both God who saw their Works knew their naked forlorn case that they had no Host or Arms no Councel Courage or Conduct no Army or Artillery all the Militia cum malitiâ and the trained Bands were against them no help nor hope of it humane visible Nil nisi votae supersint Now God is a present help in Trouble Psal 46. 1. Quando desinit humanum Concilium ibi incipit divinum auxilium And now the Fight commences so to speak not of two Hosts but of Armed Men and Martyrs of Warriers and Worshippers of Lions and Sheep an Impar congressus God that for his own Glory and Worship-sake loves to take the weaker side not the worse now puts in for them The Point is true tho not universal and to it I say one way or other first or last most certain soon or late God stands up for his Service and Worshippers the Point is liable to Objection but not Contradiction the Exceptions are to be weighed the thing is 1. To be proved true in general 2. To be explained how in particular 3. Why God is so and the Use of all For the general proof I observe God having took knowledge of Jacob at Bethel in flight from Esau Gen 28. does after at the same Place make a more than ordinary show of his care to defend a devout Bethelite in his way to perform his Vow not only by that double Host or Apparition of Angels at Mahanaim Gen. 32. 1. 2. but by the terrour that God put on the People all about him that they pursued him not Gen. 35. 5. 7. For as they had too just a Provocation at Shechem before so he and his little Family being some Females few and also some weak and dying v. 8. lay all exposed to fury at least to such Upbraidings as what doth this King-killing Race with us These Boutfews of the Age that by Promise hope to possess others Property in Canaan that by Worship are Dissenters from all the Gods and establisht Service of the Land that are Vagrants low and poor all true yet Gods terrour on them defended him so that no pursuit is made after his Sons Exod. 34. 23. A Precept in the Law is given for all Males if they could but go up to Zion in their Fathers hand say the Jews thrice a year to appear before the Lord and not empty Quia Pater cupit filios videre as one says the Father loves to see his Sons about him to perform duty this was at the Pasche at Pentecost and at In-gathering If the last it was pritty hard to leave Harvest and not to leave a Male of 12 or 7 years at home to defend the Borders and to go 7 or 8 days Journy the Promise prevents fear A Stranger shall not destroy does it say Nay not desire thy Land * Dr. Willet citing Tostat Animâ— damna plusquam corporis vitanda sunt Soul-perils are most to be shunned And for the Land God preoccupates the doubt saying He should not desire or covet it God would restrain the Enemies very appetite to secure our Attendance from Distraction One says this Peace never was had but that is to call Truth it self in doubt yes he did so many years together and yet the Moral of it extends to our latter days for if legal Rites and Festivities were graâ—'t by such Promises then Gospel Worship obtains far greater and better Promises and though they often had ill and envious Neighbours yet I doubt not one way or other God secured the Worshippers and at least defended it and all the means of it from violence or shortly plagued the violation of it But a fuller proof yet is in Isai 29. 7. v. 1. predicts a Wo a distress threatned to Ariel and yet v. 7. is a Promise to it 1st distress by an Enemy Viz. the Assyrian that besieged the City and Mount of God as the Hebrew word is by some Or the Lion so Arr properly notes of God Oh but how is the Deliverance of Ariel The distress Vatablus says by the Assyrian or rather the Babylonian is predicted to be doleful Plurima cadavera circum Altare jacent The City all full of Ar. Mon. Vat. note Carcases and Quarters as the Altar in time of Offering both Altar and City share alike one part flaming the other all in gore full of parts mutilated as Psal 74. 7. 79. 2. all so low and base as they should petition the Assyrian 2 King 18. 14. 26. Yet after all v. 6. a sudden Visit is promised upon the Assyrian for the City amplified by a Simile he threatens the Foes that a sudden storm should scatter them and God would fight for Mount Zion and become a Munition to defend them and his Altar Other Proofs occur in the sequel One more I cite Act. 18. 9. 10. Paul by Vision is incouraged by promised success in his duty 1. His Fears are allayed next is a promise of restraint that none should set on him to hurt him 3. The Presence of God is exprest a sweet advantage and a terrour to his Foes 4. God pleads title to his People not yet called the Gentiles Though he is thrust out of the publick Synagogue he gets Justus's private House Worships there and teaches and gathers a People to God So that by this it is clear God left that Church as National to a malicious persecuting of the Gospel and Paul does so too to enjoy Gods Presence for a defence in Gods Work and by the whole 't is manifest God is a Munition to his own Worship 2. To explain it more particularly both when how or by what means he doth it and why Now the Lord that best sees his own times methods and mediums by which to make good his promise protects his servants either First Before by way of Prevention or Secondly In the Act by powerful Protection Or. Thirdly After by punishing the Opposition on the Adversary and so restoring the Worship The subsequent Instances to be remarkt are reducible to one of these Besides he has sometimes ordinary ways to do it in common Providence and they not obtaining often he has superordinary or miraculous ways to effect it Yet once God may preserve the pure Worshippers in person as in Elijah's time in Caves when the Altars are all furiously dug up And so may he preserve his House Tent and Altar and yet expose the Ark and Priesthood as in Eli's sons day to Captivity Or may stop one Zachary's mouth not all or cast Altar and all off a while But usually he measures Altar Worship and Worshippers Rev. 11. 1 2. for preservation and repair Now the first Defence is by Prevention of Evil intended God sits in Council among the Gods foresees detects and diverts them sometimes restrains the men or reproves them for his Prophets sakes So Gen. 20. he did Abimelech for Abrahams sake a righteous man and a Prophet as he 's called and Gods Friend So they that bordered Israel
Loss my Grief v. 10. And the effect was sad on his Spirit for how dejected must he needs be and what disquiet must it bring to one wont to and chear'd by a Presence to hear men that prize not a Presence rejoyce ore him that did tauntingly to say Where is thy God A Sword a drawing or at the Breast or cutting the Flesh is painful but this is a Sword in the Bones digs in the Marrow or within the Ribs at the Vitals so i◠struck at heart and life to hear the Question Where and not be able to answer to it as they did Lo this or here is our God Isai 25. 9. So in Psal 43. 3 4. What his Plant was and how great may be seen in the Cure pray'd for That by Gods Light and Truth he might be led back to the Holy Hill to God's Tabernacles and go to the Altar of God his exceeding Joy now all his Plaints would cease in a Song In another he bemoans himself as in a dry Desert Psal 63. 1 2. where no water was seeking longing thirsting following hard to see that Beauty and Glory as once in the Sanctuary The want of Sanctuary and Altar-approaches is heavy and no quieting a Child of God without those Teats and Breasts of Consolation Many the like see in Psal 74. 1 2 per totum the Congregation in Zion Oh that was lost and the fore-view of its desolations called perpetual to see what the Enemy had done in the Sanctuary c. what roaring fire reproaches and tumults in God's Assemblies they had perpetrated In another Psalm Psal 79. 1 2 3 5 7 10. complains of Heathen in the Sanctuary and the City laid on heaps our City stands not if the Sanctuary falls and next as one said to London Mr. Reeve on Jonah p. 221. c. it goes to Flesh-works from Stone and Timber-Ruines to Saints Bodies Flesh and Bones are too cheap in Romes Shambles their Blood as Water These are cited 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 or wain from the Pareus Adv. p. 396. calls it Risus Sardinius Impius i. e. of an Herb that bit on kills one laughing Or as Aurum Tholossanum 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 And it reaches to all Ch. 11. 45. Huit in Loc. applies it to Turks p. 343. 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 a 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
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
the latter they are the adopted Heirs of all those nine Beatitudes that lead to the Kingdom Mat. 5. 3 11. And the Poor in Spirit are first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessed re and spe i. e. in hand in hope past the reach of Evil as the word notes 3dly Meek and quiet that is a Spirit God loves to defend 1 Pet. 3. 4. It is of great price with him the Weak and Meek we say go by the Walls and I say God is a Wall of Defence to such How well were it if great Men were all as good as great were more of Lord Burleigh's mansuetude and Spirit Camb. Eliz. p. 425. found in the Courts of Princes what a Glory were it to them of whom Cambden reports That he never sued any nor any sued him This Treasurer overcame Envy by Patience not Pertinacy Were that Spirit more at Court it would create Subjects where the contrary creates Enmity Surely the Lord hides all the Meek of the Earth Zeph. 2. 3. 4. The Supplyants men of Prayer and Faith are near God and he has a Life-Guard about them so had Jacob and that kept off Esau Gen. 32. 25. So had Peter of old and Bazil since that at Prayer the Souldiers could not seize such a lustre was on his Countenance To God's Supplyants is a Promise of bringing an Offering Zeph. 3. 10. And these shall come up with acceptance on his Altar Isai 60. 7. The Church at Prayer got off Peters Irons and brought him out 5. Prisoners are in his eye to fetch them out and open the Doors Acts 12. 5. 11. ◠confess a long durance is oft the Lot of the best men yet God that despises not his Prisoners nor crushes them under foot loves to lift up Psal 69. 33. Lam. 3. 34. 2 King 25. 27. Psal 105. 20. Eccl. 4. 14. 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