Two sermons preached to the Honorable House of Commons assembled in Parliament at their pvbliqve fast, Novem. 17, 1640 by Cornelius Burges ... and Stephen Marshall ...
Burges, Cornelius, 1589?-1665.
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Two sermons preached to the Honorable House of Commons assembled in Parliament at their pvbliqve fast, Novem. 17, 1640 by Cornelius Burges ... and Stephen Marshall ...
Burges, Cornelius, 1589?-1665.
Marshall, Stephen, 1594?-1655.
2 v.
Printed by T.B. and I.O. for S. Man, P. Stephens, and C. Meredith ...,
London :
1641.
Each vol. has also special t.p.
Imperfect: v. 2 lacking in filmed copy.
Reproduction of original in Huntington Library.
eng
Fast-day sermons.
Sermons, English.
A30262 R19851 (Wing B5687). civilwar no Tvvo sermons preached to the Honorable House of Commons assembled in Parliament. At their publique fast, Novem. 17. 1640: by Cornelius Burge Burges, Cornelius 1641 32021 21 125 0 0 0 0 46 D The rate of 46 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words.
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TWO
SERMONS
PREACHED
TO
THE
HONORABLE
House
of
Commons
Assembled
in
PARLIAMENT
.
AT
THEIR
PVBLIQVE
FAST
,
NOVEM.
17.
1640
:
BY
Cornelius
Burges
D.
D.
AND
Stephen
Marshall
B.
D.
Published
by
Order
of
that
House
.
LONDON
,
Printed
by
T.
B.
and
I.
O.
for
S.
Man
,
P.
Stephens
,
and
C.
Meredith
,
at
the
Swanne
and
Gilded
LION
in
Saint
Pauls
CHURCH-Yard
.
1641.
TO
THE
HONOVRABLE
HOVSE
OF
COMMONS
now
Assembled
in
PARLIAMENT
.
WHen
first
it
pleased
You
to
require
our
service
in
Preaching
at
Your
late
Publike
Fast
,
we
resolved
to
close
our
eyes
against
all
Clouds
of
discouragement
arising
from
our
owne
unworthinesse
and
insufficiency
,
and
to
set
our selves
wholly
to
seek
what
the
Lord
would
command
us
to
deliver
in
his
Name
,
at
such
a
time
,
to
such
an
Honourable
and
awfull
Assembly
,
with
a
totall
deniall
of
our selves
.
And
albeit
we
should
have
beene
glad
to
have
beene
spared
this
exposing
of
our selves
to
the
publike
view
;
yet
,
You
appointing
otherwise
,
we
hold
it
equall
that
the
joynt
entreaty
of
the
Representative
Body
of
the
whole
Communalty
of
the
kingdome
should
be
regarded
,
and
have
chosen
rather
that
others
should
censure
us
of
weakenesse
,
than
You
should
charge
us
with
Disobedience
:
Your
Request
being
no
lesse
than
a
command
;
and
Your
acceptance
sufficient
to
give
value
to
things
of
themselves
both
meane
and
worthlesse
.
Wherefore
,
according
to
our
Duty
,
so
willingly
as
the
consciousnesse
of
our
slender
performances
would
permit
,
we
obey
Your
Order
,
and
doe
now
,
although
somewhat
late
,
humbly
offer
these
two
plaine
Sermons
(
for
,
who
expects
other
in
a
Fast
?
)
at
the
footstoole
of
Your
Tribunall
,
as
a
lasting
Monument
of
Our
Gratitude
for
Your
encouraging
Approbation
of
,
and
solemne
Thankes
for
our
weake
endeavours
in
the
preaching
of
them
.
If
in
some
places
we
have
taken
that
just
liberty
which
all
others
have
done
before
us
,
we
trust
it
shall
not
be
imputed
;
so
long
as
in
the
most
materiall
passages
we
have
kept
to
the
very
words
which
at
first
wee
used
,
so
farre
as
was
necessary
;
and
have
not
wittingly
swerved
an
haires
bredth
from
the
sense
and
substance
in
the
residue
.
Wee
have
indeed
pared
off
some
Repetitions
,
which
in
speaking
had
their
use
,
the
more
to
inculcate
,
and
the
better
to
set
on
the
matter
,
but
would
not
have
been
so
gratefull
in
Writing
,
because
Readers
account
every
thing
too
long
that
hath
any
thing
too
much
.
We
have
likewise
contracted
some
expressions
,
which
in
discourses
of
so
much
length
,
could
hardly
be
so
concise
as
wee
desired
,
Memory
being
not
alwayes
at
hand
to
give
birth
to
every
Conception
of
our
minds
in
such
formes
as
wee
intended
.
And
some
few
things
we
have
added
,
where
straites
of
time
,
or
defect
of
memory
made
some
balkes
in
the
first
delivery
.
What
ever
our
performances
be
,
we
humbly
leave
them
in
Your
hands
,
and
under
Your
Honourable
Protection
,
which
we
are
bold
to
expect
,
because
they
are
by
Your
owne
Act
drawne
from
us
,
and
that
in
a
time
so
queasie
and
distempered
as
can
hardly
beare
that
food
,
or
Physik
which
is
needfull
for
it
.
Seldome
doth
a
wise
Reproofe
,
a
necessary
Exhortation
,
or
wholsome
Doctrine
meet
with
an
obedient
Eare
.
The
God
of
Heaven
steere
all
Your
weighty
consultations
by
his
own
Counsell
,
to
his
owne
Glory
;
cover
You
still
under
his
own
Wing
,
and
make
You
the
most
accomplisht
,
best
united
,
&
most
successefull
&
glorious
house
of
Commons
that
ever
sate
in
that
High
Court
;
but
chiefly
in
the
effectuall
endeavouring
of
a
further
Sanction
of
,
and
stronger
Guard
about
our
true
Palladium
,
the
true
Religion
,
already
established
among
us
;
in
the
perfecting
of
the
Reformation
of
it
;
in
the
erecting
,
maintaining
,
protecting
,
and
incouraging
of
an
able
,
godly
,
faithfull
,
zealous
,
profitable
,
Preaching
*
Ministery
,
in
every
Parish
Church
and
Chappell
throughout
England
and
Wales
;
and
in
the
interceding
to
the
Kings
sacred
Majesty
for
the
setting
up
of
a
Faithfull
,
Iudicious
,
and
Zealous
Magistracy
,
where
yet
the
same
is
wanting
,
to
bee
ever
at
hand
to
back
such
a
Ministery
:
without
either
of
which
,
not
only
the
power
of
Godlinesse
will
soone
degenerate
into
formality
,
and
zeale
into
Luke
warmenesse
;
but
,
Popery
,
Arminianisme
,
Socinianisme
,
Prophanenesse
,
Apostacy
,
and
Atheisme
it selfe
will
more
and
more
croud
in
upon
us
,
and
prevaile
against
us
,
doe
You
all
You
can
by
all
other
meanes
.
And
now
,
commending
You
to
God
and
to
the
Word
of
his
grace
,
which
is
able
to
build
You
up
further
,
and
to
give
You
an
inheritance
among
all
them
which
bee
sanctified
;
and
these
our
Labours
to
his
further
blessing
,
whereby
all
may
speedily
be
brought
under
the
line
of
his
Covenant
,
which
is
our
Safety
;
that
hee
may
continue
with
us
,
which
is
our
Glory
;
and
wee
with
him
,
which
is
our
happinesse
:
we
rest
,
Yours
,
most
devoted
to
the
service
of
Your
Faith
in
all
Dutie
,
Cornelius
Burges
.
Stephen
Marshall
.
The
Preface
used
in
Preaching
,
before
the
Text
was
read
.
THat
great
Apostle
Saint
Paul
,
when
he
had
to
doe
with
wise
men
,
held
it
a
point
of
wisdome
to
passe
by
some
things
which
he
would
not
have
wayved
among
meaner
capacities
.
His
practise
shall
be
now
my
president
.
This
honourable
Assembly
having
designed
me
to
beare
so
great
a
share
in
this
weightie
Worke
,
I
hold
it
my
dutie
to
consider
,
that
,
how
weake
and
unworthy
so
ever
I
my selfe
be
,
yet
I
am
now
to
speake
to
Wise
Men
,
who
need
not
so
much
to
be
Catechised
touching
the
Nature
,
as
to
be
incited
and
quickned
to
the
principall
Use
of
a
Religious
Fast
,
which
consisteth
not
solely
in
such
drawing
neere
to
God
by
extraordinary
Prayer
and
Humiliation
as
may
produce
a
totall
divorce
from
our
deerest
Lusts
,
but
also
(
and
that
more
principally
)
in
a
particular
,
formall
,
solemne
,
entire
engaging
and
binding
of
our selves
,
by
an
indissoluble
Covenant
,
to
that
God
whose
face
and
favour
we
seeke
,
and
implore
.
And
this
I
apprehend
to
be
a
subject
more
necessary
,
by
how
much
this
dutie
appeares
to
be
lesse
heeded
and
regarded
by
the
greater
number
of
the
choycest
Christians
.
For
,
as
it
too
often
falls
out
,
even
among
the
best
,
in
participating
that
sacred
and
dreadfull
Ordinance
of
the
Lords
Supper
,
(
whereof
also
we
are
shortly
to
communicate
)
that
moe
labour
more
to
discerne
,
and
feed
upon
his
blessed
Body
and
Bloud
,
spiritually
by
faith
,
to
make
Christ
their
owne
,
(
which
must
be
done
too
)
than
actually
,
totally
,
and
absolutely
(
then
)
to
devote
,
resigne
,
and
yeeld
up
themselves
unto
him
,
in
the
act
of
receiving
,
to
be
his
servants
:
So
it
doth
not
seldome
happen
in
the
exercise
of
holy
Fasting
,
that
not
a
few
of
that
small
handfull
which
desire
to
approach
the
presence
of
God
in
trueth
,
are
more
conversant
in
searching
,
confessing
,
bewailing
of
sinne
,
and
in
craving
of
mercy
,
(
all
of
which
are
necessary
duties
)
than
in
working
up
their
hearts
to
that
indispensable
pitch
of
heavenly
resolution
,
sincerely
to
strike
through
a
religious
and
inviolable
Covenant
with
their
God
.
Whereas
,
without
this
,
all
their
labour
will
be
utterly
lost
,
their
expectations
frustrate
,
they
take
the
glorious
Name
of
God
in
vaine
,
provoke
the
eyes
of
his
Glory
more
against
them
,
causing
him
infinitely
to
loath
and
abominate
both
their
persons
,
and
service
;
nor
shall
they
ever
,
by
all
their
crying
,
and
sighing
,
no
not
by
whole
rivers
of
teares
,
be
able
to
draw
down
an
arme
of
Mercy
from
Heaven
to
come
and
save
them
.
The
more
effectually
therefore
to
provoke
both
my selfe
and
you
at
this
time
,
to
the
due
performance
of
this
most
neglected
(
but
most
necessary
)
dutie
,
I
have
thought
fit
,
in
a
very
plaine
and
familiar
way
sutable
to
the
nature
of
this
exercise
(
which
ought
to
be
as
serious
,
as
solemne
)
to
worke
and
chafe
into
all
our
hearts
the
strength
and
spirit
of
that
good
Word
of
God
,
which
you
shall
finde
written
for
our
instruction
in
▪
Jer.
50.
5.
They
shall
aske
the
way
to
Zion
with
their
faces
thitherward
,
saying
,
Come
,
and
let
us
joyne
our selves
unto
the
Lord
in
an
everlasting
Covenant
that
shall
not
be
forgotten
.
WHich
words
are
part
of
a
Prophecie
(
terrible
to
Babylon
,
but
comfortable
to
the
Church
)
uttered
,
and
penned
by
the
Prophet
Ieremy
,
about
the
fourth
yeere
both
of
the
Babylonish
captivitie
,
and
of
the
tributary
reigne
of
Zedekiah
.
The
occasion
,
this
.
The
Prophet
having
laboured
about
thirtie
yeers
,
to
humble
Judah
by
continually
ringing
in
her
eares
the
dolefull
tydings
of
a
sore
captivitie
approaching
,
could
not
be
beleeved
.
But
,
when
once
the
quick
and
sad
sense
of
their
bondage
under
the
Chaldean
yoke
had
forced
from
them
an
acknowledgement
of
the
truth
of
his
prophecies
,
he
found
it
as
hard
a
taske
to
worke
their
hearts
to
any
hope
of
deliverance
.
For
,
as
it
is
a
worke
even
insuperable
,
to
possesse
a
people
ripe
for
destruction
,
that
any
evill
is
neere
them
,
till
the
wrath
of
God
breake
in
upon
them
and
overwhelme
them
;
so
is
it
a
businesse
of
little
lesse
difficultie
to
hold
up
the
spirits
even
of
Gods
owne
people
,
once
cast
under
any
great
extreamitie
,
with
any
hope
of
rescue
.
This
was
Iudah's
case
.
Before
the
Babylonian
had
laid
this
yoke
on
their
necks
,
God
had
plainly
revealed
,
and
often
inculcated
that
it
should
lye
upon
them
just
70.
yeeres
and
no
longer
,
after
which
they
should
have
libertie
of
returne
to
their
owne
Land
againe
.
Howbeit
,
the
weight
of
their
misery
,
the
absence
of
God
,
(
who
had
cast
them
out
of
his
sight
)
together
with
the
insolence
and
crueltie
of
their
proud
oppressors
,
had
throwne
them
downe
so
low
in
a
disconsolate
condition
,
that
nothing
which
God
could
either
now
say
or
doe
,
was
sufficient
to
raise
up
their
hearts
to
any
assurance
of
returne
.
The
same
strength
which
Lust
hath
to
draw
men
from
obedience
,
it
will
surely
have
afterwards
to
drive
men
from
beleeving
,
in
their
greatest
necessities
of
living
by
faith
.
The
maine
beame
which
stucke
in
their
eyes
to
hinder
ther
sight
of
deliverance
promised
,
was
,
the
greatnesse
and
invincible
potency
of
the
Chaldean
Monarchy
(
then
in
her
pride
)
and
more
especially
the
strength
of
Babylon
the
Queene
and
Mistresse
of
that
puissant
Empire
.
How
could
they
hope
to
be
delivered
,
when
she
that
commanded
the
world
detained
them
?
Shall
the
prey
be
taken
from
the
Mightie
,
or
the
lawfull
captive
delivered
?
To
cure
them
therefore
of
this
desperate
desponsion
of
minde
,
the
Lord
stirred
up
this
Prophet
to
foretell
the
totall
and
finall
subversion
and
ruine
of
Babylon
and
of
that
whole
Monarchy
;
and
further
,
to
declare
from
God
that
the
desolation
thereof
,
should
be
the
dissolution
of
the
captivitie
of
Iudah
in
it
.
The
better
to
assure
them
of
all
this
,
Ieremiah
wrote
the
whole
Prophecy
against
Babylon
(
contained
in
this
Chapter
and
the
next
following
)
in
a
Book
by
it self
,
which
he
sent
to
Babylon
by
the
hand
of
Seraiah
(
Lord
Chamberlaine
to
Zedekiah
,
and
now
going
in
an
Embassie
from
his
Master
to
Great
Nebuchadnezzar
)
with
Command
from
the
Prophet
that
,
after
the
reading
thereof
to
the
captives
,
he
should
binde
a
stone
unto
it
,
and
cast
it
into
the
midst
of
Euphrates
,
with
this
saying
pronounced
over
it
,
Thus
shall
Babylon
siake
,
and
shall
not
rise
,
&c.
But
,
to
hasten
to
my
Text
,
In
the
five
first
verses
of
this
Chapter
,
the
Prophet
summarily
compriseth
the
substance
of
his
whole
Prophecy
against
Babylon
,
declaring
,
1.
her
destruction
,
2.
the
Meanes
,
3.
the
consequent
thereof
to
the
people
of
God
.
And
first
,
he
makes
Proclamation
,
and
an
Oiyes
!
as
it
were
,
to
all
the
world
,
to
come
and
behold
the
Great
Worke
he
was
to
doe
against
Babylon
the
chiefe
Citie
of
the
Empire
,
against
Bell
the
chiefe
Idol
of
that
Citie
,
and
against
Merodach
the
glory
both
of
that
Citie
and
Empire
;
yea
,
though
the
King
then
reigning
when
God
meant
to
destroy
it
,
should
prove
as
potent
as
that
great
King
,
the
first
of
that
name
,
who
for
restoring
the
declining
Empire
to
her
ancient
Splendor
,
and
for
translating
the
Imperiall
Seat
from
Nineve
to
Babylon
,
was
by
posteritie
worshipped
as
a
God
,
and
transferred
his
name
to
all
his
successors
,
as
the
name
of
Pharaoh
to
the
Egyptian
Kings
,
of
Benhadad
to
the
Syrian
Monarchs
,
and
of
Augustus
to
the
Romane
Emperours
.
Although
all
these
should
be
joyned
together
to
withstand
the
downfall
of
that
Monarchy
,
yet
desolation
should
be
brought
over
them
all
,
they
should
all
be
confounded
and
removed
for
ever
,
Vers.
1
,
2.
and
all
to
make
way
for
the
deliverance
of
the
Church
.
But
what
should
be
the
meanes
of
such
an
unexpected
destruction
?
This
was
to
be
done
by
an
Army
from
the
North
,
that
is
,
by
the
Medes
and
Persians
,
both
of
which
,
but
more
especially
the
Medes
,
were
situated
towards
the
North
from
Babylon
,
and
therefore
ominous
.
That
these
were
the
men
,
appeares
more
fully
by
their
description
in
the
residue
of
this
,
and
of
the
51.
Chapter
.
This
Northern
Army
should
be
the
confusion
of
Babylon
,
the
confusion
of
Babylon
should
prove
the
restoring
of
the
Church
(
vers.
3.
)
And
the
restoring
of
the
Church
should
produce
a
Covenant
with
God
.
For
,
behold
,
the
issue
and
consequent
of
the
ruine
of
Babylon
was
,
the
return
of
the
captive
Jews
,
from
thence
to
Jerusalem
,
and
a
renewing
Covenant
with
him
that
had
shewed
such
mercy
on
them
,
vers.
4
,
5.
For
,
in
those
dayes
,
and
in
that
time
,
saith
the
Lord
,
the
children
of
Israel
shall
come
,
they
and
the
children
of
Iudah
together
,
going
and
weeping
,
they
shall
goe
and
seek
the
Lord
their
God
.
They
shall
aske
the
way
to
Zion
with
their
faces
thitherward
,
saying
,
Come
and
let
us
joyne
our selves
to
the
Lord
in
an
everlasting
Covenant
that
shall
not
be
forgotten
.
This
began
to
be
fulfilled
at
the
end
of
70.
yeeres
determined
,
when
the
Empire
was
first
over-run
and
subdued
by
Cyrus
the
Persian
.
For
he
made
Proclamation
of
libertie
to
returne
,
in
the
first
yeere
of
his
reigne
.
And
when
they
returned
,
this
was
their
deportment
;
they
went
weeping
;
and
,
to
seeke
the
Lord
their
God
.
They
goe
,
not
so
much
to
repossesse
their
ancient
patrimony
and
inheritance
,
and
to
grow
rich
in
the
world
,
as
to
seeke
and
finde
the
Lord
their
God
,
and
that
with
a
resolution
to
enter
into
Covenant
with
Him
,
and
such
a
Covenant
as
should
never
be
forgotten
,
but
daily
remembred
and
carefully
performed
.
You
now
see
the
Context
.
Should
I
now
divide
the
Text
,
I
might
shew
you
here
First
,
an
Act
,
expressed
by
their
industry
,
in
setting
upon
a
long
and
tedious
journey
to
Zion
.
They
shall
aske
the
way
to
Zion
.
Secondly
,
the
manner
how
they
manage
this
journey
,
it
is
1.
With
all
intention
of
spirit
,
they
aske
the
way
to
Zion
,
with
their
faces
thitherward
.
2.
With
fervent
charitie
towards
,
and
mutuall
zeale
for
each
other
,
to
quicken
and
inflame
one
another
to
the
same
work
,
saying
,
Come
.
Thirdly
,
the
end
of
their
journey
which
,
(
with
so
much
intention
of
spirit
and
inflamed
charitie
,
calling
and
crying
to
one
another
in
such
a
manner
,
)
they
set
upon
;
all
was
for
this
:
Let
us
joyne
our selves
to
the
Lord
in
an
everlasting
Covenant
that
shall
not
be
forgotten
.
I
might
easily
also
cast
out
these
generals
of
the
Text
into
many
lesser
branches
:
but
it
is
not
now
a
time
to
trifle
,
or
to
play
with
a
Text
.
Yea
,
I
shall
not
distinctly
prosecute
all
the
parts
already
laid
out
,
but
(
as
the
dutie
of
this
day
requireth
)
insist
rather
upon
that
which
is
the
maine
,
and
bring
in
the
other
as
subordinate
thereunto
,
by
occasion
afterwards
,
in
explication
of
the
principall
point
.
For
we
see
troopes
in
the
Text
bound
for
Zion
;
and
,
so
hasty
thitherward
,
that
they
salute
not
any
man
by
the
way
,
nor
so
much
as
looke
aside
any
way
:
they
goe
with
their
faces
thitherward
:
all
the
stay
they
make
,
is
but
to
call
others
along
with
them
,
and
amongst
these
,
us
,
saying
,
Come
.
And
,
what
is
the
businesse
;
the
end
of
all
this
hast
?
Nothing
but
this
,
Let
us
joyne
our selves
unto
the
Lord
in
an
everlasting
Covenant
,
&c.
This
,
however
it
were
last
in
execution
,
yet
was
it
first
in
their
intention
,
in
the
undertaking
of
this
journey
,
and
therefore
now
must
be
principally
insisted
upon
.
You
see
here
a
people
loosed
from
the
Babylonish
captivitie
,
and
returning
to
Zion
:
and
,
in
their
returne
to
have
this
in
their
hearts
,
in
their
mouthes
,
and
in
their
endeavours
,
namely
,
upon
the
receipt
of
this
mercy
,
to
make
speed
to
their
God
,
to
enter
into
a
new
Contract
and
solemne
Covenant
with
him
.
So
that
now
the
chiefe
,
and
only
point
of
instruction
which
I
shall
recommend
to
,
and
presse
upon
you
,
and
mine
own
heart
with
you
,
is
plainly
this
,
that
When
God
vouchsafes
any
deliverance
to
his
Church
,
especially
from
Babylon
,
then
is
it
most
seasonable
and
most
necessary
to
close
with
God
by
a
more
solemne
,
strict
,
and
inviolable
Covenant
to
be
his
,
and
only
his
for
ever
.
In
prosecuting
this
point
(
wherein
I
resolve
to
be
plaine
,
and
in
earnest
)
I
shall
first
shew
you
the
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
of
it
,
that
it
is
so
.
Next
,
the
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
if
you
will
,
how
and
in
what
manner
this
must
be
done
.
Thirdly
,
the
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
the
grounds
and
reasons
of
it
:
and
so
proceed
to
the
Application
.
For
the
first
,
the
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
that
it
is
so
,
this
will
appeare
,
1.
More
generally
,
upon
receipt
of
any
deliverance
.
2.
More
specially
,
upon
any
deliverance
from
Babylon
above
all
other
.
1.
In
generall
,
that
this
use
must
be
made
of
any
deliverance
,
appeares
both
by
precept
,
and
example
in
holy
Scripture
.
We
shall
carry
them
along
together
.
In
Deut.
29.
you
shall
finde
Moses
requiring
the
people
to
enter
into
a
speciall
Covenant
with
God
,
beside
the
solemne
Covenant
which
he
made
with
them
(
and
they
with
him
)
in
Horeb.
To
induce
them
thereunto
,
Moses
refresheth
their
memory
with
the
repetition
or
representation
of
the
many
deliverances
God
had
given
unto
them
,
out
of
Egypt
,
and
in
the
wildernesse
by
the
space
of
fortie
yeeres
,
together
with
the
wonders
and
miracles
which
he
daily
wrought
for
them
.
And
in
the
seventh
ver.
he
tels
them
,
that
when
ye
came
into
this
place
(
that
is
,
into
the
Land
of
Moab
)
Sihon
the
King
of
Heshbon
,
and
Og
the
King
of
Bashan
,
came
out
against
us
unto
battell
,
and
we
smote
them
;
&c.
What
then
?
Here
is
deliverance
upon
deliverance
,
and
the
inference
is
,
Keep
therefore
the
words
of
this
Covenant
,
and
doe
them
,
vers.
9.
But
,
that
is
the
Covenant
on
Gods
part
,
you
will
say
?
True
,
but
that
is
not
all
.
He
therefore
presseth
them
to
an
actuall
personall
Covenant
on
their
parts
,
and
that
upon
consideration
of
so
many
deliverances
.
This
was
his
maine
businesse
with
them
at
the
Lords
own
command
.
Therefore
in
vers
.
10.
he
thus
bespeaks
them
,
Ye
stand
this
day
all
of
you
before
the
Lord
your
God
,
your
Captaines
of
your
tribes
,
your
Elders
,
and
your
Officers
,
with
all
the
men
of
Israel
,
your
little
ones
,
your
wives
,
and
thy
stranger
that
is
in
thy
Campe
,
from
the
hewer
of
thy
wood
to
the
drawer
of
thy
water
,
That
thou
shouldst
enter
into
Covenant
with
the
Lord
thy
God
,
and
into
his
Oath
which
the
Lord
thy
God
maketh
with
thee
this
day
.
And
in
vers.
14.
he
addeth
.
Neither
with
you
only
doe
I
make
this
Covenant
,
and
this
oath
,
but
with
him
that
standeth
here
with
us
this
day
before
the
Lord
our
God
,
and
also
with
him
that
is
not
here
with
us
this
day
.
Thus
you
see
a
Covenant
required
,
stricken
,
and
ratified
by
solemne
Oath
of
God
and
his
people
mutually
to
one
another
:
they
binde
themselves
by
solemne
Oath
to
him
,
as
he
by
Oath
had
bound
himselfe
to
them
.
Thus
then
it
was
in
the
time
of
Moses
,
No
eminent
deliverance
went
before
,
but
a
solemne
Covenant
followed
after
*
.
And
,
To
sweare
a
Covenant
,
is
no
new
device
,
no
humane
invention
,
nor
arbitrary
Action
.
I
will
give
you
but
one
instance
more
(
among
many
)
of
this
kinde
,
and
it
is
that
of
Asa
,
that
good
and
religious
King
of
Iudah
.
When
Zerah
the
Ethiopian
infested
his
kingdome
with
an
huge
army
,
even
1000000
,
and
300
Chariots
,
2
Chron.
14.
Asa
falls
to
praying
,
God
heard
him
;
they
joyned
battell
,
Asa
obtained
the
victory
,
and
carryed
away
very
much
spoile
.
What
was
the
issue
?
Another
Covenant
.
For
,
in
Chap.
15.
you
shall
finde
that
,
presently
upon
this
,
God
addresseth
a
Prophet
to
Asa
,
(
Azariah
the
sonne
of
Oded
)
to
tell
him
and
the
people
,
The
Lord
is
with
you
while
ye
be
with
him
.
And
,
to
encourage
them
to
close
with
God
,
he
addes
,
in
vers.
7.
Be
ye
strong
therefore
,
and
let
not
your
hands
be
weake
:
for
your
worke
shall
be
rewarded
.
They
must
not
only
worke
for
God
,
but
be
strong
to
his
worke
;
and
that
they
might
be
so
,
there
was
no
way
like
to
that
of
entring
into
a
Covenant
with
him
.
For
,
so
Asa
understood
it
,
as
appeares
by
the
next
words
,
where
it
is
said
,
Asa
,
when
he
heard
these
words
,
tooke
courage
;
and
,
although
he
had
before
done
much
in
purging
the
Cities
of
Judah
of
Idolatry
,
and
Idols
,
of
high
places
,
Images
,
and
groves
,
yet
now
he
goes
on
to
a
more
thorough
reformation
,
and
put
away
the
remainder
of
abominable
Idols
out
of
all
the
Land
of
Iudah
and
Benjamin
and
out
of
the
Cities
which
he
had
taken
from
Mount
Ephraim
,
and
renewed
the
Altar
of
the
Lord
;
for
ever
where
Idols
goe
up
,
Gods
Altars
goe
downe
,
therefore
he
pulleth
downe
the
one
,
and
setteth
up
the
other
.
And
not
this
alone
,
but
he
offered
unto
the
Lord
a
great
sacrifice
,
and
both
himselfe
and
his
people
entred
into
a
Covenant
to
seeke
the
Lord
God
of
their
fathers
,
with
all
their
heart
,
and
with
all
their
soule
,
that
whosoever
would
is
not
seeke
the
Lord
God
of
Israel
,
should
be
put
to
death
,
whether
small
or
great
,
whether
man
or
woman
;
and
they
sware
unto
the
Lord
with
a
loud
voyce
,
and
with
shouting
,
and
with
trumpets
,
and
with
Cornets
.
And
all
this
,
immediately
upon
the
deliverance
and
victory
which
he
had
obtained
:
for
,
in
vers.
11.
it
is
said
expressely
,
that
they
offered
unto
the
Lord
,
the
same
time
(
or
,
in
that
very
day
)
of
the
spoile
which
they
had
brought
,
700.
Oxen
,
and
7000.
Sheepe
;
meaning
of
those
,
which
they
had
carryed
away
from
the
Ethiopians
that
came
out
to
battaile
against
them
.
So
that
now
you
see
another
solemne
Covenant
entred
into
,
not
by
Asa
alone
,
but
by
all
the
people
of
God
,
a
Covenant
solemnized
in
publique
by
Sacrifice
,
by
Oath
,
and
under
the
highest
penaltie
of
death
it selfe
to
all
that
should
not
observe
it
.
In
pursuit
of
which
Covenant
,
see
what
he
presently
did
.
He
spared
not
his
owne
Mother
that
regarded
it
not
.
For
,
when
he
perceived
that
,
notwithstanding
this
Covenant
,
the
Queene
his
Mother
,
Maacha
,
would
needs
retaine
her
puppet
Gods
still
,
and
(
amongst
the
rest
)
one
abominable
Idol
,
in
a
grove
,
so
obscene
as
it
is
not
fit
to
be
named
:
(
Abulensis
a
observeth
that
it
was
Priapus
,
and
conjectureth
thence
,
that
she
was
not
only
a
grosse
Idolatresse
,
but
an
abominable
strumpet
:
b
for
,
ordinarily
,
Idolatry
and
adultery
,
spirituall
and
bodily
fornication
goe
together
c
)
It
is
said
,
that
he
removed
her
from
being
Queene
,
because
she
had
made
an
Idol
in
a
grove
,
and
Asa
cut
down
her
Idol
,
and
stampt
it
,
and
burnt
it
at
the
brooke
Kidron
,
vers.
16.
Which
passage
is
exprest
with
an
emphasis
,
in
1
King.
15.
11.
Also
Maacha
his
Mother
,
even
Her
,
he
removed
from
being
Queene
.
Although
a
Queene
,
although
a
Mother
*
,
yet
even
her
he
deposed
from
her
dignitie
.
This
he
did
,
and
this
he
must
doe
,
not
only
by
reason
of
that
voluntary
Covenant
into
which
he
had
entred
,
but
by
vertue
of
the
speciall
Command
of
God
himselfe
,
in
what
ever
relation
she
had
stood
unto
him
.
Yea
,
in
Deut.
13.
6.
the
Law
was
more
strict
,
for
though
she
had
been
neerer
than
a
Mother
,
even
the
wife
of
his
bosome
,
yet
if
she
were
an
Idolater
,
and
should
entise
him
secretly
,
saying
▪
Let
us
goe
and
serve
other
Gods
,
she
must
have
been
put
to
death
,
and
his
own
hand
must
have
been
first
upon
her
,
vers.
9.
You
now
see
the
point
proved
in
the
generall
,
that
thus
it
is
with
Gods
people
;
upon
any
notable
deliverance
*
,
they
enter
anew
into
solemne
and
strict
Covenant
with
God
.
2.
But
more
especially
ought
this
to
be
the
care
of
the
Church
,
when
God
gives
her
deliverance
out
of
Babylon
,
out
of
that
servitude
and
bondage
which
of
all
other
was
most
heavy
,
and
lay
longest
on
her
.
See
this
in
some
instances
,
both
on
Gods
part
ayming
at
this
in
giving
deliverance
,
and
on
his
peoples
part
performing
this
after
deliverance
from
Babylon
.
On
Gods
part
,
first
.
This
was
foreshewed
under
the
similitude
of
the
basket
of
good
figs
,
Jer.
24.
5.
There
it
is
said
by
the
Lord
,
the
God
of
Israel
,
Like
these
good
figs
,
so
will
I
acknowledge
them
that
are
carryed
away
Captive
of
Iudah
,
whom
I
have
sent
out
of
this
place
into
the
Land
of
the
Chaldeans
for
their
good
:
for
I
will
set
mine
eyes
upon
them
for
good
,
and
I
will
bring
them
againe
to
this
Land
,
&c.
And
,
in
the
seventh
verse
it
followeth
,
I
will
give
them
an
heart
to
know
me
that
I
am
the
Lord
,
and
I
will
be
their
God
:
for
they
shall
returne
unto
me
with
their
whole
heart
.
He
will
give
them
an
heart
to
know
him
,
to
returne
,
and
become
his
people
,
which
cannot
be
without
a
Covenant
.
Againe
That
this
is
that
which
Gods
heart
is
exceedingly
set
upon
,
and
full
of
,
namely
,
that
he
never
meant
to
bring
his
people
backe
from
Babylon
,
but
upon
this
very
condition
(
albeit
it
was
a
great
while
ere
it
was
done
,
and
therefore
they
thrived
accordingly
,
as
we
shall
shew
anon
)
will
yet
further
appeare
by
many
other
passages
of
the
Prophecy
of
Ieremy
,
to
passe
by
sundry
other
Prophecies
uttered
by
Isaiah
,
Micah
,
and
others
.
In
Ier.
30.
18.
we
shall
finde
a
Prophecy
,
that
this
should
be
done
,
(
and
I
shall
shew
,
by
and
by
,
that
it
was
afterwards
performed
)
Behold
,
saith
the
Lord
,
I
will
bring
againe
the
captivitie
of
Iacobs
tents
,
and
have
mercy
on
his
dwelling
places
,
&c.
and
,
in
vers
.
21.
I
will
cause
him
to
draw
neere
,
and
he
shall
approach
unto
me
;
and
then
,
as
one
assured
of
it
,
and
admiring
at
it
,
he
presently
adds
;
for
who
is
this
that
engaged
his
heart
to
approach
unto
me
,
saith
the
Lord
?
That
is
,
both
Governour
and
people
,
all
of
them
should
binde
and
engage
themselves
,
(
not
their
outward
man
alone
,
but
even
their
very
heart
and
soule
also
)
by
solemne
Covenant
to
be
the
Lords
.
That
this
was
the
meaning
,
is
cleare
by
the
next
verse
.
Ye
shall
be
my
people
▪
and
I
will
be
your
God
.
For
it
was
such
an
engaging
of
their
hearts
,
as
that
one
should
say
,
I
am
the
Lords
;
and
another
shall
call
himselfe
by
the
name
of
Iacob
:
and
another
shall
subscribe
with
his
hand
unto
the
Lord
,
and
sirname
himselfe
by
the
name
of
Israel
,
Isa.
44.
5.
So
againe
,
in
Ier.
31.
the
Lord
having
first
promised
to
bring
back
the
captivitie
,
he
subjoynes
;
Behold
,
the
dayes
come
,
saith
the
●ord
,
that
I
will
make
a
new
Covenant
with
the
house
of
Israel
,
and
with
the
house
of
Iudah
▪
not
according
to
the
Covenant
which
I
made
with
their
fathers
▪
in
the
day
that
I
tooke
him
out
of
the
Land
of
Egypt
,
which
my
Covenant
they
brake
,
although
I
was
an
husband
unto
them
,
saith
the
Lord
.
But
this
shall
be
the
Covenant
that
I
will
make
with
the
house
of
Israel
;
After
those
dayes
,
saith
the
Lord
,
I
will
put
my
Law
in
their
inward
parts
,
and
write
it
in
their
hearts
,
and
will
be
their
God
,
and
they
shall
be
my
people
.
Here
is
a
Covenant
,
God
begins
the
work
,
but
his
people
follow
.
They
imbrace
the
Covenant
,
and
joyne
themselves
by
mutuall
Covenant
to
him
.
He
puts
his
Law
into
their
hearts
,
for
this
very
purpose
.
Once
more
.
In
Ier.
32.
37.
there
is
a
promise
that
God
would
gather
his
people
out
of
all
countries
whither
he
had
cast
them
in
his
wrath
,
and
that
he
would
bring
them
back
to
their
own
place
,
and
cause
them
to
dwell
safely
.
He
presently
addes
this
as
the
product
of
that
mercy
;
they
shall
be
my
people
,
and
I
will
be
their
God
,
and
I
will
give
them
one
heart
,
and
one
way
that
they
may
feare
me
for
ever
,
&c.
I
will
make
an
everlasting
Covenant
with
them
,
that
I
will
not
turne
away
from
them
to
do
them
good
,
but
I
will
put
my
feare
in
their
hearts
that
they
shall
not
depart
from
me
:
Which
words
go
no
lesse
than
a
solemn
Covenant
mutually
made
and
strucken
betweene
God
and
his
people
.
Thus
then
you
see
,
many
plaine
and
pregnant
places
of
Scripture
shew
,
that
the
maine
thing
God
on
his
part
aymed
at
,
and
expected
from
his
people
in
delivering
them
from
Babylon
,
was
,
the
firme
and
solemne
tying
and
engaging
of
themselves
by
a
formall
and
effectuall
Covenant
to
him
,
and
the
remembring
and
keeping
of
it
better
than
formerly
they
had
done
.
But
,
secondly
,
all
these
were
but
prophecies
shewing
what
God
foreshewed
should
be
.
Will
you
therefore
see
the
thing
acted
,
and
all
these
promises
fulfilled
?
True
it
is
indeed
that
the
people
did
not
on
their
parts
performe
this
,
they
entred
not
into
such
a
solemne
Covenant
,
so
soone
as
deliverance
was
by
Cyrus
proclaimed
;
and
they
sped
accordingly
.
Zorobbabel
went
indeed
before
,
in
the
first
yeere
of
Cyrus
,
and
laid
the
foundation
of
the
Lords
House
:
but
we
read
of
no
Covenant
then
made
.
Therefore
,
the
work
was
stayed
,
and
the
building
not
finished
in
an
100
yeeres
after
,
say
the
best
Chronologers
.
Then
comes
Ezra
,
and
makes
some
reformation
of
manners
;
and
not
only
so
,
but
some
Covenant
he
and
the
people
entred
into
,
Ezra
10.
But
that
was
but
in
a
particular
case
(
and
it
would
be
thought
a
strange
one
,
to
this
age
especially
,
should
it
now
be
pressed
;
)
there
were
many
that
had
trespassed
against
their
God
by
taking
strange
wives
of
the
people
of
the
Land
(
that
worshipped
not
the
same
God
.
)
Such
therefore
,
as
now
were
duely
touched
with
the
sense
of
this
sinne
,
desire
Ezra
that
a
solemne
Covenant
might
now
be
made
with
God
,
to
put
away
all
such
wives
,
and
such
as
were
borne
of
them
,
Vers.
3.
Now
,
in
the
fifth
verse
,
we
shall
finde
this
executed
.
For
,
Ezra
arose
,
and
made
the
chiefe
Priests
,
the
Levites
,
and
all
Israel
to
sweare
that
they
should
do
according
to
this
word
,
and
they
sware
.
This
was
somewhat
,
but
not
enough
:
a
partiall
Covenant
,
and
such
as
came
short
of
that
intended
in
my
Text
.
You
shall
see
it
more
throughly
performed
afterwards
,
in
Nehemiahs
time
.
For
,
after
Ezra
,
came
Nehemiah
,
and
he
makes
a
more
thorough
Reformation
;
not
of
mens
manners
only
,
but
even
of
Religion
also
.
He
set
up
the
Ordinances
of
God
in
their
puritie
,
and
tooke
care
in
particular
for
the
preaching
of
the
Word
.
After
all
this
,
he
and
all
the
people
entred
into
a
solemne
Covenant
,
and
that
at
the
time
of
a
publique
Fast
?
And
this
brings
it
home
to
the
businesse
we
are
now
about
.
For
,
as
they
entred
into
Covenant
upon
receipt
of
such
a
deliverance
,
so
they
did
it
at
the
time
of
a
solemne
Fast
.
This
will
appeare
throughout
the
whole
ninth
Chapter
of
Nehemiah
,
where
it
is
first
said
,
that
the
Children
of
Israel
were
assembled
with
fasting
,
and
with
sack-cloath
,
and
with
earth
upon
them
:
they
separated
themselves
from
strangers
,
they
stood
and
confessed
their
sinnes
,
and
the
iniquities
of
their
fathers
.
They
justified
God
in
all
his
proceedings
against
them
,
and
in
all
the
evils
he
had
brought
upon
them
.
They
acknowledged
that
neither
they
,
their
Princes
,
people
,
or
fathers
had
kept
the
Law
;
they
had
not
served
God
in
that
Kingdome
he
had
bestowed
upon
them
.
Behold
,
say
they
,
vers.
36.
We
are
servants
this
day
,
and
for
the
Land
that
thou
gavest
unto
our
fathers
,
to
eate
the
fruit
thereof
,
and
the
good
thereof
,
behold
we
are
servants
in
it
,
And
it
yeeldeth
much
encrease
unto
the
Kings
whom
thou
hast
set
over
us
,
because
of
our
sinnes
:
also
they
have
dominion
over
our
bodies
,
and
over
our
cattell
at
their
pleasure
,
and
we
are
in
great
distresse
.
And
because
of
all
this
,
we
make
a
sure
Covenant
,
in
the
last
verse
)
and
write
it
,
and
our
Princes
,
Levites
,
and
Priests
seale
unto
it
.
Now
here
is
the
full
accomplishment
of
that
you
have
in
my
Text
.
What
in
the
Text
is
set
down
by
way
of
Prophecy
,
you
here
see
acted
in
the
History
.
In
Nehemiahs
time
,
they
come
home
unto
it
.
And
if
you
look
into
the
tenth
Chapter
,
you
shall
see
who
sealed
this
Covenant
:
first
,
the
Princes
,
the
Officers
,
the
Magistrates
of
the
Kingdome
,
the
Parliament
men
,
if
you
will
so
call
them
;
and
then
the
rest
of
the
people
.
And
what
is
the
substance
of
their
Covenant
?
They
entred
into
a
curse
,
and
into
an
Oath
,
to
walke
in
Gods
Law
,
which
was
given
by
Moses
the
servant
of
God
,
and
to
observe
and
do
all
the
Commandements
of
the
Lord
their
God
,
and
his
Iudgements
,
and
Statutes
,
vers.
29.
Here
then
is
their
Covenant
:
you
see
also
with
what
solemnitie
it
was
made
and
ratified
;
by
subscribing
of
hands
,
and
setting
to
of
their
Seales
,
by
an
Oath
,
and
by
a
curse
;
binding
themselves
by
all
the
most
solemne
and
strongest
bonds
that
possibly
they
could
;
and
all
this
in
Publique
,
and
at
a
Publique
Fast
.
So
that
now
the
point
is
cleare
,
That
it
is
so
,
and
that
the
practise
of
Gods
people
hath
ever
been
,
upon
any
great
deliverance
,
especially
from
Babylon
,
to
enter
into
solemne
Covenant
with
the
Lord
.
Come
we
to
the
second
branch
propounded
,
which
is
the
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
shewing
,
in
what
manner
this
Covenant
must
be
made
,
and
how
men
are
to
joyne
themselves
to
the
Lord
in
this
action
.
This
I
shall
demonstrate
out
of
the
bowels
of
the
Text
it self
:
for
therein
may
you
see
somewhat
required
,
1.
By
way
of
disposition
or
preparation
to
it
.
2.
In
respect
of
the
substance
of
it
.
3.
In
regard
of
the
properties
belonging
to
it
.
These
being
opened
,
I
shall
give
you
a
full
view
of
this
Text
,
and
performe
my
promise
before
made
unto
you
.
The
first
thing
to
be
unfolded
is
,
the
disposition
or
preparation
to
the
Covenant
;
and
this
appeares
in
two
things
,
1.
In
seeking
seriously
the
face
of
God
,
They
shall
aske
the
way
to
Zion
.
2.
In
the
manner
of
their
addresse
unto
him
,
with
their
faces
thitherward
,
saying
,
Come
.
1.
The
first
thing
requisite
to
dispose
,
qualifie
,
and
prepare
men
to
strike
a
Covenant
with
God
,
is
a
serious
and
humble
seeking
of
the
face
of
God
.
They
shall
aske
the
way
to
Zion
.
And
there
first
a
word
of
the
place
toward
which
they
were
bound
;
secondly
,
of
their
contending
and
repaire
to
it
,
under
that
expression
of
asking
the
way
thither
.
The
place
,
was
Zion
,
where
first
(
though
it
be
but
a
Criticisme
,
it
is
yet
not
unnecessary
to
be
taken
notice
of
,
because
the
word
is
often
pronounced
,
and
written
amisse
,
which
may
cause
ambiguity
touching
the
place
)
you
must
put
a
difference
between
Sihon
or
Sion
,
and
Zion
:
(
for
these
were
two
different
places
,
and
are
written
in
the
originall
with
two
different
Letters
,
the
former
with
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
the
other
with
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
)
you
must
not
here
understand
this
,
of
the
former
,
namely
,
of
Mount
Sihon
,
which
is
all
one
with
Hermon
,
situate
in
the
utmost
confines
of
Israel
North-East-ward
,
neere
unto
Jordan
,
(
Deut.
4.
48.
)
but
conceive
it
to
be
meant
of
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
or
Zion
in
Hierusalem
,
which
was
once
the
strong
hold
of
the
Jebusites
,
and
held
out
longer
unsubdued
than
any
Peece
belonging
to
that
people
.
For
,
when
Israel
under
the
Conduct
of
Ioshua
had
conquered
Iebus
,
after
called
Hierusalem
,
yet
could
they
not
winne
Zion
in
it
.
Zion
was
a
strong
Castle
or
Fort
,
erected
upon
a
rocky
mount
,
toward
the
South-west
part
of
the
Citie
,
over-looking
all
the
rest
;
and
that
the
Jebusites
,
having
aboundantly
fortified
and
victualled
it
,
still
held
,
all
the
dayes
of
Ioshua
,
and
long
after
,
albeit
the
Israelites
possessed
the
rest
of
the
Citie
,
Iosh.
15.
63.
But
afterwards
when
David
came
against
it
,
even
that
strong
hold
(
which
the
Jebusites
thought
to
be
so
invincible
,
that
,
in
scorne
of
him
and
his
siege
,
they
set
up
only
a
few
blind
&
lame
people
on
the
walles
to
defend
it
)
he
conquered
and
called
it
the
Citie
of
David
,
because
after
he
had
wonne
it
,
himself
dwelt
in
it
,
2
Sam.
5.
7.
This
,
for
the
Topography
.
Then
,
you
must
know
further
,
that
,
by
Zion
is
sometimes
meant
the
whole
city
of
Hierusalem
,
by
a
Synechdoche
;
sometimes
it
was
taken
for
the
place
of
Gods
Worship
in
the
holy
city
,
or
rather
with
reference
to
his
Worship
and
presence
there
:
for
that
City
being
the
Capitall
City
of
the
Kingdome
,
where
Thrones
were
set
for
Iudgement
,
was
also
the
speciall
place
which
God
chose
to
place
his
name
in
:
there
,
were
the
Altars
placed
for
Gods
worship
,
and
thither
the
Tribes
went
up
to
worship
,
because
there
God
pleased
to
manifest
his
more
speciall
presence
,
and
to
command
the
blessing
for
evermore
.
Thither
therefore
these
returning
Captives
repaired
;
even
unto
Zion
,
the
Watch
Towre
,
as
St
Hierome
interprets
it
,
whence
God
in
speciall
manner
watched
over
his
people
for
Good
:
there
they
seek
his
face
,
and
enquire
of
him
,
before
they
presume
to
enter
Covenant
with
him
.
Now
,
their
addresse
to
this
place
,
is
set
forth
in
this
Text
,
by
asking
the
way
to
Zion
.
The
word
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
*
though
it
sometimes
import
the
demanding
of
a
thing
which
is
a
point
of
Justice
or
equity
to
give
,
(
as
Gen.
34.
14.
)
yet
is
it
usually
applyed
to
note
the
seeking
of
some
thing
by
humble
prayers
and
intreaties
:
so
as
it
is
not
seldome
put
for
prayer
it selfe
,
2
Chro
:
20.
4.
and
,
sometimes
for
an
earnest
&
humble
enquiry
after
some
thing
we
know
not
,
(
Num
:
27.
21.
Deut
:
13.
14.
)
that
we
may
be
directed
aright
,
and
pursue
the
direction
with
effect
:
So
here
,
They
aske
the
way
to
Zion
,
and
that
of
God
,
not
onely
to
seek
of
him
a
right
way
for
them
by
fasting
and
prayer
,
Ezra
8.
21.
but
,
as
resolving
that
somewhat
should
be
done
,
that
they
would
walke
in
it
,
and
appeare
before
God
in
Zion
:
for
,
so
much
is
intended
here
as
is
expressed
more
fully
elsewhere
,
viz.
in
Isay
2.
verse
2
,
3.
Mic.
4.
1
,
2.
where
they
not
onely
call
on
each
other
to
undertake
,
but
they
also
performe
the
journey
,
going
up
to
the
mountaine
of
the
Lord
.
So
the
Prophet
Zachary
,
the
inhabitants
of
one
City
shall
goe
to
another
,
saying
,
Let
us
goe
speedily
to
pray
before
the
Lord
,
and
to
seeke
the
Lord
of
Hosts
,
I
will
goe
also
:
yea
,
many
people
and
strange
nations
shall
come
to
seeke
the
Lord
of
Hosts
in
Hierusalem
,
and
to
pray
before
the
Lord
.
Zach.
8.
21.
22.
And
how
goe
they
?
not
sleightly
,
carelessely
,
proudly
,
but
in
all
humility
,
yea
(
as
in
the
verse
before
my
Text
)
even
with
weeping
,
they
shall
seeke
the
Lord
their
God
with
deepe
humiliation
and
godly
sorrow
for
all
those
sinnes
whereby
they
had
formerly
broken
his
Covenant
,
and
for
which
he
had
entred
upon
the
forfeiture
,
and
laid
those
heavy
afflictions
upon
their
Loines
.
Going
,
and
weeping
,
they
shall
goe
to
seeke
their
God
in
Zion
.
The
very
same
thing
was
foretold
before
(
to
shew
the
necessity
of
the
duty
)
touching
Israel
.
Ier.
31.
9.
They
shall
come
with
weeping
,
and
with
suplications
will
I
lead
them
.
So
then
,
this
is
the
first
thing
in
this
worke
to
dispose
and
prepare
men
for
the
Covenant
;
namely
,
to
aske
the
way
to
Zion
,
by
a
serious
,
humble
,
affectionate
inquiring
and
seeking
after
God
in
his
Ordinances
,
even
with
many
prayers
and
teares
,
that
he
would
be
pleased
to
accept
them
.
Secondly
,
the
manner
of
their
addresse
is
as
necessary
as
the
former
.
It
is
not
every
manner
that
will
serve
the
turne
.
It
must
be
done
with
all
intention
of
spirit
in
regard
of
themselves
,
and
with
fervent
Charity
towards
others
.
For
,
they
must
aske
the
way
to
Zion
with
their
faces
thitherward
,
saying
Come
.
Their
intention
and
fervency
of
spirit
wherewith
they
set
upon
this
worke
,
is
set
forth
under
that
Hebraisme
of
asking
the
way
to
Zion
with
their
faces
thitherward
.
This
phrase
is
usually
an
expression
of
the
greatest
intention
,
fervency
,
and
contention
of
mind
that
can
be
,
in
the
pursuit
of
any
businesse
on
foote
,
or
of
any
way
wherein
a
man
is
going
.
Such
a
phrase
you
have
in
Luke
9.
51.
where
it
is
said
of
Christ
,
that
he
stedfastly
set
his
face
to
goe
to
Hierusalem
,
or
▪
as
if
he
would
goe
to
Hierusalem
:
for
which
cause
the
Samaritanes
would
not
receive
him
,
ver.
53.
that
is
,
they
would
not
entertayne
him
with
any
respect
,
because
,
that
stedfast
setting
of
his
face
towards
Hierusalem
*
manifested
,
by
his
very
countenance
and
aspect
,
that
,
where
ever
his
body
was
,
his
heart
was
at
Hierusalem
(
which
the
Samaritanes
could
not
brooke
)
and
that
nothing
in
the
world
could
take
him
off
from
that
journey
,
or
,
so
farre
prevaile
with
him
,
as
to
make
him
linger
,
or
loyter
upon
the
way
;
no
entreaties
,
feare
,
shame
,
nor
anything
could
stay
him
,
but
,
obstinata
et
imperterritamente
locum
petiit
,
as
it
is
exprest
by
Bede
.
He
was
no
way
afraid
,
or
ashamed
to
be
seene
and
knowne
whither
he
was
bound
,
and
what
he
was
going
about
.
When
therefore
it
is
here
said
,
they
shall
aske
the
way
to
Zion
with
their
faces
thitherward
,
the
thing
meant
thereby
,
is
,
that
they
shall
set
upon
this
work
with
their
whole
heart
,
with
their
whole
man
,
without
any
feare
,
or
being
ashamed
,
or
unwilling
to
owne
the
businesse
:
but
,
they
shall
doe
it
thoroughly
and
affectionately
without
wavering
,
lingring
,
halting
:
they
shall
doe
it
boldly
,
presently
,
openly
,
indefatigably
and
continually
.
In
a
word
,
whatsoever
can
be
sayd
,
or
thought
upon
,
to
set
forth
the
utmost
intention
of
a
mans
Spirit
in
any
worke
that
his
heart
is
most
set
upon
,
and
that
he
would
lay
out
his
life
and
all
he
hath
upon
,
for
the
accomplishment
of
it
;
that
was
the
resolution
,
&
care
of
these
people
,
&
must
be
ours
:
this
is
to
aske
the
way
to
Zion
with
Our
faces
thitherward
.
And
without
this
,
no
entring
into
Covenant
with
God
.
This
is
,
for
substance
no
other
(
though
otherwise
expressed
)
than
that
of
the
people
in
Asa
his
time
,
when
they
sware
the
Covenant
before
mentioned
,
2
Chron.
15.
where
it
is
said
,
they
did
it
with
all
their
heart
,
and
with
all
their
soule
,
and
exprest
it
by
the
loudnesse
of
their
voyces
,
and
with
shoutings
,
&c
:
rejoycing
at
the
Oath
,
because
they
had
sworne
with
all
their
hearts
,
and
sought
him
with
their
whole
desire
,
vers.
15.
Men
that
will
stand
disputing
,
consulting
with
flesh
and
bloud
,
and
casting
about
how
the
entring
into
such
a
Covenant
may
consist
with
their
profits
,
honours
,
lusts
,
designes
,
relations
,
&c.
are
no
fit
Covenanters
for
God
.
His
people
shall
be
willing
,
Psal.
110
3.
their
heart
,
minde
,
spirit
,
body
,
countenance
,
all
,
shall
professe
,
and
proclaime
this
to
the
whole
world
,
that
they
are
for
God
,
for
a
Covenant
,
for
putting
themselves
into
the
strongest
bonds
that
can
possibly
be
thought
on
to
bind
them
hand
and
foot
,
soule
and
body
to
the
Lord
for
ever
.
2.
Nor
is
this
all
.
For
,
the
men
in
my
Text
,
content
not
themselves
to
be
thus
earnestly
addicted
to
the
worke
in
their
own
particulars
;
but
,
(
as
one
stick
kindles
another
)
they
desire
to
kindle
the
same
flame
of
affection
in
others
also
,
and
mutually
to
blow
up
the
coales
in
one
another
,
saying
,
Come
.
This
notes
the
fervency
of
their
Charitie
towards
others
also
.
For
,
't
is
not
here
brought
in
as
a
formalitie
,
or
complement
,
but
as
the
evidence
of
a
strong
desire
to
draw
as
many
others
as
they
can
to
the
same
journey
,
and
(
if
it
be
possible
)
to
keep
the
same
pace
with
them
,
as
being
most
unwilling
to
leave
any
behind
them
.
This
indeed
is
true
Love
,
unfained
Charitie
,
to
draw
all
we
can
along
with
us
unto
God
.
True
Converts
,
when
once
they
returne
themselves
,
they
cause
others
to
returne
also
.
And
this
was
often
prophecyed
as
a
thing
which
should
certainly
be
:
Witnesse
all
those
places
in
Isay
2.
Mic.
4.
and
Zach.
8.
before
quoted
.
So
then
all
these
things
are
requisite
,
and
previous
to
the
Act
of
Covenanting
with
God
.
There
must
be
a
seeking
to
God
with
true
humiliation
,
a
seeking
of
him
with
all
intention
of
spirit
,
and
with
all
manifestations
of
a
resolution
not
to
be
terrified
from
,
daunted
at
,
or
ashamed
of
the
worke
:
yea
,
with
fervent
Charitie
to
draw
others
into
the
same
Covenant
also
.
Thus
much
for
the
disposition
previous
to
the
Covenant
.
2.
The
next
thing
considerable
in
the
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
is
,
the
Substance
of
the
Covenant
it self
.
Let
us
joyne
our selves
to
the
Lord
,
in
a
Covenant
.
Two
things
here
must
be
opened
;
the
matter
,
and
the
forme
of
this
solemne
action
.
1.
The
matter
of
this
Act
is
set
forth
under
this
expression
,
Let
us
joyne
our selves
to
the
Lord
.
The
original
word
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
(
from
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
)
is
very
emphatical
;
so
as
that
word
,
being
explained
,
will
sufficiently
set
out
before
you
the
nature
of
the
Covenant
here
intended
.
Some
Translators
render
it
,
Let
us
glue
our selves
unto
the
Lord
;
which
imports
a
conjuction
so
neere
,
as
nothing
can
come
between
,
and
so
firme
,
as
nothing
can
dissolve
.
But
more
particularly
,
the
verb
here
used
is
in
Scripture
applyed
to
a
double
sense
,
or
to
denote
two
things
:
both
of
which
being
set
together
,
will
fully
discover
what
it
is
to
be
joyned
to
the
Lord
in
Covenant
.
First
,
it
signifyeth
the
binding
of
a
mans
self
to
the
Usurer
,
of
whom
he
hath
borrowed
money
,
to
pay
backe
both
principall
and
interest
.
So
it
is
used
in
Nehem.
5.
4.
where
the
people
complaine
,
We
have
borrowed
money
*
,
for
the
Kings
tribute
,
and
that
upon
our
Lands
and
Vineyards
.
That
is
,
they
had
engaged
both
Lands
and
Vineyards
for
securitie
of
the
money
borrowed
,
that
the
Usurer
should
enter
upon
all
,
in
case
they
failed
of
payment
at
the
day
.
So
that
,
as
men
,
to
make
sure
,
will
have
a
Statute
Staple
,
or
recognisance
in
the
nature
of
a
Statute
Staple
,
acknowledged
,
whereby
a
mans
person
,
goods
,
lands
,
and
all
,
are
bound
for
the
securitie
of
the
Creditor
,
that
he
shall
have
both
principall
and
interest
at
the
day
agreed
upon
(
and
here
that
of
Solomon
proves
too
true
,
The
borrower
is
servant
to
the
lender
:
for
,
he
hath
nothing
left
to
his
own
dispose
;
if
he
would
sell
any
Land
,
settle
any
joyncture
,
there
is
a
Statute
upon
it
,
he
can
dispose
of
nothing
till
that
be
taken
off
;
)
so
it
is
in
the
case
of
any
man
joyning
himself
to
the
Lord
by
Covenant
,
he
must
even
bind
himself
to
God
as
firmely
,
as
fully
,
as
the
poore
borrower
,
who
for
his
necessitie
takes
up
money
,
binds
himself
to
the
Usurer
.
If
God
lend
him
any
mercy
,
any
blessing
,
he
binds
himself
to
restore
not
only
the
principall
(
the
blessing
it self
)
when
God
shall
call
for
it
;
but
even
the
interest
too
;
I
meane
,
all
possible
homage
,
service
,
and
honour
which
becomes
those
who
have
received
so
great
a
benefit
.
This
is
more
than
implyed
in
that
parable
of
our
Saviour
touching
the
talents
dispensed
,
Matth.
25.
27.
for
even
to
him
who
had
received
but
one
talent
,
was
it
said
,
Thou
oughtest
to
have
put
my
money
to
the
Exchangers
,
that
at
my
coming
I
might
have
received
mine
own
with
usury
.
God
will
have
his
returne
,
some
interest
,
for
every
mercy
;
and
expects
a
Statute
Staple
,
that
is
,
a
Covenant
,
for
his
better
securitie
.
God
will
have
him
bound
,
soul
,
body
,
estate
,
life
and
all
;
so
as
all
he
is
,
and
hath
,
shall
be
forfeited
,
if
he
do
not
keep
touch
,
and
make
payment
according
to
agreement
and
Covenant
made
between
them
.
This
is
the
first
use
of
the
word
,
nilvu
.
Secondly
,
there
is
yet
more
in
it
.
For
,
though
it
be
true
that
the
obligation
of
a
borrower
to
the
usurer
be
as
strong
as
bonds
and
Statutes
can
make
it
;
yet
,
there
is
not
such
an
entire
,
neere
,
firme
,
and
lasting
tye
of
the
borrower
to
the
Lender
,
nor
such
a
thorough
interest
in
the
whole
estate
of
the
Usurer
,
as
there
is
of
him
that
is
in
Covenant
with
God
.
The
Usurer
,
though
he
bind
the
poor
borrower
fast
to
him
,
yet
he
keeps
him
at
distance
,
not
giving
him
interest
in
,
or
use
of
any
other
part
of
his
estate
,
but
only
of
the
summe
borrowed
.
But
now
this
joyning
of
our selves
to
the
Lord
,
is
such
,
as
is
made
by
marriage
;
and
gives
interest
in
all
that
the
Lord
is
,
and
hath
,
and
admits
us
to
the
participation
of
all
the
most
intimate
,
neerest
,
choysest
expressions
of
the
deerest
Love
of
God
,
which
is
or
can
be
found
between
the
husband
and
the
wife
,
who
are
joyned
together
by
the
bond
of
marriage
,
and
made
one
flesh
.
So
the
word
is
used
,
Gen.
29.
34
where
Leah
,
being
delivered
of
her
third
sonne
,
Levi
,
thus
saith
to
the
women
about
her
,
Now
this
time
will
my
husband
be
joyned
*
unto
me
,
because
I
have
born
him
three
sonnes
.
That
is
,
now
shall
my
husband
be
more
arctly
united
to
me
in
all
love
,
and
in
all
demonstrations
of
it
,
and
that
in
the
most
free
,
full
,
and
intimate
way
of
expression
that
possibly
can
passe
between
those
who
are
coupled
together
in
so
neere
a
relation
.
So
then
,
lay
both
these
together
,
and
you
have
a
cleare
view
of
this
joyning
of
our selves
to
the
Lord
by
Covenant
.
He
that
enters
into
Covenant
with
God
,
doth
not
only
bind
himself
,
as
the
needy
borrower
to
the
Covetous
Vsurer
,
for
a
time
;
but
,
as
the
wife
to
the
husband
,
to
be
wholly
his
for
ever
,
without
any
reservation
,
limitation
,
or
termination
,
till
death
dissolve
the
bond
.
As
the
wife
hath
interest
in
the
goods
,
estate
,
and
person
of
the
husband
;
and
all
that
he
hath
is
hers
:
so
by
this
joyning
of
our selves
to
the
Lord
,
He
becomes
ours
,
as
well
as
we
become
his
,
and
both
are
mutually
conjoyned
to
each
other
by
an
indissoluble
bond
for
ever
.
All
the
power
,
wisdome
,
goodnesse
,
mercy
,
grace
,
glory
,
that
the
Great
God
hath
to
communicate
to
the
creature
,
is
now
assured
and
made
over
to
every
soule
that
thus
engageth
himself
unto
him
.
And
on
the
other
side
,
all
the
wit
,
strength
,
industry
,
wealth
,
honour
,
friends
,
life
,
and
all
that
this
man
hath
,
he
makes
over
,
and
resignes
up
actually
,
totally
,
absolutely
,
and
for
ever
unto
the
Lord
,
to
serve
and
honour
him
withall
;
and
that
with
all
his
heart
,
and
with
his
whole
desire
;
to
have
nothing
,
to
do
nothing
,
to
be
nothing
but
for
the
Lord
,
though
all
the
world
be
against
him
for
it
.
This
I
take
to
be
the
full
latitude
of
the
Covenant
,
for
the
Matter
of
it
.
2.
Touching
the
forme
of
this
Act
of
joyning
our selves
to
the
Lord
,
it
is
expressed
in
the
word
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
the
Covenant
.
A
Covenant
is
nothing
else
but
an
agreement
or
bargaine
between
two
or
moe
persons
,
and
ratified
(
ordinarily
)
by
some
externall
solemnitie
,
or
rites
that
may
testifie
and
declare
the
agreement
,
and
ratifie
it
,
whereby
it
becomes
unalterable
.
Therefore
it
is
,
that
among
the
varietie
of
ratifications
of
Covenants
mentioned
in
Scripture
,
still
there
is
somewhat
of
outward
solemnitie
reported
to
have
been
used
at
the
making
of
them
,
to
strike
the
bargaine
thorough
.
Sometimes
they
were
made
by
Sacrifice
,
Psal.
50.
5.
sometimes
by
Oath
,
Deut.
29.
sometimes
by
an
Oath
,
and
a
curse
,
Neh.
10.
29.
sometimes
by
subscription
of
their
hands
,
sometimes
by
sealing
it
with
their
seales
also
:
Sometimes
by
all
these
,
and
by
what
ever
else
might
most
firmely
&
inviolable
knit
men
unto
God
.
And
as
it
was
then
,
so
must
it
be
still
.
To
strike
a
Covenant
,
is
not
,
in
a
private
or
publique
prayer
only
,
to
goe
to
God
and
say
,
Lord
I
will
be
thine
,
I
here
enter
into
a
Covenant
with
thee
,
be
thou
a
witnesse
of
it
,
&c.
but
it
is
,
to
stand
and
make
it
publiquely
before
the
Lord
,
by
some
speciall
solemnitie
that
may
witnesse
it
to
all
the
world
,
as
Iosiah
*
,
Asa
,
and
all
the
Godly
ever
did
;
(
even
as
in
in
entring
into
bonds
,
or
as
in
solemnizing
of
matrimony
,
men
use
to
doe
)
Whether
by
the
Sacrament
of
the
Lords
Supper
,
by
fasting
,
or
by
ought
else
,
whereby
they
may
become
so
firmely
and
arctly
joyned
to
the
Lord
,
that
they
may
not
only
be
no
longer
sui
juris
,
to
depart
away
from
the
Living
God
;
but
,
not
so
much
as
to
sit
loose
from
God
,
or
to
stand
in
any
termes
of
indifferency
,
which
might
leave
them
at
libertie
to
serve
,
or
not
to
serve
God
in
any
dutie
,
how
difficult
,
or
dangerous
soever
.
And
thus
have
you
the
Substance
of
the
Covenant
opened
.
3.
Take
we
now
a
short
view
of
the
properties
of
this
Covenant
,
and
they
are
two
;
perpetuitie
and
heedfulnesse
.
1.
It
must
be
an
everlasting
Covenant
,
in
regard
of
continuance
.
In
the
Originall
it
is
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
a
Covenant
of
Ages
.
And
the
72
Interpreters
render
it
to
the
same
purpose
,
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
that
is
,
such
a
Covenant
as
no
time
shall
terminate
,
till
they
who
make
it
cease
to
be
.
Some
understand
this
of
engaging
themselves
to
stick
close
to
him
in
the
due
celebration
of
his
Legal
worship
,
so
long
as
he
should
continue
it
in
his
Church
,
(
which
was
till
,
Shiloh
came
)
without
those
mixtures
,
wherein
formerly
they
had
been
too
bold
,
and
for
which
God
had
spewed
them
out
of
his
Church
,
and
hurled
them
as
farre
as
Babylon
.
Others
conceive
it
to
be
meant
of
the
Covenant
of
Grace
that
God
had
sealed
to
them
in
the
bloud
of
his
Sonne
.
But
,
neither
of
these
are
ful
.
For
,
it
is
clearly
meant
of
an
Act
of
theirs
towards
God
,
whereby
they
bind
themselves
to
him
,
and
that
not
for
a
definite
time
only
,
but
for
ever
.
It
is
such
a
binding
,
as
that
of
the
borrower
to
the
Usurer
,
whom
nothing
can
satisfie
but
full
payment
.
Or
rather
,
such
a
closing
with
God
,
as
is
that
of
the
wife
to
the
husband
,
called
,
in
particular
reference
to
the
nuptiall
knot
,
the
Covenant
of
her
God
,
Prov.
2.
17.
She
must
be
his
for
ever
;
that
is
,
so
long
as
she
liveth
,
Rom.
7.
So
that
,
for
men
to
bind
themselves
by
an
everlasting
Covenant
to
the
Lord
,
is
to
bind
themselves
never
to
step
out
from
him
to
Idols
,
to
their
base
lusts
,
to
any
creature
,
in
any
strait
,
upon
any
occasion
,
or
tentation
whatsoever
;
nor
,
with
the
dog
,
to
returne
any
more
to
their
vomit
of
any
kind
.
They
are
in
Covenant
as
the
wife
to
the
husband
;
for
they
are
marryed
unto
the
Lord
for
ever
,
Hos.
2.
2.
It
must
be
heeded
and
minded
;
else
,
it
will
be
to
small
purpose
to
be
so
lasting
.
It
must
be
a
Covenant
that
shall
not
be
forgotten
.
A
Covenant
,
quod
non
tradetur
oblivioni
;
as
Tremelius
well
:
that
is
,
that
shall
not
be
cast
behind
their
backs
.
It
is
but
a
plaine
mockery
for
men
so
to
enter
Covenant
with
God
,
as
young
Gallants
enter
into
bonds
to
the
Usurer
,
never
thinking
more
of
them
,
till
the
day
of
payment
be
past
,
and
the
Sergeant
ready
to
attach
them
.
Vnto
the
wicked
saith
God
,
what
hast
thou
to
do
to
take
my
Covenant
into
thy
mouth
,
seeing
thou
castest
my
words
behind
thee
?
Psal.
50.
Only
they
rightly
performe
this
dutie
,
who
so
joyne
themselves
to
the
Lord
,
as
to
remember
,
and
minde
the
obligation
they
have
sealed
.
As
a
poore
man
that
meanes
honestly
,
if
he
be
necessitated
to
take
up
money
upon
his
bond
,
he
can
hardly
eate
,
walke
,
sleep
,
do
any
thing
,
be
in
any
company
,
but
that
still
his
minde
runs
upon
the
obligation
and
day
of
payment
:
he
complaines
he
is
in
debt
,
he
hath
given
bond
for
so
much
money
,
and
all
his
care
is
how
to
pay
his
debts
,
or
to
get
longer
time
;
so
it
is
with
a
Godly
man
that
hath
entred
Covenant
with
the
Lord
,
he
hath
sealed
a
bond
,
and
he
knows
it
must
be
satisfied
,
or
it
will
be
put
in
suit
.
Therefore
he
beares
it
in
minde
,
he
is
alwayes
casting
about
how
he
may
performe
,
and
keep
touch
with
God
.
I
will
never
forget
thy
precepts
,
saith
David
,
I
have
inclined
mine
heart
to
performe
thy
Statutes
alwayes
,
even
unto
the
end
,
Psal.
119.
112.
This
is
one
expression
.
Againe
,
It
is
a
Covenant
to
be
remembred
,
as
that
of
the
wife
,
whereby
she
stands
bound
to
her
husband
:
she
must
ever
remember
it
.
It
is
the
note
of
an
harlot
to
forget
the
Covenant
of
her
God
.
The
chaste
wife
will
so
remember
the
marriage
bond
,
that
if
she
be
solicited
to
unfaithfulnesse
,
to
uncleannesse
,
&c.
she
ever
hath
this
in
her
thoughts
,
that
she
hath
given
herself
wholly
away
to
an
husband
,
and
is
bound
to
keep
her
only
unto
him
during
life
;
&
this
makes
her
to
be
even
an
impregnable
wall
against
all
assaults
that
might
otherwise
draw
her
to
folly
.
So
must
it
be
in
the
case
in
hand
:
The
Covenant
must
still
be
in
the
heart
,
and
in
the
memory
.
In
every
action
of
a
mans
life
,
in
every
passage
and
turning
of
his
estate
and
condition
,
in
every
designe
or
engagement
,
this
must
not
be
forgotten
;
viz.
I
have
entred
into
Covenant
with
God
,
as
a
wife
with
her
husband
;
will
that
I
am
now
doing
,
or
going
about
,
stand
with
my
Covenant
?
Is
this
to
performe
Covenant
with
God
?
&c.
If
he
be
solicited
to
uncleannesse
,
to
fraud
,
oppression
,
any
evill
whatsoever
,
this
still
runs
in
his
minde
,
There
is
a
Covenant
between
me
and
the
Lord
,
I
am
bound
from
such
courses
by
the
strongest
bonds
;
How
then
can
I
commit
this
great
wickednesse
,
and
sinne
against
God
?
What
was
it
for
which
Iudah
,
and
Israel
became
Captives
,
but
the
breach
of
the
Covenant
?
They
kept
not
the
Covenant
of
God
,
saith
the
Psalmist
.
And
,
how
so
?
Because
they
did
not
remember
it
.
As
they
soone
forgot
his
workes
,
so
it
was
not
long
ere
they
forgot
God
their
Saviour
himselfe
too
;
and
then
no
marvaile
,
if
,
at
the
next
bout
,
they
forgot
his
Covenant
also
,
Psal.
106.
He
then
,
that
would
not
breake
Covenant
,
must
not
forget
it
;
but
mind
,
and
performe
it
.
Otherwise
,
it
is
like
vowing
unto
God
,
and
not
paying
,
which
is
worse
than
not
to
vow
at
all
.
Thus
have
I
dispatcht
the
Second
generall
,
the
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
and
shewed
you
how
and
in
what
manner
this
Covenant
must
be
striken
:
first
,
in
regard
of
the
disposition
and
preparation
of
the
Soule
unto
it
,
it
must
be
with
serious
seeking
the
face
of
God
&
humbling
the
soule
before
hand
;
it
must
be
with
all
intention
&
earnestnes
,
with
fervent
Love
and
charity
to
draw
others
the
same
way
.
Next
,
in
regard
of
the
Covenant
it self
,
it
must
be
an
act
&
firm
joyning
and
binding
our selves
the
Lord
,
as
of
the
borrower
to
the
Lender
;
of
the
wife
to
the
husband
;
and
that
by
some
solemne
Act
,
which
may
testifie
it
to
all
the
world
,
and
be
a
witnesse
against
us
,
if
we
keep
it
not
.
And
all
this
,
thirdly
for
properties
,
must
be
of
everlasting
continuance
,
and
had
in
continuall
remembrance
,
so
as
it
may
be
continually
performed
of
all
that
make
it
.
3.
I
proceed
to
the
third
and
last
branch
,
the
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
the
Grounds
and
reasons
why
,
upon
receit
of
any
deliverance
,
but
more
especially
from
Babylon
,
people
should
enter
into
such
a
covenant
with
God
.
And
these
respect
deliverances
eitherin
generall
,
or
from
Babylon
in
speciall
.
1.
The
reasons
why
this
must
be
done
,
upon
any
deliverance
in
generall
,
are
these
.
1.
Because
God
,
at
no
time
so
much
as
when
he
bestowes
upon
his
people
some
notable
deliverance
,
gives
such
cleere
hints
and
demonstrations
of
his
willingnesse
to
strike
an
everlasting
Covenant
with
them
.
No
sooner
had
the
Lord
delivered
Israel
out
of
Egypt
,
but
within
3.
Moneths
after
,
he
commanded
Moses
to
tell
the
people
from
him
;
Ye
have
seene
what
I
did
unto
the
Egyptians
,
and
how
I
bare
you
on
Eagles
wings
,
and
brought
you
out
unto
my selfe
.
Now
therefore
if
ye
will
obey
my
voyce
and
keep
my
Covenant
,
then
yee
shall
be
apeculiar
treasure
unto
me
above
all
people
.
Exod.
19.
1.
and
verse
4
,
5.
God
himselfe
,
you
see
,
was
now
earnest
for
a
Covenant
.
It
is
the
nature
of
God
,
where
he
bestowes
one
benefit
,
to
adde
moe
,
and
still
to
rise
in
his
blessings
.
Where
he
once
opens
his
hand
to
take
a
people
into
his
protection
,
he
opens
his
heart
to
take
them
into
his
bosome
.
Where
he
puts
forth
his
power
to
rescue
a
people
,
he
puts
out
his
heart
to
make
them
his
owne
,
if
then
they
have
eyes
to
discerne
the
opportunity
.
See
this
most
excellently
demonstrated
Ier.
32.
from
ver.
37.
to
the
42.
His
gathering
them
from
their
Captivity
,
first
warmes
,
then
melts
,
and
after
inflames
his
heart
towards
them
,
making
it
even
then
to
glow
as
it
were
upon
them
,
&
to
become
restlesse
till
he
have
bestowed
himselfe
wholly
on
them
by
solemne
Covenant
to
be
their
God
for
ever
.
Now
then
,
shall
God
,
at
such
a
time
,
be
so
willing
and
desirous
to
enter
Covenant
with
men
,
and
shall
they
think
it
too
much
for
them
to
be
in
Covenant
with
him
?
Shall
he
be
fast
bound
to
them
,
and
they
left
free
to
sit
loose
from
him
?
Indeed
,
this
is
that
which
our
corrupt
nature
would
willingly
have
:
People
would
faine
be
their
owne
men
;
which
yet
in
truth
,
is
,
to
be
the
greatest
slaves
.
Necessary
therefore
it
is
for
men
,
upon
receit
of
any
deliverance
,
to
renew
Covenant
with
God
who
is
pleased
to
honour
them
so
farre
,
as
to
be
in
Covenant
with
them
.
For
,
these
two
are
relatives
,
and
ever
goe
together
,
I
will
be
their
God
,
and
they
shall
be
my
people
.
God
is
not
the
God
of
any
people
but
of
his
owne
Covenant-Servants
.
The
rest
,
he
stiles
,
Lo-ammi
.
Hos.
1.
9.
for
yee
are
not
my
people
,
saith
he
,
and
I
will
not
be
your
God
.
They
will
not
enter
into
Covenant
with
me
,
and
I
will
make
no
Covenant
with
them
.
That
is
the
first
reason
.
2.
As
God
is
pleased
to
enter
into
Covenant
with
his
people
,
so
is
he
first
in
the
Covenant
.
God
requires
no
man
to
bind
himself
by
Covenant
to
Him
,
till
the
Lord
first
strike
a
Covenant
with
his
Soule
.
As
we
love
him
,
because
he
loved
us
first
;
so
we
enter
into
Covenant
with
him
,
because
he
first
entreth
into
Covenant
with
us
.
I
will
be
their
God
,
he
is
first
bound
,
and
seales
first
;
and
then
,
and
not
till
then
,
it
followes
;
they
shall
be
my
people
.
This
is
the
constant
tenor
of
the
Covenant
.
And
shall
he
begin
,
and
we
think
much
to
follow
?
Can
there
be
a
marriage
consummated
where
onely
the
man
is
first
married
to
the
woman
,
and
the
woman
will
not
after
,
for
her
part
,
be
married
to
the
man
?
Now
,
God
no
way
so
much
declares
his
willingnesse
to
be
in
Covenant
,
and
to
be
first
in
it
,
as
by
deliverances
(
as
we
shall
see
more
in
the
next
reason
:
)
great
reason
therefore
,
men
should
then
second
him
by
mutuall
stipulation
.
It
is
an
hard
case
,
when
men
will
not
follow
,
where
God
leades
.
3.
In
deliverances
God
more
especially
manifesteth
his
fidelity
in
keeping
Covenant
with
his
people
,
even
when
they
have
broken
Covenant
with
him
,
and
forfeited
all
into
his
hands
.
When
God
delivers
a
people
out
of
any
straite
,
doth
not
that
usually
suppose
some
folly
of
theirs
going
before
,
&
provoking
him
to
cast
them
into
that
affliction
;
whence
,
upon
their
cry
,
he
is
pleased
to
deliver
them
?
And
when
they
have
so
farre
and
so
long
broken
the
Lawes
,
and
contemned
the
Counsel
of
the
most
high
,
and
dealt
unfaithfully
in
his
Covenant
,
as
that
he
hath
bin
even
compelled
to
throw
them
into
darknesse
and
the
shadow
of
death
:
yet
if
then
,
upon
their
humiliation
,
he
be
pleased
to
deliver
them
out
of
all
their
distresses
;
this
is
to
give
them
fresh
experience
of
his
infinite
love
in
Keeping
Covenant
and
mercy
with
them
,
that
kept
no
Covenant
with
him
.
This
is
called
a
remembring
of
his
Covenant
with
his
people
,
after
that
their
uncircumcised
hearts
be
humbled
,
and
that
they
accept
of
the
punishment
of
their
iniquity
,
when
God
should
have
cast
them
out
of
their
land
,
among
their
enemies
,
as
afterward
he
did
.
So
that
,
in
a
deliverance
,
that
which
is
most
predominant
in
God
,
and
should
be
most
sweet
and
pretious
to
his
people
and
most
eyed
by
them
,
is
his
fidelity
,
mercy
,
and
unchangeable
Love
in
bringing
out
that
Covenant
he
once
made
with
them
,
and
spreading
it
before
himselfe
,
and
making
of
it
good
,
even
when
they
could
not
exspect
it
,
nor
durst
to
plead
it
.
Hence
that
passionate
speech
of
God
to
rebellious
Ephraim
.
Is
Ephraim
my
deare
sonne
?
is
he
a
pleasant
child
?
As
if
he
should
have
said
,
surely
he
cannot
conclude
so
;
yet
,
my
love
,
by
vertue
of
the
ancient
Covenant
betwen
us
,
makes
me
still
so
to
account
him
:
witnesse
that
which
followes
;
for
since
I
spake
against
him
,
(
that
is
,
as
resolving
to
cast
him
off
for
ever
)
I
remember
him
still
,
(
I
remember
I
am
in
Covenant
with
him
,
)
therefore
my
bowels
are
troubled
for
him
,
I
wil
surely
have
mercy
upon
him
,
saith
the
Lord
.
Thus
,
deliverance
is
a
thread
drawne
out
of
the
bowells
of
his
Covenant
.
Great
reason
therefore
that
,
in
this
case
,
his
people
should
think
of
renewing
their
league
and
Covenant
with
the
Lord
on
their
parts
,
when
they
have
so
shamefully
broken
it
,
and
yet
he
goes
on
in
so
much
mercy
to
manifest
his
fidelity
in
remembring
and
keeping
the
Couenant
on
his
part
,
by
giving
them
deliverance
.
Againe
,
fourthly
and
lastly
,
All
our
hopes
of
a
full
deliverance
,
of
complete
happinesse
,
will
be
delayed
,
if
not
frustrate
;
and
,
the
next
deliverance
will
stick
in
the
birth
,
and
want
strength
to
bring
forth
,
if
we
come
not
up
to
a
Covenant
for
deliverances
already
received
.
If
God
have
delivered
us
once
,
he
will
do
it
no
more
:
or
,
if
he
do
somewhat
,
to
hold
us
up
by
the
chin
that
we
sink
not
,
yet
will
he
hold
us
down
from
the
throne
,
that
we
reigne
not
,
till
we
come
up
actually
and
fully
in
this
point
of
Covenanting
with
him
.
It
is
only
to
those
that
take
hold
of
his
Covenant
,
that
he
gives
an
everlasting
name
which
shall
not
be
cut
off
,
Isay
56.
4
,
5.
He
that
hath
obtained
most
and
greatest
deliverances
,
will
,
ere
long
,
stand
in
need
of
more
.
Now
,
one
thing
is
necessary
to
draw
down
more
,
and
to
move
God
to
command
(
further
)
deliverances
for
Iacob
;
yea
,
to
powre
out
his
whole
bosome
into
the
laps
of
his
people
,
and
to
crowne
all
deliverances
and
blessings
received
,
with
this
assurance
,
that
he
that
hath
delivered
,
will
yet
again
deliver
;
and
that
is
,
to
enter
into
a
solemne
Covenant
with
the
Lord
,
upon
consideration
of
what
he
hath
done
already
,
how
ever
he
should
please
to
deale
with
us
for
the
future
,
or
for
removing
any
present
pressures
that
lye
upon
us
.
Although
God
begin
to
deliver
,
yet
he
will
never
perfect
the
deliverance
,
till
this
be
done
.
The
people
which
returned
from
Babylon
,
found
God
to
keep
touch
with
them
,
to
a
day
.
So
soone
as
the
70.
yeeres
determined
,
their
captivitie
was
dissolved
,
and
somewhat
was
done
,
the
foundation
of
the
Lords
house
was
laid
,
but
the
building
went
slowly
up
,
the
reformation
of
Church
and
State
went
heavily
on
;
and
,
they
were
never
in
a
thriving
condition
,
till
Nehemiah
,
by
the
good
hand
of
God
,
lighted
upon
this
course
.
Some
Fasts
they
had
kept
before
,
yea
very
many
;
but
they
never
thrived
,
till
he
added
to
their
publique
and
solemne
Fasting
,
the
fastening
of
them
to
God
by
a
solemne
Covenant
.
Then
,
the
worke
of
Reformation
,
and
establishment
,
went
on
merrily
,
then
they
prospered
.
Thus
farre
the
Reasons
concluding
for
a
Covenant
,
upon
receit
of
deliverances
in
generall
.
2.
The
Reasons
inducing
us
thereunto
,
upon
deliverance
from
Babylon
in
particular
,
are
these
.
1.
Because
Babylon
(
after
once
the
Church
was
put
under
her
power
)
had
alwayes
been
the
most
insolent
,
heavy
,
bitter
,
bloudy
enemy
that
ever
the
Church
felt
.
The
violence
of
Babylon
was
unsupportable
,
her
insolency
intolerable
,
her
bloud-thirstinesse
insatiable
.
Hence
the
Church
is
bold
to
challenge
all
the
world
to
match
her
misery
under
the
yoke
of
Babylon
;
Behold
,
and
see
,
if
there
be
any
sorrow
like
unto
my
sorrow
,
wherewith
the
Lord
hath
afflicted
me
,
(
that
is
,
by
the
heavy
hand
of
Babylon
)
in
the
day
of
his
fierce
wrath
,
Lam.
1.
12.
This
was
so
sore
,
that
it
hath
been
by
some
Fathers
,
and
others
,
conceived
to
be
the
fullest
and
most
lively
typicall
expression
of
that
matchlesse
agony
and
extremitie
which
our
Lord
himselfe
(
hanging
upon
the
Crosse
)
sustained
,
when
he
bare
all
our
sinnes
,
and
the
wrath
of
God
due
to
us
for
them
,
so
farre
as
to
make
a
full
satisfaction
to
the
Justice
of
his
Father
,
in
behalfe
of
all
his
people
.
And
,
as
it
was
with
old
Babylon
,
so
it
is
,
and
ever
will
be
with
the
new
,
(
I
meane
,
mysticall
Babylon
)
to
the
end
of
the
world
;
might
she
so
long
continue
.
Even
she
also
delights
in
no
other
drink
but
the
bloud
of
the
Saints
,
as
you
shall
finde
in
Rev.
17.
5.
where
the
very
name
written
upon
her
forehead
sufficiently
sets
out
her
nature
:
Mystery
,
Babylon
the
Great
,
the
Mother
of
harlots
and
abominations
of
the
earth
.
And
,
what
of
her
?
I
saw
,
saith
Saint
Iohn
,
the
woman
drunken
with
the
bloud
of
the
Saints
,
and
with
the
bloud
of
the
Martyrs
of
Iesus
:
and
when
I
saw
her
,
I
wondred
with
great
admiration
,
vers.
6.
And
well
he
might
.
A
woman
,
and
drunk
!
And
,
if
drunk
,
would
no
liquor
suffice
,
but
bloud
!
no
bloud
,
but
that
of
Saints
and
Martyrs
!
She
is
never
in
her
element
,
but
when
she
is
swimming
in
bloud
.
So
insatiable
is
she
,
that
like
the
horse-leeches
daughter
,
she
never
saith
,
it
is
enough
.
Therefore
,
when
God
gives
any
deliverance
from
thence
,
there
is
more
than
ordinary
cause
to
close
with
the
Lord
,
in
a
more
solemne
and
extraordinary
manner
,
giving
him
the
praise
and
glory
of
so
great
a
mercy
.
But
then
more
especially
,
when
God
works
out
the
full
deliverance
of
his
Church
,
by
the
totall
,
and
finall
ruine
of
Babylon
.
Oh
then
,
then
is
the
time
when
all
the
people
in
heaven
must
sing
Hallelujah
;
ascribing
,
salvation
,
and
honour
,
and
power
unto
the
Lord
our
God
,
Revel.
19.
1.
And
againe
,
Hallelujah
,
vers.
3.
as
if
they
could
never
sufficiently
expresse
themselves
to
God
for
such
a
deliverance
,
such
a
mercy
,
such
a
vengeance
.
2.
Againe
.
When
God
delivereth
from
Babylon
,
there
is
more
than
ordinary
cause
of
entring
into
solemne
Covenant
with
him
,
because
the
very
subjecting
of
the
Godly
under
that
iron
yoke
,
argues
more
than
ordinary
breach
of
Covenant
with
the
Lord
in
time
past
,
which
stirred
him
up
to
deale
so
sharply
with
them
as
to
put
them
under
the
power
of
Babylon
.
The
Provocation
was
exceeding
great
,
too
much
to
be
endured
even
by
infinite
Patience
it selfe
:
else
,
the
People
of
God
had
never
been
cast
into
such
a
furnace
.
It
was
for
such
a
fault
as
dissolved
the
very
marriage
knot
between
God
and
his
people
:
it
was
for
going
a whoring
from
him
.
For
this
it
was
,
that
God
first
put
away
Israel
,
giving
her
a
Bill
of
divorce
,
Ier.
3.
8.
And
for
this
it
was
,
that
he
afterwards
cast
Iudah
also
out
of
his
sight
,
2
King.
17.
19
,
20.
And
as
it
was
in
former
times
,
so
in
later
Ages
of
the
world
.
What
was
the
reason
that
so
many
millions
of
soules
have
been
exposed
to
the
butchery
of
Antichrist
in
Mysticall
Babylon
,
and
to
be
so
hood-winckt
and
blinded
by
strong
delusions
,
as
to
beleeve
nothing
but
lyes
;
even
that
Great
,
Great
soul-killing
Lye
,
that
they
might
be
damned
?
Saint
Paul
tells
us
,
it
was
this
;
They
received
not
the
love
of
the
trueth
that
they
might
be
saved
,
but
had
pleasure
in
unrighteousnesse
,
2
Thess.
2.
What
unrighteousnesse
?
Is
it
meant
of
every
unrighteousnesse
(
that
is
in
the
nature
of
it
damnable
)
which
is
to
be
found
in
the
world
?
Surely
no
:
but
(
signanter
)
of
that
unrighteousnesse
whereby
men
turned
the
truth
of
God
into
a
lye
,
Rom.
1.
that
is
,
by
corrupting
the
true
worship
of
the
true
God
,
and
afterwards
falling
off
to
down-right
Idolatry
,
even
within
the
pales
of
the
Church
it self
.
Most
of
you
are
well
seene
in
the
History
of
the
Church
,
and
can
soone
,
point
with
your
finger
to
the
times
wherein
Babylon
began
to
besiege
Hierusalem
,
and
Antichrist
began
to
pull
of
his
vizzard
,
in
the
Churches
of
Christ
:
even
then
,
when
Pictures
and
Images
began
first
to
be
set
up
in
Churches
,
for
remembrance
;
then
,
for
ornament
;
then
,
for
instruction
too
;
and
at
last
,
for
adoration
and
worship
.
Then
,
God
suffered
her
to
be
over-run
,
and
over-spred
by
Babylon
,
as
by
an
hideous
opacum
or
thick
darknesse
,
and
to
be
exposed
and
prostituted
to
all
manner
of
whoredomes
and
filthinesse
:
so
as
the
slavery
of
the
Jewish
Church
in
old
Babylon
,
was
scarce
a
flea-biting
,
in
comparison
of
the
miseries
of
the
Church
Christian
under
the
New
,
which
makes
havock
and
merchandise
not
of
the
bodies
only
,
but
even
of
the
soules
of
men
,
Revel.
18.
13.
Now
then
,
when
God
pleaseth
to
deliver
a
people
from
such
bondage
,
and
to
awaken
them
effectually
to
look
up
,
and
to
reflect
even
with
astonishment
upon
those
great
and
gastly
sins
of
theirs
which
had
cut
asunder
the
cords
of
the
Covenant
between
God
and
their
Soules
,
and
provoked
God
to
subject
them
to
so
much
bondage
;
and
,
that
they
must
either
renew
Covenant
,
or
be
obnoxious
to
more
wrath
,
and
be
laid
open
to
more
and
greater
temptations
and
sins
;
this
cannot
but
exceedingly
work
upon
their
souls
,
causing
their
hearts
to
melt
,
and
their
very
bowels
to
yearne
after
the
Lord
,
to
enter
into
a
new
,
an
everlasting
Covenant
that
shall
never
be
forgotten
.
This
is
that
which
God
by
his
servant
Ezekiel
,
spake
touching
the
deportment
of
the
remnant
of
Israel
,
which
should
escape
the
sword
among
the
nations
and
countries
whither
they
had
been
carryed
captives
,
Ezek.
6.
9.
They
should
,
upon
such
a
deliverance
,
remember
God
,
not
only
with
griefe
,
but
resolution
also
to
joyne
themselves
to
him
more
firmely
in
a
perpetuall
Covenant
.
For
,
of
them
,
he
saith
there
;
they
that
escape
of
you
shall
remember
me
among
the
nations
,
because
I
am
broken
with
their
whorish
heart
which
hath
departed
from
me
,
and
with
their
eyes
which
goe
a whoring
after
their
idols
,
and
they
shall
loth
themselves
for
the
evils
which
they
have
committed
in
all
their
abominations
:
And
of
the
same
people
he
saith
,
afterwards
,
*
that
,
upon
their
returne
home
,
They
shall
take
away
all
the
detestable
things
,
and
all
the
abominations
thereof
from
thence
.
And
I
will
give
them
one
heart
,
and
put
a
new
spirit
within
them
,
I
will
take
away
the
stony
heart
out
of
their
flesh
,
and
give
them
an
heart
of
flesh
,
that
they
they
may
walke
in
my
Statutes
,
and
keep
mine
ordinances
,
and
doe
them
:
and
they
shall
be
my
people
,
and
I
will
be
their
God
.
So
that
here
is
a
full
Covenant
striken
,
and
that
upon
this
ground
:
viz.
the
Consideration
of
those
great
sinnes
they
formerly
committed
,
whereby
they
had
broken
their
first
Covenant
and
departed
from
their
God
.
So
farre
the
Reasons
,
and
Grounds
of
the
point
;
I
shall
now
as
breifly
as
I
can
,
endeavour
to
bring
home
,
and
set
on
all
by
some
Application
,
which
I
shall
reduce
to
3.
heads
,
namely
to
matter
of
Reproofe
,
Information
and
Exhortation
.
For
,
if
,
When
God
vouchsafeth
any
deliverance
to
his
people
,
especially
from
Babylon
,
it
be
most
seasonable
and
necessary
to
close
with
him
,
by
a
more
solemne
,
firme
,
and
inviolable
Covenant
,
to
be
onely
his
forever
:
Then
,
1.
How
may
this
reprove
,
and
condemne
of
great
ingratitude
and
folly
,
many
sorts
of
men
among
us
,
that
are
farre
from
making
any
such
use
of
the
deliverances
which
God
hath
wrought
for
them
.
O
beloved
!
Should
I
but
give
you
a
Catalogue
of
the
many
,
great
,
stupendious
,
and
even
miraculous
deliverances
which
God
hath
given
us
;
the
personall
deliverances
he
hath
often
given
to
each
of
us
apart
;
the
publique
,
eminent
,
glorious
deliverances
he
hath
given
to
us
together
with
the
whole
State
;
that
,
in
88.
and
that
of
1605.
I
meane
from
the
horrid
hellish
Gun-powder-Treason
;
but
especially
,
and
above
all
the
rest
,
our
happy
deliverance
out
of
Babylon
by
the
blessed
Reformation
of
Religion
begun
amongst
us
,
some
good
number
of
yeeres
by
past
;
the
time
would
faile
me
.
But
alas
!
What
use
have
we
made
of
them
?
Hath
this
use
ever
been
so
much
as
thought
of
by
us
?
Nay
verily
.
For
,
1.
Some
thinke
it
bootlesse
,
thus
to
close
in
with
God
,
after
an
evill
is
over
.
When
Gods
hand
is
heavy
upon
them
,
sense
of
smart
compels
them
to
thinke
it
then
a
fit
season
to
do
somewhat
,
to
confesse
their
sins
;
to
humble
themselves
,
and
to
seek
God
.
In
their
affliction
they
will
seek
me
early
,
saith
the
Lord
.
But
so
soone
as
he
takes
his
hand
off
from
them
,
they
cast
all
care
away
,
as
if
now
(
according
to
that
homely
proverb
)
the
devill
were
dead
,
and
no
further
use
of
any
feare
,
or
diligence
were
to
be
once
thought
upon
,
till
(
with
Pharaoh
)
they
come
under
a
worse
plague
than
before
;
and
,
as
if
God
had
delivered
them
to
no
other
end
,
but
to
live
as
they
list
,
to
cast
more
dung
into
his
face
,
and
to
dishonour
and
provoke
him
yet
more
than
ever
before
.
I
appeale
to
the
consciences
of
many
who
heare
me
this
day
,
and
I
require
them
from
the
Lord
,
to
witnesse
truly
,
whether
it
be
not
even
thus
with
them
.
If
the
plague
knock
at
their
doore
,
if
death
get
in
at
the
window
,
and
begin
to
shake
them
by
the
hand
;
there
is
then
some
apprehension
of
wrath
and
judgement
;
some
humbling
,
some
hankering
after
God
.
Then
,
Oh
what
would
not
these
men
do
,
what
would
not
they
promise
,
on
condition
to
be
delivered
from
their
present
anguish
,
and
feares
!
But
once
deliver
them
,
and
God
shall
heare
no
more
of
them
,
till
they
be
in
the
same
,
or
worse
case
again
.
They
turne
Covenanters
?
Nay
,
leave
that
to
the
Puritans
.
For
their
parts
,
they
think
more
of
a
Covenant
with
death
and
hell
;
for
,
God
is
in
not
in
all
their
thoughts
.
Had
there
been
,
upon
the
discovery
of
the
Powder-Treason
,
(
which
this
Honourable
Assembly
hath
cause
above
all
others
to
preserve
eternally
in
fresh
remembrance
,
and
to
think
more
seriously
what
God
looks
for
at
all
your
hands
upon
such
a
deliverance
)
had
there
been
,
I
say
,
no
possibilitie
of
escaping
that
Blow
,
what
would
not
men
have
then
done
!
Oh
what
prayers
,
what
fasting
,
what
humiliation
should
we
have
seene
!
But
,
when
the
snare
was
once
broken
,
what
followed
?
A
Covenant
with
God
?
Nothing
lesse
;
for
,
so
soone
as
ever
the
danger
,
the
feare
,
the
amazement
at
such
an
hellish
project
,
and
the
neere
approach
to
the
execution
of
it
,
was
a
little
over
;
the
Traitors
themselves
fell
not
deeper
into
the
pit
of
destruction
which
themselves
had
digged
,
than
generally
all
sorts
of
men
did
into
the
gulfe
of
their
old
sins
,
as
if
they
owed
more
to
Hell
,
than
to
Heaven
,
for
so
great
a
deliverance
.
And
,
is
it
better
now
?
Where
is
the
Covenant
(
such
a
Covenant
)
with
God
;
that
so
wonderfull
a
deliverance
deserveth
,
and
requireth
?
These
men
may
please
themselves
,
and
feed
sweetly
upon
a
vain
dreame
,
that
there
is
no
harme
in
all
this
;
but
the
Apostle
brings
them
in
a
sad
reckoning
,
after
a
sharp
chiding
for
it
,
Rom.
2.
4
,
5.
What
?
saith
he
;
Despisest
thou
the
riches
of
his
goodnesse
and
forbearance
,
and
long
suffering
,
not
knowing
that
the
goodnesse
of
God
leadeth
thee
to
repentance
?
The
end
of
all
Gods
goodnesse
in
forbearing
,
advancing
,
and
giving
thee
prosperitie
;
and
of
his
long
suffering
,
in
sparing
thee
when
thou
hast
abused
prosperitie
;
and
of
all
his
mercy
,
in
delivering
thee
out
of
adversitie
;
is
,
to
lead
thee
to
repentance
,
to
draw
thee
neerer
to
Himself
,
even
in
an
everlasting
Covenant
.
And
if
it
have
not
this
effect
on
thee
,
the
Apostle
hath
said
it
,
and
the
God
of
Heaven
will
make
it
good
,
that
thou
despisest
the
riches
of
his
goodnesse
,
&c.
Thou
tramplest
all
mercies
under
thine
impure
feet
,
when
they
do
not
raise
and
scrue
thee
up
so
neere
to
thy
God
,
as
to
enter
a
solemne
Covenant
with
them
.
And
,
what
then
?
Thou
wilt
not
stay
there
,
but
fall
into
more
sinne
,
and
under
greater
judgement
;
and
,
after
thy
hardnesse
and
impenitent
heart
,
treasurest
up
unto
thy selfe
wrath
(
that
is
,
more
and
more
wrath
)
against
the
day
of
wrath
and
revelation
of
the
righteous
judgement
of
God
.
This
is
the
end
of
all
who
make
not
the
Goodnesse
of
God
,
a
prevailing
motive
thus
to
joyne
themselves
to
the
Lord
;
they
fall
into
moe
,
and
greater
sinnes
,
and
abominations
;
and
so
adde
daily
to
that
great
heape
,
and
to
those
Sea
's
of
divine
wrath
that
hang
over
their
heads
,
to
overwhelme
and
confound
them
for
ever
.
2.
Others
,
if
,
after
some
time
of
lying
under
the
weight
of
many
pressures
of
the
Church
and
State
,
they
arrive
at
some
hopes
and
opportunities
of
easing
themselves
of
those
burdens
,
and
of
freeing
the
Land
of
the
great
Instruments
of
all
their
evils
;
they
conceit
strongly
,
that
,
if
this
be
done
,
all
is
done
.
If
but
some
of
the
Nimrods
who
have
invaded
their
Laws
,
and
Liberties
,
be
pulled
down
,
(
Which
is
an
act
of
Justice
)
how
do
the
Many
(
who
do
nothing
towards
any
Reformation
of
themselves
)
rejoyce
,
and
promise
to
themselves
great
matters
!
Now
(
think
they
)
there
will
be
an
end
of
all
our
miseries
,
and
we
shall
see
golden
dayes
;
Iudgement
shall
run
down
like
waters
,
and
righteousnesse
like
a
mightie
streame
.
Oh
Brethren
!
deceive
not
your selves
.
If
this
be
all
you
look
at
;
if
,
upon
opening
this
doore
of
hope
,
this
be
all
you
ayme
at
,
to
make
use
of
the
time
to
secure
your selves
against
oppressors
,
and
never
thinke
of
closing
with
God
;
or
,
but
thinke
of
it
;
you
may
perhaps
goe
farre
in
pursuit
of
your
owne
designes
,
in
providing
against
the
evils
you
sigh
under
;
and
,
this
Parliament
may
do
great
things
this
way
:
But
let
me
tell
you
from
God
,
that
this
will
never
do
the
deed
,
till
the
Covenant
we
have
been
all
this
while
speaking
of
,
be
resolved
on
,
and
solemnly
entred
into
by
all
those
that
expect
any
blessing
from
that
High
Assembly
.
Nor
this
,
nor
all
the
Parliaments
in
the
world
shall
ever
be
able
to
make
us
happy
in
such
a
degree
at
least
as
we
expect
,
till
the
Lord
hath
even
glewed
,
and
marryed
us
all
unto
himself
by
mutuall
Covenant
.
It
is
not
only
the
making
of
good
Lawes
to
remove
our
present
grievances
;
no
,
nor
the
cutting
down
of
all
the
evil
Instruments
in
our
State
or
Church
at
one
blow
,
that
can
secure
us
against
the
like
;
yea
,
worse
evils
for
the
future
;
but
rather
,
as
one
wave
follows
another
,
so
one
mischiefe
will
still
tread
on
the
heeles
of
another
,
and
greater
plagues
will
ever
crowd
in
after
the
former
,
till
we
close
with
God
by
such
a
solemne
Covenant
.
The
people
of
Palestine
,
or
Philistia
,
made
themselves
marvellous
merry
,
when
any
of
the
Governours
or
Kings
of
Israel
,
or
Iudah
(
such
as
Sampson
,
David
,
Vzziah
,
&c.
)
that
had
sorely
yoked
and
hampered
them
,
were
removed
by
death
,
and
others
come
in
the
roome
that
could
do
but
little
against
them
.
When
such
an
one
as
Ahaz
who
never
wonne
battaile
of
them
,
but
still
went
by
the
worse
,
swayed
the
Scepter
;
oh
how
joyfull
were
the
Philistines
!
But
marke
what
a
damp
God
cast
in
among
them
in
the
midst
of
all
their
mirth
;
Rejoyce
not
thou
whole
Palestina
,
because
the
rod
of
him
that
smote
thee
is
broken
;
(
that
Vzziah
,
and
other
Potent
and
successefull
Kings
are
taken
away
,
and
weake
unhappy
Ahaz
come
in
the
roome
)
for
out
of
the
Serpents
root
shall
come
forth
a
Cockatrice
,
and
his
fruit
shall
be
a
fiery
flying
serpent
.
Ahaz
shall
leave
an
Hezekiah
behind
him
,
that
shall
pay
all
his
Fathers
debts
upon
the
Philistines
,
and
plague
them
yet
more
than
all
that
went
before
him
.
And
have
not
we
seen
this
verified
also
neerer
home
?
Have
not
some
,
in
former
times
,
been
taken
away
,
who
have
been
great
Oppressors
,
and
Instruments
of
many
sore
pressures
?
And
,
how
have
men
rejoyced
at
their
falls
?
Nor
know
I
,
why
they
should
not
,
if
Justice
in
a
just
way
have
cut
them
off
.
But
alas
!
what
Good
,
in
the
issue
,
hath
followed
,
or
can
be
yet
hoped
for
so
long
as
men
continue
Philistines
,
enemies
to
God
&
his
Church
,
Anti-Covenanters
(
even
with
Hell
)
rather
than
true
Covenanters
with
God
?
Whether
is
our
Condition
any
what
better
now
than
heretofore
,
when
those
Leviathans
were
alive
,
and
in
their
height
?
I
appeale
to
yourselves
.
And
the
reason
of
all
is
this
,
that
men
mistake
the
meanes
of
Cure
,
or
at
least
fall
short
of
it
.
The
cutting
off
of
evill
Doers
(
how
necessary
soever
it
be
)
is
not
all
,
nor
the
maine
requisite
to
make
a
people
happy
;
unlesse
also
there
be
a
thorough
joyning
of
themselves
to
God
by
Covenant
.
If
you
therefore
that
be
now
convened
in
Parliament
,
should
sit
so
long
as
you
desire
,
even
these
7
yeares
,
(
if
your
businesse
should
require
it
)
and
think
,
you
would
make
such
Examples
of
men
that
have
violated
the
Lawes
,
and
invaded
your
Liberties
;
and
enact
so
many
wholesome
Lawes
to
prevent
the
like
presumptions
for
the
future
,
as
should
put
us
into
a
new
world
,
causing
men
to
admire
the
happy
state
and
frame
of
Government
which
you
would
set
up
:
yet
all
this
would
never
produce
the
expected
effect
,
but
prove
as
a
meer
dreame
of
an
hungry
man
,
who
in
his
dreame
eateth
aboundantly
,
but
when
he
awakes
,
is
empty
;
unlesse
you
also
,
not
onely
resolve
upon
,
but
execute
this
maine
duty
of
entring
Covenant
with
your
God
.
Againe
,
thirdly
,
others
can
roare
like
beares
,
and
mourn
sore
like
doves
,
when
they
find
themselves
disappointed
of
their
hopes
:
when
Parliaments
have
been
broken
up
in
discontent
,
when
they
have
looked
for
Iudgment
,
and
there
is
none
,
for
salvation
,
but
it
hath
bin
farre
from
them
:
then
,
they
have
howled
like
dragons
,
not
onely
for
afflictions
,
but
perhaps
for
sinnes
also
,
especially
if
deliverance
upon
deliverance
hath
been
snatcht
from
them
,
even
when
it
hath
seemed
so
neer
that
they
had
begun
to
take
possession
of
it
:
yet
,
(
silly
men
that
they
are
!
)
their
evills
haunt
them
still
,
and
prevaile
more
and
more
,
after
all
their
fastings
,
humblings
,
and
strong
cryes
to
God
their
Redeemer
.
For
alas
!
what
will
all
this
doe
without
a
Covenant
,
without
taking
hold
of
God
,
and
joyning
themselves
to
him
to
be
his
for
ever
?
you
may
see
such
a
State
of
the
Church
as
this
described
by
Isaiah
:
&
good
were
it
for
us
to
take
warning
by
it
:
We
all
doe
fade
as
a
leafe
,
and
our
inquities
like
the
wind
have
taken
us
away
.
And
why
all
this
?
The
next
words
will
tell
you
;
there
is
none
that
calleth
upon
thy
name
,
that
stirreth
up
himselfe
to
take
hold
of
thee
,
say
they
to
the
Lord
who
had
hid
his
face
from
them
,
and
consumed
them
for
their
sinnes
.
Not
that
they
did
not
at
all
call
upon
God
,
but
,
because
they
did
not
so
call
upon
him
as
to
stirre
up
themselves
to
take
hold
of
him
by
Covenant
;
therefore
is
it
accounted
no
better
than
a
not
calling
upon
him
at
all
.
Thus
men
lose
not
onely
their
opportunities
of
deliverances
offered
,
but
their
duties
also
by
which
they
desire
to
further
it
against
another
time
.
4.
Some
,
it
may
be
,
goe
yet
further
.
Vpon
the
hearing
of
such
a
duty
(
so
much
pressed
and
inculcated
)
they
begin
to
be
a
little
stirred
;
they
are
convinced
that
it
is
is
indeed
true
,
such
a
Covenant
is
fit
to
be
made
:
but
here
(
like
Ephraim
an
unwise
sonne
)
they
stand
still
at
the
breaking
forth
of
the
Children
of
the
Covenant
.
They
faine
would
,
but
loth
they
be
to
go
thorough
with
the
bargaine
.
They
begin
to
come
on
,
and
then
fall
back
againe
.
They
are
so
long
a
cheapning
,
treating
,
complementing
,
disputing
how
safe
it
may
be
for
them
,
how
well
it
may
stand
with
their
profits
,
projects
,
ends
,
interests
,
relations
;
that
they
coole
againe
,
&
never
come
up
to
a
full
resolution
.
Oh
,
sayes
one
,
this
is
a
good
course
,
and
fit
to
be
taken
:
but
,
my
engagements
,
callings
,
Alliance
,
company
,
service
will
not
consist
with
it
.
Another
sweares
,
he
could
find
in
his
heart
to
make
triall
of
it
,
but
that
he
should
be
jeered
,
scorned
,
and
perhaps
lose
his
place
,
or
hopes
,
for
it
:
another
,
he
is
for
it
,
but
at
present
he
cannot
enter
upon
it
.
Thus
one
thing
or
other
still
keepes
this
duty
without
doores
,
and
holds
most
men
off
from
the
worke
for
ever
.
But
beloved
,
take
heed
of
this
dallying
.
What
ever
you
think
,
it
is
no
better
than
a
departing
away
from
the
living
God
,
that
springs
from
an
evill
heart
of
unbeleife
;
when
,
being
fully
convinced
of
the
weight
,
necessity
,
and
commodity
of
the
duty
,
you
will
yet
,
while
it
is
called
to
day
,
adventure
so
farre
to
harden
your
hearts
,
as
not
to
set
upon
the
work
instantly
,
and
to
go
thorough
with
it
.
Heb.
3.
Woe
unto
all
such
dodging
Christians
;
they
shall
find
to
their
cost
that
God
will
write
them
Lo-ammi
,
Hos.
1.
9.
and
pronounce
of
them
,
They
are
not
my
people
,
and
I
am
not
their
God
.
If
any
think
,
what
adoe
is
here
?
what
meanes
this
man
to
be
so
earnest
?
would
he
have
us
all
turne
Covenanters
?
yes
,
with
God
.
Why
,
what
if
I
doe
not
?
Then
never
looke
for
good
from
him
,
how
faire
soever
thy
hopes
be
.
No
?
sayes
another
;
I
le
try
that
,
sure
.
I
have
seene
many
a
good
day
in
my
time
,
and
hope
to
see
more
,
though
I
never
swallow
this
doctrine
:
therefore
he
resolves
to
goe
hence
,
as
he
came
hither
;
as
he
lived
yesterday
,
so
he
will
to
morrow
,
though
this
day
he
doe
as
his
neighbours
doe
,
keeping
some
order
,
(
much
against
the
will
of
his
base
lusts
that
ring
him
but
an
harsh
peale
in
his
eare
for
this
little
abstinence
)
yet
to
morrow
he
will
be
for
his
swearing
,
drinking
,
whoring
,
any
excesse
,
and
riot
,
as
much
as
ever
;
and
yet
,
by
grace
of
God
he
hopes
to
prove
all
these
words
to
be
but
wind
,
and
to
doe
as
well
as
the
best
of
them
all
when
he
comes
to
die
.
But
woe
worth
the
day
that
ever
such
a
man
was
born
that
when
he
heares
God
calling
him
with
so
much
importunity
to-stand
even
this
very
day
before
the
Lord
,
to
enter
into
Covenant
with
the
Lord
his
God
,
and
into
his
Oath
,
shall
so
harden
his
neck
;
and
harbour
such
a
roote
of
gall
and
worme
wood
within
his
heart
,
as
when
he
heares
the
of
the
Curse
upon
all
those
that
will
not
enter
into
Covenant
;
or
,
entring
into
it
shall
not
keep
it
,
he
shall
blesse
himselfe
in
his
heart
saying
,
I
shall
have
peace
,
though
I
walke
in
the
imagination
of
mine
heart
,
and
adde
drunkennes
to
thirst
:
See
,
and
tremble
at
what
God
hath
resolved
to
doe
with
that
man
,
Deut.
29.
20
,
21.
The
Lord
will
not
spare
him
▪
but
the
anger
of
the
Lord
,
and
his
jealousy
shall
smoake
against
that
man
;
and
all
the
Curses
that
are
written
in
(
Gods
)
Booke
shall
ly
upon
him
,
and
the
Lord
shall
blot
out
his
name
from
under
Heaven
.
Here
is
nothing
but
fury
powred
out
,
upon
such
a
wretch
;
not
a
blessing
shall
descend
upon
him
,
not
a
curse
shall
escape
and
go
by
him
;
not
onely
himselfe
,
and
posterity
,
but
his
very
name
(
so
farre
as
it
is
an
honour
)
shall
all
be
cast
out
of
the
world
,
as
out
of
the
midst
of
a
sling
.
If
he
please
himselfe
with
this
,
Yet
I
shall
live
as
long
as
some
others
;
if
they
have
any
happinesse
,
I
resolve
to
share
with
them
;
he
will
find
that
God
will
not
leave
him
so
,
but
the
Lord
will
separate
him
unto
evill
out
of
all
the
the
Tribes
of
Israel
,
so
as
,
though
all
others
be
safe
;
yet
,
as
a
strucken
Deere
is
unhearded
from
all
the
rest
,
and
followed
by
the
dogs
till
he
be
pull'd
downe
and
kill'd
;
so
shall
it
be
with
this
man
,
according
to
all
the
curses
of
the
the
Covenant
,
that
are
written
in
the
Booke
of
the
Law
.
Although
the
whole
Kingdome
be
safe
,
and
all
others
in
it
be
in
peace
,
yet
he
and
his
house
shall
perish
;
the
line
of
Confusion
shall
be
stretched
out
over
him
,
hell
and
damnation
shall
be
his
portion
,
how
high
soever
he
now
beares
his
head
,
and
how
much
so
ever
he
suffer
his
heart
to
swell
against
the
truth
,
supposing
all
that
he
likes
not
,
to
be
nothing
but
a
spice
of
indiscretion
,
yea
of
faction
,
and
(
it
may
be
)
of
Sedition
;
when
yet
nothing
is
offered
,
but
what
is
(
I
trust
)
pregly
proved
out
of
Holy
Scripture
.
So
farre
the
first
Vse
.
2.
This
may
informe
us
touching
the
true
cause
(
which
most
neerely
concernes
our selves
)
of
the
slow
proceedings
of
Reformation
of
things
amisse
among
us
,
both
in
the
Church
and
Common-wealth
:
Why
God
hath
not
yet
given
us
so
full
a
deliverance
from
Babylon
;
why
there
have
been
so
many
ebbings
and
flowings
in
matters
of
Religion
,
yea
,
more
ebbings
than
flowings
;
Why
generall
grievances
swell
to
such
an
height
,
and
that
all
the
opportunities
of
cure
have
vanished
,
so
soone
as
appeared
:
how
it
comes
to
passe
that
albeit
God
hath
moved
the
heart
of
the
King
to
call
Parliament
after
Parliament
,
yet
by
and
by
,
one
spirit
of
division
or
another
,
sometimes
from
one
quarter
,
sometimes
from
another
,
(
like
the
evill
spirit
which
God
sent
between
Abimelech
,
and
the
men
of
Shechem
,
to
the
ruine
of
both
)
still
comes
between
,
&
blasteth
all
our
hopes
,
leaving
us
in
worse
case
than
we
were
in
before
;
&
whence
it
is
(
in
regard
of
our selves
)
that
in
stead
of
setting
up
the
Kingdome
and
Ordinances
of
Christ
in
more
purity
,
there
is
such
a
contrary
mixture
,
and
such
a
corrupting
of
all
things
,
in
Doctrine
,
in
worship
,
in
every
thing
;
Arminianisme
,
Socinianisme
and
Popish
Idolatry
breaking
in
againe
over
all
the
Kingdome
like
a
floud
.
What
is
a
chiefe
cause
of
all
this
?
Have
we
not
prayed
?
have
we
not
fasted
?
Have
we
not
had
more
Fasts
at
Parliaments
of
late
,
than
in
many
yeares
before
?
Yea
,
hath
not
there
been
,
generally
among
Gods
people
,
more
frequent
humiliations
,
more
frequent
seeking
of
God
,
notwithstanding
the
malice
and
rage
of
some
men
to
discountenance
and
suppresse
it
,
than
in
former
times
?
Why
then
is
Deliverance
,
and
Reformation
so
slow
in
comming
?
Surely
,
Beloved
,
we
have
all
this
while
mistaken
the
maine
businesse
,
and
neglected
the
principall
part
of
a
Religious
Fast
.
You
come
,
Fast
after
Fast
,
to
seek
God
in
his
House
;
You
forbeare
your
victuals
,
afflict
your
soules
,
endure
it
out
a
long
time
;
you
pray
,
heare
,
confesse
your
sins
,
and
freely
acknowledge
that
all
is
just
that
God
hath
brought
upon
us
,
and
that
we
suffer
lesse
than
we
deserve
.
All
this
is
well
.
But
here
is
the
error
,
and
the
true
Cause
of
the
continuance
of
all
our
evils
,
and
of
their
growing
greater
,
namely
,
that
all
this
while
we
have
never
,
in
any
Fast
,
or
at
any
other
time
,
entred
into
such
a
solemne
and
publique
Covenant
with
God
,
as
his
people
of
old
have
often
done
upon
like
occasions
and
exigents
.
That
I
may
yet
more
effectually
bring
home
this
to
all
our
hearts
,
give
me
leave
briefly
to
parallel
the
slow
pace
of
our
deliverance
out
of
Mysticall
Babylon
with
that
of
Iudah
,
and
some
of
the
remnant
of
Israel
out
of
old
Babylon
,
which
for
a
long
time
had
held
them
Captives
.
And
here
first
,
be
pleased
to
call
to
minde
,
that
,
as
touching
the
Captive
Iewes
,
God
failed
not
(
on
his
part
)
of
his
promise
.
At
the
end
of
70
yeeres
,
libertie
of
returne
from
Babylon
to
Hierusalem
was
proclaimed
,
in
the
first
yeere
of
Cyrus
the
Persian
Monarch
:
whereupon
,
many
did
returne
,
under
the
conduct
of
Zorobbabel
.
Being
come
home
to
Hierusalem
,
we
may
not
conceive
that
they
wer
not
at
all
touched
with
sense
of
their
deliverance
,
or
of
the
sinnes
which
had
formerly
provoked
the
Lord
to
cast
them
into
that
great
bondage
out
of
which
they
were
delivered
.
Well
,
on
they
go
;
first
,
to
offer
sacrifices
in
the
right
place
,
Although
the
foundation
of
the
Temple
of
the
Lord
was
not
yet
laid
.
In
the
second
yeere
of
their
coming
Zorobbabel
began
to
set
forward
the
work
of
the
house
of
the
Lord
,
and
the
foundation
was
laid
.
But
the
adversaries
of
Iudah
(
the
Great
Officers
of
the
Kingdome
under
the
King
of
Persia
)
apprehending
,
or
rather
pretending
,
the
going
on
of
this
building
to
be
matter
of
prejudice
and
danger
to
that
Monarchy
,
they
procure
a
stay
of
it
,
upon
reason
of
State
;
so
as
it
was
well
nigh
an
hundred
yeers
ere
they
got
libertie
to
go
on
again
,
and
it
was
above
an
100
yeeres
before
the
Temple
could
be
finished
.
For
,
as
many
exact
Chronologers
observe
,
the
Temple
was
not
perfected
in
the
reigne
of
Darius
Hystaspis
,
as
some
have
thought
;
but
in
the
sixth
yeere
of
Darius
Nothus
,
between
whom
and
the
former
Darius
,
both
Xerxes
(
the
husband
of
Esther
,
and
called
in
Scripture
Ahashuerus
)
and
Artaxerxes
Longimanus
successively
swayed
the
Persian
Scepter
.
In
all
which
time
,
many
things
were
amisse
;
Crueltie
,
Oppression
,
Adultery
,
Mixture
with
strange
wives
,
and
other
great
deformations
remained
.
Then
comes
Ezra
,
after
the
Temple
was
finished
,
and
somewhat
he
did
,
to
set
forward
the
work
of
Reformation
,
in
the
seventh
yeere
of
Artaxerxes
Mnemon
,
successor
to
Darius
Nothus
.
And
yet
,
there
was
much
more
to
do
.
After
him
therefore
,
comes
Nehemiah
,
in
the
twentieth
yeere
of
the
same
Artaxerxes
Mnemon
;
and
,
after
all
the
former
endeavours
,
he
findes
the
Church
still
weltring
in
her
bloud
,
and
even
wallowing
in
her
owne
gore
;
I
meane
,
in
most
of
her
old
and
long
continued
sins
;
(
although
cured
of
Idolatry
)
so
that
still
there
was
great
corruption
in
doctrine
,
in
worship
,
and
in
manners
.
Whereupon
he
now
resolves
,
and
sets
upon
a
more
thorough
Reformation
of
all
these
;
but
could
never
effect
it
,
till
beside
the
proclaiming
,
and
holding
of
a
publique
Fast
,
he
and
all
the
people
lighted
upon
this
course
,
namely
,
of
entring
into
a
publique
and
solemne
Covenant
with
the
Lord
,
subscribed
,
sealed
▪
and
sworne
unto
,
as
before
you
have
heard
:
and
so
,
from
that
time
forward
,
the
worke
prospered
,
and
the
Church
was
purged
of
many
abominations
,
wherewith
till
that
time
she
was
defiled
.
Behold
here
,
Quantae
molis
erat
dilectam
condere
Gentem
,
how
great
a
work
,
how
long
a
businesse
to
perfect
a
Reformation
even
of
Gods
deerest
people
.
Their
captivitie
in
Babylon
lasted
not
halfe
so
long
time
,
as
was
spent
after
their
returne
thence
,
ere
their
Reformation
could
be
brought
to
any
tolerable
perfection
.
And
why
so
?
Did
they
omit
prayer
,
and
fasting
,
and
seeking
early
after
God
?
surely
no
.
For
,
in
Zach.
8.
19.
we
read
of
foure
severall
publique
Fasts
,
(
*
The
fast
of
the
fourth
moneth
,
the
fast
of
the
fifth
moneth
,
the
fast
of
the
seventh
,
and
the
fast
of
the
tenth
moneth
)
which
they
held
,
not
only
by
all
the
time
of
the
70
yeeres
captivitie
in
Babylon
,
but
many
yeeres
after
their
return
thence
,
Zach.
7.
3.
and
vers.
5.
But
all
this
labour
was
in
great
part
lost
,
for
want
of
this
addition
to
all
their
humiliation
,
and
prayer
;
namely
,
The
joyning
of
themselves
to
the
Lord
in
an
everlasting
Covenant
not
to
be
forgotten
.
And
when
God
once
directed
Nehemiah
to
this
course
,
see
,
how
all
things
began
to
thrive
and
come
on
a
maine
.
Now
,
not
only
the
Temple
,
but
even
the
walls
of
Hierusalem
were
built
up
,
(
and
that
within
one
twelve
yeeres
after
this
Covenant
was
smitten
)
which
before
lay
wast
many
scores
of
yeeres
.
Let
us
now
reflect
upon
our selves
,
and
the
State
of
Religion
,
and
progresse
of
Reformation
in
our
owne
Church
,
that
we
may
make
up
the
Parallel
.
Some
beginnings
of
our
deliverance
from
Babylon
,
we
received
by
King
Henry
the
eighth
.
For
,
he
threw
out
the
Pope
.
His
sonne
King
Edward
the
sixth
came
after
,
and
cast
out
Popery
,
in
the
body
and
bulke
of
it
.
A
great
work
,
and
a
large
step
,
for
the
short
time
of
his
infant
reigne
.
And
indeed
,
he
had
many
excellent
helps
that
way
,
(
beside
the
zeale
of
his
own
pious
heart
)
an
Excellent
Archbishop
,
a
Prudent
and
vigilant
Protector
,
beside
others
;
else
he
could
never
have
done
so
much
.
Notwithstanding
,
the
potency
and
secret
underminings
of
those
mightie
Factions
then
prevailing
,
hindred
the
work
not
a
little
,
so
that
it
exceeded
not
an
infant-Reformation
;
yea
,
through
the
immature
death
of
that
Iosiah
,
it
soone
prov'd
abortive
.
The
Princesse
that
came
after
,
quickly
turn'd
the
Tide
,
before
it
was
half
high
water
:
and
she
set
all
the
Gates
wide
open
againe
both
for
Pope
,
and
Popery
to
re-enter
with
triumph
,
and
to
drink
drunk
of
the
bloud
of
our
Ancestors
,
till
God
discharged
her
,
and
released
his
people
from
her
crueltie
.
So
that
when
Queene
Elizabeth
(
that
glorious
Deborah
)
mounted
the
Throne
,
although
her
heart
was
upright
and
loathed
the
Idolatry
of
the
former
Reigne
,
yet
found
she
worke
enough
to
restore
any
thing
at
all
,
and
to
make
any
beginnings
of
a
Reformation
.
She
soone
felt
,
when
she
would
have
throughly
pluckt
up
Popery
both
root
and
branch
,
(
superfluous
Ceremonies
,
and
all
remaining
raggs
of
superstition
,
as
well
as
grosse
Idolatry
)
that
she
had
to
do
with
an
Hydra
,
having
such
a
strong
partie
of
stout
Popelings
to
grapple
with
at
home
,
and
such
potent
and
dangerous
abetters
of
them
,
to
cope
withall
abroad
.
I
need
not
name
them
.
I
might
adde
hereunto
,
some
difficulties
arising
from
the
interests
and
engagements
of
not
a
few
of
those
(
though
good
,
and
holy
men
)
that
underwent
voluntary
exile
in
the
heat
of
the
Marian
persecution
;
who
,
while
they
were
abroad
,
had
a
large
share
in
the
troubles
at
Franckford
;
(
too
eagerly
,
perhaps
,
pursuing
the
English
Formes
of
Worship
,
and
Discipline
)
and
so
,
when
upon
their
returne
,
they
were
advanced
to
places
of
Dignitie
,
and
Government
in
this
Church
,
they
were
the
more
apt
and
forward
to
maintaine
and
hold
up
that
Cause
wherein
they
had
so
farre
appeared
,
and
for
which
(
some
of
them
)
with
more
heat
than
Charitie
had
so
openly
declared
themselves
,
in
forreine
parts
.
And
so
,
what
by
one
impediment
,
and
what
by
another
,
we
see
it
hath
been
a
long
time
ere
our
Reformation
can
be
thoroughly
polished
and
perfected
as
were
to
be
wished
and
desired
;
for
there
is
nothing
so
perfect
,
here
,
but
is
capable
of
more
perfection
.
Nay
,
so
farre
are
we
become
now
from
going
forward
with
the
work
,
notwithstanding
the
pietie
and
care
of
our
Princes
since
the
last
Restitution
of
Religion
in
this
Kingdome
,
that
(
as
it
was
in
Iosiahs
time
,
though
his
own
heart
were
for
God
,
yet
there
was
a
pack
of
rotten
men
,
both
Priests
and
People
,
very
great
pretenders
to
Devotion
,
but
indeed
mad
upon
Images
,
and
Idols
)
we
begin
to
fall
quite
back
again
;
and
,
not
only
to
coast
anew
upon
the
brinks
of
Babylon
,
from
whence
we
were
happily
delivered
,
but
even
to
launch
out
into
her
deepest
Lakes
of
superstition
and
Idolatry
,
under
pretence
of
some
extraordinary
pietie
of
the
times
,
and
of
some
good
work
in
hand
.
What
is
the
reason
of
all
this
,
but
that
(
not
so
much
as
once
)
since
the
first
beginning
of
Reformation
of
Religion
in
this
Island
,
we
never
(
for
ought
I
know
)
entred
into
such
a
solemn
,
publique
,
universall
Covenant
to
be
the
Lords
,
as
he
requireth
for
those
beginnings
already
given
us
;
but
have
sate
loose
from
God
,
and
so
have
not
joyned
together
as
one
man
,
zealously
to
propugne
his
trueth
and
Ordinances
,
and
to
stand
by
him
and
his
Cause
,
as
becomes
the
people
of
God
,
in
all
just
and
warrantable
wayes
,
against
all
opposers
and
gain-sayers
.
So
long
as
we
please
our selves
in
this
libertie
of
our
holding
off
from
a
Covenant
with
God
,
we
may
feed
our selves
with
vaine
hopes
of
redresse
of
things
amisse
,
but
shall
speed
no
better
than
those
libertines
and
back-sliders
in
Ier.
14.
who
lookt
for
great
matters
from
God
,
but
came
short
of
all
,
and
then
seemed
to
wonder
at
the
reason
.
For
,
thus
they
bespeake
him
,
ver.
8.
O
the
hope
of
Israel
,
the
Saviour
thereof
in
time
of
trouble
,
why
shouldest
thou
be
as
a
stranger
in
the
Land
,
and
as
a
wayfaring
man
,
that
turneth
aside
to
tarry
(
onely
)
for
a
night
?
Why
shouldst
thou
be
as
a
man
astonied
,
as
a
mighty
man
that
cannot
save
?
yet
thou
O
Lord
,
art
in
the
midst
of
us
,
and
we
are
called
by
thy
name
.
See
here
how
they
are
put
to
it
.
They
acknowledge
his
Power
,
Goodnesse
,
Presence
,
yet
they
are
not
saved
.
He
seemes
to
be
like
Sampson
,
with
his
Locks
cut
off
,
as
if
he
were
not
able
to
save
,
or
would
not
do
it
:
and
this
they
wonder
and
stand
amazed
at
,
as
a
thing
incredible
,
and
impossible
.
But
,
God
makes
them
a
short
and
sharp
answer
,
(
which
may
also
serve
us
)
vers.
10.
Thus
,
saith
the
Lord
,
have
they
loved
to
wander
,
they
have
not
refrained
their
feet
;
therefore
the
Lord
doth
not
accept
them
.
If
God
be
as
a
wayfaring
man
;
sometimes
with
a
people
,
more
often
gone
from
them
;
sometimes
blessing
,
sometimes
crossing
them
,
and
suffering
them
to
fall
under
heavy
pressures
,
and
never
keeps
an
even
and
setled
station
or
course
of
proceeding
with
them
,
it
is
but
that
he
hath
learnt
from
themselves
(
as
I
may
so
speake
:
)
they
will
be
their
own
men
;
they
will
not
be
tyed
to
him
so
strictly
;
they
will
have
some
libertie
for
their
lusts
,
for
the
world
,
for
the
devill
,
for
any
thing
:
and
loe
here
is
the
fruit
of
it
,
God
will
not
be
bound
to
,
nor
walke
with
them
;
he
will
not
draw
out
that
strength
,
that
goodnesse
,
that
compassion
which
might
deliver
them
from
the
evils
they
howle
under
;
He
will
neither
heare
them
,
nor
any body
else
for
them
;
not
Ieremy
himself
,
vers.
11.
not
Noah
,
Daniel
,
and
Iob
,
Ezek.
14.
Nothing
therefore
,
but
a
more
solemne
and
strict
Covenant
with
God
,
will
put
us
into
a
posture
and
condition
capable
of
perfect
redresse
of
our
grievances
,
how
faire
so
ever
either
now
,
or
hereafter
,
we
may
seeme
to
be
for
it
.
This
is
the
second
use
.
Thirdly
,
suffer
,
I
beseech
you
,
a
few
words
of
Exhortation
.
The
returning
Iewes
(
you
see
)
call
upon
all
their
Nation
to
enter
into
Covenant
.
Give
me
leave
then
,
to
call
upon
You
the
Representative
Body
of
this
whole
Kingdome
who
stand
here
before
the
Lord
this
day
to
humble
your
soules
,
and
let
me
also
prevaile
with
you
all
,
to
joyne
your selves
,
even
this
day
,
to
the
Lord
in
an
everlasting
Covenant
that
shall
not
be
forgotten
.
Make
this
day
,
a
day
in
deed
,
a
day
of
Covenanting
with
God
,
and
God
shall
Covenant
with
you
,
and
make
it
the
beginning
of
more
happines
than
ever
you
yet
enjoyed
.
Beloved
,
mistake
me
not
,
my
meaning
extends
not
to
engage
you
in
any
Civill
Covenant
and
Bond
for
defence
of
your
Municipall
Lawes
and
Liberties
.
No
doubt
you
will
be
able
to
find
meanes
enow
(
by
the
blessing
of
God
)
to
setle
those
things
,
in
a
legall
way
;
especially
if
you
be
carefull
to
Covenant
with
God
.
Much
lesse
is
it
my
purpose
to
draw
you
into
that
late
Ecclesiasticall
Oath
and
Covenant
(
enjoyned
by
the
late
Canon
)
which
in
my
apprehension
is
little
lesse
than
a
Combination
and
Conspiracy
against
both
King
and
State
.
My
businesse
is
,
meerly
to
perswade
you
into
a
Religious
Covenant
with
God
,
as
himselfe
hath
prescribed
and
commanded
;
and
,
his
people
,
in
the
best
times
of
Reformation
,
have
readily
admitted
:
namely
,
every
man
to
stirre
up
himself
&
to
lift
up
his
Soule
to
take
hold
of
God
,
to
be
glued
and
united
to
him
,
in
all
faithfulnesse
,
sincerity
,
care
,
and
diligence
,
to
be
onely
his
for
ever
.
This
if
we
doe
,
we
need
not
care
much
for
other
Covenants
:
God
will
provide
for
that
,
and
make
a
league
for
us
even
with
the
beasts
of
the
field
,
and
with
the
stones
of
the
street
;
he
will
make
our
Exactors
peace
,
and
our
Officers
righteousnesse
,
violence
shall
no
more
be
heard
in
the
Land
,
nor
wasting
,
nor
destruction
within
our
borders
;
our
very
walls
shall
be
salvation
,
and
our
Gates
praise
.
He
will
be
a
God
of
Covenants
,
and
take
care
for
our
estates
,
Lawes
,
liberties
,
lives
,
children
and
all
that
belong
to
us
,
when
once
this
is
done
.
Therfore
I
beseech
you
,
yea
,
I
require
you
in
the
name
of
the
God
of
heaven
,
whose
you
are
,
whom
you
serve
,
before
whom
you
stand
,
and
from
whom
you
expect
salvation
in
the
midst
of
the
Earth
,
as
well
as
in
heaven
,
that
you
forthwith
enter
into
this
bond
.
Expect
no
assistance
,
no
successe
in
any
of
your
Consultations
,
in
any
Lawes
that
you
agree
upon
,
till
you
have
fully
brought
your
hearts
to
this
point
,
to
follow
the
Lord
fully
;
to
be
no
more
for
your selves
than
you
would
have
the
dearest
wife
of
your
bosome
to
be
for
any
other
man
in
the
world
;
but
,
to
be
wholly
for
the
Lord
,
to
imploy
and
improve
all
your
wit
,
abilities
,
industry
,
Counsells
,
actions
,
estate
,
honour
,
and
lives
to
promote
his
service
and
honour
,
what
ever
become
of
your selves
and
yours
for
doing
of
it
.
Say
not
as
some
Jeerers
(
of
whom
it
is
hard
to
judge
whether
their
malice
or
ignorance
be
the
greater
)
doe
,
that
there
needes
no
more
Covenants
than
what
we
made
in
Baptisme
,
and
that
all
other
Covenants
savour
strongly
of
faction
and
the
Puritan
Leaven
.
For
,
so
Gods
people
of
old
made
a
Covenant
▪
by
Circumcision
,
and
after
by
Sacrifice
,
that
is
,
in
every
sacrifice
which
they
offered
,
they
did
renew
their
Covenant
begun
in
Circumcision
.
Neverthelesse
,
God
thought
it
necessary
often
to
call
them
out
to
strike
another
solemn
Covenant
with
him
besides
the
former
.
You
have
already
heard
that
so
soone
as
the
Israelites
were
gone
out
of
Egypt
,
&
entred
a
little
way
in
the
wildernesse
,
he
put
them
upon
a
Covenant
.
When
he
brought
them
neer
to
Canaan
,
he
required
another
solemne
Covenant
of
them
.
And
when
Ioshuah
had
brought
them
into
Canaan
,
and
divided
to
each
of
them
the
lot
of
his
inheritance
,
he
drew
them
into
another
solemne
Covenant
.
Iosh.
24.
So
that
here
was
Covenant
upon
Covenant
,
and
yet
can
no
man
(
without
blasphemy
)
charge
it
with
any
Puritan
humour
,
faction
,
or
any
thing
superfluous
or
uncomely
for
the
Greatest
on
earth
to
submit
unto
.
That
I
may
a
little
more
enforce
this
duty
,
and
quicken
you
to
the
imbracing
of
it
,
give
me
leave
to
present
you
with
some
Motives
further
to
presse
you
to
it
,
and
with
some
few
Directions
to
guide
you
in
it
.
1.
For
,
Motives
.
Consider
.
1.
how
many
,
great
,
admirable
,
and
even
miraculous
deliverances
God
hath
given
us
;
What
great
things
he
hath
done
for
us
.
No
Nation
under
heaven
can
say
more
to
his
praise
,
in
this
kind
,
than
we
have
cause
to
do
.
Our
Great
deliverances
out
of
Babylon
,
from
the
Spanish
Invasion
,
from
the
Gun-powder
Treason
,
and
from
many
other
evils
and
feares
,
do
all
call
upon
you
for
a
Covenant
.
Yea
,
even
the
present
Mercy
and
Opportunitie
of
opening
that
Ancient
,
Regular
and
Approved
Way
of
cure
of
those
publique
evils
that
threaten
confusion
and
desolation
to
all
,
pleades
hard
for
the
same
dutie
.
But
,
among
all
these
,
I
desire
You
of
that
Great
and
honourable
Body
of
the
Parliament
,
to
reflect
sadly
upon
that
Stupendious
Deliverance
from
the
Gun-powder
Treason
,
which
more
especially
and
immediately
was
bent
against
You.
For
,
albeit
the
ruine
of
the
whole
Kingdome
was
in
their
Eye
who
were
the
Cursed
instruments
of
Antichrist
,
and
of
the
Devill
his
Father
,
in
that
hellish
Designe
;
yet
,
no
blow
could
have
come
at
us
,
but
through
Your
sides
.
And
,
albeit
some
of
You
that
have
the
honour
to
be
members
of
this
present
Parliament
,
were
then
unborn
;
yet
,
had
that
Plot
taken
effect
,
scarce
any
of
You
had
been
this
day
in
being
,
to
have
sate
there
now
,
but
had
long
since
been
covered
and
buryed
under
the
ashes
of
confusion
.
Thinke
now
,
whether
such
a
preservation
deserve
lesse
at
Your
hands
,
than
to
give
Your selves
to
your
Great
Deliverer
,
for
so
Great
a
Deliverance
,
whereby
three
Nations
destinated
at
once
to
Death
,
received
no
lesse
than
a
joyfull
resurrection
from
the
Dead
,
and
were
again
born
at
once
.
Therefore
,
let
not
this
Great
mercy
seeme
small
in
Your
eyes
.
And
,
remember
too
,
that
you
may
have
as
much
need
of
God
another
time
:
nay
,
you
know
not
what
need
you
may
have
of
him
this
present
Parliament
.
You
cannot
be
ignorant
of
the
many
murmures
and
more
than
whisperings
of
some
desperate
and
devilish
conception
suspected
to
be
now
in
the
womb
of
the
Jesuiticall
faction
:
And
,
how
neere
it
may
be
to
the
birth
,
or
how
prodigious
it
may
prove
being
born
,
I
take
not
upon
me
to
divine
:
but
this
we
are
all
sure
of
,
that
what
ever
it
be
which
they
are
big
withall
,
it
shall
not
want
the
least
graine
of
the
utmost
extremitie
of
malice
and
mischiefe
that
all
the
wit
,
power
,
and
industry
of
Hell
it self
can
contribute
unto
it
;
and
,
that
they
labour
,
as
a
woman
in
travaile
,
to
be
speedily
delivered
of
it
.
What
dangers
,
and
what
cause
of
feare
there
may
be
at
the
present
,
I
leave
to
your
Wisdome
to
consider
.
But
this
be
confident
of
,
if
Deliverances
already
received
can
prevaile
with
you
for
a
Covenant
,
that
Covenant
will
be
your
securitie
;
for
it
will
certainly
engage
all
the
power
and
wisdome
of
the
Great
and
only
wise
God
of
heaven
and
earth
to
be
on
your
side
for
ever
.
So
that
if
God
himself
have
power
enough
,
wisdome
enough
,
and
care
enough
,
you
cannot
miscarry
;
no
weapon
that
is
formed
against
you
shall
prosper
,
no
plot
,
no
gates
of
hell
shall
prevaile
against
you
.
And
,
if
he
have
goodnesse
enough
,
mercy
enough
,
bowels
enow
in
him
,
he
will
then
also
,
raine
down
aboundance
of
trueth
,
righteousnesse
,
justice
,
peace
and
plentie
upon
all
Corners
of
the
Land
from
whence
,
and
on
whose
errand
,
You
are
now
come
together
.
Therefore
it
becomes
you
,
above
all
others
,
to
be
first
in
a
Covenant
.
2.
Consider
that
,
till
we
do
this
,
there
cannot
be
such
a
full
enjoying
of
God
,
as
otherwise
there
might
be
.
Indeed
,
the
perfect
fruition
of
God
is
not
to
be
expected
till
we
come
to
heaven
,
but
yet
we
might
have
much
more
of
God
,
even
in
this
life
,
than
now
we
have
,
could
we
be
perswaded
to
such
a
Covenant
with
him
.
Whatsoever
experience
we
have
of
him
now
in
any
deliverance
bestowed
,
it
would
be
doubled
,
if
,
upon
the
deliverance
received
,
we
would
thus
be
joyned
to
him
.
Nor
is
this
a
notion
or
conceit
only
,
but
a
reall
trueth
.
For
,
marke
what
He
saith
to
his
people
,
Hos.
2.
vers.
19
,
20.
I
will
marry
thee
unto
me
for
ever
,
I
will
betroath
thee
unto
me
in
righteousnesse
,
and
in
Iudgement
,
and
in
loving
kindnesse
,
and
in
mercies
,
I
will
even
marry
thee
unto
me
in
faithfulnesse
,
and
thou
shalt
know
the
Lord
.
He
that
enters
into
Covenant
with
God
,
is
betroathed
,
yea
even
married
to
him
:
And
how
married
?
even
to
the
partaking
of
all
his
goods
,
of
all
he
hath
,
yea
of
himself
,
and
of
all
that
he
is
.
As
the
wife
may
say
,
Vbi
tu
Caius
,
ego
Caia
;
and
,
as
Laban
sometimes
,
of
Iacobs
wives
,
children
,
and
cattell
,
These
daughters
are
my
daughters
,
and
these
children
are
my
children
,
and
these
cattell
are
my
cattell
,
and
all
that
thou
seest
are
mine
:
So
a
man
once
married
to
the
Lord
by
Covenant
,
may
without
arrogancy
say
,
this
righteousnesse
is
my
righteousnesse
,
this
judgement
is
my
judgement
,
this
loving
kindnesse
,
these
mercies
,
this
faithfulnesse
which
I
see
in
thee
,
and
all
that
thou
hast
is
mine
,
for
my
comfort
,
supply
,
support
,
direction
,
salvation
,
and
what
not
?
And
take
notice
of
that
phrase
,
Thou
shalt
know
the
Lord
.
Did
they
not
know
him
before
?
Yes
;
but
never
in
such
a
manner
,
with
such
a
Knowledge
,
at
least
in
such
a
measure
.
They
shall
now
know
him
in
such
neere
,
familiar
,
sweet
and
ineffable
expressions
of
his
deerest
,
deepest
,
choycest
conjugal
love
,
as
they
never
tasted
,
nor
could
taste
of
before
.
We
know
how
it
is
with
a
wife
married
to
a
loving
husband
.
They
loved
one
another
before
marriage
,
and
many
expressions
of
a
speciall
love
passed
betweene
them
,
but
they
never
enjoyed
one
another
fully
till
the
marriage
was
solemnized
.
Then
,
there
is
not
only
a
more
intimate
manifestation
of
fervent
,
intire
,
loyall
,
chaste
love
;
but
a
further
enlarging
and
stretching
out
of
mutuall
affections
to
each
other
,
than
they
could
possibly
have
beleeved
they
should
ever
have
reached
unto
,
till
now
experience
assure
them
of
it
.
And
even
thus
it
is
between
us
and
God
.
Is
he
Good
in
deliverances
?
have
we
tasted
of
his
love
already
?
Oh
how
great
would
his
goodnesse
be
,
how
full
of
grace
,
mercy
,
bountie
;
and
,
how
would
he
communicate
even
whole
rivers
of
all
these
to
that
Soule
that
would
once
come
up
to
him
,
and
close
with
him
in
an
everlasting
Covenant
!
All
the
wayes
of
the
Lord
are
mercy
and
trueth
,
unto
such
as
(
make
,
and
)
keep
Covenant
with
him
,
Psal.
25.
10.
3.
Consider
that
what
ever
worke
God
calls
You
to
,
Yee
will
never
buckle
thoroughly
to
it
,
till
you
have
entred
into
Covenant
with
him
.
An
apprentise
boy
when
he
goes
to
a
Master
upon
tryall
onely
,
his
minde
is
now
on
,
then
off
againe
;
sometimes
he
could
like
the
trade
,
by
and
by
his
minde
hangs
after
his
Mother
at
home
,
or
after
some
other
course
of
life
,
and
he
never
sets
close
to
his
businesse
,
till
he
be
bound
.
When
once
the
Indentures
be
sealed
,
and
he
enrolled
,
he
knowes
there
is
now
no
more
time
to
deliberate
,
but
he
must
fall
to
his
busines
,
or
else
take
what
happens
for
his
idlenesse
and
negligence
.
So
is
it
with
a
wife
;
if
she
be
but
onely
promised
,
or
betroathed
to
a
man
,
she
may
come
to
his
house
,
and
cast
an
eye
up
and
downe
;
but
it
is
rather
to
observe
,
than
to
act
:
she
may
perhaps
cast
out
a
word
now
and
then
somewhat
freely
also
;
but
she
never
sets
her selfe
to
guide
the
house
,
or
to
doe
any
thing
to
purpose
,
till
she
be
married
:
then
,
she
careth
for
the
things
of
the
world
;
that
is
,
with
all
possible
diligence
looking
to
,
and
managing
of
the
businesse
of
the
family
committed
to
her
,
how
she
may
please
her
husband
:
all
her
thoughts
,
care
,
diligence
run
this
way
;
she
makes
it
her
businesse
that
she
must
stick
unto
,
and
daily
manage
as
a
part
of
the
marriage
Covenant
.
And
thus
also
it
will
be
with
you
.
You
have
much
worke
under
your
hands
,
and
are
likely
to
have
more
;
and
I
hope
you
desire
to
doe
all
in
truth
of
heart
,
for
God
,
and
not
for
ends
of
your
owne
:
but
let
me
tell
you
,
this
will
never
be
done
throughly
till
once
you
be
marryed
to
him
by
solemne
Covenant
.
Then
,
will
you
care
indeed
for
the
things
of
the
Lord
,
how
you
may
please
the
Lord
,
in
every
cause
,
in
every
Answer
to
any
Petition
,
and
in
every
Vote
of
any
Bill
,
or
sentence
.
You
would
then
think
,
when
you
come
to
manage
,
debate
,
vote
,
any
Question
,
I
am
the
Lords
,
not
mine
owne
,
not
my
friends
;
will
this
I
doe
,
stand
with
my
Covenant
?
will
it
please
God
?
will
it
be
profitable
for
the
State
?
is
it
agreeable
to
Justice
and
equitie
?
Then
,
on
with
it
,
no
man
shall
divert
,
or
take
me
off
.
But
,
till
then
,
one
will
entreate
for
his
friend
,
another
for
his
;
one
will
make
you
one
way
,
another
would
draw
you
another
way
;
and
they
are
both
your
friends
,
and
you
knowe
not
how
to
deny
either
:
and
thus
are
you
even
torne
in
peeces
betweene
them
,
in
so
much
as
you
sometimes
resolve
to
be
absent
,
or
to
sit
still
and
say
nothing
;
or
,
to
gratifie
him
that
hath
most
power
with
You
,
be
the
Cause
what
it
will
.
But
when
once
the
Covenant
is
sealed
,
all
this
will
be
at
an
end
;
You
will
quickly
stop
your
eares
against
all
perswasions
that
may
hinder
Justice
and
Reformation
;
and
,
when
this
is
known
,
men
will
soone
forbeare
also
to
trouble
You
with
such
solicitations
.
Againe
fourthly
;
Wicked
men
stick
not
at
a
Covenant
with
death
and
hell
it self
,
so
they
may
but
satisfie
their
Lusts
;
though
they
know
the
end
thereof
will
be
damnation
.
Oh
then
shall
not
we
much
more
make
a
Covenant
with
our
God
to
do
his
will
,
which
will
be
beneficiall
and
comfortable
both
here
and
hereafter
,
and
procure
a
full
torrent
of
his
mercies
,
bountie
,
grace
,
and
eternall
life
,
to
flow
in
upon
us
!
5.
Consider
that
the
Devill
himself
will
have
a
Covenant
from
all
his
vassals
that
expect
any
extraordinary
matters
from
him
;
else
,
he
will
not
be
engaged
to
be
at
their
Command
.
There
is
not
a
Witch
that
hath
the
Devill
at
her
beck
,
but
she
must
seale
a
Covenant
to
him
,
sometimes
with
her
bloud
,
sometimes
by
other
rites
and
devices
,
and
perhaps
he
must
suck
her
too
(
as
in
those
hellish
bargaines
you
know
they
use
;
)
and
then
,
he
is
for
her
,
during
the
time
agreed
upon
.
And
shall
we
think
God
will
be
so
cheap
,
as
to
be
(
with
reverence
be
it
spoken
)
at
our
Command
,
to
help
,
direct
,
assist
,
deliver
and
save
us
,
who
will
not
do
so
much
for
him
as
Witches
and
Sorcerers
will
do
for
the
Devill
?
In
the
45
of
Isay
,
vers.
11.
there
is
a
strong
expression
this
way
;
Thus
saith
the
Lord
,
the
Holy
one
of
Israel
,
and
his
Maker
,
aske
of
mee
things
to
come
concerning
my
sonnes
,
and
concerning
the
work
of
my
hands
Command
ye
mee
.
It
is
not
to
be
thought
that
God
complementeth
with
his
people
,
but
is
free
and
heartie
in
the
expression
of
what
they
shall
really
find
him
.
But
marke
;
it
concernes
his
Sonnes
;
that
is
,
those
that
are
truely
in
Covenant
with
him
.
This
priviledge
is
for
none
else
.
So
that
the
way
to
have
God
at
Command
,
(
with
humilitie
be
it
used
)
is
to
be
his
sonnes
and
daughters
by
Covenant
.
For
,
to
whom
it
is
said
,
I
will
be
their
God
,
and
they
shall
be
my
people
,
to
them
is
it
spoken
,
I
will
be
a
father
unto
you
,
and
ye
shall
be
my
sonnes
and
daughters
,
saith
the
Lord
Almightie
,
2
Cor.
6.
18.
And
to
them
he
saith
also
,
Command
ye
me
.
6.
Consider
that
it
is
the
proper
and
chiefe
businesse
of
a
Fast
,
to
enter
into
Covenant
with
God
.
You
see
it
to
be
the
practise
of
the
Church
in
Nehemiah's
time
.
And
where
this
hath
been
omitted
,
the
Fast
hath
been
lost
.
God
never
accounted
any
of
those
foure
annuall
solemne
Fasts
before
mentioned
,
that
were
so
long
in
use
among
the
Jews
,
to
be
fasts
unto
him
;
but
calles
them
fasts
to
themselves
,
Zach.
7.
5
,
6.
Why
,
but
because
they
looked
no
further
in
their
Fasts
,
but
to
afflict
their
soules
for
a
day
,
to
bow
down
their
heads
as
a
bullrush
,
and
to
spread
sack-cloth
and
ashes
under
them
,
and
there
an
end
.
But
they
lost
all
their
labour
,
getting
nothing
from
God
but
a
chiding
,
and
contempt
.
And
in
trueth
,
when
will
we
thus
joyne
our selves
to
the
Lord
,
if
not
at
a
Fast
?
Then
,
are
our
hearts
in
more
than
ordinary
tune
for
such
a
work
,
when
we
are
brought
to
set
our
sinnes
before
us
,
and
humbly
to
confesse
,
bewaile
and
renounce
them
;
when
we
have
taken
some
paines
with
our
Soules
to
soften
,
and
melt
them
before
the
Lord
;
especially
if
then
they
be
in
any
measure
raised
up
towards
Him
with
any
apprehension
of
his
love
in
the
pardon
of
so
many
and
great
sinnes
,
even
when
the
Soule
is
most
cast
down
for
them
.
Then
,
I
say
strike
through
the
Covenant
,
or
it
will
never
be
.
If
you
let
slip
this
opportunitie
,
you
may
perhaps
never
obtaine
the
like
while
you
live
;
but
either
your selves
may
be
cut
off
,
or
your
hearts
shut
up
in
desperate
hardnesse
,
like
unto
Pharoah
,
whom
every
deliverance
,
and
new
experience
of
Gods
favour
in
taking
off
new
evils
,
hardened
more
,
and
made
worse
.
7.
In
the
last
place
(
and
let
it
not
have
the
least
force
of
perswasion
)
remember
and
consider
that
this
day
,
even
this
very
day
,
the
17.
of
November
,
82.
yeeres
sithence
,
began
a
new
resurrection
of
this
Kingdome
from
the
dead
,
our
second
happy
Reformation
of
Religion
by
the
auspitious
entrance
of
our
late
Royal
Deborah
(
worthy
of
eternall
remembrance
and
honour
)
into
her
blessed
and
glorious
Reigne
;
and
that
,
from
thenceforth
Religion
thrived
,
and
prospered
under
her
Government
with
admirable
successe
,
against
a
whole
world
of
oppositions
from
Popish
factors
at
home
and
abroad
:
So
as
the
very
Gates
of
hell
were
never
able
to
extinguish
that
Light
,
which
God
by
her
meanes
hath
set
up
amongst
us
.
Consider
I
beseech
you
,
that
it
is
not
without
a
speciall
Providence
that
this
your
meeting
was
cast
upon
this
very
day
(
for
,
I
presume
,
little
did
you
think
of
the
17
of
November
,
when
you
first
fixed
on
this
day
for
your
Fast
;
)
that
,
even
from
thence
,
one
hammer
might
be
borrowed
to
drive
home
this
nayle
of
Exhortation
;
that
the
very
memory
of
so
blessed
a
work
begun
on
this
very
day
,
might
throughly
inflame
you
with
desire
to
enter
into
a
Covenant
;
and
so
,
to
go
forward
to
perfect
that
happy
Reformation
,
which
yet
in
many
parts
lyes
unpolished
and
unperfect
.
Oh
suffer
not
that
doore
of
hope
by
Her
set
open
this
day
,
to
be
again
shut
,
for
want
of
a
Covenant
.
If
you
would
indeed
honour
Her
precious
memory
;
yea
,
honour
God
and
your selves
,
and
not
only
continue
the
possession
of
what
she
(
as
a
most
glorious
Conduit
pipe
)
hath
transmitted
to
us
,
but
perfect
the
work
;
set
upon
this
duty
of
joyning
your selves
to
the
Lord
in
an
everlasting
Covenant
that
shall
not
be
forgotten
.
And
so
have
you
the
Motives
.
2.
I
shall
now
shut
up
all
with
some
few
Directions
to
help
us
in
it
.
And
here
,
passing
by
what
hath
been
already
spoken
touching
the
preparatives
to
it
,
the
Substance
of
it
,
and
the
properties
required
in
it
,
I
shall
only
give
you
these
sixe
subsequent
Directions
.
1.
Give
a
Bill
of
divorce
to
all
your
Lusts
,
or
kill
them
out-right
.
This
Covenant
is
a
marriage-Covenant
,
and
there
is
no
marrying
with
God
,
so
long
as
your
former
husband
,
your
base
corruptions
,
your
swearing
,
riot
,
drunkennesse
,
uncleannesse
,
pride
,
oppression
,
and
what
ever
else
your
soules
know
to
be
the
plague
of
your
own
hearts
,
remaine
alive
and
undivorced
.
For
the
woman
which
hath
an
husband
,
is
bound
by
the
Law
to
her
husband
so
long
as
he
liveth
:
but
,
if
he
be
once
dead
,
she
is
free
from
that
Law
,
Rom.
7.
Therefore
send
these
packing
,
in
the
first
place
.
A
wise
man
will
never
marry
a
strumpet
,
nor
with
any
woman
,
that
hath
another
husband
:
his
wife
that
shall
be
only
his
own
,
none
else
shall
have
interest
in
her
.
Much
lesse
then
,
will
the
Holy
and
Jealous
God
admit
of
any
Spouse
that
is
wedded
to
any
lust
,
and
so
continueth
.
Say
then
,
what
wilt
thou
now
do
?
wilt
thou
still
keep
thy
darling
lust
?
Hast
thou
been
a
swearer
,
and
so
thou
wilt
be
?
a
drunkard
,
an
uncleane
person
,
an
oppressour
,
a
prophane
Esau
,
and
wilt
be
so
still
?
Know
,
that
God
will
none
of
thee
,
but
abhorres
all
such
as
thou
art
.
He
will
admit
none
into
Covenant
but
such
as
touch
not
the
uncleane
thing
,
but
separate
from
it
.
To
them
only
it
is
,
that
he
promiseth
,
I
will
be
their
God
,
and
they
shall
be
my
people
.
2.
More
especially
purge
out
and
cast
away
(
as
a
Menstruous
cloth
)
all
Idols
and
Idolatry
in
particular
.
All
our
Lusts
are
lothsome
to
his
stomach
,
but
nothing
is
so
abominable
to
his
Soule
,
as
Idolatry
.
This
is
that
spirituall
whoredome
which
meritoriously
dissolves
the
marriage
bond
where
it
is
already
knit
,
and
lies
as
a
barre
in
the
way
to
a
Covenant
with
God
,
where
yet
it
is
not
made
.
This
was
it
for
which
the
Lord
proceeded
so
severely
,
first
against
the
ten
Tribes
,
and
then
against
the
residue
,
as
you
all
know
.
For
this
,
the
Land
spewed
them
out
.
And
where
ever
God
promiseth
to
recall
them
,
he
usually
premiseth
this
,
(
which
should
first
be
done
)
From
all
your
Idols
will
I
cleanse
you
,
Ezek.
36.
25.
Ephraim
also
shall
say
,
What
have
I
to
do
any
more
with
Idols
?
Hos.
14.
8.
and
all
shall
cast
them
away
with
detestation
,
saying
,
Get
thee
hence
,
Isay.
30.
22.
Every
Idol
is
that
great
Image
of
Iealousy
,
which
the
Lord
can
by
no
meanes
endure
,
and
which
will
certainly
be
the
destruction
of
King
and
People
,
where
ever
it
is
entertained
,
especially
if
againe
received
in
,
after
it
hath
been
once
ejected
.
A
sad
example
whereof
we
have
in
Iudah
,
where
,
after
Iosiah
had
taken
away
all
the
abominations
out
of
all
the
countries
that
pertained
to
Israel
,
and
made
all
that
were
present
in
Israel
to
serve
the
Lord
onely
,
the
Act
of
Resumption
of
Idols
and
Idolatry
by
the
succeeding
Kings
(
although
it
is
probable
they
did
it
onely
secretly
like
those
in
2
Kin.
17.
9.
)
became
the
ruine
of
those
Kings
,
and
Kingdomes
.
Beloved
,
let
me
speake
freely
,
for
I
speake
for
God
,
and
for
all
your
safeties
.
You
cannot
be
ignorant
of
the
grosse
Idolatry
daily
encreasing
among
us
,
and
committed
not
(
as
adultery
)
in
Corners
onely
,
but
in
the
open
light
;
people
going
to
,
and
coming
from
the
Masse
in
great
multitudes
,
and
that
as
ordinarily
,
openly
,
confidently
as
others
go
to
and
from
our
Chnrches
.
And
I
doubt
not
but
some
of
you
doe
know
the
number
of
Masses
to
exceed
that
of
Sermons
.
Whose
heart
bleeds
not
over
this
prodigious
growth
of
Popery
and
over
flowing
of
Popish
Masses
?
Who
knowes
not
,
that
in
the
Masse
is
committed
the
most
abominable
Idolatry
that
ever
the
Sunne
beheld
in
the
Christian
world
?
Who
remembers
not
with
indignation
and
horror
,
how
often
that
insatiable
Idol
hath
bathed
it selfe
in
the
bloud
of
many
of
our
Ancestors
and
Progenitors
?
And
can
any
be
so
silly
as
to
beleeve
,
that
it
will
rest
satisfied
till
it
swim
againe
in
our
bloud
also
;
unlesse
we
will
joyne
with
Idolaters
,
and
so
perish
in
Hell
?
For
what
ever
some
men
talke
of
the
possibility
of
the
salvation
of
some
persons
in
that
Church
,
(
as
they
call
it
)
yet
it
is
agreed
on
all
hands
,
among
us
,
that
,
for
those
of
our
owne
Nation
and
once
of
our
owne
Church
where
the
light
hath
so
long
shined
in
so
much
brightnesse
,
so
as
they
have
both
received
&
professed
it
;
if
they
shall
(
whether
to
gratifie
a
Parent
,
a
wife
,
husband
,
friend
,
Master
&c.
)
put
out
their
owne
eyes
,
and
returne
backe
to
Babylon
from
whence
they
were
once
set
free
,
their
case
is
very
desperate
and
dismall
,
and
it
had
been
better
for
them
never
to
have
knowne
the
way
of
righteousnesse
,
then
after
they
have
knowne
it
to
turne
from
the
holy
Commandement
once
delivered
unto
them
.
Therefore
I
beseech
you
to
take
care
of
these
above
others
.
Nor
speake
I
this
,
onely
to
prevent
a
publique
toleration
,
(
which
I
hope
,
through
the
care
of
our
Pious
King
,
and
your
diligence
,
our
eyes
shall
never
see
)
but
to
put
on
Authority
to
the
utter
rooting
out
of
that
abomination
,
although
committed
in
secret
;
and
with
connivence
onely
.
If
then
you
will
not
halt
betweene
Two
opinions
,
if
you
will
be
thorough
for
God
,
and
follow
him
fully
,
downe
with
all
Idols
and
Idolatry
through
the
Kingdome
,
so
farre
as
the
making
of
the
Lawes
yet
more
strict
and
full
for
that
purpose
,
may
effect
it
.
Till
then
,
you
may
,
if
you
will
,
talke
of
a
Covenant
,
and
thinke
to
doe
great
matters
:
but
that
Great
God
who
is
so
jealous
of
his
glory
in
that
,
above
all
other
things
,
will
abhorre
all
Covenants
with
you
.
And
if
you
,
having
now
such
opportunity
and
power
,
shall
not
throughly
cleanse
the
Land
of
these
spirituall
whoredomes
so
boldly
facing
and
even
out-facing
the
glorious
Gospell
professed
among
us
;
be
sure
,
that
,
in
stead
of
a
blessing
upon
your
Consulations
and
proceedings
,
you
will
draw
downe
a
Curse
that
will
cleave
to
you
,
and
goe
home
with
you
,
and
featter
like
poyson
over
all
parts
and
Corners
of
the
Kingdome
,
till
all
be
consumed
and
become
a
desolation
.
You
all
I
thinke
,
agree
upon
the
necessity
of
a
great
Reformation
.
Where
should
you
begin
then
,
but
where
God
ever
begins
?
Looke
into
the
Stories
of
Asa
,
Iehosaphat
,
Hezekiah
,
Iosiah
,
and
even
of
Manasseh
himself
,
(
the
grosseft
Idolater
and
most
bloudy
Tyrant
that
ever
reigned
in
Iudah
)
when
once
God
had
throughly
humbled
him
;
and
you
shall
ever
finde
that
they
began
their
grand
Reformation
at
Idols
,
and
Idolatry
committed
with
them
.
I
speake
not
this
to
backe
or
countenance
any
tumultuous
or
seditious
spirits
that
have
lately
been
stirred
up
to
doe
things
without
Commission
;
but
to
You
,
whom
God
hath
duely
called
to
the
worke
,
and
indispensibly
requires
it
at
your
hands
.
3.
Execute
true
Iudgement
and
Justice
.
Loose
the
band
of
wickednesse
,
undoe
the
heavy
burdens
,
let
the
oppressed
goe
free
,
and
break
every
yoke
of
the
oppressor
.
This
is
a
maine
part
of
an
acceptable
Fast
,
and
therefore
must
be
performed
of
all
that
will
enter
into
Covenant
with
God
.
And
this
was
part
of
Gods
Answer
to
the
Jewes
enquiring
of
the
Prophet
whether
they
should
continue
their
solemne
Fasts
?
Zach.
7.
Therefore
herein
deale
impartially
and
throughly
,
for
hereby
the
Throne
it
felfe
is
established
.
It
is
true
,
a
difference
must
be
put
between
those
that
are
only
led
on
in
evill
wayes
by
others
,
and
those
that
are
leaders
of
others
:
but
it
becomes
not
me
to
prescribe
to
you
in
this
case
,
your
own
wisdome
will
teach
you
that
.
Only
I
am
to
pray
you
,
that
if
you
shall
find
any
escapes
to
have
been
made
in
the
Ordinary
Courts
of
Justice
,
in
the
condigne
punishment
of
Murder
,
and
Idolatry
,
take
notice
of
them
,
and
there
be
sure
to
strike
home
,
as
Samuel
did
where
Saul
himselfe
had
been
too
indulgent
.
There
is
nothing
makes
you
such
faire
Images
of
God
(
in
the
relation
you
now
stand
)
as
due
execution
of
Justice
and
Judgement
.
Therefore
,
if
you
will
indeed
enter
into
a
Covenant
,
let
this
be
done
.
4.
Do
your
best
to
draw
as
many
others
as
you
can
the
same
way
.
Parents
and
Masters
are
bound
to
take
care
that
their
children
and
families
do
feare
,
and
serve
God
,
as
well
as
themselves
.
And
You
who
now
appeare
before
him
in
behalf
of
the
kingdome
,
as
you
must
enter
into
a
Covenant
for
them
as
well
as
for
your selves
,
so
must
you
do
your
utmost
that
they
also
for
themselves
may
passe
under
the
same
Covenant
,
with
you
.
The
representative
Body
of
Israel
that
stood
before
the
Lord
to
make
a
Covenant
,
in
Deut.
29.
15.
made
it
not
only
for
themselves
and
such
as
were
present
,
but
for
all
that
were
absent
also
▪
And
Iosiah
when
he
entred
into
a
Covenant
himself
,
he
not
only
caused
all
that
were
present
of
Iudah
at
the
house
of
the
Lord
,
to
stand
to
it
,
2
Chron.
34.
32.
But
he
made
all
Israel
to
serve
,
even
to
serve
the
Lord
their
God
,
vers.
33.
that
is
,
to
strike
a
Covenant
with
him
.
Therefore
take
care
that
all
others
,
when
you
returne
home
,
may
make
a
Covenant
before
the
Lord
to
walk
after
him
in
all
his
Commandements
:
that
God
may
be
set
up
more
and
more
,
and
the
hearts
of
all
men
may
be
lifted
up
in
the
wayes
of
the
Lord
to
take
hold
of
his
Covenant
also
.
If
you
do
not
this
,
you
do
nothing
:
for
more
is
required
at
your
hands
,
than
of
private
persons
,
who
yet
are
bound
to
call
upon
others
(
as
the
men
in
my
Text
)
saying
,
Come
and
let
us
joyne
our selves
unto
the
Lord
in
an
everlasting
Covenant
.
5.
Would
you
have
this
to
be
done
,
namely
,
that
all
should
appeare
before
God
in
Zion
,
for
this
purpose
?
Then
set
up
Way-markes
to
direct
them
thither
.
Take
speciall
care
that
the
Ordinances
of
God
be
set
up
,
and
held
up
,
in
more
puritie
,
and
plentie
.
Down
at
once
with
all
inventions
and
fancies
of
men
,
which
corrupt
and
adulterate
the
pure
worship
of
God
.
Let
none
but
He
be
worshipped
,
and
let
no
worship
be
thrust
upon
him
which
himselfe
hath
not
prescribed
.
Herein
especially
(
yet
still
within
your
bounds
)
be
zealous
,
and
quit
your selves
like
men
.
Above
all
,
take
better
order
for
the
more
frequent
,
and
better
performance
,
and
due
countenancing
of
that
now
▪
vilified
(
but
highly
necessary
)
Ordinance
of
Preaching
,
which
,
albeit
it
be
Gods
own
arme
and
power
unto
salvation
,
is
yet
brought
into
so
deep
contempt
(
and
by
none
more
than
by
those
who
should
labour
most
to
hold
up
the
honour
of
it
)
that
it
is
made
a
matter
of
scorne
,
and
become
the
odious
Character
of
a
Puritan
,
to
be
an
assiduous
Preacher
.
Yea
,
so
farre
have
some
men
run
mad
this
way
,
that
it
is
held
a
crime
deserving
Censure
in
the
highest
Ecclesiasticall
Court
in
this
Kingdome
,
to
tell
but
a
few
Clergy
men
out
of
a
Pulpit
,
that
it
is
an
essentiall
part
of
the
Office
of
a
Bishop
,
to
Preach
*
.
Some
of
you
know
that
I
belye
them
not
.
And
is
it
not
then
high
time
to
vindicate
the
honour
of
Preaching
from
those
virulent
and
scurrilous
tongues
and
pens
,
that
have
of
late
daies
(
more
then
ever
)
blasphem'd
this
Ordinance
;
and
,
to
take
more
pitie
of
the
many
darke
and
barren
parts
of
this
Kingdome
,
where
many
scarce
have
a
Sermon
in
seven
yeeres
;
nay
some
(
as
divers
of
worth
do
credibly
report
)
not
in
their
whole
lives
?
Hath
not
God
himselfe
said
plainly
,
a
Where
there
is
no
vision
the
people
perish
?
Is
it
not
his
own
complaint
,
b
My
people
are
destroyed
for
lack
of
knowledge
?
And
how
so
?
thus
;
for
a
long
season
Israel
had
been
without
a
teaching
Priest
,
and
without
the
Law
,
2
Chro.
15.
3.
And
mark
too
,
that
while
they
had
no
teaching
Priest
they
were
without
the
true
God
also
.
For
,
there
is
no
coming
at
the
true
God
,
in
the
ordinary
way
,
but
by
a
teaching
Priest
.
c
How
shall
they
heare
without
a
Preacher
?
And
d
it
pleaseth
God
by
the
foolishnesse
of
preaching
to
save
them
that
beleeve
:
and
e
faith
comes
by
hearing
.
Wherefore
I
dare
pronounce
,
that
while
so
many
thousands
within
the
Kings
Dominions
,
especially
in
England
,
Wales
,
and
Ireland
,
are
still
suffered
to
sit
in
such
darknesse
and
in
the
shadow
of
death
,
and
so
to
perish
for
ever
for
want
of
constant
,
sound
,
profitable
Preaching
,
it
is
impossible
that
they
should
be
capable
of
a
Covenant
with
God
;
or
,
that
it
may
be
truely
said
,
that
the
maine
body
of
these
Kingdomes
are
in
case
to
make
a
Covenant
with
him
;
unlesse
you
,
the
Representative
Body
thereof
,
take
more
care
than
ever
yet
hath
been
taken
in
this
behalfe
.
I
know
the
many
plea's
of
many
idle
droanes
and
mercilesse
men
to
excuse
and
defend
an
unpreaching
,
or
seldome-preaching
Ministry
;
but
all
their
fig-leaves
are
too
short
to
cover
their
own
shame
,
and
the
nakednesse
of
those
poore
perishing
people
whom
such
men
make
naked
,
to
their
own
destruction
also
.
To
tell
us
,
that
preaching
indeed
is
necessary
for
the
planting
of
a
Church
,
but
not
so
afterwards
:
is
nothing
but
to
bewray
their
owne
sottish
ignorance
.
Is
not
the
word
preached
,
the
milk
and
food
whereby
men
are
,
and
must
be
continually
nourished
to
grow
up
in
the
body
of
Christ
,
as
well
as
the
Seed
whereof
they
are
first
begotten
unto
Christ
?
And
can
men
that
are
born
,
and
living
,
live
safely
,
or
at
all
,
without
continuall
supply
of
food
convenient
for
them
?
What
fearefull
trifling
is
this
in
a
businesse
of
such
high
Concernment
!
Good
Iehoshaphar
,
when
his
heart
was
once
lift
up
in
the
wayes
of
the
Lord
,
tooke
other
order
:
for
,
he
sent
not
only
some
of
the
prime
Levites
and
Priests
,
who
taught
in
Iudah
and
had
the
Book
of
the
Law
of
the
Lord
with
them
,
and
went
about
through
all
the
Cities
of
Iudah
and
taught
the
people
,
2
Chron.
17.
8
,
9.
but
with
them
,
he
sent
divers
of
his
Princes
and
chiefe
Officers
,
Benhail
,
Obadiah
,
and
sundry
others
,
to
see
that
this
work
should
be
effectually
done
,
vers.
7.
yea
(
as
our
late
Translation
hath
it
)
he
sent
to
them
to
teach
in
the
Cities
of
Iudah
:
that
is
,
that
they
should
take
as
much
care
of
the
businesse
,
by
putting
on
the
Priests
and
Levites
,
as
if
they
themselves
in
person
were
bound
to
do
all
the
worke
.
And
hence
it
was
,
that
God
gave
this
testimony
of
Iehoshaphat
,
that
he
walked
in
the
first
wayes
of
his
father
David
,
vers.
3.
that
he
had
riches
and
honour
in
abundance
,
vers.
5.
and
that
the
feare
of
the
Lord
fell
upon
all
the
Kingdomes
of
the
Land
round
about
Iudah
,
so
that
they
made
no
warre
against
Iehoshaphas
,
vers.
10.
So
that
,
beside
the
spirituall
benefit
,
a
Preaching
Ministry
is
one
of
the
best
advantages
to
secure
a
State
;
it
is
(
you
see
)
not
only
an
hedge
,
but
walles
and
Bulwarks
unto
any
Kingdome
.
And
yet
,
as
many
of
our
blind
guides
and
Idol
Shepheards
care
not
to
erect
Preaching
where
there
is
none
,
so
doe
they
all
they
can
to
cheat
and
defraud
those
of
it
who
doe
or
would
enjoy
it
,
sometimes
by
pulling
it
downe
where
it
is
set
up
,
and
(
to
fill
up
the
measure
of
their
wickednesse
)
glorying
in
it
,
when
they
have
done
;
sometimes
by
striking
out
the
teeth
of
it
,
that
if
men
will
needes
preach
,
yet
it
shall
be
to
little
purpose
;
onely
a
frigid
,
toothlesse
,
saplesse
discourse
,
never
piercing
deeper
than
the
eare
.
If
the
Preacher
come
home
to
convince
the
Conscience
of
particulars
that
need
reformation
,
(
which
yet
was
the
old
course
,
and
should
be
so
still
)
the
Preacher
is
either
derided
as
worthy
of
nothing
but
contempt
,
or
else
censured
as
indiscreet
,
rash
,
factious
,
and
seditious
.
And
least
men
should
surfeit
of
preaching
,
how
be
all
Sermons
,
in
the
afternoones
of
the
Lord's
dayes
,
cryed
downe
,
as
the
markes
of
Iudaizing
Puritanisme
,
and
as
a
burden
intolerable
to
the
people
!
Indeed
,
it
is
true
,
that
when
Authority
first
commanded
the
afternoones
Sermon
to
be
converted
into
Catechising
,
there
was
not
onely
no
hurt
done
,
but
a
wise
and
needfull
course
prescribed
for
the
best
edifying
of
popular
Auditories
.
But
as
some
have
handled
the
matter
,
it
is
now
become
a
great
hindrance
to
edification
.
If
a
Minister
would
carefully
and
solidly
open
the
severall
heads
of
Catechisme
,
confirme
them
by
Scripture
,
and
bring
them
home
by
some
short
and
familiar
application
most
sutable
to
vulgar
eares
and
Capacities
;
I
hold
it
simply
the
most
profitable
exercise
(
at
least
for
one
part
of
the
day
)
that
can
be
set
up
for
the
increase
of
sound
knowledge
and
Piety
:
and
pity
it
is
that
this
is
so
much
neglected
.
But
this
,
say
our
new
Masters
,
is
worse
than
preaching
.
Therefore
they
enjoyne
all
to
keep
onely
to
the
bare
Questions
and
Answers
of
the
Chila's
Catechisme
.
And
if
any
presume
to
adde
any
exposition
or
instruction
,
he
is
by
some
hurried
from
post
to
pillar
,
and
censured
as
a
pernitious
Malefactor
.
And
as
they
have
thus
thrust
all
preaching
(
be
it
but
Catecheticall
)
out
of
the
Church
in
the
afternoones
of
the
Lords
day
,
so
have
they
shut
divers
able
,
godly
,
discreet
Pastors
out
of
their
owne
Pulpits
on
the
weeke
dayes
,
even
in
Populous
Townes
,
where
the
Ministers
were
willing
to
bestow
their
paines
,
(
and
so
for
many
yeares
with
great
fruit
and
comfort
to
the
whole
Country
had
done
)
gratis
,
for
the
refreshing
of
many
hungry
Soules
who
had
no
preaching
at
home
in
their
owne
Parishes
,
and
dare
not
stirre
thence
on
the
Lords
day
to
seeke
it
abroad
.
Nay
,
some
of
your
Cathedrall
Men
are
come
to
that
passe
,
that
when
any
Sermon
(
such
as
it
is
)
is
preached
in
the
Cathedrall
or
Collegiate
Church
,
no
Sermon
must
then
be
preached
in
the
Parish
Church
or
Churches
adjoyning
,
meerely
to
uphold
the
pompe
and
State
of
the
Greater
Church
,
and
for
feare
of
lessening
the
Auditory
,
or
diminishing
the
honour
of
the
Preacher
,
(
who
many
times
deserves
little
enough
)
where
as
not
a
fourth
part
of
the
Congregation
(
by
this
meanes
defrauded
of
Preaching
in
the
Parish
Church
)
can
possibly
come
within
hearing
,
or
ken
of
the
Cathedrall
Pulpitman
.
Oh
Beloved
!
are
these
,
wayes
to
set
forth
Christ
to
the
people
for
their
salvation
,
to
display
God
,
in
all
his
glorious
Attributes
and
Perfections
,
and
to
bring
them
within
view
of
the
beauties
and
Excellencies
of
God
in
his
Covenant
and
Communion
with
his
people
,
so
as
to
draw
them
to
a
Covenant
!
Nay
hence
,
hence
it
comes
to
passe
that
God
is
extremely
dishonoured
,
his
Name
blasphemed
,
his
day
abominably
prophaned
,
and
his
people
run
headlong
(
like
beasts
to
the
Shambles
)
by
droves
,
to
Popery
,
Anabaptisme
,
Familisme
,
Atheisme
,
and
what
not
,
that
may
cast
,
and
lock
them
under
the
hatches
of
everlasting
damnation
.
—
Quis
talia
fando
,
Temperet
a
lachrymis
?
—
I
know
that
some
of
those
Step-fathers
and
hard-hearted
Wretches
,
who
be
indeed
the
chiefe
(
if
not
the
onely
)
cause
of
all
this
,
blush
not
to
attribute
the
daily
falling
off
of
multitudes
from
our
Church
,
to
over-much
Preaching
:
but
this
is
as
rationall
,
as
was
his
mad
opinion
touching
Saint
Paul
,
that
much
learning
had
made
him
mad
.
These
are
crying
Abominations
,
that
will
cry
as
loud
against
you
,
as
now
they
doe
against
the
Authors
of
them
,
if
you
reforme
them
not
.
Wonder
not
at
my
length
,
and
heate
in
this
point
.
It
is
a
matter
of
greatest
Consequence
,
and
of
all
other
most
proper
for
a
Preacher
to
be
zealous
in
.
And
give
me
leave
to
tell
you
,
that
this
must
be
put
in
the
head
of
the
Catalogue
of
your
weightiest
Consultations
at
this
time
,
if
you
desire
ever
to
draw
the
people
of
this
&
the
minions
into
any
Covenant
and
Communion
with
God
,
or
to
setle
any
thing
for
the
good
of
your selves
and
countryes
.
King
Iames
indeed
took
commiseration
of
the
grosse
ignorance
of
multitudes
in
the
North
parts
of
this
Kingdome
,
and
sent
some
Preachers
at
his
owne
charge
among
them
.
A
Pious
and
a
Noble
worke
!
But
what
through
the
unsetled
wandrings
,
idlenesse
,
the
superficiall
and
unprofitable
performances
of
some
of
these
Preachers
,
and
what
through
the
supine
negligence
of
some
in
Authoritie
who
should
have
looked
better
to
those
itinerary
Ministers
,
most
of
that
labour
and
charge
was
little
better
than
lost
.
For
,
some
of
you
know
,
that
in
no
parts
of
the
Kingdome
hath
there
been
such
an
increase
of
Papists
,
as
in
those
very
Corners
,
where
that
sleight
meanes
was
used
to
reduce
men
from
Popery
.
I
beseech
you
therefore
by
all
the
mercies
of
God
,
by
all
the
Bowels
of
Christ
in
shedding
of
his
deerest
bloud
for
those
precious
Soules
,
who
now
,
even
by
thousands
and
millions
miserably
perish
in
their
ignorance
and
sins
,
that
you
would
carefully
reforme
,
or
cast
out
all
idle
,
unsound
,
unprofitable
,
and
scandalous
Ministers
;
and
provide
a
sound
,
godly
,
profitable
and
setled
Preaching
Ministry
in
every
Congregation
through
the
Land
and
the
annexed
Dominions
;
and
,
to
take
no
lesse
care
for
their
diligent
and
constant
performance
of
their
dutie
both
in
life
and
Doctrine
,
as
also
for
their
liberall
maintenance
,
(
that
may
be
still
capable
of
improvement
,
as
the
times
grow
harder
,
and
commodities
deerer
)
that
both
themselves
who
preach
the
Gospel
,
and
all
theirs
also
,
may
cheerefully
and
comfortably
live
of
the
Gospel
.
And
let
us
once
see
Zion
built
up
,
by
your
industry
,
in
perfect
beautie
.
Lastly
,
When
you
set
upon
this
great
businesse
of
a
Covenant
,
see
that
you
do
it
out
of
love
to
God
,
and
with
all
your
heart
:
else
,
it
will
come
to
nothing
.
If
you
would
to
Zion
,
your
faces
must
be
set
,
and
setled
thitherward
.
If
you
would
make
a
Covenant
,
you
must
not
be
unwilling
,
afraid
,
ashamed
to
be
accounted
such
Covenanters
,
but
do
it
with
a
steddy
,
open
,
undaunted
countenance
and
resolution
.
You
must
love
the
name
of
your
God
to
be
his
servants
,
Isay
56.
6.
You
have
seen
how
Asa
and
all
his
Kingdome
did
it
;
they
both
entred
into
Covenant
,
and
they
swore
it
,
with
all
their
heart
,
and
sought
him
with
their
whole
desire
,
and
he
was
found
of
them
,
and
gave
them
rest
round
about
.
Thus
if
you
do
,
God
shall
be
set
up
,
Religion
advanced
,
your
grievances
removed
,
you
shall
heare
no
more
such
complainings
in
our
streets
.
All
blessings
shall
follow
,
not
your selves
alone
,
but
the
whole
Kingdome
,
in
our
King
and
his
Government
,
in
your
Consultations
and
proceedings
,
in
the
publique
,
setled
,
and
glorious
Peace
,
and
prosperitie
of
both
Church
and
State
.
The
blessings
of
the
Earth
,
in
the
Citie
,
the
field
,
your
bodies
,
posteritie
,
in
all
your
goings
out
and
comings
in
;
The
blessings
of
heaven
in
the
meanes
of
Grace
,
the
beginnings
and
growth
in
grace
,
the
light
of
Gods
countenance
which
is
better
than
life
;
and
,
after
all
,
even
the
fulnesse
of
both
grace
and
glory
in
the
full
,
cleare
,
and
eternall
fruition
of
God
himselfe
in
the
highest
heavens
,
shall
all
compasse
,
and
Crowne
you
for
ever
.
Provided
alwayes
,
that
when
once
this
Covenant
is
made
,
you
take
care
that
it
never
be
forgotten
,
but
heeded
,
minded
,
and
performed
;
that
as
you
close
with
God
,
so
you
may
alwayes
continue
with
him
.
Then
shall
this
whole
nation
and
the
children
which
are
yet
unborne
praise
and
blesse
the
Lord
for
ever
for
this
Parliament
,
and
your
endeavours
in
it
.
But
I
feele
my self
spent
,
and
therefore
must
desist
,
yet
with
this
hope
,
that
my
Reverend
fellow-labourer
designed
for
the
other
part
of
this
worke
,
will
begin
where
▪
I
leave
,
and
set
on
with
more
strength
what
my
weakness
is
not
able
to
performe
.
FINIS
.
Errata
.
Pag.
30.
lin.
28.
read
arct
.
pag.
45.
lin.
2.
1.
sit
.
errors
in
the
pointing
,
correct
,
or
pardon
.
Notes, typically marginal, from the original text
Notes for div A30262e-200
Psalm
.
82.
*
This
was
our
joynt
&
earnest
suit
to
You
,
in
Preaching
;
and
we
now
again
beseech
You
to
set
your
hearts
and
hands
to
this
work
,
as
Benhail
,
Obadiah
and
other
Princes
in
Iudah
did
.
2
Chr.
17.
7
,
8
,
9.
Acts
20.
32.
The
Summe
of
both
Sermons
.
Notes for div A30262e-940
The
Preface
,
shewing
the
reason
of
the
choice
of
this
Subject
.
The
Preface
.
Notes for div A30262e-1180
The
Introduction
to
the
maine
Discourse
.
Introduction
.
Ier.
25.
11.
29.
10.
Isay
49.
24.
Jer.
51.
59.
Omne
malum
ab
Aquilone
.
2
Chron.
36.
22.
Actus
.
Modus
.
Finis
.
The
maine
Observation
or
Doctrine
.
1.
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
quod
fit
.
That
it
is
so
.
Proved
.
1.
More
generally
.
Exod.
19.
5.
&c.
1.
That
it
is
so
,
in
the
generall
.
The
first
solemne
Covenant
which
they
passed
into
,
was
after
their
deliverance
out
of
Egypt
.
Vers.
1.
A
second
Covenant
,
about
fortie
yeeres
after
the
first
,
when
they
came
neere
to
Canaan
and
shortly
after
were
to
enter
into
it
.
*
As
Moses
drew
the
people
into
a
Covenant
before
their
entrance
into
Canaan
;
so
did
Ioshua
also
,
after
they
were
possessed
of
it
,
Iosh.
24.
25
,
26.
So
did
Iehoiada
,
upon
the
deliverance
of
Iudah
from
the
tyranny
of
that
bloudy
monster
Athaliah
,
2
King.
11.
17.
2
Chron.
14.
a
In
3.
Reg.
15.
qu.
11.
The
Vulgar
hath
it
in
the
Text
,
ne
esset
Princips
in
Sacris
Pri●pi
.
b
Lyra
is
peremptory
for
this
,
ibid.
c
Hom.
against
peril
of
Idol
.
par
.
3.
Rom.
1.
21
,
22
,
23
,
24
,
&c.
Wisd.
14.
23
,
&c.
to
vers.
28.
Minut.
Foelix
in
octavio
Athan
.
orat
.
cont.
Idol
.
Tertull
.
in
Apolog.
cap.
15.
B.
Hall
contempl.
.
in
Asa.
Lorinus
in
Levit.
18.
p.
536
,
Idem
in
Num.
16.
pag.
572.
Aliuque
complures
.
1.
That
it
is
so
.
*
Some
suppose
her
to
have
been
his
Grand-mother
,
others
say
she
was
his
own
Mother
,
of
the
same
name
with
his
Grandmother
,
which
is
more
probable
,
because
Scripture
stiles
her
so
.
*
Yea
,
sometimes
upon
consideration
of
Gods
Judgements
felt
,
or
feared
.
2
Chro.
29.
10.
2
Chro.
34.
31
,
32.
2.
In
speciall
.
1.
That
it
is
so
,
in
speciall
.
Vers.
31
,
&c.
2.
How
it
is
so
.
2.
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
Quomodo
sit
.
How
this
is
to
be
done
.
In
a
three-fold
respect
.
1.
Of
the
disposition
requisite
to
strike
a
Covenant
with
God
.
Whereunto
is
required
1.
The
asking
the
way
to
Zion
.
2.
How
this
is
to
be
done
.
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
*
From
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
to
beseech
or
pray
.
2.
In
regard
of
the
manner
.
That
is
,
1.
With
intention
of
Spirit
.
*
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
He
will
no
longer
turne
aside
hither
and
thither
,
and
goe
about
their
villages
and
Cities
.
Tit.
Bost
.
in
Luc.
9.
2.
With
charitie
towards
others
.
2.
The
Substance
of
the
Covenant
.
Both
in
respect
,
1.
Of
the
matter
.
*
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
*
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
2.
In
regard
of
the
forme
.
Isay.
44.
5.
Neh.
9.
ult.
*
2
Chro.
34.
31.
3.
The
Properties
of
the
Covenant
,
which
are
two
.
1.
It
must
be
everlasting
for
continuance
.
2.
It
must
be
heeded
,
and
not
forgotten
.
Prov.
2.
17.
Psal.
78.
10.
Eccles.
5.
3.
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
Cu●
sit
.
The
Grounds
,
why
it
is
so
.
These
are
of
2
sorts
.
viz.
1.
Why
,
for
any
deliverance
in
generall
.
1
God
at
such
times
gives
clearest
evidence
of
his
readinesse
to
enter
Covenant
with
us
.
3.
Why
it
is
so
,
in
the
generall
.
2.
God
is
content
to
be
bound
first
.
3.
In
deliverances
God
more
especially
manifesteth
his
fidelity
in
the
Grand
Covenant
.
Psal.
107.
Levit.
26.
41
42.
Ier.
31.
20.
4
No
complete
deliverance
and
happinesse
,
without
a
Covenant
.
3.
Why
it
is
so
See
Iudges
10.
from
vers.
9.
to
vers.
17.
2
Why
,
for
deliverance
from
Babylon
,
in
speciall
.
1.
Babylon
hath
ever
been
the
sorest
enemy
.
3.
Why
it
is
so
,
in
speciall
.
2.
Such
a
deliverance
implyes
more
than
ordinary
breach
of
Covenant
on
our
parts
,
for
which
God
formerly
put
us
under
such
a
yoke
.
*
cap.
11.
18
,
19
,
20.
Application
Threefold
1.
Vse
,
of
Reproofe
.
Of
foure
sorts
of
men
,
viz.
1.
Of
such
as
think
a
Covenant
needfull
in
trouble
,
but
not
after
deliverance
.
Hosea
5.
15.
2.
Of
such
as
having
means
of
deliverance
think
it
enough
to
rid
out
of
the
way
the
instruments
of
their
evils
.
Amos
5.
24.
Isay.
14.
28.
See
2.
King.
28.
8.
3.
Of
such
as
thinke
extraordinary
Fasting
and
Praeyer
sufficient
,
without
a
Covenant
.
Isa.
59.
11.
Isa.
64.
6
,
7.
4.
Of
such
as
are
convinced
of
the
necessity
of
a
Covenant
,
yet
come
not
up
to
it
.
Hos.
13.
14.
2.
Vse
.
Information
,
touching
the
chiefe
cause
why
Reformation
and
full
redresse
of
our
evils
goes
on
so
slowly
.
Judg.
9.
23
,
24.
Ezra
1.
1
,
2.
Ezra
.
2.
Ezra
.
3.
6.
Vers.
8.
Vers.
10.
Ezra
.
4.
1.
Ezra
7.
7.
Neh.
1.
1.
Neh.
9.
ult.
and
10.
29.
*
Quarto
mense
Vrbs
fuit
expugnata
,
quiato
autem
fuerat
excisum
Templum
&
consumptum
incendio
:
septimo
mense
interfectus
tandem
sint
Godolias
,
qui
st●lerat
cum
residua
plebe
qui
collecta
fuerat
ab
ejus
manu
.
Iejunium
autem
decimi
mens●●
putant
fuis●●
institutum
post
urbem
obs●ssam
.
Ergo
jejunium
mensis
decimi
,
tempore
alio
praecessit
,
Calvin
.
in
Loc.
Non
,
quod
haec
omnia
in
eodem
acciderunt
anno
,
sed
diversis
annorum
intervallis
▪
3.
Vse
,
of
Exhortation
.
3.
Vse
,
Exhortation
.
Isa.
60.
1●
.
18.
Gen.
17.
10.
Psal.
50.
5.
Exod.
19.
Deut.
29.
Motives
to
a
Covenant
,
1.
Our
many
Deliverances
.
Motives
.
2.
There
can
be
no
full
enjoying
of
God
,
without
a
Covenant
.
Gen.
31.
43.
3.
No
buckling
to
the
worke
God
calls
us
unto
,
without
a
Covenant
.
4.
Wicked
men
Covenant
with
Hell
.
Isay.
28.
5.
The
Devil
himselfe
will
do
no
great
matters
for
his
vassals
without
a
Covenant
.
6.
This
is
the
proper
worke
of
a
Religious
Fast
.
Nehem.
9.
Isay
58.
7.
This
very
Day
began
the
second
Reformation
of
Religion
.
Meanes
how
to
enter
into
Covenant
.
1.
Give
a
Bill
of
Divorce
to
all
your
Lusts.
2
Cor.
6.
2.
More
especially
cast
out
all
Idols
and
Idolatry
.
Psal.
5.
4.
Meanes
.
Ier.
44.
4.
2
Kin.
17.
2
Chro
,
34.
33.
2.
Pet.
2.
2
Kin.
17.
9.
3.
Execute
true
Iudgement
.
Isa.
58.
6.
4.
Draw
others
also
.
5.
Set
up
Way-markes
to
Zion
.
*
But
ab
initio
it
was
not
so
.
The
third
part
of
the
Hom.
against
the
perill
of
Idolatry
,
speaking
of
the
Bishops
of
the
Primitive
times
,
saith
,
that
They
were
then
Preaching
Bishops
,
and
more
often
seene
in
Pulpits
than
in
Princes
Palaces
,
more
often
occupied
in
his
Legacy
,
who
said
,
Go
yee
into
the
whole
world
,
and
preach
the
Gospel
to
all
men
,
than
in
Embassages
and
affaires
of
Princes
of
this
world
,
pag.
59.
edit.
1623.
a
Prov
29.
18.
b
Hos.
4.
6.
c
Rom.
10.
14.
d
1
Cor.
1.
2.
e
Rom.
10.
17.
1
Pet.
2.
2.
Ephes.
4.
Iam.
1.
18.
1
Pet
1.
23.
When
a
Covenant
is
to
be
made
,
do
it
with
all
the
heart
;
and
forget
it
not
when
it
is
made
.
2
Chro.
15.
15.