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
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
Quicquid delirant Reges Plectuntur Aâ—hivâ— 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 Faith Fear Love c. And External Sacrifice Prayer Hearing and its due and done by Angels in all Praises and shall it be denyed by Men that pray perhaps five or six times a day Hallowed be thy Name thy Kingdom come thy Will be done And in the mean while prophane that Name not sanctifying it nor suffering them that would nay as Paul Acts 26. 11. compelling others to blaspheme it or to offer what is robbed that God hates Isa 61. 8. or at best torn and blind curst as Mal. 1. 13 14. seeking to extinguish Celestial Fires better than the Vestals which was fatal once to Heliogabilus the Emperour to exttinguish That say Thy Kingdom come And propugne all the Ministry and means by which its power is propagated And say Thy Will be done and hinder them that preach or practise it that consult Gods will in their Worship and do their own This is against all the being of a Deity against Gods Immense boundles Supremacy and Soveraignty that wills not a confinement of our worship since his Temple's ruin but calls for it in Spirit and Truth every where as John 4. 23 24. so 1 Tim. 2. 8. House Ship Hill Grass or any place as the practice of Christ and the Apostles show 'T is against Majesty and Greatness to tye him to Stone-walls that men do consecrate as Hylard says Male Ecclesiam Dei tectis aedificijsque veneramini and yet exclude him from other places whereto Promise is given graciously and equally Matth 18. 19. 20. the Church first was Domistick So in the beginning of the Gospel and may be so still as true and good as National though fewer 'T is against justice to deny what God and Nature allow Conscience and Culture are jura humanae naturae more than Food c. 'T is against Mercy that God desires above Lambs to pull the Orphants of God from the two Breasts of Scripture the nutriment of Gods Babes The greater the Object the grosser the Offence 'T is crimen Lusae majestatis to alienate Heavens Subjects far more to usurp or invade the jura regalia the Crown Throne and Scepter of God as Amaleck laid his Hand once on it but God proclamed perpetual War with his Off-spring for it Exod. 17. ult Of whose Spirit and Race some survive yet and are heirs of that Dukedom 2dly 'T is against the Gospel of the Lord Jesus and the whole design of it that is Salvation Of it Christ was first Preacher and then opposed it was and Histories are full of the fatal Fruits of that Enmity and to be wondered at it is that glad tydings fore-told Hundreds of Years before and by some of them waited for too should being brought and bought by his Blood find so ill Wellcome and that with Christs own the only Church then in being a Type I doubt of after Ages the Church in form still persecutes the Truth and its power and purity so 't was in all the Acts of the Apostles where ever came the Gospel into any City or Place but the Jews in that place if any bandied most against the Purity and Liberty of it and the devout most as we see Acts 13. 50. 14. 2. Most sad to say worse to see the strictest Pharisee most zealous conscientious persecutors thus successively to our dayes Luther calls Persecution Evangelij genius So far the Gospel and it are concerned that if Persecution falls the Gospel rises and flourishes oft in the Root under it after in the Fruit. Now the Gospel and pure Worship are alway equal in their growth rise and fall together yea Friends or Foes of one are so to them both observe That as touching the Gospel they that is the Jews are Enemies for your sakes Rom 11. 28. i. e. The glad news of the Gospel to you Gentiles makes you Enemies among the Jews themselves to whom it first was sent Or as Trap notes makes them accounted as common Foes 1 Thes 2. 15. the Dutch they envy your being ingrafted and abhor that you confess the Gospel Rather as Parr on it Enemies Whose Gods and the Gospel and that deadly crucifying Christ also persecuting the Apostles and after chief causers of the Christians Persecutions Judaeorum Synagogae persecutionum fontes Tertul. of his times and he cites Polycarp for an Instance Also in Hierome's dayes then they stiled them Nazarens In Philip the long of France they hired Lepâ—rs to Poyson all the Springs In our Brittain they on Good-friday crucified Infants They are for their enmity to the Christian Name expelled Spain and occasioned that bloody Inquisition after turned against Christians As the Laws of Queen Elizabeth are against Protestants now so that it is foul guilt and consequently fatal thus to oppose pure Worship in that so doing men resist God Christ and the glorious Gospel of the blessed God that is called Eternal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Ages i. to last Apoc. 14. 6. that no force of Hell or Earth can abolish 3dly 'T is against the liberty of Prophecy and free exercise of those gracious Talents and Gifts God has endued a sort of good men with in all Ages and most Nations the measure and character of which I take not by number and bulk far less by the Prelated Grandeur Wealth Pluralities and Oppulencies in this Life least of all by the rough or long Robe or the thin Crape-Gown-Doctrine â—aught by them that yet hangs in the Peoples lights but by the authority of their teaching Purity of Heart Simplicity of Truth Chastity of Life and not by a Lesson or Curse read Nor do I account all Non-conformists right but of and for them I say it that love Christ as he said to Peter that derive not of man to declare the will of God that hew not with a borrowed Ax or steal the Word out of others Books that fish not with strong Lines for Lucre and popular Applause that of all Persawsions simply seek to promote Christ and the good of Souls and weal publick Of such I say they are the Lights of those places God sets them in to shine the glory of a Land the Charriots and Horse-men of a peoples Government and few as they be simple as they seem void of all Crafts or Adulations all Rents or Court-favours all Moneys or Moyen the dealing well or ill with them is the rule and measure to compute and divine what will the fate of
Persons or Prelates of Powers or People be God has had Prophets and Seers both of old and of late in all Ages though less noted in Call Spirit and Use than the first in Israel now by these Councils have been detected and defeated Dangers prevised and prevented Enemies devict War turned into Peace and many Blessings have been obtained But now these disobliged deposed exiled and ejected silenc't and sought hated and hunted cited and spited Bands of men sent to seize them Captains and their Fifties to pull them down Officers to guard them out Doegs to slay burn and ruine their Nobs is an Usage 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 rouced he sore wounded diseased and torâ—ured is left to his Servants by them slain in Conspiracy on his bed perhaps they that missed 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 Philâ—stines 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 â—ortured them to death to whom he was so obliged say a man is ungrateful you say all This is like Neâ—o'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 Aâ— 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 Live 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 â—eese 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 Jo. 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
the Enemy of Mankind and the Poyson of the Earth So seasonably God defends his Servant Paul by a sudden after Revenge of that holy Apostle and many else beheaded and martyr'd by him 4. Secretly in a strange hidden way by means not foreseen nor expected and so no way to be prevented a hand is under the Wing and within the wheel that sayes defends or revenges Habakkuk speaking of Horns out of his Hand adds there was the hiding of God's Power Hab. 3. 4. i. e. by a Horn of Safety and a secret hand of Power hid Arrows of Pestilence he saved us and punish'd Egypt and led us along the Desert we see the Effect but who spys the Cause so that with Moses we may turn aside to see the bush 5. His Defence is general universal at all times in all Ages of all sorts and Persons soon or late he fails not to fulfil his Promise to Abraham Gen. 17. 1. I am thy Shield and thy exceeding great Reward i. e. Be thou upright and walk with me and I will be a Shield to thee and thy Children in all Ages and times coming to all of thy Faith and Stock as well Jew as Gentile my Worshippers shall universally be kept impartially shadow'd and saved Tho all have not the same measure of Defence yet all the Heirs of Promise the Sons of the same Father shall be under the same Wing of Protection all the day 6. Valiantly for he has valiant Men to ran-counter robust and resolute ones that hector with him and his Altar Name Glory House as if nothing scorn his Service Laws and Worshipers call Idleness and say as he Exod. 5. 2. Who is the Lord I know him not c. Then he loves to be stiled a Man of War valiant in fight But had not the Lord been on our side Psal 124. 2. ay! that 's our Shield they had swallow'd us up quick c. He 's a Captain that commands any Army in Heaven or Earth as was said of Antigonus when a Souldier said how supernumerous the Enemy was Oh but how many do you reckon me for he gives says Mr. S. R. all Princes Councels and Armies to one party and to the other only that wooden Dagger the Cross and yet this shall prevail by the Blood of the Lamb Isa 53. 11. Col. 2. 15. Apoc. 12. 11. Isa 14. 6. Heb. 11. 33. and so did our Lord and so did Sampson David Jonathan wax valiant in fight put to flight the Armies of Aliens and oft with the smallest Tools fewest numbers and weakest Men yea oft by Women and Children as the Waldenses God has defended his House and Servants all else failing they only crying Lord help us Sir Sam. Morland And of all the sole reason is as Psal 60. ult for he it is that treads under our Enemies God and nothing else is as much if not more as God and all things for all that is in any or all helps inferiour and created is originate and derives from him who is all and the less the Arm of Flesh is seen in any Victory the more does God make bare his 7. And lastly He defends wondrously no less than a Miracle is put out in some Defences So I 'm recall'd to our Text in Sam. as he is sacrificing the Lord is thundering from Heaven on the Philistines God's Canons and the Ordinances of Heaven as call'd Job 38. 33. still do the best Execution and were thousands of Years afore any of ours and these are but Pot-guns to the other build a Tower as that of Babel dig oh ye Plotters as deep for its Foundation as Sheol Hell make the Walls as strong as Diamond let the heighth of it equal the Clouds its Breath the four Winds lay its Platform of Cedar plant it with Guns like the Duke of Ferara's or the Turks Magazine Man it and moat it with the broad Sea fortify it with consecrated Guns Spells and Excorcisms and after all let God look down speak a word Go to or blow all 's ruin'd but if he do as here he did Thunder a while who understands the Power of it Job 26. 14. Psal 119. 91. 't is the Voice of God Psal 29. 3. which Man should and will not understand and so is made to fell it Trace the Stories of old Scripture-times and the Defeats given in Battels by the heavenly Hosts for Israel and see if our Defence be not both mirandous and miraculous tho Man gave not a Blow the first use God made of this Defence for his Service and People were in Egypt the seventh Plague of Hail comes attended thus Exod. 9. 28. or as the Hebrews calls it here Voices of God to show God did not whisper now but spoke aloud in this mixt Judgment of Fire and Hail hot and cold Lightning terrible to the Eye Thunder to the Ear. Two things it spake 1. The defeat of Sorcery these Signs could not the Magical Arts do Moses of old as Tindal Acts Mon. f. 985. of late Martyr stops all the Arts of the Gypsy-jugglers as they confest one Martyr's too hard for twenty Magicians 2. The division or as it 's read Redemption that God put more than once Exod. 8. 23. Chap. 9. 26. 'twixt Israel and Egypt made this Defence a more obvious and observable Wonder and to be in Egypt that had nè stilla quidem aquae as Dio reports been never us'd to rain Aristotle is convinc'd so is an Atheist to see Aetna's Floods of Fire part in a Lane to pass them that religiously did save their old Parents when the Houses adjacent were burnt Exod. 8. 22. thus God marvelously did separate them from Egypt But to go on with the History of Thunder for Saints Safety 2d Time was at Promulgation of the Laws for Worship to awe them with the dread of God and shall Gospel Purity be slighted of us 3. A third was at Joshua's defeat of the Canaanites here Hail-stones fall on them as Joshua prayed Josh 10. 11. and he discomfits them in a pursuit of some 18 Miles at Gibeon hereto the Prophet alludes in that strange Work and wonderful Act once done in the Valley of Gibeon Isa 28. 21. to be repeated when that Consumption decreed is on the Earth At this Faith one wonders O Fidem mirabilem Orationis vim quae Victoriae trophaea in Coeli orbibus figit O admirable Faith and force of Prayer that fixes the Trophies of its Conquest in the heavenly Orbs Nor is it likely that strange Storm fell without Noise or Thunder-claps Josephus bringing such Stones and Bolts for the word for discomfited as one notes Dr. Mayor in loc a day of 18 Hours has a Signification of Terrour However it must be supernatural to brain the pursued and not hurt Joshua or Israel at the back pursuing all for that Covenant made before tho inadvertently with Gibeon 4. The fourth thundering defeat fell on the same Canaanites not long after in the day of the Judges Judg. 4. 15.
and Spirit to be dispited too 4. His Truth to fail and fall in the Streets 5. His Church to be forc't and scattered 6. His Worship and Altar to be left cast off 7. His Prophets to be Exiled Witnesses killed 8. And all his People to be captivated nay the best to go first off as Jeremiah's Figs Jer. 24. 5. or if more can be reckoned all that was or is desirable to the best Ezek. 7. 20. the pleasantest things may be for sometime exposed Why 1. To put forth an Act of Grace and Power as with both hands to lift us up again Moses said Vnderneath were everlasting Arms both Deut. 33. 27. And the Spouse said His Left Hand is under my Head and his Right hand embraceth me Cant. 2. 6. Surely to be held up and preserved when our best Cordials below fail is an Act of Power To be trod in the Mire and yet have God's bared Arm to lye under is a sweet stay and will be after a lift for us 2. To prove his own in the Furnace of Man's Fury Dan. 11. 35. to try purge make white try our Love to trampled Truth and Worship make white and rinse out the Spots and Errours in Devotion and purge away all our Tin Dross and Diseases that cleave to and defile our Devotion provoking God to leave us to Robbers and let his holy Matters be prophaned But 3dly To prepare the Wicked for the day of Vengeance Prov. 1. 32. by prospering them in all they attempt that destroys them pulls them being fatted out as to the Slaughter Jer. 12. 2. 3. Calls out all their rage and fury before hid boyls their Galls up till they burst sills their Cup with sweetest bloods and so they drink themselves dead and in the wise dispensation of Justice no means used before mollifying all is perverted to the contrary as the Anvil by many blows is hardened the more and what the warm Sun-beams emolliate not grows the harder thereby so these indurate with often heats of Wrath are as Job speaks prepared for ruine Job 21. 29. 30. by Tokens and Brands as in the Forehead to read their Fall by the portervousness of their Acts on so slippery a Precipice and no sins like Sanctuary Abuses are so bulky to fill up no Vengeance heavier than that of the Temple Jer. 50. 28. But seeing I have objected 3 or 4 Instances I 'll touch them in particular before I proceed 1. For that of Eli's Time I yield it the Ark was took no outward Symbole of a Presence gives security from Violence if any Male Administration in Worship doth perturb the holy Gods abode among us all Titles Offices Church-Priviledges do make our guilt heavier rather than exempt us from Punishment and make our doom more heavy and hot to sink us as one drowned or burn in Armour which is the more terrible the Sin of Eli was both as a Judge and Father great to let the young Lads play the Tyrants and that for God's sake over the Men defile the Women at God's Doors 1 Sam. 2. 22 23 27 29. ch 3. 13. feed Luxury with the fat of the Lords Offerings insult with their three forked hook and by their Servants too i. e. Lust Ambition and Tyranny over the People kick at the Lords Offerings and despise Admonition too so causing the Lords People to transgress for they abhorred his Offerings and to be by the Old Man so gently chid with Nay my Sons and not frowned on v. 13. it was guilt with God unexpiable and by the punishment now threatned appears and some hundreds of years after by Solomon fulfilled So that when Rulers neglect their Duty are indulgent to near Sinners and Priests pervert sacred things to feed private Rapine and Lust No wonder if God abandons that Shiloh abhor the Altar and visit that Tent no more Psal 78. 60. 2. For that first Captivity in 2 Chron. 36. that Place it self pleads the Justice of that Punishment for the sinful Provocations of the People and Obstinacy against the Lords Forewarnings by his Prophets the reason of which is given 2 Chron. 36. 15. and in that lies the Emphasis and force of all for he had compassion on his People and Dwelling Place that Place on which they had no pity but fill'd and defil'd it with Strangers and Babylonians came into the Bed of Love with them being all lovely and gay as Ezekiel says Ezek. 23. 14 15. to 17. Nay they polluted it with the blood of the best Prophets Isaiah is sawn in sunder Zachariah stoned Jeremiah imprisoned c. Jer. 37. 15. the Kings and High Priests consenting and so drove God out of his own House by setting up their Posts by his Ezek. 43. 7 8 9. so they were drove all as Eli's Sons before from the Altar it cast off the House and City dismantled and and burnt up So Wrath without healing comes by the Caldees in three or four gradual Captivities to fulfil Jeremiah's Word that so the Land might enjoy her Sabbaths Liv. 26. 34. which while they lived in it they never did Jer. 25. 9. 29. 10 11. They gave God no rest nor his Prophets so the Land should rest without them who were a Curse and Burthen to it and to God a Provocation and why should he defend them or it being offended by them and the name of a Bethel only put on a Bethaven for that titular Sanctimony without real Sanctity is odious to God looses its end is simulata Sanctitas that is duplex Iniquit as 3. For that distress that befell them by that Little Horn of Antiochus and his Armies often toucht in the Prophesies of Daniel Dan. 7. 19. 25. ch 9. 27. ch 8. 9 10 12 23 24 25. so ch 11. 31. four or five times at least I only say though the Prophesies are dark yet by the Characters decyphered in them this may be answered God for a few years 6 years three monthes 18 days gave him power for wise and holy ends newly hinted to forrage Judaea and scatter the holy People to prophane the Temple of Zerubbabel and prohibit the Sacrifices tread the Truth to the ground and prosper a while till Gods Decrees were fulfilled the Punishment of Iniquities mentioned in the latter three Prophets especially Malachi was fill'd up and his own time of Tyranny expired and then as the Histories Josephus Dr. Willet Dr. Mayer and Huit of those times tell us the Lord raised the Asmonians to give him many defeats in Fight and at last smote him by a Fall off his Chariot in the Persian Wars returning with torturing pains for which no help could be got so he came to his end Dan. 11. ult And if any incline to the parralleling of that with other Antichristian Tyrants I no way dislike that for a Quatenus ad omne valet consequentia since Dr. Mayâ—r resembles that vile Person to others as Dan. 11. 21. in 12 or 13 Heads at least and then concludes of him Mayor on
open by some temporal Plague or Sword God is never without a Scourge to make them feel that will not see To that I add Zeph. 1. 12 13. Some thought God like themselves secure he would not do good or Jer. 6. 12. Lam. 5. 2. evil their Goods shall become a Booty Houses a Desolation or else turned to others to Alieus 'T is sad our Dwellings should vomit us out The other Scripture is that of our Saviour Your House is left to you desolatâ— Mat. 23. 38. Yours not only God's q. d. You care not for my House do all you can to lay it waste I will so do to your House 'T is a Speech of one to the Nobles of Scotland If the Lord remove his Truth from you he will deprive you also of your Civil Liberties by merciless Enemies if he spare not his Glory you shall be but as Mire in the Streets To be without true God teaching Priest and Law and so content is the Road to all Misery no Peace now can be to him that goes out or comes in Nation is dasht on Nation and Countreys vext and City of City for God vext them with all Adversity 2 Chron. 15. 5. 6. O City read in one of thy own Prophets thy Doâ—m thus Reeve on Jâ—nah Preface Calcedon was called the Town of the Blind that could not suffer a wise Architect to build such a blind City are you that set half sighted Architects to build that neither see Errours nor foresee hazards Some require the Right Eye some pronounce Sentence on a Forged Accusation with Jezabel some run greedily after the Errour of Baalam for gain i. e. got by Cursing the Times are full of Fraud and Force c. See your stupendious Sin and yet how stupid you be how far from Nineveh How may your City Walls shake and your Citizens hearts be daunted for some unexemplifyed Judgment So in the Ep. Dedica to you Londoners and in the Book See what a prodigious Prophet that Man's Pen was 'T is a Turkish Proverb of the Rich This has been at the Siege of Constantinople Reeve on Jonah pag. 220. but these are the Ruines of Estates that fall in the loss of Citys when their Keys are wrested away their heaps scattered and they seek Relief He instances by Induction of Fire Plague Sword and Idolatry Pag. 221. Of the 1st If your Sins bring in God's Judgments in Rank and File O see the variety of Sorrows you must weep under your goodly City is all in Sheards you may seek a Threshold of your specious Mansions or Monuments but all gone not a Porch or Post Stair-Case Terrace Belcony or Bench Garret or Gallery left nothing but the Streets or naked Fields for shelter as Sept. 2. 1666. Of the Plague 1665. he predicts thus I 'll smite them with Pestilence Num. 14. 12. and dis-inherit them All 's full of Sepulchres Now rides a Pale-Horse Rev. 6. 8. We read in Script of 14700 at once die 24000 at a second time 70000 a third time At Rome in Comodus's time 2000 a day After in Gallus time it brought such a Mortality that Cyprian wrote a Book on 't And for London such a Plague was once saith Speed pag. 694. that above 50000 were in one Parish of the Cistertians or Charterhouse buried A. D. 1350 In Edward the Third's time What has been since in 65 or may be yet in 84 or 5 God knows Our green Winters are ominous moe People moe Sins Id. ibid If this shut the shop door no musick now but doleful Knels no wares but Corpses Mansions turn Pesthouses Church-yards are the Congregations Death serves Executions No Spot is seen at night to morrow God's Tokens are on us or a Carbuncle burns our Flesh The Servant goes away with thy Gold thy Life is at the mercy of a Nurse This is Horror and Terrour round about and few attend the Hearse And for the Sword says he to Lond-still Pag. 220. Julian because the Christians of Alexandria would not turn Heathen to worship Mithra wounded ston'd strangled and slew nay crucified their near Friends So did Hunricus the Goth in all places banisht 50000 in Orders So ye that have searcht out others with severity shall then be pluckt out of Corners in rigor to bend the Knee with one Leg or Arm cut off your Veins must weep as well as your Eyes your Sides be watred as well as your Cheeks your Sins shall shut up all the City Conduits and Veins save the Liver Conduit Your Polititians and Lecturers cannot help you You must meet at the Congregation of the Shambles your Breasts try the poynts of Spears your Heads the weight of Pole-Axes c. Oh what a Crimson City Crimson Sins make And for Estates your Properties are lost now is the Enemy Landlord Purchases Leases all 's lost to the Sword your blouding of Widows skining Orphans will with the Indigent poor and a suffering Gospel cry Vengeance against you and their Sins have made them Bankrupts p. 223. 4. For Papal Idolatry yet hear Jobs fourth Messenger You must Permute a God Conscience must be riffled and in fetters no conquest else You must be slave in Principles out Drink-offerings to other Sacrifices follow the Mistress of Witchcrafts learn Doctrines of Devils Corruption in Doctrine soon follows outward slavery Thus for outward respects men of no conscience shipwrack Faith and either with Nichodemus come to Christ by night or if with Daniel they open the Windows publickly to the Lyons Peter scarce is a Saint in the Judgement-Hall but for fear of a Damsel forswears his Master So far he Pag. 224. Thus I glide on into the second Effect of the Lords Recess from us and this City i. e. in Religious Respects Here I recur to the Threneticks of Jeremiah and without much diving we 'll there find matter de novo If God depart wo to us in five respects 1. Now is the City solitary her tone that of the Doves Lam. 1. 1. Some tell of Jeremiahs Cave nigh to Acheldama Adrichom where in sight of that City he made this her Epitaph warbling out the doleful Dittay Oi na lanu chi chattanu Woe unto us that we have sinned Wo sure Lam. 5. 16. For if God rests not on Zion in the Seat of his Worship he may try and visit the City Two removes he had at the House and so to the East-Gate his stay is not long tâ—o he take the City in 's way for a third step Eze. 9. 3. 10. 4 18 19. 11. 23. A fourth to the Mount top on the East side to stand and look back and drop a tear as the Lord did after Luke 19. 42 43. But thence a fifth step quite away At each step off Judgement comes on says Mr. William Greenhil in loc Wo upon wo. Citys have their Achme's and Climaxes to rise to and after a many years that God numbers at the filling up of the Ephah their fatal Periods so had Jerusalem
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
of Christ the Fall of Antichrist and return of Prayers come all streaming at once in a full tyde of Mercy to the devout and Wrath upon all Atheists and Antichristians and the Times with their Wrath hastens it One Author more I cite T. P. his sober Guess pag. 187. at the end of that little Book where he hints the ruine of that Idolatrous Age that wasted the Church afore and the appearance of our Ark that is of Jesus and so he ends with three Notes 1. That Sorrows steal not on us without the foresight counsel and Predetermination of God 2. That the end and measure of them is set of God though Force and Violence may lett true Religion 't is but for a Time Antiochus Swines Flesh the two Witnesses lying dead Our Lords abode as Jonah's and the Church's two or three days in the Sepulcre Hos 6. 2. are all limited to about the same length as Elijah's three Years and six months and then our dead revive again pag. 188. 3. In all Oppressions of the Saints they never are void of his Presence and a promise of a Deliverance with Faith in its accomplishment and hope that the time is nigh expiration p. 189. So he concludes with one Drs. Saying Viz. Dr. More 's Mystery of Godliness lib. 5. c. 17. of the use of Apolyptical Visions Who affirms A. D. 1660. The scene of things will soon alter for the better in Christendom the time of the Churches appearing purely Apostolical in Life and Doctrine is near by computation of Prophesies when the Witnesses shall arise and the Woman come out of the Wilderness and all the Kingdoms become our Lords to rule for ever Nor is Stability in Kingdoms to be had till the new City is raised whose Walls Foundation Gates and whole Content is but the Replication of twelve i. e. all Apostolick in Doctrine Worship c. Which hope should shake off that Lethargy on us as if it would never be better and it comes not by Rapine and Violence but by Increase of Righteousness And though the time is deferred and many Concussions precede the Conclusion yet are we to wait for it nay to solace our Souls in the frightful signs Preceding it as our Lord bids us to look up in the hope of this Redemption approaching for the Lords roaring out of Zion Joel 3. 16. is but as a Preface to the Hope and Strength that he gives to his and his shaking of all things Hag. 2. 7. is but to establish that Kingdom that shall remain Heb. 12. 28. Never was a glorious reviving of hopes without a grievous Sentence of death Ezek. 37. 10. 2 Cor. 1. 2. The very wild Irish may teach us that on the most stormy day we may lift up our heads as they on the Hills and joy in hope the next is fair Weather by turn Polanus observes that Sesostris King of Aegypt observing one of his Kings drawing of his On Ezek. 1. Chariot ey'd the Wheel ask't the cause he answered that he saw that part that earst was up now was low vice versà on which he made the Moral and applyed it so loosed them from that Slavery For Promotion comes not from East or West but God pulls down one and exalts another Psal 75. 6. Or as in Job setteth on high them that be low Joh. 5. 11. Or as Mary sung exalts them of low degree Luk. 1. 52. Fear not then ye Sons of Zion your King comes meek yet mighty riding on the Ass Zach. 9. 9. that subjects to any burthen Though now you are banisht from the Ark submit and say Here I am 2 Sam. 15. 26. in hope he will yet bring you again For in the days of these Kings 't is by Dan. 2. 44. predicted the God of Heaven shall set up a Kingdom that shall not be shaken or given to others And if any ask How that Text v. 34. 45. and it was the Dream of a King shows you Eben di al Bijdian ascissus lapis qui in manibus non est sine manibus Which notes not only that 't is out of the reach of humane hands to prevent that Kingdom the time being come for its commencement but above the help of secular means or hands to advance it I conclude this as one does a Book with warning to Princes to submit to the Redeemer and prevent the shower of Vengeance impending for six Changes are past in the World already and says he a seventh will be Sabbatical giving rest from all your Pride and Ambition And this takes the last place and turn but proves of the greatest extent And I add as the Course and Conjunctions of the caelestial Bodies and also of terrestial do all configure and concenter in this kingdom so the Councels of men and Contests about publick Affairs concur and contribute to it and all contrary Wheels that seem to have a counter motion in the way shal at last center in the same blessed Ends Viz. The sound of the last Trump an Alarm to Babel-Romes Fall whose Waters are now a drying up the pouring out of the last Vial that leaves not Air for her Tyranny to breath in And as that late Dr. says Dr. T. G. in Apoc. pag. 190. The nearer this Kingdom is as a Gulf to swallow all Time the greater Changes will Christ make and to see no Preparations to it may not discourage our Faith since of things extraordinary there needs none being the Efforts of divine hands 3dly And last of all there springs up a Well of Support to devout and constant Souls from the Providence of God that like the eye scouts out to and fro and prevides Perils provides Preservatives and stands armed on Sentinel to secure the main Guard and rescue his Men and Matters assaulted Now this is the Wheel full of Eyes that Christ's Chariot of Love runs upon and is often swift seldom stands never runs idly by Rote or blind Chance and Casualty far less retrogade or to overturn them that are in it for Christ doth guide it Sirs could we take right Measures of Gods Providences in former or latter days instead of a Quarrel we should take up that admiring word Ezek. 10. 13. and say Oh Wheel But 't is hard to see both sides of things at once for often Providences have a dark side at first view presenting to our terrour and after a bright side is seen as that Cloud betwixt Israel and Aegypt had of old but the Lord turned the dark side to the Aegyptian Host and the bright to Israel by Night Exod. 14. 20 24 25. So they were preserved the other bemisted their Wheels took off and they troubled No Fate or Fortune rules in the smallest or most contingent accident a Sparrow or a Hair's Fall to the Ground is under the Eye and Care of the All-seeing Providence And if he inspects so small Trifles will he slight far greater and suffer his Servants to fall in his Work unregarded Now in two