both God who saw their Works knew their naked forlorn case that they had no Host or Arms no Councel Courage or Conduct no Army or Artillery all the Militia cum malitiâ and the trained Bands were against them no help nor hope of it humane visible Nil nisi votae supersint Now God is a present help in Trouble Psal 46. 1. Quando desinit humanum Concilium ibi incipit divinum auxilium And now the Fight commences so to speak not of two Hosts but of Armed Men and Martyrs of Warriers and Worshippers of Lions and Sheep an Impar congressus God that for his own Glory and Worship-sake loves to take the weaker side not the worse now puts in for them The Point is true tho not universal and to it I say one way or other first or last most certain soon or late God stands up for his Service and Worshippers the Point is liable to Objection but not Contradiction the Exceptions are to be weighed the thing is 1. To be proved true in general 2. To be explained how in particular 3. Why God is so and the Use of all For the general proof I observe God having took knowledge of Jacob at Bethel in flight from Esau Gen 28. does after at the same Place make a more than ordinary show of his care to defend a devout Bethelite in his way to perform his Vow not only by that double Host or Apparition of Angels at Mahanaim Gen. 32. 1. 2. but by the terrour that God put on the People all about him that they pursued him not Gen. 35. 5. 7. For as they had too just a Provocation at Shechem before so he and his little Family being some Females few and also some weak and dying v. 8. lay all exposed to fury at least to such Upbraidings as what doth this King-killing Race with us These Boutfews of the Age that by Promise hope to possess others Property in Canaan that by Worship are Dissenters from all the Gods and establisht Service of the Land that are Vagrants low and poor all true yet Gods terrour on them defended him so that no pursuit is made after his Sons Exod. 34. 23. A Precept in the Law is given for all Males if they could but go up to Zion in their Fathers hand say the Jews thrice a year to appear before the Lord and not empty Quia Pater cupit filios videre as one says the Father loves to see his Sons about him to perform duty this was at the Pasche at Pentecost and at In-gathering If the last it was pritty hard to leave Harvest and not to leave a Male of 12 or 7 years at home to defend the Borders and to go 7 or 8 days Journy the Promise prevents fear A Stranger shall not destroy does it say Nay not desire thy Land * Dr. Willet citing Tostat Animâ— damna plusquam corporis vitanda sunt Soul-perils are most to be shunned And for the Land God preoccupates the doubt saying He should not desire or covet it God would restrain the Enemies very appetite to secure our Attendance from Distraction One says this Peace never was had but that is to call Truth it self in doubt yes he did so many years together and yet the Moral of it extends to our latter days for if legal Rites and Festivities were graâ—'t by such Promises then Gospel Worship obtains far greater and better Promises and though they often had ill and envious Neighbours yet I doubt not one way or other God secured the Worshippers and at least defended it and all the means of it from violence or shortly plagued the violation of it But a fuller proof yet is in Isai 29. 7. v. 1. predicts a Wo a distress threatned to Ariel and yet v. 7. is a Promise to it 1st distress by an Enemy Viz. the Assyrian that besieged the City and Mount of God as the Hebrew word is by some Or the Lion so Arr properly notes of God Oh but how is the Deliverance of Ariel The distress Vatablus says by the Assyrian or rather the Babylonian is predicted to be doleful Plurima cadavera circum Altare jacent The City all full of Ar. Mon. Vat. note Carcases and Quarters as the Altar in time of Offering both Altar and City share alike one part flaming the other all in gore full of parts mutilated as Psal 74. 7. 79. 2. all so low and base as they should petition the Assyrian 2 King 18. 14. 26. Yet after all v. 6. a sudden Visit is promised upon the Assyrian for the City amplified by a Simile he threatens the Foes that a sudden storm should scatter them and God would fight for Mount Zion and become a Munition to defend them and his Altar Other Proofs occur in the sequel One more I cite Act. 18. 9. 10. Paul by Vision is incouraged by promised success in his duty 1. His Fears are allayed next is a promise of restraint that none should set on him to hurt him 3. The Presence of God is exprest a sweet advantage and a terrour to his Foes 4. God pleads title to his People not yet called the Gentiles Though he is thrust out of the publick Synagogue he gets Justus's private House Worships there and teaches and gathers a People to God So that by this it is clear God left that Church as National to a malicious persecuting of the Gospel and Paul does so too to enjoy Gods Presence for a defence in Gods Work and by the whole 't is manifest God is a Munition to his own Worship 2. To explain it more particularly both when how or by what means he doth it and why Now the Lord that best sees his own times methods and mediums by which to make good his promise protects his servants either First Before by way of Prevention or Secondly In the Act by powerful Protection Or. Thirdly After by punishing the Opposition on the Adversary and so restoring the Worship The subsequent Instances to be remarkt are reducible to one of these Besides he has sometimes ordinary ways to do it in common Providence and they not obtaining often he has superordinary or miraculous ways to effect it Yet once God may preserve the pure Worshippers in person as in Elijah's time in Caves when the Altars are all furiously dug up And so may he preserve his House Tent and Altar and yet expose the Ark and Priesthood as in Eli's sons day to Captivity Or may stop one Zachary's mouth not all or cast Altar and all off a while But usually he measures Altar Worship and Worshippers Rev. 11. 1 2. for preservation and repair Now the first Defence is by Prevention of Evil intended God sits in Council among the Gods foresees detects and diverts them sometimes restrains the men or reproves them for his Prophets sakes So Gen. 20. he did Abimelech for Abrahams sake a righteous man and a Prophet as he 's called and Gods Friend So they that bordered Israel
of Violence Oh! for a man in straitness to sin more beaten and slighted abroad to serve the Gods that distress him to induce a Devotion that devours his Treasures to help a King that plotted his and â—his Subjects ruin is at the same time to make the People naked and himself to put on both Obcaecation and Induration of heart this provoked God to bring Judah low vers 19. nor does any thing lore our Sails more than to deprave and injure Gods worship so God's worship is often exposed Now I conclude this kind of Injury to God's Institutions by Pellican's Allegory cited by Mayr in loc pag. 256. That by Urijahs strange Altar says Such vile Ministers to please wicked Princes that do bring on the Church strange Doctrines and Rites of Worship do act over again this base Temporizer set aside the Lord's Altar on the Nortâ— and place instead of it one to the Devil so God's Word is put on the left Hand so is the North and humane Inventions drawn from the Gentiles preferred to it And he after cites Theodoret. That enumerates six Heads of Ahaz guilt to caution Kings not to sin like him that was so plagued by the Edomites whose Gods he served The third way of exposing God's Service is by direct and open acts of Hostility so men proceed from ill to worse not only neglect and prophane it but resist and propugue it and the Upright observers of it with all the Mediums and Seasons of it As the Integrity of a true Worshipper is best seen so the Enmity of a Maligner both of the Act and Agent most appears in its being exposed to Violence As the Wicked are haters of God his knowledge will and wayes so of his Service and the purer the more it s maligned So are they of all that love or keep them and so God's worship is violented 1. When places and things are prophaned 2. When Persons are prohibited 3. Practices are projected against it 1st Places of Assembly being haunted is injurious exposal of sacred Worship Saul hunted David as a Patridge 1 Sam. 26. 20. Doeg one of Nimrod's Curs Informer as the word is sets him but barks too soon and mist him 1 Sam. 22. 9. And so oft they do but he suckt much of the Priests Blood by that Vers 19 2. and so ruined Nob a City of refuge all for giving David Goliah's Sword atchieved in the Field by him and used not against Saul but purely se defendo But the cause was Doeg was an Edomite in office Saul bids the Ziphits spye his haunt or Foot-print so Hunters of the Game do all the places or forms they sit or shelter in A Nimrod though not ever out never wants pernitious Curs and Beagles to set or start the Game no place escapes him They hunt every man his Brother in a Net said the Prophet Mica 7. 2. and catch Souls Ezek. 13. 20. Dig through Houses and better the place is the more battered by force and better the work more it is resisted Thus the Philistims fall on armed as Samuel is offering the sucking Lamb so did the old Cananitish Archers by Israel in the places of drawing Waters as Judges 5. 11. i. e. Natural or Religious Thus the Babylonians slew the Young men in the House of their Sanctuary 2 Chron. 36. 17. in the place of shelter where Horns of the Altar were thought to be Inviolable that the Heathen blusht to invade them Yea Alaricus the Goth after two Years siege and taking Rome spared such as fled to the places of sacred Worship Titus would fain have spared the Temple in Flames Psalms and Prophets are full of this kind of Complaints Psal 74. 3 4 5 7 8. to instance in two 1st Synagogues And 2dly Sabboths are obnoxious both to the force and fury of Assailants 1. Synagogues Temples and all places consecrate or no this of the Temple was so the others not being only Oratories as that Acts 16. 13. of which in Jury were two or three Hundred and in Cities elsewhere more and of both the complaint is Vers 2. 4. 19. do name the Congregation that now was scattered Vers 7. it s called The dwelling place of God's Name Vers 1. God's Pasture Sheep He complains of three things 1. That Zion Gods dwelling wanted its first and best Inhabitant he gone or driven out and disposest And 2. Who was come in Heathen-Enemies i. e. Israelites as bad as Saul is stiled Cush the Ethiope the Benjamite Psal 7. title And what did they Tore all down Vers 5. 6. the carved work with Axes and Hammers Were Tongues mute before the Oracle No! they roared in the Congregation as Bulls of Bashan as Bears or Lyons Lay hold on him as Jeroboam 1 King 13. 4. or as that Captain Come down 2 King 1. 9 11. in the King's Name quickly So the Ark must tumble under Dagon 3. That the Sanctuary had Fire cast in it Vers 7. and all the Synagogues of God were burnt in the Land Vers 8. not only material Fire as the Temple was burnt by Nebuchadnezzar and after by Titus but Metaphorical too Indignation from God and Divisions intestine that usually are the two fatal ominous signs of Desolations and Sanctuary Desolations are the sadest as Levit. 26. 31. The effect of all which was in the 4th Verse by a Spirit of Prophecy to point out what the Roman Conquerors long after did like Antiochus set up a Swines Picture ore the Gates of the Temple Rome's Arms and Jupiter Olympius on the Altar as signs of Conquest Civil Triumphs are sad over Cities over Religion far more not to have a place for sacred use left The scattering the solemn Meeting is a reproach to the best a loss to all Mr. Trap here notes on Vers 7. That 't was the course the Guyses took against publick Meetings of the Protestants in France as at Lions called Paradise they burnt all Hoc etiam apud Ethnicos horrendum erat Destroyers of Temples usually came to some fearful end by Thunder c. The like Complaint is uttered and more Psal 79. Vers 1 2. Thy holy Temple is defiled spoiled sackt trod down and Jacob devoured Vers 7. His dwelling place his Ovil the seat of his gathering to seed and rest wasted in Psalm 83. Vers 2 4 5 12. both the Practice and the Persons grieved are pointed out the Practice was a Plot against God hid ones nay the Houses of God not one Temple alone were to be seized Possidebant Papistae possident Rapistae and for the parity of the Sin the parity of Wo is imprecated Vers 11. 4. Old Tyrants are named in the Names their Natures cyphered Oreb a Crow ever black and a Flesh eater Zeeb a Wolf ever a Sheep-biter Zebah a Cut-throat a right Bonner Zalmuna a Shadow-denyer that yields no shade but like the Bramble to pull off the Fleece Now when Places are prophaned Synagogues interdicted by Law Assemblies prevented assaulted detruded kept out by
and Water too One illustrates it by that in Zach. 2. 5. called a Wall of Fire and I add ch 9. 8. wher 's it is stiled a Camp about God's House of which in the Use In Deut. 33. 12. note of Benjamin this was his Blessing The Beloved of the Lord shall dwell in safety by him i. e. Judah and Benjamin shall divide the Glory and Temple by a Righ-line betwixt them as some note Weemes H. Ainsworth and others the Line divided the Temple Sanctum Sanctorum and the very two Cherubs where the Shechina or Divine Majesty and Oracle sate and spake and he shall dwell betwixt his Shoulders col hajom all the day Now all I urge hence is to prove that God is the Safety of Assemblies in worship of his Name and though Objections may be made and answered in the Sequel yet if God be as good as his word as oft he is better and if yet any remain of Zions Daughters he is the same defence yesterday to day and for ever as Heb. 13. 8. Modern Instances will yet further occur from History to prove ex abundanti the truth of it And so far is the 2d head in the Act of Duty how Gods defends his Worship 3dly Now let 's explain how God defends his Worshippers afterwards Tho it may be the Lot of the best to be exposed and God in his Wisdom for good and holy ends suffers the worst of Men to prevail over the best and to trample on the most sacred things and Persons most for his own times and ways he must take to perform his Word not ours yet after men have prospered a long time and Saints suffered with and for the Sanctuary a little while he comes a tergo unawares after the one with Vengeance and unto the Godly rides fast for their help and deliverance There is none like the God of Jeshurun said Moses Deut. 33. 26. that is of Upright Ones that rides on the Heavens for thy help and in his Excellency on the Skies Note 1. God is titled by the stile of a General his Excellency for he excells in Might in Wisdom in Command ore all in chief 2. Though he delays and is long and far behind our hasty desires yet 't is but as a Captain that steps to the Rere to bring them safe off and he is not dismounted he rides still and on swift Steeds the Skies the Heavens which Spheres do naturally move wondrous quick so that he can soon overtake the foot of his Host and also the Horse of his Enenemies 'T is a Note of * Burr Lord of Hosts one that the old Wars of Israel were on their part still on foot though Pharaoh pursued with Chariots and Horses yet I am sure God rides with celerity has a running Army and all for onr help To be a little more particular in this third head How God defends his Worshipers after tho in the act of duty he may delay a little space of time to try both their courage and patience and perseverance in well doing and herein he helps them also not a little and that is also a token of their Salvation But now as the after-clap Thunder is loudest and that which brings the Bolt of Execution on the highest things So Does Gods fulminating Stroaks On Basbans highest sturdy Oaks And lofty Hills as Psal 81. 7. feriunt summos fulmina montes That Psalm says of Israels Deliverance out of Pharaoh's Slavery He answered in the secret place of Thunder i. e. by sore and heavy Judgments on Aegypt Exod. 9. 23. And this not the least for as the Thunder terrified them and the Hail and Fire mikt smote Grass Herbs and Trees so that v. 28. the King melts and thaws a while and at Moses's Prayer it was removed again but the Heart freezes as hard as before to inslave God's Children till the Red-Sea soakt it once for all Nor are extraordinary Examples of this wanting here when no ordinary obtain sometimes God's Cannons go off and the Report and Execution is done at some distance and heard of afterwards sometimes it is immediately and so here on that day v. 10. he discomfited them possibly sentence is not speedily as Eccl. 8. 11. It may be at Night as in the Siege of Jerusalem prophesied Isai 17. 14. performed ch 37. 36. and that Night too as to the Host and v. 38. as to the King verified and even in the act of his own Worship it seems in the House of his false God his Sons perhaps in a Jealousie of being prevented in the Succession slew him and so he that did invade and besiege Gods City and Sanctuary is cut off in his own to read us his Crime in his own condemnation Polibius said of Antiochus he came to that ill end for attempting to spoil Apollo's Temple it was indeed for this assaulting of Gods For v. 34. is a Promise to defend that City as a Shield so the Word notes Herodotus says of this defeat * Tho misapplied to Setho Priest of Vulcan and death soon after that on his Tomb was found that Epitaph Look on me and beware By this it is plain God is in some Cases severe in expediting vengeance tho he is slow to anger yet if once angry he rides swiftly and though he forbears some other Sinners long as that Question implies 1 Kings 14. 14. I will rise against the House of Jeroboam but what even now That notes either not yet or in a very few years and it was now in hand to be done by Baasha and partly begun in the death of Abijah his Son and fulfilled thereafter in two years or little more as Mayer observes But revenges for wrongs and ruines of the Lords Altar and Service may be observed to overtake some times Persons in particular and sometimes Cities and People in bulk For the former the Judgments of God have oft surprised none of the meanest men and that for the cause of Zion that is Liberty and Purity of Worship and its lovers see what followed Cain for guilt of Abel's blood that bloody Cut-throat as that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes 1 John 3. 12. not brooking a preciser Devotion Crit. Sacr. proprie est ferro fratrem jugulo adacto occidere than his butchers a poor Brother for Conscience but God setts a mark of visible terrour and secret horrour on him that followed him as a Blood-hound to the end the first quarrel was as one says circa media sacrificii A Curse followed it Gen. 4. 11. and still does all that go in Cain's way of Persecution Judg. v. 11. and Balaam's the way of cursing 2 Peter 2. 15. Like John Diazius that having killed his own Brother fled to Rome as Cain to Nod and there is cannonized but so dogged in his Soul that for want of a Gibbet he hanged himself at the neck of his Mule As Tacitus Sin it self is turned to a Plague flagitia tandem
force of Arms hunted by Doeg's and Judas's scattered into Woods Fields and Holes convicted by mercinary Sychophants and Varlets branded with Riots Schisms Sedition Rebellion and what not all for and in the Law and Matters of God as Dan. 6. 5. now in the worst sense is Worship divine exposed to humane Injury and Wrath. 2dly When Persons are prohibited stopt in going to or passing from Worship Prophets and men of God prescribed and interdicted from such and such Places Cities and Towns corporate not to be live or come to stay there on Peril c. Or Assemblies terrified secluded and scattered or limited to four or five only that so no Seals or Censures may be The first sort of Injury is instanced in that Trencher-Chaplain Amaziah the Priest of Bethel his first accusing the Prophet Amos for Words Amos 7. 8 9. Amos has said when the Lord said it he only reported the words I will arise against the House not Person of Jeroboam with the Sword making it Amos's not God's rising up this was the Conspiracy pretended Vers 10. Court-Pride and Priests-Envy for Idols had swelled them so big that the Land could not because they would not bear a poor Herdsman words perhaps the King was wiser than to act on so slight a Pickthank's accusation we read not that he persecuted him yet thus his Ears are abused if Malice in a Priest may be heard a Prophet is soon made guilty and then who is innocent But the design is Ejectment his exile Amos must flee go into Judah Vers 12. Yes that is fittest for Noncon's Bethel's the King's Chapel there I am Chaplin in Ordinary there come no such poor rude illiterate Rusticks under-graduates you drain our Hearers but refuse to conform to Royal Placits So Elijahs called Troubler Jeremiah is Seditious Christ against Caesar Paul Factious A Trumpt of Rebellion Luther Tuba Rebellious Calvin a Devil Protestants and Contra-remonstrates and Anabaptists Antimagistratical c. All prohibited the places once possest As Rolock said Go to this or any place but not to Edenburough then Wo said he to Edenburough The fruit of such Inhibitions to the Amaziah's of our days may easily be fore-seen in Amos 7. Vers 16 17. True Prophecy says one Dum devitatur Impletur It s insolent in solem meire to Piss at the Sun More was added by Jeremiah of those threats burnt not detracted Jer. 36. ult Amos some say by Amaziah first was scourged but after wounded by Vzziah yet in the ishue as 't is Folly in any to extinguish that light that shews how to evite the Pit so 't is fatal to abuse Embassadours especially if of Peace and from God as is seen by Hanun's hard usage of David's Messengers of Love and what it did cost see 2 Sam. 10. 14. 19. what yet it has cost see Mat. 23. 7. Jerusalem or London what is yet behind the Curtain of a Plot may be Lamentation Mourning and Wo Ezek. 2. 10. or that flying Roul Zach. 5. 2. How fully and aptly the Scripture instances the Injuries of this sort and what a malignant Influence it has to the debasement of the true advancement of false Worship and also what a connexion and influx it often obtains in Seccular Affairs half an Eye may see In Micah 2. 6. A prohibition of Prophecy is given out by them that had power Vers 1. in their Hands to prevent taking shame and Light will shame Guilt Vers 7. The Query is asked Is the Spirit of the Lord straightned i. e. Shall man dare or is it possible to streighten God's Spirit Can the blow of a Hammer the heat of Fire the force of the Wind the course of the Tide or the light of the Sun be prevented And can the Spirit of the Lord that blows where it lists be shut up Are these God's doings No they are mens To cause Vision fail is to make People perish Prov. 29. 18. In old Ely's day the Word was precious Why no open Vision as 1 Sam. 3. 1. or rare seldom heard Ely too old could not see Samuel too young as yet Ely's two Sons scandalous and would not So what follows Ark and Shilo both lost That prohibition in Isa 30. 10 11. do but see what a breach it brought in the Wall of their outward safty and civil defence This see fully 2 Chron. 15. 3. when long without true God Priest or Law Now they have what some desire What 's next Why now there is no Peace in the State Vers 5. God vexes them with all Adversity if Priests neglect duty By Prophets God used of Old to repair his Altar and revive his Work so did Elijah a Restorer so Samuel here so Haggai and Zachariah did set up an Altar though without sub dio so 't is Ezra 3. 3. though fear was upon them at that time and the Temple Vers 6. was not yet founded Now Worship suffers when Preachers suffer are cited and spited abused and abandoned exauctorate and exiled prescribed and prohibited deprived of Office and divested of Bread Jeroboam sent going all the Priests and Levites save Compliers in all the ten Tribes as 2 Chron. 11. 14 15. Thus Rehoboam is strengthened by it things in Judah now went well Jeroboam is weakened now Judgment was towards Isarel Hos 5. 1. Because they were Snares on Mispeh Nets on Tabor to them that kept to God's pure Worship at Jerusalem His Rites were as Snares and Nets says one Ritibus suis sicut retibus laqueis Some say the Priests turned Robbers as High-way-men went Snips for the Spoils as Chroâ— 6. 8 9. And Gilead the good Levites being cast out was as a Pin-fold or a common Slaughter-house as once London was to Bonner that common Cut-throat to Gods Sheep there is no escaping them and so Teachers turned Tyrants Pastors Impostors and that over their Brethren yea in Gilead that was as now London is a City of refuge to all and to the Priests Jeroboam askt the Jewish Doctors the meaning of it who answered that at Pascha and Penticost the People were way-laid going to the Temple by the Priests spoiled or slain usually them two as Twins are conate imposing impious Priesthood with coercive Superstition and a deposed suffering Ministry and all by Princes default and so are born two Twins more Idolatry and Slavery the rupture of all Bounds Hos 5. 10 11. all Banks of Defence Law or Cash so in comes a Tide of beggary and misery from God and men King John said Postquam me ac mea regna proh dolor Romae subjeci Ecclesiae nulla mihi prospera omnia adversa venerunt After I subjected to the Roman Church all went ill c. Now was the Barons Wars loose Gospel Law goes too God knows which ever goes first pulls the other after it the City of God lost that is Zion now Jerusalem soon follows bounds being removed by Princes Religionis Regionis simul officij beneficij If Gods Promises fail
the Meetings on Zion and shortly douse on the backs of the Assyrians so he did three ways as 1. On the Army that was slain 2. The young Captains they fled 3. The King he by his Successors was kill'd and all as Hezekiah pray'd 2 Kings 19. 15. O God that dwellest among the Cherubims c. that was God's Nest and thence God emitted fire from 's Altar that made 'em afraid as vers 9. and at last that being the best City of all civil and sacred Treasure God that was present among them would be their Defence a Jehova Nisci and as once in Egypt make a new Passover in both their rescue from the Assyrian Tallons that vivitur ex rapto and in a Revenge on him for both these are in the sense Now hence may all the Monsters on Earth the rampant Lions at Arms the voracious Eagles of Prey take warning that the Prayer stolen off God's Altar hath a live Coal cleaving to 't Isa 10. 16. that under all their Glory shall kindle a burning as a Fire not blown Job 20. 26. which shortly will consume the Forrest of their Carmel the Nests of their Covents and all the places to which they have brought their Rapine 2. This Defence is like that of a Shadow as of a Curtain a Grove Bough or a Tent and a Rock These two last are apt to our purpose and promiss'd in Isa 4. ult the other in Chap. 32. 2. for in the former Chapter vers 5. it 's call'd a Cloud a sweet Shelter in ther heat and of use to quench the inner heat of Thirst as well as cool or cure the scorchings of the Sun-Beams and here v. 6. a Shadow made by a Tabernacle Booth or Tent like to Israel's in the Desert 40 Years or that spread over the Ark where God communed with Moses nay he oft fill'd the Tent with a Cloud as Numb 12. 5. a token of Favour to him but Wrath to Miriam that quarrell'd at his Office and the use of this is against stormy Persecution and the ruine of Afflictions publick or personal Trials Chap. 18. 4. it 's called a Cloud of Dew in the heat of Harvest and this was wont to be a time Gen. 18. 1. and place of rest at noon Cant. 1. 7. all which notes that when the hot scorching Sun of Persecution is over us and yet the heat of Zeal and Love flame within now God draws the Cloud of Presence and Defence over his in his Pavilion are we both warm and safe 3. God's Defence is like that of a Shepherd that that wards by day and watches by night for the safety of his Flock it 's true if God do fall on the Prey a multitude of them will never stop his pursuit by their fear or noise to prevent his Prey nor rescue it seiz'd as Isa 31. 4. Yet if God will defend his own Oh all ye Pastors and save his Lambs in their Folds from your Paws and Jaws he 'll not abase himself for your noise so will the Lord fight for mount Zion and the Hill thereof so is the sense Annotat. in loc and consonant to other Scriptures as Mic. 5. 7 8. and so observe that of Ezek. 34. 7 8 12 c. where the Lord complains of the false Pastors of both sorts that rul'd with Force and Cruelty to the scattering of God's Flock and of the hard Measures and Pastures given them how they ate but fed not the Flock whence Dr. Mayor In loc p. 451. A Lapid cites an old Canon Beneficium datur propter Officium i. e. Prosit requires Duty and so finds just fault with our Church-men that took of the Fall and did not the Duty Lords Bishops Deans Deacons Prebends c. Pluralists but all their gain proves but as that Aurum Tholosanum to wast their Wealth against such Harpies two things are promised 1. God would judg the pushing Rams c. and discern 'twixt Cattel and Cattel and feed the strong with Judgment i. e. spiritual or typical Rulers that thrust and push'd with the Horn by Extortions on the best by their Ruine to get Riches and thus will God defend his Flock 2. By raising a Plant of Renown for them partly in the return from Babylon fulfill'd in Zerubbabel Joshua Ezra c. Vers 23 24. and after in Christ's time when prohibited imprisoned and proscrib'd by the Councel yet they still came off in peace and safety Acts 4. and 5. 4. Like a Wall when the Church bewails her Misery 't is exprest by destroying the Wall of the Daughter of Zion Lam. 8. 2. which being broke or trod down lays the Vineyard open to Boars and little Foxes When that Church Isa 5. 2 5. is built up it s call'd a Wall Cant. 8. 9 10. and the faithful Prophets are stil'd Brazen Walls Jer. 15. 20. Nor can this fenced Wall be skaill'd but by Sin or hindred long in rearing tho in troublesome times Dan. 2. 25. No trouble in the times may stay God's Workmen nor ought nor indeed can for when our Walls are to be built it 's promiss'd the Decree Mic. 7. 11. shall be remov'd far i. e. the Decree of God's Displeasure as Zep. 2. 2. or the Decree of Man's prohibition Ezra 4. 19 21. Now a Wall if strong as this is being God's receives all the Balls and Bullets all Blasts and Batterys that are beat upon 't and causes them all to recoyl sometimes to the hurt of him that sent 'em ever to the fafety of those imur'd What hurt gets Israel if hous'd when Egypt is all in a Tempest What does the Rain to the Wall it dashes a Dew on 't and that drops off so 's gone What suffers the Rock by the dash of a Wave alas stand a little as the Eagers in Ouse Trent or Humber spurt and flash o're the Wall by and by all 's past For this see yet where your strength lies Isa 25. 4. and Chap. 32. 2. Thou hast been a Stoength to the poor in Distress a Strength a Shaddow a Refuge from Storm and Heat when the Blast of the terrible one is as a Storm against the Wall So is Christ's Kingdom a Shaddow of a great Rock in a weary Land and surely a Wall of Mud or Wood of Stone or Brass may be strong but of Fire far stronger and more formidable and such is promiss'd to Zion nay one of Pearl Isa 54. 11 16. with Apoc. 21. 14 18. and who can or dare to dig at it surely then we 'll call them Walls Salvation and Gates Praise Isa 60. 11. For the Gates of Hell shall not and how can the Gates of Earth prevail against it Mat. 16. 18. Were the Canons of Rome and Curses of our Doctors Commons as big as the Duke of Ferrara's call'd the one the Earthquake the other Grandiabolo this Wall shall not only repel but retort all the Ordâ—nance of these Hellish Gammadims of Tyre 5. God's defence is as broad Rivers as in Isa 33. 21. or
as Brooks of Defence Isa 19. 6. strong broad deep and not fordable nor yet navigable by any Assailant the Sense is tho the literal Jerusalem had no navigable River a little Rivelet of Siloe it had but just sufficient for Water to Moat and inviron it and so lay exposed to any Assaults yet the mystical Jerusalem the Spouse of Christ shall be defended with a River Psal 46. 4. her God the Streams strong and deep as unpassable as that in Ezek. 47. 5. to prevent all Assaulters and yet as Rivers do to bring in all the Wealth and Glory of the Nations which looks to Hezekiah in part but fully to Christ in his Kingdom his own Beauty and Glory yet to be As Mesopotamia or Egypt surrounded with Euphrates or Nylus Annotat. in loc Nay as Eden with four Rivers And Dr. Mayer says that New Jerusalem Apoc. 21. is pointed at too that should need no Provisions Gallies or Oars to supply it for God should be all and this is Zion so guarded of God the City of all our Solemnities our solemn Prayers and Praises our Feasts and our Fasts our Altars and Oblations our Services and our solemn Meetings at Zion we had them to that Hill we brought them with Joy The Assyrian stopt us through the Siege but now from all parts our Freedom being restor'd the Force call'd off and Execution done by the Angel we may return to Zion with Songs and keep our Solemn Feasts and pay our Vows for as Nahum 1. 16. the wicked Belial is cut off and hence Dr. Mayer and Trapp out of Gwalter cites the Epitaph of this proud Assyrian set up on 's Statue in Egypt Look upon me O ye and learn Godly to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 'T is a Defence like a Military Camp the Lord of Hosts never wants a Camp nor Weapons form'd against his by the Devil and his Antichristian Bands nor wants he an holy Host to fight for him but yet this holy War is not always managed alike or by carnal Weapons tho he pleases to call for such Luke 22. 36. to try what his Followers will do for him yet he lays them down and bids Peter put up again Mat. 26. 52. a command that Peter's now Successors never obey but this is not to give up his Cause or the Field to the Devil but in design to sett a Compass as he bid David 1 Sam. 5. 23. and so by Ambushcado to come behind them and cudgel their Backs roundly And so the Battel was Gods the sound of a going say of Angels as Dr. Willet being heard o're the Mulberry-Trees they 're smit and shatter'd from Geba to Gazer i. e. 18 Miles Now be it a Field or a Siege that he sustains If he surround Jericho Josh 6. Rams Horns blown shall Scale the Walls by Faith as well as Roman Rams or is' t the last City of his that is in Siege nigh lost 't is but one such Angel going thorow the Camp and an hundred and eighty five thousand all dye and the rest fly all brave Captains and yet to save their Faces turn their Backs as Pompey's Courtiers did to Caesar's old Souldiers whose word was Feri faciem i. e. smite at the Face But my point is on the defensive part where note as there are some offensive so has he some defensive Weapons Cant. 3. 8. that he can command at Pleasure out of David's Armory Cant. 4. 4. i. e. Buckler and Shield and such like not for Fight but Fence by which as by a Breast plate he repels blows from the Vitals Of these boasts David Psal 18. 1 2. and many like Scriptures nine Expressions five or six of them of a defensive use Rock Fortress Buckler Tower Shield ver 35. and Prayer ver 3. of all which I may not now treat only of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scutum meum Shield of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ganan Clypeus quod instar scuti illum protegeret hence Rulers are call'd Shields Regum est Populum protegere it being their part to defend the poor Now when all Refuges fail and Darts fly fast at the Heart God as a Shield intervenes 'twixt the Skin and Dart or thrust to save from personal Hazard so it once was for a Boat to whaft one to Shore and a Fence at Land to save from Arrows and in the late Rebellion in Ireland in 41 when a Popish Tory had thrust thrice at a Woman 's naked Breast and could not pierce he left her alive confounded at what she had told him that she could not be hurt but by God's leave But I urge it to show more publickly the Defence that God's Camp is to his House more to his Bed as Solomon's guarded by the Swords Cant. 3. 7 8. of sixty valiant Men Bed i. e. of Communion with his because of fear in the Night So is God's House set about and so that Promise runs Zech. 9. 8. I will encamp about my House because of the Army q. d. tho my House newly raised off its Ruines has few Friends less Fence to fight for it or be a guard to it yet I will be carefull to secure it by that posse Commitatus from Heaven for I see many Armies pass and return as did the Seleucidae and Lagidae of Antiochus and also Alexander to Ammons Oracle and so back to Persia that same way which must ravage Judaea for Forage very much and I know it is impossible by Armies to rule my Israel without Oppressors or Sultans to spoil them therefore of this People I take care that the State of my City and House stand firm that while and so it did tho oft shaken sore tho it looks on to a yet further calling of them and he gives this reason for now I have seen that is by Experience their Purposes and Projects by their Military Practices they mean to govern by or stand on their Sword Ezek. 33. 26. and so I see plainly that Weapon which was drawn for my City and Service-defence is like now to be perverted to offend the Upright therefore I 'll raise up Zion's Sons against the Sons of Greece v. 13 See Dr. Mayor in loc it was so verified by those Maccabees 14. and blow the Trumpet for them my self and my Arrows shall go forth as Lightning and so ver 15. I 'll defend them yet not in a visible Militia or outward Force for God stirr'd up Men formerly opposite to set them at liberty to return build sacrifice and it prospered too tho it prospects to a fuller Deliverance after at their next Redemption and so also it looks in the letter to the days and Exploits of the Maccabees who were very successful against the Forces of Antiochus and his Souldiers as before is said on his House Temple and Altar's behalf For as God is a Man of War so in our Defence he uses not only a Sword of Defence but Arrows that wound at
is the former so then is the latter The Assumption is argued from Experience of all Ages the Consequence bears on God's Unchangeableness The Proposition I prove by the Types of the Law which was to them Gospel vail'd as it is to us now revealed For after the Church grew from Domestick to National and God had adopted Israel in Egypt and by 's Arm brought them out to dwell alone Num. 23. 9. under his Wing and had delivered Laws of three sorts to them 1. Moral in ten words perpetually to rule Life 2. Judicial to order the State 3. Ceremonial to direct in Worship that Church while it was National he did in each especially the last sort put certain Rites and Forms of his own Will upon the moving Tent and after on the fixt Temple by which this Truth was typed out and resembled I instance in that over the Tent a glorious Type of our Safety now during our long wandring with the Woman in the Wilderness yet under God's Care and Conduct mixt with much Darkness to which Isa 4. 5 6. and other places allude Also in the Doors of the Temple after to be of Brass so strong and massy that twenty four Men could but open them and again in those Cherubs and Palms on the Door Curtains and Vails and also in the two Cherubims with Wings over the Ark and Mercy-seat Types of God's Protection by Angels over all true Ministry and holy Mysteries of the Gospel But I confine the Proof to that of the Horns of the Altars both that of Incense at the Vail that of Brass for the Sacrifice and that Ezek. 43. 15. all had their Horns and about them a Crown so had the Shew-bread-Table denoting in all the divine Authority put on God's Service that none ought to corrupt invade or infringe and for that of four Horns it signified that from all four Winds God would have Reverence done to his Name Mal. 1. 11. But the placing of Horns on the four Corners of the Altar seems to note its four-fold use as Authors conjecture Dr. A. Willet in Exod. p. 616. 1. For putting the Blood of Atonement on its Horns as Exod. 30. 10. to note the Power and Efficacy of Christ's Plea for us 2. To bind the Sacrifice thereto with Cords that supposed a Reluctancy which was took inauspicious of which in that Psalm 118. 27. 3. To be a Sanctuary to flee to for the guilty as some Passages note see Exod. 11. 14. so did Joab flee for shelter 1 Kings 2. 28. to denote the need of Expiation when by Conscience of Sin Satan pursues us 4. Most to our use To show God's Power in defence of his Suppliants that desire to compass Psal 26. 6. with penitent Hearts and powerful hands of Faith the two last ends are pertinent here the rest teaching This fourth is proper to our end to show God's Altar under the Law had by his order in it self a safe defensive Property or a strange but secret self-revenge and can push for its Attendants at all Assailers and its Sparks can burn the Nests of those that Eagle like sacrilegiously spoil the gift or steal from it what is God's due and tho all the four Winds Mic. 5. 5. Zech. 1. ult oft give it distress the four Horns make its Defence or four Carpenters seven Pastors eight principal Men do fray them away Zech. 9. 13 15. Nay let the Sacrifice be consumed to Ashes and fall under the Altar Rev. 6. 9. yet as sacred Urns the Souls under it cry howling and rest not till revenge is granted which will surely come at last It 's also worth our note That in two places of the Prophets the Title given to the Altar is the Lyon of God in the one the Hill of God Isa 29. 1. Ezck. 43. 15. what bolder stronger than a Lion higher than the Hill of Zion for security Thus the Types lay the first ground A second ground bears on the Properties of God together with the Promises made for it the first shows his prowess for its safety the second his propenseness to it his Nature and Attributes incline him his Promise obliges him so both leaving the time and way to his Wisdom are to our Faith confirmed by his Veracity Divine Properties harmonize with themselves Justice and Goodness tho to us they seem diversa in their Objects they be not opposita they end in eodem tentio i. e. conclude in the good of his own As all Lines meet in the Center so all acts of Justice Wrath Revenge on the evil on the one part and all the Efforts and Emanations of Mercy Grace Kindness on the other part to his amount to this and end in this point that what God is or does is for his Elect that which partakes of his own Nature must needs be under his careful Eye and Protection His Worship is stiled by his Name Exod. 20. 24. so are his People and both are called Dan. 12. 7. Holy and shall not the holy God defend them both so is his Word holy Isa 5. 24. and will he not magnify it Psal 138. 2 3. yea above all his Name so was that glorious Isa 64. 11. and beautiful House stiled Holy all the Appurtenances of divine Worship borrowed the stile Holy of him and shall not that import divine Protection what Absurdities follow were not this true see Mr. St. Charnock of God's Power Char. p. 477 478. all things would fall into a deplorable Chaos This is ground for our Worshippers We admire Princes for their Power in subduing Foes and preserving their Peoples Peace how may we reverence God that rules so vast Empires by a word or beck we sense the Thunder and Storms and some Men as if they were God's what Reverence is due to infinite Power and Wisdom joyntly All Religion bears on two Pillars Power and Goodness without that no benefit by it without this no Entertainment could be Jews say Melech Hagnolam hundreds of times in their Prayers what Faith of success could we have if Power and Mercy could not retain us A little after he notes pag. 484. God is by one truly represented as a Jasper Rev. 4. 3. on his Throne a Stone withstanding the greatest Force so is his Throne described by a fiery Throne Dan. 7. 9. for what Stubble will stand before it so he And for Promises how many has he made how free rich full apt to all our Distresses for his Altar sake by Grace he first made and by Power will surely fulfil them to a tittle When all was lost but Jerusalem to Senacherib see what a Promise is given what a Royal Word I will defend this City for my own sake and my Servant David Isa 37. 35. Two sweet grounds for Faith Oh had London this good hold says he I 'm concerned in my Glory and House for my Name is invocated there and I will not let this black-mouth'd Rayler win it to falsify my Promise and verify his prophane Blasphemies
Pharaoh's Court and Joseph in the Dungeon Psal 78. 70. David in the Sheep-Penns accepts a Suckling of Samuel the heart being sincere yet rejects thousands of Sheep and Rams of Saul because reserv'd in a Rebellion to God Spies Joh. 1. 47. 48. Nathaniel perhaps praying under the Fig-Tree and commends his Integrity All he did in bounding Israels Lot for Habitation is said Deut. 32. 8. that they might seek the Lord Act. 17. 26 27. the whole Use and Service of the glorious Gospel is but Gods seeking out a People for his Name as James spake Act. 15. 14. i. e. for invocating of it and Service to it I haste to summe up what more I might add God's Name i. e. his Worship is so dear to him that it is the first petition prescribed in the Lord's Prayer Hallowed be thy Name Mat. 6. 9. i. e. says Bishop Vsher His Body p. 357. That his Word and Worship be duly Reverenc't and Sanctified And that he will be by or on all Liv. 10. 3. that come nigh to him and it follows that thy Throne may be set up for pure Worship helps up Christs Kingdom and by it his Name is born up as Servants hold their Masters Train or Badges Now doth God seek for Glory in and reward all them that fear and adore his reverend Name and will he call them to his Worship and not defend them in and for it It would much degrade him below the Mighty Ones on Earth that scorn to set a man to do and not defend him in their Service or at least revenge the Prophanation of it It was an Insolency in Beltshazzar that became a Prophaner of Holy Vessels to carouse his Healths in Gods Sacred Cups Dan. 5. 23. but it ended in an ill terrible Huzza A MENE TEKEL being then writ afore him on his Wall O sad that when men nay Kings have most need to prepare for their Exit and God is reading them an unseen doom on their unfortunate Walls then they should be inebriated and emasculated most in all Voluptuousness like a Drunken Knight to whom one gave a Ring thus insculpt Drink and Dye and not long after he did so Belshazzar is slain that same night Dan. 5. 29. It 's said the King Esth 3. 15. and Haman sate down to drink in a time of Sushan's Perplexity It is observable that Babel and Edom should both fall in Dr. Mayor on Dan. 5. p. 535. Hodie in Perside occiditur Julianus their Cups and one cites for the former as an Instance Zonaras that in Antioch a Judge saw by the Stars so plac't this Doom of Julian This day is he slain in Persia and that so fell out exactly And he cites the like of Michael Paleologus So did Knox of Qu. Ma. that day she dyed And for the other that is Edom Authors do cite it and concurr in it That as the Edomites gave an unbrotherly Cup to Jerusalem and on Gods Mount Obad. 16. drank to the Confusion of Zions Sons so he should drink to his own Woe and Abolition And so came it to pass for after the Sons of Judas had ended their Exploits Edom is utterly extinct as a Nation as all agree and Herod was the last in whom that Stock expired and though as it is Dan. 11. 41. said the Edomite escaped so for a time the false-Christian-Brother may evite Persecution by prophane compliance till the Upright are refin'd yet will not that prevent the Wrath decreed So surely God pleads the Cause of his Zion executes the Vengeance fore-writ of his Temple and so defends his House Son Name Service and pure Worshippers So is the Grace promis't under the Law such is his Nature Power Goodness and Truth that his Promises depend upon the power of the Enemy also challenges it the Prayers of his own cry for it nay the Lord seeks for and prizes his own counts them as the Apple of his Eye Zac. 2. 8. and all that devour them offend him Evil will befall them and Experience seals also to it Jer. 2. 3. It was a Saying of that Pacisick King * So is King James called when a Fly got in his Eye Ar't not content to range in my Dominions but must assault my Eye So are not men content with all the World but they will be at the Pupils of God's Eye his Glory How can he but resent it most heavily One Objection remov'd we 'l come to Uses Will this hold ever true in 1 Sam. 4. Was not God's Ark took in fight and tost like Noah's on the floods from City to City seven Months Were not some Youths slain in the Temple Possibly flying to the Altars Horns at the first taking of the City and Sanctuary 1 Chron. 36. 17. And what havock made the Romans by Pompey Titus Vespatian Adrian as our Lord Prophesied Mat. 24. 15. successively on them both And afore that Antiochus Epiphanius of which History is full and Heb. 11. recites their Sufferings And that Antichrist is said to sit in the Temple 2 Thes 2. 4. and tread it down wear out the Saints change Laws blaspheme his Name Tabâ—â—â—acle and Saints Rev. 13. 15. 17. that none must buy or sell that bow not To all which I answer two ways 1. By way of Concession 2. By way of Conclusion In both what is to be granted and with what Limits is considered 1. I freely grant in general that no external Form of Worship no Profession or sort of Professors distinguisht by what Name soever can nor ever could by any Promise of Gods or Practice of theirs expect Immunity from the Cross of our Lord nay the purest and best share in it most though some arrogate prelation over others of the same Christian Name or Protestant Profession while the Wheel of Providence favours them yet let him that Presides give the Wheel but half a turn and they also decline to that misery into which they threw others and perhaps insulted to see them put under All Ranks must suffer the worst of Christians may for their Hypocrisy yea the best must for the tryal of Sincerity All that will live godly in Christ Jesus or as the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 3. 12. qui probe bene Deum colit that well and rightly worship God i. e. honesty and according to his Will they must expect the genius of the Gospel that is Persecution to dog them and pass to their Kingdom through many Tribulations Acts 14 22. I also yield that wicked Men by the Wisdom of God are suffered to rise high and go far in a wicked way for reasons known best to God mostly hid from us and tho he is used and concerned to be still most tender of his Sanctuary and the Sacra Jura Regalia the Royal Sacred Rights of his Throne Spouse and Altar yet he sees good to expose them all As 1. His Name to be degraded Blasphemed 2. His Throne to be Invaded and Usurped 3. His Son
and Spirit to be dispited too 4. His Truth to fail and fall in the Streets 5. His Church to be forc't and scattered 6. His Worship and Altar to be left cast off 7. His Prophets to be Exiled Witnesses killed 8. And all his People to be captivated nay the best to go first off as Jeremiah's Figs Jer. 24. 5. or if more can be reckoned all that was or is desirable to the best Ezek. 7. 20. the pleasantest things may be for sometime exposed Why 1. To put forth an Act of Grace and Power as with both hands to lift us up again Moses said Vnderneath were everlasting Arms both Deut. 33. 27. And the Spouse said His Left Hand is under my Head and his Right hand embraceth me Cant. 2. 6. Surely to be held up and preserved when our best Cordials below fail is an Act of Power To be trod in the Mire and yet have God's bared Arm to lye under is a sweet stay and will be after a lift for us 2. To prove his own in the Furnace of Man's Fury Dan. 11. 35. to try purge make white try our Love to trampled Truth and Worship make white and rinse out the Spots and Errours in Devotion and purge away all our Tin Dross and Diseases that cleave to and defile our Devotion provoking God to leave us to Robbers and let his holy Matters be prophaned But 3dly To prepare the Wicked for the day of Vengeance Prov. 1. 32. by prospering them in all they attempt that destroys them pulls them being fatted out as to the Slaughter Jer. 12. 2. 3. Calls out all their rage and fury before hid boyls their Galls up till they burst sills their Cup with sweetest bloods and so they drink themselves dead and in the wise dispensation of Justice no means used before mollifying all is perverted to the contrary as the Anvil by many blows is hardened the more and what the warm Sun-beams emolliate not grows the harder thereby so these indurate with often heats of Wrath are as Job speaks prepared for ruine Job 21. 29. 30. by Tokens and Brands as in the Forehead to read their Fall by the portervousness of their Acts on so slippery a Precipice and no sins like Sanctuary Abuses are so bulky to fill up no Vengeance heavier than that of the Temple Jer. 50. 28. But seeing I have objected 3 or 4 Instances I 'll touch them in particular before I proceed 1. For that of Eli's Time I yield it the Ark was took no outward Symbole of a Presence gives security from Violence if any Male Administration in Worship doth perturb the holy Gods abode among us all Titles Offices Church-Priviledges do make our guilt heavier rather than exempt us from Punishment and make our doom more heavy and hot to sink us as one drowned or burn in Armour which is the more terrible the Sin of Eli was both as a Judge and Father great to let the young Lads play the Tyrants and that for God's sake over the Men defile the Women at God's Doors 1 Sam. 2. 22 23 27 29. ch 3. 13. feed Luxury with the fat of the Lords Offerings insult with their three forked hook and by their Servants too i. e. Lust Ambition and Tyranny over the People kick at the Lords Offerings and despise Admonition too so causing the Lords People to transgress for they abhorred his Offerings and to be by the Old Man so gently chid with Nay my Sons and not frowned on v. 13. it was guilt with God unexpiable and by the punishment now threatned appears and some hundreds of years after by Solomon fulfilled So that when Rulers neglect their Duty are indulgent to near Sinners and Priests pervert sacred things to feed private Rapine and Lust No wonder if God abandons that Shiloh abhor the Altar and visit that Tent no more Psal 78. 60. 2. For that first Captivity in 2 Chron. 36. that Place it self pleads the Justice of that Punishment for the sinful Provocations of the People and Obstinacy against the Lords Forewarnings by his Prophets the reason of which is given 2 Chron. 36. 15. and in that lies the Emphasis and force of all for he had compassion on his People and Dwelling Place that Place on which they had no pity but fill'd and defil'd it with Strangers and Babylonians came into the Bed of Love with them being all lovely and gay as Ezekiel says Ezek. 23. 14 15. to 17. Nay they polluted it with the blood of the best Prophets Isaiah is sawn in sunder Zachariah stoned Jeremiah imprisoned c. Jer. 37. 15. the Kings and High Priests consenting and so drove God out of his own House by setting up their Posts by his Ezek. 43. 7 8 9. so they were drove all as Eli's Sons before from the Altar it cast off the House and City dismantled and and burnt up So Wrath without healing comes by the Caldees in three or four gradual Captivities to fulfil Jeremiah's Word that so the Land might enjoy her Sabbaths Liv. 26. 34. which while they lived in it they never did Jer. 25. 9. 29. 10 11. They gave God no rest nor his Prophets so the Land should rest without them who were a Curse and Burthen to it and to God a Provocation and why should he defend them or it being offended by them and the name of a Bethel only put on a Bethaven for that titular Sanctimony without real Sanctity is odious to God looses its end is simulata Sanctitas that is duplex Iniquit as 3. For that distress that befell them by that Little Horn of Antiochus and his Armies often toucht in the Prophesies of Daniel Dan. 7. 19. 25. ch 9. 27. ch 8. 9 10 12 23 24 25. so ch 11. 31. four or five times at least I only say though the Prophesies are dark yet by the Characters decyphered in them this may be answered God for a few years 6 years three monthes 18 days gave him power for wise and holy ends newly hinted to forrage Judaea and scatter the holy People to prophane the Temple of Zerubbabel and prohibit the Sacrifices tread the Truth to the ground and prosper a while till Gods Decrees were fulfilled the Punishment of Iniquities mentioned in the latter three Prophets especially Malachi was fill'd up and his own time of Tyranny expired and then as the Histories Josephus Dr. Willet Dr. Mayer and Huit of those times tell us the Lord raised the Asmonians to give him many defeats in Fight and at last smote him by a Fall off his Chariot in the Persian Wars returning with torturing pains for which no help could be got so he came to his end Dan. 11. ult And if any incline to the parralleling of that with other Antichristian Tyrants I no way dislike that for a Quatenus ad omne valet consequentia since Dr. Mayâ—r resembles that vile Person to others as Dan. 11. 21. in 12 or 13 Heads at least and then concludes of him Mayor on
open by some temporal Plague or Sword God is never without a Scourge to make them feel that will not see To that I add Zeph. 1. 12 13. Some thought God like themselves secure he would not do good or Jer. 6. 12. Lam. 5. 2. evil their Goods shall become a Booty Houses a Desolation or else turned to others to Alieus 'T is sad our Dwellings should vomit us out The other Scripture is that of our Saviour Your House is left to you desolatâ— Mat. 23. 38. Yours not only God's q. d. You care not for my House do all you can to lay it waste I will so do to your House 'T is a Speech of one to the Nobles of Scotland If the Lord remove his Truth from you he will deprive you also of your Civil Liberties by merciless Enemies if he spare not his Glory you shall be but as Mire in the Streets To be without true God teaching Priest and Law and so content is the Road to all Misery no Peace now can be to him that goes out or comes in Nation is dasht on Nation and Countreys vext and City of City for God vext them with all Adversity 2 Chron. 15. 5. 6. O City read in one of thy own Prophets thy Doâ—m thus Reeve on Jâ—nah Preface Calcedon was called the Town of the Blind that could not suffer a wise Architect to build such a blind City are you that set half sighted Architects to build that neither see Errours nor foresee hazards Some require the Right Eye some pronounce Sentence on a Forged Accusation with Jezabel some run greedily after the Errour of Baalam for gain i. e. got by Cursing the Times are full of Fraud and Force c. See your stupendious Sin and yet how stupid you be how far from Nineveh How may your City Walls shake and your Citizens hearts be daunted for some unexemplifyed Judgment So in the Ep. Dedica to you Londoners and in the Book See what a prodigious Prophet that Man's Pen was 'T is a Turkish Proverb of the Rich This has been at the Siege of Constantinople Reeve on Jonah pag. 220. but these are the Ruines of Estates that fall in the loss of Citys when their Keys are wrested away their heaps scattered and they seek Relief He instances by Induction of Fire Plague Sword and Idolatry Pag. 221. Of the 1st If your Sins bring in God's Judgments in Rank and File O see the variety of Sorrows you must weep under your goodly City is all in Sheards you may seek a Threshold of your specious Mansions or Monuments but all gone not a Porch or Post Stair-Case Terrace Belcony or Bench Garret or Gallery left nothing but the Streets or naked Fields for shelter as Sept. 2. 1666. Of the Plague 1665. he predicts thus I 'll smite them with Pestilence Num. 14. 12. and dis-inherit them All 's full of Sepulchres Now rides a Pale-Horse Rev. 6. 8. We read in Script of 14700 at once die 24000 at a second time 70000 a third time At Rome in Comodus's time 2000 a day After in Gallus time it brought such a Mortality that Cyprian wrote a Book on 't And for London such a Plague was once saith Speed pag. 694. that above 50000 were in one Parish of the Cistertians or Charterhouse buried A. D. 1350 In Edward the Third's time What has been since in 65 or may be yet in 84 or 5 God knows Our green Winters are ominous moe People moe Sins Id. ibid If this shut the shop door no musick now but doleful Knels no wares but Corpses Mansions turn Pesthouses Church-yards are the Congregations Death serves Executions No Spot is seen at night to morrow God's Tokens are on us or a Carbuncle burns our Flesh The Servant goes away with thy Gold thy Life is at the mercy of a Nurse This is Horror and Terrour round about and few attend the Hearse And for the Sword says he to Lond-still Pag. 220. Julian because the Christians of Alexandria would not turn Heathen to worship Mithra wounded ston'd strangled and slew nay crucified their near Friends So did Hunricus the Goth in all places banisht 50000 in Orders So ye that have searcht out others with severity shall then be pluckt out of Corners in rigor to bend the Knee with one Leg or Arm cut off your Veins must weep as well as your Eyes your Sides be watred as well as your Cheeks your Sins shall shut up all the City Conduits and Veins save the Liver Conduit Your Polititians and Lecturers cannot help you You must meet at the Congregation of the Shambles your Breasts try the poynts of Spears your Heads the weight of Pole-Axes c. Oh what a Crimson City Crimson Sins make And for Estates your Properties are lost now is the Enemy Landlord Purchases Leases all 's lost to the Sword your blouding of Widows skining Orphans will with the Indigent poor and a suffering Gospel cry Vengeance against you and their Sins have made them Bankrupts p. 223. 4. For Papal Idolatry yet hear Jobs fourth Messenger You must Permute a God Conscience must be riffled and in fetters no conquest else You must be slave in Principles out Drink-offerings to other Sacrifices follow the Mistress of Witchcrafts learn Doctrines of Devils Corruption in Doctrine soon follows outward slavery Thus for outward respects men of no conscience shipwrack Faith and either with Nichodemus come to Christ by night or if with Daniel they open the Windows publickly to the Lyons Peter scarce is a Saint in the Judgement-Hall but for fear of a Damsel forswears his Master So far he Pag. 224. Thus I glide on into the second Effect of the Lords Recess from us and this City i. e. in Religious Respects Here I recur to the Threneticks of Jeremiah and without much diving we 'll there find matter de novo If God depart wo to us in five respects 1. Now is the City solitary her tone that of the Doves Lam. 1. 1. Some tell of Jeremiahs Cave nigh to Acheldama Adrichom where in sight of that City he made this her Epitaph warbling out the doleful Dittay Oi na lanu chi chattanu Woe unto us that we have sinned Wo sure Lam. 5. 16. For if God rests not on Zion in the Seat of his Worship he may try and visit the City Two removes he had at the House and so to the East-Gate his stay is not long tâ—o he take the City in 's way for a third step Eze. 9. 3. 10. 4 18 19. 11. 23. A fourth to the Mount top on the East side to stand and look back and drop a tear as the Lord did after Luke 19. 42 43. But thence a fifth step quite away At each step off Judgement comes on says Mr. William Greenhil in loc Wo upon wo. Citys have their Achme's and Climaxes to rise to and after a many years that God numbers at the filling up of the Ephah their fatal Periods so had Jerusalem
Scripture Precepts and Presidents take not all things for Rules of Practice and Imitation in bulk 2. Crave much of God's holy Spirit many a Prayer is lost that savours of self none of those miscarry the Spirit dictates It requires not a common Vnction to pray as that thundring Legion did so called in Aurelians days 3. Watch repress and mortifie your own Spirits We know not what Spirit we are of Luk. 9. 55. Our own Spirit savours of Sin self Revenge Passion false Zeal as the Disciples it is better such be denyed than gratifyed 4. Begin as Christ did Mat. 5. 4. and Paul bids Rom. 12. 14 20. 1st with Blessing and try that way and curse not and that has a grant virtually of your Wish for you heap Coals on the head of Enemies so to consume or convince them that is better 5. Use strong cryes of Faith Great is the power of Faith Heb. 5. 7. She that feared Knox's Prayers more than 20000 shows the force of Faith in her Fear that had no love for it Josh 10. 12. I cry then my Enemy turns back Psal 56. 3 9. 6. Fly to the sucking Lamb rest not in your own power this avails when all our Weapons are beat back If his Incense go not up first our Prayers will never descend in siery Judgment and Thundrings on the Enemy Apoc. 8. 35 c. 6. 9 10. 7. Wait in Submission for what Answer and when God will say Let him Shimei Curse or carry back the Ark. 2 Sam. 15. 25. This Spirit obtains and it is impossible the wrongs of Ariel should not pull down just Revenges for the Patient and Thunders on Adversaries as Hannah believed 1 Sam. 4. 10. I hear of many blasted by this holy Zeal Now for the second Branch let us having Pray'd rest and confide not in it but in God Prayer and Faith should mutually subserve the other Prayer exonerates the heart of the Burthen Faith puts it wholly on the Lord 1 Sam. 1. 18. So one is no more sad all Acts of Devotion if right relieve Prayer flaps the Wing acts Life and the Office of Faith is to crow in the dark and cry Day or the Morning cometh on the Godly and the Night also on the Wicked Isai 21. 12. But now when all is run down the Assyrians Wings over-spread Emanuel's Land Isai 8. 8. the City of God and all Religion the Temple Assemblies Altar Service Priesthood Prophesy and all lye exposed to a Siege and Overthrow Now to rest on God's Word and have promise of Safety is as quieting to do as sweet to hear on God promised to deliver the City told so to Isaiah Isai 37. 35. he to the good King Hezekiah v. 6-21 and the King to the People who rested on it 2 Chron. 32. 7 8. Let the Godly in our day consider the Parity of their Present with previous Distresses and then preponderate the Promise with the Peril and see if there be not rest for a weary Mind recur to the nature Attributes of God His Name is a strong Tower the Righteous run into it and are safe Prov. 18. 10. or set on high 't is low with us if we cannot trust if Foes make weary and Faith gives no true rest we are soon gone Doth God bid us request him and will he deny us Rest Or flee to him and will he fail our Hope Though God never had any without distress yet never was his People distrest without Deliverance had we good hold of Christ's hand the very Waves would bear us up not sink us Mat. 14. 30 31. Are meanes of Defence invisible or say yet more not in Being he can create them soon God alone and nothing else as I said is as much as God and all besides Vbi Supra p. 113. What is in man is placed there by Him his Word gives both its Being and Blessing When we use a mean as duty is and have it we are to depend on him and if he deny it still we can but depend and that we ought if we long wait for his Defence Two Ishues do still faelicitate Saints Expectations the one relating to themselves the other to Enemies 1. They are of God Blessed all humane hope and help the more iâ— is rested on the worse it proves Jer. 17. 7 8. The more it pierceth the Hand and so it intails a Curse and rends the Shoulder-blade Ezek. 29. 6 7. But to say In God is my Expectation Psal 62. 5 -7. is also a Glory and is pronounc't now blessed and that many times over tho against the Throne of Iniquity that gathered themselves to condemn the Guiltless Psal 94. 20. How came that Appeal off Why v. 22. tells us But God is my Defence and the Rock of my Refuge Noting that in perils God is the only last Refuge and the last verse is an Instance of God's last Revenge on his Enemies in cutting them off in their Iniquity v. 23. If God receive our appeal and be our Defence wo to them that give him and his the Offence Now that our boast herein may be great think thus with your selves How many persons are retired in Solitude Nay some Preachers that have Bands laid on them as Ezekiel had a long time in Babilâ—n and that both by Men's Prisons and also by Providence God punishing oft the Peoples Sin in the Preachers silence That of their Sin is in one Chapter Ezek. 3. 24 25 26. The other is cited ch 4. 8. God lays this on him as a Type of Christ and a sign to both the Houses of Israel's and Judah's long Exile Many Days says Hosea without Priest c. Hos 3. 5. Hence it follows They shall seek a Vision of the Prophet but the Law shall perish from the Priest Counsel from the Antients Ezek. 7. 26. And next the King mourns and the Prince is clad with Desolation the one silenc't the other must sorrow But yet twice at least Ezek. 11. ult after a Promise is given him of an open mouth a revival of Prophesie ch 24. 27. at the budding of Israel's Horn ch 29. 21. Some observe a difference in the two Temples as to Prophesy the 1st had it 430 years the 2d had it but 40 years and after Malachi was only Bath-col the Daughter of a Voice Here I cite a Passage of a late grave good Man on this The Jews had five Megillaths Mr. Will. Greenhill on Ezek. 1. p. 4. 9. Vol. 1. two of which the 4th and the 5th were read that of Esther on Adar the Plot of Haman being then discovered and broke this of the Lamentation read at the end of July O pray our Lamentations begin not before for as he in another place says Our Sins quickly silence the Spirit of the Prophets and this Judgment may this Land fear the distance being so great betwixt the Word and our Lives but let us turn it to a Prayer to prevent it for if it comes it will be the dreadfullest
again Heb. 12. 22. And we come to it and on it Christ will ere long stand in head of a Palm-bearing number Rev. 14. 1. ch 7. 9. He and they both invincible i. e. Victorious for crescit sub pondere palma For as his Fort is there so his Pallaces are too and in them he dwells and will for ever Now all the devout Worshippers and Visiters of this Court may know their strength lies in her Defence and that others may see the Folly of all Assaults and so forbear let it be a little surveyed in her Impregnable Fortifications As now it is said The Name of the Lord i. e. The Lord himself is a strong Tower the Righteouâ— fly or run to it and are safe or set on high Prov. 18. 10. His Wisdom Goodness Power Providence are all for our defence in all our perils for God as one notes on that place His Wisdom contrives ways Jer. Dyke in Locum p. 2. 3. defensive or offensive Goodness moves him to take on Relation and be concerned in our Hazard his Power steps betwixt us and the Danger to oppose the Injury designed against us and Providence is a quick Executor of the whole and oft a retorter of the Mischiefs on our Foes 1. Wisdom contrives ways and apt means applyes them in the fittest time lyes ambush against his Enemies foresees the design as Haman's Plot let 's all run to a day and then surprizes them with some Frustration 2. Power is all sufficient to corroborate the Mind to arm Faith with Courage and takes hold of Shield Spear and Buckler Psal 35. 2 3. and stops in the full Cariere or causes the Ass to dash the Masters foot to the Wall as Balaam that madds the Rider more Now in rushing times when the Waves are swelling yet the Lord is more mighty than many Waters or Waves of the Sea Psal 93. 4. 3. Goodness is the strong inner Spring of all thy Congregation dwelt therein thou of thy goodness preparedst for the Poor Psal 68. 10. 'T is Christ's triumphant Psalm Goodness then is active to provide for the Poor Assemblies Nahum witnesses to this after his report of God's terrour Nahum 1. 4. He concludes The Lord is good and it follows a strong Hold in the day of trouble and knows them that trust in him v. 7. i. e. Vejodeang chosei bo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acknowleging them that hope in him as the Chicken under the Wing that word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speravit recipere se ut in loco tuto ibi secure conquiescere And oft joyned with a Wing as two or three Texts show Psal 18. 31. and 57. 1 2. So 91. 4. Vnder the Shadow of thy Wings I trust till these Calamitice be past This was in the Cave and some read as if a Webb was woven ore the Caves hole that hid David and so once was a Martyr If God own any of his Servants those that run to his Protection are most likely they This is joyned with a Threat to Nineveh some 40 years after destroyed about the 15th year of Hezekiah's Lease given him of the Lord. vide Dr. Mayer Which I note to shew that he survived to see that Prince and City destroyed that besieged Zion the City of God and so it became a quiet Habitation as was promis't Isai 33. 20. And Nahum's Prophesie in ch 1. ult was about 4 or 5 years after verified in their solemn Feasts after this Son of Belial was cut off Now this is the Buckler and these are the Bullwarks that did do and will defend all the Sons of Zion that run to them Having spoke to God's Attributes before I add no more to this A word to Promises Now 2dly for Promises they are Springs that empty themselves by golden Pipes in our dry Cisterns dayly to quench our Thirst and cool our Heat in Persecution and these allay our Fears before Troubles come which oft are worse than the Troubles and this do they in two Rivolets the one is the nature the second is their various matter a little to both especially the first the latter less being toucht before that I may avoid all prolixity and not bis cocta apponere 1. The nature and proper adjuncts of Gods Promises are food and fence to the pious Two Ingredients make them very cordial the Properties of God are the In-works of our Fort. The Promises as one says are the Out-works if we get Jer. Dyke Righteous Man 's Tower P. 34. into them that is our Safety and the Tower is the Safety of the Out-works and all that flee to them These are the Clefts of the Rock So he Oh my Dove thou art in the Clefts of the Rock let me see and hear thee there says Christ to his Spouse Cant. 2. 14 15. And now take the Foxes to note our Safety in the Clefts of Promises from all Foxes and wild Beasts of Prey that should no more hinder them as Mayer observes in Duties of Piety and holy Feasts God's Doves being as Coneys feeble and fearful the Hawks pursue the one and ferrets the other are glad to nest and burrow in the Rock Now it is not the lot of the Spouse ever to be visible sometimes in Deserts and Dens as one says Hylary Non tect is exteriori pompâ but in plain Russet as when her Lord first espoused her Now the good of a Promise lyes in twâ— things 1st It is suitable to our Case 2dly Sure and durable and in both great like the Author and pretious in their use to us For the first no Case can befall but some Promise or somewhat in the Promise obviates it Doth Zion mourn He will restore again Comfort both to Her and her Mourners Isai 57. 18. Are her Assemblies sâ—attered A Promise is of gathering Zâ—ph 3. 18. Are Teachers in Corners Thy Eyes shall see thy Teachers c. Isai 30. 20. Are they exiled to the Ends of the Earth Yet he will hiss for them and they shall come Zech. 10. 1. And bring their Offering Zeph. 3. 10. As one abroad at Queen Mary's death said in a Sermon and soon after the News of her death came and they were recalled home Promises are adapted to all the sad Cases of Zion's Sons 2. They are sure firm and perpetual Promises fail not far less for evermore 2 Cor. 1. 20. A delay or suspense may be for the Sin of declining that may look as a Breach of Promise or turn to a Threat Numb 14. 34. But 't is fulfilled with use to the next Age. As Justice stands bound for the Threat and Goodness for the Promises So is Gods Truth and Veracity for both Oh Zion beloved of God fear not look up thy King lives that was dead and he dyed not Intestate but now he lives to make good that Legacy of Peace here to his Followers Joh. 14. 27. Besides the Inheritance at last Who will approve his Fidelity to his Word Promise and Oath