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 And as no uncircumcised person was to â—…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 So also under a Gospel-dispensation we dare not administer that Inducting Ordinance of Baptism without Faith in God be firct begotten 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 for so saith the Text Acts 8. 37. If thou Believest with all thy heart thou mayest 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 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 incorrupâ—…ible 1 Pet. 1. 23. Not of flesh nor blood nor after the will of man but of God John 1. 13. Being born of water and the Spirit without which if we may believe our blessed Saviour himself John 3. 5. no man can enter into the Kingdom of Heaven 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 but the answering a good Conscience towards God by the Resurrection of Jesus 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 but by the washing of Regeneration or as the old Translation renders it by the fountain of the new birth and renewing of the Holy Ghost by Water-work 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 And thus the Apostle tels us by what means Christ hath clenfed his Church 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 even Fornicators Idolaters Adulterers Effeminate Abusers of themselves with man-kind Thieves and Robbers were by this Spirit and Water-work washed and clensed For so saith our Apostle 1 Cor. 6. 11. And such were some of you but ye are washed but ye are Sanctified in the Name of the Lord Jesus and by the Spirit of our God So that a Church of Christ 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 for as the House which Solomon built 1 Kings 6. 7. was built of stone made ready before it was brought thither so that there was neither Hammer nor Ax nor any tool of Iron heard in the House when it was in building 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 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 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 We pray you in Christs stead be ye reconciled to God v. 20. Whence we may
the Good of the King or the Benefit but of one Soul be thereby produced he hath his End who desireth according to the Ability received to remain Thy Faithful Friend in the Truths of Jesus HENRY ADIS. An After-Word to the READER READER I Knowing the temper of the spirits of the generality of the Sons and Daughters of men of this Nation in this juncture of time cannot but expect that thou shouldst be something unsatisfied with my plainness of speech and my Terms of Thy Thee Thou and O King in my Discourse to the King and also in that I afford him not those Titles that some men are pleased to put upon him and therein I am perswaded thou wilt be ready to judge me as one that am either peremptorily slighting or peevishly undervaluing the King because I do not say and do to and for him as thou haply canst and dost Or at the best for the plainness of my speech thou wilt conclude me to be one of those New-lighted men of our age commonly distinguished by the name of Quakers because that in their Speakings and Writings they generally use the same Terms and to say Truth if they did not speak the Language and wear the Cloathing of the Sheep of Christ they could not Wolf-like so easily deceive as generally they do Therefore Reader I do hereby assure thee that I am not of that Synagogue for through mercy I can groundedly and upon a good account let thee know that I walk by the direction of a more surer word of Prophesie to which I shall endeavour by the assistance of the Eternal Spirit to take good heed to and from which I shall warrant the soundness and manner of my Speech though it be in such plainness and without flattery to be of God And because these Notionists have some of Canaans Language in their mouths I shall therefore no more forbear the using of it than the Apostle Peter did the Confessing of Christ to be the Son of the living God Mat. 16. 16. Because the Devil in so many words acknowledged the same Mat. 8. 29. Mark 5. 7. Luke 8. 28. Neither shall I resolve to alter my Habit because these men being deceived run up and down in the sheeps cloathing deceiving but shall patiently wait upon God for a Manifestation of them and all others to be of the Synagogue of Satan who say they are Ieweâ—… and are not but do lie In the mean while Reader in Christian love I shall further endeavour thy satisfaction and in the singleness of my Soul I shall let thee know that I both do and shall Honour the King with that honour and respect that the Lord requireth I should as in this Discourse compared with my Declaration in the end of this Book folded is evident although as thou haply mayest Judge in my so speaking I rudely behave my self Therefore for thy farther satisfaction know That as I am a Servant to the Most High God and a Member of a Church of Christ So I look upon it to be my Duty to Regulate my Conversation as becometh the Gospel of Christ and to walk in the footsteps of the Flock of God gone before who though according to the Requirement of God they were obedient to Kings Rulers and Governours yet they gave them no other Language than in this my Discourse I give to King CHARLES witness that Discourse the Prophet Daniel had wiâ—…h that Head of Gold that King of Kings 〈◊〉 King of Babylon Daniel 2. 29. who said As for thee O King thy thoughts came into thy head and thou O King sawest c. And in ver. 31. And thou O King art King of Kings Ver. 37. And thou art this Head of Gold Verie 38. And in Dan. 4. 22. It is thou O King that art grown and become strong and thy greatness is grown and reacheth unto Heaven and thy Dominion unto the ends of the Earth yet they shall drive thée from men and thy dwelling shall be with the Beasts of the Field and they shall make thée to eat grass as Oxen and they shall wet thée with the dew of Heaven and seven times shall pass over thée till thou know that the Most High Ruleth in the Kingdom of men and giveth it to whom he will V. 25. Wherefore O King let my Counsel be acceptable to thée aâ—…d break off thy sins by Righteousness and thine iniquity by shewing Mercy to the Poor is it may be a lengthning out if thy Tranquility But lest any man should say that Nebuchadnezzar was a Heathen and therefore the Prophet gave him neither the Titles nor that due Respect that otherwise he would have done In Answer whereunto I shall lay before thee the Prophet David a King in Israel and a man after Gods own heart who if it had been his due by Gods Appointment could as well have become the Tiâ—…le of Sacred and Most Sacred Majesty as any He that I ever read or heard oâ—… either before or after him to this very day yet we read that when the Propheâ—… came to him in the case of Uriah the Hittite he said noâ—… May it please your Saâ—…red Majesty but Nathan said unto David 2 Sam. 12. 7. Thou art the Man And V. 9. Thou hast killed Uriah thâ—… Hittite with the Sword and taken his Wife to be thy Wife now theâ—…fore the Sword shall not depart from thy House Neither did â—…he Woman of Tâ—…koah in Absoloms case come with a May it please your â—…st Sacred Majesty for we may plainly understand what her Dialect was to King David 2 Sam. 14. 5. Even Help O King Then said she V. 11. I pray thée let the King Remember the Lord thy God that thou wouldest not suffer the Revenger of blood to destroy Many more Examples of this kind might be sufficiently multiplyed if needâ—…ul But to come nearer even to the dispensation we are now under Peter said unto the Lord Christ to Emanuel even to God with us Mat. 16. 16. Thou art Christ the Son of the living God And the Apostle Paul being a Prisoner and coming to make his defence Acts 26. 2 3. he said I think my self happy King Agrippa because I shall Answer for my self before thée this day for I know thée to be expert in all Customes and Questions among the Jews wherefore I beseech thée not your most Sacred Majesty but I beseech thée to hear me patiently And in V. 13. 14. At mid-day O King I saw a light from Heaven And a voyce speaking unto me Whereupon O King Agrippa I was not disobedient to the heavenly voice V. 19. And in V. 27. King Agrippa Believest thou the Prophets I know thou Beleevest And Paul said V. 29. I would to God that not onely thou but all that hear me this day were both almost and altogether such an one as I am except these Bonds Even so shall I say to thee O Reader I would to God that as to my Judgement thou wert even such an
wrath was upon him and upon Judah and Jerusalem And because the main drift of the Spirit in the Text is to discover Hezekiah's neglect in not rendring to God and the sad Consequences thereof I shall therefore first consider what Rendring is before I come to draw any teachable Conclusions from the Text Rendring then simply so considered is none other but a giving to God or Man that which is their due for so saith the Spirit 1 Chron. 16. 29. Give unto the Lord the Glory due unto his Name 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 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 and to God the things that are Gods 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 nor thy Brethren nor thy Kinsmen nor thy rich Neighbours lest they also bid thee again and a Recompence be made thee But call the Poor the Maimed the Blind and the Halt and thou shalt be blessed for they cannot Recompence or Requite thée and in 1 Tim. 5. 4. where Children and Nephews are required to requite their Parents and 1 Thes. 5. 15. where it is the Advice of the Spirit that no man should render evil for evil to any man 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 as they are Benefactors or better than ordinary in those Relations 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 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. 6â—… 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 And this is that Rendring in my Text that God expecteth from Hezekiah that as he had been a bountiful and a full-handed God to him so he expected that Hezekiah though a King should have had his mouth filled with his Praises 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 how miraculous God had been in delivering him from his Enemies and recovering him 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 by which means God would have been glorified in the eyes of the Heathen which is that that God requireth That his People should sing forth the Honour of his Name and make his Praise glorious Psal. 66. 2. And also saith the Lord by the Prophet Isai. 42. 12. Let them give glory unto the Lord and declare his Praise in the Islands 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 and set forth his Praise who hath been so miraculously bountiful unto thee But Hezekiah rendred not again according to his Benefits bestowed upon him but his heart was lifted up therefore wrath fell upon him and upon Judah and Jerusalem Quest But here it may be demanded when a person may be said to render duely to God Answ. To this I Answer A person may then be said to make suitable Returns or duely to render to God when in the Relation he standeth in he shall as much as in him lieth Act faithfully both to God and man according to the mind of 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 And first of the duty of a Subject to his Prince a Subject may properly be said duely to render unto God when according to the saying of the Lord Christ Mat. 22. 20. He doth give to Cesar the things that are Cesars and to God the things that are Gods 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 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 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 and had taken of them Bread and Wine besides forty shekels of Silver yea even their Servants bare rule over the People But saith he So did not I And he addeth this as a Reason Because of the fear of God 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 Let us hear the Conclusion of the whole matter Fear God and keep his commandments for this saith he is the whole duty of Man and so saith the Prophet Micah 6. 8. He that shewed thee O man what is good And what doth the Lord require of thee but
to do justly and to love mercy and to walk humbly with thy God Pritnces Rulers Governors and Magistrates then are required to do tha work for which they are set up for they are Gods Vice-gerents set up by him for the due Administration of Justice and not to be a terrour to good works but to the evil and are continually to attend upon that very thing Rom. 13. 1 3 4 6. In that Antient History of the Succession oâ—… 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 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 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 Measure thy Subjects Actions by a direct Rule And as thou art a King over three Kingdoms such as make much adâ—… about their Christianity see that their Actions be Christ-like for the assuming either the Title or Form of Christianity cannot do it 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 and the pride of life is not of the Father but of the World and must perish with the World 1 Joh. 2. 16. 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 for the wickedness of them that dwell therein Psal. 107. 34. Yea and thou maist fare the worse for it too For the Transgression of a Land many are the Princes thereof 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 nor regardeth the rich more then the poor Job 34. 19. In the fear of him that leadeth Princes away spoiled and overthroweth the strength of the Mighty that poureth contempt upon Princes and weakneth the Mighty that taketh away the heart of the Chief of the People of the Earth and 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 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 that so thou mayest Relieve the poor oppressed of thy People that of a long time have groaned under the Administration of Male-Justice And know O King that as thou art to do justly so thou art required to love Mercy it is that which God accepteth before Sacrifice for so saith the Prophet Hos. 6. 6. For I desired Mercy and not Sacrifice and the knowledge of God more than Burnt-offerings 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 he that followeth after Righteousness and Mercy findeth Life Righteousness and Honour Prov. 21. 21. A good man is Merciful and lendeth 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 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 shew Mercy and Compassion every man to his Brother and oppress not the Widow nor the Fatherless the stranger nor the Poor and let none of you imagine evil against his Brother in his heart 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. Then be perswaded O King to shew Acts of Mercy thou hast Objects enough to exercise it upon 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 in thy shewing Mercy take the Advice of the Spirit of God in Rom. 12. 8. To do it readily and with Cheerfulness Thou hast begun already to tread in this Way in thy Act of Oblivion let not the malicious endeavours of any though never so great pervert thy steps for it is one of Zions Paths A third thing that is required of thee O King is That as thou art to do Justly and to love mercy so also to walk humbly with thy God But here it may be demanded when a person may be said to walk humbly with God To this I Answer A man may then be properly said to walk humbly with his God when he goeth not before God or without God in his Actions 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 as that he exempted him from the Pangs of Death for so saith the Text V. 24. And Enoch walked
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 much lesse to have a thought of endeavouring to set up our selves either directly or indirectly for were we abilitated and furnished with such endowments as might render us capable of being Rulers 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 ouâ—… 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 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 iâ—…obedience to our God to pray for Kings and all that are in Authority â—…Tim 2. 22. So that we are so far from opposing them as that we say it is our duty to obey them in all civil things that are agreeable to the mind of God 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 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 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 destroy Jam. 4. 12. which is the Lord Isa. 33. 22. And therefore if they shall at any time impose upon us Laws in point of worship that is either to worship a False God 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 yet shall not violently resist but with them patiently suffer under them as aforesaid To the second That we would destroy the publick Ministry of the Nation that differ from us in some things about Religion We do declare that if there be a destruction intended between us we must leave it at their doors 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 for a suppression of all that are not of their Judgment in matters of Religion 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 make their Peace with God as for our parts we are so far from desiring any revenge against them or any other that shal desire or endeavour our ruine 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 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 and that we designe or so much as desire the destruction of them or any other persons whatsoever for such differences or any other matters concerning our selves we hope in our further answer to this and to the fourth and fifth Particulars we shall manifest to be as clear 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 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 and all oppositions and 〈◊〉 whatsoever as good 〈◊〉 of Jesâ—… Chriâ—… 2 Tiâ—… 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 for through mercy we can say with our Apostle 2 Cor. 10. 3 4. That though we live in the flesh yet wâ—… war not after the flesh for the weapons of our 〈◊〉 〈◊〉 not carnal To the third That we 〈◊〉 the Peoplâ—… called Quakers in their irregular practice To this we answer and God is oâ—… witness we lie not that we are so far from countenancing the Quakers or our selves in any irregular practice as that if we our selves be found iâ—… any such actings we shall not violenâ—…ly oppose but patiently subject to such penalties as the breach of such Lawes calls for 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 yet we hope by what hath and shall be declared it will be easily judged that wâ—… for our parts are no such people as the Baptists generally are reported and some â—…hew themselves to be To the fourth That we endeavoâ—…r a tolleration of all miscâ—…riages in things Ecclesiastical and Civil under 〈◊〉 of Liberâ—…y of Conscience If by endeavouring a tolleration of all miscarriages in things Ecclesiastical the Assertors intend amongst our selves in our own Assembles we shall answer them as in the presence of God the searcher of all hearts That we are so far from any such Toleration as that we at this very day go under a reproach by that people we formerly walked withal 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 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 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
on to perfect what he hath begun but if Thou and thy People and in especial this proud Prodigal vain-glorious and most voluptuous City that hath all this while sate as a Queen and known no sorrow shall not answer God in his Expectations 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 so know O King that he is as able to overturn thée as them without thou and they make to him suitable Returns 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 But to proceed King Hezekiah prayes and God heals 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 said Remember I beseech thee O Lord how I have walked before thee in truth and with a perfect heart c. He onely is likely to thrive at the Throne of Grace who in his appeals to God can plead the uprightness of his heart and the sincerity of his Soul 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 Happy it is with thy Soul that in his sickness can plead with God the good Actions of his health Thus whilst Hezekiah is praying to the Lord the Lord shews himself to be what in the Scriptures of Truth he is Recorded to be even a God hearing Prayers Psal. 65. 2. And Hezekiah must experience him to be such a one For saith the Lord Go tell Hezekiah the Captain of my People I have heard his Prayers I have seen his Tears God is a tender-hearted God and when his People are moved to passion upon a right account he then shews himself a compassionate God to them and this he did to Israel of old when they were in Egypt under their hard Task-masters for the Lord said I have surely seen the affliction of my People which are in Egypt and have heard their cry by reason of their Task-masters 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 A good refuge for all Gods People to flie to in time of distress And here note God doth not onely raise Hezekiah from his Bed of sickness but he also promiseth to adde fifteen years to his dayes Thus he giveth power to the faint and to them that have no might he encreaseth strength even the youth shall faint and be weary and young men shall utterly fail but they that wait on the Lord shall renew their strength they shall mount up with wings of an Eagle they shall run and not be weary they shall walk and not be faint Isai. 40. 31. 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 remember with thankfulness the Hollow Oak with all Gods Transactions towards thee in that juncture of time when an Arm of flesh failed thee at Worcester not forgetting thy safe Passage in that little Vessel that Rides in thy constant view 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 that thou give to God a suitable return for that I am confident God expects from thee and withall seriously to consider the sad Consequences of Ingratitude For Hezekiah rendred not again according to the Benefits bestowed upon him but his heart was lifted up therefore wrath was upon him and upon Judah and Jerusalem God doth not onely promise to heal Hezekiah and to add fifteen years to his dayes but further he giveth him according to his own request a Sign and such an one the like of which neither before nor since was known for most miraculously he alters the course of the Heavens for the Sun who like a Bridegroom coming out of the Chamber and rejoyceth as a strong man to run a Race Psal. 19. 5. is by the great Power of God called back again fifteen Degrees 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 and the unleavened cakes that Gideon had provided and there arose fire out of the Rock and consumed them 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 Behold saith he v. 37. I will put a Fleece of Wool in the Floor and if the Dew be on the Fleece onely and it be dry upon all the Earth besides then shall I know that thou wilt save Israel by my hand as thou hast said and saith the Text It was so v. 38. For he rose up early in the morning and thrust the Fleece together and wringed out of the Fleece a Bowl full of water Yet this will not fully satisfie Gideon but he must come to the Lord as once Abraham did 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 let me prove I pray thee but this once with the Fleece let it now be dry onely upon the Fléece and upon all the ground let there be Dew And God did so that night for it was wet upon all the ground It is good then for Sâ—…ls to be single-hearted to God that God may be satisfactory to them Thus having particularly discovered the manner of Gods merciful dealings towards Hezekiah I shall now come to the words of my Text wherein is briefly discovered Hezekiah's unthankful behaviour to God But Hezekiah rendred not again according to the Benefits bestowed upon him but his heart was lifted up therefore