A sermon preached at St. Andrew's Plymouth, January 30th, 1698/9 by John Gilbert ... ; with a preface defending King Charles the martyr, and the observation of his day, against the libels, and practice of such, who are enemies to both.
And, therefore, being careful of their Welfare, he enquired of the Lord, that is, by the High-Priest, with the Ʋrim and Thummim, by whom God, upon extraordinary Occasions, did give answer to such enquiries:
And, Therefore, being careful of their Welfare, he inquired of the Lord, that is, by the High-Priest, with the Ʋrim and Thummim, by whom God, upon extraordinary Occasions, did give answer to such Enquiries:
The Gibeonites were not of the Children of Israel, but a remnant of the Amorites, and Saul sought to slay them in his Zeal to the Children of Israel and Judah.
The Gibeonites were not of the Children of Israel, but a remnant of the amorites, and Saul sought to slay them in his Zeal to the Children of Israel and Judah.
when they had heard that Joshua and the Israelites had destroyed Jericho, and Ai, they sent Ambassadors, pretending they came from a far Country, saying, They heard of the Fame of God,
when they had herd that joshua and the Israelites had destroyed Jericho, and Ai, they sent ambassadors, pretending they Come from a Far Country, saying, They herd of the Fame of God,
And that they might the better delude them, they put on old Garments, and brought Provision that was dry and mouldy, saying, These things became so by their long Journey.
And that they might the better delude them, they put on old Garments, and brought Provision that was dry and mouldy, saying, These things became so by their long Journey.
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for they belonged to a City of the Amorites, who, by God's Command, were to be destroyed with the rest of the Canaanites. And though they pretended they came a long Journey, lived not three Days Journey from them.
for they belonged to a city of the amorites, who, by God's Command, were to be destroyed with the rest of the Canaanites. And though they pretended they Come a long Journey, lived not three Days Journey from them.
for which, in the Days of David, long after this Act of bloody Cruelty was committed, God punished that People with a Famine, which continued Three Years.
for which, in the Days of David, long After this Act of bloody Cruelty was committed, God punished that People with a Famine, which continued Three years.
These Gibeonites being Amorites, how could Saul offend in Killing them, since, by God's express Command, they were to be destroyed? For though God allowed them to make Peace with those that were far off;
These Gibeonites being amorites, how could Saul offend in Killing them, since, by God's express Command, they were to be destroyed? For though God allowed them to make Peace with those that were Far off;
yet for the Cities of the Canaanites, which God gave them for an Inheritance, the Command was, Thou shalt save nothing alive that breatheth, 20. chap. Deut. 16. ver.
yet for the Cities of the Canaanites, which God gave them for an Inheritance, the Command was, Thou shalt save nothing alive that breathes, 20. chap. Deuteronomy 16. ver.
But, in Answer to this, it must be considered, that, according to the most learned Interpreters, the Command to Destroy all, and Save nothing alive, was to be understood with some mitigation, and under some limitations, that it might comport with the Mercies of God,
But, in Answer to this, it must be considered, that, according to the most learned Interpreters, the Command to Destroy all, and Save nothing alive, was to be understood with Some mitigation, and under Some limitations, that it might comport with the mercies of God,
It is plain these Gibeonites were by some means or other acquainted with the wonders God did in Aegypt, and that God had commanded the Inhabitants of Canaan should be destroyed.
It is plain these Gibeonites were by Some means or other acquainted with the wonders God did in Egypt, and that God had commanded the Inhabitants of Canaan should be destroyed.
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Joshua and the Princes of Israel in his time, were Men that feared God, and acted by a better Zeal than that of Saul. And if they had, by the subtilty of the Gibeonites, been drawn into a League contrary to God's Command, no doubt but they would have broken the Sinful League,
joshua and the Princes of Israel in his time, were Men that feared God, and acted by a better Zeal than that of Saul. And if they had, by the subtlety of the Gibeonites, been drawn into a League contrary to God's Command, no doubt but they would have broken the Sinful League,
In such a case, it was not against God's Command to spare a Canaanite, as appeared by another Instance, that of Rahab and her Family, as I intimated before.
In such a case, it was not against God's Command to spare a Canaanite, as appeared by Another Instance, that of Rahab and her Family, as I intimated before.
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So that it was a greater Sin, an Act of Bloody Cruelty in Saul to kill the Gibeonites who were Proselytes, embraced the true Religion, lived peaceably,
So that it was a greater since, an Act of Bloody Cruelty in Saul to kill the Gibeonites who were Proselytes, embraced the true Religion, lived peaceably,
Such unjust and violent Proceedings began soon after the Creation, and Fall of Man, as appeareth by Cain 's murthering his Brother Abel. And there have been many in all Ages, who, as St. Jude saith, have gone in the way of Cain, and have ran greedily after the error of Balaam for Reward. Those of whom the World was not worthy, were, as the Apostle saith, stoned, saw'n asunder, and slain with the Sword.
Such unjust and violent Proceedings began soon After the Creation, and Fallen of Man, as appears by Cain is murdering his Brother Abel. And there have been many in all Ages, who, as Saint U^de Says, have gone in the Way of Cain, and have ran greedily After the error of balaam for Reward. Those of whom the World was not worthy, were, as the Apostle Says, stoned, saw'n asunder, and slave with the Sword.
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But neither his Innocence, nor Benificence, could secure him against the Blood-thirsty Scribes and Pharisees, who often sought his Life, and at last, with pretended Forms of Justice, condemned him as a Malefactor, and Crucified him with Thieves. And the Apostles,
But neither his Innocence, nor Beneficence, could secure him against the Bloodthirsty Scribes and Pharisees, who often sought his Life, and At last, with pretended Forms of justice, condemned him as a Malefactor, and crucified him with Thieves. And the Apostles,
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though harmless in their Lives as those Gibeonites, but more serviceable, helping Men to that Living water, of which, those that drink shall never thirst, met with some as Bloody as Saul, who by their unjust Violence defiled their Hands with their innocent Blood.
though harmless in their Lives as those Gibeonites, but more serviceable, helping Men to that Living water, of which, those that drink shall never thirst, met with Some as Bloody as Saul, who by their unjust Violence defiled their Hands with their innocent Blood.
if there were no other, was sufficient to convince us, that the best of Men are no more secure from Violence than from Natural Death. I proceed now in the
if there were no other, was sufficient to convince us, that the best of Men Are no more secure from Violence than from Natural Death. I proceed now in the
And so this Act of the Divine Providence, in giving up the most Innocent to the Rage and Fury of Blood-Thirsty Men, is thought somewhat obscure and unaccountable to the Reason of Men.
And so this Act of the Divine Providence, in giving up the most Innocent to the Rage and Fury of Bloodthirsty Men, is Thought somewhat Obscure and unaccountable to the Reason of Men.
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and though we cannot understand how they can consist with those Perfections, yet we ought firmly to believe, That the Lord is Righteous in all His Ways,
and though we cannot understand how they can consist with those Perfections, yet we ought firmly to believe, That the Lord is Righteous in all His Ways,
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And yet this was not so great a Difficulty as to puzzle the reason of Philosophical and Inquisitive Men amongst the Heathens, as appears by Plutarch, Simplicius, Cicero, and Seneca.
And yet this was not so great a Difficulty as to puzzle the reason of Philosophical and Inquisitive Men among the heathens, as appears by Plutarch, Simplicius, Cicero, and Senecca.
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And therefore the Prophet saith, Why doth a living Man complain a Man for the Punishment of his Sin? That is, no Man can reasonably complain, he suffereth more than he deserveth from the Justice of God.
And Therefore the Prophet Says, Why does a living Man complain a Man for the Punishment of his since? That is, no Man can reasonably complain, he suffers more than he deserveth from the justice of God.
2. These Calamities of Good Men are consistant with the Justice of God's Providence, because, by the Wisdome and Goodness of that Providence, they receive Benefit and Advantage from them, which David acknowledged, saying, It is good for me that I have been afflicted.
2. These Calamities of Good Men Are Consistent with the justice of God's Providence, Because, by the Wisdom and goodness of that Providence, they receive Benefit and Advantage from them, which David acknowledged, saying, It is good for me that I have been afflicted.
and their Hearts and Affections are more firmly set upon Spiritual and Heavenly Things, and thereby their Sufferings yield the Peaceable Fruit of Righteousness; so that by this means their Title to the Eternal Happiness of Heaven is Strengthen'd and Confirm'd: And this is not all;
and their Hearts and Affections Are more firmly Set upon Spiritual and Heavenly Things, and thereby their Sufferings yield the Peaceable Fruit of Righteousness; so that by this means their Title to the Eternal Happiness of Heaven is Strengthened and Confirmed: And this is not all;
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And that Rest which remaineth for the People of God, will be received with a peculiar Joy and Satisfaction by those, who have been tossed upon the Waves of a tempestuous and unquiet World.
And that Rest which remains for the People of God, will be received with a peculiar Joy and Satisfaction by those, who have been tossed upon the Waves of a tempestuous and unquiet World.
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3. Great Glory redoundeth to God by the Patience, the Courage, and Constancy of his Servants, suffering for his sake, the Violence and Oppression of Bloody Men.
3. Great Glory redoundeth to God by the Patience, the Courage, and Constancy of his Servants, suffering for his sake, the Violence and Oppression of Bloody Men.
Last. Above all, a full and clear Vindication of God's Providence in this Matter, will appear by the Retributions of the Life to come. Were there no other Life but this,
Last. Above all, a full and clear Vindication of God's Providence in this Matter, will appear by the Retributions of the Life to come. Were there no other Life but this,
But since God hath appointed a Day, in which he will after this Life reward the Sufferings of Holy and Innocent Men, with unspeakable and eternal Happiness, whatsoever they suffer in this Life, maketh no Argument against His Justice towards them.
But since God hath appointed a Day, in which he will After this Life reward the Sufferings of Holy and Innocent Men, with unspeakable and Eternal Happiness, whatsoever they suffer in this Life, makes no Argument against His justice towards them.
The Providence of God over his Servants, is to be considered as one continued Work, from their first Entrance into this World, till they take Possession of a better.
The Providence of God over his Servants, is to be considered as one continued Work, from their First Entrance into this World, till they take Possession of a better.
And if any of them pass through an afflicted Life, an unjust and a bloody Death to this blisful State, they have no more reason to complain of Injustice or Severity in God,
And if any of them pass through an afflicted Life, an unjust and a bloody Death to this blissful State, they have no more reason to complain of Injustice or Severity in God,
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the Application I promised, in the Last place shall be very Brief, only to make us more cautious of passing Sentence upon Men as guilty of great Crimes,
the Application I promised, in the Last place shall be very Brief, only to make us more cautious of passing Sentence upon Men as guilty of great Crimes,
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We cannot make a right Estimate of Mens Innocency or Guilt, by what befals them in this World, one Event happening to the Righteous and the Wicked, as the wise Man saith.
We cannot make a right Estimate of Men's Innocency or Gilded, by what befalls them in this World, one Event happening to the Righteous and the Wicked, as the wise Man Says.
Therefore as Prosperity is no certain Rule whereby to judge of Mens Vertue and Goodness; so neither is Affliction and Misery a sure Rule to pronounce them Guilty.
Therefore as Prosperity is no certain Rule whereby to judge of Men's Virtue and goodness; so neither is Affliction and Misery a sure Rule to pronounce them Guilty.
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And into what Absurdities will this way of Judging bring us? For by this Rule, the pretended Judges of our late Soveraign must be Saints when they sate in Westminster-Hall, and fall from that Grace and become Reprobates,
And into what Absurdities will this Way of Judging bring us? For by this Rule, the pretended Judges of our late Sovereign must be Saints when they sat in Westminster hall, and fallen from that Grace and become Reprobates,
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The First, I Collect from the 23th. Chap. of St. Matth. Ver. 35. 36. where our Saviour saith, That upon that Generation should come all the righteous Blood shed upon Earth, from the Blood of righteous Abel, to the Blood of Zacharias.
The First, I Collect from the 23th. Chap. of Saint Matthew Ver. 35. 36. where our Saviour Says, That upon that Generation should come all the righteous Blood shed upon Earth, from the Blood of righteous Abel, to the Blood of Zacharias.
Here it is plainly threatned, that this Generation should suffer the Vengeance of God for the Blood of Abel, that was shed by Cain in the beginning of the World;
Here it is plainly threatened, that this Generation should suffer the Vengeance of God for the Blood of Abel, that was shed by Cain in the beginning of the World;
and for the Blood of Zacharias, who, if he were that Zacharias mentioned in the second Book of the Chronicles (as is very probable) he was slain about Seven Hundred Years before this Generation.
and for the Blood of Zacharias, who, if he were that Zacharias mentioned in the second Book of the Chronicles (as is very probable) he was slave about Seven Hundred years before this Generation.
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The same we may observe in the Destruction of Babylon; of which we read in the 18th Chapter of the Revelation of St. John, in the 21st Verse it is said, A mighty Angel took up a Stone like a great Mill-stone,
The same we may observe in the Destruction of Babylon; of which we read in the 18th Chapter of the Revelation of Saint John, in the 21st Verse it is said, A mighty Angel took up a Stone like a great Millstone,
I shall not enter into the consideration of what City St. John meaneth by this City of Babylon; and whether this Prophesy was fulfilled in the Destruction of the Old Heathen Rome, which was the Opinion of several of the antient Fathers,
I shall not enter into the consideration of what city Saint John means by this city of Babylon; and whither this Prophesy was fulfilled in the Destruction of the Old Heathen Room, which was the Opinion of several of the ancient Father's,
2d. Place, to shew in what Cases God taketh this Method, and inflicts Judgments on the present for the Oppression and Violence of Bloody Men, in pass'd Generations.
2d. Place, to show in what Cases God Takes this Method, and inflicts Judgments on the present for the Oppression and Violence of Bloody Men, in passed Generations.
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This is not the constant Method of the Divine Providence, but only in some particular Cases, in which the Justice of His Providence cannot reasonably be questioned,
This is not the constant Method of the Divine Providence, but only in Some particular Cases, in which the justice of His Providence cannot reasonably be questioned,
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1st. When the present Generation have no Sense of the Blood and Violence of a former, no Pity and Compasion for those Innocent and Holy Ones, who suffered by the Tiranny and Cruelty of Men.
1st. When the present Generation have no Sense of the Blood and Violence of a former, no Pity and Compassion for those Innocent and Holy Ones, who suffered by the Tyranny and Cruelty of Men.
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And this some learned Expositors observe also in the case of the Gibeonites, in the Text. It is said in the following Verse, Saul sought to slay the Gibeonites, in his Zeal for the Children of Israel and Judah.
And this Some learned Expositors observe also in the case of the Gibeonites, in the Text. It is said in the following Verse, Saul sought to slay the Gibeonites, in his Zeal for the Children of Israel and Judah.
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Ais Pretence was the Command of God before-mentioned, to destroy all the Canaanites, and to take Possession of their Cities, which, with all they enjoyed,
Ais Pretence was the Command of God beforementioned, to destroy all the Canaanites, and to take Possession of their Cities, which, with all they enjoyed,
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For this God punisheth them with a long Famine, and it is that noted Case in which God Visiteth the Iniquity of the Fathers upon the Children, who Inherit an ill-gotten Estate,
For this God Punisheth them with a long Famine, and it is that noted Case in which God Visiteth the Iniquity of the Father's upon the Children, who Inherit an ill-gotten Estate,
And this was the Case of the Scribes and Pharisees, with respect to the Blood of Abel and Zacharias, and of those Prophets and Holy Men that were slain before they were Born.
And this was the Case of the Scribes and Pharisees, with respect to the Blood of Abel and Zacharias, and of those prophets and Holy Men that were slave before they were Born.
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What they profess in the 23. chap. of St. Mat. vers. 30. That if they had been in the days of their Fathers, they would not have been partakers with them in the.
What they profess in the 23. chap. of Saint Mathew vers. 30. That if they had been in the days of their Father's, they would not have been partakers with them in the.
They had the same malicious and bloody Temper with their Fore-fathers, and they who murthered Christ and His Apostles, would have done the same to Abel and Zacharias, yea, to Moses and the Prophets,
They had the same malicious and bloody Temper with their Forefathers, and they who murdered christ and His Apostles, would have done the same to Abel and Zacharias, yea, to Moses and the prophets,
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1st. What cause we have yet to fear the Judgments of God to avenge the innocent Blood of our late SOVERAIGN, who was upon this Day Barbarously Murthered. And
1st. What cause we have yet to Fear the Judgments of God to avenge the innocent Blood of our late SOVEREIGN, who was upon this Day Barbarously Murdered. And
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1st. To shew what cause we have yet to fear the Judgments of God to Avenge the innocent Blood of our late SOVERAIGN, who was Barbarously Murthered on this Day.
1st. To show what cause we have yet to Fear the Judgments of God to Avenge the innocent Blood of our late SOVEREIGN, who was Barbarously Murdered on this Day.
The Act of Parliament, by which this Day is set apart, and enjoined for Humiliation and Prayer, declareth the putting our late SOVERAIGN to Death, to be An Horrid, Impious, Execrable Murther, and unparalell'd Treason, committed by a party of Wretched Men, desperately Wicked,
The Act of Parliament, by which this Day is Set apart, and enjoined for Humiliation and Prayer, Declareth the putting our late SOVEREIGN to Death, to be an Horrid, Impious, Execrable Murder, and unparalleled Treason, committed by a party of Wretched Men, desperately Wicked,
and hardened in Impiety, who were neither true Protestants nor true Subjects, but Miscreants, whose Fanatick Rage gave the Protestant Religion the greatest VVound and Reproach,
and hardened in Impiety, who were neither true Protestants nor true Subject's, but Miscreants, whose Fanatic Rage gave the Protestant Religion the greatest Wound and Reproach,
His Innocency is asserted, His Cause is justify'd, in that His Death is stiled a Martyrdom, by which we may know how to judge of that which is called the good Old Cause; Old indeed as that of Lucifer, but no better, though more prosperous.
His Innocency is asserted, His Cause is justified, in that His Death is styled a Martyrdom, by which we may know how to judge of that which is called the good Old Cause; Old indeed as that of Lucifer, but no better, though more prosperous.
We, certainly, who offer up such Prayers as those, if we have one grain of sincerity, must be well satisfied that the Blood of this Day was Innocent, and therefore may justly provoke God, when he maketh Inquisition for Blood, to punish our Sinful Land wherein this was shed.
We, Certainly, who offer up such Prayers as those, if we have one grain of sincerity, must be well satisfied that the Blood of this Day was Innocent, and Therefore may justly provoke God, when he makes Inquisition for Blood, to Punish our Sinful Land wherein this was shed.
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Taking it then for granted, that the Arraigning, Condemning, and Executing King Charles the First, of Blessed Memory, was an Act of Barbarous Injustice and Cruelty; I proceed to shew what reason we have to fear God may deal with us as he did with David, and the People of Israel for Saul 's Murthering the Gibeonites.
Taking it then for granted, that the Arraigning, Condemning, and Executing King Charles the First, of Blessed Memory, was an Act of Barbarous Injustice and Cruelty; I proceed to show what reason we have to Fear God may deal with us as he did with David, and the People of Israel for Saul is Murdering the Gibeonites.
If we compare the Person Murthered on this Day, with those mentioned in the Text, we shall find his Quality to be such, that it will aggravate the Shedding of his Blood, above that which was punished with a Three Years Famine.
If we compare the Person Murdered on this Day, with those mentioned in the Text, we shall find his Quality to be such, that it will aggravate the Shedding of his Blood, above that which was punished with a Three years Famine.
And if David was worth Ten Thousand Israelites, as they all declared, the Martyr of this Day was more worth then all the Gibeonites; and therefore we may fear, his innocent Blood may pull down more than a Three Years Famine.
And if David was worth Ten Thousand Israelites, as they all declared, the Martyr of this Day was more worth then all the Gibeonites; and Therefore we may Fear, his innocent Blood may pull down more than a Three years Famine.
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because of the Perjury conjoyned with it, by the Violation of that Oath which was taken for their Preservation, hath not the Murther of this Day the same Aggravation,
Because of the Perjury conjoined with it, by the Violation of that Oath which was taken for their Preservation, hath not the Murder of this Day the same Aggravation,
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But the Authors of this Day's Murther, had Personally taken the Legal Oath of Alegiance, and that Illegal one of the Covenant, and were obliged by both to preserve the Life of this excellent Prince, and his Honour too.
But the Authors of this Day's Murder, had Personally taken the Legal Oath of Allegiance, and that Illegal one of the Covenant, and were obliged by both to preserve the Life of this excellent Prince, and his Honour too.
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And if we proceed to compare our Case with those before-mentioned, in which you heard God inflicts Judgments for the Blood and Violence of a preceding Generation, we may see farther Cause to fear, that when God maketh Inquisition for Blood, that of this Day may be remembred.
And if we proceed to compare our Case with those beforementioned, in which you herd God inflicts Judgments for the Blood and Violence of a preceding Generation, we may see farther Cause to Fear, that when God makes Inquisition for Blood, that of this Day may be remembered.
Did not David, as you hear befored, mind the killing of the Gibeonites, nor the Hardships those were under who did survive that Cruelty? Is it not plain, the Two last Kings (tho' somthing was done to avenge their Father's Blood) had little Regard to the Service and Sufferings of his Friends? For many of those found more Favour, who ventured their Lives and Fortunes to bring the King to the Block,
Did not David, as you hear befored, mind the killing of the Gibeonites, nor the Hardships those were under who did survive that Cruelty? Is it not plain, the Two last Kings (though something was done to avenge their Father's Blood) had little Regard to the Service and Sufferings of his Friends? For many of those found more Favour, who ventured their Lives and Fortune's to bring the King to the Block,
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Were the Jews Punished for Crucifying our Saviour Forty Years after, because they owned and justified that bloody Fact? And were the Scribes and Pharisees threatned to be punished for the Blood of Abel and Zacharias, because they were acted by the same Temper and Principles, by which those unjust and cruel Actions were committed? It is plain, our Case carrieth great Resemblance to these.
Were the jews Punished for Crucifying our Saviour Forty years After, Because they owned and justified that bloody Fact? And were the Scribes and Pharisees threatened to be punished for the Blood of Abel and Zacharias, Because they were acted by the same Temper and Principles, by which those unjust and cruel Actions were committed? It is plain, our Case Carrieth great Resemblance to these.
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For, are there not Books openly Printed and Sold, in which the Murther of this Day is Justified? Do we not in Conversation often hear the Righteous Cause of our late Murthered Soveraign Arraigned and Condemned,
For, Are there not Books openly Printed and Sold, in which the Murder of this Day is Justified? Do we not in Conversation often hear the Righteous Cause of our late Murdered Sovereign Arraigned and Condemned,
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and his sacred Memory Blasphemed? And by this it is plain, there are many amongst us, who want nothing but Age, to have appeared in the Court, in which the late King was Condemned,
and his sacred Memory Blasphemed? And by this it is plain, there Are many among us, who want nothing but Age, to have appeared in the Court, in which the late King was Condemned,
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And doth not that Hatred of Monarchy, and Zeal for another Species of Government, the Principles by which our late Soveraign was brought to the Block, encrease amongst us? These are Matters too Evident to be denied,
And does not that Hatred of Monarchy, and Zeal for Another Species of Government, the Principles by which our late Sovereign was brought to the Block, increase among us? These Are Matters too Evident to be denied,
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though it is very strange it should be so, under the Government of a Crowned Head, the Grandson of our Royal Martyr, who hath the same Blood running in his Veins which was this Day shed.
though it is very strange it should be so, under the Government of a Crowned Head, the Grandson of our Royal Martyr, who hath the same Blood running in his veins which was this Day shed.
And thus having shewed that we have Cause to fear there may be more Judgments in Store to avenge the Royal and Innocent Blood this Day shed; I proceed in the
And thus having showed that we have Cause to Fear there may be more Judgments in Store to avenge the Royal and Innocent Blood this Day shed; I proceed in the
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And what more effectual way can be thought on, than what the Authority and Wisdom of the Nation hath appointed? The Observation, I mean, of this Day, for Humiliation and Prayer;
And what more effectual Way can be Thought on, than what the authority and Wisdom of the nation hath appointed? The Observation, I mean, of this Day, for Humiliation and Prayer;
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Were not too many so Cross-grain'd, as to turn this Fast into a Feast? Were not those who appoint so many Fasts for the private Concerns of a Conventicle,
Were not too many so Cross-grained, as to turn this Fast into a Feast? Were not those who appoint so many Fasts for the private Concerns of a Conventicle,
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so Froward, as to Despise this which is Commanded by Authority, for a General and Publick Good? Did we all Assemble this Day, to Humble our selves before God for our Sins, to declare our Abhorrence for the Murther of this Day,
so Froward, as to Despise this which is Commanded by authority, for a General and Public Good? Did we all Assemble this Day, to Humble our selves before God for our Sins, to declare our Abhorrence for the Murder of this Day,
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and to Deprecate the Vengeance it may provoke GOD to Inflict? Did we to such an Observation of this Day, add a sincere Reformation of our Lives, endeavouring to live Peaceably and quietly in all Godliness and Honesty, then we might turn our Fears of Divine Vengeance, into Hopes of Enjoying many Years of Peace and Prosperity under His present Majesty, whom GOD hath set over us:
and to Deprecate the Vengeance it may provoke GOD to Inflict? Did we to such an Observation of this Day, add a sincere Reformation of our Lives, endeavouring to live Peaceably and quietly in all Godliness and Honesty, then we might turn our Fears of Divine Vengeance, into Hope's of Enjoying many years of Peace and Prosperity under His present Majesty, whom GOD hath Set over us:
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Quis non intelliget eos afae do Demoniorum cultu debuisse alienissimos esse qui in aede Dei opt. Max. officio at { que } muneri alicui praeessent. Mas. p. 172.
Quis non intelliget eos afae doe Demons cultu debuisse alienissimos esse qui in Aede Dei opt. Max. Officio At { que } muneri alicui praeessent. Mas. p. 172.
