavenly hand give us not Some things that we would have, who derogate from him the praise of all the good that he hath done for us?
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Eighthly, let us plead this Covenant of God most earnestly in the time of our greatest necessity.
Eighthly, let us plead this Covenant of God most earnestly in the time of our greatest necessity.
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In troublesome dayes, such as these are; and in the dayes of our publick humiliation. Thus did the Prophet in the time of the Churches trouble.
In troublesome days, such as these Are; and in the days of our public humiliation. Thus did the Prophet in the time of the Churches trouble.
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Doe not abborre us for thy Names sake, doe not disgrace the throne of thy glory:
Do not abborre us for thy Names sake, do not disgrace the throne of thy glory:
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remember, break not thy Covenant with us.
Remember, break not thy Covenant with us.
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Gods Covenant pleaded, was ever accounted the Saints Sanctuary to flye to in such dangerous times.
God's Covenant pleaded, was ever accounted the Saints Sanctuary to fly to in such dangerous times.
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Their greatest hope of deliverance was in this, that God was theirs by Covenant. Our prayers can have no other solid foundation.
Their greatest hope of deliverance was in this, that God was theirs by Covenant. Our Prayers can have no other solid Foundation.
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Great need there is for godly men to lay claime to Gods Covenant, when all places are like dens of theeves,
Great need there is for godly men to lay claim to God's Covenant, when all places Are like dens of thieves,
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and robbers, and oppression reignes every where.
and robbers, and oppression reigns every where.
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How many such have wee left yet in this Kingdome, although God hath graciously delivered up many of them to our Forces,
How many such have we left yet in this Kingdom, although God hath graciously Delivered up many of them to our Forces,
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and given the spoilers to the spoile? Therefore wee had yet need to cry out this day with Asaph, Have respect unto the Covenant,
and given the spoilers to the spoil? Therefore we had yet need to cry out this day with Asaph, Have respect unto the Covenant,
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for the dark places of the Land are full of the habitations of cruelty.
for the dark places of the Land Are full of the habitations of cruelty.
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Ninthly, wee should learn from hence to bewaile our breaches of Covenant with God, that hinder us from pleading Gods Covenant with us.
Ninthly, we should Learn from hence to bewail our Breaches of Covenant with God, that hinder us from pleading God's Covenant with us.
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This sin is objected to the people by the Psalmist, as a cause of Gods forsaking them,
This since is objected to the people by the Psalmist, as a cause of God's forsaking them,
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and delivering of his Ark into the enemies hand. They kept not the Covenant of God;
and delivering of his Ark into the enemies hand. They kept not the Covenant of God;
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their heart was not right with him, neither were they stedfast in his Covenant. A lazy servant cannot look for wages, though it bee part of his Masters Covenant.
their heart was not right with him, neither were they steadfast in his Covenant. A lazy servant cannot look for wages, though it be part of his Masters Covenant.
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One compares a Covenant to a Lute, in which if one string bee out of tune, all the musick is marred.
One compares a Covenant to a Lute, in which if one string be out of tune, all the music is marred.
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When Sampson brake his vow, and cut his haire, with his haire hee lost Gods protection,
When Sampson brake his Voelli, and Cut his hair, with his hair he lost God's protection,
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and was taken and basely abused by the Philistines. Wee have all of us lately entred into a Solemne Covenant with God, to reform our own soules and lives,
and was taken and basely abused by the philistines. we have all of us lately entered into a Solemn Covenant with God, to reform our own Souls and lives,
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and according to our callings and abilities to further the Reformation of three Kingdomes. Oh that wee would smite upon our breasts this day, and bewaile our failings!
and according to our callings and abilities to further the Reformation of three Kingdoms. O that we would smite upon our breasts this day, and bewail our failings!
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Then might wee with comfort and courage plead Gods Covenant with us, and expect safety from it.
Then might we with Comfort and courage plead God's Covenant with us, and expect safety from it.
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Tenthly, it calls upon us to bee carefull to keep our Covenant for time to come, that wee may expect further comfort from Gods;
Tenthly, it calls upon us to be careful to keep our Covenant for time to come, that we may expect further Comfort from God's;
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God will not bee bound, if wee bee free.
God will not be bound, if we be free.
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Remember the speech of Azariah the Son of Oded, to Asa, and Judah, and Benjamin. 2 Chron. 15.2. The Lord is with you, while yee are with him:
remember the speech of Azariah the Son of Oded, to Asa, and Judah, and Benjamin. 2 Chronicles 15.2. The Lord is with you, while ye Are with him:
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and if yee seek him, hee will bee found of you: but if yee forsake him, hee will forsake you.
and if ye seek him, he will be found of you: but if ye forsake him, he will forsake you.
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Many things are objected to discourage us from keeping our late, solemn, and religious Covenant.
Many things Are objected to discourage us from keeping our late, solemn, and religious Covenant.
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First, it is said to bee against the Commandement of our King, and therefore it ought not to bee observed.
First, it is said to be against the Commandment of our King, and Therefore it ought not to be observed.
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And the rather, because the Apostle chargeth us to submit to the King as supreme.
And the rather, Because the Apostle charges us to submit to the King as supreme.
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As if the power of every King were of that extent, and so absolute, that whatsoever they command, must bee obeyed, by doing or suffering.
As if the power of every King were of that extent, and so absolute, that whatsoever they command, must be obeyed, by doing or suffering.
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Who sees not that this interpretation would set up a generall Arbitrary government in all Kings in the World, which our Kings never yet challenged in words,
Who sees not that this Interpretation would Set up a general Arbitrary government in all Kings in the World, which our Kings never yet challenged in words,
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though Courtiers, and Bishops indevoured to raise them to that heighth? Wee must therefore distinguish between an absolute Monarchy, and a limited.
though Courtiers, and Bishops endeavoured to raise them to that height? we must Therefore distinguish between an absolute Monarchy, and a limited.
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The supremacy of absolute Monarchs, consists in a Legislative power, residing in themselves alone.
The supremacy of absolute Monarchs, consists in a Legislative power, residing in themselves alone.
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The supremacy of limited ones, in Ruling and governing according to the Laws of the Kingdome wherein they are chiefe,
The supremacy of limited ones, in Ruling and governing according to the Laws of the Kingdom wherein they Are chief,
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and the Courts of Justice, by Law therein established. Ours is of the latter sort.
and the Courts of justice, by Law therein established. Ours is of the latter sort.
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And wee conceive that the supreme power of our Kings, which wee are tyed to obey, is not exercised in personall,
And we conceive that the supreme power of our Kings, which we Are tied to obey, is not exercised in personal,
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and Arbitrary commands, but in their Laws and Courts, whereof the Parliament is the chiefe.
and Arbitrary commands, but in their Laws and Courts, whereof the Parliament is the chief.
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Else why doe our Laws and Customes binde the hands of our Kings, that they may not make any Law concerning our Religion, Lives,
Else why do our Laws and Customs bind the hands of our Kings, that they may not make any Law Concerning our Religion, Lives,
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and Goods, nor impose any taxe upon the Kingdome without the consent of both the Honourable Houses of Parliament? Why doe they give the supreme power of interpreting Laws, not to the persons of our Kings, who never yet undertook it,
and Goods, nor impose any Tax upon the Kingdom without the consent of both the Honourable Houses of Parliament? Why do they give the supreme power of interpreting Laws, not to the Persons of our Kings, who never yet undertook it,
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nor to their Judges, who have smarted for mis-interpreting Laws, though they did it to please our Kings;
nor to their Judges, who have smarted for Misinterpreting Laws, though they did it to please our Kings;
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but to the Parliament, who in the ages past have interpreted our Laws in things doubtfull,
but to the Parliament, who in the ages passed have interpreted our Laws in things doubtful,
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and punished the greatest Officers of the Kingdome for mis-interpreting them? Why do not our Kings sit in Judgement in their own persons,
and punished the greatest Officers of the Kingdom for Misinterpreting them? Why do not our Kings fit in Judgement in their own Persons,
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but must have sworn Judges to doe Justice, not onely between Subject and Subject, but also between King and Subject? Why doe not our Kings as David and Solomon did,
but must have sworn Judges to do justice, not only between Subject and Subject, but also between King and Subject? Why do not our Kings as David and Solomon did,
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when an offender appeares worthy of death, never try him by a Judge, nor execute him by a Sheriffe,
when an offender appears worthy of death, never try him by a Judge, nor execute him by a Sheriff,
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but say to one standing by, Goe and fall on him and kill him? Examples therefore of an unlimited Monarchy, are not applyable to the Government of such States,
but say to one standing by, Go and fallen on him and kill him? Examples Therefore of an unlimited Monarchy, Are not appliable to the Government of such States,
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as by the fundamentall Laws have set bounds, and fixed limits.
as by the fundamental Laws have Set bounds, and fixed Limits.
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If two Feoffees bee intrusted with the estate of a dying man for the good of his Children,
If two Feoffees be Entrusted with the estate of a dying man for the good of his Children,
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and one of them, by bad counsell misled, seeks his own dignity most, and the other the childrens good, which of these two should a creditour pay debts to? Are our Kings onely betrusted with our Religion, Lives,
and one of them, by bad counsel misled, seeks his own dignity most, and the other the Children's good, which of these two should a creditor pay debts to? are our Kings only betrusted with our Religion, Lives,
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and Liberties? Doth not the Magna Charta put a great trust in our Parliament also? Have not our Princes, guided by Courtiers,
and Liberties? Does not the Magna Charta put a great trust in our Parliament also? Have not our Princes, guided by Courtiers,
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and Church Parasites, countenanced Monopolies and Innovations? Have not our Parliaments stood up for our lawfull Liberties? Why should wee not then stand to them to the utmost of our Estates and Lives, according to our Covenant? If it bee granted that a power abused, may not bee resisted, who doubts but a power never granted by God nor man may? If a Father take a rod to correct the Childe,
and Church Parasites, countenanced Monopolies and Innovations? Have not our Parliaments stood up for our lawful Liberties? Why should we not then stand to them to the utmost of our Estates and Lives, according to our Covenant? If it be granted that a power abused, may not be resisted, who doubts but a power never granted by God nor man may? If a Father take a rod to correct the Child,
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though it bee sharpe, the Childe may bear it, but if hee take a sword to kill the Childe, hee may defend himselfe,
though it be sharp, the Child may bear it, but if he take a sword to kill the Child, he may defend himself,
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because God hath given no such power to Parents.
Because God hath given no such power to Parents.
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Who gave this power to our Kings to raise an Army against the Parliament, to keep Malefactours from deserved punishments, to arme Papists against Protestants, to bring the barbarous Irish into this and the Neighbour Kingdomes, to cut our throats? Is this power of God,
Who gave this power to our Kings to raise an Army against the Parliament, to keep Malefactors from deserved punishments, to arm Papists against Protestants, to bring the barbarous Irish into this and the Neighbour Kingdoms, to Cut our throats? Is this power of God,
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or from men? If neither, wee may justly resist it, and defend our selves, and our lawfull Priviledges.
or from men? If neither, we may justly resist it, and defend our selves, and our lawful Privileges.
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Secondly, the practise of the Primitive Christians is objected, who have signified to the Heathen Emperours, that they had power enough to resist them, but would not doe it. They would rather suffer Martyrdome.
Secondly, the practice of the Primitive Christians is objected, who have signified to the Heathen emperors, that they had power enough to resist them, but would not do it. They would rather suffer Martyrdom.
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To this wee answer, that the power of those Emperours seemes to have been absolute, in regard of men,
To this we answer, that the power of those emperors seems to have been absolute, in regard of men,
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and humane Laws, and not limited, as ours is.
and humane Laws, and not limited, as ours is.
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Secondly, that when those Christians had gotten Constantine to assist them, who had a share in the government,
Secondly, that when those Christians had got Constantine to assist them, who had a share in the government,
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then they fought for their Religion, and Liberties against the other Emperours.
then they fought for their Religion, and Liberties against the other emperors.
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So may wee having authority from our Parliament, who have a great part in the Government of this Kingdome, by Covenant defend our selves against the personall command of Princes.
So may we having Authority from our Parliament, who have a great part in the Government of this Kingdom, by Covenant defend our selves against the personal command of Princes.
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The last and least Objection, is from the purse, and from the troubles and charges that this warre hath brought upon us.
The last and least Objection, is from the purse, and from the Troubles and charges that this war hath brought upon us.
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They have been very great, and greater then before, say some of the people.
They have been very great, and greater then before, say Some of the people.
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And these are blown up by discontented spirits to make us leave our station, and break our Covenant.
And these Are blown up by discontented spirits to make us leave our station, and break our Covenant.
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Were it not better to leave all at the mercy of the adverse party? our charges and losses are more then wee indured by Monopolies, and other exactions before.
Were it not better to leave all At the mercy of the adverse party? our charges and losses Are more then we endured by Monopolies, and other exactions before.
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To this it may bee answered, that wee should not so much look at our troubles and charges,
To this it may be answered, that we should not so much look At our Troubles and charges,
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as at the end of them.
as At the end of them.
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What do wee fight for? What doe wee pay our money for? Is it not to recover our sinking liberties? No cost too great for such a purchase.
What do we fight for? What do we pay our money for? Is it not to recover our sinking Liberties? No cost too great for such a purchase.
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The Physitian makes his Patient sicker before hee cure him, yet the sick man blames him not.
The physician makes his Patient sicker before he cure him, yet the sick man blames him not.
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The Lawyer makes his Client spend much money, before hee recover his estate in controversie, yet the Client is not offended.
The Lawyer makes his Client spend much money, before he recover his estate in controversy, yet the Client is not offended.
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These charges are to prevent greater. Monopolies might have lasted much longer.
These charges Are to prevent greater. Monopolies might have lasted much longer.
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These will have their end, if God please to assist us, and make us able to make good our Covenant.
These will have their end, if God please to assist us, and make us able to make good our Covenant.
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A Jewish Writer furnisheth mee with a feigned similitude fit for this purpose. The Fox going by the River side, espies the Fishes leaping up above the Water. Heedemands the reason.
A Jewish Writer furnisheth me with a feigned similitude fit for this purpose. The Fox going by the River side, espies the Fish leaping up above the Water. Heedemands the reason.
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They tell him, there were nets laid in the water to catch them. He bids them come to the shore then, where there were no nets.
They tell him, there were nets laid in the water to catch them. He bids them come to the shore then, where there were no nets.
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Nay say the Fishes, if wee cannot live quietly in our own element, how shall wee live when wee are out of it? If wee now bee scarse able to subsist for troubles and charges,
Nay say the Fish, if we cannot live quietly in our own element, how shall we live when we Are out of it? If we now be scarce able to subsist for Troubles and charges,
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while wee stand up to defend our Liberties, what shall wee doe, when wee have given them all away? Did our Fathers purchase them with so much charge and blood, that wee should lose them?
while we stand up to defend our Liberties, what shall we do, when we have given them all away? Did our Father's purchase them with so much charge and blood, that we should loose them?
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To perswade you further to bee firm in your Covenant, consider I pray you the ancient form of making Covenants.
To persuade you further to be firm in your Covenant, Consider I pray you the ancient from of making Covenants.
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It is said to bee a cutting of a Covenant. In that day the Lord Heb. NONLATINALPHABET Cut. made a covenant with Abraham.
It is said to be a cutting of a Covenant. In that day the Lord Hebrew cut. made a Covenant with Abraham.
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Abraham in likelihood not onely went, but slept between the parts of the birds and beasts divided.
Abraham in likelihood not only went, but slept between the parts of the Birds and beasts divided.
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God went between them in a smoaking furnace, and burning lampe.
God went between them in a smoking furnace, and burning lamp.
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Wee read of a Calfe cut in pieces when the people made a Covenant with God.
we read of a Calf Cut in Pieces when the people made a Covenant with God.
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And the Chaldee Paraphrast reads in the Text, The covenant which thou hast NONLATINALPHABET cut with our Fathers.
And the Chaldee Paraphrast reads in the Text, The Covenant which thou hast Cut with our Father's.
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An allusion to the custome of making of Covenants then among men. They sware first to keep the Covenant made:
an allusion to the custom of making of Covenants then among men. They sware First to keep the Covenant made:
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Then both parties went between the parts of some beast divided, as wishing, that they which brake the Covenant, might bee so divided as that beast was.
Then both parties went between the parts of Some beast divided, as wishing, that they which brake the Covenant, might be so divided as that beast was.
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Something like is that in Livy, The Priest struck down a Hogge with a flint stone, saying;
Something like is that in Livy, The Priest struck down a Hog with a flint stone, saying;
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So let him bee smitten down by God, who shall break this holy Covenant.
So let him be smitten down by God, who shall break this holy Covenant.
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So that by your Covenant yee doe imprecate Gods wrath upon you, if yee break it.
So that by your Covenant ye do imprecate God's wrath upon you, if ye break it.
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But if yee keep it, it will keep you.
But if ye keep it, it will keep you.
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Pliny reports, that the Cedar, and the Juniper, if yee anoynt them with oyle, scape the moth and rottennesse.
pliny reports, that the Cedar, and the Juniper, if ye anoint them with oil, escape the moth and rottenness.
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If yee bee anoynted with the oyle of Gods Spirit, and thereby inabled to keep Covenant with God, yee will bee established.
If ye be anointed with the oil of God's Spirit, and thereby enabled to keep Covenant with God, ye will be established.
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I have been the larger in this use, that I might satisfie mens Consciences, and raise up their spirits to observe so solemn a Covenant.
I have been the larger in this use, that I might satisfy men's Consciences, and raise up their spirits to observe so solemn a Covenant.
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Eleventhly, give mee leave I pray you, Honourable, Noble, Wise and grave Senatours, to turn my speech to you,
Eleventhly, give me leave I pray you, Honourable, Noble, Wise and grave Senators, to turn my speech to you,
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and suffer the Words of exhortation. Bee carefull, I beseech you, to keep this Covenant your selves.
and suffer the Words of exhortation. be careful, I beseech you, to keep this Covenant your selves.
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Set up piety in your own persons:
Set up piety in your own Persons:
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You are more honoured by God then others, and should bee eminent examples of piety to others.
You Are more honoured by God then Others, and should be eminent Examples of piety to Others.
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Yee owe more to God then meaner persons doe.
Ye owe more to God then meaner Persons do.
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If a Parliament man should bee a drunkard, or a swearer, or an adulterer, how much hurt would his example doe? Yee have injoyned this Covenant of personall and nationall reformation to others.
If a Parliament man should be a drunkard, or a swearer, or an adulterer, how much hurt would his Exampl do? Ye have enjoined this Covenant of personal and national Reformation to Others.
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O let not the people say, yee are like the Pharises, who lay heavy burdens on other mens shoulders,
O let not the people say, ye Are like the Pharisees, who lay heavy burdens on other men's shoulders,
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but will not touch them with the least of your fingers.
but will not touch them with the least of your fingers.
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I speake not this, as if I knew any such among you, but out of my respect to your honour, and reputation. Much warinesse doth no harm.
I speak not this, as if I knew any such among you, but out of my respect to your honour, and reputation. Much wariness does not harm.
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Set up piety also in your Families.
Set up piety also in your Families.
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Let Gods name bee daily called upon in them, let Gods Word bee read there, let your children bee taught the grounds of Religion, that they may bee Gods children also,
Let God's name be daily called upon in them, let God's Word be read there, let your children be taught the grounds of Religion, that they may be God's children also,
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and God may give you comfort in them. Lastly, I intreat you to use your Authority, that others may keep the Covenant.
and God may give you Comfort in them. Lastly, I entreat you to use your authority, that Others may keep the Covenant.
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Yee have injoyned it, and must give a strict account to God one day, if by your neglect it bee violated by others.
Ye have enjoined it, and must give a strict account to God one day, if by your neglect it be violated by Others.
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If people have no care of being forsworn, yee that made them swear must not suffer it. One main part of the Covenant, is to bring the three Kingdomes to one uniforme government agreeable to Gods Word.
If people have no care of being forsworn, ye that made them swear must not suffer it. One main part of the Covenant, is to bring the three Kingdoms to one uniform government agreeable to God's Word.
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This principally concerns you that are in authority. This will much further Nationall and personall Reformation.
This principally concerns you that Are in Authority. This will much further National and personal Reformation.
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Is there not much need of it? Have wee lived to see our people full of ignorance after long and powerfull Preaching,
Is there not much need of it? Have we lived to see our people full of ignorance After long and powerful Preaching,
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because the times, as yee know, would not induresolid Catechizing, and have wee not yet need of a setled Church-government? Have wee lived to see much prophanenesse and drunkennesse,
Because the times, as ye know, would not induresolid Catechizing, and have we not yet need of a settled Church-government? Have we lived to see much profaneness and Drunkenness,
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and many other enormious vices to abound among the people, notwithstanding the help of Laws,
and many other enormous vices to abound among the people, notwithstanding the help of Laws,
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and Civill Governours, and so many sharpe reprehensions in the mouths of Gods Ministers, because the Bishops would trust us with no censures,
and Civil Governors, and so many sharp reprehensions in the mouths of God's Ministers, Because the Bishops would trust us with no censures,
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but kept all in their own power, and have wee not yet need of a government? Have wee lived to see our gravest,
but kept all in their own power, and have we not yet need of a government? Have we lived to see our Gravest,
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and godliest Ministers, that have been the lights of this Church, shining forth many yeeres in Preaching, Writing, Godly conversation, contemned by the meanest of the people,
and Godliest Ministers, that have been the lights of this Church, shining forth many Years in Preaching, Writing, Godly Conversation, contemned by the Meanest of the people,
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and have wee not yet need of a Government? Have wee lived to see our people that yet keep communion with us so divided about some controversies in Religion, of which a man may beleeve either way, without danger to his soule, that they refuse the society one of another,
and have we not yet need of a Government? Have we lived to see our people that yet keep communion with us so divided about Some controversies in Religion, of which a man may believe either Way, without danger to his soul, that they refuse the society one of Another,
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and have wee not yet need of a government? Have wee lived to see multitudes separate from our Congregations, who in a time of Reformation call them limbs of Babylon, wherein in time of deformation, they either found or might have found, the wombe of the new birth,
and have we not yet need of a government? Have we lived to see Multitudes separate from our Congregations, who in a time of Reformation call them limbs of Babylon, wherein in time of deformation, they either found or might have found, the womb of the new birth,
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and the breasts of true consolation, and have wee not yet need of a government? Have wee lived to see our dearest children deprived of their best birthright, denyed the seales of Gods Covenant,
and the breasts of true consolation, and have we not yet need of a government? Have we lived to see our dearest children deprived of their best birthright, denied the Seals of God's Covenant,
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and brought below the degree of a Jew, and have wee not yet need of a government? Have wee lived to see our duty to God as our Creatour,
and brought below the degree of a Jew, and have we not yet need of a government? Have we lived to see our duty to God as our Creator,
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and subjection to his Law, which will binde us in heaven, abrogated on earth, under colour of a new band of Redemption, which frees not from the former,
and subjection to his Law, which will bind us in heaven, abrogated on earth, under colour of a new band of Redemption, which frees not from the former,
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but rather bindes more strongly, and have wee not yet need of a Government? Have wee lived to see our Saviour Christ spoiled of his Deity, who in his humanity suffered a cruell,
but rather binds more strongly, and have we not yet need of a Government? Have we lived to see our Saviour christ spoiled of his Deity, who in his humanity suffered a cruel,
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and accursed death for us, and have wee not yet need of a government? Have wee lived to see liberty of all Religions pleaded for in Print,
and accursed death for us, and have we not yet need of a government? Have we lived to see liberty of all Religions pleaded for in Print,
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as a priviledge procured by Christ, that the Heathen, the Mahometan;
as a privilege procured by christ, that the Heathen, the Mahometan;
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the Jew, the Papist, might dishonour Christ by authority, and have wee not yet need of a setled Church-Government amongst us? Where are now those golden reines of Discipline, which in your publick Declaration, yee said long since, yee would not let goe? What oddes between the bit out of the horses mouth,
the Jew, the Papist, might dishonour christ by Authority, and have we not yet need of a settled Church-Government among us? Where Are now those golden reins of Discipline, which in your public Declaration, ye said long since, ye would not let go? What odds between the bit out of the Horses Mouth,
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and the bridle out of the riders hand? Yee stand up for Region and Religion.
and the bridle out of the riders hand? Ye stand up for Region and Religion.
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Yee know well that the Kingdome, nor the Armies by sea or by Land, cannot subsist without Discipline.
Ye know well that the Kingdom, nor the Armies by sea or by Land, cannot subsist without Discipline.
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And can the Church of God subsist without it? I know yee have had many impediments.
And can the Church of God subsist without it? I know ye have had many impediments.
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The reall ones are in your element, the verball in mine. It is Objected, that there is no such thing as Church-Government; all Government is civill.
The real ones Are in your element, the verbal in mine. It is Objected, that there is no such thing as Church-Government; all Government is civil.
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Your work, who are Gods Ministers, is to teach the people the wayes of God. If they will not walk in them, you have done your part.
Your work, who Are God's Ministers, is to teach the people the ways of God. If they will not walk in them, you have done your part.
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The rest lies upon the Civill Magistrate.
The rest lies upon the Civil Magistrate.
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By way of Answer, I beseech you to consider, what a great burden this opinion layes upon the Civill Magistrate,
By Way of Answer, I beseech you to Consider, what a great burden this opinion lays upon the Civil Magistrate,
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and how much ease it affords to us of the Ministery. It layes upon you the charge of reforming all things amisse in Church and Commonwealth.
and how much ease it affords to us of the Ministry. It lays upon you the charge of reforming all things amiss in Church and Commonwealth.
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It makes you liable to an account at the day of judgement, for all disorders in both:
It makes you liable to an account At the day of judgement, for all disorders in both:
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were it not better to lay part of the burden upon other mens shoulders, then to undergoe so great a hazard? It brings much ease to us.
were it not better to lay part of the burden upon other men's shoulders, then to undergo so great a hazard? It brings much ease to us.
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I know not any reason why any good Minister should seek for any further power of government,
I know not any reason why any good Minister should seek for any further power of government,
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unlesse it bee out of Conscience.
unless it be out of Conscience.
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For my own part, it is a life I could heartily wish for, to bee confined to the Study and the Pulpit,
For my own part, it is a life I could heartily wish for, to be confined to the Study and the Pulpit,
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and take no further care of the people, then to make Gods will known to them,
and take no further care of the people, then to make God's will known to them,
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if any man, when I have done this carefully, could undertake to answer for mee, as a Pastour, at the day of judgement.
if any man, when I have done this carefully, could undertake to answer for me, as a Pastor, At the day of judgement.
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But will this course make our Ministery either profitable or comfortable? I doubt, wise and godly men will think no.
But will this course make our Ministry either profitable or comfortable? I doubt, wise and godly men will think no.
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This way I beleeve will not hold water.
This Way I believe will not hold water.
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Let us try it a little by those titles that are given Gods Ministers in Gods Word,
Let us try it a little by those titles that Are given God's Ministers in God's Word,
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and see, if they carry no more with them, then the former opinion holds out. Are wee Gods builders, to bee imployed till the Church come to perfection;
and see, if they carry no more with them, then the former opinion holds out. are we God's Builders, to be employed till the Church come to perfection;
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and have wee no more to doe, but to tell the stones, where they should lye? Is this building? Are wee Gods Stewards,
and have we no more to do, but to tell the stones, where they should lie? Is this building? are we God's Stewards,
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and have wee no more to doe, then to break the bread of life to the houshold in due season? Is there not some rule in a Steward in the Masters absence? See Matth. 24.45. Stewards have not onely the keyes of the storehouse, but also of the house committed to them.
and have we no more to do, then to break the bred of life to the household in due season? Is there not Some Rule in a Steward in the Masters absence? See Matthew 24.45. Stewards have not only the keys of the storehouse, but also of the house committed to them.
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Wee have the key of Baptisme committed to us to let heathen into the Church of God,
we have the key of Baptism committed to us to let heathen into the Church of God,
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if they turn Christians, and have wee not the key of Excommunication to shut out Christians,
if they turn Christians, and have we not the key of Excommunication to shut out Christians,
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if they turn heathen in their lives and conversations? will our key unlock onely,
if they turn heathen in their lives and conversations? will our key unlock only,
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and not lock the doore? Are wee Pastours, that must take the oversight of the flock,
and not lock the door? are we Pastors, that must take the oversight of the flock,
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as well as feed it, and have wee no Authority over our sheep at all? Are wee Elders, not always by age, (for some eminent Ministers have been so young, that their youth hath been likely to bee contemned) but in Office,
as well as feed it, and have we no authority over our sheep At all? are we Elders, not always by age, (for Some eminent Ministers have been so young, that their youth hath been likely to be contemned) but in Office,
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and have wee no Authority? Nay, are wee ruling Elders, and have wee no rule? I never yet read any learned man that interpreted that place, 1 Tim. 5.17.
and have we no authority? Nay, Are we ruling Elders, and have we no Rule? I never yet read any learned man that interpreted that place, 1 Tim. 5.17.
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of Civill Magistrates, or that doubted whether Ministers were in the number of the Rulers there mentioned,
of Civil Magistrates, or that doubted whither Ministers were in the number of the Rulers there mentioned,
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when the Apostle notes them out with a NONLATINALPHABET, especially they that labour in the Word and Doctrine.
when the Apostle notes them out with a, especially they that labour in the Word and Doctrine.
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Although some learned men have doubted, whether any others were included there. Are they which speak the Word of God to us, to have rule over us,
Although Some learned men have doubted, whither any Others were included there. are they which speak the Word of God to us, to have Rule over us,
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and yet no Authority? The Apostle requires not onely obedience to such in things necessary,
and yet no authority? The Apostle requires not only Obedience to such in things necessary,
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but also submission in things of indifferency, that they may goe on with comfort in their Ministery,
but also submission in things of indifferency, that they may go on with Comfort in their Ministry,
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and give a cheerfull account at the last. And if wee doe it not, hee tells us, it will bee unprofitable for us.
and give a cheerful account At the last. And if we do it not, he tells us, it will be unprofitable for us.
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Is there any authoritative relation between the Minister and the people, by vertue of the fifth Commandement? If there bee, sure it carries some rule with it.
Is there any authoritative Relation between the Minister and the people, by virtue of the fifth Commandment? If there be, sure it carries Some Rule with it.
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Is a Minister as a Master of the family, a Ruler in his own house? Then is hee as a Minister, a Ruler in Gods house. See 1 Tim. 3.5. Prescription of sixteen hundred yeers will ask much and sure proofe to void it.
Is a Minister as a Master of the family, a Ruler in his own house? Then is he as a Minister, a Ruler in God's house. See 1 Tim. 3.5. Prescription of sixteen hundred Years will ask much and sure proof to void it.
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A lesser time hath proved a strong title in our Law.
A lesser time hath proved a strong title in our Law.
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How ordinary were excommunications in the primitive times? How much abused? How easie had it been for the Asian Bishops to have answered Victor, that there was no such censure as excommunication? But this string was not harped upon till of late yeers.
How ordinary were excommunications in the primitive times? How much abused? How easy had it been for the Asian Bishops to have answered Victor, that there was no such censure as excommunication? But this string was not harped upon till of late Years.
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This opinion of denying of all Church-Government distinct from Civill, as it crosseth all the Churches of the primitive times, which did exercise such a Government among themselves;
This opinion of denying of all Church-Government distinct from Civil, as it Crosseth all the Churches of the primitive times, which did exercise such a Government among themselves;
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so it crosseth all the Protestant Churches at this time, both Presbyterian, and Independent.
so it Crosseth all the Protestant Churches At this time, both Presbyterian, and Independent.
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Must I then bee a Minister, onely to tell the people from God, what they ought to doe,
Must I then be a Minister, only to tell the people from God, what they ought to do,
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and if they do it not, stand aloofe off, and cry God helpe? Must I bee forced to receive such as visible members of my flock, that are not fit to bee of any Christian Congregation? It were better for mee to follow Mans plough then Gods, upon these termes.
and if they do it not, stand aloof off, and cry God help? Must I be forced to receive such as visible members of my flock, that Are not fit to be of any Christian Congregation? It were better for me to follow men plough then God's, upon these terms.
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Sure I shall never bee able to give that cheerfull account of my Ministery fore-mentioned out of Heb. 3.17.
Sure I shall never be able to give that cheerful account of my Ministry forementioned out of Hebrew 3.17.
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Let no man object to mee the Sanhedrin, which was but one Court, and that a Civill one too,
Let no man Object to me the Sanhedrin, which was but one Court, and that a Civil one too,
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or at least had no distinction between Civill, and Ecclesiasticall power, yet is affirmed for certain to bee the Government of the best Reformed Church, that ever was.
or At least had no distinction between Civil, and Ecclesiastical power, yet is affirmed for certain to be the Government of the best Reformed Church, that ever was.
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For surely the Sanhedrin will bee no fit pattern for Government in a Christian state. For,
For surely the Sanhedrin will be no fit pattern for Government in a Christian state. For,
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First, it appeares not that they had any Legislative power, but onely a power to judge according to Gods judiciall Laws,
First, it appears not that they had any Legislative power, but only a power to judge according to God's judicial Laws,
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or at the most, but to interpret them in doubtfull things. Secondly, Priests and Levites did ordinarily judge in that Court among others.
or At the most, but to interpret them in doubtful things. Secondly, Priests and Levites did ordinarily judge in that Court among Others.
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Thirdly, though in NONLATINALPHABET money matters others might judge, yet in NONLATINALPHABET matters of life and death none might judge but Priests and Levites,
Thirdly, though in money matters Others might judge, yet in matters of life and death none might judge but Priests and Levites,
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and those Israelites, who might give a daughter to a Priest in Mariage, which was a priviledge of some persons of great rank, specified in the Talmud.
and those Israelites, who might give a daughter to a Priest in Marriage, which was a privilege of Some Persons of great rank, specified in the Talmud.
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Fourthly, the High-Priest might bee, yea, and was ordinarily the speaker, or chiefe Judge in that highest Court,
Fourthly, the High-Priest might be, yea, and was ordinarily the speaker, or chief Judge in that highest Court,
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as appeares in the Scriptures, Job. 18.13.19. Act. 23.2.4. and out of the Talmud, which testifies, that the King never came there to judge, nor to bee judged: But the high-Priest did both.
as appears in the Scriptures, Job. 18.13.19. Act. 23.2.4. and out of the Talmud, which Testifies, that the King never Come there to judge, nor to be judged: But the high-Priest did both.
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And who fitter to bee the chiefe in the absence of the King, then Gods high-Priest? I am not ignorant, that they speak of a NONLATINALPHABET or Prince of the Sanhedrin, who they say might bee any of the Sanhedrin, that was eldest,
And who fitter to be the chief in the absence of the King, then God's high-Priest? I am not ignorant, that they speak of a or Prince of the Sanhedrin, who they say might be any of the Sanhedrin, that was eldest,
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but the greatest among the Judges, may bee the great Priest spoken of before, as well as the eldest Judge, as some translate it.
but the greatest among the Judges, may be the great Priest spoken of before, as well as the eldest Judge, as Some translate it.
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How ere, it is confessed that the high-Priest might bee hee.
How ere, it is confessed that the high-Priest might be he.
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And if there were any other Prince of that Court, it is very likely hee was the high-Priests Deputy in his absence, or one of later stampe.
And if there were any other Prince of that Court, it is very likely he was the High priests Deputy in his absence, or one of later stamp.
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This Government might well fit them that were ruled by Gods judiciall Laws, and had one whole Tribe, the Tribe of Levi, for the Ministery in one Kingdome,
This Government might well fit them that were ruled by God's judicial Laws, and had one Whole Tribe, the Tribe of Levi, for the Ministry in one Kingdom,
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and might need the high-Priest to aske advise of God, sometimes in an extraordinary way.
and might need the high-Priest to ask Advice of God, sometime in an extraordinary Way.
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But this cannot fit Christian Churches, that have more store of people, lesse of Ministers ordinarily,
But this cannot fit Christian Churches, that have more store of people, less of Ministers ordinarily,
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and no such extraordinary way to inquire of God.
and no such extraordinary Way to inquire of God.
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I doe not presse this as if I conceived a Minister without an Eldership, or it without consent of the Christian Magistrate, might set up a Government,
I do not press this as if I conceived a Minister without an Eldership, or it without consent of the Christian Magistrate, might Set up a Government,
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but I beleeve the Christian Magistrate ought to see one set up.
but I believe the Christian Magistrate ought to see one Set up.
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But our new Querist comes in, and tells us, it is not yet time to build the House of God.
But our new Querist comes in, and tells us, it is not yet time to built the House of God.
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Our people are ignorant, and had need of long teaching, before a Government bee setled among them.
Our people Are ignorant, and had need of long teaching, before a Government be settled among them.
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They are doubtfull, and know not to what Government they ought to submit themselves, and therefore cannot submit to any in Faith.
They Are doubtful, and know not to what Government they ought to submit themselves, and Therefore cannot submit to any in Faith.
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Neither can fit Elders bee found in most of the Congregations of this Land.
Neither can fit Elders be found in most of the Congregations of this Land.
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Had this man lived in the beginning of Queen Elizabeths Reign, hee might have proved a strong advocate for Popery, and an opposite to Reformation.
Had this man lived in the beginning of Queen Elizabeths Reign, he might have proved a strong advocate for Popery, and an opposite to Reformation.
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His Arguments, if they bee of any weight, run all that way.
His Arguments, if they be of any weight, run all that Way.
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Hee might have told the Queen, that shee ought not to make any change in Religion;
He might have told the Queen, that she ought not to make any change in Religion;
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no not so much as to give the poore Protestants a toleration of the publick exercise of their Religion:
no not so much as to give the poor Protestants a toleration of the public exercise of their Religion:
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Much lesse to establish it by Authority. For her people were very ignorant yet, and had need of many yeers teaching.
Much less to establish it by authority. For her people were very ignorant yet, and had need of many Years teaching.
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They knew not which was the true Religion, neither could shee finde Preaching Ministers enough for a quarter of the Congregations in the Kingdome.
They knew not which was the true Religion, neither could she find Preaching Ministers enough for a quarter of the Congregations in the Kingdom.
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Yet that good Queen of famous memory, thought it her duty to make that happy change;
Yet that good Queen of famous memory, Thought it her duty to make that happy change;
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and wee have cause to blesse God, that shee did it. This Writer takes it for granted, that our Parishionall Assemblies are no true visible Churches.
and we have cause to bless God, that she did it. This Writer Takes it for granted, that our Parishional Assemblies Are no true visible Churches.
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Have our worthy Davids for above fourescore yeers defended them to bee such, against the Goliaths of Rome, and our faithfull Nehemiahs maintained them for such, against the Sanballats of Amsterdam, and are they not yet fit for a Government? If our people bee not fit to govern, they had need to bee governed.
Have our worthy Davids for above fourescore Years defended them to be such, against the Goliath's of Room, and our faithful Nehemiah's maintained them for such, against the Sanballats of Amsterdam, and Are they not yet fit for a Government? If our people be not fit to govern, they had need to be governed.
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In Corinth were some that had not the knowledge of God, others that denyed the Resurrection, others that made rents, others guilty of fornication,
In Corinth were Some that had not the knowledge of God, Others that denied the Resurrection, Others that made rends, Others guilty of fornication,
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yet there was a government there.
yet there was a government there.
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If wee stay till all places bee fit for Government in this Authours sense, wee may stay till the Church need no government at all.
If we stay till all places be fit for Government in this Authors sense, we may stay till the Church need no government At all.
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As our Writers tell the Popish Commenters on the Revelation, (who to avoid the Popes being Antichrist,
As our Writers tell the Popish Commentators on the Revelation, (who to avoid the Popes being Antichrist,
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and not being able to deny Rome to bee Babylon, make heathen Rome the Beast,
and not being able to deny Room to be Babylon, make heathen Room the Beast,
cc xx vbg j pc-acp vvi vvi pc-acp vbi np1, vvb j-jn vvb dt n1,
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and Antichrist the Whore that should ride on him, not to come till neer the end of the world) that the horse is gone long before the rider come:
and Antichrist the Whore that should ride on him, not to come till near the end of the world) that the horse is gone long before the rider come:
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So may wee say this Writer builds Castles in the aire, and will afford us no Church Rulers till the Church need none.
So may we say this Writer builds Castles in the air, and will afford us no Church Rulers till the Church need none.
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Yet no doubt there are many Congregations in this Kingdome that can afford good Elders to rule,
Yet no doubt there Are many Congregations in this Kingdom that can afford good Elders to Rule,
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and good people to bee ruled.
and good people to be ruled.
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And the rest may well bee trained up in knowledge and piety, under a Classicall Presbytery, till they bee fit for a Congregationall. It is further Objected.
And the rest may well be trained up in knowledge and piety, under a Classical Presbytery, till they be fit for a Congregational. It is further Objected.
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There are great contentions about Government. The rigid Presbyterians say, their particular form of Government, is Jure, divino, of Gods institution.
There Are great contentions about Government. The rigid Presbyterians say, their particular from of Government, is Jure, divino, of God's Institution.
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The strict Independents say as much of theirs. Neither of which appeares to our Governours out of Scripture.
The strict Independents say as much of theirs. Neither of which appears to our Governors out of Scripture.
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Therefore it is safest to set up none till that controversie bee determined. So may weee stay long enough for a Government.
Therefore it is Safest to Set up none till that controversy be determined. So may weee stay long enough for a Government.
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Suppose some person in the Country wronged in an high nature, should come to the Judge for justice,
Suppose Some person in the Country wronged in an high nature, should come to the Judge for Justice,
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and hee should say, I must stay till I bee resolved out of Gods word,
and he should say, I must stay till I be resolved out of God's word,
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whether I must doe you Justice here where you dwell, as Boaz had it done in Bethlehem, Ruth 4.2. or whether I must doe it in the chiefe City of the Kingdome, as the Sanbedrin did at Jerusalem. Yee would think this no good Answer;
whither I must do you justice Here where you dwell, as Boaz had it done in Bethlehem, Ruth 4.2. or whither I must do it in the chief city of the Kingdom, as the Sanbedrin did At Jerusalem. Ye would think this not good Answer;
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but rather say, God requires Justice should bee done. Hee tyes us not to this place or that.
but rather say, God requires justice should be done. He ties us not to this place or that.
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Therefore it must bee done where it may bee done most conveniently.
Therefore it must be done where it may be done most conveniently.
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If no Jus divinum appeare to you of a particular form of Church Government, yet seeing it is cleer out of Scripture that there bee Church Rulers,
If no Jus Divinum appear to you of a particular from of Church Government, yet seeing it is clear out of Scripture that there be Church Rulers,
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and Church censures, God expects, that you should set up such a form, as comming within the generall rules of Scripture, conduceth most to the propagation of piety,
and Church censures, God expects, that you should Set up such a from, as coming within the general rules of Scripture, conduceth most to the propagation of piety,
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and conservation of unity in the Church.
and conservation of unity in the Church.
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Lastly, that it is a very hard thing to finde out what form of Government is best to settle,
Lastly, that it is a very hard thing to find out what from of Government is best to settle,
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and doth most conduce to the former ends.
and does most conduce to the former ends.
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It is not for mee to give direction to such Honourable, wise, and worthy Patriots as yee are.
It is not for me to give direction to such Honourable, wise, and worthy Patriots as ye Are.
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Yet if, as a Minister of God, I shall in a modest way discover any thing, that may further so good a work, I doubt not,
Yet if, as a Minister of God, I shall in a modest Way discover any thing, that may further so good a work, I doubt not,
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but it will bee lovingly received.
but it will be lovingly received.
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First, if yee bee not convinced in your Consciences, of a Divine right for any one particular forme,
First, if ye be not convinced in your Consciences, of a Divine right for any one particular Form,
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then the Covenant, and your solemne Oath, will goe a great way with you.
then the Covenant, and your solemn Oath, will go a great Way with you.
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For yee sweare to settle the Church-Government, according to the rule of Gods Word, and the example of the best reformed Churches.
For ye swear to settle the Church-Government, according to the Rule of God's Word, and the Exampl of the best reformed Churches.
p-acp pn22 vvb pc-acp vvi dt n1, vvg p-acp dt n1 pp-f npg1 n1, cc dt n1 pp-f dt js vvn n2.
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Not that wee are the servants of other Churches, but to maintaine love among the reformed Churches, wee are willing to come as neare them as may bee,
Not that we Are the Servants of other Churches, but to maintain love among the reformed Churches, we Are willing to come as near them as may be,
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so wee infringe not the priviledges of our owne Kingdome, which may and ought to bee maintained.
so we infringe not the privileges of our own Kingdom, which may and ought to be maintained.
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Hee that knows not the way to the sea, had need take a River for a companion.
He that knows not the Way to the sea, had need take a River for a Companion.
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It is easie to discerne which way the Government of other reformed Churches goes.
It is easy to discern which Way the Government of other reformed Churches Goes.
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Looke also to your owne government in the State, which in such a case yee may lawfully doe.
Look also to your own government in the State, which in such a case ye may lawfully do.
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Would ye bee content that every Towne should have a court in it self not depending upon any higher court,
Would you be content that every Town should have a court in it self not depending upon any higher court,
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but for matter of counsell, nor subject to any higher sentence? Why should it bee thought to do well then in the Church? unlesse God have commanded it;
but for matter of counsel, nor Subject to any higher sentence? Why should it be Thought to do well then in the Church? unless God have commanded it;
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and then indeed all inconveniences must lye downe at his feet. Looke upon the courses ye take in your families.
and then indeed all inconveniences must lie down At his feet. Look upon the courses you take in your families.
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Doe fathers onely give counsell to children and servants, and then leave them to themselves? Lycurgus, when one desired him to set up a popular government in the City, bid him first set it up in his owne house.
Doe Father's only give counsel to children and Servants, and then leave them to themselves? Lycurgus, when one desired him to Set up a popular government in the city, bid him First Set it up in his own house.
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Last of all all I beseech you like skilfull Physitians feele the pulse of the times.
Last of all all I beseech you like skilful Physicians feel the pulse of the times.
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Consider what diseases now reigne in the Church, ignorance, schisme, prophanenesse, dangerous errours, and apply such a Government to them, as may soonest cure them.
Consider what diseases now Reign in the Church, ignorance, Schism, profaneness, dangerous errors, and apply such a Government to them, as may soonest cure them.
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I beseech you beare with me.
I beseech you bear with me.
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I have not spoken the words of passion and bitternesse, but God knows I have spoken the words offorrow and heavinesse occasioned by our sad distractions for want of a setled government in our Church,
I have not spoken the words of passion and bitterness, but God knows I have spoken the words offorrow and heaviness occasioned by our sad distractions for want of a settled government in our Church,
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for which I doubt not but your godly soules condole with me. I thinke no Church on earth wants a setled Government but ours.
for which I doubt not but your godly Souls condole with me. I think no Church on earth Wants a settled Government but ours.
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Is it not then time to speake? For Sions sake I cannot hold my peace,
Is it not then time to speak? For Zions sake I cannot hold my peace,
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and for Jerusiems sake I cannot rest, till the righteousnesse thereof goe forth as nightnesse, and the salvation thereof as a lampe that burneth.
and for Jerusiems sake I cannot rest, till the righteousness thereof go forth as nightnesse, and the salvation thereof as a lamp that burns.
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I hope no man will bee so uncharitable as to conceive that I have spoken these things to lay the least aspersion upon the Honourable Houses of Parliament, to whose care,
I hope no man will be so uncharitable as to conceive that I have spoken these things to lay the least aspersion upon the Honourable Houses of Parliament, to whose care,
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as singular Instruments blessed of God wee owe our present helps, and future hopes of reformation.
as singular Instruments blessed of God we owe our present helps, and future hope's of Reformation.
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Had not you stood up in the gap, our Bethel by this time might have been a Babel, or Bethaven, our Religion Idolatry, our Liberty slavery.
Had not you stood up in the gap, our Bethel by this time might have been a Babel, or Bethaven, our Religion Idolatry, our Liberty slavery.
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Wee and our posterity have cause to blesse God to the worlds end for raising up,
we and our posterity have cause to bless God to the world's end for raising up,
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and upholding such a Parliament as this, and to say:
and upholding such a Parliament as this, and to say:
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The Lord recompense your work, and a full reward bee given you of the Lord God of Israel, under whose wings yee are come together 〈 ◊ 〉 trust.
The Lord recompense your work, and a full reward be given you of the Lord God of Israel, under whose wings ye Are come together 〈 ◊ 〉 trust.
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I know yee may say of England, Scetland, and Ireland, as the Apostle said of all the Churches.
I know ye may say of England, Scetland, and Ireland, as the Apostle said of all the Churches.
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The care of three Kingdomes comes upon you daily.
The care of three Kingdoms comes upon you daily.
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Who is weak, and yee are not weak? who is offended, and yee burn not? It is a greater labour to build up one house, then to pull down ten.
Who is weak, and ye Are not weak? who is offended, and ye burn not? It is a greater labour to built up one house, then to pull down ten.
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What is it then to settle the Church and Common-wealth in three Kingdoms, that have been many yeers unsetling? I intreat you that yee would take my words only as incitations to a quick setting up of a needfull government in a dangerous time.
What is it then to settle the Church and Commonwealth in three Kingdoms, that have been many Years unsettling? I entreat you that ye would take my words only as incitations to a quick setting up of a needful government in a dangerous time.
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Will yee know first that Egypt is destroyed? will ye stay till wee have not the face of a Church,
Will ye know First that Egypt is destroyed? will you stay till we have not the face of a Church,
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before yee give us the government of a Church? will yee not apply the remedy, till the disease bee lacurable? The God of Heaven, and King of the Church, give you wislome and courage in a liberall measure,
before ye give us the government of a Church? will ye not apply the remedy, till the disease be lacurable? The God of Heaven, and King of the Church, give you wislome and courage in a liberal measure,
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and all good incouragements to make a swift progresse in so glorious a work;
and all good encouragements to make a swift progress in so glorious a work;
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and he that honoured you to bee the beginners, make you the finishers of an happy Reformation, Amen. FINIS.
and he that honoured you to be the beginners, make you the finishers of an happy Reformation, Amen. FINIS.
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