and persisted in 't to many Ages as in all the Scripture Chronicles to Isa 34. and after to the Persians times yea to Daniel and Maccabees days may easily be seen in the Story of the Old-Testament And of that Stock is Herod the first said to be in Mat. 2. who wrote his Enmity in red Letters to the death say some of 14000 Infants all Martyrs for Christ's sake in Bethlehem which makes that Reverend Dr. Tho. Taylor to make them Types of our Romans Dr. T. Taylor his Romish Edomite Nor does that bloody Religion want a Duke in any Age to draw the same red and bloody Lines to latter days witness D'Alva D. Guise and Savoy c. Now when Popery is up and all-a-mode and protesting or earnest open witnessing pleases not hence rises a Controversy call'd Zions whose Laws must obtain God's or Baal's Christ's or Antichrist's Bethel's or Belial's this is the lis dependens still and after Truths are cleared pretty-well as in late days that of Justification was yet the Laws and Canons of pure Worship are still sub Judice and tho sometimes the Throne the Field the Bench have attested and the Pulpit oftner obtested in its behalf yet it has mostly been held at the Bar and Staves end and which is observable it has thence or thereby won I mean by Sufferings all the ground and hold it has and more then by all Help or Power humane Now when the Wisdom of God suffers the Will of Man to obtain against pure Worship and to keep or call to the Bar or Prison any Professors or bold Confessors thereof that by preaching writing separating do declare against the Fibres of Superstition or for Reformation and own the Authority of God in 's Word Christ in the Law of the Gospel and dare not being forbid it to conform Rom. 12.2 to this World in Wickedness in Words or Worship being redeem'd from it Gal. 1.4 and it 's vain Conversation receiv'd by Tradition 1 Pet. 1.19 These are the exposed ones either to Calumnies in Name as Hereticks Schismaticks or worse Seditious Rebels nay to Confiscation Fines Spoils in States and often to Deaths for God's sake or what is worse in a sort to be proscribed silenced and banished and rendered useless to Christ and Souls Hence God the Judg of all comes also to the Bar as witness or pleader for the Prisoner his Client and runs in as that word Intercessor signifies wondering that none would espouse a forlorn Cause that sues to Men in formâ pauperis for Law and Right for God's sake due to the vilest tho denied or delayed the best This is discerned by the manner of his Plea i. e. sometimes more mildly and if needful more strangely or severely As now 1. When Mildness will do God by some Division or hot Debate mixes after a time a perverse Spirit in Abimeleck's Courtiers Judg. 9.23 and by that weakens all Resolves of Fury for its just Fire should be cast in their Councels that kindle a Fire in Zion's Palace Or 2. By perplexing and involving Debates or Resolves while some of Pharaoh's Archers the Magicians Jannes and Jambres withstood Isa 19.14 2 Tim. 3.8 Moses and Israel's Freedom no doubt the sober sort plead Exod. 10.7 and say let them go Sacrifice if Pharaoh's Disease the Stone in the Heart had not preponderated it 3. Possibly the matter is swayed by Profit or Loss Interest steers for or against Piety too much Haman deserved his Preferment at home for abusing the King's Ears Est 3.7 8. Chap. 7. 4. 8. 5. and got it at last when the King was better inform'd 4. Perhaps a providential Contingency tho as casual as a Night's sleep Est 6.1 3. or the opening of a Book of Records and the Recognition of some true Discovery made of a treasonable Plot serves to awake Ingenuity to gratitude and so veres matters about for the best 5. So may natural Conscience prickt by regret touch'd with a love to a wise Courtier and old Servant or trusty Counsellour disturb one that is candid and break the Sleep and Brain too having been over-drove by precipitant ends or clancular Advice so sending the King to the Den with an Outcry to relieve Daniel Dan. 6.7 20 23 24. 6. Nor is Satan able to stifle Experience of Mens undoubted Fidelity and long abearance Laban found by Experience as Gen. 30.27 or as the Hebrew by Serpentine Divination 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Nachash a Serpent God had blest him for Jacob's sake and so hurt him not Diabolical Augures must sometimes own Truth Ex suo commodo argumentatur he arfrom his own Profit Pareus 7. By a Dream Sometimes God pleads by some Terrour or a Fright thundering in the Conscience as with Abimelech Gen. 20.6 for the Prophet Abraham and caused him send him away and Sarah too in Peace and Wealth so did some of the Emperours as Dioclesian lay down the Robe and Scepter for a Retirement being terrified with Thunder and not able to rule longer Now all these and many more ways God has to plead mildly with the Minds of Men in whom Religion sways not to abate the Rigour of Persecutions against Piety and pure Worship but he has if need be some sharper and more severe judicial ways As to instance how did the Terrour of God sting Cain for Murther of Abel in the cause of Worship that he cries out his Punishment was greater than he could bear Gen. 4.13 Despair and an ill Conscience stain'd with Blood are two swift Blood-hounds Alphonsus Diazius that slew his Brother John and Ward 's Instance of that Jesuit in Lancashire that leap'd over a Hedg into a Pit and was drown'd to flee one that followed with his own Glove dropt But says one Cambdens Eliz. 165. R. 3. and Queen Ma had the shortest Reigns of any since the Conquest and for that urges a threat Psal 55.23 bloody and deceitful Men half not their days For of Rich. 3d. says Pol. Virg. Dan. Chron. p. 249. After the Murder of his two Innocent Nephews fearful Dreams and Visions dog'd him that he would catch up his Sword and hunt about his Room also before Bosworth field he had a Dream that all the Devils were hauling him in ugly Shapes and what Friends they were to Religion let the Chronicle of their Times show The Jews fancy Cain's Head was horn'd and if all Persecutors Heads were so how many Men as Devils should we meet on every Bench and Street but it is enough if God hornett their Conscience Belshazzar had a Mene Tekel set on 's Wall for carousing idolatrously in the holy Vessels Oh what will become of those that quaff up their Damme's in the Tears of the oppressed if not in their Blood and lie on the Pledges of every Altar panting after the Prey of the poor and meek Amos 2.7 8. In a word how was Pharaoh whipt with a lash of ten Twists i.e. Judgments upon the Land Fruits Waters Corn Cattel
of the Law but the device of his Heart and on the tother hand the division of ten Tribes ratified the way bored for Omri's Statutes all the Devout discouraged the best Priests and Levites ejected and so dead in Law that had any devotion for God's Temple Instituted things antiquitated and also Antiquity urged for a rule of Worship and the snares of malicious Priests laid and Malitia Troops set on Tabor and Mispeh by consent to Rob and Kill as Hosea 5.1 10 11 6.8 9. and hinders the Upright in going to worship a great Type and a fatal caution to later times that have by Papal Tyranny and her Sister Idolatry not done so but worse that now 't is come to it the Scepter and the Censer as two Pitchers so clash that one surely must crack man's Crown or Christ's Mitre 2. Now are Priests and that Tribe of inferiour Levites less guilty of Prophaning God's Altar and so exposing it to Injury and Violation For to instance in a few and some the best If Aaron himself that Saint of the Lord was so soon wheedled by the rude Rabble as in Exod. 32.1.5 to invocate Jehovah in and by a golden Calf so like to Egypt cross to that Law Moses now was gone for basely unfit to represent God no wonder others of less sight and sanctity prevaricate in like kind but it cost them Blood three Thousand him reproof it stamping to powder Moses grief the Tabernacle a remove and a Tang or Spice of that Calf in all Successions That Injury may the high Arch-Priests do to the Lord's Name if in sacred things they instead of God's will consult and act their own or others But herein Nadab and Abihu were tardy and stumbled at the threshold for no sooner was the Worship fixt and God's Fire illap'st to teach them what Sacrifice pleased but they Err at first in using common for that sacred Fire Levit. 9. ult 10 1 2. Offering to impose on God their Wills for his Word and as if it were a good plea to say Where is it forbid whilst he had not so commanded ver 1. and to show how fatal 't is to ignore a rule in Worship God blasts them both with strange Fire too Hall calls it a careless Presumption to serve God with common Flame as if he might not chuse the Forms of his own appointment when we bring Zeal without Knowledge Carnal Affections Misconceits for Faith devices of our will Worships and superstitious Devotions to God that is strange Fire he hates both Altar Fire Priest and Offering So fatal 't is to decline God's Institutions he oft revenges our doing what is not required And so struck some now to warn all after Vzah's sinsul contact of the bare Ark might seem less criminal or venial but by the fatal sudden death seems of as deep a Dye and dye he did for it in 2 Sam. 6.7 and that just for his Errour Vers 7. But see the Rashness and Presumption of the whole matter the Ark and he both are out of their place uno errore posito ponuntur mille it should have been born on the Priest's Shouldiers by Law 1 Chron. 15.13 and he placed a bearer of the meaner Utensils so David after recognized to the Priests So the omission in the first led on to presumption in that touch at last and both usher on death on one Vzzah but as a stroke on them all to caution us in them all not to temerate sacred Mysteries least we expose that Act to wrath by which we seek favour and the Agent to death or the Ark to privacy which is no small injury to Worship The two Sons of Ely and he relatively were not a little guilty of Injury to the Lord's offerings that many wayes personally they had scandalous Vices were Sons of Belial knew not God 1 Sam. 2.12 minded their Bellies and pleasing their Pallates not at all to pacify God made surrogates of their Servants with a tridentine Hook i.e. Hunger Rapine Force to strike in the Pot and gormandize all they got So all that came to offer were served and the Gut must be served e're God too so that the People were squezed by it and content to put in their Mouthes to avoid force as is said Micah 3.5 vers 13 -16 So that hence the Offerings so great was their Sins before the Lord was even abhorred of men vers 17. which was unavoidable though not commendable for sacred Offerings while they answered the end nothing more acceptable but if corrupted by Male-administrators as these two were the Sons of Ely who can expect clear Water through polluted and poysoned Conduits Their Lives belyed their Lips like the Priests of degenerate times that taught the way to Heaven went to Hell were directers to others in Rights but still neglecters of themsemlves in Substantials thought it good to say Do as I say not as I do When alas the vulgar as Seneca observed Plus vivitur exemplis quam prescriptis Thus the worship was violated and people naseated yea the Women vitiated at the Door openly and the Ark of God at last his strength and glory given to the Philistines and that for about forty six Years so dissettled it and all regular or instituted Worship that till the Ark is on Zion no old Tent is fit to lodge it it will sooner retire in a private House that is an injury to God's publick Ordinances One way more I instance in that both Ahaz the King and Vriah the Priest are joynt-sharers injurious to Worship and that is in 2 Chron. 28.23 on to the 25th Verse The King by his Wars and Travels abroad as oft our Gentry do travelling to Rome brings new but false Gods home to him sends a Pattern of a gaudy Altar seen at Damascus to Uriah the Priest the King's command sinfully imposes the Priest not like Azariah his valiant Predecessour that withstood Vziah ch 26.19 nor like to himself once a faithful Witness Isa 8.2 but as a vile Apostate more sinfully obeys a mandate implied in a pattern sent of a new-fashioned Altar and he makes it ready so complies with a double Imposition of Ahaz 1. Innovoting a forreign Form an Altar from abroad on which himself first offers 2. Antiquating the Lord's brazen Altar in a corner as Obsolete 2 Kings 16.12 15 16. a Sin aggravated first by the time in his distress when he most needed God's help to save Secondly By the sense God put on it 2 Chron. 28.23 he calls it a sacrificing to the Gods of Damascus that yet help't him not at all so is branded as that Ahaz and it grew also to other Injuries of which afterward in secluding of Worshippers so aggravating the guilt by higher acts 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 his Subjects ruin is at the same time
time for Sacrifice but rudely vijs modis vi armis with armed Souldiers to fall on them unarmed in the very act of Worship when Israel were not forward to use a Weapon now that had been crushed so before however they being met rather to repent and reform and serve God hear Samuel prophecy than to resist or rebel Yet such was their wrath to commit a Rape or Riot on these harmless feeble Worshipers and their God too and accordingly are served the Cannons of Heaven are discharged the Voice of the Lord speaks Psal 29.3 by the Clouds the God of glory thunders this superordinary Punishment gave indication of more then ordinary Guilt they disturb Prayer God perturbs the Army If God must not hear his People quietly they shall hear from Heaven terribly Willet in loc parallels it with Judg. 5.20 And that in Josh 10.10 11. God cast Stones even many Thunder-bolts on them the Lightening also suckt out their Spirits Josephus says The Earth quaked that made their Hearts shake They rebel God raises his posse comitatus above to quell them O admired force of pious Prayer O heroick Faith O mighty Hand Says one quae victoriae suae trophaea etiam in ipsis coeli orbibus figit that sets the Trophis of such Conquests in the Orbes above 't is a saying Nemo scelus geret in pectore non Nemesin in tergo All men carry Vengeance at Back that bear their Sin in their Breast such Revenge infers deep Guilt and it answered Hannah's Prophecy ch 2.10 The Adversarys of the Lord shall be broken to pieces How by Heavens thunder and that as a Pot-sheard Psal 2.9 So says Pt. Mart. shall Turk and Pope be as 't is Apoc. 16.18 21. they rose near together and so will fall for no greater Foes to Worship than they Bp. Hall in loc says God struck them in their Gods their Bodies and Lands the Princes escaped not God in his Wrath knows not Persons to excuse them makes no difference their Lords smart for it and a little after Samuel fought best on his Knees the Lord slew them secretly before now in open Field in revenge of his Ark. Presumption makes men Mad else they would not lift a Hand against God But on this I need not be large what Assaults and how many Injuries Gods Service lies exposed to who are the Agressor is done already in the 1st Doct. what is to be given in Caution that they who are in the act may without fear or distraction do their Duty and instances of Gods wrath may occur on the third point All that is needful at present is Demonstration that it is fearful and fatal Guilt to resist vex disturb and more to destroy Gods Worship or any Persons or Things imployed in it Scriptures and Reasons evince it 1. Scripture shows it I only urge that Instance of Ahaz 2 Chron. 28.20 25. King of Judah not only Introducer of false but Invader of true Worship which he did in seven things he 1st Vers 21 Robbed the Treasures of Gods House pillages God to serve an Idolater 2dly Antiquates Gods great Altar for preferring a forreign Form imposed 3dly Cuts off the Borders of the Bases puts on the Laver on Stone and removes from off the brazen Oxen the Sea the Vessels 4thly Takes away the Covent for the Sabboth Musach a Chair to read the Law in in the House made to render the Service more comfortable rest to Priests or People 5thly To please the Assyrian stops the Entry that he passed by to Gods House 6thly Shuts the Doors of Gods House Vers 24. 2 Kings 16.26 7thly Multiplies Altars all over Hos 8.11 But see how his Sin is aggravated in that First He is the degenerate Son of a good Father sins against his own Light abandons the God Religion and Worship he is educated in Secondly 'T is folly to serve two forreign Gods that could not save their own Servants Thirdly Daring Impudence to innovate on Gods Vessels and approach a false Altar in the place of Gods and in Gods House Fourthly Induration was in it so to do in his distress or as Ar. Montanus reads Tempore quo erat angustijs affectus when straights befell him on all Hands Yet Fifthly Presumption against God is mixed with a base slavish Fear to please the proud Assyrian Sixthly Idolatry offering to Edom's and Syria's Gods in all Cities Streets and High places Seventhly All this contrary to Gods Law and the royal Prophets caution as Isa 7.2 4. that comes with Sheerjashub to bring particular Incouragement to him before hand from God against his and the peoples Fears and once more it was he that made Judah low and naked Vers 19. low in Treasure poor as in manhood low The Beard is shaved off Isa 7.20 and naked i. e. Jehovae privaverat protectione Pareus as is said of Aaron Exod. 32.25 exposed to Gods wrath and Mens scorn to their shame Say once more they were under as deep and desperate a Plot and Confederacy at or about the time and that in part succesful as Isa 7.7 8. shews for the Son of Tabeal which cost a double Invasion of Judah yet now Ahaz violates and violents Worship This is that Ahaz Vers 22. of 2 Chron. 28. And take to all the rest that of acute Bp. Hall on that place Of all Judah 's Kings none so dreadful an example of Sin and Wrath as he yet a Son of good Jothan says he I abhor to think such a Monster should descend from the Loyns of so good a Father as Jotham and David from High-places that begun at last it ends in the blocking up Gods Temple and sacrificing of his Son Well branded for that Ahaz That is his Sin the Punishment is parallel Pekah slew 100 and 20000 of them in one day Maaseijah the King's Son is one another is burnt to Moloch Yet more 200 thousand are captived to Samaria Edom revolted carries more away the Philistims take six South Cities of Judah all aides are a burden 300 thousand out of two Tribes Judah and Benjamin Sure he made Judah low for he sinned sore against the Lord. And now by one instance see what fearful Guilt and fatal Wrath follows one though a King that forsakes his own and his Fathers God and injures Religion I conclude this with that note of Pareus on 2 Chron. 28.20 Populus sepae luit paenas principium Quicquid delirant Reges Plectuntur Achivi i. e. For Sins that Princes high commit the People oft of God are smit Other proof of this truth I might urge at large but in brief what became of Haman what of Daniel's and the three Children's Accusers that for the Law and Service of their God did run their Heads upon the same Rock and so split on that Death and Ruin they intended Gods people to suffer But all I purpose here is to demonstrate it 1st This is Wickedness against God to whom is all Worship due Internal of
proper indeed to Papal Fury but ill becoming the Professors of the same Protestantisme and that for a Rite a Shadow or Circumstance confest to be Indifferent So Jeroboam used God's Levites so dealt Ahab for Jezabel's sake with Elijah for which he fled so was Micaiah fed in Prison with Bread and Water for the truth for telling fatal News to Ahab of his Fall in Battle 1 King 22.22.28 which fell out as fatally v. 34 37. To mock Gods Messengers misuse his Prophets and despise his Words is to do as Jerusalem of old and so to fare 2 Chron. 36.16 which brought wrath remediless the first time without healing and a second time as hot as we see Mat. 22.5 as Roman Tyranny could make it See how fatal Examples of this both Scripture and History afford Zachariah the Son of Jehoiada was a brave Man of God Son of the High Priest advantaged not barely by Local Station but a Lordly Spirit and bold Testimony above the People as 2 Chron. 24.20 For God's Spirit cloathed him and his Charge is They had forsook God and were left of him the same Mat. 23.31 that Christ spake of the Son of Barachias that is the Lords Blessed One though some judge it another Zac. 1.1 Some a third Luk. 1.5 If so the Instance is double and trebble he is slain by a Plot the Conspiracy is now against Prophesy the King in it by his command he is stoned v. 21. as the Poet Nihil est violentius aure Tyranni The circumstance of time is saddest most probable at his Worship or after Sermon betwixt the Porch the Peoples place and Altar the Priests Station For here they wept for Sin and Judgement Joel 2.17 What follows he appeals to God prays Lord require it as some read prophesies God will require it it is fatal to stop a Prophets Mouth God heard the Appeal in that year that ingrateful King his flattering Princes Army Realm are after invaded by a few Syrians and routed he sore wounded diseased and tortured is left to his Servants by them slain in Conspiracy on his bed perhaps they that misled him did it and so executed Gods Judgments against Joash God never wants Tools to do Judgment nor did the flattering Princes escape v. 23. that marred a good King as one says Now Syrians before and Philistines behind both with open mouth as Isaiah 9.12 and 2 Kings 12.17 18. His sin was Rebellion against God the Punishment must be ignominious by Forreigners and Servants one says they upbraid him with Zachary's death and belike with more of his Brothers v. 35. Now for History to exemplifie this such Ingratitude was Muleasses King of Tunes guilty of to the Manifets and Mesnars by whose help he attained the Kingdom that his Envy could not suffer to live but tortured them to death to whom he was so obliged say a man is ungrateful you say all This is like Nero's Kindness to give Senecca a bloody Bath Or that of Alexander the VI. to Mancinelus and Savanarola whose free reproof of that Pope cost them Tongues Hands and Life as did Lambert Bishop of Trajectum or Vtrecht fare for reproof of King Pipin Epiphanius says after Zachery's Death God ceased to speak by Urim and Thummim Nor goes such guilt unrevenged One Mr. Genis an Irish Rebel murthered one Mr. Trug a Minister and his Ghost haunted him to the death for it Valerian one while was kind to the Christians but after corrupted by a Magician raged against them he tolerated before that the Cruelty of this eighth Persecution exceeded all the seven But Sapores King of Persia having took him Captive set his foot on his Neck as a Stirrop to mount his Horse by seven years and paid the Arrears after by violent Death nay Eusebius says by the pulling out his Eyes Arcadius banisht Chrysostome but was by an Earth-quake glad to send post for him Mamuca a Saracen for his Cruelty to the Church as Pharaoh with his Host was sunk At Vassie 1500 assembled for Worship on the Sabbath the Duke of Guise's Souldiers beset them and slew them without pitty he standing at door with a drawn Sword but he was soon after slain in the Siege of Orleance Phillip the II. of Spain and Charles IX of France both received the Doom of Persecutors the one by Lice out of his Ulcers the orher by Blood out of his Body issuing every way A cruel Bishop in Hungary tortured a Minister by tying Hares and Geese to his body to bait him with Dogs but shortly fell sick and ran mad dying raving A Gentlewoman of Paris got at a Meeting there and arraigned for it two bearing false witness against her they after fall out and stab each other Wolf Schuch A good Minister in Germany burnt for Religion by two Popish Judges soon after the two Judges suddenly died the one in great terror A Monk one Jo. de Roma used the Boot for a Torture full of Oyl ore a soft fire but dyed of Vermin crying out Oh! who will rid me out of these pains A Wolf bit off the Nose of â—o Martin that slit the Noses of some good Ministers Sir Thomas Moor and Fisher sent John Frith and others for Protestants to death both were condemned after and beheaded Phillips that betrayed Tindal was eaten of Lice Damlip a Preacher in Calice condemned for Treason but Sir Ra. Ellerker suffered him not to clear himself for he said He would see his Heart out was after in a Skirmish cut in pieces and his heart pulled out Nec Lex est justior ulla Quam necis artifices arte perire suâ Trajan told Valence his Victory was lost by warring against God in persecuting the Christians Balasius riding his Horse turned head and so bit him and bruised him that in three days he died that persecuted pious Athanasius Arundel Bishop of Canterbury silenced many Ministers and starved poor Christians in Prison dyed of a black swell'd Tongue that let him neither eat nor speak and so is Morgan cut off and starved that condemned Mr. Farrer no Food staying in him A Palsey took Thornton a Persecutor for prophaning the Sabbath by bowling c. All which and many more shew how fatal Envy to Religon its Preachers and Professors proves and how justly God renders Tribulation to them that trouble his Servants 2 Thes 1.6 7. A 4th Demonstration may suffice 4thly Injury done to Gods Service is opposite to the Good and Salvation of Souls promoted by it the salvation and edification of which bears so much on the freedom of Divine Worship Souls may be saved when Worship and Christians are persecuted as Offenders and often are as he that was convict by sight of a Drunkard but the Doors of Gods House being shut up and the Lamps out the Covert for the Sabbath removed and the open Vision failing now the People perish Prov. 29.18 and sink by Shoals that one that durst personate the Devil might as one of old did in Phoca's
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 Bashans 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 mixt 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 than his Crit. Sacr. proprie est ferro fratrem jugulo adacto occidere 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 Sin it self is turned to a Plague As Tacitus flagitia tandem in supplicia vertuntur Pavor Palor are fit Gods for some that do as Tullus Hostilius did by Numas Zeal deride the Devotion of Predecessors It pulls on the Successors the Predecessors Curse to scorn and renounce the Progenitors Religion Pharaoh detains Gods Israel from Sacrifice yea brands them and it as Idle Exod. 5.17 drives Moses the Court now no Petitions to relax Grievances are allowed nay they are threatned with death if they see his face what follows Why now things ripen he for ruine they for redemption and the People fear them Moses is famous the Council divide and Courtiers plead for Israel to go As since Luthers Confessions sent to all the Electoral Princes obtaind respect To go on what came of Balaam's Curse that Balak will needs have to pass on God's Israel ' cause they dwelt alone Numb 23.8 9. and obey'd Laws distinct from all People even the Law of their God was their Crime as Dan. 6.5 a little after their Wiles had vex'd Israel they and he the Arch-Inchanter perish in war Chap. 25.17 31.2 8. For tho Balaam went to his place
flesh't with blood and what Injury and Fury doth God suffer for a time and his People must for his sake 2. By way of conclusion or limitation to set bounds of restraint as he did on the holy Mount Exod. 19.23 for God's Worship is still his holy Hill and he is as tender of Zion as he was of Sinai the touching her is as criminal tho it be an improper saying for us to use of the Almighty yet in two places he owns in a sort that he was afraid Gen. 11.6 ut Vatabl. hi firmâ conspiratione conglutinati sunt At Babel's Building now is no restraint to what they imagined to do but a Sarcasme q. d. O now they 'l scale my Throne surely yea quickly I am afraid if I go not down to them they 'l be up at me Well he confounds and divides their tongues If that be not so plain this next is express I said I will scatter them that is a sad threat God can do it easily what hinders why he feared Deut. 32.26 27. the Enemies Wrath and behaving strangely and saying Our hand is high God has not done it A strange behaviour may be in men but that God fears it is stranger what a behaviour is that ne extraneê se gerant ne superbirent proudly and strangely that is imputing all to their Nets Power and Policy not owning God in it at all God foresees what proud Insultings and Insolencies the Enemy swells to over his scattered ones what his Name also will sustain by their deeds the one by blasphemies and the other by Cruelties He fears the issue and wisely prevents both Now the Meditation is as sweet of this as of the other tremendous to see the bounds and limits the strong hooks and invincible lines that the unruly Leviathans are held by when the Lord lets them play in this World's Sea and toss his Ark as if under no restraint or Legibus soluti and these are his holy rails to speak al-a-mode set to defend his Altar and sacred Misteries from impure hands Now though it is granted God in wisdom doth allow Line enough to the wicked to a great length of time to do what they will as as with J. Bp. Mat. 17.12 and sometimes bids what he never commands as when he bad Shimei curse David 2 Sam. 16.11 and Judas what he meant do quickly Joh. 13.27 Yet still we may hold the fore-hinted Assertions that God defends his own Matters soon or late oft speedily ever after a while perhaps in the act against all Assailants whatever More particularly consider it thus 1. Tho God's Name may be blasphemed at a high rate for a time which brings both rebuke and distress on all that love him Isaiah 37.3 yet he that made that Law to stone the Blasphemer will see it executed either by some hand as on Goliah with a sling-stone Dan. 2.45 or without hand as Rabshekah and his Master Ch. 8.25 2. Though Christ may suffer by his own and Judas for gain may sell his Master Luk. 23.25 yet that age sees his blood revenged in the speedy death of Judas and the sale of the Jews by 30 a penny that bought his precious life at a Traytors hand for 30 pence 3. Though the Truth may be trust out and fail and fall in the Streets Isai 59.4 14 15. and so be liable to be trampled on yet God whence it derives will raise it up and ere long tread on them that opposed it Dan. 8.12 lift up a Banner for it in that same age Psal 60.3 and chase them away with a blast that rejected it Isai 59.19 for magna est veritas prevalebit 4. Tho his Spirit may be vext despited and tempted resisted and grieved Isai 63.10 yet that sin as it is of a deeper dye so it calls for quicker doom as by that double example of Ananias and his Wife may be seen Acts 5.3 and sure our Age has too sad signs of that guilt 5. Though Gods pure Worship may be called Heresy as Paul's was Acts 24.14 his Service Sedition preaching schism to edifie or build up his House Rebellion Ezek. 3.12 his Witnesses Bablers busie medlers Acts 17.18 A Pest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 24.5 the Sanctuary shut up or polluted Synagogues burnt yet has not God been too hard for all that ever yet invaded his proper Freehold as the Instances before evince 6. If the Lords Flocks have been scattered by Wolves from abroad or pushing-Goats among themselves Ezek. 34.16 has not God made often strong Toyls and Snares for the Wolves v. 17-19 and promised to judge betwixt Cattle and Cattle v. 20-22 and within a while fulfilled that Word v. 34. 7. Though men prey on God's Offering as Eli's Sons did 1 Sam. 2.29 v. 34. making themselves fat thereon robbing God of the best and make gains of Oppression out of others Godliness will not the Lord revenge the wrongs of his Altar and as Bernard said to his Brother a Souldier open a way by a Sphear through those thick sides to the heart which he did in fight 1 Sam. 4.17 on them and him as the Eagles Nest was burnt by a Coal cleaving to his Prey stole off the Altar if gain of Oppression be fatal what is that of Sacriledge cannot it long be enjoyed no de mali quaesitis vix gaudet tertius haeres Of Goods that ill are got The third Heir boasteth not 8. Though his Patience as to the time delay and his own Wisdom must judge what time is fittest to punish Offenders in this case yet Perjury Blood Oppression and Persecution are crimes flagitious and so crying in God's ears that they frequently bring down Revenges from God the defender of the Upright when none else can do it and for the way though oft it be done in a convincing or converting way as on Paul in the Career and heat of his fury Acts 9.31 which gave a blessed breathing to Religion yet sometimes in the act of our Worship as Bazil at Prayer and Christ at apprehension JOhn 18.6 some time after God appears at the best time to stop Persecution or judicially to take off the Persecutors themselves or unhinge divide prevent or else plague them and so defends his People In a word though some as Bonner did may linger it out and by Gods longanimity be forborn to a lingring death yet he lived to see better times so many may that hate Purity and Preciseness but Hell and the ultimate doom waits and groans for them for God distresses them that distress his Ariel Isai 29.7 and prepares a Tophet for the stout Assyrian Ch. 30.33 and it is a righteous thing with God to recompence Tribulation to them that trouble us 2 Thes 1.6 and so to fulfill that of our Lords Promise Luk. 18.7.8 He will do it and that speedily though he bears long with them So ends the Answer to that Objection and also the Explication of this Defence Follows in order the brief Use of all
by Hence we read of his Synagogue Apoc. 2.19 his Throne v. 13. his Vicegerent his Servants 2 Cor. 11.15 Ministers Table and Cup 1 Cor. 11.21 as well as his Will Wyles Crafts and Lusts As many do the Devils Work Rev. 2.10 imprisoning the Gospel and Men for its sake so many the more is the pity do the Devil Worship though ignorantly by his Insinuation and Man's Imposition 'T is a Passage of a late Reverend Pen not impertinent The Soveraignty of God is contemned Charnoke 757. when our Obedience to humane Law is prest and preferred to that of Gods when fear of pain compels Service it is like that of Aegypt adoring a Crocodile when we are devout to a Tradition of Man's or a Roman Rite more than to Gods Oracle c. it is to adore a Glow-worm and laugh at the Sun And a little after says pag. 758. Thus God is deposed and Man inthroned so he referrs our late Addresses for Maintenance of Religion settled by Laws of Man not minding the Law of God so that the Church and State is the Rule of Religion which therefore must vary with Opinion and Interest 'T is sad to see yet I fear too true there is more Diabolick than Divine Worship in the World and that in Christendom too Now if God defends his Worship he is far and so should we be from pleading for Baal Judg. 6.31 Be ye then assured God is resolved utterly to abolish and famish all the Idols Isai 2.18 and Men shall worship him each from his Place Zeph. 3.11 and reserves a Cup unmixt for the Worshippers of the Beasts Image Apoc. 14.10 2. Let all Persecutors consider with whom they have to do will you oppose what or whom God undertakes is obliged by Promise and Interest and resolved to defend You may ruffle and rage damm and hector a while you hands and tongues fires and fury may exceed Job's Antagonists as far as the Element of Fire doth ours but ye should say Why Persecute we him since the Root of the Matter is in him Job 19.28 Let me a little glance at the Text. Jobs design is to abate the Passion and galling censures of his three Opponents by a fair defence of his Innocency so battered and blotted by a charge of Hypocrisy and waving the various Lections it is in some q. d. would you put on your first end in visiting me Ye should say one to other Why persecute we him as a Game pursued by Dogs We have small ground in our selves less in him none at all from God so to do his Case may be ours and it is not so bad but on search we may espy the root of Sincerity under all these Waters or a secret Root of Grace or a deep of Gods Wisdom at bottom to abate all our heat Whence one notes * 6th part of Mr. Caryl in locum page 416. One that has Grace and holds Root-truths should not be persecuted no not in hard words the lowest kind of it far less in blows and even to exile and death for 1. They are owned by Christ and so are all that own what Job confest Viz. the Root-truths of the Gospel and those Christ receives we ought 2. They have the same Spirit of Truth also 3. They shall be Saved and come to the same end and shall one Glory receive them not one Earth Why should different Forms of Worship and Order cause a Persecution then So far he One note I crave to add That good men are incident to Persecution sometime by their Brethren that retain Root-Truths though for such Persecution there is no cause Here the definition of it lyes it is not so denominate unless it be for Righteousness and Truths sake and the Cause not the Suffering makes the Martyr Two things let me touch here 1. the Rise 2. the unreasonableness of it For the Rise of Persecution it must be trac't back to the Original it is a Birth succeeding the Fall all Persecution comes by Succession Serpentine Draconical and Papal each in kind the worst you Persecutors see your Antiquity you derive from and before the Fall which is said was on the sixth the Angelick Apostacy was before say the first or fourth day Gen. 1.14.19 But sure early Satan suborns the Serpent and by a lye to the Woman to gull and tripp man and all the Race Ch. 3.2 5. So the Fall not only broke a bone but lost a Faculty and that of the Eye not of the Body but Mind too And yet the Root is deep God put Enmity betwixt the two Seeds never yet irradicated and the dispute is early about Worship so soon as two Brothers came they talk differ in Worship Gen. 4.2.7 Cain the High Priest is sleighty Abel gives God the Fat the first and best Cain being outdone kills for Conscience sake 1 Joh. 3.12 Here is a Map of what hath been ever since it is a Priesthood that derives of Cain to kill for seeking to please God better than himself did so it is now Nimrod a Rebel as that word derives holds up the Race a Hunter that is of Souls before the Lord Gen. 10.9 that is in Gods Presence and for Worship So did Ishmael after the Flesh to Isaac Ch. 21.9 born after the Spirit though in a lower kind Gal. 4.29 It is called but a Mock as you forsooth are a Separate a Son of the Promise I hate that and Hatred is Murder and Persecution Nor are Joseph's Brethren quit of this Envy Gen. 37.4.5 Acts 7.9 They plot his Exile and Conscience is struck at for his Prophetick Dreams and telling his Father their ill report and the way they took verified all he said and more This Enmity is writ indelebly in the Race But of all Types the Allegory of Sarah and Hagar and that of Jacob and Esau are aptest Resemblances of the two Churches the false that genders to Bondage and the free Covenant-Seed the Race of Seekers Psal 24.6 For as Sarah was the true Wife but seized by Pharaoh's Court for her Beauty Gen. 12.15 and so in hazard of forcing but Hagar only a Concubine and at the last she and the Lad cast out for Disobedience So fares it with Christ's Spouse her Spotless purity lays her open to every black Pharaoh or Abimelech that hath power to seize her who not yielding to defilement is liable to force As to the two Sons Jacob and Esau they were both of Isaac lay in one Womb at one strove for Primogeniture yet one got it Jacob took Esau by the heel Hos 12.3 And all along they were at odds and varied Esau games in the Field Jacob is a plain Man at home that of a rough threatning Spirit Speech and Hand this of a tender Spirit an Exile in Condition a Wrestler in Prayer one oft in Bethel with God Gen. 32.24 So it is now in all Points see the disparity in nothing more than in Religion this was still Jacob's study and glory and he
Wrath and burning City and Kingdom if not God will surely revenge polluting of the Sabbath Trouble you him in his Rest and will he not surely perturb your Peace Some think says he God brought Noah's Flood on that Day first called Gen. 7.10 the sevench Day for the profaning of it and that Day Prague was taken So he Dr. Beard p. 150. observes of an English Town Feverton in Devonshire it was twice burnt Anno 1598 and 1612 for that Market on the second Day that occasioned its profaning And O London is the 2d of September that Sabbath-Day so soon forgot when Popish Flames made the whole City die a Martyr If all be forgot see how one concludes a Book on the Sabbath in a Protestant Nation Let this be for a sore Lamentation Mr Wells on the Sabbath p. ult 2dly For Assemblies I excuse not Rudeness nor the Carcase of Formality which as Mr. Shepherd of New-England very smartly foretells may justly cause God to send Crows and Vultures or Roman Eagles to pick our Carcases barer yet may I plead for reverend learned and pious Brethren as to this My Plea for our Meetings shall be comprehensive of all that in Conscience and Simplicity dissent Corrupt Latitudes on the one hand may be and morose narrow Spirits on the other with different Persuasions in some Points of Doctrine and Order but extra-fundamental and some lie open to more Offence than others Yet I plead all their Cause and Rights as to Assemblies Presbyterian Independents Baptists and Quakers so distinguish'd by common Note right or not For the first of them Presbyterians I ask any that can give a sober Reason for that Prejudice took in against them others I deem not worth the while to expostulate with that only say without reason they rather will chuse Popery than presbytery to submit to till their Eyes are rubb'd open in Smithfield But to the rest I say Ye've small cause to seclude your Presbyterian Friends from Lenity and Charity the one calls to the Justices the other to the Clergy for those of that way concurr'd and contributed to the King's Restoration as freely as any and consulted it too before in a time when it cost them no small Hazard and some Death Most of them are Men of Parts Education Degrees in Universities pious and charitable very Loyal and have a Latitude many of them to own your church-Church-Worship and Ministry and also would return to you again would you draw them by the Lenity of a Comprehension not drive them by a Lash of Compulsion So you do owe them some Moderation making Conscience of that Covenant the keeping whereof the late King himself recommended in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the Independents they are a small distinct associated people willing only as that Doctor said in the Peace-Offering to pass the King's High-way in Peace with the small Flocks that attend their Pastors giving most of them all that Assurance that the sacred Oaths can afford And being all laborious some opulent others poor and neither offenfive to their Vicinity nor yet mutinous or numerous what harm can your Lenity do your selves if you labour first to win them by Reason or if that cannot be to wait till God shall reveal his Mind to them in what they differ from you Phil. 3.15 For the Anabaptists in point of Faith and Order they say the same Things with the two former little differing from you save those of the Free-will-Point of which Faith also are some of your own only in Paedobaptism they very finding no Law in the New-Testament for Infant Baptism and there being also too many found whose Baptism wants of the Essence of that Ordinance Were but the Odium took off them that partial Historians of foreign Anabaptiss do load them with and the modern Urbanity Sobriety Charity Humility and Piety they adorn themselves with and Societies they own preponderated sure the Errors of some of that or any Party should not be imputed to all there would be small cause to crush ruine and spoil them as Antimagistratical Some amongst these are also to be found that are stigmatized and perhaps the whole for their sake as Chyliasts Millenaries Seekers and Seventh-day Me or Sabbatarians Fifth-Monarchians of which I need not be more particular As they 're few mean single persons so also misrepresented or not understood One of your own Conformists Plea 4th Part. distinguishes some last nam'd into two sorts the one of Mr. Jos Mede's Notion who yet was of the Church of England and so not to be condemned for one innocent Error But for the latter if any brand us all with Venner's End I advise such to Thankfulness that his Number was but Twenty Nine for had they been so many Scores or Hundreds as Persons into what a Case and Fright they would soon have redacted Court City and Country let them judg that saw the Action For those called Quakers I say not much having touch'd them before What is offensive and justly blameable in Doctrine Order or Moroseness of Converse I here justify not what is good be it in Baptist or Quaker I willingly own let it please or not One Thing I willingly prize and praise in them tho not in exclusion of others i. e. their open Adherence and their bold and noble facing the Armed and keeping the ground without a Weapon tho it costs some their Life in defence of their Meetings at set Time and Place Which tho it infers not all true they say or hold yet in my Conscience it pleads a Justification of the Practice and is some amends for the disuse of the carnal Weapon with them and 't is to me the same Argument of brave bold Manhood and Self Conduct to give the Back and Cheek to Smiters Goods to spoil in the Exercise of Patience as to give the Face to an Enemy at War in the Field And very comfortable 't is for such as come out to try their Valour on those unarmed Assemblies of Men Women and Children to think and see what Butts and Bulwarks they have to shoot at and yet how firm still they stand for if the old Man and Manhood should by Injuries be awaked some that are so daring to give the provocation would to save their Faces with the first turn the Back Besides this People are grown numerous and in all their own Affairs keep correspondence with their Friends mutually for relief of Sufferers and other good Ends in all Parts And to invert Haman's Argument Esth 3.8 't is not for the King's Honour or Profit to let them be ruin'd at home or exil'd abroad that are so frugal numerous and industrious They alone may by the Assemblies here in London be calculated to be a great Body and with all the other sorts of Dissenters both in the City and all the Land in two Isles what a Body do they make The wisest King has a Political Maxime In the Multitude or Plenty of a People is
would purchase with the greatest Fine but ' cause I wish all Men better and had more Liberty and Success than I. Nor complain I for self tho 't is sad to have as Mr. S. R. said but one Eye and that to be put out but 't is want of a publick Spirit yet am I not offended at any 'T is sad tho to have Hundreds scatter'd and none to say Come and help us All I add is Those that have present Rest use it as they did Acts 9.31 walking in the Fear of the Lord and in the Comforts of the Spirit were so multiplied Then says the Text v. 27. had they Rest i.e. when Paul was converted The remoter Context it may respect but the nearer relates to the Care and Boldness of the Brethren for Paul who were not shie or afraid of his bold Testimony then to his hazard and then had they Rest which notes God's time to give Rest to his People is when they are boldest in their Testimony and tenderest of their Care of one another Further O how thankful should you be that God has distinguish'd you from others Plac'd you in a Valley of Vision others in a Land of Darkness You have the joyful Sound other hear little but roaring in the Sanctuary Psal 74.3 You hear and see your Teachers as the Promise is Isa 30.20 others are driven into Corners and get neither You have the Word in Plenty more than ever you had the Loss many suffer is your Gain O make it not turn to your Judgment and sadder Account Your Places are open still by the over-ruling Providence of God how many are in Fields in solitary Woods in Mountains and Deserts in Dens and Caves of the Earth Heb. 11.38 O bless that God whose Eye and Wing is your safe Defence Secondly To the Friends of Worship I give a twofold Advice 1. Negative 2. Positive In the Negative four ways 1. Let none that love God's Worship and would see his glorious Defence of it to make it good in sight of all stand indifferent or halt in bivious Thoughts about it Such is the unstable Mind of many of the better sort would God shew his Power for them presently and as Bildad promis'd Job chap. 8. v. 6. now awake for them they would adhere to his Altar But let the Clouds gather thick and black the Altars of God be dug down Prophets be slain and drove into Holes and Caves Ahab threaten the rest and put the boldest Elijahs to flight and let Israel be put under Philistines Yoke now profest Israelites begin to limp and halt on one or both Hams Ambobus poplitibus claudicare This the Prophet chides Israel for 1 King 18.21 and so does Hosea by another Simile Hos 7.8 As a Cake not turn'd that neither is good Bread nor Dough wants the other Turn half-roast half-raw or as Christ told Laodicea Neither hot nor cold Rev. 3.15 much indifferent what Side is upmost make sure not of the better side which Christ takes but of the bigger and so change as Vanes under the Cross as the Wind of Providence blows Are the Arrians set in the Imperial Chair now the World as once wonders it 's turned Arrian if the Orthodox be upmost all are so now Most Christians are nominally so only and for Interest change Professions as the Camelion does Colours Such was Eccebolus four times in the Revolution of the Publick Affairs he changed till at last convict for his Levity he comes to the Assembly and falls down before them crying Calcate me salem insipidum Tread on me as insipid Salt Euseb A flexible Mind to Entreaties is very good but in Conscience and Religion now 't is bad to be as a great State-Politician once was not stiff as the Oak but a pliant Willow flexible to any thing O be as the Antiarians that admitted not a Word or a Letter in their Creed or as stout Basil that would not alter a word to the Prefect tho to escape all Torments and Death So Petrus Mungus Bishop of Alexandria turned four times to and against O how often hath England so done The very two Eyes what Dust has blown into them by our Mutations Alas Men are like Plato know much of God but dare not own it for fear of the People Or as Lactantius de Orig. Error lib. 2. cap. 3. charges Tull. Cicero He durst not undertake the Patronage of Truth for fear of Socrates's Prison Socratis carcerem times ideo veritatis patrocinium Suscipere non audes This leads to a second Caution 2. Let all that love the Lamb cast out Fear true and perfect Love does so 1 John 4.18 and 't is a fearful Snare that Fear of Man brings Prov. 29.25 These stand in the Front of the black Roll why because that lets in to any Evil of Sin Give me a timorous white-liver'd Man I 'll make a superstitious Man next an Idolatrous of him and the covetous Man is so that ever fears the Loss of his Mammon And beside such will flip wave permute and omit Duty upon danger at any how or clip halt pick and chuse or halve his Obedience as Saul in fear of the People he obeyed them not God 1 Sam. 15.24 The Prince obeys the People note that a sad Saying This he fear'd not when the eighty five Priests and Nob were put to the Sword O what a Cow-Heart what a Mouse and Snail Fear makes a Man or a Christian As one said In pace Leones in praelio Cervi In Peace as Lions they appear In War as Harts they flie for fear How boldly some talk when no danger is But let the Winds rise and now all 's mute As Frogs in the still Night how do they croak Throw in a Log or light a Torch all 's whist Does God defend and do we fear Is not one God Captain Army Weapon Shield and Fort enough for thee and I as Antigonus said to a fearful Souldier How many reckon we one God for To cure sinful Fear consider 1. God has forbid it often in some Texts four or five times Isa 41.20 14. Luke 12.47 and that makes it a Sin As Nehemiah said Nehem. 6.13 when tempted to a Sanctuary in the Temple That I should do so and sin And that weakens us and offends God that is to defend us 2. 'T is an Argument of little Faith and that Grace out of exercise is as no Faith Why did ye fear said Christ to the Disciples O ye of little Faith Mat. 8.26 But in Mark it 's express'd sharper Mark 4.40 How is it you have no Faith q.d. What! go to Sea without Tackle or heave it over board as useless when you need it most At what time you be afraid now to trust becomes us Psal 56.3 3. Fear unfits for any Warfare literally Such Israelites were sent back that fear'd to face Deut. 20.3 4 7 8. lest they should make their Brethrens Hearts faint like their own And it 's worse in the Christian
Warfare See O you Females and follow the Patern of your Mother Sarah 1 Pet. 3.6 14. that was not afraid of any Amazement So after Fear not their Fear nor be afraid What Hurries are some of that Sex in now and how dishonourable to our Duty our God Gospel Hope and Christianity yea before the Adversary will it not reproach us The Coward had better stay away 4. Ministers are peculiarly forbid to fear for they work the Work of the Lord and Paul gives it in charge to Corinth 1 Cor. 16.10 as they being first concern'd that Timothy be with them without fear since without danger and opposition he could not be It means either 1. That he must be as in them lay secur'd by a prudent Care to prevent his Peril if that were possible yet that 's the least that is in it 2. That none ought among them to put him in fear by provoking the Lord to departure Or 3. and chiefly that his Faith and Courage was to rise as his Opposition did being at God's Work no Opposition was to dash him out of face The same Vigor was to be in him that Christ put in Paul Acts 18.9 by a Vision at the first planting of the Gospel there and having Christ's presence with him he was to admit no Argument Sign or Degree of sinful Fear since it was God's Work he had in hand Nil terribile nisi ipse timor Now here arises the honest Jealousy of my Soul as fearing our Policy outvies our Piety and Zeal for God and Truth And tho I grudg no Mans Escape from Treachery yet I commend the most noble and bold Witness in any tho I attain not to it my self O that I could Not to escape my self if the Master be in Jeopardy is to me pleasing Life and Livelihood are sweet and the Flesh is soon sensible of what gratifies it with ease but I cannot attain that not to accept a Deliverance Heb. 11.35 Had I but the clear view of Mr. Abr. Chear's better Resurrection then what Joy would a Prison or Death be for the Word and Soul's sake Says he p. 4. If Deliverance may not be had but on Terms dishonourable to the Lord now 't is a Snare to accept it is a Sin and a Blemish to Faith And after in a Letter for assembling in time of hazard he says p. 250. Where is the Lord God of Elijah I was refresh'd with Burroughs urging that of Luther I desire to be faithful If I cannot be a prudent Minister standing in the Gap is more dangerous than being behind the Hedg one may be more secure under the Wind But it 's best to be where God looks to find us and there may we hope to see him 5. Eye some Persons more set by Christ in the Front of this Battel than others While some of greatest note are laid in a Corner by Infirmities of Body Age or Spirit or some seeming Steps of Decay in wonted Zeal or ' cause their Parts might cloud his Glory or else the Brunt of the Battel or the Heat of the Sun has beat hardest as on Jonah's Head and caused them to flie to some empty withering Gourd for a Shelter Or whatever 't is these at present retire In the mean while Christ prudently culls out it may be some mean little-notic'd poor and young David some from the Flocks or so to confound the wise learned Doctors and mighty And these weak Worms lie at the Root of the old Oak of Bashan and gnaw out its Life as once the Mice raised the Persian Siege by cating of their Bow-strings And all to teach us that are of note and were in Christ before Rom. 16.7 to stir up our Gift and Grace that it die not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 1.6 as the Priests did the holy Fire that was on God's Altar O ye Fathers and Brethren how should you cry as Aphraates for the scatter'd Flock that bleat in the Desert for Solitude while you silence your Gifts and offend Christ's little Ones by your turnings to an Harlot's House and consulting Flesh and Self in your Latitudes 6. To cure Fear in our Duty see the Example of the Lord's People here at Mizpeh Had the Prophet been like us he had neither pray'd for them nor atoned by the Sucking-Lamb but left them to a Flight or Captivity to the rude Army of the Philistines but now doing his Duty God honours it him and them with both a Defence and Defeat of the Enemy The like is in Ezra Ezra 3.3 They set up the Altar for Fear was on them for the People of those Countries that is lest they should surprize them ere they had done their Duty to God first So Jackson in loc And it was without doors the House not yet founded only they had the old Basis to set it on Sight of Danger edg'd their Sense of Duty As Caius Fabius that brake through an Host to offer an Yearly Sacrifice satis sperans propitios fore Deos quorum cultum c. hoping the Gods would be propitious whose Worship the Fear of even Death could not prohibit or intermit And shall a Heathens Zeal exceed the Christians to a true God and his pure Worship 7. Consider of what or whom are you afraid What a Prison That 's not so bad as the Fear is And why The Comforts preponderate the Cross David and you should join to one Petition Psal 142.7 i.e. Bring my Soul out of Prison That 's a far worse Prison To be under fear to a Worm that 's sad I knew a good Woman in fear of Spiders that shut her Eyes Years together Art afraid of a venemous Spider set the Foot of Faith on it and crush it Who art thou said God to fear a Man that shall die Isa 51.12 Who indeed Sure not a Saint what shall I call thee My Righteous are as bold as a Lion Prov. 28. 1. Dost ' call me a God Is not Man a Worm and shortly to die and then where is he And for thee to fear him how unreasonable is it Alas he 's but a smoaking Brand Isa 7.2 4. Are there two of them what of that Both shortly shall be extinct tho confederate together See how God allays the needless Fear of his in a like time The Atheist says Primus in orbe Deos fecit timor Fear first made Gods in the Earth But the true God was before them and thy Fear makes more Gods and so adorest them of thy own creating Let me predicate In a little while none shall cause Terror the terrible one comes to nought the Scorner ceases and God will cause his Terror on them Ezek. 32. ult Isa 16.4 Then no Feller Isa 14.8 nor Treader nor Milker as the Hebrew stiles Oppressors shall be on Earth no Name or Place Son or Nephew left Psal 37.8 I Confess some Men make themselves sore Terrors to others yet see the Case as 't is and put it at worst Why should Christians fear
linger in Babylon even at or upon her Fall approaching Lot's hovering in Sodom Gen. 19.12 15 16 17. was a Type of this Two Angels bid him and his go out tell him the Place was to be destroy'd call on him to hasten and at last must pull him out by the hand and bid him flee for 's Life and all but enough to save him We have had two Angels so calling us The first Episcopal Bishop Hall's No Peace with Rome p. 631. § 22. I know not says he how the House can ever be repaired it must be quite pull'd down The second Angel took up the Cry where they left off and by the ablest Pens and Pulpits made it loud and audible in which I could cite many of the most learned and pious Yet instead of obeying lo the Cry is Let us make us a Captain to return to Egypt Numb 14.4 And how far this may obtain God knows and the seeing Eye may affect the Heart And some say plainly As only the Oil of Scorpions cures the Scorpion's Bite so Popery must cure our Catholick Eyes that will not see 't till it comes H. Burton of the two last Trumpets cites Mr. Throckmorton's Prophecy p. 84. 2. My second Note is That God's Call is very cogent out of Babel-Rome yea he will have us out or he 'll pull till the Arm and Shoulders crack for 't and if yet we will stay see the Evils it will tend to In Two Motives A Participation 1. In her Sin A Participation 2. In her Plagues 1. To evite her Sin we are all call'd and warn'd out to avoid her Guilt Some Sins she has in common with others some are peculiar to her above others as Idolatry Superstition Heresy and Persecution for Religion and Conscience These are bred with her and fed up among all her Daughters who learn of the old Harlot to be and do like her Ezek 23.13 Now all that retain or return in to her are Partakers in those Sins and that does God forbid especially to Ministers 1 Tim. 5.23 and next to all others Are we not bid to come out and depart 2 Cor. 6.17 and have we not Sins personal sufficient to sink us or to act all the Repentance we can attain but we must contract Guilt by participation with others O how will you answer your Judg at the last Day to pull on your own Souls the Guilt of all the Blood of holy Martyrs spilt by the Papal Hierarchy in the Marian Days and their Successors in the same Spirit When alas it rather calls on you and us all to set Days apart to atone it which yet never was done Wherefore it makes me fear a Relapse to Popery that all may be discounted at once for And any that consult Jo. Squire of Shoreditch on 2 Thess 2. p. 626. or Dr. T. Taylor 's Christ's Victory over the Dragon p. 741 cum sequent may see cause to increase that Jealousy The first in these Words as Augustine to Africa so he to England Multis vapulet we know his Will and do it not and shall be beat with many Stripes and the Pope shall gather the Rod. It may verify Campian's Exprobration The English love Preaching not the Preachers Or that of Pererius to England Veniet tandem iniquitatis complementum that is England's Sin at last comes to a fulness The latter grave Doctor has this fatal Simily As the Moon suffers no Eclipse but at Full when farthest distant from the Sun so the Church in the Fulness of Prosperity has now the greatest Eclipse being farthest off the Sun O Church of England see to 't now in thy fulness of Establishment thy Distance from Christ cause not thy Eclipse by Popery Now Ministers make way for Antichrist as being opibus potentiâ major virtutibus verò pietate minor Tho you be greater in Wealth and Power yet less in Piety and Vertue Jerome in Vita Mal. p. 740. 2. All that dare share in her Sin look assuredly to partake of her Plagues Death is in the Pot taste not the Broth or the Flesh Mourning follows that Knox refused to take a Bishoprick ' cause it had aliquid commune cum Antichristo somewhat of Antichrist Can a severer Threat be read If any do worship the Beast or his Image or take his Mark in the Forehead or Right-hand he shall be tormented with Fire and Sulphur before the Lord and the Lamb. Rev. 14.10 That Fire they gave us shall return hotter No Papist can go beyond a Reprobate says Perkins This Text adds one Word sharper without mixture i.e. of Lenity or Mercy yet it 's fully mix'd with all that Guilt or Wrath can inflict I conclude this Dissuasive from a slavish deserting pure Worship for Antichristian Apostacy as Edw. Bagshaw does his Book with part of that pious learned Bishop Vsher's Catechism p. 441. where Antichrist is so defin'd as one that under a colour of being for Christ as his Vicegerent opposes himself to Christ in all his Offices and bearing Authority in Church and Commonwealth a Mother of Fornications to Kings and People one that causes many to sin by Laws that are advisedly made that allows incestuous Marriages and to break Faith and Leagues c. and for use of it says All that partake of Rome's Sin are under her Curse and so all ought to hate her So infers that no Reconcillation can be had with Rome nor can we communicate with them unless we share in their Destruction for Popery destroys the Vitals of Religion So he concludes ibid. p. 442. those that are off it should free themselves of the Remnants of Popery lest God in Judgment bring the whole on them again So is the third Caution Now one more I will add Fourthly and lastly Beware of provoking your Shield of Defence to call off his glorious Covert and leave you as Aaron made the People Exod. 32.25 naked and open to every Lash of the Tongue or Pen or to all the Feet of Beasts to tear and tread and to every Storm of God's Fury and Vengeance that may fall for if you provoke your Defence where will you flie to hide Ahab did so and in Battel tho well arm'd an Arrow drawn at a venture pierc'd him betwixt the Joints of the Harness 1 Kings 22.34 and so verifies through his Wilfulness the Prophet's Word he hated he justly died in War that hated Micaiah a Son of Peace If the Lord be provoked to grub up the Hedge of Providence and Restraint and dig down the Wall of Protection about his Vineyard Isa 5.6 the Entrance of the Boar and Fox is easy And then the Lord being gone he and the Enemy answer both roughly The one says God has forsaken him Psal 71.11 persecute and take him or them now and if we cry to God he says Go to your Gods I 'll deliver you no more Judg. 10.13 What provokes to such a Withdraw I answer briefly 1. Unfruitfulness does it The Lord served that first
nor crushes them under foot Psal 69.33 Lam. 3.34 2 King 25.27 Psal 105.20 Eccl. 4.14 loves to lift up their heads above others to Glory as Joseph Jehojachin c. after many years So Solomon says out of Prison that poor wise Child comes to reign him he prefers to an old foolish King past Admonition This a Dr. coments on Dr. Jermin in locum p. 120. One foolish deserves nor Honour nor Authority he is the Devils Vassal this he calls The height of Folly the shame of Honour the poor wise child is afore such And he cites a Queen of Italy that joyned her Brother to her in Council so writes to the Senate of Rome Omnia cum concilio nos diligimus ordinare We love to do all with Council nothing worthy of Reproof A Caution for inadvertent Kings But there he notes that as Joseph was some may be set on the Throne they Thrown from their wicked Command the lowest part of the Wheel may soon rowl it self upmost 6. Mourners are under the Wing of God's defence and blessed for Comfort follows Mat. 6.4 Especially mixt with Prayer This moist Seed-time foretells a blessed Harvest and promotes it Psal 126.5.6 O ye Mourners see three Scriptures and lay them up and hear for time to come He will restore Comfort to him and his Mourners Isai 57.18 The second in Job They that mourn shall be exalted to Safety Job 5.11.16 The third that of the Prophet the best sort of mourning i.e. for the Solemn Assembly for its dispersion and reproach Zeph. 3.18 To them is a Promise of gathering again and so as none shall be lacking any more Jer. 23.4 and none to make them afraid Ezek. 34.28 all the evil Beasts gone It was a strange passage after Prayer of one Saba in Julian's closing Tyranny who surprised with a sudden joy was ask't the Cause of it and answered Euseb p. 169. Suem aggrestem vastatorem vineae domini paenas exoluisse erga dominum injuriarum nunc jacere mortuum nec amplius ob ejus Insidiis metuendum esse c. 24. That Wild Boar the Waster of God's Vineyard now withered and lay dead and none of all his Crafts were now to be feared Upon which they were glad and sung a Song of Thanksgiving and so it fell out by the message of his death told after that very hour the old Man prayed he dyed though his Host was a great distance thence so glad Julian's Fall made the Christians 7th God's Defence is peculiar to Witnesses that stand in defence for him and his Gospel or any sacred Matters relating to Worship If they dye in their duty as Zachariah did Vengeance defends in a post facto way both their Witness and wrong but usually their Safety is the work of Divine Wisdom and Power Moses is hid not when Infant only but grown 40 years together in Madian yet at last God calls him out to litigate with Pharaoh and lead Israel out Acts 7.23 24 25. So Jeremiah and Baruch the Lord hid them Jer. 26.36 A dear Mother from her death bed sent me many years ago this Legacy out of Jeremiah ch 1.18.19 c. 15.20 21. prized above the Gold of Ophir and not only for the truth of it made good in many perils since but for the nature of it being a Scripture Prophesy and in the sense of a Promise pertinent to all true Gospel-Levites in the same Faith and Faithfulness with those two last named I cite this to support all the truly separated Gospel Levites as being by Prophesy Isai 66.21 took from among the Gentiles not so much for Office as for use and do here bequeath a Donative sweeter and richer than a Diadem to them and preferrable to that of Peter to Rodolphus Petra dedit Petro Petrus Diadema Rodolpho What Moses gave to Levi of old that I wish to all the Lords sincere Witnesses DEUT. 33.11 Bless Lord his Substance Poor and Low His handy work accept and prize Smite through their Loyns that hate him so As they no more may ' gainst him rise Such are the Subjects of Gods Defence 2dly The Springs whence cool Refreshings flow out are various the deeper you search and dig for them the sweeter are they Now all that God is says and does are for us especially his Properties and Titles his Promises and Word his Providential Works 1. His Properties glorious Titles are attributed to him none of all which are empty all subserve the good and safety of his Zion As a Preface to this in one Psalm Psal 48.12.13 Zion is called to joy and all are bid to rejoyce marking her Bullwarks her Towers and her Pallaces three terms illustrating her Dignity and Defence The 1st is Pallaces the Receptacles for great Princes Courts and their Reteiners The 2d Towers made to give annoyance to any that assault or besiege 3dly Bulwarks to receive all the Shot and violent Batteries that her Fort is stormed with by them without All invite us to walk the rounds view her Strength and Defence to tell it to all future Ages that though Zion mount topically considered is dismantled left and delete yet tropically and typically view'd 't is found 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 Righteous 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 defensive Jer. Dyke in Locum p. 2. 3. 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 Jer. Dyke Righteous Man 's Tower P. 34. if we get 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 Hylay Non tect is exteriori pompâ but in plain Russet as when her Lord first espoused her Now the good of a Promise lyes in two things 1st It is suitale 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 scattered A Promise is of gathering Zeph. 3.18 Are Teachers in Corners They 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 and also to his Spouse So that I say to Zion as a faithful Witness once said to his Wife on his death bed before the Rebellion in Ireland 37 Thou that hast suffered so many things Mr. Jos Welch Script fulfill pag. 465. wherewith shall I comfort thee A Father of the Fatherless a Judge of the Widdow is God in his holy Habitation as God is God thou shalt never want nor thine but in all the sad days a coming you shall be Wonders of Mercy in all Places and not a hair of your head fall to the Earth And the Reporter survived to see it 2dly The matter of the Promises as 't is various so divers have wrote well on it and somewhat being done before less may now suffice save only to touch this point of Worship or what material Promises are in order to it or the defence of it or what Prophesies do incourage to hope for better things Truly there is nothing we are bid or bound to pray for but some prophesy backs and bottoms our hope in it As 1. a Promise is made of a divine Presence Ezek. 34 13. in the worst Times of the greatest dispersion and to that is subjoyned also a Prophesy of its Continuation ch 43.7.8 Nor is any thing of greater Import to the being and beauty of Worship and Church-state Power of the Keys Ministry in both the breeding feeding of Converts and to all holy Matters then a Shechina as the Jews calls it or a Divine Majesty or Glory attending If this be its self alone keeps up a sure defence over us puts a glory upon all lays a terrour on the Assailants or claps a Talent of Lead a fulminating bolt of Judgment on the head of that hairy Goat that dares God in his own ground and here lyes our defence If this be a wanting far more if it by our Provocation after long stay do make a