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 devot 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 Animae 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 grac'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 Ar. Mon. Vat. note The City all full of 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 old were kept from desiring their Land in times of solemn Worship or Feasts of the Lord. So Saul is diverted by a timous Providence Tydings comes of an Invasion of the Philistines 1 Sam. 23.26 27. else had he been caught But God gave a Selah or Rock of Diremption So Julian by the Parthian War And Charles the Fifth by the Turks Inrode to Hungary Mr. Fox tells that one Justice Gilford going up stairs force Mrs. Roberts to Mass was then took by a fit of the Gout and so tortured he swore he would trouble her no more The Prophet is sent for by two Captains and their fifties but yet they miss their morsel Elisha at Dothan to be seized by a Band of Horsemen as 2 King 6.18 but is by Angels saved
once so I leave them now One Psalm more Psal 137.1 I cite a Prophesy of that Litteral and our Mistical Babilon Edom joyning in too See the Marginal Note to v. 1. Tho the Place was pleasant it could not stop tears Pareus Adv. p. 396. calls it Risus Sardinius Impius i.e. of an Herb that bit on kills one laughing Or as Aurum Tholossanum or wain from the true Service of God and tho in Exile mocks at their Songs were hard to bear that mirth was at Religion that is but Sardonian Laughter as one calls it and tho it be part of our Cross it will not lie on long The Sardi used to smile on him in quem malum intendebant that they envied so God's smiles serve the Wicked that make Jokes of Saints Losses To rob God's House as the Gold of Tholous one will not long be rich or merry by it One Complaint more to wave the Lamentation see in the Prophet Isaiah Isa 63.18 and 64.10.11 that almost 200 years afore laments by a Spirit of Prophesy the Miseries of that People when the Sanctuary lies desolate they have trodden down the Lords Sanctuary laid Zion and the Temple waste where the Fathers praised him Now tho these Complains were verified on the Temple by the Chaldeans and once more by the Romans and Pompey trod in the Holy Place not without sore terrour to him yet it extends to any times of After-violences on the Gospel-Worshippers and in the next Chapter v. 1. it had an Answer But on the whole to summe up this Argument what signifies Complaint if wholly fruitless or why made to God if he forget them or never means to afford Relief to them Why is he stiled Elshaddai El-elohim Jehovah Nissi Jehovah Jireh and the like but to signifie his Power to help and Will to hear are any empty Titles attributed to him as airy ones are oft unto men Job says Job 21.4 Is my Complaint to man If it was it had been lawfull but fruitless No q. d. 't is directed to God of good use and brings relief at present and after release as no greater yoak than that on the Conscience so no surer defence than is by him that is Lord thereof and over Worship I conclude with that of Daniel one that sensed the Ruines of Gods Matters deeply Dan. 9.17 and who doth more speaking of the Roman Force on that House He shall plant the Tabernacle of his Pallace between the Seas in the Mountain of Delights Oh sad where his Peoples delights were and God did delight once to dwell One concludes thus on 't Ch. 11.45 Huit in Loc. applies it to Turks p. 343. And it reaches to all Mahometans the Turk now the terrour of the World tho many run to him for a Refuge shall with all his Janisaries and Troops be but broken Reeds while he bears Arms against the People of God for he shall find one to encounter him to his smart for all his Rage who will make Jerusalem a Cup of trembling Zac. 12.3 and a burthensome Stone to all that come against her And this I add what he says of him is alike proper to all the Mounsiers hunting for the like Rapine The Crys and Tears of the Oppressed Jam. 5.4 ascends in the Ears of the Lord of Tsaboath and will in a while obtain a Michael Dan. 12.1 to defend them A fifth ground of Gods Defence rises out of the respect he shows to true Worshippers 'T is a singular favour when we seek God often to find him once but in him a far greater Condiscention to seek for us Joh. 4.24 And the Father seeks such to worship him saith Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. summo studio querere mirifice cupere He asks for desires cares to keep and highly esteems such nay challanges them Who will bring me such see if I keep them not What respect had God to Abel and his Gift too How tender was he of Enoch a Prophet So of Noah putting him in and filling the Ark with all Necessaries not for Food only but Sacrifice of which he offered when he came out a sweet Savour to God and God preserved him above a year to that end Thus Abraham is called out of Vrr where they worshipt Fire as God and after that first Call re-invites him to Moria to offer his Isaac and found his heart what he sought and made him faithfull calling him after his Friend Thus Jacob is called in a voluntary Exile to Bethel the Place of his first Affliction and Bethel was then Gen. 28. without doors I doubt is so still too much to it more than once was he as Seeker and Oh when will his now Race be called sought out God enquires after such in all Ages all Nations and finds them nay makes them Mal. 3.17 his Segulah Jewels or the peculiar Treasure communes Gen. 18. ult with them as with Intimates seeks out for Moses in 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
he return'd to Midian for 's Fees of Divination after as Chazcuni says and with them perish'd What Preferment got Haman by slander of Israel for the Law of God virtus pro vitio sepe habetur Virtue often is deem'd a Vice as Ester 3.8 a little Honour at Court and Mordecai's Gibbet Nec Lex est justior ulla Quam necis artifices arte perire suâ It s just to reap ruine by our own Arts. What a Wound got Cambyses that letted the Temple-work and Worship by sown Sword mounting on Horse-back which falling out pierc'd his Thigh and by that he died In a word what Peace got Judas that in that Garden which he knew was the place of Christ's retirement for Prayer and then he was at Prayer there assaults him and after a convincing Glimpse of divine awful Majesty stunning and smiting him and them back for all their Staves and Swords Yet him they seize now his hour being come scatter the poor Disciples and silence 12 at once the Master and all the Eleven But what Peace had he after it that as Zimri betray'd slew his Master so was he guide to them that took Jesus Acts 1.16 Sure he died a double Death as least For 1. This Doeg-like Informer goes to the chief Priests his participes Criminis Fellow Criminals yet got of 'em but cold Comfort unto his Horrour the Silver melts in 's Conscience and all they say is what 's that to us see thou to t blowing up the Sparks of Hell in 's Breast that scalded his Soul more than the Silver and so being dead in sinful Induration choak'd by that Sop and Threat that Christ gave and as half dead before becomes his own Hangman so the Evangelists agree but in Acts 1.18 he burst 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as with a Crack And now his Bowels burst out that had so few to Christ and others his Brethren and Betters Trap in locum Parallels him by one Foxford the Bishop of London's Pinfold that * Mr. Fox's Act. Mon. pag. 1055. He was troubler of all London Diocess in H. 8. days Chancellor that died as Arrius his Guts all burst out And also cites Papias in Eusebus that said the Rope broke and a Cart run over him but praecipitatus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suspensus He was say some hoist up and out of the Air thrown head-long and so burst by the Devil But others say as Augustine and Dr. Mayer that having with violence cast himself in the Haltar he fell and burst and just that the knot of that Cord should strangle the Throat that betray'd his Master He fell said another from an Apostle to Apostate and so died void of Bowels to all Piety like one of Rome Bellarmin de arte moriendi that had nothing to say to God for himself save for his Wife Ego enim ad Inferos propero c. I hasten to Hell which is called his own place and Hell and Gibbet groan for such Other Examples since have occurred often what Subject more copiously treated in all Ancient Historians Eusebius Tertullian's Lives of the Fathers Melcher Adam Magdeburg Cent. and in many late Authors since Mr. Fox Joh. Knox Mr. Clark c. So that 't were needless to recite them here having along in this Head interlin'd them I 'le only cite the last Herod that like the other of that name vexed the Church killed James Acts 12.1 2. put Peter in Prison design'd for Martyr but being dazled with popular applause arrogates by adulation a sort of Deity to himself and to confute his Folly not long after being smitten of an Angel vers 23. he 's eaten of Lice and Worms and so dies And so did his Grandfather before as also Maximinus after that sought to abolish the name of Christ and Religion So did Diagoras that Atheist denier of a Diety So Philip the 2d of Spain and Charles the 9th of France that died in Gore of all which 't may be said as of Arrius it was Precationis opus non morbi that work was done by Prayer not Sickness 2dly For People and Cities tho God's Patience has staid long yet has forbearance been no acquitting the Guilty his Memory never slips Payment Vengeance comes on a leaden Foot but after a hundred two or three hundred years as in Eli's case pays the old Threat quite forgot with Interest and double Encrease and of the time or measure no account can be given at all save the Will and Arbitrary Pleasure of God perhaps that year some are pay'd off others in their Successors as Jeroboam in Baasha Eli in 's House as the second Command says Exod. 20.5 Visiting the Sins of Parents on Children to the third or fourth Age as the now disperst Jewish-Race find that continue in the same unbelief So doleful a Curse it is to succeed unto a bloody Idolatrous Throne or curst Race Job 21.19 Let us trace Antiquity and read in the first and most sacred Histories what became of Violaters and Violenters of sacred Men and Things Cain Enoch Noah Abraham a Prophet Gen. 20.7 after Lot in Sodom Gen. 19. who is sav'd and that City burnt at once But I pass to Egypt what Broad-sides gave the Lord to it for suppressing and stopping God's Service What became of 'em why in 30 or 40 days says Vsher in his Annales 1. Vol. those ten Plagues nigh sunk 'em with Pharaoh But Amalek is stiled first of the Nations Exod. 17.14 Numb 24.20 i.e. that assaulted God's Israel H. Ainsworth in locum in the way to his Worship and what came on 't 1. God proclaims a truceless War with ' em Exod. 17. ult gives it a recital Deut. 25.19 1 Sam. 15.1 after Saul was bid execute it and did it in part David more fully Simeon yet more in the days of Hezekiah 1 Chron. 4.42 43. and so in Esther So that what is to do yet takes place in Christ's Kingdom when he sits on that Throne the Father's Hand was laid on to defend Nor were the Jews excused after the rejection of Christ and the Gospel the Romans came and laid waste the Nation And what 's become of the seven Asian Churches and now the Greeks all under the Curse intailed on this Crime Nor fared the Britains better as Gildas that mournful Prophet said and felt but his Injuries were paid dear for soon after As our Speed pag. 190. and others observe who says those times lasted 40 years So he cites Gildas words too long to insert here After pag. 192. Vortigern sent for the Saxons that instead of hoped Friends proved try'd Enemies for 300 years through the Tyranny of that Vortigern They did all contrary to themselves that Medicine of the truest Physician to them was needless that 's the Salvation of the Gospel Nor was the Lord's Flock or their Sheepherds better They swell'd with Pride and griping Envy yea Contempt was poured on their Princes nay as mad Horses they ran with the Bit and their
Vineyard so that instead of Grapes that he looked for it yielded wild and sowre ones that he looked not for and so it was trod down and eaten up Isa 5.5 7. Ezek. 15.2 7. And when the Master came lo he 's served so and worse they kill'd him Mat. 21.41 43. and that Gospel Tenure was let out to us And if the Kingdom of God be again took from us the same Case that was theirs may be also ours 2. Formality does it A luke warm Profession is next to none and as ungrateful and nauseous as the Water that is tepid to God's Stomach and to be cast up in any Corner out of Sight and if it be set aside afterward is coldest Rev. 3.1 2 15 16. A Name to live is hateful to Christ Life being absent the Carcase without the Soul of Religion is good for nothing save for the Roman Eagles and Vultures to pick. They say Ravens have a Charter about London not to be shot at that so all the Carcases may be spent I wish some Roman Crows had not God's Commission and Mens Protection allow'd because our Formality is infectious to the Air of God's Worship and smells so ill with God 3. Hatred to the Power of Godliness and intestine Enmity to the Professors thereof Many a Pulpit is fill'd with this Drivel Luther's Prayer had need be said by us A Pastore glorioso c. From a vain-glorious contentious scornful scurrilous jerking envious Ministry Libera nos Domine You would have Dissenters conform and too many do but what Welcom give you them that come Griping Satyrs Jerks and Jeers bitter Reflections as Salt to rub their Eyes with Some come you say to save their Souls others to save their Bacon or Estates Is it civil to invite to a Feast and cut or pierce with the Spit Which one of yours so describes in a few Verses thus Mr. L. Gr. We 're burthen'd with our old Sir Johns That feed us not with Bread but Stones That cant an Homily or two That Daws and Parrots learnt may do That only prove themselves devout By this that Cromwel turn'd them out This tender Conscience disapproves That Ravens should return with Doves And croak in Pulpits yet to bring More Wrath both on our Church and King So he and to avoid this let that be the Prayer of any that love Sacred Fire as was of a witty Lad in Cambridge upon a Fire in the Colledge by a Snuff From Snuffs in the Quire Vnhallowed Fire From Candle-Ends and seeming Friends Libera nos Domine Other Cautions might be urged and Causes of God's wrath indigitate to clear this last but things multiply in the breaking In a word if the Lord depart upon the provocation of profest Sons and Daughters Deut. 32.19 it may afflict some of the best first and cause them to lament after the Lord but they being hid in the day of the Lords wrath as his promise is Zeph. 2.3 you that feared it least shall at last feel it most when you would gladly call for a Prayer as Pharaoh of Moses Exod. 9.28 Or as Jeroboam the King of Israel did of the Man of God from Judah 1 King 13.6 Or as Simon Magus of Peter Act. 8.24 c. to avert that Wo threatned on him and all in vain for 't is hard to avert wrath threatned far harder to aleviate it inflicted but to bear it when settled impossible And no one thing more affects the Lord than the purity of his Worship or more afflicts him on the contrary than to see it profaned or persecuted Some advice positive may conclude this Now for affirmative Advice in two or three words 1. If God defends his own Service and Servants how should we pray for rest on and bless his Name for it Of these each a little 1. Pray for it God will be sought unto even for that he is resolved to give Ezek. 39. v. 37. Promises are so far from releasing Prayer that they rather oblige and incourage to it though the matter be sure and time set yet it is good to gain assurance that is by Prayer the first four Commands respect God's Worship for Object Mediums Manner and Time and the first Petition our Lord calls us to make Mat. 6. looks directly at Worship what we ought to pray for we are also to endeavour in the Act God wills his Sons Kingdom surely and up it shall that his Will may be done on Earth as 't is by Angels in Heaven yet are we to pray that Kingdom may come Now here rises a Question God is a defence to us are we to rest in Prayer or is ought incumbent on us to defend for and with God respecting Worship I confess 't is a close and critical point and to answer right is to split an hair the Dilemma is cornuted if God defends what need we do it or if we do it how is it ascribed to the Lord of Hosts For answer then 't is a case oft useful seldom toucht and perillous to ventilate dangers lye on both hands I must sail betwixt Scylla and Charybdis to do it well I only dare to essay 1st In general The end and means concur the first Agent and the under Instrument the first doth not seclude or preoccupate the latter though God doth save us yet he bids us save our selves from an outward Generation Acts 2.40 He delivers Zion yet bids Deliver thy self O Zion that dwells with the Daughter of Babylon Zach. 2.7 The Lord had might sufficient to conquer Jabin by one Angel yet curses Meroz that helpt him not against the Mighty Judg. 5.23 2dly I say Time and Judgment belong to each Work as Solomon says Eccl. 8.6 and because of that so few knowing the Time and God's Way but Judging by Successes in a post facto way which is an unsure Rule the Misery of Man is great on the Earth 3dly An Offensive War duly stated is not our Question but about the Defensive and the Qualifications for it our Writers give A good Cause right Call and lawful Authority are to concenter in it Extraordinary Calls lye not in our Case or Reach to Judge of and on the defensive part God was now the Philistims were the Aggressors first though I grant Israel had also sinned 4. To the thing I only say it is good to be on God's part he is defensive on his Israel's account are they to stand as sottish stocks and neither use hand nor reason to secure Religion and Peace Perkins on Heb. 11.32.33 notes that a lawful War is very consistent with the Faith of the Gospel and if so who will deny Princes a power of self defence it is innately planted in the very order and form of nature the frame of Civil Government and all humane Constitutions and Bodies Politick the Title given to our Monarchs of Defender of the Faith when it answers the thing who dares question Tho one would grudge it should derive from or terminate in a Romish Faith