Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	day_n	lord_n	see_v	3,711	5	3.5921	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A80426	Higayon selah. Ierusalem fatall to her assailants. Discovered in a sermon before the Honorable House of commons August 29. 1649. At Margarets Westminster, upon their solemne day of thanksgiving for that signall victory over the Lord Ormond, in routing his whole army, and raising the seige of Dublin in Ireland, by the garrison thereof under the command of lieutenant Generall Jones. / By William Cooper M.A. minister of the gospel at Olaves Southwark.	Cooper, William, minister at St. Olave's Southwark.	1649 (1649)	Wing C6064; Thomason E572_4; ESTC R206160	37,133	45

verse Behold I will make Ierusalem a cup of trembling c. I thus armed thus resolved will now shew my glory at this great undertaking come and see a famous spectacle your God engaging for Ierusalem when the Lord once engageth eminently for Ierusalem to defend and deliver it Note he summons all to be spectatour and observers of it Before he shewed his power what he could doe here he declares his will what he is resolved to doe Behold I will make c. a solemne summons This is worth noting God looks to be observed and admired in his great workings for a distressed people he cals for it aloud Revel 6. When the Lamb opened the first seale John saith he heard a noise as of thunder one of the foure beasts saying Come and see and when he had opened the second seale I heard the second beast say Come and see And when he had opened the third seale I heard the voyce of the third beast say Come and see And when he had opened the fourth seale I heard the fourth beast Come and see Alloquitur Ioannem sustinentem personam fidelis populi qui similiter per vocem ministrorum excitarentur ad observandos hos mirabiles eventus Exod. 14.13 Moses told trembling Israel Feare not stand still and see the salvation of God which he will shew you this day The Lord shall fight for you and yee shall hold your peace yea that 's a glorious sight to see indeed to see God taking a Pharaoh in hand of whom wee said For this cause have I raised thee up to shew in thee my power and that my name may be declared throughout all the earth This is one main end why the Lord fats and heightens an adversary that he may try misteries with him and spend his arrows on him and all this to be observed and admired the more Psal 111 2. The works of the Lord are great sought out of all that have pleasure therein his work is honourable and glorious he hath made his wonderfull works to be remembred that 's their end the Lord would never appear upon the stage if he had not some strange act to present he would never call inspectatours if he would not provide somwhat worth seeing This hath made the Saints in all ages curious in observing Gods works Abraham rejoyced in seeing Christs day Iacob waited for Gods salvation Moses said I beseech thee shew me thy glory he had seen much of God before all that did but whet his appetite he was still greedy after more Daniel was a man of desires in this sense as you heard it glossed but now and had a large prospect yet would fain have crowded to see more Right honourable You set us to display God in his grandour this day you stand upon advantageous ground and you see farre and quick into Gods works for you have declared your sense of this and former mercies yet you will yeeld you have not seen all and that its worth reading and turning over and over this marvellous discovery and dispensation of God Say then with Moses when the bush burned and was not consumed when the Church was in a flame and yet flourished in the fire I will now turn about and see what this great sight meaneth Exod. 3.3 The Lord wonders and is very angry at the senlesnesse and blindenesse of men that will not see his hand lifted up men that are quick witted and sharp sighted in other things they can discern the face of the skyes but will not know the signes of the times when they are visible but let the wicked doe wickedly for none of them shall understand but the wise shall understand the scripture makes tother a matter of folly and brutishnesse but these providentiall acts upon wicked men in their ruffe and when they flourish and are presumptuous then to pull them down this is too deep for wicked men yet are wee solemnly called to observe it See Dan. 12.10 Hos 14. ult Psal 92 5 6 7. Psal 107.40 41 42 43. Behold I will make Ierusalem a cup of trembling to all the people round about when they shall be in the siege both against Iudah and Ierusalem Note Ierusalem may be besieged by her enemies the place and people of God may be encompassed and distressed by their Adversaries a truth so clear both of litterall and mysticall Ierusalem that it is but time waste to prove it It s observable that our three grand enemies are encompassing enemies and grow dangerous For an enemy to encompasse argues a fourfold danger First It argues neernesse Secondly Superiority in power else he neither could or durst advance so close Thirdly Superiority in numbers else he could not surround and encompasse for he that is without hath the largest Line Fourthly A distresse and straitning from escape all this is implyed in a siege 1. The Devill Iob 1.7 Iob 2.2 He compasseth the earth 1 Pet. 5.8 He is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to walk about and to devour There 's not a soul of a righteous man but he layes siege making assaults and battery to that soule as for the hearts of wicked men he is possessed of them already and they are fortified by him against God his Word and judgements 2. Sin is an encreasing evill it s called sin that doth easily beset 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. 12. Psal 49.5 David speaks of the iniquity of his heels compassing him about 3. The world none will doubt but that 's an encompassing enemy Therefore the poor Church is not only called a lilly among thorns a speckled Bird amongst the Birds Lambs among Wolves but expresly a besieged City the Daughter of Sion is left as a Cottage in a Vineyard as a Lodge in a Garden of Cucumbers as a besieged City Isaiah 1.8 Solitary and surrounded and not only invested at large but closely streightned and distressed so as with Jehosaphat they know not what to do only their eyes are upward towards God restat iter coelo tantum The ground of this from God is partly to give check restraint to the extravagancies of his people and we know sometimes it is but need the best and most retired soul hath his wanton flings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it s very hard to keep it from leering and hankering after some vanity to cure this the Lord will hedge us in with thornes Chrysost Hos 2. that we shall not find our lovers We are apt to turn our liberty into licenciousnes and the grace of God into wantonnes and to surfit upon mercy to growe fat and ranck to begin to gone and kick and break fence the Lord sees good to pinch us for this to reduce us to our measure and compasse by driving us into corners Sic deus cohibet fraenat suos ne diffluant Calvin thus the Lord will hamper his own he will banck and bound them into their right Channels least they overflow their bancks but

this is chiefly to role on a proud enemy to presumption that while he thinks to try experiments and do exploits upon Jerusalem the Lord will lay snares and ambushes for him the Lord will lead him on and make his work seem facile and feisable to him he will give him some advantages he shall begin to grow fat with some successes hee 'l present him faire hopes of carrying the day and glutting himself with spoyles hee 'l suffer the Lyon to get his prey into his Chambers and between his teeth playing with it securely and gaping to devoure now all this is but to get Pharaoh beyond retreat and when I have him but in my net then saith God I l'e draw now is my time to stir and work now I l'e look thorough the Cloud and pillar of fire upon the Aegyptians and trouble them and there Pharaoh flies but 't is too late stretch out thy hand Moses and let the waters cover Pharaoh and all his Host let him sink and be buried in the mighty waves the Lord will reduce his people beyond humane hopes of relief and then he will be glorified let Lazarus be sick and let him die and let him be buried and let him stinck now saith Christ my houre is come I l'e go to Bethany and rayse Lazarus the Lord delivers a people out of the mouth of danger 1 Sam. 17.34 c. 2 Sam. 21.16.17 as David rescued the Lamb and Kid out of the mouth of the Lyon and Beare or as Abishai succoured David when IshbiBenob a son of the Gyant lift up his sword to have slain David then Abishai flew him or as when Saul had compassed David round that there was but a stop between him death and a Messenger came and diverted Saul thus will the Lord judge his people when he seeth their strength is gone Deut. 32.36 when there is none shut up or left when his people are full of mis-giving dis-maying feares when their Anchor breaks and their Faith failes when every countenance is cast down and every corner is full of murmurings when Ziglag is burnt and all taken and David weeps till there be no more strength and his men talk of stoning of him too at that instant shall he march and God before him 1 Sam. 30.31 cap. to recover what 's lost and spoyle the spoyler and moreover then Saul his capital enemy is destroyed Who so is wise will ponder this c. And was it not thus with Ireland how near was that whole Land lost but two places and those ready to give up the Ghost left two little flocks of kids and those pent up too while the enemy filled the Countrey when all was bent to revolting and intended succours not ready when wagers were laid and books out that Dublin was lost and Ireland lost and at the same time the people striving and chiding with Moses Now will I come forth and work saith God now will I appear most gloriously had I begun before it had been too soone and should I delay longer it would be too late the adversary is presumptuous and secure my people are low and distressed enough And how doth God work It followes I will make Jerusalem a cup of trembling c. The spirit of God makes often use of this Metaphor of the cup in the case of affliction Mat. 26.29 punishment or judgment our Saviour himself dranck his Cup a very bitter one wherein no creature could pledge him i. e. in his measure although every Child of God hath a portion of the cup of affliction in conformity to our head not to expiate sin or satisfie divine justice yet oftentimes to prevent and purge sin The Saints have also another cup a delicious one given them of God the cup of blessing in the Eucharist that soul-refreshing nectar which the Lord Jesus hath broached out of his own side They have another delicious cup which the Lord gives them into their mouthes upon any great mercy and deliverance from their enemies which is the cup of Salvation this was used in their sacrifices and feasts and they were wont to lift it up Illyric and to pray and prayse God with it for victory and mercy and it was a signe of freedom This cup hath the Lord given us to drink wherein we tast and see how gracious he is to us this he fils us to the brim and makes it over-flow in the presence of our enemies Psal 23.5 But as for the wicked 't is not so with them the Lord hath tempered another kind of cup for them of which our text speakes of this mention is made in Ezek. Ezek. 23.33 where the Lord tells Aholibah i. e. Judah that because she walked after the way of her Sister Aholah i. e. Samaria therefore saith he I will give her cup into thy hands thus saith the Lord thou shalt drink of thy Sisters cup deep and large thou shalt be laughed to scorn and had in derision it containeth much thou shalt be filled with drunkennes and sorrow with the cup of astonishment and desolation with the cup of thy Sister Samaria thou shalt drink it and suck it out thou shalt even break the sheards thereof and pluck off thy breasts i. e. shalt carry thy self as one that is mad drunck who breaks pots and glasses abusing himself as one distracted this is the sore cup of judgment and devastation The like we have Psal 75.8 Jer. 25.15.16 where the Lord tempered a cup of fury and makes Jeremie the modeperator to give every one his share they shall drinck and be moved and be mad because of the sword which I will send among them v. 27.28 and if you search the causes why these Nations were punisht comparing this with other Scriptures we shall see the quarrel to be that in the Text they had plotted or laid hands against Jerusalem and 't is for Jerusalems sake this cup is given him But what ground is there of this Metaphor and usage of the cup thus applyed 1. Some will have meant by cup portion or measure every one at their seasts was to take his dimensum or proportion according to these the phrase signifies but this every sin shall have his degrees and share in punnishment for cup signifies portion or lot in Scripture But this is too scanty for the question 2. Others will have it derived from witches and sorcerers which were wont to mingle intoxicating cups and to sophisticate their wines and the word in the text will bear it for it signifies poyson 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hence the latine word venesica 3. Hierome and some others think it taken from a medicinal potion of strong Physick which is ill to look on and worse to swallow down being bitter loathsome and worse to some Patients then the disease causing them to feele heart-qualmes to stagger and even swound away 4. Besides all these there are who think it taken from condemned malefactors whose friends

abominable things but the Lord pleads with him for none of these onely for Israel Exod. 3.7 I have seen the affliction of my people and have heard their cry by reason of their Task-masters this above all made God come down and this proved fatall unto Pharaoh Come let us deale wisely said he i. e. let us deal cruelly and inslave Israel but was not this Prince of Zoan a foole in this for that slavery was their increase and their liberty he would kill Israels males they were saved he lost his own their punishments are called plagues i. e. strokes answering those strokes which the Task-masters laid upon the poor Israelites Tertull. Who would not even pitty any person or parts in the world engaged against Gods Isralites they are as forlorn and such as are a lost Generation so fatall is Israel to her enemies this was observed even by the enemies of the Jewes and it must arise from observing how the Lord continually owned and avenged them when Hammons plot did not take and he came home melancholy Est 6.13 his wise men and Zeresh his wife told him If Mordecai be of the seed of the Jewes before whom thou hast begun to fall thou shalt not prevaile against him but shalt surely fall An uncomfortable Omen What an unfortunate seed was this of the Jewes It was so to all their enemies they knew it and could tell that Jerusalem had been hurtfull unto Kings and Princes a very bad City Chald. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezra 4.12.15 His meaning was it had been very fatall mischievous and unlucky unto Kings in their quarrels with it it was seditious and apt to insurrections i. e. it would not willingly endure the yoak of Tyrants for that to them was sedition There was none of the Nations round about but had their markes and maimes by medling with Jerusalem So fares it with all the Churches adversaries in all ages Lib. 1. ad Scap. c. 3. God forbid saith Tertullian that we should wish or work you any mischiefe yet we cannot but grieve that no City which hath shed our blood should go unpunished nor unrevenged The example of Ahab is not lightly to be passed by Ahab had committed many sinnes in marrying Jezabel a foule Idolatresse and by her a practizer and setter up of Idolatry All this while Ahab lives but mark where he dasheth and falleth irrecoverably upon Naboth a righteousman he coveted first and then killed got possession By this unpolitick sin he brings upon himself quick destruction 1 Kings 21.19 20 21. and a recompence in his kind Marke the Text Thus saith the LORD In the place where Dogges licked the blood of Naboth shall Dogges licke thy blood even thine Which last words are added for the greater certainty also to shew the law of retaliation which God observed in the punishment and thirdly that he would not spare him 21 though a King Thy blood Ahab even thine shall goe for Naboths But this is not all But behold I will bring evill upon thee and will take away thy posterity and I will take away thy House like the House of Jeroboam the son of Nebat and like the House of Baasha the son of Ahijah for the provocations whereby thou hast provoked me to anger and made Israel to sinne By which sinne is meant Ahabs Idolatry but what is that to Naboth This injury against Naboth makes Ahabs Idolatry to be remembred the murdring of Naboth and the track of his blood led God along to all Ahabs other sinnes against God which before seemed forgotten but his falling upon a righteous man made a sleepy Lion to awake and teare him with his family in pieces at least 70. of them Mark when Ahabs 70. sons were killed they put their heads in Baskets and brought them to Jezreel Behold here the recompence of the punishment answers to the sin here also In Jezreel Naboth was killed the Baskets of grapes which he lusted after are repayed with Baskets of heads even of his own childrtn in the same place Surely thou art righteous O Lord and just are thy judgements It is the note of Chrysostome on this Iudgement Luke 7.37 See another instance Our Saviour Christ comming to dine at the house of one Simon a Pharisee did not receive from him those civilities which were usually bestowed in those times and Countries at entertainments Simon should have washed Christs feet ere he sate down he should have received him with a kisse at his first comming in he should have anointed his head with oyle all these things were wont to be observed at Feasts and entertainments and were due to our Saviour in course as his invited guest but were denied him by the proud Pharisee yet the Lord seemes to passe them over in silence But loe this Pharisee doth not rest there but proceeds to finde fault with a poore penitent soule that came in love to Christ to afford him what Simon had denied him but he not being able to beare it falls out with her calls her sinner and taxes her for old miscarriages Mark Mat 26.6 John 12. ubi vides Judae in Christū ejus res familiares delicta rapacitatem furta non antea objurgata infamiae supplicio affecta quam ipse sanctae illi mulieri infensus fuerit c. Velasq in Ep. ad Phil. c. 1. Dan. 3 2a Dan. 6.24 the Lord Jesus that was silent till now can hold no longer Now thou abusest this poor creature that loves me is beloved by me I cannot spare thee take therefore a gentle rebuke for thy omissions of duty to me which else I should have buried in silence thank thy self Simon for this check for thou hast shewed me the way by thy quarrelling her that is my servant The like befalls Judas Iscariot for the same crime who by his finding fault with the pious act of a devout woman brought his own sinnes to light which till that time had been hid and covered and might have long so continued had he not awakened Divine justice by grudging at Gods servant When Abimelech took Abrahams wife was not his owne wife struck with barrennesse and was not his house plagued with great plagues for this cause Gen. 12.17 Mark how God threatned him Gen. 20. When the Sodomites that vexed the righteous soule of Lot from day to day burned in the flames of unnaturall lust at his dore they were consumed by the fire of hell out of heaven Gen. 18.19 See how the punishment answers this sinne The same befell the enemies of Shadrach and his two companions their enemies that kindled a fire to burn them were burnt by the same flames Daniels enemies were eaten by the Lions which they had cast him amongst to be devoured Thus was Ammon recompenced by keeping Israel in bondage Jer. 49.1.2 by becomming bondmen unto Israel they dwelt in Israel as if Israel had no Sonnes or Heyres as if Israel

wall is called a broad wall it being 50. foot others say 50. cubits thick and of an incredible height yet taken we have a wall of water about us Deut. 1.28 and wooden walls yet all this is nothing to a wall of fire It was said of the Canaanits Cities that they were walled up to heaven they fel down before Israel but a wall of fire is more impregnable Isa 10.17 This the Lord threatned against that grand Tyrant Nebucadnezzar The light of Israel shall be for a fire and his holy One for a flame and it shall burn and devoure his thornes and his briers in one day Thus you see the enemy is combustible stuff as elsewhere tow chaff stubble and straw Thus shall they be to Jerusalem in their attempts and she shall be fire unto them ver v. 6. after my text Surely the Lord will make it a hot day to Jerusalems assailants This shews Gods people to be invincible because all these titles of defence as Walls Tower c. declare the Saints to be in God that they dwell in or within him So the Psalmist clearly Psal 91.2 c. 1 Ioh. 4.16 He that dwelleth in the secret of the most high shall abide under the shaddow of the Almighty Now hence it followes that those who will attach Jerusalem must first fight with God and batter storme and break thorough him ere they come at Gods people think then that Jerusalems assailants have the hardest pull of it of all others in the world For who will set the bryars and thorns against him in battell he will go through them and consume them together Go Isa 27.2 3 4. sing unto Jerusalem a Vineyard of red wine I the Lord do keep it I will water it every moment lest any hurt it I will keep it night and day c. Marke Jerusalem is red wine i. e. generous and delectable to God but poysonous and dreadfull unto her enemies and you hear the reason of it I the Lord do keep it Let us speak a word to this reason of the point according to the metaphor in the third verse viz. of a Stone How comes the Church to be such a burthensome and breaking Stone to her adversaries Answ Because the Lord Jesus is incorporated into their Walls both in the foundation and corners and they as living Stones are cemented to him and built upon him by his blood This is that Rock against which neither the stormes 1 Pet. 2.4.5 6 7.8 windes and waters no nor the gates of hell can prevaile This is that precious corner Stone of God unto beleevers but a Stone of stumbling and a Rock of offence unto the wicked Math. 21.44 This is that Stone on which whosoever falls shall be broken but on whomsoever it shall fall it shall grind them to powder This is that little stone cut out of the Mountaine without hands Dan. 2.34.35 45. which brake in peeces the iron brasse clay silver and gold and when it had smote the Image it filled the whole earth This little Stone is Jesus Christ in his word and members little and despised in the eye of the world as Davids pebble was to Goliah and his Armes but yet that which fell'd that Gyant to the ground Psal 2. so this little Stone shall breake Crowns Swords and Scepters even as Potsheards shall fill the earth and prevaile It is the Lord that makes Jerusalem a burthensome Stone to her enemies Vse 1 Is it so That its fatall to Jerusalems enemies to attach her and doth the Lord punish such machinations in their kind Then let not Jerusalem feat her enemies in their highest ruff and threatenings There be 4 things that render an enemy formidable Policy For they are in their generation more subtile then the Saints they are Serpents and foxes the Saints are Lambes and Doves Yet fear not this this cup here shall astonish and infatuate them What a foole did that grand Oracle Achitophel become as soone as ever he ingaged against David Courage yec fear not that this cup shall be a cup of trembling to them and shall make them shake as the leaves of a tree shaken with the wind Number Fear not that neither What saith the text though all the people of the earth shall be gathered together against you yet they shall be cut in pieces And have you not had tryall hereof in all your conflicts being still over numbred by your adversaries yet your Barley Cake tumbled downe the Tents of Midian Power Be they a huge hoast of Cavalry and Infantry as the text hath it do they glory in their strength and therefore approach with contempt to your strength as Tobiah the Horonite and Sanballat the Ammonite What do these feble Jewes if a Fox go up he shall break down their stone wall Yet up it went and it became so strong that all the strength they had could not demolish nor dismantle it Your adversaries had all these foure advantages against you Policy Courage Numbers Power yet your God frustrated all before Jerusalem which became a cup of trembling and a stone of stumbling to all these Vse 2 For Instruction to behold as in a mirrhor this great truth verified to us this day as by innumerable former proofs so by that signall instance the cause of this solemnity Let your raysed meditations read over what God hath done for you and behold this great Truth riding triumph in all ages of the Church of God that wicked men may heare and feare and that the righteous may beleeve and rejoyce If we should walk through the histories of the Church Euseb l. 2. c. 7. we should not onely finde Pilate for condemning Jesus Christ to kill himself Herod and Herodias that slew John Baptist ending their dayes in misery and banishment Besides the example of another Herod who killed Iames and imprisoned Peter Acts 12 and persecuted the Church he was smitten of God and eaten of wormes in that very chapter But also among persecuting Emperours Domitius Nero the first persecutor of Christians that was an Emperour Iustin proclaimed and condemned by the Senate to be whipped to death and drag'd through the Citie for feare of which he slue himselfe Flavius Domitian the second Persecutor was slain Suet. in Domit Speed Chron. and his body disgracefully used by the Senate his Scutcheons and Images thrown down and they forbad any remembrance of him Thus was he recompensed in his Body and members that mangled the Image Body and Members of Jesus Christ The like befell Septimius Severus slain at York Cassianus Macrinus Antonius Heliogabolus Murderers and Monsters all slaine Alexander Severus and Maximinus likewise came to the same fatall ends Behold the justice of God against those murderers of Christs innocent servants punishing blood with blood according to the Law of retaliation What shall I tell you of Decius who raised the seventh persecution for which God suffered him to be assaulted for