(1) title page (DIV1) (2) author's note (DIV1) (3) to the king (DIV1) (4) to the king (DIV1) (5) to the reader (DIV1) (6) to the reader (DIV1) (7) part (DIV1) (8) part (DIV1) └── (9) postscript (DIV2)
THESE Words themselves have a Dependancy upon the Story going before, and are no other but a Declaration, or Manifestation of the Kings unthankfuluess to God, for his Mercies bestowed, and of the sad Consequences thereof.
THESE Words themselves have a Dependency upon the Story going before, and Are no other but a Declaration, or Manifestation of the Kings unthankfuluess to God, for his mercies bestowed, and of the sad Consequences thereof.
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and therein briefly hint at some things I shall judge useful; and then in the strength of the same Spirit, come to the handling of the wo• … ds themselves.
and therein briefly hint At Some things I shall judge useful; and then in the strength of the same Spirit, come to the handling of the wo• … ds themselves.
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Good Hezekiah after the death of his Father King Ahaz, began his Reign, as we may read, 2 Chron. 28. 27. who had set his Son so 〈 ◊ 〉 a Copy, that in truth he could not write after it without blotting ▪ And therefore he leaves the steps of his Father, and walks in the pathes of David, and some others of his Fore-fathers.
Good Hezekiah After the death of his Father King Ahaz, began his Reign, as we may read, 2 Chronicles 28. 27. who had Set his Son so 〈 ◊ 〉 a Copy, that in truth he could not write After it without blotting ▪ And Therefore he leaves the steps of his Father, and walks in the paths of David, and Some Others of his Forefathers.
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like David his Father, Chap. 28. 1. for he walked in the wayes of the Kings of Israel (which were the wayes of Jeroboam the Son of Nebat, who made Israel to sin) And also, or over and above their abominations, he made molten Images to Balaam, v. 2. And burned Incense in the valley of the son of Hinnom, and burned his Children in the fire,
like David his Father, Chap. 28. 1. for he walked in the ways of the Kings of Israel (which were the ways of Jeroboam the Son of Nebat, who made Israel to since) And also, or over and above their abominations, he made melted Images to balaam, v. 2. And burned Incense in the valley of the son of Hinnom, and burned his Children in the fire,
and under every green Tree, v. 4. For which mis-actings 〈 ◊ 〉, God delivered him into the hands of the Kings of Syriah• … and into the hands of the Kings of Israel, who smote him with great slaughter, v. 5. Whence we may note, That when Kings, Rulers or Governours, Act contrary to the mind of God, God raiseth up Adversaries against them, as once he did against Solomon, 1 Kings 11. 14. And as Ahaz continues his mis-actings, so God encreaseth his Adversaries; for the Edomites also came and smote Judah, and carried away Captives, v. 17. Yet for all this, Ahaz returned not to bim that smote him;
and under every green Tree, v. 4. For which misactings 〈 ◊ 〉, God Delivered him into the hands of the Kings of Syriah• … and into the hands of the Kings of Israel, who smote him with great slaughter, v. 5. Whence we may note, That when Kings, Rulers or Governors, Act contrary to the mind of God, God Raiseth up Adversaries against them, as once he did against Solomon, 1 Kings 11. 14. And as Ahaz continues his misactings, so God increases his Adversaries; for the Edomites also Come and smote Judah, and carried away Captives, v. 17. Yet for all this, Ahaz returned not to bim that smote him;
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but they helped him not, v. 21. but distressed him, v. 20. Whence we may further note, That whilst men continue wicked, their Blessings become Curses, and their hoped for helps, hindrances.
but they helped him not, v. 21. but distressed him, v. 20. Whence we may further note, That while men continue wicked, their Blessings become Curses, and their hoped for helps, hindrances.
And thus whilst Ahaz is under the sin-revenging hand of God, the saying of the Prophet Isaiah is in him made good, Isaiah 1. 5. Why should ye be smitten any more? ye will revolt yet more and more.
And thus while Ahaz is under the Sin revenging hand of God, the saying of the Prophet Isaiah is in him made good, Isaiah 1. 5. Why should you be smitten any more? you will revolt yet more and more.
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and returneth not to him that smote him. And with the fierce dog earnestly snaps at the stone that is thrown at him, little considering the hand that threw it. And thus whilst men are quarrelling at second causes, they loose both the Benefit and the Blessing of Gods chastising hand; And therefore cannot with David (that man after Gods own heart) say,
and returns not to him that smote him. And with the fierce dog earnestly snaps At the stone that is thrown At him, little considering the hand that threw it. And thus while men Are quarreling At second Causes, they lose both the Benefit and the Blessing of God's chastising hand; And Therefore cannot with David (that man After God's own heart) say,
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as once he did, Psal. 119. 67, 71. It was good for him that he was afflicted, for before he was afflicted he went astray; but now (saith he) I have kept thy word.
as once he did, Psalm 119. 67, 71. It was good for him that he was afflicted, for before he was afflicted he went astray; but now (Says he) I have kept thy word.
He now sees the dealings of God herein towards him to be such, as that he makes that Sanctified use of it, as once Moses the servant of the Lord required of Israel, Deut. 8. 5. Thou shalt also consider in thine heart, that as a Father chasteneth his Son,
He now sees the dealings of God herein towards him to be such, as that he makes that Sanctified use of it, as once Moses the servant of the Lord required of Israel, Deuteronomy 8. 5. Thou shalt also Consider in thine heart, that as a Father Chasteneth his Son,
Men lie under the Chastising hand of God, as Wax and Clay in the heat of the Sun, whose heat so Mollifieth the Wax, as that it becomes plyable and fit for the Impression of the Seal; Whilst the Clay (though before soft) yet is thereby hardened, made stiff, and so brittle, that it will rather break, than in the least conform to the Seal.
Men lie under the Chastising hand of God, as Wax and Clay in the heat of the Sun, whose heat so Mollifieth the Wax, as that it becomes pliable and fit for the Impression of the Seal; While the Clay (though before soft) yet is thereby hardened, made stiff, and so brittle, that it will rather break, than in the least conform to the Seal.
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And thus, it fares with King Ahaz, he grows worse and worse; for in the time of this distress, did he Trespass yet more and more, saith the Text, 2 Cor. 28. vers. 22. For he Sacrificed to the Gods of Damaskus, which smote him;
And thus, it fares with King Ahaz, he grows Worse and Worse; for in the time of this distress, did he Trespass yet more and more, Says the Text, 2 Cor. 28. vers. 22. For he Sacrificed to the God's of Damaskus, which smote him;
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And as if these mis-actings of his were not enough to make him, and his People sufficiently Miserable; he Crowns, as it were all his former Evlls, with this tripple Crown of Abominations; First, he cut in pieces the vessels of the Lords House.
And as if these misactings of his were not enough to make him, and his People sufficiently Miserable; he Crowns, as it were all his former Evlls, with this triple Crown of Abominations; First, he Cut in Pieces the vessels of the lords House.
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Thus whilst men relinquish their knowledge of the true God, they are given up to blindness of Eyes, and hardness of Heart; To commit all Abominations with greediness; for so saith our Apostle, Rom. 1. 28, 29. And as they did not like to retain God in their knowledge, God gave them up to a reprobate mind, to do those things which were not convenient, being filled with all unrighteousness, &c. And thus whilst Ahaz is committing sin with greedilness, Ahaz is made partaker of its wages; for the wages of sin is death, Rom. 6. 23. And seeing Ahaz will thus forget God in his life time, God at length will deprive him of a possibility of remembring him at all;
Thus while men relinquish their knowledge of the true God, they Are given up to blindness of Eyes, and hardness of Heart; To commit all Abominations with greediness; for so Says our Apostle, Rom. 1. 28, 29. And as they did not like to retain God in their knowledge, God gave them up to a Reprobate mind, to do those things which were not convenient, being filled with all unrighteousness, etc. And thus while Ahaz is committing since with greedilness, Ahaz is made partaker of its wages; for the wages of sin is death, Rom. 6. 23. And seeing Ahaz will thus forget God in his life time, God At length will deprive him of a possibility of remembering him At all;
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Ahaz being thus deprived of life, Hezekiah now cometh to succeed his Father in the Crown and Government: And seeing the several mis-actings of his Father,
Ahaz being thus deprived of life, Hezekiah now comes to succeed his Father in the Crown and Government: And seeing the several misactings of his Father,
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and the sad Consequences that attended both him and his People thereupon, is not willing to heir his Fathers punishments; And therefore wlll not act in his Fathers sins, but makes an evident Manifestation of his experimental knowledge of them; and also of his utter Detestation to them; together with a Publick Declaration of the intentions of his heart, for a thorow Reformation throughout his whole Realm; for he gathered the Priests and the Levites together into the Eaststreet, Chap. 29. v. 4. and said, v. 6. Our Fathers have trespassed and done that which was evil in the eyes of the Lord our God,
and the sad Consequences that attended both him and his People thereupon, is not willing to heir his Father's punishments; And Therefore wlll not act in his Father's Sins, but makes an evident Manifestation of his experimental knowledge of them; and also of his utter Detestation to them; together with a Public Declaration of the intentions of his heart, for a thorough Reformation throughout his Whole Realm; for he gathered the Priests and the Levites together into the Eaststreet, Chap. 29. v. 4. and said, v. 6. Our Father's have trespassed and done that which was evil in the eyes of the Lord our God,
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and our Wives are in Captivity ( for this ) And now it is in mine heart to make a Covenant with the Lord God of Israel, that his fierce wrath may turn away from us, vers. 10. Therefore he calls upon the Levites and the Priests, to be active in the Work, and not to be negligent in the places God had set them in, verse 11. A glorious Reformation is likely to succeed, when a Prince, not out of Custome, but out of Conscience, shall begin the Work;
and our Wives Are in Captivity (for this) And now it is in mine heart to make a Covenant with the Lord God of Israel, that his fierce wrath may turn away from us, vers. 10. Therefore he calls upon the Levites and the Priests, to be active in the Work, and not to be negligent in the places God had Set them in, verse 11. A glorious Reformation is likely to succeed, when a Prince, not out of Custom, but out of Conscience, shall begin the Work;
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and the more likely it is to prosper, when his zeal thereunto shall thus cause him to provoke them, who indeed should have first stirred him up to the Work.
and the more likely it is to prosper, when his zeal thereunto shall thus cause him to provoke them, who indeed should have First stirred him up to the Work.
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and to carry forth the filthiness out of the holy Place, v. 3, 4, 5. the direct way to a happy Reformation, and as ready a way to have with God a Reconciliation; for if the iniquity of our holy things be not done away, what will it avail us,
and to carry forth the filthiness out of the holy Place, v. 3, 4, 5. the Direct Way to a happy Reformation, and as ready a Way to have with God a Reconciliation; for if the iniquity of our holy things be not done away, what will it avail us,
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In this Reformation, Hezekiah's speed equals his willingness; and like a pair of Heisers accustomed to the yoak, they draw both together; for as it was his first work, to have respect to the cleansing of his holy things;
In this Reformation, Hezekiah's speed equals his willingness; and like a pair of Heisers accustomed to the yoke, they draw both together; for as it was his First work, to have respect to the cleansing of his holy things;
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Therefore the Counsel of the Spirit of God is good, which he hath given by the Wise Man, Eccles. 9. 10. Whatsoever thy hand findeth to do, do it wich thy might,
Therefore the Counsel of the Spirit of God is good, which he hath given by the Wise Man, Eccles. 9. 10. Whatsoever thy hand finds to do, do it which thy might,
Hezekiah began to Reign when he was five and twenty years old, Cha. 29. 1. And he did that which was right in the sight of the Lord, according to all that David his Father had doue, v. 2. And as by Faith Moses, when he came to years, refused to be called the Son of Pharaoh's Daughter, choosing rather to suffer Afflictions with the People of God,
Hezekiah began to Reign when he was five and twenty Years old, Cha. 29. 1. And he did that which was right in the sighed of the Lord, according to all that David his Father had dove, v. 2. And as by Faith Moses, when he Come to Years, refused to be called the Son of Pharaoh's Daughter, choosing rather to suffer Afflictions with the People of God,
esteeming the reproach of Christ, greater riches than the treasures of Egypt ( because ) he had respect to the recompence of reward, Heb. 11. 24. So Hezekiah being five and twenty years old when he began to Reign, refused to walk in the wayes of sin, as Ahaz his Father had done,
esteeming the reproach of christ, greater riches than the treasures of Egypt (Because) he had respect to the recompense of reward, Hebrew 11. 24. So Hezekiah being five and twenty Years old when he began to Reign, refused to walk in the ways of since, as Ahaz his Father had done,
but begins with discretion to consider what was well-pleasing to God; and therefore he learns to write by a perfect Copy, he takes a Man after Gods own heart to be his Pattern, though they that hated him without a cause, were more than the hairs of his head,
but begins with discretion to Consider what was Well-pleasing to God; and Therefore he learns to write by a perfect Copy, he Takes a Man After God's own heart to be his Pattern, though they that hated him without a cause, were more than the hairs of his head,
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David we see was no Allower of Drunkenness; for the Drnnkards made Songs of him, as they do now in this our dayes upon those that desire to walk in the integrity of their hearts before the Lord, as David did;
David we see was no Allower of drunkenness; for the Drnnkards made Songs of him, as they do now in this our days upon those that desire to walk in the integrity of their hearts before the Lord, as David did;
David opened not a Door to any manner of licenciousness; neither doth Hezekiah, when he comes to Reign, go to the house of laughter, but to the house of God; he runs not to Hawkings, nor Huntings, Revellings, nor Dancings, Riotings nor Banquetings, he sets not up,
David opened not a Door to any manner of licentiousness; neither does Hezekiah, when he comes to Reign, go to the house of laughter, but to the house of God; he runs not to Hawkings, nor Huntings, Revellings, nor Dancings, Riotings nor Banquetings, he sets not up,
nor tollerates Stage-Playes, May-games, nor Pastimes; but comes to a serious consideration what the mind of God was, that so he might pleas• … him, to the Eternal well-being, both of himself and those that were under his charge;
nor tolerates Stageplays, May-games, nor Pastimes; but comes to a serious consideration what the mind of God was, that so he might pleas• … him, to the Eternal well-being, both of himself and those that were under his charge;
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as thou tenderest thy Souls good to Eternity, take him for thy Pattern, begin thy Reign as he did his, look into thy holy things, see what there is amiss there, consider the Common-prayer, whence it came and whither it tendeth, weigh it with its appurtenances in the Ballance of the Sanctuary, try it by the Touch-stone of Gods Word, see whether it b• … not too light, of what God would have it to be;
as thou Tenderest thy Souls good to Eternity, take him for thy Pattern, begin thy Reign as he did his, look into thy holy things, see what there is amiss there, Consider the Common prayer, whence it Come and whither it tendeth, weigh it with its appurtenances in the Balance of the Sanctuary, try it by the Touchstone of God's Word, see whither it b• … not too Light, of what God would have it to be;
see also whether the Inventions of Men have not made it too heavy, thou canst not be too exact therein; for he that doth in his service to God, more than what God Commands, doth too much,
see also whither the Inventions of Men have not made it too heavy, thou Canst not be too exact therein; for he that does in his service to God, more than what God Commands, does too much,
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Therefore for the Lords sake Consider what thou doest, take that Counsel from the Spirit of the Lord, which is Recorded in 1 Thes. 5. 21, 22. Prove all things, aud hold fast that which is good,
Therefore for the lords sake Consider what thou dost, take that Counsel from the Spirit of the Lord, which is Recorded in 1 Thebes 5. 21, 22. Prove all things, and hold fast that which is good,
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the Church of Christ under the Gospel, is not National, but Congregational; Hezekiah was of the Race of the Jews, and a King of Judah; it was Hezekiahs work to open the Doors of the Material Temple, scituate in Jerusalem, where God had under that dispensation promised his presence, 1 Kings 9. 3. So that if Hezekiah had opened any other Door, he had been a sinner as well as his Father Ahaz, who opened another,
the Church of christ under the Gospel, is not National, but Congregational; Hezekiah was of the Raze of the jews, and a King of Judah; it was Hezekiah's work to open the Doors of the Material Temple, situate in Jerusalem, where God had under that Dispensation promised his presence, 1 Kings 9. 3. So that if Hezekiah had opened any other Door, he had been a sinner as well as his Father Ahaz, who opened Another,
when he shut those Material Doors, where the Jews had a Right to Worship, as they were in a National Church-Communion, upon the due administration of that fleshly Ordinance of Circumcision, peremtorily upon the eight day, Gen. 17. 12. Under which he that neglected to Circumcise his Male Infant upon the eighth day, did it too late, and after Gods time, and that Infant was to be cut off from the People, V. 14. and he that did it before the eighth day, did it too soon,
when he shut those Material Doors, where the jews had a Right to Worship, as they were in a National Church-Communion, upon the due administration of that fleshly Ordinance of Circumcision, peremptorily upon the eight day, Gen. 17. 12. Under which he that neglected to Circumcise his Male Infant upon the eighth day, did it too late, and After God's time, and that Infant was to be Cut off from the People, V. 14. and he that did it before the eighth day, did it too soon,
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so may I safely say, it is a dangerous thing to cross the design of God; it is a desperate design to undertake to open that which God hath shut, or to shut that which God hath opened.
so may I safely say, it is a dangerous thing to cross the Design of God; it is a desperate Design to undertake to open that which God hath shut, or to shut that which God hath opened.
God hath shut the Doors of a National Church, then let men fear to open it; and God hath opened the Door of a Congregational Church, let Souls tremble at the thought of shutting it; for so saith the Lord Christ, John 4. 21, 22, 23. Believe me (saith he) the hour cometh when ye shall neither in this Mountain, nor yet in Jerusalem Worship the Father; ye Worship ye know not what:
God hath shut the Doors of a National Church, then let men Fear to open it; and God hath opened the Door of a Congregational Church, let Souls tremble At the Thought of shutting it; for so Says the Lord christ, John 4. 21, 22, 23. Believe me (Says he) the hour comes when you shall neither in this Mountain, nor yet in Jerusalem Worship the Father; you Worship you know not what:
but the hour cometh, and now is, when the true Worshippers shall Worship the Father in Spirit and in Truth: And saith Peter, Now I perceive of a truth, that God is no Respecter of persons,
but the hour comes, and now is, when the true Worshippers shall Worship the Father in Spirit and in Truth: And Says Peter, Now I perceive of a truth, that God is no Respecter of Persons,
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but in every Nation he that feareth him, and worketh Righteousness, is accepted of him, Acts 10. 34, 35. So that Churchfellowship and Son-ship with God, is entailed upon persons under the Gospel, not upon the account of the bare Subjection to the Ordinances, as it was under the Law, but upon the account of their Faith; for saith the Apostle, Ye (Members of the Church of Galatia) are all the Children of God by Faith in Christ Jefus (which Faith working by love, hath evidenced it self to be true, by working you to obedience to Gods Ordinances) for so many of you as have been Baptized into Christ, have put on Christ.
but in every nation he that fears him, and works Righteousness, is accepted of him, Acts 10. 34, 35. So that Church fellowship and Sonship with God, is entailed upon Persons under the Gospel, not upon the account of the bore Subjection to the Ordinances, as it was under the Law, but upon the account of their Faith; for Says the Apostle, You (Members of the Church of Galatia) Are all the Children of God by Faith in christ Jefus (which Faith working by love, hath evidenced it self to be true, by working you to Obedience to God's Ordinances) for so many of you as have been Baptised into christ, have put on christ.
And as no uncircumcised person was to • … at of the Passeover under the Law, Exod. 12. 48. So of Christ our Passeover, who is Sacrificed for us under this Gospel-dispensation, 1 Corinth. 5. 7. is no unbeliever to have Communion, 2 Corinthians 6. 14. to 17. And as under the Law it was charged upon the Jews as a sin to bring the Uncircumcised into the material ▪ Temple, Ezek. 44. 7, 9. because Circumcision was the inducting Ordinance of Cod under that dispensation:
And as no uncircumcised person was to • … At of the Passover under the Law, Exod 12. 48. So of christ our Passover, who is Sacrificed for us under this Gospel-dispensation, 1 Corinth. 5. 7. is no unbeliever to have Communion, 2 Corinthians 6. 14. to 17. And as under the Law it was charged upon the jews as a since to bring the Uncircumcised into the material ▪ Temple, Ezekiel 44. 7, 9. Because Circumcision was the inducting Ordinance of Cod under that Dispensation:
So that if persons shall require from us the Administration of that Ordinance, we shall no more dare to do it than Philip, who first would have an account of the Eunuch's faith, before he Baptized him;
So that if Persons shall require from us the Administration of that Ordinance, we shall no more Dare to do it than Philip, who First would have an account of the Eunuch's faith, before he Baptised him;
who immediatly made a Confession of his Faith; and this is according to the Commission of Christ, Mark 16. vers. 15. which saith not, that he that is Baptized, but he that Believeth and is Baptized shall be saved; So that it is a dangerous thing to make the strait Gate that leads to life, wider than God hath made it.
who immediately made a Confessi of his Faith; and this is according to the Commission of christ, Mark 16. vers. 15. which Says not, that he that is Baptised, but he that Believeth and is Baptised shall be saved; So that it is a dangerous thing to make the strait Gate that leads to life, wider than God hath made it.
Therefore know O ▪ King, that thou art under that dispensation, in which the Ax is laid to the root of the Tree, and wherein every tree that brings not forth good fruit, is to be hewen down and cast into the fire, Mat. 3. 10. Under which persous are forbidden to plead their Birth-Priviledges, V. 9. as that they are Children of Believing Parents, or Sons and Daughters to Abraham; but under that dispensation by which they are all the Children of God by faith in Christ Iesus (as aforesaid) who have actually manifested their faith by their obedience, in their putting on of Christ by Baptism, as that Church did, Gal. 3. 26, 27. Such as are chosen out of the world, John 15. 19. John 17. 6, 14. Separating themselves according to the requirements of God, from false and Babylonish worship, Revel. 18. 4. 2 Cor. 6. 14, 17. Being begotten to the faith, Philemon 10. 1 Tim. 1. 2. 2 Tim. 1. 2. Titus 1. 4. By the Preaching of the Word, James 1. 18. 1 Cor. 4. 15. And quickned by the Spirit, John 6. 63. Rom. 8. 11. Eph. 2. 1, 5. Col. 2. 13. Being born again, 1 John 4. 7. 1 John 5. 1. 1 John 3. 9. Not of corruptible séed, but of incorrup• … ible, 1 Pet. 1. 23. Not of flesh nor blood,
Therefore know O ▪ King, that thou art under that Dispensation, in which the Ax is laid to the root of the Tree, and wherein every tree that brings not forth good fruit, is to be hewn down and cast into the fire, Mathew 3. 10. Under which Persons Are forbidden to plead their Birth-Priviledges, V. 9. as that they Are Children of Believing Parents, or Sons and Daughters to Abraham; but under that Dispensation by which they Are all the Children of God by faith in christ Iesus (as aforesaid) who have actually manifested their faith by their Obedience, in their putting on of christ by Baptism, as that Church did, Gal. 3. 26, 27. Such as Are chosen out of the world, John 15. 19. John 17. 6, 14. Separating themselves according to the requirements of God, from false and Babylonish worship, Revel. 18. 4. 2 Cor. 6. 14, 17. Being begotten to the faith, Philemon 10. 1 Tim. 1. 2. 2 Tim. 1. 2. Titus 1. 4. By the Preaching of the Word, James 1. 18. 1 Cor. 4. 15. And quickened by the Spirit, John 6. 63. Rom. 8. 11. Ephesians 2. 1, 5. Col. 2. 13. Being born again, 1 John 4. 7. 1 John 5. 1. 1 John 3. 9. Not of corruptible seed, but of incorrup• … ible, 1 Pet. 1. 23. Not of Flesh nor blood,
the necessity whereof is fully laid down by the Apostle, 1 Pet. 3. 20. who speaking of the preservation that Noah had by the Ark from that deluge of water, Gen. 7. 17. The like figure whereunto even Baptism (saith he) doth now (under this Gospel-dispensation) save us; not by washing away of the filth of the flesh,
the necessity whereof is Fully laid down by the Apostle, 1 Pet. 3. 20. who speaking of the preservation that Noah had by the Ark from that deluge of water, Gen. 7. 17. The like figure whereunto even Baptism (Says he) does now (under this Gospel-dispensation) save us; not by washing away of the filth of the Flesh,
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as if the Apostle should have said, it is not the washing the body in Water, that is of this saving nature, but it is the going into the Water in a Conscionable obedienee to the Command of God, to have our sins mystically washed away by Faith in the blood of Christ;
as if the Apostle should have said, it is not the washing the body in Water, that is of this Saving nature, but it is the going into the Water in a Conscionable Obedience to the Command of God, to have our Sins mystically washed away by Faith in the blood of christ;
and so also saith the Apostle, Acts 22. 16. And now why tarriest thou, arise and be Baptized, & wash away thy sins, calling on the Name of the Lord ▪ and the same Apostle writing to Titus, makes a clear discovery by what means God on their parts saved them, Titus. 3. 5. Who hath 〈 ◊ 〉 us (saith he) not by deeds of Righteousness that we have done,
and so also Says the Apostle, Acts 22. 16. And now why tarriest thou, arise and be Baptised, & wash away thy Sins, calling on the Name of the Lord ▪ and the same Apostle writing to Titus, makes a clear discovery by what means God on their parts saved them, Titus. 3. 5. Who hath 〈 ◊ 〉 us (Says he) not by Deeds of Righteousness that we have done,
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by Waterwork, and Spirit-work; the Spirit operating upon, and working up a Soul conscionably to obey God in that holy (though amongst men that much despised ) Ordinance of Water-baptism.
by Waterwork, and Spirit work; the Spirit operating upon, and working up a Soul Conscionably to obey God in that holy (though among men that much despised) Ordinance of Water baptism.
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viz. with the washing of water, by (or according) to the Word, Eph. 5. 26. And thus some in the Church of the Corinthians, who formerly were unrighteous,
viz. with the washing of water, by (or according) to the Word, Ephesians 5. 26. And thus Some in the Church of the Corinthians, who formerly were unrighteous,
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or House of God under a Gospel-dispensation, is to be built up of lively stones, a spirituall House, an holy Priesthood, to offer up spiritual Sacrifices (that will be) acceptable to God by Jesus Christ, 1 Pet. 2. 5. Of which the building of the Material Temple was a Type;
or House of God under a Gospel-dispensation, is to be built up of lively stones, a spiritual House, an holy Priesthood, to offer up spiritual Sacrifices (that will be) acceptable to God by jesus christ, 1 Pet. 2. 5. Of which the building of the Material Temple was a Type;
So in the gathering or building a Gospel-Church, persons are to be fitted, hewen and squared, before they are laid into this Building; they are to repent from dead works, and to have Faith in God, before they be Baptized;
So in the gathering or building a Gospel-church, Persons Are to be fitted, hewn and squared, before they Are laid into this Building; they Are to Repent from dead works, and to have Faith in God, before they be Baptised;
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that as that was a Material, so this a spiritual House; as those stoues were dead, these lively; as those stones so soon as they were laid into the building, and the work finished, they became a House fit to sacrifice in; so these lively stones being brought together, are fit presently, actually to offer up spiritual Sacrifices, such as God will accept; they being in Jesus Christ, first mystically by Faith; and secondly, actually by their Obedience; and Faith and Obedience being Gods Twins, we dare not in the least entertain so much as a thought to separate them.
that as that was a Material, so this a spiritual House; as those stoves were dead, these lively; as those stones so soon as they were laid into the building, and the work finished, they became a House fit to sacrifice in; so these lively stones being brought together, Are fit presently, actually to offer up spiritual Sacrifices, such as God will accept; they being in jesus christ, First mystically by Faith; and secondly, actually by their obedience; and Faith and obedience being God's Twins, we Dare not in the least entertain so much as a Thought to separate them.
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So that, O King, if thou with Hezekiah wilt open the Door of the Lords House, it is not a National, but a Congregational Door thou art to open, which is not to be compulsive, but perswasive; for so saith a true Gospel-Minister, Knowing therefore the terrour of the Lord, we perswade men, 2 Cor. 5. 11. Now then we are Ambassadors for Christ, as though God did beseech you by us;
So that, Oh King, if thou with Hezekiah wilt open the Door of the lords House, it is not a National, but a Congregational Door thou art to open, which is not to be compulsive, but persuasive; for so Says a true Gospel minister, Knowing Therefore the terror of the Lord, we persuade men, 2 Cor. 5. 11. Now then we Are ambassadors for christ, as though God did beseech you by us;
We pray you in Christs stead, be ye reconciled to God, v. 20. Whence we may note, that a Gospel Minister is not to be like the General of an Army, to frighten, beat or fight men into faith; but as an Ambassador to perswade and invite, and gently to treat with,
We pray you in Christ stead, be you reconciled to God, v. 20. Whence we may note, that a Gospel Minister is not to be like the General of an Army, to frighten, beatrice or fight men into faith; but as an Ambassador to persuade and invite, and gently to Treat with,
the one being Diabolical, but the other Evangelical, and the way of Love being Gods Way; this is one of the distinguishing Characters of a true Gospel-Minister, whom the Love of Christ hath constrained, which causeth men to look upon them, to be Fa• … naticks, or mad men; for so saith our Apostle, 2 Cor. 5. 13. For whether we be besides our selves, it is to God,
the one being Diabolical, but the other Evangelical, and the Way of Love being God's Way; this is one of the distinguishing Characters of a true Gospel minister, whom the Love of christ hath constrained, which Causes men to look upon them, to be Fa• … naticks, or mad men; for so Says our Apostle, 2 Cor. 5. 13. For whither we be beside our selves, it is to God,
And such are made Over-seers of the Flock of God by the Holy Ghost, Acts 20. 28. who feed it, and take the oversight thereof, not by constraint, but willingly;
And such Are made Overseers of the Flock of God by the Holy Ghost, Acts 20. 28. who feed it, and take the oversight thereof, not by constraint, but willingly;
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not of filthy lucre, but of a ready mind, 1 Pet. 5. 2. as good Stewards of the manifold grace of God, 1 Pet. 4. 10. Such are good Shepherds, and not Hirelings, who will lay down their life for the sheep, John 10. 11. Whilst others being made Overseers by men, instead of feeding the Flock, feed upon the Flock;
not of filthy lucre, but of a ready mind, 1 Pet. 5. 2. as good Stewards of the manifold grace of God, 1 Pet. 4. 10. Such Are good Shepherd's, and not Hirelings, who will lay down their life for the sheep, John 10. 11. While Others being made Overseers by men, instead of feeding the Flock, feed upon the Flock;
who strengthen not the diseased, nor heal the sick, nor bind up the broken, nor bring again that which is driven away, nor séek that which is lost, but Rule them with cruelty;
who strengthen not the diseased, nor heal the sick, nor bind up the broken, nor bring again that which is driven away, nor seek that which is lost, but Rule them with cruelty;
and left the Sheep, to secure themselves from the Wolves, if they would: But such are false Apostles, deceitful workers, transforming themselves into the Apostles of Christ:
and left the Sheep, to secure themselves from the Wolves, if they would: But such Are false Apostles, deceitful workers, transforming themselves into the Apostles of christ:
whilst the true Apostle is as frée to give, as fréely he hath received, who is ready to Preach the Word, and to be instant in season and out of season, and to reprove, rebuke, and exhort, with all long-suffering and Doctrine, according to that good Advice, 2 Tim. 4. 2.
while the true Apostle is as free to give, as freely he hath received, who is ready to Preach the Word, and to be instant in season and out of season, and to reprove, rebuke, and exhort, with all long-suffering and Doctrine, according to that good advice, 2 Tim. 4. 2.
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And thus, O King, having in some measure given thee the Character of a Gospel-Church, and Ministry; I shall now beg thee in Gods fear, that thou have a care thou open the right Door: open not the broad Gate that leads to destruction, instead of that narrow way that leads to life, Mat. 7. 13, 14. If • … hou incendest to do Gods Work, have a care thou doest it in Gods Way. And that I may the better perswade thee there unto, I shall briefly lay before thee two or three Examples, of Gods severity against those that have been careless therein:
And thus, Oh King, having in Some measure given thee the Character of a Gospel-church, and Ministry; I shall now beg thee in God's Fear, that thou have a care thou open the right Door: open not the broad Gate that leads to destruction, instead of that narrow Way that leads to life, Mathew 7. 13, 14. If • … how incendest to do God's Work, have a care thou dost it in God's Way. And that I may the better persuade thee there unto, I shall briefly lay before thee two or three Examples, of God's severity against those that have been careless therein:
when they should have spoken to it, died in the Wilderness, and were not suffered to carry Israel into the Land of Canaan, as we may fully understand by comparing the eight verse with 11, 12, 23. to 29. with Numb. 27. 12. to 15. with Deut. 34. If Saul will save alive those which God will have destroyed, Saul must deeply suffer for it, 1 Sam. 15. but more of this anon:
when they should have spoken to it, died in the Wilderness, and were not suffered to carry Israel into the Land of Canaan, as we may Fully understand by comparing the eight verse with 11, 12, 23. to 29. with Numb. 27. 12. to 15. with Deuteronomy 34. If Saul will save alive those which God will have destroyed, Saul must deeply suffer for it, 1 Sam. 15. but more of this anon:
But to proceed, Hezekiah doth not onely stir up the Priests and Levites to the Work of Reformation, but also all Judah and Jerusalem, and wrote Letters, Chap. 30. 1. and made a Decree, and made Proclamation, that they must come up to Jerusalem, to keep the Passeover unto the Lord;
But to proceed, Hezekiah does not only stir up the Priests and Levites to the Work of Reformation, but also all Judah and Jerusalem, and wrote Letters, Chap. 30. 1. and made a decree, and made Proclamation, that they must come up to Jerusalem, to keep the Passover unto the Lord;
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for they had not done it of a long time in such sort as it was written, ver. 5. Whence we may note, That in Hezekiah's Reformation, he Reformed not according to what had been their custom of a long time, nor to what his Father before him did; but according as it was written, according to the Law of God:
for they had not done it of a long time in such sort as it was written, ver. 5. Whence we may note, That in Hezekiah's Reformation, he Reformed not according to what had been their custom of a long time, nor to what his Father before him did; but according as it was written, according to the Law of God:
Therefore let me beg thee, O King, as thou tenderest thine own good, now thou art upon thy Reformation, to take Hezekiah for thy Pattern, have the Word of the Lord for thy Warrant, see thou do it according to the written Law of God; for such a Reformation onely will stand, and thou with it:
Therefore let me beg thee, Oh King, as thou Tenderest thine own good, now thou art upon thy Reformation, to take Hezekiah for thy Pattern, have the Word of the Lord for thy Warrant, see thou do it according to the written Law of God; for such a Reformation only will stand, and thou with it:
And let no man despise my Speech, in saying, much knowledge and true Light is within these few years ▪ broken out; if they shall, I must answer them after the manner of Peter, answering those scosfing Jewes, in that then so much admired-at giving out of the Spirit, Acts 2. 14, 15. We are not Fannaticks or mad men, as ye suppose in so saying;
And let no man despise my Speech, in saying, much knowledge and true Light is within these few Years ▪ broken out; if they shall, I must answer them After the manner of Peter, answering those scoffing Jews, in that then so much admired-at giving out of the Spirit, Acts 2. 14, 15. We Are not fanatics or mad men, as you suppose in so saying;
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and thus we find in Holy Writ, That whilst men with a perfect heart, have a careful eye in all their undertakings to please God, God hath a tender eye over them to prosper them:
and thus we find in Holy Writ, That while men with a perfect heart, have a careful eye in all their undertakings to please God, God hath a tender eye over them to prosper them:
And thus whilst Joseph is answering his lustful Mistris, with a How can I do this great wickedness and sin against God? Gen. 39. 9. Though Joseph by her revengeful malice be cast into Prison, yet God is with him, v. 21. And God gives him favour in the eyes of the Prison-Keeper, insomuch that the Prison-keeper looked not after any thing that was under his hands;
And thus while Joseph is answering his lustful Mistress, with a How can I do this great wickedness and since against God? Gen. 39. 9. Though Joseph by her revengeful malice be cast into Prison, yet God is with him, v. 21. And God gives him favour in the eyes of the Prison-Keeper, insomuch that the Prison-keeper looked not After any thing that was under his hands;
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nor of his wine, God bringeth Daniel iuto Favour and tender Love with the Prince of the Eunuches, Dan. 1. 3, 9. Insomuch that the Eunuch will venture his head to the King his Master, rather than Daniel shall want that food he desires, V. 10, 14.
nor of his wine, God brings daniel juto Favour and tender Love with the Prince of the Eunuchs, Dan. 1. 3, 9. Insomuch that the Eunuch will venture his head to the King his Master, rather than daniel shall want that food he Desires, V. 10, 14.
A good encouragemant for the People of God in the very worst of times, even to take up a Resolution, to eye God in what he would have them to do in all things,
A good encouragemant for the People of God in the very worst of times, even to take up a Resolution, to eye God in what he would have them to do in all things,
and one like the Son of Man shall walk with them in that seven times hot fiery Furnace, to preserve them, Dan. 3. 16, 25. Will Daniel Petition no other but the true God,
and one like the Son of Man shall walk with them in that seven times hight fiery Furnace, to preserve them, Dan. 3. 16, 25. Will daniel Petition no other but the true God,
Theresore suffer me to bespeak thee and thy People, O King, in the Language of Azariah the Son of Obed, which he once uttered to King Asa, 2 Chron. 15. 1. Hear thou me CHARLES,
Therefore suffer me to bespeak thee and thy People, Oh King, in the Language of Azariah the Son of Obed, which he once uttered to King Asa, 2 Chronicles 15. 1. Hear thou me CHARLES,
and all England, Scotland, Ireland, and in particular thou proud, voluptuous and vain-glorious City of London; the Lord is with you whilst you are with him;
and all England, Scotland, Ireland, and in particular thou proud, voluptuous and vainglorious city of London; the Lord is with you while you Are with him;
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and serve him with a perfect heart, and with a willing mind; for the Lord searcheth all hearts, and understandeth all the imaginations of thy thoughts;
and serve him with a perfect heart, and with a willing mind; for the Lord Searches all hearts, and understands all the Imaginations of thy thoughts;
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We usually say, That he that would move another to weep, must first cry himself, he must first begin the passion; thus God hath done, God hath begun a Work, God hath first troden a Path for thee, O King, to walk in, God hath made a Return to thee most miraculously, and far (I presume) beyond thine own Expectation, or the Imagination of many others;
We usually say, That he that would move Another to weep, must First cry himself, he must First begin the passion; thus God hath done, God hath begun a Work, God hath First trodden a Path for thee, Oh King, to walk in, God hath made a Return to thee most miraculously, and Far (I presume) beyond thine own Expectation, or the Imagination of many Others;
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therefore, O King, Prepare to meet thy God, have a care thou walk not in any By-Path, but onely and alone in that Path of Returning, which God hath troden for thee; and as God hath been Miraculous in his Returning to thee, O be thou as Eminent in thy returniug to him;
Therefore, Oh King, Prepare to meet thy God, have a care thou walk not in any By-Path, but only and alone in that Path of Returning, which God hath trodden for thee; and as God hath been Miraculous in his Returning to thee, Oh be thou as Eminent in thy returniug to him;
And that I may come to the handling the words themselves, I shall briefly shew what God did for Hezekiah, that caused him to look for so suitable a return from Hezekiah.
And that I may come to the handling the words themselves, I shall briefly show what God did for Hezekiah, that caused him to look for so suitable a return from Hezekiah.
David we know, is Recorded in holy Writ, to be a man after Gods own heart, who in the Confidence of his Soul, sometimes can say, The Lord is on his right hand, he shall not be moved, Psal. 16. 8. And anon in Psal. 17. 8. he begs of the Lord, to hide him under the shadow of his Wings, from the wicked that oppress him, and from his deadly Enemies: Now he will not fear what man can do unto him;
David we know, is Recorded in holy Writ, to be a man After God's own heart, who in the Confidence of his Soul, sometime can say, The Lord is on his right hand, he shall not be moved, Psalm 16. 8. And anon in Psalm 17. 8. he begs of the Lord, to hide him under the shadow of his Wings, from the wicked that oppress him, and from his deadly Enemies: Now he will not Fear what man can do unto him;
If the Sons and Daughters of God had too much Happiness and Peace in this life, they would then begin to settle upon the Lees, and satisfie themselves with that which cannot profit: God knows what is fitter for his, than they do themselves;
If the Sons and Daughters of God had too much Happiness and Peace in this life, they would then begin to settle upon the Lees, and satisfy themselves with that which cannot profit: God knows what is fitter for his, than they do themselves;
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First, for the Tryal of their Faith, according to that of Judg. 2. 21. I will not, saith the Lord, drive out any of the Nations which Joshua left when he died; and the Reason is added:
First, for the Trial of their Faith, according to that of Judges 2. 21. I will not, Says the Lord, drive out any of the nations which joshua left when he died; and the Reason is added:
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therefore saith the Text, The Lord left those Nations, without driving them out hastily, neither delivered he them into the hands of Joshua, V. 23. according to that of the Apostle, 1 Pet. 1. 7. That the Tryal of your Faith being much more precious than of Gold that perisheth,
Therefore Says the Text, The Lord left those nations, without driving them out hastily, neither Delivered he them into the hands of joshua, V. 23. according to that of the Apostle, 1 Pet. 1. 7. That the Trial of your Faith being much more precious than of Gold that Perishes,
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A second Reason may be, for the encrease of their Graces, according to that saying of the Apostle, James 1. 2, 3. Knowing that the Tryal of our Faith worketh Patience;
A second Reason may be, for the increase of their Graces, according to that saying of the Apostle, James 1. 2, 3. Knowing that the Trial of our Faith works Patience;
and therefore the Apostle Paul did glory in Tribulations, knowing that Tribulation worketh Patience, and Patience Experience, and Experience Hope; and Hope, saith he;
and Therefore the Apostle Paul did glory in Tribulations, knowing that Tribulation works Patience, and Patience Experience, and Experience Hope; and Hope, Says he;
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maketh not ashamed, Rom. 5. 3, 4. A third Reason may be, because Troubles and Afflictions being rightly improved, worketh good to a Soul to Eternity; and so saith our Apostle, 2 Cor. 4. 17. For our light Affliction, which are but for a Moment, worketh for us a far more Exceeding and Eternal weight of Glory;
makes not ashamed, Rom. 5. 3, 4. A third Reason may be, Because Troubles and Afflictions being rightly improved, works good to a Soul to Eternity; and so Says our Apostle, 2 Cor. 4. 17. For our Light Affliction, which Are but for a Moment, works for us a Far more Exceeding and Eternal weight of Glory;
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And further, God by these Actings keeps a Soul close to himself, and thereby gives it opportunities continually, either to Pray, or to Praise him, for Deliverances.
And further, God by these Actings keeps a Soul close to himself, and thereby gives it opportunities continually, either to Pray, or to Praise him, for Deliverances.
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and so saith the Text, For this cause, Hezekiah the King, and the Prophet Isaiah, Prayed and cryed to Heaven, vers. 20. Men that walk close with God in time of Prosperity, can with boldness go to God in time of Adversity, with an assured confidence of a gracious Answer:
and so Says the Text, For this cause, Hezekiah the King, and the Prophet Isaiah, Prayed and cried to Heaven, vers. 20. Men that walk close with God in time of Prosperity, can with boldness go to God in time of Adversity, with an assured confidence of a gracious Answer:
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and when he was come into the House of his god, they that came out of his own bowels, slew him there with the Sword, V. 21. Whence we may note, That when Gods People cry to him, there is no staying the raising an Army or Money, or the Making or Providing Ammunion;
and when he was come into the House of his god, they that Come out of his own bowels, slew him there with the Sword, V. 21. Whence we may note, That when God's People cry to him, there is no staying the raising an Army or Money, or the Making or Providing Ammunion;
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but when they are in a Suffering condition, they dispatch a Messenger to Heaven in a moments time, to the Captain of their Salvation, who himself was made perfect through Sufferings, Heb. 2. 10. And such a Messenger who can neither be stayed by the way,
but when they Are in a Suffering condition, they dispatch a Messenger to Heaven in a moments time, to the Captain of their Salvation, who himself was made perfect through Sufferings, Hebrew 2. 10. And such a Messenger who can neither be stayed by the Way,
nor his Message intercepted, even the Spirit of Truth, who will tell the truth of their Cause, and help their Infirmities, and express their Condition with groans that cannot be uttered;
nor his Message intercepted, even the Spirit of Truth, who will tell the truth of their Cause, and help their Infirmities, and express their Condition with groans that cannot be uttered;
( for are they not all Ministring Spirits sent forth to Minister for those who shall be Heirs of Salvation, Heb. 1. 14.) And this Angel destroyes his Mighty men, Captains and men of Valour:
(for Are they not all Ministering Spirits sent forth to Minister for those who shall be Heirs of Salvation, Hebrew 1. 14.) And this Angel Destroys his Mighty men, Captains and men of Valour:
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with him there is an Arm of flesh, but with us is the Lord our God, to help us and to fight our Battels, ver. 7. and 8. Happy it is then with the People of God, when they can trust God for their Deliverance;
with him there is an Arm of Flesh, but with us is the Lord our God, to help us and to fight our Battles, ver. 7. and 8. Happy it is then with the People of God, when they can trust God for their Deliverance;
but can take that good Advice that once Moses gave to Israel of old, Exod. 14. 13. Even to stand still and see the Salvation of God, which he will work for them.
but can take that good advice that once Moses gave to Israel of old, Exod 14. 13. Even to stand still and see the Salvation of God, which he will work for them.
Whence we may note, That whilst men depend upon an Arm of flesh, upon every Defeat, their spirits are more or less dejected: whilst he that trusteth in the Lord, is not afraid of evil Tidings; for his heart is fixed, Psal. 112. 7. When Sennacheribs confidence in which he trusted; viz. His Great men, his Captains, and his men of Valour were brought down,
Whence we may note, That while men depend upon an Arm of Flesh, upon every Defeat, their spirits Are more or less dejected: while he that Trusteth in the Lord, is not afraid of evil Tidings; for his heart is fixed, Psalm 112. 7. When Sennacheribs confidence in which he trusted; viz. His Great men, his Captains, and his men of Valour were brought down,
The Text saith, That S• … nnacherib, when he returned, he went into the House of his god: Now, his god was one of the gods of the Heathens, which had neither eyes to see, not ears to hear, hands to handle, nor feet to walk; and so uncapable of doing him good,
The Text Says, That S• … nnacherib, when he returned, he went into the House of his god: Now, his god was one of the God's of the heathens, which had neither eyes to see, not ears to hear, hands to handle, nor feet to walk; and so uncapable of doing him good,
as that he could not give good Advice, nor afford good Assistance, neither to him, nor to his People; yet such is his Zeal, notwithstanding his wickedness, as that he must into the House of this his god.
as that he could not give good advice, nor afford good Assistance, neither to him, nor to his People; yet such is his Zeal, notwithstanding his wickedness, as that he must into the House of this his god.
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Whence we may note, That the worst of men generally are under some Form of Worship, either to a false god, or to the true God after a false manner, in which usually they are very zealous, although in other things desperately wicked.
Whence we may note, That the worst of men generally Are under Some From of Worship, either to a false god, or to the true God After a false manner, in which usually they Are very zealous, although in other things desperately wicked.
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The Apostle Paul whilst he was in his unregenerate condition, his Zeal led the way, and marched in the Van, whilst his Knowledge lay behind in the Rear, which caused him so to make havock of the Church, as he himself confesseth, Phil. 3. 6. Gal. 1. 13. 1 Cor. 15. 9. And saith he, Acts 26. 9. I verily thought with my self, that I ought to do many things, contrary to the Name of Jesus of Nazare• … h;
The Apostle Paul while he was in his unregenerate condition, his Zeal led the Way, and marched in the Van, while his Knowledge lay behind in the Rear, which caused him so to make havoc of the Church, as he himself Confesses, Philip 3. 6. Gal. 1. 13. 1 Cor. 15. 9. And Says he, Acts 26. 9. I verily Thought with my self, that I ought to do many things, contrary to the Name of jesus of Nazare• … h;
and being exceedingly mad against them, I persecuted them even unto strange Cities, v. 11. But this I did, saith he, Ignorantly in Unbelief, 1 Tim. 1. 13. And thus it fares often times with many in things about Religion, according to that Principle of the Church of Rome, that their Ignorance is the Mother of their Devotion. And is it not so in this our Day with thousands in this Land of our Nativity, that are of lewd, wicked, and debauched Conversations, yet are very zealous for their Common-Prayer? And though they will be Drunk many of them,
and being exceedingly mad against them, I persecuted them even unto strange Cities, v. 11. But this I did, Says he, Ignorantly in Unbelief, 1 Tim. 1. 13. And thus it fares often times with many in things about Religion, according to that Principle of the Church of Rome, that their Ignorance is the Mother of their Devotion. And is it not so in this our Day with thousands in this Land of our Nativity, that Are of lewd, wicked, and debauched Conversations, yet Are very zealous for their Common prayer? And though they will be Drunk many of them,
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and live in known abominations all the week long, yet such is their blind Zeal, that they must needs to their Common-Prayer on the Sunday, they think themselves undone else:
and live in known abominations all the Week long, yet such is their blind Zeal, that they must needs to their Common prayer on the Sunday, they think themselves undone Else:
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I would not be mistaken, I do not here go to beat down Zeal; For it is good to be zealously affected alwayes in a good matter, Gal. 4. 18. But I would have Zeal • … oyned with Knowledge, and so set upon its proper and right Object;
I would not be mistaken, I do not Here go to beatrice down Zeal; For it is good to be zealously affected always in a good matter, Gal. 4. 18. But I would have Zeal • … oyned with Knowledge, and so Set upon its proper and right Object;
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for the Jews, we know, had a Zeal to God, but not according to Knowledge, Rom. 10. 2. By which Zeal of theirs, they went about to establish a Righteousness of their own, and Contrary, or, in Opposition to Christ, who is made of God unto His, both Wisdom, Righteousness, Sanctification and Redemption, 1 Cor. 1. 30.
for the jews, we know, had a Zeal to God, but not according to Knowledge, Rom. 10. 2. By which Zeal of theirs, they went about to establish a Righteousness of their own, and Contrary, or, in Opposition to christ, who is made of God unto His, both Wisdom, Righteousness, Sanctification and Redemption, 1 Cor. 1. 30.
Thou, O King, as thou art now upon thy Work of Reformation, see thy Zeal run not before thy Knowledge, lest thou with the Apostle Paul, make havock of the Church of God, and waste it;
Thou, Oh King, as thou art now upon thy Work of Reformation, see thy Zeal run not before thy Knowledge, lest thou with the Apostle Paul, make havoc of the Church of God, and waste it;
first to Inform thy Judgement aright, Regulate that according to the Rule of Gods Word; and then joyn Zeal to thy Knowledge, that so they may draw in one yoak together;
First to Inform thy Judgement aright, Regulate that according to the Rule of God's Word; and then join Zeal to thy Knowledge, that so they may draw in one yoke together;
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and suffer me to bind this Pers• … vasion close to thy Conscience, for thy Eternal good, with that saying of the Apostle, James 4. 17. To him that knoweth to do well,
and suffer me to bind this Pers• … vasion close to thy Conscience, for thy Eternal good, with that saying of the Apostle, James 4. 17. To him that Knoweth to do well,
Whence we may observe, That whilst men are acting against Gods People, out of a blind Zeal, to bring them at an under, and to root them out; God then appears for his People, and brings their enemies low, and many times maketh their nearest Relations to become their greatest Enemies:
Whence we may observe, That while men Are acting against God's People, out of a blind Zeal, to bring them At an under, and to root them out; God then appears for his People, and brings their enemies low, and many times makes their nearest Relations to become their greatest Enemies:
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for it is in vain for men to fight against Christ; it is hard for them to kick against the pricks; yet thus inconsideratly do all those that fight against his People, and he looketh upon it as done to himself;
for it is in vain for men to fight against christ; it is hard for them to kick against the pricks; yet thus inconsiderately do all those that fight against his People, and he looks upon it as done to himself;
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for so saith the Lord from Heaven, Acts 9. 4. Saul, Saul, Why persecutest thou me? And he that receiveth you, receiveth me, Mat. 1. 40. And in as much as you did it not to one of the least of these, you did it not unto me, Mat. 25. 45. Thus in a most miraculous manner, & without effusion of blood, God, on Hezekiah's part, delivered Hezekiah & the Inhabitants of Jerusalem, and guided him on every side: And thus God hath done for thée, O King.
for so Says the Lord from Heaven, Acts 9. 4. Saul, Saul, Why Persecutest thou me? And he that receives you, receives me, Mathew 1. 40. And in as much as you did it not to one of the least of these, you did it not unto me, Mathew 25. 45. Thus in a most miraculous manner, & without effusion of blood, God, on Hezekiah's part, Delivered Hezekiah & the Inhabitants of Jerusalem, and guided him on every side: And thus God hath done for thee, Oh King.
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And this was one great Cause why God expected an answerable Return from Hezekiah; and to me it seems as a Reason, Why thou, O King, shouldst render to the Lord according to his Benefits bestowed on thee;
And this was one great Cause why God expected an answerable Return from Hezekiah; and to me it seems as a Reason, Why thou, Oh King, Shouldst render to the Lord according to his Benefits bestowed on thee;
The next thing that God did for Hezekiah, was, He recovered him from a mortal distemper; for so saith the Text, ver. 24. In those dayes Hezekiah was sick to the death,
The next thing that God did for Hezekiah, was, He recovered him from a Mortal distemper; for so Says the Text, ver. 24. In those days Hezekiah was sick to the death,
This Text is but an abstract of what we have fully laid down to us, in 2 King. 20. 1, 2, 3. and Isa. 38. 1. The which Texts we must have some recourse to,
This Text is but an abstract of what we have Fully laid down to us, in 2 King. 20. 1, 2, 3. and Isaiah 38. 1. The which Texts we must have Some recourse to,
Whence we may note, That many of the Resolves of God, concerning the Sons and Daughters of men, are not absolutely peremptory, but many times conditional; for yet forty dayes,
Whence we may note, That many of the Resolves of God, Concerning the Sons and Daughters of men, Are not absolutely peremptory, but many times conditional; for yet forty days,
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and Nineveh shall be destroyed; yet when Nineveh repents, God repents of the evil he intended against them, Jonah 2. 4, 5, 10. And thus saith the Lord by his Prophet, Jer. 18. 7. At what instant I shall speak concerning a Nation,
and Nineveh shall be destroyed; yet when Nineveh repents, God repents of the evil he intended against them, Jonah 2. 4, 5, 10. And thus Says the Lord by his Prophet, Jer. 18. 7. At what instant I shall speak Concerning a nation,
Now know, O King, that God is about to Re-build and to Plant Thee and thy People again, and if thou and they shall answer God in acts of Obedience, and do that which is well-pleasing in his sight, he then will go on to perfect what he hath begun: but if Thou and thy People,
Now know, Oh King, that God is about to Rebuild and to Plant Thee and thy People again, and if thou and they shall answer God in acts of obedience, and do that which is Well-pleasing in his sighed, he then will go on to perfect what he hath begun: but if Thou and thy People,
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then be it known to thee and them, that God will repent him of the good he intended both to thée and them; and as he overturned thy Father, and those that overturned him, and hath been for some considerable time, overturning, overturning, overturning in this Land of thy Nativity;
then be it known to thee and them, that God will Repent him of the good he intended both to thee and them; and as he overturned thy Father, and those that overturned him, and hath been for Some considerable time, overturning, overturning, overturning in this Land of thy Nativity;
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for of a truth, God is no respecter of Persons, but in every Nation, he that feareth him and worketh Righteousness, is accepted of him, Acts 10. 34, 35. Therefore in Gods fear consider thy Actings.
for of a truth, God is no respecter of Persons, but in every nation, he that fears him and works Righteousness, is accepted of him, Acts 10. 34, 35. Therefore in God's Fear Consider thy Actings.
And thus whilst the Sacrifice of the wicked is an abomination to the Lord, the Prayer of the upright is his delight, Prov. 15. 8. And Hezekiah turned his face to the Wall,
And thus while the Sacrifice of the wicked is an abomination to the Lord, the Prayer of the upright is his delight, Curae 15. 8. And Hezekiah turned his face to the Wall,
and whilst some are questioning, how God doth know, and whether there be Knowledge in the Most High? Psal. 73. 11. Hezekiah is earnestly begging the Searcher of all hearts, before whose eyes all things are naked and open, to remember the Actings of his former dayes.
and while Some Are questioning, how God does know, and whither there be Knowledge in the Most High? Psalm 73. 11. Hezekiah is earnestly begging the Searcher of all hearts, before whose eyes all things Are naked and open, to Remember the Actings of his former days.
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for I know their sorrows, and I am come down to deliver them, Exod. 3. 7, 8. God is not onely said to hear the Prayers, and see the Tears of Hezekiah, but he is as ready to help; for so is his Promise, Psal. 50. 15. Call upon me in the day of trouble, I will deliver thee, and thou shalt glorifie me.
for I know their sorrows, and I am come down to deliver them, Exod 3. 7, 8. God is not only said to hear the Prayers, and see the Tears of Hezekiah, but he is as ready to help; for so is his Promise, Psalm 50. 15. Call upon me in the day of trouble, I will deliver thee, and thou shalt Glorify me.
And seeing it is so then, O King, be perswaded to wait upon God, that so it may be a lengthening out of thy Tranquility; question with thine own Soul, whether God hath not added to thy dayes;
And seeing it is so then, Oh King, be persuaded to wait upon God, that so it may be a lengthening out of thy Tranquillity; question with thine own Soul, whither God hath not added to thy days;
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and when thou lookest on that, suffer me to be thy Remembrancer, to perswade thee, that with thankfulness of heart, thou remember whence thy Deliverance came;
and when thou Lookest on that, suffer me to be thy Remembrancer, to persuade thee, that with thankfulness of heart, thou Remember whence thy Deliverance Come;
Whence we may take notice of the great Condescention of the great God, for the satisfying his faithful ones. And this was his dealing with Gideon, Judges 6. who requires a Sign, that the Angel talked with him, v. 20. And the Angel put forth the end of his Staff that was in his hand, and touched the flesh,
Whence we may take notice of the great Condescension of the great God, for the satisfying his faithful ones. And this was his dealing with gideon, Judges 6. who requires a Signen, that the Angel talked with him, v. 20. And the Angel put forth the end of his Staff that was in his hand, and touched the Flesh,
And again, when Gideon by Gods Appointment was to relieve Israel from the hands of the Midianites, Amalekites, and the Children of the East, that were gathered together in the Valley of Jezrecl, Judges 6. 33. Gideon requires a Sign, if God would deliver Israel by his hands, ver. 36. And Gideon also propounds his own satisfaction;
And again, when gideon by God's Appointment was to relieve Israel from the hands of the midianites, Amalekites, and the Children of the East, that were gathered together in the Valley of Jezrecl, Judges 6. 33. gideon requires a Signen, if God would deliver Israel by his hands, ver. 36. And gideon also propounds his own satisfaction;
when he petitioned for Sodom, Gen. 18. with an once more; for Gideon said unto God, Let not thine anger be hot against me, I will speak but this once;
when he petitioned for Sodom, Gen. 18. with an once more; for gideon said unto God, Let not thine anger be hight against me, I will speak but this once;
and Rom. 13. 7. Render therefore to all men their dues, Tribute to whom Tribute is due, Custom to whom Custom, Fear to whom Fear, Honour to whom Honour;
and Rom. 13. 7. Render Therefore to all men their dues, Tribute to whom Tribute is due, Custom to whom Custom, fear to whom fear, Honour to whom Honour;
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as if he should say, Give freely to God and Man that which belongeth to them, according to the saying of the Lord Christ himself, Mat. 22. 21. Give to Cesar the things that are Cesars,
as if he should say, Give freely to God and Man that which belongeth to them, according to the saying of the Lord christ himself, Mathew 22. 21. Give to Cesar the things that Are Caesars,
There is also a Rendring spoken of in Scripture, by way of Requital, for some Benefit bestowed, or Injury done; and this is sometimes called Rendring, and sometimes Recompencing and Requiting, as in that of Luke 14. 12, 14. When thou makest a Dinner, or a Supper, call not thy Friends,
There is also a Rendering spoken of in Scripture, by Way of Requital, for Some Benefit bestowed, or Injury done; and this is sometime called Rendering, and sometime Recompensing and Requiting, as in that of Lycia 14. 12, 14. When thou Makest a Dinner, or a Supper, call not thy Friends,
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So that there is a Rendring belongs to man from man, simply so considered, as they stand in such or such Relations; as Children to Parents, Servants to Masters, Wives to Husbands, or Subjects to Princes: And there is also a more Respective Rendring due to men,
So that there is a Rendering belongs to man from man, simply so considered, as they stand in such or such Relations; as Children to Parents, Servants to Masters, Wives to Husbands, or Subject's to Princes: And there is also a more Respective Rendering due to men,
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as from a Child to an indulgent Father, from a Servant to a very bountiful Master, from a Subject to his Priuce, as he is Wise and Prudentially careful, laying about him every way, for the better well-being of his Subjects;
as from a Child to an indulgent Father, from a Servant to a very bountiful Master, from a Subject to his Prince, as he is Wise and Prudentially careful, laying about him every Way, for the better well-being of his Subject's;
one that refuseth the way of Rehoboam the Son of Solomon, who threatned to make the burthens of his Subjects heavier and heavier, and to be worse to them than was his Father; 1 Kings 12. 11. But to such an one that will undo the heavy burthens, and let the oppressed go free, according to that of Isa. 51. 6• … I say, to such a Father, Master and Prince, there is a more Tender, Respective, Affectionate Rendring due, and that by way of Requital, to answer the Love, Bounty and Care of such a Father, Macter or Prince.
one that Refuseth the Way of Rehoboam the Son of Solomon, who threatened to make the burdens of his Subject's Heavier and Heavier, and to be Worse to them than was his Father; 1 Kings 12. 11. But to such an one that will undo the heavy burdens, and let the oppressed go free, according to that of Isaiah 51. 6• … I say, to such a Father, Master and Prince, there is a more Tender, Respective, Affectionate Rendering due, and that by Way of Requital, to answer the Love, Bounty and Care of such a Father, Macter or Prince.
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For when the King of Babylon sent Ambassadors to him, to enquire of the Wonder that was done in his Land, 2 Chron. 32. 31. God expected that then he should have shewed the Ambassadours,
For when the King of Babylon sent ambassadors to him, to inquire of the Wonder that was done in his Land, 2 Chronicles 32. 31. God expected that then he should have showed the ambassadors,
and in satisfying his Request, in causing the Sun to run retrograde, in token of the certainty of his recovery, and of the fifteen years addition to his dayes;
and in satisfying his Request, in causing the Sun to run retrograde, in token of the certainty of his recovery, and of the fifteen Years addition to his days;
A good Lesson for thee to learn, O King, that when Ambassadours are sent from forreign Princes, to Congratulate thy condition, that then thou remember before them, to glorifie that God,
A good lesson for thee to Learn, Oh King, that when ambassadors Are sent from foreign Princes, to Congratulate thy condition, that then thou Remember before them, to Glorify that God,
whether they be Men or Women, as they stand in the Relations of Servants or Masters, Children or Parents, Wives or Husbands, Subjects or Princes: And because the subject matter of my Text is concerning Prince and People, I shall not stand to particularize the duty of the other Relations, but shall as briefly as I may, come to a discovery of what I know from the Scriptures, to be the Mind of God in those Relations that concern my Text.
whither they be Men or Women, as they stand in the Relations of Servants or Masters, Children or Parents, Wives or Husbands, Subject's or Princes: And Because the Subject matter of my Text is Concerning Prince and People, I shall not stand to particularise the duty of the other Relations, but shall as briefly as I may, come to a discovery of what I know from the Scriptures, to be the Mind of God in those Relations that concern my Text.
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when he doth that in the Worship of God that is agreeable to the Mind of God, revealed in that plain Directory, the Holy Scriptures of Truth: And when according to that Rule also he doth render to his Prince Tribute, Custom, Fear and Honour, according to the direction of the Spirit, Rom. 13. 7. A more full discovery hereof is laid down in my Declaration.
when he does that in the Worship of God that is agreeable to the Mind of God, revealed in that plain Directory, the Holy Scriptures of Truth: And when according to that Rule also he does render to his Prince Tribute, Custom, fear and Honour, according to the direction of the Spirit, Rom. 13. 7. A more full discovery hereof is laid down in my Declaration.
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And secondly, A Prince may properly be said to render duely to God, when he doth also follow the direction of the same Spirit in the Directory; who saith, 2 Sam. 23. 3. He that Ruleth over men, must be just, Ruling in the fear of God.
And secondly, A Prince may properly be said to render duly to God, when he does also follow the direction of the same Spirit in the Directory; who Says, 2 Sam. 23. 3. He that Ruleth over men, must be just, Ruling in the Fear of God.
This fear of God, is that which made good Nehemiah, when he was appointed Governour over the Land of Judah, neither he nor his Brethren not to eat the Bread of the Governour, Nehamiah 5. 14. For saith he, v. 15. The former Governours that were before me, were chargeable to the People,
This Fear of God, is that which made good Nehemiah, when he was appointed Governor over the Land of Judah, neither he nor his Brothers not to eat the Bred of the Governor, Nehamiah 5. 14. For Says he, v. 15. The former Governors that were before me, were chargeable to the People,
And this is that which the Wise man telleth us, is the sum or substance of all that is required from Man, in the twelfth Chapter of his Ecclesiastes, and the thirteenth verse.
And this is that which the Wise man Telleth us, is the sum or substance of all that is required from Man, in the twelfth Chapter of his Ecclesiastes, and the thirteenth verse.
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and are continually to attend upon that very thing, Rom. 13. 1, 3, 4, 6. In that Antient History of the Succession o• … the Saxon Monarchs, page 370. It is Recorded to the yet lasting fame of Edgar, sometimes a King of this Island, That he was so endowed with that Heaven-bred, and most Heroick Principle of the due Administration of Justice;
and Are continually to attend upon that very thing, Rom. 13. 1, 3, 4, 6. In that Ancient History of the Succession o• … the Saxon Monarchs, page 370. It is Recorded to the yet lasting fame of Edgar, sometime a King of this Island, That he was so endowed with that Heaven-bred, and most Heroic Principle of the due Administration of justice;
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as in his Circuits he took so strick an account of the due Execution of his Laws, and of the Demeanour of his great Men, and especially of his Judges, as that he severely punished them, as often as he found the Execution of their Places ballanced either with bribery, or partiality: So that (saith the Story) there was never less Robbery, Deceit nor Oppression, than in the Reign of this worthy King.
as in his Circuits he took so strick an account of the due Execution of his Laws, and of the Demeanour of his great Men, and especially of his Judges, as that he severely punished them, as often as he found the Execution of their Places balanced either with bribery, or partiality: So that (Says the Story) there was never less Robbery, Deceit nor Oppression, than in the Reign of this worthy King.
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Therefore let me beg thee, O King, as thou tenderest thy own good, both here and hereafter, Rule with Diligence, and with King Edgar let After-ages know to thy lasting Praise, that thou hadst a delight to do thy Subjects good, in seeking Judgement, in Relieving the Oppressed, in Judging the Fatherless, and in Pleading for the Widow, in being a terrour to Evil Works, and in shewing thy self a 〈 ◊ 〉 of them that do well.
Therefore let me beg thee, Oh King, as thou Tenderest thy own good, both Here and hereafter, Rule with Diligence, and with King Edgar let Afterages know to thy lasting Praise, that thou Hadst a delight to do thy Subject's good, in seeking Judgement, in Relieving the Oppressed, in Judging the Fatherless, and in Pleading for the Widow, in being a terror to Evil Works, and in showing thy self a 〈 ◊ 〉 of them that do well.
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And as thou art a King over three Kingdoms, such as make much ad• … about their Christianity, see that their Actions be Christ-like; for the assuming either the Title or Form of Christianity cannot do it;
And as thou art a King over three Kingdoms, such as make much ad• … about their Christianity, see that their Actions be Christlike; for the assuming either the Title or From of Christianity cannot do it;
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for from such as have not the Power of Godliness, there ought to he by the People of God a turning away, 2 Tim. 3. 5. For, every one that nameth the Name of Christ, is to depart from iniquity, 2 Tim. 2. 19. And it ought to be their onely care, to have their Conversation as becometh the Gospel of Christ, — striving together for the Faith of the Gospel, Phil. 1. 27 Not for the Promotion of Stage-Playes, Dancings, May-games, and Pastimes; for Christians are to abstain from all appearance of evil, 1 Thes. 5. 22. And as Pilgrims and Strangers they are to abstain from fleshly lusts, which war against the Soul, 1 Pet. 2. 11. And the lust of the flesh, the lust of the eye,
for from such as have not the Power of Godliness, there ought to he by the People of God a turning away, 2 Tim. 3. 5. For, every one that names the Name of christ, is to depart from iniquity, 2 Tim. 2. 19. And it ought to be their only care, to have their Conversation as Becometh the Gospel of christ, — striving together for the Faith of the Gospel, Philip 1. 27 Not for the Promotion of Stageplays, Dancings, May-games, and Pastimes; for Christians Are to abstain from all appearance of evil, 1 Thebes 5. 22. And as Pilgrim's and Strangers they Are to abstain from fleshly Lustiest, which war against the Soul, 1 Pet. 2. 11. And the lust of the Flesh, the lust of the eye,
Be careful therefore, I beseech thee, O King, of the Actions of thy Subjects, it stands thee in hand so to do; for a fruitful Land God turneth into barrenness,
Be careful Therefore, I beseech thee, Oh King, of the Actions of thy Subjects, it Stands thee in hand so to do; for a fruitful Land God turns into Barrenness,
But by a man of understanding and Knowledge, the state thereof shall be prolonged, saith the Wisest of the Sons of men, Prov. 28, 2. O then, in the fear of him that accepteth not the person of Princes,
But by a man of understanding and Knowledge, the state thereof shall be prolonged, Says the Wisest of the Sons of men, Curae 28, 2. Oh then, in the Fear of him that Accepteth not the person of Princes,
that taketh away the heart of the Chief of the People of the Earth, aud causeth them to wander in a Wilderness, where there is no way, Job 12. 19, 21, 24. In the fear of him that bringeth Princes to nothing, and maketh the Judges of the Earth,
that Takes away the heart of the Chief of the People of the Earth, and Causes them to wander in a Wilderness, where there is no Way, Job 12. 19, 21, 24. In the Fear of him that brings Princes to nothing, and makes the Judges of the Earth,
as vanity, Isai. 40. 23. In the fear of that God, that hath done such great things for thee, be perswaded for thine own good, to render to him according to his Mercy bestowed, in seeing the due Administration of Justice without respect of persons;
as vanity, Isaiah 40. 23. In the Fear of that God, that hath done such great things for thee, be persuaded for thine own good, to render to him according to his Mercy bestowed, in seeing the due Administration of justice without respect of Persons;
for by Mercy and Truth Iniquity is purged, and by the fear of God men depart from evil, Prov. 16. 6. For Mercy and Truth preseve the King, and his Throne is upholden by Mercy;
for by Mercy and Truth Iniquity is purged, and by the Fear of God men depart from evil, Curae 16. 6. For Mercy and Truth preseve the King, and his Throne is upholden by Mercy;
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and his Seed shall be blessed, Psal. 37. 26. Yea, Blessed are the Merciful, for they shall obtain Mercy, Mat. 5. 7. But he shall have Iudgement without Mercy, that hath shewed no Mercy;
and his Seed shall be blessed, Psalm 37. 26. Yea, Blessed Are the Merciful, for they shall obtain Mercy, Mathew 5. 7. But he shall have Judgement without Mercy, that hath showed no Mercy;
And Mercy rejoyceth against Judgement, James 2. 13. The neglect of shewing Mercy, is that which caused the wrath of God to burn hot against Israel of old, Zech. 7. 9. For thus spake the Lord of Hosts, saying, Execute true Judgement,
And Mercy Rejoiceth against Judgement, James 2. 13. The neglect of showing Mercy, is that which caused the wrath of God to burn hight against Israel of old, Zechariah 7. 9. For thus spoke the Lord of Hosts, saying, Execute true Judgement,
But they refused to hearken, and plucked away the shoulder, and stopped their ears that they should not hear, &c. Therefore came a great wrath from the Lord of Hosts, V. 12.
But they refused to harken, and plucked away the shoulder, and stopped their ears that they should not hear, etc. Therefore Come a great wrath from the Lord of Hosts, V. 12.
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and know, That pure Religion and undesiled before God and the Father, is this, To visit the Fatherless and Widows in their Affliction, James 1. 27. Not to make Fatherless and Widows, to bring them to Affliction.
and know, That pure Religion and undesiled before God and the Father, is this, To visit the Fatherless and Widows in their Affliction, James 1. 27. Not to make Fatherless and Widows, to bring them to Affliction.
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but that in all his undertakings, he doth that which is required of him by God, in order to his humble obedience to God, whether it be in the Worship and Service of God, or in his Actings towards men: Thus Enoch walked with God three hundred years, Gen. 5. 22. And Enoch walking with God, God was so well pleased therewith,
but that in all his undertakings, he does that which is required of him by God, in order to his humble Obedience to God, whither it be in the Worship and Service of God, or in his Actings towards men: Thus Enoch walked with God three hundred Years, Gen. 5. 22. And Enoch walking with God, God was so well pleased therewith,
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Enoch walked with God faithfully; for without Faith it is Impossible to please God, Heb. II. 6. And we find him so Recorded in that Catalogue of faithful ones, Heb. II. 5. By faith Enoch was translated, that he should not see death,
Enoch walked with God faithfully; for without Faith it is Impossible to please God, Hebrew II 6. And we find him so Recorded in that Catalogue of faithful ones, Hebrew II 5. By faith Enoch was translated, that he should not see death,
Thus Noah also walked with God, Gen. 6. 9. And when a World of wicked Men and Women, for their ungodliness must be drowned; the Lord said unto Noah, Come thou, and all thy House into the Ark;
Thus Noah also walked with God, Gen. 6. 9. And when a World of wicked Men and Women, for their ungodliness must be drowned; the Lord said unto Noah, Come thou, and all thy House into the Ark;
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Thus also Zacharias and Elizabeth, the Father and Mother of John the Baptist, who walked with God, Luke 1. 5, 6. who were both righteous before God, walking in all the Commandments and Ordinances of the Lord, blameless.
Thus also Zacharias and Elizabeth, the Father and Mother of John the Baptist, who walked with God, Lycia 1. 5, 6. who were both righteous before God, walking in all the commandments and Ordinances of the Lord, blameless.
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And thus the Church and People of God, are required to be Followers of God, as dear Children, Eph. 5. 1. That as Children are to follow the Directions and Appointments of their Earthly Parents; so Gods People should follow the Directions and Appointments of their Heavenly Father; and should walk in the foot-steps of the Flock of God, gone before; who run neither before nor without God; but with the Prophet David, Psal. 119. 32. in the Laws, Statutes, Ordinances and Appointments of God:
And thus the Church and People of God, Are required to be Followers of God, as dear Children, Ephesians 5. 1. That as Children Are to follow the Directions and Appointments of their Earthly Parents; so God's People should follow the Directions and Appointments of their Heavenly Father; and should walk in the footsteps of the Flock of God, gone before; who run neither before nor without God; but with the Prophet David, Psalm 119. 32. in the Laws, Statutes, Ordinances and Appointments of God:
and also beg and entreat thee for thine own good, seriously to consider of, That to walk humbly with God, is not to walk in any way, but in that which is well-pleasing to God;
and also beg and entreat thee for thine own good, seriously to Consider of, That to walk humbly with God, is not to walk in any Way, but in that which is Well-pleasing to God;
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being built upon the foundation of the Prophets and Apostles, Jesus Christ himself being the chief Corner stone, Eph. 2. 19, 20. By which means onely, they grow up an Holy Temple in the Lord, in whom they also are builded together for an Habitation of God, through the Spirit, ver. 21, 22.
being built upon the Foundation of the prophets and Apostles, jesus christ himself being the chief Corner stone, Ephesians 2. 19, 20. By which means only, they grow up an Holy Temple in the Lord, in whom they also Are built together for an Habitation of God, through the Spirit, ver. 21, 22.
Then consider thy standing, O King, and with Hezekiah purge out the filthiness of thy Holy Things, in order to thy walking humbly with thy God; in order to thy Rendring duely to God, for thy great Mercies received, considering the danger of not Rendring.
Then Consider thy standing, Oh King, and with Hezekiah purge out the filthiness of thy Holy Things, in order to thy walking humbly with thy God; in order to thy Rendering duly to God, for thy great mercies received, considering the danger of not Rendering.
The words in themselves contain these four Particulars. 1. Gods Benefits bestowed upon Hezekiah. 2. Hezekiah's Unthankfulness to God. 3. The Reason of Hezekiah's Unthankfulness. 4. The sad Consequences of his Unthankfulness. 1. Gods Benefits bestowed upon Hezekiah, in these words, Accordcording to the Benefit done unto him.
The words in themselves contain these four Particulars. 1. God's Benefits bestowed upon Hezekiah. 2. Hezekiah's Unthankfulness to God. 3. The Reason of Hezekiah's Unthankfulness. 4. The sad Consequences of his Unthankfulness. 1. God's Benefits bestowed upon Hezekiah, in these words, Accordcording to the Benefit done unto him.
King David, I presume, was well acquainted with the Truth of this Assertion, which made him so earnestly enquire, what he should render to God, in Psal. 116. after a full Declaration of what God had particularly done for his Soul;
King David, I presume, was well acquainted with the Truth of this Assertion, which made him so earnestly inquire, what he should render to God, in Psalm 116. After a full Declaration of what God had particularly done for his Soul;
he oryeth out, ver. 12. What shall I render to the Lord, for all his Benefits bestowed upon me? And in v• … 13. and 14. he gives in his Resolution, I will, saith he, take the Cup of Salvation,
he oryeth out, ver. 12. What shall I render to the Lord, for all his Benefits bestowed upon me? And in v• … 13. and 14. he gives in his Resolution, I will, Says he, take the Cup of Salvation,
insomuch, that his spirit was troubled, and his sleep brake from him, Dan. 2. 1. Then the King commanded to call the Magicians, and the Astrologers, and the Sorcerers, and the Caldeans, to shew the King his Dream;
insomuch, that his Spirit was troubled, and his sleep brake from him, Dan. 2. 1. Then the King commanded to call the Magicians, and the Astrologers, and the Sorcerers, and the Chaldaeans, to show the King his Dream;
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The Executioners of whose Will sought Daniel and his Fellows also to slay them. Then Daniel enquired of Arioch the Captain of the Kings Guard, the Reason of the hastiness of the Decree from the King, who telling him the matter;
The Executioners of whose Will sought daniel and his Fellows also to slay them. Then daniel inquired of Arioch the Captain of the Kings Guard, the Reason of the hastiness of the decree from the King, who telling him the matter;
This Images Head was of fine Gold, his Breast and his Armes of Silver, his Belly and his Thighs of Brass, his Leggs of Iron, his Feet part of Iron, and part of Clay;
This Images Head was of fine Gold, his Breast and his Arms of Silver, his Belly and his Thighs of Brass, his Legs of Iron, his Feet part of Iron, and part of Clay;
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Thou sawest till that a Stone was cut out without hands, which smote the Image upon his Féet, that were part of Iron and part of Clay, and brake them to pieces.
Thou Sawest till that a Stone was Cut out without hands, which smote the Image upon his Feet, that were part of Iron and part of Clay, and brake them to Pieces.
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for so saith the Text, V. 31. Whilst the word was in the Kings mouth, there fell a voice from Heaven, saying, O King Nebuchadnezzar, to thée it is spoken, the Kingdom is departed from thée,
for so Says the Text, V. 31. While the word was in the Kings Mouth, there fell a voice from Heaven, saying, Oh King Nebuchadnezzar, to thee it is spoken, the Kingdom is departed from thee,
This man was so great, as that there was none greater; for he was over All; not a King over some few Countries, or an Emperour over seven Nations, but a Monarch, one that had an unlimited and an universal Power, V. 36. Yet when he comes to walk contrary to God, God walks contrary to him;
This man was so great, as that there was none greater; for he was over All; not a King over Some few Countries, or an Emperor over seven nations, but a Monarch, one that had an unlimited and an universal Power, V. 36. Yet when he comes to walk contrary to God, God walks contrary to him;
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and giveth it in as a Reason, why Saul should perform the Will of God; for saith he, V. 1. The Lord sent me to Anoint thee to be King over his People, over Israel;
and gives it in as a Reason, why Saul should perform the Will of God; for Says he, V. 1. The Lord sent me to Anoint thee to be King over his People, over Israel;
but utterly destroy both Man and Woman, Infant and Suckling, Ox and Shéep, Camel and Asse, Amalek lay in wait, to have destroyed Israel; now God takes Israels Cause in hand,
but utterly destroy both Man and Woman, Infant and Suckling, Ox and Sheep, Camel and Ass, Amalek lay in wait, to have destroyed Israel; now God Takes Israel's Cause in hand,
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for vengeance is mine• … and I will repay it, saith the Lord, Rom. 12. 19. And Gods time is the best time to revenge in; for so saith the Lord by his Prophet, Zephaniah 3. 8. Wait ye upon me, untill the day that, I rise up to the prey;
for vengeance is mine• … and I will repay it, Says the Lord, Rom. 12. 19. And God's time is the best time to revenge in; for so Says the Lord by his Prophet, Zephaniah 3. 8. Wait you upon me, until the day that, I rise up to the prey;
for the Controversie of Zion, Isai. 34. 8. And saith the Lord, I am jealous for Jerusalem and for Zion, with a great jealousie, Zach. 1. 14. For precious in the sight of the Lord, is the death of his Saints, Psal. 116. 15. and Psal. 9. 12. When he maketh Iniquision for blood, he remembreth them,
for the Controversy of Zion, Isaiah 34. 8. And Says the Lord, I am jealous for Jerusalem and for Zion, with a great jealousy, Zach 1. 14. For precious in the sighed of the Lord, is the death of his Saints, Psalm 116. 15. and Psalm 9. 12. When he makes Iniquision for blood, he Remember them,
Had Israel been the Revenge of his own quarrel, it had not made so much for Israels comfort, neither would Amalek have had his deserved due; Israel might have under-done the Work; for Israel knew not the bent of Amaleks spirit, so well as he that took the Work in hand; for God sees not as Man sees, Man onely knows the outward act, but God also the intention and thought of the heart; God without all Question knew that Amalek intended the utter ruine of Israel; and therefore Amalek must be utterly destroyed: For God is a Righteous God,
Had Israel been the Revenge of his own quarrel, it had not made so much for Israel's Comfort, neither would Amalek have had his deserved due; Israel might have under-done the Work; for Israel knew not the bent of Amaleks Spirit, so well as he that took the Work in hand; for God sees not as Man sees, Man only knows the outward act, but God also the intention and Thought of the heart; God without all Question knew that Amalek intended the utter ruin of Israel; and Therefore Amalek must be utterly destroyed: For God is a Righteous God,
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and commonly deals with men by the Law of Retaliation; for Adoni-bezek said, Threescore and ten Kings having their Thumbs and their great Toes cut off, gathered their Meat under my Table;
and commonly deals with men by the Law of Retaliation; for Adoni-bezek said, Threescore and ten Kings having their Thumbs and their great Toes Cut off, gathered their Meat under my Table;
as I have done so God hath done to me, Judges 1. 7. And Nathan said unto David, 2 Sam. 12. 9. Thou hast done evil in the sight of the Lord, thou hast killed Uriah the Hittite with the Sword, and hast taken his Wife to be thy Wife;
as I have done so God hath done to me, Judges 1. 7. And Nathan said unto David, 2 Sam. 12. 9. Thou hast done evil in the sighed of the Lord, thou hast killed Uriah the Hittite with the Sword, and hast taken his Wife to be thy Wife;
for thou didst this secretly, but I will do this before all Israel, and before the Sun. And the Prophet Samuel also said unto King Agag, 1 Sam. 15. 33. As thy Sword hath made Women Childless,
for thou didst this secretly, but I will do this before all Israel, and before the Sun. And the Prophet Samuel also said unto King Agag, 1 Sam. 15. 33. As thy Sword hath made Women Childless,
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And this is that golden Rule, that the Lord Christ himself layes down, Mat. 7. 12. All things whatsoever ye would that men should do unto you, do ye even so unto them;
And this is that golden Rule, that the Lord christ himself lays down, Mathew 7. 12. All things whatsoever you would that men should do unto you, do you even so unto them;
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And that he might the better bespeak his People to a strict Observation of this Lesson, he requires them in the first and second verses, Not to judge, lest they be judged, for saith he, with what judgement ye judge, ye shall be judged;
And that he might the better bespeak his People to a strict Observation of this lesson, he requires them in the First and second Verses, Not to judge, lest they be judged, for Says he, with what judgement you judge, you shall be judged;
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if possible, I might keep others from transgression; for there are many in this our day, I know, that are ready and willing to run head-long to the ruine of the People of God here,
if possible, I might keep Others from Transgression; for there Are many in this our day, I know, that Are ready and willing to run headlong to the ruin of the People of God Here,
for so saith the Lord Christ himself, Mat. 25. 41. Then shall the King say to them on his left hand, Depart from me, ye cursed, into Everlasting fire, prepared for the Devil and his Angels;
for so Says the Lord christ himself, Mathew 25. 41. Then shall the King say to them on his left hand, Depart from me, you cursed, into Everlasting fire, prepared for the devil and his Angels;
for so saith the Prophet David, Psal. 147. 19, 20. He shewed his Word unto Jacob, his Statutes and his Iudgements unto Israel, he hath not dealt so with any Nation:
for so Says the Prophet David, Psalm 147. 19, 20. He showed his Word unto Jacob, his Statutes and his Judgments unto Israel, he hath not dealt so with any nation:
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who, saith he, are Israelites, to whom pertaineth the Adoption, and the Glory, and the Covenants, and the giving of the Law, and the Service of God, and the Promises; whose are the Fathers, and of whom concerning the flesh, Christ came.
who, Says he, Are Israelites, to whom pertaineth the Adoption, and the Glory, and the Covenants, and the giving of the Law, and the Service of God, and the Promises; whose Are the Father's, and of whom Concerning the Flesh, christ Come.
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but they were turned into the degenerate Plant of a strange Vine unto him, saith the Prophet, Jeremiah 2. 21. And the Prophet Isaiah sings the same Song, Isaiah 5. 1, &c. Now will I sing, saith he, to my well Beloved, a Song of my well Beloved touching his Uineyard.
but they were turned into the degenerate Plant of a strange Vine unto him, Says the Prophet, Jeremiah 2. 21. And the Prophet Isaiah sings the same Song, Isaiah 5. 1, etc. Now will I sing, Says he, to my well beloved, a Song of my well beloved touching his Vineyard.
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and he Built a Tower, and set a Winepress therein, and he looked that it should bring forth Grapes, and it brought forth Wild Grapes. V. 7. The Vineyard of the Lord of Hosts, is the House of Israel, and the Men of Judah, his pleasant Plant; and he looked for Judgement, but behold, Oppression;
and he Built a Tower, and Set a Winepress therein, and he looked that it should bring forth Grapes, and it brought forth Wild Grapes. V. 7. The Vineyard of the Lord of Hosts, is the House of Israel, and the Men of Judah, his pleasant Plant; and he looked for Judgement, but behold, Oppression;
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And therefore God calls themselves to Judge the Cause, v. 3. And now, O Inhabitants of Jerusalem, and men of Judah, Judge, I pray you, between me and my Vineyard, What could have been done more to my Vineyard, that I have not done in it? And now, saith he, Go to, I will tell you what I will do to my Vineyard, I will take away the Hedge thereof,
And Therefore God calls themselves to Judge the Cause, v. 3. And now, Oh Inhabitants of Jerusalem, and men of Judah, Judge, I pray you, between me and my Vineyard, What could have been done more to my Vineyard, that I have not done in it? And now, Says he, Go to, I will tell you what I will do to my Vineyard, I will take away the Hedge thereof,
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but there shall come up Bryers and Thorns. And for these Mis-actings of theirs, the Lord by his Prophet, Isai. 1. 2. takes up a great complaint, saying, Hear O Heavens, and give ear O Earth;
but there shall come up Briers and Thorns. And for these Misactings of theirs, the Lord by his Prophet, Isaiah 1. 2. Takes up a great complaint, saying, Hear Oh Heavens, and give ear Oh Earth;
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if they do not render to God, if their Conversation answer not their Profession, the best of their Worship is but vain and abominable in Gods sight; and such as God is weary to bear, Isai. 1. 14. And such persons are looked upon as Enemies to the Crosse of Christ, Phil. 3. 18. And God looked upon them to be so to him:
if they do not render to God, if their Conversation answer not their Profession, the best of their Worship is but vain and abominable in God's sighed; and such as God is weary to bear, Isaiah 1. 14. And such Persons Are looked upon as Enemies to the Cross of christ, Philip 3. 18. And God looked upon them to be so to him:
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for so saith the Prophet, Isaiah 1. 24. Thus saith the Lord of Hosts, the Mighty One if Israel, Ah! I will ease me of mine Anversaries, I will avenge me on mine E• … emies:
for so Says the Prophet, Isaiah 1. 24. Thus Says the Lord of Hosts, the Mighty One if Israel, Ah! I will ease me of mine Anversaries, I will avenge me on mine E• … emies:
And we find this threatning was made good upon them, Zach. 7. 13, 14. Therefore, saith the Prophet, it is come to pass, that as he cryed, and they would not hear;
And we find this threatening was made good upon them, Zach 7. 13, 14. Therefore, Says the Prophet, it is come to pass, that as he cried, and they would not hear;
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So that we see the point fully proved upon Nebuchadnezzar and Saul, two Great and Potent Kings; and also ugon Israel, the greatest of Nations; and that not onely upon the account of multitude, but also the greatest Priviledged Nation under the Heavens.
So that we see the point Fully proved upon Nebuchadnezzar and Saul, two Great and Potent Kings; and also ugon Israel, the greatest of nations; and that not only upon the account of multitude, but also the greatest Privileged nation under the Heavens.
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And seeing it is so, that God requires suitable Returns for Benefits bestowed; upon the neglect whereof, God punisheth, &c. This then may serve for a Use to great ones;
And seeing it is so, that God requires suitable Returns for Benefits bestowed; upon the neglect whereof, God Punisheth, etc. This then may serve for a Use to great ones;
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if report be true, thou hast in a great measure already done, which is very commendable) But this is that, O King, that I am chiefly pleading for, that thou wouldst endeavour to look through and beyond them, even to the Finger and Power of that God that wrought in and by them;
if report be true, thou hast in a great measure already done, which is very commendable) But this is that, Oh King, that I am chiefly pleading for, that thou Wouldst endeavour to look through and beyond them, even to the Finger and Power of that God that wrought in and by them;
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not only for thy Temporal, but also (if thou beest not wanting to thy self) for thy Eternal preservation, if thou dost make suitable Returns to him; that so wrath may not follow.
not only for thy Temporal, but also (if thou Best not wanting to thy self) for thy Eternal preservation, if thou dost make suitable Returns to him; that so wrath may not follow.
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To this purpose, consider every one of thy Thoughts and Intentions, and examine them before thou put them into action, see whether they tend to a suitable Returning to God, for such great Benefits received from God, or not.
To this purpose, Consider every one of thy Thoughts and Intentions, and examine them before thou put them into actium, see whither they tend to a suitable Returning to God, for such great Benefits received from God, or not.
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And if this, O King, be the bent of thy Spirit, and thy continued practice, I can assure thee from the Word of the Lord, that it will be a lengthning out of thy Tranquillity;
And if this, Oh King, be the bent of thy Spirit, and thy continued practice, I can assure thee from the Word of the Lord, that it will be a lengthening out of thy Tranquillity;
for so saith the wisest of men, by the assictance of the Eternal Spirit, Prov. 16. 7. When a mans wayes please the Lord, he will make even his Enemies to be at peace with him;
for so Says the Wisest of men, by the assictance of the Eternal Spirit, Curae 16. 7. When a men ways please the Lord, he will make even his Enemies to be At peace with him;
and not onely so, but thou shalt also have a Benefit hereafter, and that to Eternity; for so saith the Lord by the mouth of a King, Psal. 50. 23. Whoso offereth praise, glorifieth me,
and not only so, but thou shalt also have a Benefit hereafter, and that to Eternity; for so Says the Lord by the Mouth of a King, Psalm 50. 23. Whoso Offereth praise, Glorifieth me,
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I desire to urge this the rather, because I see many of their Coaches standing daily, where I fear they cannot duly Render to God according to such Mercies bestowed;
I desire to urge this the rather, Because I see many of their Coaches standing daily, where I Fear they cannot duly Render to God according to such mercies bestowed;
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and therefore I shall desire to discharge my Conscience to them, in letting them know, That without Holiness no man shall see the Lord, Heb. 12. 14. and without Faith it is impossible to please God, Heb 11. 6. Which Faith comes by Hearing,
and Therefore I shall desire to discharge my Conscience to them, in letting them know, That without Holiness no man shall see the Lord, Hebrew 12. 14. and without Faith it is impossible to please God, Hebrew 11. 6. Which Faith comes by Hearing,
and Hearing by the Word of God, Heb. 10. 17. and not by Hearing scurrility in Stage-playes, May-games and Pastimes: Consider O ye Great Ones, that are guilty of such actings;
and Hearing by the Word of God, Hebrew 10. 17. and not by Hearing scurrility in Stageplays, May-games and Pastimes: Consider Oh you Great Ones, that Are guilty of such actings;
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This then may also serve for a Use of Exhortation and Examination to this Nation, considered as a Nation: And as some have said, They (to wit) the Nation was a Body without a Head; meaning, they were without a King; for the King is the Head,
This then may also serve for a Use of Exhortation and Examination to this nation, considered as a nation: And as Some have said, They (to wit) the nation was a Body without a Head; meaning, they were without a King; for the King is the Head,
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or Supream, 1 Pet. 2. 13, 14. according to that of Samuel also to Saul, 1 Sam. 14. 17. And Samuel said to Saul, When thou wast little in thine own sight, wast thou not made the Head of the Tribes of Israel? And the Lord anointed thee King over Israel, &c. So that now, O England, thou canst not so Complain,
or Supreme, 1 Pet. 2. 13, 14. according to that of Samuel also to Saul, 1 Sam. 14. 17. And Samuel said to Saul, When thou wast little in thine own sighed, wast thou not made the Head of the Tribes of Israel? And the Lord anointed thee King over Israel, etc. So that now, Oh England, thou Canst not so Complain,
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examine thy self now what Benefit thou hast received; and also, how thou art bettered thereby: Dost thou render to God according to his Benefits bestowed? Art thou grown more Holy than thou wast? Or rather, art thou not grow openly prophane, out of a sense of Gods Great Love to thee? Dost thou rejoyce before the Lord with trembling? Or rather, is not thy rejoycing such,
examine thy self now what Benefit thou hast received; and also, how thou art bettered thereby: Dost thou render to God according to his Benefits bestowed? Art thou grown more Holy than thou wast? Or rather, art thou not grow openly profane, out of a sense of God's Great Love to thee? Dost thou rejoice before the Lord with trembling? Or rather, is not thy rejoicing such,
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even to the Confusion of thy face? Art thou rejoycing, that the Sword in all visible probability is now sheathing again? And is not that rejoycing such, that may justly cause God to Command it to run thorow thy Borders a second time?
even to the Confusion of thy face? Art thou rejoicing, that the Sword in all visible probability is now sheathing again? And is not that rejoicing such, that may justly cause God to Command it to run thorough thy Borders a second time?
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Art thou humble before thy God, O England, out of a Consideration of thine own unworthiness, and of Gods great love to thee in these things? Or rather, art thou not grown more haughty? And may not the Lord take up a Complaint against thee and thy Daughters, O England, as once he did against his People of old? Isa. 3. 16. and say to England, and in special to London, Because thy Daughters are haughty,
Art thou humble before thy God, Oh England, out of a Consideration of thine own unworthiness, and of God's great love to thee in these things? Or rather, art thou not grown more haughty? And may not the Lord take up a Complaint against thee and thy Daughters, Oh England, as once he did against his People of old? Isaiah 3. 16. and say to England, and in special to London, Because thy Daughters Are haughty,
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Or when the Lord shall say so to England, Then will he take away the bravery of their tinkling Ornaments about their feet, and their Cauls, and their round Tiers like the Moon, and the Braslets, and the Mufflers, the Bonnets, and the Ornaments of the Leggs, the changeable suits of fantastical Attire;
Or when the Lord shall say so to England, Then will he take away the bravery of their tinkling Ornament about their feet, and their Cauls, and their round Tiers like the Moon, and the Braslets, and the Mufflers, the Bonnets, and the Ornament of the Legs, the changeable suits of fantastical Attire;
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and yet in a deep Consumption of all true Piety, Pitty, Penitency, Patience and Purity; by which means she is become very Perverse, Peevish, Prophane and Pittiless.
and yet in a deep Consumption of all true Piety, Pity, penitency, Patience and Purity; by which means she is become very Perverse, Peevish, Profane and Pitiless.
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and for the time to come, meet thy God with suitable Returns, lest God meet thee again, in some or all his three fierce Judgements, Sword, Pestilence or Famine; either to thy speedy rooting out, or thy Consuming lingring Ruine.
and for the time to come, meet thy God with suitable Returns, lest God meet thee again, in Some or all his three fierce Judgments, Sword, Pestilence or Famine; either to thy speedy rooting out, or thy Consuming lingering Ruin.
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This then may serve for a Use of Reproof to all, from the Highest to the Lowest, from him that sitteth upon the Throne, to him that grindeth at the Mill, even to the Hewer of Wood and Drawer of Water; to all that have received, and have not duly rendred, to such who like the Swine under the Acorn Tree, have greedily swallowed down all the Benefits that comes from, God, never so much as once looking to God,
This then may serve for a Use of Reproof to all, from the Highest to the Lowest, from him that Sitteth upon the Throne, to him that grindeth At the Mill, even to the Hewer of Wood and Drawer of Water; to all that have received, and have not duly rendered, to such who like the Swine under the Acorn Tree, have greedily swallowed down all the Benefits that comes from, God, never so much as once looking to God,
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therefore I shall commend this Use to all that have not Rendred, and shall let them know in the words of Solomon the wise, That he is in the way of Life that keepeth knowledge;
Therefore I shall commend this Use to all that have not Rendered, and shall let them know in the words of Solomon the wise, That he is in the Way of Life that Keepeth knowledge;
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whilst he that refuseth reproof, erreth, Prov. 10. 17. For he that hateth reproof is brutish, Prov. 12. 1. And shame shall be to him that refuseth Instruction;
while he that Refuseth reproof, erreth, Curae 10. 17. For he that hates reproof is brutish, Curae 12. 1. And shame shall be to him that Refuseth Instruction;
therefore we have this Testimony of him, That he was a man after Gods own heart, 1 Sam. 13. 14. Yet this integrity of his was accompanied with some imperfections, which caused Gods wrath to burn hot against his People, as we may read, 2 Sam. 24. 1. For King David by the instigation of that Enemy of mankind, was moved to number his People, by which means the wrath of God was kindled against Israel; for so saith the Text, 2 Sam. 24. 1. And again the Anger of the Lord was kindled against Israel;
Therefore we have this Testimony of him, That he was a man After God's own heart, 1 Sam. 13. 14. Yet this integrity of his was accompanied with Some imperfections, which caused God's wrath to burn hight against his People, as we may read, 2 Sam. 24. 1. For King David by the instigation of that Enemy of mankind, was moved to number his People, by which means the wrath of God was kindled against Israel; for so Says the Text, 2 Sam. 24. 1. And again the Anger of the Lord was kindled against Israel;
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Quest. But here it may be asked, How I prove this to be done by the perswasion of that Evil One, seeing the Text doth not in so many words say so? Answ. To which I Answer;
Quest. But Here it may be asked, How I prove this to be done by the persuasion of that Evil One, seeing the Text does not in so many words say so? Answer To which I Answer;
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but if according to the teaching of the Apostle Paul, 1 Cor. 2. 13. We compare Spiritual things with Spiritual; the Holy Ghost will make a clear Discovery;
but if according to the teaching of the Apostle Paul, 1 Cor. 2. 13. We compare Spiritual things with Spiritual; the Holy Ghost will make a clear Discovery;
for compare this ▪ 2 Sam. 24. 1. with, 1 Chron. 21. 1. we shall find this, He that moved David in this, 2 Sam. 24. 1. is that Enemy of mankind, that Evil One, or Satan;
for compare this ▪ 2 Sam. 24. 1. with, 1 Chronicles 21. 1. we shall find this, He that moved David in this, 2 Sam. 24. 1. is that Enemy of mankind, that Evil One, or Satan;
Answ. Yea, so saith the text, v. 17. For David said unto God, Is it not I that Commanded the People to be numbred? Even I it is that have sinned and done evil ▪ But as for these sheep, what have they done? Let thy hand, I pray thee, be on me and on my Fathers House,
Answer Yea, so Says the text, v. 17. For David said unto God, Is it not I that Commanded the People to be numbered? Even I it is that have sinned and done evil ▪ But as for these sheep, what have they done? Let thy hand, I pray thee, be on me and on my Father's House,
for if we cast our eye but into 1 Chron. 20. we shall find Joab, the Captain of Davids Host, destroying the Country of the Children of Ammon, and Rabbah, and slaying three Giants in three several Overthrows of the Philistines; and the Devil knoweth right well how to make his Advantages.
for if we cast our eye but into 1 Chronicles 20. we shall find Joab, the Captain of Davids Host, destroying the Country of the Children of Ammon, and Rabbah, and slaying three Giants in three several Overthrows of the philistines; and the devil Knoweth right well how to make his Advantages.
He knew, that God was jealous of his Honour; and if he could but work up Danid to put confidence in an Arm of flesh, or to give glory to the multitude of his Armed men; this was an advantage good enough against Israel;
He knew, that God was jealous of his Honour; and if he could but work up David to put confidence in an Arm of Flesh, or to give glory to the multitude of his Armed men; this was an advantage good enough against Israel;
And thus God doth in Mercy to his People, when they begin to put • … fidence, or set their hearts upon Creature-comforts, God is then rea• … 〈 ◊ 〉 take them away;
And thus God does in Mercy to his People, when they begin to put • … fidence, or Set their hearts upon Creature comforts, God is then rea• … 〈 ◊ 〉 take them away;
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What misery did they endure in that weeks time of the waters of the Rivers being turned into Blood? Exod. 7. 20, 27. What did they endure by reason of the Plagues of Froggs, Lice and Flies? Exod. 8. 3, 17, 24. in those Plagues of Murrion and Hail? Exod. 9. 2, 10, 23. in those Plagues of Locusts, and Darkness? Exod. 10. 4, 22. and in the Death of all their first-born, both of Man and Beast? Exod. 12. 29.
What misery did they endure in that weeks time of the waters of the rivers being turned into Blood? Exod 7. 20, 27. What did they endure by reason of the Plagues of Frogs, Lice and Flies? Exod 8. 3, 17, 24. in those Plagues of Murrion and Hail? Exod 9. 2, 10, 23. in those Plagues of Locusts, and Darkness? Exod 10. 4, 22. and in the Death of all their firstborn, both of Man and Beast? Exod 12. 29.
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The like we may see threatned against Israel of old, by reason of the misactings of their Princes, Judges, Priests, and Prophets, Micah 3. 9. Hear, I pray you (saith the Prophet) ye Heads of the House of Jacob, and Princes of the House of Israel, that abhor Judgement, and pervert all Equity, v. 10. That build up Zion with Blood, and Jerusalem with Iniquity, v. 11. The Heads thereof judge for Reward,
The like we may see threatened against Israel of old, by reason of the misactings of their Princes, Judges, Priests, and prophets, micah 3. 9. Hear, I pray you (Says the Prophet) you Heads of the House of Jacob, and Princes of the House of Israel, that abhor Judgement, and pervert all Equity, v. 10. That built up Zion with Blood, and Jerusalem with Iniquity, v. 11. The Heads thereof judge for Reward,
like the Priests and Prophets of England at this day; and they likewise, as those of old, will lean upon the Lord, and say, Is not the Lord among us, no evil can come upon us? But though they say thus;
like the Priests and prophets of England At this day; and they likewise, as those of old, will lean upon the Lord, and say, Is not the Lord among us, no evil can come upon us? But though they say thus;
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What saith the Prophet? Therefore shall Zion for your sake be plowed as a Field, and Jerusalem shall become heaps, and the Mountain of the Lords House,
What Says the Prophet? Therefore shall Zion for your sake be plowed as a Field, and Jerusalem shall become heaps, and the Mountain of the lords House,
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And so saith the Lord Christ by John the Revelator, speaking to the Angel, or the Pastor of the Church of Ephesus, Revelation 2. 5. Remember (saith he) from whence thou art fallen,
And so Says the Lord christ by John the Revelator, speaking to the Angel, or the Pastor of the Church of Ephesus, Revelation 2. 5. remember (Says he) from whence thou art fallen,
and unless thou repent of thy deadness, thy dulness, thy drowsiness, thy coldness, thy carelesness, and thy carnality; I will suddenly remove thy Candlestick, I will soon disperse the flock;
and unless thou Repent of thy deadness, thy dullness, thy drowsiness, thy coldness, thy carelessness, and thy carnality; I will suddenly remove thy Candlestick, I will soon disperse the flock;
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When Abraham was journying into Egypt with his Wife Sarah, being driven thither by a Famine, Gen. 12. he said unto Sarah his Wife, v. 11, &c. Behold now, I know that thou art a fair Woman to look upon;
When Abraham was journeying into Egypt with his Wife Sarah, being driven thither by a Famine, Gen. 12. he said unto Sarah his Wife, v. 11, etc. Behold now, I know that thou art a fair Woman to look upon;
: And Paul the Apostle, a faithful Soul, whose life being laid wait for, was let down by the Wall in a Basket, Acts 9. 25. Yea, the Lord Christ himself refused to walk in Jury,
: And Paul the Apostle, a faithful Soul, whose life being laid wait for, was let down by the Wall in a Basket, Acts 9. 25. Yea, the Lord christ himself refused to walk in Jury,
But to our Matter, upon Abrahams saying, that Sarah was his Sister, vers. 19. and upon the Commendations of Sarah to Pharaoh by his Princes, Sarah was taken into Pharaohs House,
But to our Matter, upon Abrahams saying, that Sarah was his Sister, vers. 19. and upon the Commendations of Sarah to Pharaoh by his Princes, Sarah was taken into Pharaohs House,
for so saith the Text, v. 18. For Pharaoh called Abraham, and said, What is this that thou hast done unto me? Why didst thou not tell me she was thy Wife? Why saidst thou she is my Sister? So I might have taken her to me to Wife.
for so Says the Text, v. 18. For Pharaoh called Abraham, and said, What is this that thou hast done unto me? Why didst thou not tell me she was thy Wife? Why Said thou she is my Sister? So I might have taken her to me to Wife.
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And thus as Abraham was travelling towards the South Countrey, whilst he so journed in Gerar, the Lord reproved Abimelech also, King of Gerar, for his sake, Gen. 20. For Abraham (again) said of Sarah his Wife, she is my Sister;
And thus as Abraham was traveling towards the South Country, while he so journed in Gerar, the Lord reproved Abimelech also, King of Gerar, for his sake, Gen. 20. For Abraham (again) said of Sarah his Wife, she is my Sister;
and said unto him, Thou art but a dead man, (a sharp Reproof indeed) And he gives him a Reason for his so saying, For the Woman (saith he) which thon hast taken is a mans Wife, v. 3. Yet saith the Text, Abimelech had not come near her, v. 4. And Abimelech said, Lord, wilt thou stay also a Righteous Nation? Said he not, she is my Sister? and she,
and said unto him, Thou art but a dead man, (a sharp Reproof indeed) And he gives him a Reason for his so saying, For the Woman (Says he) which thon hast taken is a men Wife, v. 3. Yet Says the Text, Abimelech had not come near her, v. 4. And Abimelech said, Lord, wilt thou stay also a Righteous nation? Said he not, she is my Sister? and she,
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First, That he who is the Searcher of the heart, and Tryer of the reins, takes a perfect account of the bent of the spirits of the Sons and Daughters of Men. And secondly;
First, That he who is the Searcher of the heart, and Trier of the reins, Takes a perfect account of the bent of the spirits of the Sons and Daughters of Men. And secondly;
The like we may see made good in Achans Family, Josh. 7. That when Achan had taken of the accursed things, that goodly Babylonish Garment, the Silver, and the Wedge of Gold;
The like we may see made good in Achans Family, Josh. 7. That when achan had taken of the accursed things, that goodly Babylonish Garment, the Silver, and the Wedge of Gold;
and the Garment, and the Wedge of Gold, and his Sons, and his Daughters, and his Oxen, and his Asses, and his Sheep, and his Tent, and all that he had: And v. 25. They burned them with fire,
and the Garment, and the Wedge of Gold, and his Sons, and his Daughters, and his Oxen, and his Asses, and his Sheep, and his Tent, and all that he had: And v. 25. They burned them with fire,
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as in the sight of God, having a single-eye to the Glory of God, and the good of the Souls that are under their charge, carefully watching over all their thoughts, words and actions,
as in the sighed of God, having a single-eye to the Glory of God, and the good of the Souls that Are under their charge, carefully watching over all their thoughts, words and actions,
and to be often with the Lord in Prayer, that so they may have his Direction and Protection in all their Enterprises and Undertakings, to the comfort of their own Souls,
and to be often with the Lord in Prayer, that so they may have his Direction and Protection in all their Enterprises and Undertakings, to the Comfort of their own Souls,
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and in special, that Englands Subjects be often with the Lord in the behalf of their KING, who from his long Exile and Restraint, is brought again into this Land of his Nativity, which is so full of Licentiousnes, Luxury and Lasciviousness, Revilings, Rendings and Tearings, Roarings, Rantings and Swearings, with those Abominations of Stage-Playes, May-games and Pastimes, Pride and Prodigality, that God in Mercy would be pleased to direct his Heart so,
and in special, that Englands Subjects be often with the Lord in the behalf of their KING, who from his long Exile and Restraint, is brought again into this Land of his Nativity, which is so full of Licentiousness, Luxury and Lasciviousness, Revilings, Rendings and Tearings, Roarings, Rantings and Swearings, with those Abominations of Stageplays, May-games and Pastimes, Pride and Prodigality, that God in Mercy would be pleased to Direct his Heart so,
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as that he be not won either to own, or allow of them; but to disown, diswade and discountenance them: And that God would farther strengthen both his Heart and Hand, to prosecute that lovely, laudable, prudent, pious, Conscientious and Christian, that truly Noble and most Heroick Princely PROCLAMATION, by Him issued forth at his first coming amongst us again,
as that he be not wone either to own, or allow of them; but to disown, dissuade and discountenance them: And that God would farther strengthen both his Heart and Hand, to prosecute that lovely, laudable, prudent, pious, Conscientious and Christian, that truly Noble and most Heroic Princely PROCLAMATION, by Him issued forth At his First coming among us again,
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that so England, though now even a sink of Abominations, may by the good hand of God upon us, by his industry, become as it shall be once said of Jerusalem, to be a Praise of the whole Earth.
that so England, though now even a sink of Abominations, may by the good hand of God upon us, by his industry, become as it shall be once said of Jerusalem, to be a Praise of the Whole Earth.
that they be also constant in this Duty of Prayer, in the behalf of their respective Pastors, Elders, Fathers or Masters, that they may be so directed by divine Assistance, that as under their Prince, so likewise under them, they may lead a peaceable, a quiet,
that they be also constant in this Duty of Prayer, in the behalf of their respective Pastors, Elders, Father's or Masters, that they may be so directed by divine Assistance, that as under their Prince, so likewise under them, they may led a peaceable, a quiet,
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The great Jehovah knowing right well the nature of things, as he was the Maker of thom; and the temper of Mans Heart, as he was the Former of it; when he caused Moses to let Israel know the particular Priviledges they should enjoy in the Land of Canaan, Deut. 8. he giveth them this Caution, v. 12, 13, 14. That when they had eaten and were full,
The great Jehovah knowing right well the nature of things, as he was the Maker of Tom; and the temper of men Heart, as he was the Former of it; when he caused Moses to let Israel know the particular Privileges they should enjoy in the Land of Canaan, Deuteronomy 8. he gives them this Caution, v. 12, 13, 14. That when they had eaten and were full,
and had built goodly Houses, and dwelt therein, when their Heards and Flocks, their Silver and their Gold was encreased, that then their heart should not be listed up.
and had built goodly Houses, and dwelled therein, when their Heards and Flocks, their Silver and their Gold was increased, that then their heart should not be listed up.
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But the truth of this Assertion we may see verified in Belshazzar King of Babylon; for when Daniel was sent for to Read and Interpret the Haud-writing on the Wall, to Belshazzar, Dan. 5. 18. he said, O King, the Most High God gave unto thy Father a Kingdom,
But the truth of this Assertion we may see verified in Belshazzar King of Babylon; for when daniel was sent for to Read and Interpret the Haud-writing on the Wall, to Belshazzar, Dan. 5. 18. he said, Oh King, the Most High God gave unto thy Father a Kingdom,
The like we may see in Uzziah, 2 Chron. 26. 1. who after the death of Amaziah his Father, was made King of Judah, And he Reigned in Jerusalem fifty and two years,
The like we may see in Uzziah, 2 Chronicles 26. 1. who After the death of Amaziah his Father, was made King of Judah, And he Reigned in Jerusalem fifty and two Years,
And V. 5. He fought God in the dayes of Zechariah, who had understanding in the Visions of God, and as long as he sought the Lord, God made him to prosper;
And V. 5. He fought God in the days of Zechariah, who had understanding in the Visions of God, and as long as he sought the Lord, God made him to prosper;
And thus we see the Lord had a Controversie with the Prince of Tyrus, against whom he gave out a Commission to the Prophet, Ezek. 28. 2. saying, Son of Man, say unto the Prince of Tyrus,
And thus we see the Lord had a Controversy with the Prince of Tyre, against whom he gave out a Commission to the Prophet, Ezekiel 28. 2. saying, Son of Man, say unto the Prince of Tyre,
Which was contrary to the Law of God, and which became their sin. Even so hunger-bit Souls many times eat with that eagerness, that they do not onely sin in their Excess, but also Surfeit themselves to the loss of their lives.
Which was contrary to the Law of God, and which became their since. Even so hungerbit Souls many times eat with that eagerness, that they do not only sin in their Excess, but also Surfeit themselves to the loss of their lives.
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and hast been forced to wander from one Kingdom to another Nation, from one Language to another People, in penury and want; and now being come to three Kingdoms of thine own, flowing with Milk and Honey,
and hast been forced to wander from one Kingdom to Another nation, from one Language to Another People, in penury and want; and now being come to three Kingdoms of thine own, flowing with Milk and Honey,
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nor, let thy Men of Valour, neither Domestick nor Forreign, that are lately come over to thy assistance, cause thee to put thy confidence in an Arm of flesh;
nor, let thy Men of Valour, neither Domestic nor Foreign, that Are lately come over to thy assistance, cause thee to put thy confidence in an Arm of Flesh;
Neither surfeit thy self with too much blood-shed, lest thou make thy self Blood-guilty, and so God begin a new Inquisition; but rather shew Pitty and Compassion, Love and Lenity, and rather Lament than Launce; and rather Triumph over the killing thy Corruptions than thy Subjects; and resolve to refer thy will to the Lord, who saith, Uengeance is mine, and I will repay it, Rom. 12. 19. I would here be understood in a good sence;
Neither surfeit thy self with too much bloodshed, lest thou make thy self Blood-guilty, and so God begin a new Inquisition; but rather show Pity and Compassion, Love and Lenity, and rather Lament than Lance; and rather Triumph over the killing thy Corruptions than thy Subjects; and resolve to refer thy will to the Lord, who Says, Vengeance is mine, and I will repay it, Rom. 12. 19. I would Here be understood in a good sense;
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for I do not desire the Obstruction of the due Administration of Justice, but that it may be so administred, that Mercy may be intermixed therewith; and also that Relenting and Sobriety, and not Exaltation and Inhumanity, be in the Execution.
for I do not desire the Obstruction of the due Administration of justice, but that it may be so administered, that Mercy may be intermixed therewith; and also that Relenting and Sobriety, and not Exaltation and Inhumanity, be in the Execution.
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but for the Lawless and Disobedient, for the Ungodly and for Sinners, for Unholy and Prophane, for Murtherers of Fathers, and Murtherers of Mothers, for Man-slayers, for Whoremongers, and for them that defile themselves with man-kind, for Man-stealers, for Lyars and perj• … red persons, or any thing else that is contrary to sound Doctrine, 1 Tim. 1. 9, 10.
but for the Lawless and Disobedient, for the Ungodly and for Sinners, for Unholy and Profane, for Murderers of Father's, and Murderers of Mother's, for Manslayers, for Whoremongers, and for them that defile themselves with mankind, for Man-stealers, for Liars and perj• … read Persons, or any thing Else that is contrary to found Doctrine, 1 Tim. 1. 9, 10.
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and the truth is not in us, 1 Joh. 1. 8. O then, be perswaded to bring thy self to the Bar of Gods Justice, and there Arraign, Judge, and condemn thy self;
and the truth is not in us, 1 John 1. 8. Oh then, be persuaded to bring thy self to the Bar of God's justice, and there Arraign, Judge, and condemn thy self;
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I beseech thee then in the fear of the Great Jehovah, consider what I say; and the Lord in Mercy make thee Wise; that as thou art an Heir to a Crown of gold here, so thou mayest he made partaker of that Crown of Righteousness which never fadeth away;
I beseech thee then in the Fear of the Great Jehovah, Consider what I say; and the Lord in Mercy make thee Wise; that as thou art an Heir to a Crown of gold Here, so thou Mayest he made partaker of that Crown of Righteousness which never fades away;
and not to 〈 ◊ 〉 onely, but unto all them also that love his appearan• … e, 2 Tim. 3. 8. And so, O King, let thy Soul in the singleness, thereof Eccho with mine,
and not to 〈 ◊ 〉 only, but unto all them also that love his appearan• … e, 2 Tim. 3. 8. And so, Oh King, let thy Soul in the singleness, thereof Echo with mine,
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as well by particular Letters from friend to friend, as by publick Intelligence in Pamphlets and News-Books, by which means we have been rendred odious in the eyes almost of all,
as well by particular Letters from friend to friend, as by public Intelligence in Pamphlets and News-Books, by which means we have been rendered odious in the eyes almost of all,
were notwithstanding willing, according to the requirement of our Saviour, Luke 21. 19. In our patience to possesse our Souls, and silently to wait upon our God,
were notwithstanding willing, according to the requirement of our Saviour, Lycia 21. 19. In our patience to possess our Souls, and silently to wait upon our God,
But lately having had a view of a Declaration, dated the 12th, of December last, made by some Persons of the particular Judgment, in which some others of another perswasion have joyned, to the which in severall particulars we cannot in the least assent;
But lately having had a view of a Declaration, dated the 12th, of December last, made by Some Persons of the particular Judgement, in which Some Others of Another persuasion have joined, to the which in several particulars we cannot in the least assent;
as also fearing lest they having declared to publick view, we by our silence should be looked upon, either to be of the same Judgment with them in what they have declared,
as also fearing lest they having declared to public view, we by our silence should be looked upon, either to be of the same Judgement with them in what they have declared,
and if we shall in any thing therein derogate from the minde of God, we shall desire in the Spirit of love to be rectified by better Judgments, from the word of truth,
and if we shall in any thing therein derogate from the mind of God, we shall desire in the Spirit of love to be rectified by better Judgments, from the word of truth,
2. That we would destroy the Publick Ministry of the Nation, who differ from us in some things about Religion, 3. That we do countenance the People called Quakers, in their irregular practice. 4. That we do endeavour a toleration of all miscarriages, in things Ecclesiastical and Civil, under pretence of Liberty of Conscience.
2. That we would destroy the Public Ministry of the nation, who differ from us in Some things about Religion, 3. That we do countenance the People called Quakers, in their irregular practice. 4. That we do endeavour a toleration of all miscarriages, in things Ecclesiastical and Civil, under pretence of Liberty of Conscience.
To the first, we positively say, that we are so far from opposing Magistracy, as that it would be to us matter of great rejoycing to know who were our Magistrates:
To the First, we positively say, that we Are so Far from opposing Magistracy, as that it would be to us matter of great rejoicing to know who were our Magistrates:
But for our parts to take a carnal weapon in our hands or use the least violence either to support or pull down the worst ▪ or to set up or maintain the best of men, we look not upon it to be our duty in the least;
But for our parts to take a carnal weapon in our hands or use the least violence either to support or pull down the worst ▪ or to Set up or maintain the best of men, we look not upon it to be our duty in the least;
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yet could we not allow our selves to act as Magistrates, because we are a People chosen out of the world, John 15. 19. and look upon ou• … selves as Pilgrims and Strangers in the earth, Heb. 11. 13. 1 Pet. 2. 11. But this we know to be the mind of God, from Rom. 13. the beginning, 1 Pet. 2. 13. Tit. 3. 2. that we are to be subject to, and not to resist the Powers, because they be ordained of God; and as God sets them up,
yet could we not allow our selves to act as Magistrates, Because we Are a People chosen out of the world, John 15. 19. and look upon ou• … selves as Pilgrim's and Strangers in the earth, Hebrew 11. 13. 1 Pet. 2. 11. But this we know to be the mind of God, from Rom. 13. the beginning, 1 Pet. 2. 13. Tit. 3. 2. that we Are to be Subject to, and not to resist the Powers, Because they be ordained of God; and as God sets them up,
so he requires his Sons and Daughters to render to them Tribute, Custom, Fear and Honour, Romans 13. 7. And we further declare, That it is our bounden duty i• … obedience to our God, to pray for Kings, and all that are in Authority, • … Tim. 2. 22. So that we are so far from opposing them,
so he requires his Sons and Daughters to render to them Tribute, Custom, fear and Honour, Romans 13. 7. And we further declare, That it is our bounden duty i• … Obedience to our God, to pray for Kings, and all that Are in authority, • … Tim. 2. 22. So that we Are so Far from opposing them,
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and if they shall require any thing from us that is contrary to his mind and will, revealed in his Holy Scriptures of truth, we say we are not to resist them;
and if they shall require any thing from us that is contrary to his mind and will, revealed in his Holy Scriptures of truth, we say we Are not to resist them;
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but if in conscience we cannot obey them, then we are patiently to suffer under them, whatever they shall inflict upon us for our non-obedience to their requirements:
but if in conscience we cannot obey them, then we Are patiently to suffer under them, whatever they shall inflict upon us for our nonobedience to their requirements:
And to this we yet further declare, that it is our real Judgment, as to things Spiritual, not to own them as our Law-givers in the least, for there is one Law-giver which is able to save,
And to this we yet further declare, that it is our real Judgement, as to things Spiritual, not to own them as our Lawgivers in the least, for there is one Lawgiver which is able to save,
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or the true God after a false manner, we by Gods assistance shall tell them with Shadrach, Meshach, and Abednego, Dan. 3. 16. That we are not carefull to answer them in that matter,
or the true God After a false manner, we by God's assistance shall tell them with Shadrach, Meshach, and Abednego, Dan. 3. 16. That we Are not careful to answer them in that matter,
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and desire them to Judge between the all-seeing God, the searcher of all hearts, and their own consciences, what they have intended by their so often pressing Parliament men, from time to time,
and desire them to Judge between the All-seeing God, the searcher of all hearts, and their own Consciences, what they have intended by their so often pressing Parliament men, from time to time,
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and upon search made, if they find themselves guilty of a desire of any such destruction to us, we shall beg them in Gods fear, to break off that evil by timely Repentance,
and upon search made, if they find themselves guilty of a desire of any such destruction to us, we shall beg them in God's Fear, to break off that evil by timely Repentance,
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as that in the presence of God, we shall rather pitty than envy them, and according to the requirement of our Law-giver, Mat. 5. 44. pray for them, and their conversion, not at all in the least desiring or, endeavouring their confusion.
as that in the presence of God, we shall rather pity than envy them, and according to the requirement of our Lawgiver, Mathew 5. 44. pray for them, and their conversion, not At all in the least desiring or, endeavouring their confusion.
That there are many things wherein the publick Ministry of the Nation and we differ, in matters of Religion, both in Doctrine and Discipline, is very clear;
That there Are many things wherein the public Ministry of the nation and we differ, in matters of Religion, both in Doctrine and Discipline, is very clear;
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and also therein discover our selves to be the peaceable Lambs of Christ ▪ John 21. 15. the great Shepherd and Bishop of our souls, 1 Pet. 2. 25. 1 Pet. 5 4. Heb. 10. 20. Who doth require us to learn of him, for he is lowly and meek, Matth. 11. 29. Yet notwithstanding, we do declare,
and also therein discover our selves to be the peaceable Lambs of christ ▪ John 21. 15. the great Shepherd and Bishop of our Souls, 1 Pet. 2. 25. 1 Pet. 5 4. Hebrew 10. 20. Who does require us to Learn of him, for he is lowly and meek, Matthew 11. 29. Yet notwithstanding, we do declare,
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when or wherever some of us shall conveniently meet with any of them, either in private or in publick, we shall resolve (God assisting ▪ us) to contend earnestly with them, for the Faith once delivered to the Saints, according to that Exhortation of the Spirit of God by his Apostle, Jude 3. and 〈 ◊ 〉 them,
when or wherever Some of us shall conveniently meet with any of them, either in private or in public, we shall resolve (God assisting ▪ us) to contend earnestly with them, for the Faith once Delivered to the Saints, according to that Exhortation of the Spirit of God by his Apostle, U^de 3. and 〈 ◊ 〉 them,
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and all oppositions, and 〈 ◊ 〉 whatsoever, as good 〈 ◊ 〉 of Jes• … Chri• …, 2 Ti• …. 2, 3. fight the good fight of Faith, 1 Tim. 6. 12. In which combate we are confident, we neither shall hazard life, nor draw blood;
and all oppositions, and 〈 ◊ 〉 whatsoever, as good 〈 ◊ 〉 of Jes• … Chri• …, 2 Ti• …. 2, 3. fight the good fight of Faith, 1 Tim. 6. 12. In which combat we Are confident, we neither shall hazard life, nor draw blood;
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it would have been well, if the Afsertors had declared wherein this Irregular practice doth consist, that so we might have given a more particular answer;
it would have been well, if the Afsertors had declared wherein this Irregular practice does consist, that so we might have given a more particular answer;
yet we hope by what hath and shall be declared, it will be easily judged, that w• … for our parts are no such people as the Baptists generally are reported, and some • … hew themselves to be.
yet we hope by what hath and shall be declared, it will be Easily judged, that w• … for our parts Are no such people as the Baptists generally Are reported, and Some • … hew themselves to be.
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To the fourth, That we endeavo• … r a tolleration of all misc• … riages in things Ecclesiastical and Civil, under 〈 ◊ 〉 of Liber• … y of Conscience ▪ If by endeavouring a tolleration of all miscarriages in things Ecclesiastical, the Assertors intend amongst our selves in our own Assembles:
To the fourth, That we endeavo• … r a toleration of all misc• … riages in things Ecclesiastical and Civil, under 〈 ◊ 〉 of Liber• … y of Conscience ▪ If by endeavouring a toleration of all miscarriages in things Ecclesiastical, the Assertors intend among our selves in our own Assembles:
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because in the reallity of our souls, and the integrity of our hearts, we cannot allow of some things, that we judge to be of that nature amongst them;
Because in the reality of our Souls, and the integrity of our hearts, we cannot allow of Some things, that we judge to be of that nature among them;
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we well knowing, that the Lord Christ requires a perfect observation of, and a universal obedience to all things whatsoever he commanded, Mat. 28. 20. And that as well to what hath been laid down by his Apostles, given in by the incomes of that Spirit that was to lead them into all truth,
we well knowing, that the Lord christ requires a perfect observation of, and a universal Obedience to all things whatsoever he commanded, Mathew 28. 20. And that as well to what hath been laid down by his Apostles, given in by the incomes of that Spirit that was to led them into all truth,
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and to shew them things to come, Iohn 16. 13. which are also the commands of Christ, 1 Cor. 14. 37. as to those that were laid down by himself, Iohn 18. 12, 15. So that we positively say, that if we shall allow of any miscarriages either in Doctrine or Discipline amongst our selves, to ' thwart the mind of Christ revealed in his Scriptures of truth, we can expect no better answer from him,
and to show them things to come, John 16. 13. which Are also the commands of christ, 1 Cor. 14. 37. as to those that were laid down by himself, John 18. 12, 15. So that we positively say, that if we shall allow of any miscarriages either in Doctrine or Discipline among our selves, to ' thwart the mind of christ revealed in his Scriptures of truth, we can expect no better answer from him,
than a Proclamation of our Worship to be a vain Worship, as once he declared against the Jews, Matth. 15. 9. And therefore if miscarriages rise amongst us, we are to bring such miscarriages to the the touch-stone of Gods word,
than a Proclamation of our Worship to be a vain Worship, as once he declared against the jews, Matthew 15. 9. And Therefore if miscarriages rise among us, we Are to bring such miscarriages to the the touchstone of God's word,
and so weigh them in the ballance of the Sanctuary, and finding them either too heavy or too light, that is, either adding or diminishing from or to the mind of Christ, we are the• … to repair to those wholsome Lawes left us in Scripture record,
and so weigh them in the balance of the Sanctuary, and finding them either too heavy or too Light, that is, either adding or diminishing from or to the mind of christ, we Are the• … to repair to those wholesome Laws left us in Scripture record,
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But did such persons rightly consider, what the Discipline of the Ministry of the Nation is, in their Parochial Assemblies, who professe themselves to be the true Spouse and Church of Christ,
But did such Persons rightly Consider, what the Discipline of the Ministry of the nation is, in their Parochial Assemblies, who profess themselves to be the true Spouse and Church of christ,
and compare it with the mind of Christ revealed in the Scriptures of Truth, who gives Law• … to his Church, which is that body of which he himself is the head, Ephes. 4. 15. 21. 22. Col. 1. 18. 2. 19. They would then finde themselves to be the Libertines, and not we;
and compare it with the mind of christ revealed in the Scriptures of Truth, who gives Law• … to his Church, which is that body of which he himself is the head, Ephesians 4. 15. 21. 22. Col. 1. 18. 2. 19. They would then find themselves to be the Libertines, and not we;
But if by miscarriage• … in things Ecclesiastical, they mean that we endeavour a Tolleration of all miscarriages amongst them in their Assemblies, we shall in the presence of God clear our selves and say, we have nothing at all to do with them, in such matters;
But if by miscarriage• … in things Ecclesiastical, they mean that we endeavour a Toleration of all miscarriages among them in their Assemblies, we shall in the presence of God clear our selves and say, we have nothing At all to do with them, in such matters;
To such • … e shall answer in the Spirit of Love and Meeknesse, and God is our Witnesse without OSTENTATION, that it is true, all the Sons and Daughters of Adam are the Sons and Daughters of God by Creation,
To such • … e shall answer in the Spirit of Love and Meekness, and God is our Witness without OSTENTATION, that it is true, all the Sons and Daughters of Adam Are the Sons and Daughters of God by Creation,
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for seeing it is the will of our Master, to have the Tares and the Wheat grow together till the Harvest, Matth. 13. 30. And that our Heavenly Father doth exercise his long-suffering to the whole bulk of man-kind, not willing that any should perish,
for seeing it is the will of our Master, to have the Tares and the Wheat grow together till the Harvest, Matthew 13. 30. And that our Heavenly Father does exercise his long-suffering to the Whole bulk of mankind, not willing that any should perish,
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as Dear Children, and thus to walk in love, Ephes. 5. 1, 2. and therefore are like-minded, having the same love, Phil. 2. 2. And therefore do further declare, that we are as free, that all others should enjoy their Liberties,
as Dear Children, and thus to walk in love, Ephesians 5. 1, 2. and Therefore Are like-minded, having the same love, Philip 2. 2. And Therefore do further declare, that we Are as free, that all Others should enjoy their Liberties,
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we well knowing, that some are called at the eleve• … th hour, as well as at the first and third, Matth. 20. 1, 6. And had the Apostle Paul ▪ been plucked up whilst he was a Tare, a Persecutor, a Blasphemer, 1 Tim. 1. 13. and the chief of sinners, v. 15 he had never been such choyce Wheat, to Satisfie, Refresh, Enable, Enliven, Inlighten, Encourage, build up,
we well knowing, that Some Are called At the eleve• … that hour, as well as At the First and third, Matthew 20. 1, 6. And had the Apostle Paul ▪ been plucked up while he was a Tear, a Persecutor, a Blasphemer, 1 Tim. 1. 13. and the chief of Sinners, v. 15 he had never been such choice Wheat, to Satisfy, Refresh, Enable, Enliven, Inlighten, Encourage, built up,
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1 Cor. 3. 9. the House of God, Heb ▪ 3. 6. the Houshold of God, Ephes. 2. 19. the Sons and Daughters of God, 2 Cor. 6. 18. Nor that body of which Christ is the head, Col. 1. 18. and therefore we cannot but say again, that we are as free that all others should enjoy their Liberties in the things of God, as we our selves;
1 Cor. 3. 9. the House of God, Hebrew ▪ 3. 6. the Household of God, Ephesians 2. 19. the Sons and Daughters of God, 2 Cor. 6. 18. Nor that body of which christ is the head, Col. 1. 18. and Therefore we cannot but say again, that we Are as free that all Others should enjoy their Liberties in the things of God, as we our selves;
We well knowing, that every one must give an account of himself to God, Rom. 14. 12. for every one shall receive the things done in the body, according to what they have done,
We well knowing, that every one must give an account of himself to God, Rom. 14. 12. for every one shall receive the things done in the body, according to what they have done,
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and this we see acted by our Saviour himself, John 7. 1. and by his Parents, Matth. 2. 14. and the Apostle Peter, Acts 12. 17. and Saint Paul, Acts 9. 25, 26. 1 Cor. 11. 33. And to follow our Master,
and this we see acted by our Saviour himself, John 7. 1. and by his Parents, Matthew 2. 14. and the Apostle Peter, Acts 12. 17. and Saint Paul, Acts 9. 25, 26. 1 Cor. 11. 33. And to follow our Master,
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so that it argues, that the Assertors of these things are yet in Babylon, and Confusion, with those our Apostle writ of, in 1 Tim. 1. 7. not knowing well what they say, nor whereof they do affirm;
so that it argues, that the Assertors of these things Are yet in Babylon, and Confusion, with those our Apostle writ of, in 1 Tim. 1. 7. not knowing well what they say, nor whereof they do affirm;
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yet notwithstanding seeing we are therewith charged, in order to the discharging our selves of this confused burthen, we shall in the singleness of our souls yet farther discover our real judgments,
yet notwithstanding seeing we Are therewith charged, in order to the discharging our selves of this confused burden, we shall in the singleness of our Souls yet farther discover our real Judgments,
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and add this further, that we read of a threefold Sword in Scripture. 1. The Sword of the Spirit, which is the Word of God, Ephes. 6. 17. 2. The Sword of Justice, which is the Magistrates Sword, Rom. 13. 4 3. The Sword of Steel, usually so called, which is the Sword of slaughter, Isa. 1. 20. Ezek. 9. 1, 2.
and add this further, that we read of a threefold Sword in Scripture. 1. The Sword of the Spirit, which is the Word of God, Ephesians 6. 17. 2. The Sword of justice, which is the Magistrates Sword, Rom. 13. 4 3. The Sword of Steel, usually so called, which is the Sword of slaughter, Isaiah 1. 20. Ezekiel 9. 1, 2.
The first of these we are required to take to us, and put on, Ephes. 6. 11, 13, 17. and thus to be strong in the Lord, and in the power of his might, whose might was evidenced once, again and again, by using this Sword skilfully, Matth. 4. 4, 7, 9. For it is mighty through God, to the pulling down of strong holds, casting down imaginations,
The First of these we Are required to take to us, and put on, Ephesians 6. 11, 13, 17. and thus to be strong in the Lord, and in the power of his might, whose might was evidenced once, again and again, by using this Sword skilfully, Matthew 4. 4, 7, 9. For it is mighty through God, to the pulling down of strong holds, casting down Imaginations,
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and every high thing, that exalteth it self against the knowledg of God, and bringing into captivity, &c. and having in a readiness to revenge all disobedience, 2 Cor. 10. 4, 5, 6. and is profitable for Doctrine, for Reproof,
and every high thing, that Exalteth it self against the knowledge of God, and bringing into captivity, etc. and having in a readiness to revenge all disobedience, 2 Cor. 10. 4, 5, 6. and is profitable for Doctrine, for Reproof,
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for Correction, for Instruction in Righteousness, that the man of God may be perfect, thorowly furnished unto all good works, 2 Tim. 3. 16, 17. for we wrastle not with flesh and blood,
for Correction, for Instruction in Righteousness, that the man of God may be perfect, thoroughly furnished unto all good works, 2 Tim. 3. 16, 17. for we wrestle not with Flesh and blood,
and by good evidence convicted, and sentence according to the fact proved, given, and then an immediate Commission given to an Executioner, according to the Fact and Sentence,
and by good evidence convicted, and sentence according to the fact proved, given, and then an immediate Commission given to an Executioner, according to the Fact and Sentence,
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But the Sword of slaughter, without examination or due consideration, is many times put in execution to the slaying and destroying of friends as well as enemies;
But the Sword of slaughter, without examination or due consideration, is many times put in execution to the slaying and destroying of Friends as well as enemies;
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for that sword being once procured by Peter, and another of the Disciples, and that by an immediate Commission from Christ, the work being finished for which it was intended, we find an immediate and peremptory command for the sheathing it again;
for that sword being once procured by Peter, and Another of the Disciples, and that by an immediate Commission from christ, the work being finished for which it was intended, we find an immediate and peremptory command for the sheathing it again;
and this reason rendred from the lip of truth it self, for all they that take the sword shall perish with the sword, Matth. 26. 52. for whosoever will save his life shall lose it, Matth. 16. 25. and we find no tolleration in Holy Writ to the people of God for the drawing it again in the least, neither by Precept or Example.
and this reason rendered from the lip of truth it self, for all they that take the sword shall perish with the sword, Matthew 26. 52. for whosoever will save his life shall loose it, Matthew 16. 25. and we find no toleration in Holy Writ to the people of God for the drawing it again in the least, neither by Precept or Exampl.
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But lest this countermand should not be looked upon to be a sufficient warrant for its continuance in its place, by the People of God for the time to come, the Lord Christ, amongst several other weighty things, sent to the seven Churches in As• … a, and in them to us, by John the Revelator, is not backward to remind them,
But lest this countermand should not be looked upon to be a sufficient warrant for its Continuance in its place, by the People of God for the time to come, the Lord christ, among several other weighty things, sent to the seven Churches in As• … a, and in them to us, by John the Revelator, is not backward to remind them,
and the Scriptures must be fulfilled, for that deadly wound shall be healed, Rev. 13. 3. and we finding the spirits of the generality of the People of the three Nations very high in this juncture of time, in the behalf of Kingly Government,
and the Scriptures must be fulfilled, for that deadly wound shall be healed, Rev. 13. 3. and we finding the spirits of the generality of the People of the three nations very high in this juncture of time, in the behalf of Kingly Government,
although we do really judge, that several that are in present eminent power, intend no such thing, no more then the Jews in the crucifying of Christ, intended the bringing the great design,
although we do really judge, that several that Are in present eminent power, intend no such thing, no more then the jews in the crucifying of christ, intended the bringing the great Design,
and lest we should not be so mindful of our Duties as he would have us, he makes as it were a Proclamation, to bespeak our better attention to what he intendeth,
and lest we should not be so mindful of our Duties as he would have us, he makes as it were a Proclamation, to bespeak our better attention to what he intends,
to give a deadly Wound to Kingly Power, or to heal that deadly Wound again, that then the People of God should in their Patience possess their souls, and in the midst of these Revolutions, exercise their Faith,
to give a deadly Wound to Kingly Power, or to heal that deadly Wound again, that then the People of God should in their Patience possess their Souls, and in the midst of these Revolutions, exercise their Faith,
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as once that Prophet did, Hab. 3. 17. and faithfully to depend upon God for his Preservation and Protection, keeping themselves pure and undefiled from leading into Captivity,
as once that Prophet did, Hab. 3. 17. and faithfully to depend upon God for his Preservation and Protection, keeping themselves pure and undefiled from leading into Captivity,
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thereby evidencing themselves to be the peaceable Flock of Christ, chosen out of the world, Joh. 15. 19. and following their Master the Lord and Prince of Peace, Isa. 9. 6. 2 Thes. 3. 16. being regulated by his requirements in the Gospel of Peace, Romans 10. 15. Ephesians 6. 5. having received from the God of Peace, Rom. 15. 33. Rom. 16. 20. 2 Cor. 13. 11. that Spirit, whose fruits is Love, Joy, Peace, long-Suffering, Gentleness, Goodness, Faith, Meckness and Temperance, against which there is no Law;
thereby evidencing themselves to be the peaceable Flock of christ, chosen out of the world, John 15. 19. and following their Master the Lord and Prince of Peace, Isaiah 9. 6. 2 Thebes 3. 16. being regulated by his requirements in the Gospel of Peace, Romans 10. 15. Ephesians 6. 5. having received from the God of Peace, Rom. 15. 33. Rom. 16. 20. 2 Cor. 13. 11. that Spirit, whose fruits is Love, Joy, Peace, long-Suffering, Gentleness, goodness, Faith, Meekness and Temperance, against which there is no Law;
that as they are Christs, so they should evidence that they have crucified the flesh with the affections and iusts, Gal. 5. 22, 23, 24. But lust being not crucified, it breaks forth into wars and fightings;
that as they Are Christ, so they should evidence that they have Crucified the Flesh with the affections and jousts, Gal. 5. 22, 23, 24. But lust being not Crucified, it breaks forth into wars and fightings;
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for when men lust and have not, then they kill and desire to have, James 4. 1, 2. and when the People of God shall act thus, the Spirit of God brands them with those Ignominious Names of Adulterers,
for when men lust and have not, then they kill and desire to have, James 4. 1, 2. and when the People of God shall act thus, the Spirit of God brands them with those Ignominious Names of Adulterers,
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because there is no Truth, nor Mercy, nor Knowledge of God in the Land; for by SWEARING, and Lying, and Killing, and Stealling, and committing Adultery, they break forth,
Because there is no Truth, nor Mercy, nor Knowledge of God in the Land; for by SWEARING, and Lying, and Killing, and Stealing, and committing Adultery, they break forth,
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and bloud toucheth bloud, saith the Prophet, Hos. 4. 1, 2, 3. And saith the same Prophet, Hos. 10. 3, 4. They have spoken words, SWEARING falsly, in making a Covenant;
and blood touches blood, Says the Prophet, Hos. 4. 1, 2, 3. And Says the same Prophet, Hos. 10. 3, 4. They have spoken words, SWEARING falsely, in making a Covenant;
and we not knowing what the Cabinet Counsel of God is in this our day, upon the account of Government, dare not in the least have so much as a thought to Engage in any such thing, lest we be found Fighters against God;
and we not knowing what the Cabinet Counsel of God is in this our day, upon the account of Government, Dare not in the least have so much as a Thought to Engage in any such thing, lest we be found Fighters against God;
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And we further Declare, as in the presence of God, who is the searcher of all hearts, That as it hath been some of our great trouble for a long time, to see some of those that are in the same Faith and Order with us, so acting;
And we further Declare, as in the presence of God, who is the searcher of all hearts, That as it hath been Some of our great trouble for a long time, to see Some of those that Are in the same Faith and Order with us, so acting;
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by which actings of theirs, the mouths almost of all men are opened against them, and that Truth they profess, most ignominiously branded and reproached.
by which actings of theirs, the mouths almost of all men Are opened against them, and that Truth they profess, most ignominiously branded and reproached.
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Yet if they shall still go on notwithstanding to use us Reproachfully, for the Name of Christ, we shall be so far from Endeavouring or Desiring a Revenge,
Yet if they shall still go on notwithstanding to use us Reproachfully, for the Name of christ, we shall be so Far from Endeavouring or Desiring a Revenge,
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FOrasmuch, as the said Declarers, in their Answer to the First Particular in their Declaration, do call the Independants and Presbyterians their Christian Friends;
FOrasmuch, as the said Declarers, in their Answer to the First Particular in their Declaration, do call the Independents and Presbyterians their Christian Friends;
as also, because one Mr. William Alleyn, in a Book lately by him Published, Intituled, A Retractation to Separation: In which Book, in the whole currant of it, all the Scriptures that he brings which were written by the immediate directions and Incomes of the Holy Spirit of God, to the Churches,
as also, Because one Mr. William Allen, in a Book lately by him Published, Entitled, A Retractation to Separation: In which Book, in the Whole currant of it, all the Scriptures that he brings which were written by the immediate directions and Incomes of the Holy Spirit of God, to the Churches,
and in the behalf of Episcopals, Independants, and Presbyterians, who are opposite both to the Doctrine and Discipline of those Churches, he intending thereby to perswade us,
and in the behalf of Episcopals, Independents, and Presbyterians, who Are opposite both to the Doctrine and Discipline of those Churches, he intending thereby to persuade us,
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the which Book, by Gods assistance, is intended suddenly to be Answered by one of our Society, who Resolveth to entitle it, The Retractators Work, Scaned;
the which Book, by God's assistance, is intended suddenly to be Answered by one of our Society, who Resolves to entitle it, The Retractators Work, Scanned;
In which Answer it is farther hoped, That those that are unsatisfied with our tearm Without, in our Answer in our Declaration to the Fourth Particular, may receive also good satisfaction;
In which Answer it is farther hoped, That those that Are unsatisfied with our term Without, in our Answer in our Declaration to the Fourth Particular, may receive also good satisfaction;
