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 Early English books online text creation partnership. (EEBO-TCP ; phase 2, no. A75501) Transcribed from: (Early English Books Online ; image set 151110) Images scanned from microfilm: (Early English books, 1641-1700 ; 2243:15) An Apology for God's worship and worshipers [sic] both in the [brace] purity of the one and liberty of the other : from the gracious and (oft) miraculous defence that God makes for them both, when exposed to violation or violence. [16], 367 p. Printed for the author, London : Anno Dom. 1683. Imperfect: Some faded print. Reproduction of original in: Congregational Library (London, England). eng God -- Worship and love. eebo An Apology for God's worship and worshipers [sic] both in the [brace] purity of the one and liberty of the other : from the gracious and (oft) miracul [no entry] 1683 397 115217 210 0 0 0 0 0 18.23 C The rate of 18.23 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2012-05 Assigned for keying and markup 2012-06 Keyed and coded from ProQuest page images 2012-08 Sampled and proofread 2012-11 Keyed and coded from ProQuest page images 2013-03 Sampled and proofread 2013-03 Text and markup reviewed and edited 2014-03 Batch review (QC) and XML conversion

An Apology for God's Worship And Worshipers . BOTH In the Purity of the One , and Liberty of the Other . From the Gracious and ( oft ) Miraculous DEFENCE that God makes for them both , when exposed to Violation or Violence . Dedicated

To all that desire to Worship GOD , in Spirit and Truth ,

John 4.23 , 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Obs. Parei Adv. in 1 Sam. 7. p. 138.

Adeo difficile est , etiam bonis Magistratibus , & Doctoribus , Idolatriam extirpare , & Vitia reprimere ; ubi semel invaluerunt , Cultum instaurare , ubi semel corruptus : Rempublicam componere , ubi semel turbata est .

London , Printed for the Author Anno Dom. 1683.

The Epistle Dedicatory . TO THE READER .

TO all that desire to worship God , in Spirit and Truth , especiall to Dissenters , that have any Conscientious Care to please God in it : to whom these Pages come .

Men , Fathers , and Brethren ; Reverend and Beloved : hear ye my Apology , Acts 22.1 . &c. not for my self , nor unto you , so much as for you in your present Dissent , Distance ( and Separation in Worship ) from the now legal Establishment .

'T is a happy thing ( says Bishop Hall , in his Contemplation on K. Josias's tenderness , p. 1306 ) to be as a gentle Reed to God's Judgments , rather than a stiff Oak ; for while that stands , this is tore up by the Roots .

This tenderness best adorns Royal Breasts ; yet befits all that reverence Law , or dread Wrath Divine : the Case was sad with Israel now ; yet blessed in the tenderness of the Kings Heart , 2 King . 22.19 . under impending Woes . Raklebabeka — Cor emolitum est . He melted to Tears . Instar cerae : as Wax softens at the Sun .

Tenderness of heart is a Royal Grace ; in two things it is seen . 1. In avoiding what in the least provokes Jealousie .

2. In trembling both at Wrath inflicted , and impending ; so Josiah did . Royal Examples ( not in evil , but good ) are set for Imitation of all : That Judgments impend on us for old Guilt , I need not say to you , that feel the drops of the storm already falling : all I note here , is , Did I not believe , a tender Conscience lay at the Root of your Nonconformity , I would not have run this adventure to plead your Cause in this perillous juncture .

The Light of Gospel , Truth , and Purity of , Gods Worship are two Essentials of right Christianity : without the first , the Profession is Heresy ; and without the second , the Worship is but Idolatry , though the Agent may be very devout in it : both put together , inferr a godly Life .

About right Worship ( after Doctrines are clear'd ) many are the Altercations that have happened , ever since the Roman Apostacy obtain'd , not only betwixt Papists and us ; but among Protestants themselves : if about the Eucharist , so many Opinious have been ventilated , ( and that is but one part of Gospel Worship , ) how many may be in all the Parts and Duties of it , supposed ? and that both long and eager in both litigants . And who can sufficiently condole the bad effects that have slowed from Gally Pens and Stomacks ; especially , where Formality in the one Party , and Sincerity in the other , have been Competitors .

But in two Points ( about Worship ) Men's Concertings ( a late ) have most been conversant : 1. About the Purity of the thing . 2. The Liberty of the Door : Against the first is Superstition ; that polutes it , so alters its nature : and Persecution hinders the latter .

Hence our late Debates and Animosities here , have sprung in Brittain , and other parts adjacent , to the great decay of the power of Godliness , and setting up that stump of a Formal Dagon , ( half Man , half Fish ) a mungril Profession , above it . And be the Profession never so refined , in point of Doctrine , if it only float in the Head , and descend not to the Heart with power , to the Life in Practice , it makes the Professor but a meer Formalist , an Erastian , or Persecutor , ( as Ismael ) of him that is born after the Spirit ; and often the more devout , the more rigid : so opens a back door for Hypocrisy , Atheism , and Apostacy ; as many that in Q. Mary's days were Papists , in Q. Eliz. were advanc't to places , and so became Protestant Persecutors , and that of some unto death ; as were easie to instance .

This bitter water of Jealousie , mixt with the dust of the Sanctuary , ( not of its Essence ) has caused the Power to rot , and Belly to swell , of some Sham-Protestants against their Brethren , for the sake of some Romish Rites , ( not of the esse to Religion , at all ) so that they do hazard a Reconciliation , and return to Rome , ( in defence of her Raggs ) rather than to build on , upon the fair bottom of Reformation , begun . And hence is the occasion of this Discourse . To which the Author had these Inducements .

1. The Service of his Maker , and Master for the Truth 's sake , ( yet with us ) to witness to which all Christ's Followers are bound , though unto death ; as he did , Joh. 18.37 .

2. The silence of others , more Able , of deeper Reason , and better Parts , Reading , Opportunities , to apologize for themselves than I am .

3. To help the doubtful , settle the shaking , and ( if it may be ) reduce the wandring , that be tempted to do that ( in Worship ) that offends God , wounds Conscience , and makes a step unto a perillous recidivation , and casts a blot on our holy Profession , opening a Door to Popery .

4. To corroborate the Faithful , and uphold them in an even Vprightness , in point of Worship , being so thrust at ( to overthrow their Faith ) and corrupt them in the Worship os God ; a halting in which is so inconsistent with the Vprightness of the Gospel , Gal. 2.14 .

5. The scattered Case and Solitude of many a precious Souls , calls for it , that dare not ( for their lives ) add or altar , in a Pin , a Nail , a Thred of Christ's Seamless Coat ; or any point of Worship , never so small . These may find time to read the Book , and mix what Sweets it affords , with their sad Soliloquies , Sighs , and retired Tears , not daring to sit in the Idol-Temple , with the Assembly of Mockers , but rather alone , being ( for Hypocrisies ) fill'd with Indignation , as Psal. 26.5.6 . Jer. 15.17 . 1 Cor. 8.10 .

6. My own Case , and forced restraint , was not a little cogent to this Witness , being deprived by the Fury of some , denyed by the unfriendliness of others , cast out by Foes , kept out by Friends from all places of publick or private Use ; though a Petitioner ( to some of note ) for the Gospel's sake , and hundreds of scattered Souls , to get a spare hour on the first day , that my Talent ( such as 't is ) might not be shut up ( under a Bushel ) useless ; yet was denyed of more than two or three , though others were admitted of . Now that I might requite this Brotherly-kind Vnkindness , in keeping out of a publick Pulpit : I pay ( as I could ) my Brethren by the Pen , in this Plea for them .

I confess , 't is attended ( at this juncture ) with more than ordinary discouraging Difficulties , both from the nature of the Testimony in it , and shyness of most concerned , that now are poor , or afraid to buy above 12 d. purchase , or to keep a Book that touches ( too near ) on Time-truths , and Duties : also no small hinderance it had by those that deal in Books and Eye-profit in the World , more than propagating the Word : Printers being also under hazard at home , if found to impress unentred , or nameless Pieces : and such are still suspected , and soon supprest ; the Tyde running back powerfully against all Books that look to our shore , with light . Then our Domestick Civil Hurreys , and strong Hurricanoes , give little time sedately , to read and mind Differences ; and some do so strain , and tenter Accusations , that Schisme is Heresy ; Separation , Sedition ; if not Truth , Treason ; Religion , Rebellion . So that if we decline a little longer it may come to ervive in our Age , three new Sects , or Hereticks . 1. The Nicodemites , that did all by Night , or stealth in Christ's Service . 2. The Libellatici , that purchased their Peace of the Heathens ( as some at Dr. Co. ) for money , And , at last , the Traditores , that in Dioclesian's days , gave up ( by fear ) what parts of Scripture they had in their hands , to be burnt by Persecutors : all which God forbid to be in our day .

Now against these ( and more the like sad ) Difficulties ( preponderated by the former Motives ) I resolved to throw Pen and Paper after the Personal Wrack in Christ's Storm : and rather than live idle , and useless , cast my Lines after John Frith's , in hopes that Leviathan , ( or the Panther's maw ) shall ( as the Codfish in Cambridge did his Book ) bring it up to Light .

— Post Naufragium Tabula . — Niteris incassum , Christi submergere Navem : Fluctuat , at nunquam mergitur illa ratis .

So Pius II. wrote to the Turk . ( Angl. )

Thou seeks ( but all in vain ) to sink Christ's Ship : 'T may toss , but is not lost , under the Deep .

And assured I am , by him that has the Keys of Hell and Death , that Christ's Witnesses shall live again , and that to the terrour of all that see them ; far more , of those that slew them : and though in their Grave Cloaths they seem a terrour to their best Friends : yet the Earth quake is an adjunct and sign of their Resurrection : that will affright their worst Enemies .

For the Book it self , I call it an Apology calculated for all Protestants in general , that do pretend to be right Worshippers in Spirit and Truth : but if any slight it , ( or need not to it ) this fits your Meridian best , ( till others come to feel that heat you do ) wherein the Suns Elevation is to that degree , that you are scorcht , and look't on as black : for you is this Apology made .

I direct it not to the High and Great ; that would be deemed Presumption in one so low : nor to the Regent Imperial Clergy ; their Autocratorical Majesties would ( at best ) but lay it by , as Caesar , that Note that did so much concern his Life , and not read it .

Nor do I send it abroad , being not able , had I Language and Opportunity to bear that Charge ; nor will my Acquaintance reach . For you it is designed , to you dedicated : if you are as fearful of your Purse , as some a late of their Pulpits , the Author can but loose his Cost and Pains : but it is pity you should slight your Friends Apology , far more , if in the Cause of God : Temptations that hence flow on poor Brethren , are ill considered : as some are judged too daring and ventrous , others dare not do what is Duty to God , and their Brethren , but desert them in the common Cause of God , as Herds do by the Hunted . In pace Leones , in prelio Cervi . Lord send us nobler Spirits .

If the Scope be askt , the two Verses at the front do well import it , viz. That God still defends his Worship ( in all Ages ) in a way of ordinary Providence , or ( that failing ) by some efforts of extraordinary power : what Proofs I give , and Instances of it , I leave with the whole aim and manner of pleading , to the Judicious .

If my reason be weak , and reading short , or parts too shallow for the Design , I own all : only the End is good , and worthy the best of Persons , and Parts to defend : I only glory in the Breast-plate , or Girdle of Sincerity : all dare plead the Cause of beautiful Truths , few plead for biting Truths . All are settled in Doctrines ( hundreds of years old ) few there be that are establisht in present Truths , as in 2 Pet. 1.12 . Saints scattered ought to be .

If any deem the Plea too tart , Passages too near and close , I say , none are named save those whose Case requires , and that not injuriously , or irreverently : men that make themselves notorious by their astions now , must not fret that their Names are left in record , as infamous hereafter . Salt was required in God's old Law , which is penetrant and sharp , yet savoury : when Honey is forbid , Sweets are less profitable , than Bitters .

If the season suit not to the Fancies of some , or Fears of others : I cannot help that : all such may let it alone , 't is obtruded on none , nor can a Paper of a single Author ( or Book ) alarm any , save those that are guilty : and such , God 's Hornets will sting anon with fear , though I were silent .

Did Jeremy forbear to write , Or Baruch to publish God's Word ( though in time of wrath , and of his own Confinement ) Jerem. 33.2.33.1 . Or after burning the rowle ( by him that was most concernd ) did he not publish a second edition , with addition ; Jer. 36. last ? though to Baruch's hazard : and God brought them both off safe : in time of sin and wrath , is the most need of a faithfull witness , that sin being lamented , wrath may be prevented : and that City now was besieged , Jeremiah confin'd from God's house ; and it nigh a taking , and shutting up , ( all fatall circumstances ) actjunct , with ruines on City and Temple shortly , by Babylon , and was it , or is it a time now to be dumb ?

Truely I fear by all the bad signes , boding evill , on any people before us ; sad events lye at the door by the flagitions crimes of men , the fearfull curses of God , due for them . By the Course of the Orbes above , and the Counsels of men below , by the late Comets-portents , and the consent of wilful men accessory to their own ruine , ( that they may effect others ) by all the predictions of God , and presumptions of ill men , by the Conspiracies of Hell , and the Confusions of Earth , by the Deaths , Divisions , Declensions of the best , and distractions of all the rest , Sacred or Civil : all things concenter to a tremendous Catastrophe . So that if Bp. Ush — Prophesy of the In-let of Popery , or Dr. Th. T. ( on one hand ) may be heeded , or the dying words of a pious Reverend Dr. ( Dr. S.W. ) on the other hand : we may ( as he ) thrice cry out , Oh dreadful Times ! Yet the same Dr. a little after crys out again , thrice . O glorious Times ! to the joy of all about him . And so the Scene-Tragical ( at the Entrance ) proves a Joy & Comedy in the Exit .

If any say , This Author writes sceptically , in pleading for all , down to Quakers .

To that I say , were I of none , or all Religions , it were to be abhorred : but to plead for all to have the Rights of Justice allowed the Body ; and of Religion , allowed the Conscience , is far from Scepticisme . I am not one in Faith and Worship , with all that I yet dare plead for , to give them the freedom of the Consciences , till God opens their eyes to see , and do better . I am far from them that will deny their Christian Name to any , that desire to deport suitably . 'T is better to pray for them that are out of the way , than persecute any in : for that makes them but Hypocrites in God's Service : Persecution is but Antichrists Broom , and it will never clean , or fill up Christ's House .

Do any alledge Peril or Charge , in publishing such displeasing Subjests . I say .

For the 1st . 't is an honourable Choice , to hazard Purse or Person , Life and all , for the Truth-sake : and in this the Author is loath to expose any with him : and he has not launc't out , I hope , past the Lines of Modesty and Truth .

This is not a Witness Saleable , so much as a free Dedication to the now dispersed : as for the Charge , if Brethren be ingrateful for it , it is but the loss of what is laboured hard for , and the loss of others in like publick Service , and very like the Age we live in .

If I am ask't , who called to this Apology ? I answer , God and the Truth , and a wise King , Prov. 31.8.9 . That twice bids , Open the mouth for the Dumb , the Sons of destruction , Poor & Needy . This Plea becomes Kings to make for the Opprest , as Theodoric in Caffiod . that ought , Non tam armis , quam judiciis , sieri clariores . That they should not be more famous by Arms than Judgments . Truth has ( as one says of the Rubie ) two rare Properties : it is found not in the day , but ( by its lustre ) in the Night ; and that is such , that whatever aray covers it , it shines through all . Truth shines best in the dark , and under the blackest Garb or Odium men can cloath it with . It is to be bought and valued above Rubies : and if none call to , or accept a Witness to it ; yet 't is reward and comfort sufficient , to appeal to Christ that owns it , and will all its Lovers .

If any say , But all 's about a Controversy ? I yield , true , but it is a just Cause , a long depending Plea ; and 't is the Controversy of Zion , and for purity of Worship , and to get & keep out Roman Rites , and humane Ornature , that do alter its nature , by Additions , and Traditious . Admit the Serpents Head , the Body easily winds in after : the Difference is but gradual ( not specific ) 'twixt Romes Rites , and Home-Rites , the Plea of the Church-Authority , and Headship the same : 't is Treason to steal , or alienate a Gemm , or so rich a Rubie ) as Christ's Supremacy is . Not to plead this , is to desert Christ's Cause , and Truth , and lay our own Profession , Assemblies , and Countreys , open to a gaping Dragon .

Now if any say , this Plea is too late , the People you plead for , are gone , all the Flocks scatter'd . I answer , to any so insulting , and say as Paul , to us all , Are they broken off — Boast not , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ne cervicem jactare , instar equi . Strut not with Necks up as proud Horses , Rom. 11.18.21 . Be not high minded against the Branches ( lopt with terrour ) you have the same Rod in steep for you , and may come to taste what you have gathered for us ( the Out-works took ) your Fort next is beat down , you send us in a Storm away , you 'll feel the brunt , or else be beat back to Rome ; and yet all are not gone ; God still reserves a Remnant , and some Flocks are fed still in the Woods .

But for you Mourners , I add two words .

1. A Concession , possibly , by God's Sufferance , you poor of the Flock may prove a Flock of slaughter , and your Possessors may slay you , and hold themselves guiltless ; nay , be inrich't by it , Zach 11.4 , 5 , 9 , 11. But will God hold them so ? The Jews sold Christ for Barrabas , and chose Caesar ; and that Roman Caesar they gloried in , God gave them up to ; their Curse should give us Caution : besides for this , how were they ( after that ) unchurch't .

Scatterings are finishing , filling up , and compleating Dispensations , as Dan. 12.7 . in them men fill up their Sin , and God fills up the measure of their Enemies Fury , and his own ; & after that he seals up the Vision . There is a , Ne plus ultra : Thus far , no further , that God ever sets to boundless , willful Rage : once God is said to fear , as in this Book I note , Deut. 32.26 . and it is of this 〈…〉 vent it , punish the Doers , and collect us again .

2. A comfortable Gathering follows , for little Ones , as Zac. 13.7 . Little in Number , Estate , Esteem , or Stature : the Vision being sealed up : now follows the anointing of the most Holy [ to his Kingdom ] Dan. 9.24 .

This gathering is from all four Winds , Mark . 13.37 . as that Voice was from the four horns of the Golden Altar ( of Incense ) before God , typing the Incense of Prayer , ascending by Christs Intercession , pulling on the second Woe , in the Turks Inrode ; which though terrible at first , pulls Wrath down in answer to Prayer ; which some deem now acting over again , ( or to be acted under the sixth Vial : Compare Rev. 9.13 . with ch. 16.12 . which ( if we are so far on of the Vials , makes Dr. Th. G's . notion ( on the Rev. p. 190. 1st . Part ) more comfortable and wellcome to all the Godly . For the Jews Call , with the Rise of the Witnesses , as they need not , so they 'l have no ordinary means , or preparations to them , no previous appearances of them , but be as a Nation born on a day : so that Faith needs not be put off , the things may come long ere we are aware to expect them . For the Heads of the Book , the Form and Method , the Authors cited , the close Passages and Rebukes hinted , the Scope and Aim , with the modest reserve of the Authors Name , are all left to the Readers Candor , in judging of the whole . I conclude with a word of Advice , to the poor of the Flock scattered .

1. Lament the Sins that procure it , and that provoke the great Shepherd , not only to set on dogs , to lugg , but Wolves to tear the Flocks ; nay , Bears to grub up the Vine-Roots .

2. If days of Prayer together be denyed you , ( for Places grow scarce , and Houses are shye : ) let two or three apart , joyn hands , lift up to God : one Jacob , Elijah , one Bazil , Saba , Luther , Larmouth , may , by right wrestling , obtain : and that 's a famous Congregation , where God is , ( a Bethel ) and as fearful to the Adversaries .

3. As you may not scatter without a Force , so being forc't , submit ( not to the Wickedness of Men so much , as ) to the wise Will of God : so David did , 2 Sam. 15.25 . Carry back the Ark , if so and so — If not , here I am .

If Absalom's ambition for the Succession , put him to a Retreat from the Ark , his own Submission to God , restores the Exile . God's End was now attaeined without the means . Absolam's ambition , and Shimei's Curse , humbled David . So may our Exile more than ten Sermons .

4. Let a Spirit of Vnity ( among your selves ) & pity to your Brethren act you : if any return Babel-wards , and get your Connivance , for their Reputation . Now is the Law of your Nazaritisme broken ; so the Bands of Brotherhood break , after those of Beauty ( gone before . ) Where 's now your Being ? also pity those that gladly would preach , or bear , but are not admitted , through Fear .

5. If God give you a little Sanctuary , yet keep up Love and Longings for the Lord , and Allar-appearances , Psal. 42.2 , 43 , 3 , 63 , 2. O long for that second Gospel-Tempel's Opening , that will show us better things , Rev. 11.19 , 15 , 8. That Hell nor Earth shall never shut more . Now for this , Christ prepare us , and in his own Time bring us to it .

Amen . -VALE .
A Discourse on Divine Worship ; how Sacred it is , and how Free it should be from Violation and Violence . On 1 Sam. 7.9 , 10.

As Samuel offered the sucking Lamb , the Philistines drew nigh to Battle .

HYlarion being at Prayer , to avoid distraction , charged the Devil then , to forbear assaults : but he being still a resister , ( as are his Imps ) of all good ; caused , a skrieking , bleating and roaring noise , with clashing of Armed men ; yet still ( as Jerom in his Life sayes ) Orare persistit , donec cessaret tumultus . He held on prayer till the tumult ceased . When pious souls do rem divinam agere , worship God ; now ( or never ) is Satans season to alarm them with armed disturbers of the King of Heavens peace , partly to imploy his Instruments , and partly to distract and terrify the devout souls of God's Supplyants . Thus Satan did resist Joshua , Zach. 3.1 , 2. being an utter enemy to , and perturber of the best , in the service of God ( in the very act ) tho a peacable Devil to others . So were the Philistines now to Samuel , but yet in Gods work , nor men , nor Devills should give Gods servants any Amazement . Since both his Presence is with them to cheer them , and his Power sufficient to guard them , as here he did Samuel . Two sad evils now befell Gods people : One was the Captivity of the Ark ( the Symbol of Gods presence ) to Dagon a stump god of the Philistines : The other , the Insulting and rage of these that now thought God Almighty was captive , and he and his now ( being all disarmed ) must truckle , and bow in the Temple of a false God . In like manner anent those two , They had now a double Mercy , the one a lamenting after the Lord of that Ark ( lost , for seven Months ) neglected far longer , vers. 2. The other was Reformation at Samuels word : ( the visible Marke of true Repentance ) Vers. 3 , 4. Partly Negative , putting away Baal and Ashtaroth ( He Gods and She ) partly positive serving the Lord only , Verse . 4. And Because as Dr. Arrowsmith on the Text , says a Parliment was needfull : Samuel convenes all Israel , at Mizpeh . Vers. 6. to draw water ( Godly sorrow ) before the Lord : Fast for their sin . Now what follows of note , lyes in a third respect . 1. As to the Philistines , who hearing of the meeting there , in stead of Repentance for affronting Gods Ark , and Humiliation for the wrath infficted ( urged by their own Priests , Chap. 6.6 . ) And Mischief to malice . Tho they had small cause to brag in Triumph of the former Victory , yet the Lords muster up all their Malice and Might and randevouz the Militia to Militate on a People , at Prayers and Teares . Vers. 7.

The second Respects Gods Israel , that fearing the fury of now rampant Amorits , pray Samuel not to be silent , or cease to Pray and Cry to God to save them , Vers. 8. Good Prophets in straits , are needful , and ( oft alone ) may rout an Army , by Prayers , tho not duly prized .

The third respects Samuel ; they had lost life and courage ; if Samuel pray not all is gone ; Oppression sunk them , Prayer and the Lambs offering buys them up again . To Samuel it belongs to pray ; but that is not sufficient a suking Lamb is also to attone their guilt : all our Prayers ( nay Teares ) quench not Wrath , without that pure Lamb of God to take away sin

So that three things are next observable .

1. Israel's Peril . 2. The Lambs Propitiation . 3. The Lords Protection .

The first season the Philistines took at the time of sacrifice ( Morning , as I suppose ) and then where denuded of weapons : had lost before 30000 in battle , Chap. 4.10 , Now Gods Altar is their best defence .

The second is the Medium of obtaining favor by a suckling ; the Law strictly did call for a Lamb of a year , Exod. 29.38 . and to come to the Tabernacle ; but now the Ark and It were severed , and ( if Samuel did it without a Preist , it was by a Prophetick Call , as Eliah ) 1. Kings . 18.31 . And the exigent of the season called for hast , God also indulging of the Offering , for mercys sake .

More particular notes are these .

First , Gods worship is often with worshipers ( in the act ) greatly exposed and distressed .

Second , To propugne worship divine , is both fearful and fatal guilt to man .

Third , Gos is protection in acts of pure Devotion ; or God defends devout Adorers .

Now tho I eye the last , yet in order to it I cursorily touch the two first .

That nothing is more solmn to a pure and thinking soul than divine worship , any pyous mind will readily grant : and yet , through the Wrath of God and fury of Man , nothing more exposed in all the parts and apurtinances of it ; it was so here , Tyrants ( say our Annotators ) do not like Gods peoples Assemblies , and with them Doctor Mayer and Lyra agree , being under tribute , they were forbid ( to prevent rebellion ) at all to Assemble : and so they came up tho to there destruction . For be it supposed or real , the Philistines knew a meeting to pray , repent , reform , was as pleasing to God as fatal to them .

Abulensis , says , their generalia comitia indicta fuere . Dr. Arrows . in Loc. And hence the old ( and yet depending ) strife twixt Cain and Abel , as Gen. 4.4 , 5. One acts in devotion well-pleasingly ; the other any how , and his works being not bonum , bene , good , well done , he lowers at God ; and so kills Abel by club-law . 1 Joh. 3.12 . This enmity ( sayes Bishop Hall ) is of God ; yet Cains vice and murder of the Devil ; all wrath is of one Author , to which to yeild , is to give place to the Devil . Eph. 4.27 . the occasion is from Cods accepting Abel ; Envy is the corrosive of ill minds ; he snarls that God and Abel are so good , it is an old but happy danger to be holy , that sin Envy , is ever bloody in Act or Intent , so early Martydome was in the World , Abel dyes for pure Religion , so is made a Sacrifice ; so he . Hence is this quarrel , they could get no meeting at Mizpeh , but the evil eye of some Informes the Lords ; and out do they go Armed , to Hector the Lord of Hosts ; the Ark had frighted them , and yet they will persue it in cold blood ; it slew them at home , yet they persue it abroad ; they are forced to remit the Ark and yet now allow not the good use of it . In all ages the purest souls and services were stil most liable to Hostility . Jshmael mocks the promised Seed ; Joseph is a dreamer , the Archers shot at him Pharaoh calles it idle to crave freely to serve God , Exod. 5.8 . the Archers of Jabin made a noise even in places of drawing waters , as Judges , 5.11 . ( be it natural or religious Water ) Ariel may be distressed Isaiah . 29.1 . And Gods City besieged , yea Christ himself preaching is assaulted . Joh. 7.32 , 45. And again in the Garden with Bands , Swords and Staves , the stone on the Sepulchre watcht to prevent Resurrection or stealth , Mat. 27. 64. Satan oft Resisteth Paul . The Witnesses , Rev. 11.5.9 . must lye dead as such ( i.e. ) Naturally or Politically so ; and in a sort they may be so in spirit too . Thus sacred things are exposed .

This may come to pass three wayes ; either by the neglect of them on whom it is incumbent , Or the profane abuse of the male adinistration ; or else by the open opposers of it ; expressed so ; Some , as Saul doing it avowedly , others under some pretended odium , by which they eclipse and slander it . The last I intend the rest I gently passe .

As for the neglect of so sacred a thing ( if total ) it argues grose Ignorance or Atheistical contempt , or Scepticisme , no Worship no Diety ; so it produces a great Oblivion of Gods name , often so complained of , as Isai. 65.11 . Jer. 23.27.28 . Of this Israel in Sauls time ( I doubt by his meanes ) was guilty ; the Ark of God was obsolete then ; they Inquired not at it , 1. Chron. 13.3 . in Sauls Reing ; yet in 1. Sam. 14.19 . Saul attempted it , for he bids Ahiah bring the Ark ; but after bids him forbear , so did scarce ask , or staid not for answer ; and once forced himself to offer , but staid not for Samuel ; and in vers. 37.41 . he did ask again but did it amiss , and so God answered not to his wrath and hast : whether the neglect flowed from Saul that minded War more then Worship , or from the Peoples sloth , that are stil apt to dance or sleep to the Courts Pipe . Regis ad exemplum , This was the omission all Sauls and Part of Davids Reign forty six years .

Now this exposes Divine worship and all sacred things to contempt , and Oblivion . Omissions are still-born sins , yet do cry and pull down Breaches , as in Vzahs case , 1 Chr. 15.2 , 13. and God beares not well to see Duty neglected or done amiss ; That exposes the Worship , this provokes .

Secondly , Pure Worship is exposed by corrupt or male Administrations : that antiquates it by disuse : This alienates God from it by abuse of both the Object , and Institution ; that makes it nothing , this another thing ; that Subjects it to Mans will ( do or not do ) this to Gods Wrath for our miss-doing . Now Gods Judgments are changed , Laws violate , and so Ordinances and Covenants broke , Isai. 24.5 . To miss the Object , the Order , Way and manner of Adoration , is to defile and vitiate the thing , break Second and Third Command ; and make it all vain . It is done by Addition or Detraction . by Innovation or Invasion upon it ; of this Kings , Preists and others have been guilty in Scripture time , and since .

1. Kings have intruded on Gods Altar , & layd by their Scepter for the Censer . Vziah being strong and his heart up-lift to his fall , the sight of the brazen Altar suffices not , he 'll attempt the golden to offer incense , 2 Chr. 26.16 , 19. The Act was good , but the Agent bad , and not consecrated for it ; the Priests ( tho but Subjects ) were both above and against the King in that , it was the persons Arrogancy ; not the Power , but the vitions pride that Azariah and those eighty valiant Preists , bravely withstood . Nay one sayes the City was poluted and robbed of prophesie because they detruded him not . Josephus adds , then was an Earthquake ; and the Temple was rent , a beam of Light so flashed on his face , that the Leprosie presently fell on him ; he that went open-faced to the Altar , that without the gold-plate of Holiness , the very Priest durst not do , is smote with a shamefull Plague , and so secluded for ever from men : for that so daring an approach to God , unduely . Thus the Worship of God was exposed to Violence ; he that by place ought to defend it , is a profane Intruder , forfeits Crown and Scepter , to use the Censer ; by incense inflames wrath ; sets his will above Gods ; deems his person under as high and sacred an Unction , as High Priest ; as Bishop Hall sayes , His soveranity is too high to be checked by a subject : and as he speaks , God smites , it is a foolish and bold misprision , to think that being great on earth , we may be bold with heaven ; when Gods messengers counsel , intreat , and threaten in vain , it is time for God to show immediate judgments ; wilful offenders must look for nothing but fearful revenge ; affecting the Alter , lost him his Throne ; So he . Let that Pontifex maximus of Rome see and tremble , and all his successors that so invade Gods Alter , not to offer but sit in the side of the Congregation to hinder them that would serve and ought : know ye the scab is in its frontles front , the right eye is darkened and the crys of the Alter defiled with blood and violence , are gone up before the Lord God of Zaboth .

But of all the daring exposals of Worship to injury , and alteration , no Prince passed Jeroboam , that is therefore so oft said to make Israel sin : for coming in smooth and by pretence of divine unction , upon Rehoboams tyranny and Israels revolt , he layes the bottom of his Throne upon the spring of Idolatry , and as slily makes the insinuation plausible to Israels case . He pleads thus : If they return to God , they cannot long be mine , I must divert them from Jerusalem , or I shall not live , and reigne : I may change ( tho not inhibit ) Religion . They ( saies Hall ) shall have the same God ; with formality , to ease them , I 'll humour them , ( as Aaron ) with two Calves of Gold , and now 't is no Calves , no King , he must needs know Idolatry rent ten parts off to him , and yet will use profane policies to promote his Kingdom by it . He knew Images were forbid , and rival Altars to Gods , at the Temple : yet dares to innovate for settlement of his Throne . And what follows , see H. Answorth , his Plea , and now he makes bold with Gods Law , No sooner the Calves are up , but ten Tribes are down on their Knees : the vulgar soon are carry'd to the Religion of Authority , ( as the Vane veirs about , under the Crown ) now Altars , Temples , Services , Priests , Feasts , all are new : Egypt is brought to Bethel , Calves fixt for Gods , and Bruits adore them : Beggars made Priests to both , new holy-day-Feasts are prescrib'd , not out of the Law , but the device of his Heart ; and on the tother hand , the division of ten Tribes ratified , the way bored for Omri's Statutes , all the Devout discouraged , the best Priests and Levites ejected ( and so dead in Law ) that had any devotion for God's Temple ; Instituted things antiquitated , and also Antiquity urged for a rule of Worship , and the snares of malicious Priests laid , and Malitia Troops set on Tabor and Mispeh ( by consent ) to Rob and Kill , as Hosea 5.1 , 10 , 11 , 6.8 , 9. and hinders the Upright in going to worship a great Type ; and a fatal caution to later times , that have by Papal Tyranny , and her Sister Idolatry not done so , but worse , that now 't is come to it , the Scepter and the Censer ( as two Pitchers ) so clash , that one surely must crack , man's Crown , or Christ's Mitre .

2. Now are Priests , and that Tribe of inferiour Levites , less guilty of Prophaning God's Altar , and so exposing it to Injury and Violation ? For to instance in a few ( and some the best ) If Aaron himself ( that Saint of the Lord ) was so soon wheedled by the rude Rabble , as in Exod. 32.1.5 . to invocate Jehovah in , and by a golden Calf ; so like to Egypt , cross to that Law , Moses now was gone for , basely unfit to represent God : no wonder others of less sight and sanctity , prevaricate in like kind , but it cost them Blood , three Thousand ; him reproof ; it , stamping to powder ; Moses grief ; the Tabernacle a remove ; and a Tang or Spice of that Calf in all Successions . That Injury may the high Arch-Priests do to the Lord's Name , if in sacred things they instead of God's will , consult and act their own , or others .

But herein Nadab and Abihu were tardy and stumbled at the threshold ; for no sooner was the Worship fixt , and God's Fire illap'st ( to teach them what Sacrifice pleased ) but they Err at first in using common for that sacred Fire , Levit. 9. ult. 10 , 1 , 2. Offering to impose on God their Wills , for his Word ; and , as if it were a good plea to say , Where is it forbid ? whilst he had not so commanded , ( ver. 1. ) and to show how fatal 't is to ignore a rule in Worship , God blasts them both with strange Fire too : Hall calls it , a careless Presumption to serve God with common Flame , as if he might not chuse the Forms of his own appointment , when we bring Zeal without Knowledge , Carnal Affections , Misconceits for Faith , devices of our will Worships , and superstitious Devotions to God ; that is strange Fire he hates , both Altar , Fire , Priest and Offering : So fatal 't is to decline God's Institutions , he oft revenges our doing what is not required . And so struck some now , to warn all after .

Vzah's sinsul contact of the bare Ark might seem less criminal or venial , but by the fatal sudden death , seems of as deep a Dye ; and dye he did for it , in 2 Sam. 6.7 . and that just for his Errour : Vers. 7. But see the Rashness and Presumption of the whole matter , the Ark and he both are out of their place , uno errore posito ponuntur mille ; it should have been born on the Priest's Shouldiers , by Law , 1 Chron. 15.13 . and he placed a bearer of the meaner Utensils ; so David after recognized to the Priests ; So the omission in the first led on to presumption in that touch at last , and both usher on death on one Vzzah , but as a stroke on them all , to caution us ( in them ) all , not to temerate sacred Mysteries , least we expose that Act to wrath , by which we seek favour , and the Agent to death ; or the Ark to privacy , which is no small injury to Worship .

The two Sons of Ely ( and he relatively ) were not a little guilty of Injury to the Lord's offerings , & that many wayes : personally , they had scandalous Vices , were Sons of Belial , knew not God , 1 Sam. 2.12 . minded their Bellies , and pleasing their Pallates , not at all to pacify God , made surrogates of their Servants with a tridentine Hook ( i.e. ) Hunger , Rapine , Force , to strike in the Pot , and gormandize all they got . So all that came to offer were served , and the Gut must be served e're God too ; so that the People were squezed by it , and content to put in their Mouthes , to avoid force ( as is said , Micah 3.5 . ) vers. 13 . -16 . So that hence the Offerings ( so great was their Sins before the Lord ) was even abhorred of men , vers. 17. which was unavoidable , though not commendable , for sacred Offerings , while they answered the end , nothing more acceptable , but if corrupted by Male-administrators , ( as these two were , the Sons of Ely ) who can expect clear Water through polluted and poysoned Conduits ? Their Lives belyed their Lips , like the Priests of degenerate times , that taught the way to Heaven , went to Hell , were directers to others in Rights , but still neglecters of themsemlves in Substantials ; thought it good to say , Do as I say , not as I do . When alas ! the vulgar ( as Seneca observed ) Plus vivitur exemplis quam prescriptis ; Thus the worship was violated and people naseated , yea , the Women vitiated ( at the Door openly ) and the Ark of God at last , his strength and glory given to the Philistines , and that ( for about forty six Years ) so dissettled it , and all regular or instituted Worship , that till the Ark is on Zion , no old Tent is fit to lodge it ; it will sooner retire in a private House , that is an injury to God's publick Ordinances .

One way more I instance ( in that both Ahaz the King , and Vriah the Priest are joynt-sharers ) injurious to Worship , and that is in 2 Chron. 28.23 . on to the 25th Verse . The King by his Wars and Travels abroad ( as oft our Gentry do travelling to Rome ) brings new , but false Gods home to him , sends a Pattern of a gaudy Altar , seen at Damascus , to Uriah the Priest , the King's command sinfully imposes ; the Priest not like Azariah , his valiant Predecessour , that withstood Vziah ( ch. 26.19 . — ) nor like to himself , once a faithful Witness , Isa. 8.2 . ) but as a vile Apostate ) more sinfully obeys a mandate implied , in a pattern sent of a new-fashioned Altar , and he makes it ready , so complies with a double Imposition of Ahaz .

1. Innovoting a forreign Form , an Altar from abroad , on which himself first offers .

2. Antiquating the Lord's brazen Altar ( in a corner ) as Obsolete , 2 Kings 16.12 , 15 , 16. a Sin aggravated , first by the time in his distress , when he most needed God's help to save .

Secondly , By the sense God put on it , 2 Chron. 28.23 . he calls it a sacrificing to the Gods of Damascus , that yet help't him not at all ; so is branded as that Ahaz , and it , grew also to other Injuries ( of which afterward ) in secluding of Worshippers , so aggravating the guilt by higher acts of Violence . Oh! for a man in straitness to sin more ! beaten and slighted abroad , to serve the Gods that distress him ; to induce a Devotion that devours his Treasures , to help a King that plotted his , and his Subjects ruin , is at the same time to make the People naked , and himself to put on both Obcaecation and Induration of heart ; this provoked God to bring Judah low , vers. 19. nor does any thing lore our Sails more than to deprave and injure Gods worship ; so God's worship is often exposed .

Now I conclude this kind of Injury to God's Institutions by Pellican's Allegory , ( cited by Mayr . in loc. ) pag. 256. That by Urijahs strange Altar , says , Such vile Ministers ( to please wicked Princes ) that do bring on the Church strange Doctrines and Rites of Worship , do act over again this base Temporizer , set aside the Lord's Altar on the Nortis , and place instead of it one to the Devil ; so God's Word is put on the left Hand ( so is the North ) and humane Inventions drawn from the Gentiles preferred to it . And he after cites Theodoret. That enumerates six Heads of Ahaz guilt , to caution Kings not to sin like him , that was so plagued by the Edomites , whose Gods he served .

The third way of exposing God's Service , is by direct and open acts of Hostility ; so men proceed from ill to worse , not only neglect and prophane it , but resist and propugue it , and the Upright observers of it , with all the Mediums and Seasons of it . As the Integrity of a true Worshipper is best seen , so the Enmity of a Maligner , both of the Act and Agent , most appears in its being exposed to Violence . As the Wicked are haters of God , his knowledge , will and wayes , so of his Service , and the purer , the more it s maligned : So are they of all that love or keep them , and so God's worship is violented 1. When places and things are prophaned . 2. When Persons are prohibited . 3. Practices are projected against it .

1st , Places of Assembly being haunted , is injurious exposal of sacred Worship . Saul hunted David as a Patridge , 1 Sam. 26.20 . Doeg , one of Nimrod's Curs , Informer , ( as the word is ) sets him , but barks too soon , and mist him , 1 Sam. 22.9 . And so oft they do , but he suckt much of the Priests Blood , by that , Vers. 19 , 2. and so ruined Nob ( a City of refuge ) & all for giving David Goliah's Sword , atchieved in the Field by him , and used ( not against Saul , but ) purely ; se defendo : But the cause was , Doeg was an Edomite , in office . Saul bids the Ziphits spye his haunt ( or Foot-print ) so Hunters of the Game do all the places or forms they sit or shelter in . A Nimrod ( though not ever out ) never wants pernitious Curs and Beagles , to set or start the Game ; no place escapes him . They hunt every man his Brother in a Net , said the Prophet , Mica . 7.2 . and catch Souls , Ezek. 13.20 . Dig through Houses , and better the place is , the more battered by force ; and better the work , more it is resisted : Thus the Philistims fall on ( armed ) as Samuel is offering the sucking Lamb ; so did the old Cananitish Archers by Israel in the places of drawing Waters , as Judges 5.11 . ( i.e. ) Natural or Religious . Thus the Babylonians slew the Young men in the House of their Sanctuary , 2 Chron. 36.17 . in the place of shelter , where Horns of the Altar were thought to be Inviolable , that the Heathen blusht to invade them . Yea , Alaricus the Goth , after two Years siege , and taking Rome , spared such as fled to the places of sacred Worship : Titus would fain have spared the Temple in Flames : Psalms and Prophets are full of this kind of Complaints , Psal. 74.3 , 4 , 5 , 7 , 8. to instance in two ; 1st , Synagogues : And 2dly , Sabboths are obnoxious , both to the force and fury of Assailants .

1. Synagogues , Temples , and all places ; ( consecrate or no ) this of the Temple was so , the others not , being only Oratories , as that , Acts 16.13 . of which in Jury were two or three Hundred , and in Cities elsewhere , more ; and of both the complaint is , Vers. 2.4.19 . do name the Congregation ; that now was scattered ; Vers. 7. it s called , The dwelling place of God's Name ; Vers. 1. God's Pasture Sheep . He complains of three things :

1. That Zion , Gods dwelling , wanted its first and best Inhabitant , he gone , or driven out and disposest . And ,

2. Who was come in ? Heathen-Enemies , ( i.e. ) Israelites as bad , ( as Saul is stiled ) Cush ( the Ethiope ) the Benjamite , Psal. 7. title . ) And what did they ? Tore all down , Vers. 5.6 . the carved work , with Axes and Hammers : Were Tongues mute before the Oracle ? No! they roared in the Congregation as Bulls of Bashan , as Bears or Lyons . Lay hold on him , as Jeroboam , 1 King . 13.4 . or as that Captain ; Come down , 2 King . 1.9 , 11. in the King's Name quickly . So the Ark must tumble under Dagon

3. That the Sanctuary had Fire cast in it , Vers. 7. and all the Synagogues of God were burnt in the Land , Vers. 8. not only material Fire , as the Temple was burnt by Nebuchadnezzar , and after by Titus , but Metaphorical too ; Indignation from God , and Divisions intestine , that usually are the two fatal ominous signs of Desolations , and Sanctuary Desolations are the sadest , as Levit. 26.31 . The effect of all which was ( in the 4th Verse ) by a Spirit of Prophecy , to point out what the Roman Conquerors ( long after ) did like Antiochus set up a Swines Picture , ore the Gates of the Temple ; Rome's Arms , and Jupiter Olympius on the Altar , as signs of Conquest ; Civil Triumphs are sad over Cities , over Religion far more ; not to have a place for sacred use left : The scattering the solemn Meeting is a reproach to the best , a loss to all . Mr. Trap here notes on Vers. 7. That 't was the course the Guyses took against publick Meetings of the Protestants in France , as at Lions ( called Paradise ) they burnt all . Hoc etiam apud Ethnicos horrendum erat : Destroyers of Temples usually came to some fearful end , by Thunder , &c. The like Complaint is uttered , and more , Psal. 79. Vers. 1 , 2. — Thy holy Temple is defiled , spoiled , sackt , trod down , and Jacob devoured , Vers. 7. His dwelling place ( his Ovil ) the seat of his gathering ( to feed and rest ) wasted ; in Psalm 83. Vers. 2 , 4 , 5 , 12. both the Practice , and the Persons grieved are pointed out ; the Practice was a Plot against God , hid ones ; nay , the Houses of God ( not one Temple alone ) were to be seized , Possidebant Papistae , possident Rapistae , and for the parity of the Sin , the parity of Wo is imprecated ( Vers. 11. )

4. Old Tyrants are named , in the Names their Natures cyphered ; Orcb , a Crow , ever black , and a Flesh eater : Zeeb , a Wolf , ever a Sheep-biter : Zebah , a Cut-throat , a right Bonner : Zalmuna , a Shadow-denyer , that yields no shade , but like the Bramble , to pull off the Fleece . Now when Places are prophaned , Synagogues interdicted by Law , Assemblies prevented , assaulted , detruded , kept out by force of Arms , hunted by Doeg's and Judas's , scattered into Woods , Fields and Holes ; convicted by mercinary Sychophants and Varlets , branded with Riots , Schisms , Sedition , Rebellion , ( and what not ) all for , and in the Law and Matters of God , ( as Dan. 6.5 . ) now ( in the worst sense ) is Worship divine exposed to humane Injury and Wrath.

2dly , When Persons are prohibited , stopt in going to , or passing from Worship , Prophets and men of God prescribed , and interdicted from such and such Places , Cities and Towns corporate , not to be , live or come to stay there , on Peril , &c. Or Assemblies terrified , secluded and scattered , or limited to four or five only , that so no Seals or Censures may be . The first sort of Injury is instanced in that Trencher-Chaplain , Amaziah , the Priest of Bethel , his first accusing the Prophet Amos for Words , Amos 7.8 , 9. Amos has said , when the Lord said it , ( he only reported the words ) I will arise against the House , ( not Person ) of Jeroboam with the Sword ; making it Amos's ( not God's ) rising up ; this was the Conspiracy pretended , Vers. 10. Court-Pride and Priests Envy , for Idols had swelled them so big , that the Land could not ( because they would not ) bear a poor Herdsman words ; perhaps the King was wiser than to act on so slight a Pickthank's accusation , we read not that he persecuted him , yet thus his Ears are abused , if Malice in a Priest may be heard , a Prophet is soon made guilty , and then who is innocent ? But the design is Ejectment ( his exile ) Amos must flee , go into Judah , Vers . 12. Yes ! that is fittest for Noncon's ; Bethel's the King's Chapel , there I am Chaplin ( in Ordinary ) there come no such poor , rude , illiterate Rusticks under-graduates ; you drain our Hearers , but refuse to conform to Royal Placits . So Elijahs called Troubler , Jeremiah is Seditious ; Christ against Caesar ; Paul Factious ; A Trumpt of Rebellion . Luther Tuba , Rebellions ; Calvin a Devil , Protestants , and Contra-remonstrates and Anabaptists , Antimagistratical , &c. All prohibited the places , once possest : As Rolock said , Go to this , or any place , but not to Edenburough ; then Wo ( said he ) to Edenburough .

The fruit of such Inhibitions to the Amaziah's of our days , may easily be fore-seen in Amos 7. Vers. 16 , 17. True Prophecy ( says one ) Dum devitatur Impletur , It s insolent [ in solem meire , to Piss at the Sun . ] More was added by Jeremiah , of those threats burnt , ( not detracted ) Jer. 36. ult. Amos ( some say ) by Amaziah , first was scourged , but after wounded by Vzziah ; yet in the ishue , as 't is Folly in any to extinguish that light that shews how to evi●e the Pit , so 't is fatal to abuse Embassadours , especially if of Peace , and from God , as is seen by Hanun's hard usage of David's Messengers of Love , and what it did cost ; see 2 Sam. 10.14.19 . what yet it has cost ; see Mat. 23.7 . Jerusalem ( or London ) what is yet behind the Curtain of a Plot , may be Lamentation , Mourning and Wo , Ezek. 2.10 . or that flying Roul , Zach. 5.2 .

How fully and aptly the Scripture instances the Injuries of this sort , and what a malignant Influence it has to the debasement of the true advancement of false Worship , and also what a connexion and influx it often obtains in Seccular Affairs , half an Eye may see : In Micah 2.6 . A prohibition of Prophecy is given out ( by them that had power , Vers. 1. in their Hands ) to prevent taking shame ; and Light will shame Guilt ( Vers. 7. ) The Query is asked , Is the Spirit of the Lord straightned ? ( i.e. ) Shall man dare ? or is it possible to streighten God's Spirit ? Can the blow of a Hammer , the heat of Fire , the force of the Wind , the course of the Tide , or the light of the Sun be prevented ? And can the Spirit of the Lord , that blows where it lists , be shut up ? Are these God's doings ? No , they are mens . To cause Vision fail , is to make People perish , Prov. 29.18 . In old Ely's day the Word was precious : Why ! no open Vision , as 1 Sam. 3.1 . or rare , ( seldom heard ) Ely too old , could not see Samuel too young as yet . Ely's two Sons scandalous , and would not ; So what follows ? Ark and Shilo both lost : That prohibition in Isa. 30.10 , 11. do but see what a breach it brought in the Wall of their outward safty and civil defence : This see fully , 2 Chron. 15.3 . when long without true God , Priest or Law : Now they have ( what some desire . ) What 's next ? Why , now there is no Peace in the State ( Vers. 5. ) God vexes them with all Adversity ; if Priests neglect duty . By Prophets God used of Old to repair his Altar and revive his Work ; so did Elijah , a Restorer ; so Samuel , here ; so Haggai and Zachariah did , set up an Altar , though without , ( sub dio ) so 't is Ezra 3.3 though fear was upon them at that time , and the Temple ( Vers. 6. ) was not yet founded . Now Worship suffers when Preachers suffer , are cited and spited , abused and abandoned , exauctorate and exiled , prescribed and prohibited , deprived of Office , and divested of Bread . Jeroboam sent going all the Priests and Levites ( save Compliers ) in all the ten Tribes , as 2 Chron. 11.14 , 15. Thus Rehoboam is strengthened by it ; things in Judah now went well ; Jeroboam is weakened , now Judgment was towards Isarel , Hos. 5.1 . Because they were Snares on Mispeh , Nets on Tabor to them that kept to God's pure Worship at Jerusalem ; ( His Rites were as Snares and Nets , says one ) Ritibus suis , sicut retibus & laqueis . Some say the Priests turned Robbers , ( as High-way-men ) went Snips for the Spoils , as Chron. 6.8 , 9. And Gilead ( the good Levites being cast out ) was as a Pin-fold , or a common Slaughter-house ( as once London was to Bonner , that common Cut-throat ) to Gods Sheep ; there is no escaping them ; and so Teachers turned Tyrants , Pastors Impostors , and that over their Brethren ; yea , in Gilead , that was ( as now London is ) a City of refuge to all , and to the Priests : Jeroboam askt the Jewish Doctors the meaning of it , who answered that at Pascha , and Penticost the People were way-laid , going to the Temple , by the Priests , spoiled or slain , usually them two ( as Twins ) are conate , imposing impious Priesthood with coercive Superstition , and a deposed suffering Ministry , and all by Princes default ; and so are born two Twins more , Idolatry and Slavery , the rupture of all Bounds , Hos. 5.10 , 11. all Banks of Defence , ( Law or Cash ) so in comes a Tide of beggary and misery from God , and men . King John said , Postquam me , ac mea regna ( proh dolor ) Romae subjeci Ecclesiae , nulla mihi prospera , omnia adversa venerunt ; After I subjected to the Roman Church , all went ill , &c. Now was the Barons Wars , loose Gospel , Law goes too ; God knows which ever goes first , pulls the other after it ; the City of God lost , that is Zion ; now Jerusalem soon follows , bounds being removed by Princes , & Religionis & Regionis simul , & officij , & beneficij , If Gods Promises fail to be preached , a straw for mans Priviledge , the Glory being gone , our strength falls into the Enemies hands : If Worship is injured , the Crown and best Jewel in it is fallen ; now Wo , Lamen. 5.16 . that we have sinned .

Thirdly , Worship may be injured by practises oppuguant to , or distructive thereof : that is either by forgoing of Laws , or Precepts or forming Plots and Projects , against it ; and the free excercise of it , in any Land .

As Legistative power exerted for it , and for God in it , is a favour of a benigne aspect ; and no common blessing to them that have it ( be they natives or captives ) so Ezra , 7.23 , 25 , 27. and Kings were blest by it : and God for it to : so when humane Law , thwarts with divine ; and instead of deriving from God , deviates from all reason , justice and divine Perscript ; it degenerates and declines to a Throne of iniquity : and the Chair is no more Moses's but a Chair of pestilence : a curse to all under it and worse , to the sitter on at last ; and both to be deprecated of all .

Now of that first kind of injury to holy Worship , are Princes , States , and Councels Legistative , most guilty : of the latter are they guilty , that manage and execute Power by virulent and violent Caballs , inferior Projectors , Officers and Informers . Of both these I touch a little .

First . When unjust decrees obtain against Piety and any part of it , or person at it . So Pharaoh lets the Israelits from going free to serve God : Exod. 5.1.2.17 . calls it idleness to talke of Sacrifice . Such Omri's Statutes , and Ahabs precepts were , Mica , 6.16 . thus unrighteous decrees are threatened Isa. 10.1 . with a woe for it it is a woful thing to prescribe [ Gravimina ] Greviances : ( i.e. ) to inhibit what is Gods command , or injoyn what is not , and against conscience too . Of this latter we read in Dan. 3. to 17. A golden Monster by decree is erected , all must bow or burn : musick is also consecrate , vers. 5. ( Idolatry is a merry liturgy ) now is work for greedy Informers ( verse , 8. ) it was a decree ( verse , 10. ) but three scruple to comply : and the Accusers stretch worse then a ryot from it : make it a disregard and contempt , of the Royal Person nay a rebellion to his Placits , Sicophants raise his fury , and abuse his eares : to ruin his best servants . He frets and rages , as if on purpose vers. 14. the King is hot , as hot as the Furnace the three Innocents as calme , not anxious to answer , in sacris non est consultandum : they ( Ver. 16. ) like John Careles Martyers , go into the Fire in a two-fold Glory First . A bold Resolution not to Worship : Civil duty they paid , kept Conscience-Worship to God only : O bold brave Souls ! A Second Glory is Faith . Our God will deliver , but if not — that brought them off and out at length : nought could greive them unless to be called out , into the worse company : now was not pure Worshipers forc't by Law , yet it tended to convince a King and that is much : ( if to convert ) it were more . Hear what Coo the Martyr said on it , in discourse with the Bishop of Norwich , being askt if he would not obey the King's Laws ? Yes , said Roger Coo , as they agree with Gods Law : Said the Bp. Agree with the Word or no , we are bound to obey , were the King an Infidel . Said Coo , Had the three Children done so , Nebuchadnezzar had never confest the true God . Said Bernard ( to the Pope ) I obey ( as a Child ) in disobeying . Magis dijs obtempandum est . Jeroboam , for all his unction , is called Usurper on Gods Law , ( by Divines ) and Intruder . Law against God , quamvis ligat , quoad paenam , non obligat conscientiam : God gave them Statutes not good , Ezek. 20.25 . Polluted them in their own Gifts , yet is it a Sin to bring a corrupt gift : To do the Law of God and the Kings conjunct , is a happy Union and easie ; but to obey ( separate ) is impossible : Either you must obey , as Moses , not fearing the Kings command , Hebr. 11.23 , 27. or his wrath , or else one must obey the King singly , and so make him an Idol , which exposes him to Gods just Jealousie ; our self also to Blasphemy , to say , God gives any power against himself by divine Sanction .

Nor was that decree in Dan. 6.9.12 . less cruel ; for though it was irrational , very surreptitiously got , by clancular Malice , and but limited to thirty dayes , yet is holy Daniel ready to dye ; not consult how to give a Go-by ; does not abate the times ; elaps the thirty dayes ; shuts the Windows , or abscond Personal Devotion ; but standing the brunt of the Penalty , by that breaks the Neck of a wicked Decree .

Nor in declining times , need Malice any more to make one a Prey , then To depart from Evil , Caijus S. was a good man , but a Christian . Isa. 59.14 . ( as of Old ) Caijus Seijus bonus vir , sed Cristianus ; to Pray , and look to that Phanatick Temple , ( though dilapidate ) was Daniels Virtue , yet by a Law , a Vice . So in after times , how did Antiochus prohibit Sacrifices , as Cambises also did : The Roman Nero ( that dedicator of the first Christian Blood to Martyrdom ) ishued this Edict , That if any confessed Christianity , he should straight be slain , as a Foe to mankind : And he was by Senate so served , voted an Enemy to mankind , and to dye more majorum . Ephesus decreed also , That no sober man must live among'um . Athens banisht the best by Ostracism . Josepus says , Afore Jerusalems full , Piety was not a matter of Form only , but of Scorn . Bede , of the Brittains , ( ere the Saxons came ) said , they cast Odium in Religionis Professores , tanquam in Adversarios . They cast Hatred on pious Professors , as on Foes . The Council of Constance decrees Apocrypha to be equal to very Cannon of Scripture ; so the vulgar Traditions : Hence all things lawful , save Piety , especially at Court , Omnia cum liceant , nonlicet esse pium , & Exeat aulaqui velit esse pius . But Henr. 3. of France prohibits to Pray with the Family . Dola-Jesuits forbid to say of God good or bad . To come home , Hen. 7. Poles the People by Dudley and Empson . And Hen. 8. by Proclamation prohibits English Books ; Popery is impatient of Light and Truth , for which Latimer boldy deals with the King . Nor has Gods Sabboth of Old , or a late , been better served , or sanctified , witness the Assaults on the Jews on that day , upon hope they would not prophane it ( as the Enemy did ) by self-defence , till after the Jews learned little better Wit ; acts of Necessity and Charity being as lawful then as Piety . The Proclamation ( I have it by me , and could have soon recited it , were it needful ) for lawful Sports on that day may here be noted , by whom , and why , is known ; but he that first read the K's pleasure , and after read , and expounded the fourth Commandment ( in his Pulpit ) ( I trow ) preached twice that day , first of the Sin of man ; secondly , on the Law of God , &c. Of this ( at present ) I only say , If holy labour best fits sacred Rest , to sanctifie the Sabboth , how prophane are the Practisers of these dayes ? that will neither keep that day , nor suffer others , that both violate and vacate it : That as the Priests set then a Watch , Mat. 27.28.4 . to keep the Sepulcher of Christ dead : so well they minded the fourth Commandment . So these guard all the day against any that would report of him , that he is risen to be both King and Judge .

To leave them , I come to the third Instance of Injuries to Worship , ( i. e. ) by Practices repugnant to the Purity or Liberty of all divine Worship , internal or external , and all the Seasons , Times and Ordinances of it .

Those are , 1. Political in the State . 2. Hypocritical in the Church . 3. Jesuitical , in Cabals and Covents , of each a little briefly .

1st , Political Religion and pure Worship , was wont to be grand Crown-interest of the best Kingdoms and States ; and as it prospered , so did they ; as Constantine said in that Preface to a grant of his , to the African Churches , Since ( said he ) the due observation of what pertains to true Religion , and the Worship of God , brings great Happiness to the State and Empire of Rome : So on the contrary , as it declines , so do they . When carnal Policy is more consulted than Christian Piety ; when ( Jeroboam-like ) men clip , cut and shape a Religion to serve State-humour , Grandeur and Interest , subjecting it to low ends , not all designs to it ; this Eclipses the Glory of Gods Service . In short , ( alas ! ) when Superiours are a Terror to good deeds and doers , and a praise to the evil , the Sword is born in vain , or sadly perverted in and from the end it s given unto . So when inferiour Judges , and Ministers of Justice , practise the Law partially , to feed Rapine and malicious Harpies ; it discourages the Pious , and sober minds . Thus men are haled before the Seats of Judgment , as Acts 8.3 . only for Praying ; and others are draged to Prisons , and only for Conscience of duty to God , the Truth , and the good of Souls : The violent courses of this sort beggars the Vertuous , and so gratifies Informers , that live on Spoils , but no way dignifies Rulers ; and may call for a late death Beds Repentance .

2dly , Hypocritical practices in the Church , not a little hurts pure Religion , such in the purest times of the Church ( unawares to the best ) have still crept in , as some of the Maryan Bloody-Clergy , with those after Reformers , that had the better sort foreseen ( as Ezra did , ch. 4.2 , 3. ) the woful effects of a Mungril Religion , would surely have declined to joyn with them : The Reverend Fathers of the first Reformation , were partly divided , partly be-misted , and so spied not the Satanical Crafts of Pagan , Jewish , or Papal Rite-Mungers , that in more Zeal than Knowledge , sought to promote Christianity by turning Sacraments into Sacrifices ; Pastors to Priests ; Tables to Altars , and Prayers to Liturgies ; Saturnals to Christmass ; Realties to Rites , &c. Quod concilium , specie prudens , re anceps , eventu Infoelix , hodieque same lugendum nefas , & luendum Ecclesiae , said Tilenus . But among many other marks of Cruelty , and Church-Violence , this I observe therein , Piety runs low in any Church when the best are cast out , by Excommunicators , ( that never truly were in ) for confessing Christ , as that blind man , John 9.34 . Such cursed of the Balaams of our day , that God doth bless ; and sold to Satan by Secular Mercinaries , that say , Blessed he God I am Rich , Zach. 11.5 . A bad sign of a dying Church-State , when the diseased bad Humours expel the best Blood and Spirits , ( Vital or Animal ) from all residing , in the Body Ecclesiastick .

When the best Sheep are Pin-folded in Prison , the Wolves are made Keepers , Foxes and Jackals set the Lyons prey : Pure Worshippers may long for another Act recissory of their Fury ; De Scismatico Excommunicando , as that ( a late nulled ) de Hereticus comburendo , and God's Worship then will flourish more .

As for Jesuitical Clans and Cabals , though in all Ages since Popery obtained , no Councils have been unessayed by them , to exterpate pure Religion ; yet ( for all their frustrations ) the Plots and Practices of our later dayes have out-vied themselves for Craft and Cruelty against all Protestants . Nor has the former bad success and high preferment ( on a Gibbet of his own ) that Haman attained ( and his Complices ) in Hester's days , given them yet a noli prosequi , neither their late various ill hap and happy defeats their shameless Sham-Plots and Countermines have found , has made 'um hopeless ; for after above three Years practise , and four Parliaments pursuits , they still ( like to their Master Belzebub , the God of Flies ) as a Fly beat off , Itterate their Impudence , to Flesh-flye-blow all Religion and Vertue , all Persons and Places , Courts and Offices ; so have they not caught the Lyon's Whelp ? obtained in the highest Councils and Courts , domestick and forreign , divided the minds of regent Clergy-men ; some for Peace with Rome , some for indulging Dissenters , opened the way to Popery by disuse of Parliaments , by placing Popish men in all Offices , Civil , Military , some Ministerial also , taught some pernicious Curs ( with Gander-Pens and Flying-Flams in their Mouthes ) to Fiddle to that Dance ; and buz , no Murder , no Plot ; brought the Plot into the City , moved all the Rights , Franchises and Liberties of it , diverted the current of Justice , turned the Laws point ( and whetted it with a new Edge ) against Protestants that was intended to Papists ; clapt Starl . — again in a Chair of Scorners , run Parliament men off the Bench into Kings-Bench , nulled the Rights of Elections to all offices ; nay , Rights are Riots by Law , men do stand on the Sword , vex Widdows , spoil without pity , Excommunicate the most Pious , Imprison without Mittimus or Mainprize , seclude from the use of our hired Houses ( that Rome it self allowed Paul , Act. 28.30 . ) and make Constables ( and lower Officers , that else incline to Peace ) to watch and walk to keep people out of those hired Houses ; so both disturbing the Peace , and prophaning the Lord's Sabboth-day , taking the Keys of the Kingdom , not entering , nor suffering them that would , as Luke 11.52 . and spoiling of the Proprietors and Renters , in a time when all Cash is banked in a Bag with holes .

Lo , these are part of the Effects of the late still resent Plot ; what is visible , is open to every ones Senses : Now what may be in the ishue ? any ( not indurate ) may soon fore-see , what it shall be , is reserved to the only wife God , and both terrible to prospect .

So I pass the first Doctrine , and on the next I only touch ; to be larger on the third .

2d . Doctrine , was to assault worship in the Act , is fearful and fatal Guilt .

The Philistims in the late captivating of Gods Ark , were not a little guilty ; but though ignorant of God , it was unprosperous wickedness , and for it , had he whipt their Posteriors , ( or hinder parts ) as 't is Psal. 78.66 . to their endless shame , and forced them to send it home with Kine and Peace-Offerings ; nor did it fare well with the Bethshemites for their irreverent temerity in gazing , that knew better : Now for them to dare it on a new assault abroad , since it had beat them severely at home , ( in each City , to which it went the round ) till it forced its own rescue ; I say , for them now in Gods Ground , to invade ( 106 Miles , was possibly strange . ) And now that Samuel , and so great a convention is met , not to allow time for Sacrifice , but rudely ( vijs & modis ) vi & armis , with armed Souldiers , to fall on them ( unarmed ) in the very act of Worship , when Israel were not forward to use a Weapon now , that had been crushed so before ; & ( however ) they being met rather to repent , and reform , and serve God ; hear Samuel prophecy ; than to resist or rebel ; Yet such was their wrath to commit a Rape , or Riot , on these harmless feeble Worshipers , and their God too , and accordingly are served , the Cannons of Heaven are discharged , the Voice of the Lord speaks , Psal. 29.3 . by the Clouds , the God of glory thunders ; this superordinary Punishment gave indication of more then ordinary Guilt ; they disturb Prayer , God perturbs the Army : If God must not hear his People quietly , they shall hear from Heaven terribly ; Willet ( in loc. ) parallels it with Judg. 5.20 . And that in Josh. 10.10 , 11. God cast Stones , even many Thunder-bolts on them ; the Lightening also suckt out their Spirits . Josephus says , The Earth quaked , that made their Hearts shake . They rebel , God raises his posse comitatus above to quell them : O admired force of pious Prayer ! O heroick Faith ! O mighty Hand ! Says one , quae victoriae suae , trophaea etiam in ipsis coeli orbibus figit ; that sets the Trophis of such Conquests in the Orbes above ; 't is a saying , Nemo scelus geret in pectore , & non Nemesin in tergo , All men carry Vengeance at Back , that bear their Sin in their Breast ; such Revenge infers deep Guilt , and it answered Hannah's Prophecy , ch. 2.10 . The Adversarys of the Lord shall be broken to pieces ; How ? by Heavens thunder , and that as a Pot-sheard , Psal. 2.9 . So ( says Pt. Mart. ) shall Turk and Pope be , as 't is Apoc. 16.18 , 21. they rose near together , and so will fall ; for no greater Foes to Worship than they . Bp. Hall ( in loc. ) says , God struck them in their Gods , their Bodies and Lands ; the Princes escaped not : God ( in his Wrath ) knows not Persons , to excuse them ; makes no difference ; their Lords smart for it , and a little after Samuel fought best on his Knees ; the Lord slew them secretly before , now in open Field , in revenge of his Ark. Presumption makes men Mad , else they would not lift a Hand against God .

But on this I need not be large , what Assaults , and how many Injuries Gods Service lies exposed to ; who are the Agressor is done already in the 1st Doct. what is to be given in Caution , that they who are in the act , may without fear or distraction , do their Duty , and instances of Gods wrath may occur on the third point . All that is needful at present , is Demonstration , that it is fearful and fatal Guilt to resist , vex , disturb ( and more to destroy ) Gods Worship , or any Persons or Things imployed in it ; Scriptures and Reasons evince it .

1. Scripture shows it : I only urge that Instance of Ahaz . 2 Chron. 28.20 , 25. King of Judah , not only Introducer of false , but Invader of true Worship , which he did in seven things ; he — 1st , ( Vers. 21 ) Robbed the Treasures of Gods House ; pillages God to serve an Idolater . 2dly , Antiquates Gods great Altar , for preferring a forreign Form imposed . 3dly , Cuts off the Borders of the Bases , puts on the Laver on Stone , and removes from off the brazen Oxen , the Sea , the Vessels . 4thly , Takes away the Covent for the Sabboth , Musach a Chair to read the Law in . in the House made to render the Service more comfortable rest to Priests or People . 5thly , To please the Assyrian , stops the Entry that he passed by , to Gods House . 6thly , Shuts the Doors of Gods House , Vers. 24. 2 Kings 16.26 . 7thly , Multiplies Altars all over , Hos. 8.11 .

But see how his Sin is aggravated , in that ;

First , He is the degenerate Son of a good Father , sins against his own Light , abandons the God Religion and Worship he is educated in .

Secondly , 'T is folly to serve two forreign Gods , that could not save their own Servants .

Thirdly , Daring Impudence to innovate on Gods Vessels , and approach a false Altar in the place of Gods , and in Gods House .

Fourthly , Induration was in it , so to do in his distress ; or as Ar. Montanus reads , Tempore quo erat angustijs affectus ; when straights befell him on all Hands . Yet —

Fifthly , Presumption against God is mixed with a base slavish Fear , to please the proud Assyrian .

Sixthly , Idolatry offering to Edom's and Syria's Gods , in all Cities , Streets , and High places .

Seventhly , All this contrary to Gods Law , and the royal Prophets caution , as Isa. 7.2 . — 4. that comes with Sheerjashub , to bring particular Incouragement to him , before hand , from God , against his and the peoples Fears ; and once more it was , he that made Judah low and naked , Vers. 19. low in Treasure , poor , as in manhood , low : The Beard is shaved off , Isa. 7.20 . and naked , i. e. Jehovae privaverat protectione ; Pareus , as is said of Aaron , Exod. 32.25 . exposed to Gods wrath , and Mens scorn to their shame . Say once more they were under as deep and desperate a Plot and Confederacy at or about the time ( and that in part succesful ) as Isa. 7.7 , 8. shews , for the Son of Tabeal , which cost a double Invasion of Judah ; yet now Ahaz violates , and violents Worship : This is that Ahaz , Vers. 22. of 2 Chron. 28. And take to all the rest , that of acute Bp. Hall on that place ; Of all Judah 's Kings , none so dreadful an example of Sin and Wrath as he ; yet a Son of good Jothan ( says he ) I abhor to think such a Monster should descend from the Loyns of so good a Father as Jotham — and David from High-places that begun — at last it ends in the blocking up Gods Temple , and sacrificing of his Son . Well branded for that Ahaz .

That is his Sin , the Punishment is parallel ; Pekah slew 100 and 20000 of them in one day , Maaseijah the King's Son is one ; another is burnt to Moloch : Yet more , 200 thousand are captived to Samaria ; Edom revolted , carries more away ; the Philistims take six South Cities of Judah ; all aides are a burden ; 300 thousand out of two Tribes , Judah and Benjamin . Sure he made Judah low , for he sinned sore against the Lord . And now by one instance , see what fearful Guilt and fatal Wrath follows one ( though a King ) that forsakes his own and his Fathers God , and injures Religion . I conclude this with that note of Pareus , on 2 Chron. 28.20 . Populus sepae luit paenas principium Quicquid delirant Reges — Plectuntur Achivi ( i. e. )

For Sins that Princes high commit , the People oft , of God , are smit .

Other proof of this truth I might urge at large ; but in brief , what became of Haman ? what of Daniel's , and the three Children's Accusers ? that for the Law and Service of their God , did run their Heads upon the same Rock , and so split on that Death and Ruin they intended Gods people to suffer . But all I purpose here , is to demonstrate it .

1st , This is Wickedness against God , to whom is all Worship due ; Internal , of 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 Lepers 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 taught 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 routed ; he sore wounded , diseased , and tortured , is left to his Servants , by them slain in Conspiracy on his bed ( perhaps they that misled him did it ) and so executed Gods Judgments against Joash . God never wants Tools to do Judgment : nor did the flattering Princes escape : v. 23. that marred a good King ( as one says ) Now Syrians before , and Philistines behind , both with open mouth , as Isaiah 9.12 . and 2 Kings 12.17 , 18. His sin was Rebellion against God , the Punishment must be ignominious , by Forreigners and Servants : one says they upbraid him with Zachary's death ; and belike , with more of his Brothers , v. 35.

Now for History to exemplifie this such Ingratitude , was Muleasses , King of Tunes guilty of to the Manifets and Mesnars , by whose help he attained the Kingdom , that his Envy could not suffer to live , but tortured them to death , to whom he was so obliged : say a man is ungrateful , you say all . This is like Nero's Kindness , to give Senecca a bloody Bath . Or that of Alexander the VI. to Mancinelus and Savanarola , whose free reproof of that Pope cost them Tongues , Hands and Life : as did Lambert , Bishop of Trajectum ( or Vtrecht ) fare for reproof of King Pipin . Epiphanius says , after Zachery's Death God ceased to speak by Urim and Thummim . Nor goes such guilt unrevenged . One Mr. Genis an Irish Rebel , murthered one Mr. Trug a Minister , and his Ghost haunted him to the death for it . Valerian one while was kind to the Christians , but after corrupted by a Magician , raged against them he tolerated before ; that the Cruelty of this eighth Persecution , exceeded all the seven . But Sapores , King of Persia , having took him Captive , set his foot on his Neck as a Stirrop to mount his Horse by , seven years : and paid the Arrears after by violent Death : nay , Eusebius says , by the pulling out his Eyes .

Arcadius banisht Chrysostome , but was by an Earth-quake , glad to send post for him . Mamuca a Saracen for his Cruelty to the Church ( as Pharaoh ) with his Host , was sunk . At Vassie 1500 assembled for Worship on the Sabbath , the Duke of Guise's Souldiers beset them , and slew them without pitty ; he standing at door with a drawn Sword : but he was soon after slain in the Siege of Orleance . Phillip the II. of Spain , and Charles IX . of France , both received the Doom of Persecutors , the one by Lice out of his Ulcers , the orher by Blood out of his Body , issuing every way . A cruel Bishop in Hungary , tortured a Minister by tying Hares and Geese to his body , to bait him with Dogs , but shortly fell sick and ran mad , dying raving . A Gentlewoman of Paris , got at a Meeting there , and arraigned for it , two bearing false witness against her , they after fall out , and stab each other . Wolf . Schuch A good Minister in Germany , burnt for Religion by two Popish Judges ; soon after the two Judges suddenly died , the one in great terror . A Monk , one Jo. de Roma , used the Boot for a Torture , full of Oyl , ore a soft fire : but dyed of Vermin , crying out , Oh! who will rid me out of these pains ? A Wolf bit off the Nose of ●o . Martin , that slit the Noses of some good Ministers . Sir Thomas Moor , and Fisher , sent John Frith and others ( for Protestants ) to death ; both were condemned after , and beheaded . Phillips that betrayed Tindal , was eaten of Lice . Damlip , a Preacher in Calice , condemned for Treason , but Sir Ra. Ellerker suffered him not to clear himself : for he said , He would see his Heart out ; was after in a Skirmish cut in pieces , and his heart pulled out .

— Nec Lex est justior ulla , Quam necis artifices , arte perire suâ .

Trajan told Valence , his Victory was lost , by warring against God , in persecuting the Christians . Balasius riding , his Horse turned head , and so bit him and bruised him , that in three days he died , that persecuted pious Athanasius . Arundel , Bishop of Canterbury , silenced many Ministers , and starved poor Christians in Prison , dyed of a black swell'd Tongue , that let him neither eat nor speak ; and so is Morgan cut off and starved , that condemned Mr. Farrer , no Food staying in him . A Palsey took Thornton a Persecutor for prophaning the Sabbath by bowling , &c. All which and many more , shew how fatal Envy to Religon , its Preachers and Professors proves , and how justly God renders Tribulation to them that trouble his Servants , 2 Thes. 1.6 , 7. A 4th . Demonstration may suffice .

4thly . Injury done to Gods Service , is opposite to the Good and Salvation of Souls , promoted by it ; the salvation and edification of which , bears so much on the freedom of Divine Worship : Souls may be saved , when Worship and Christians are persecuted as Offenders , and often are ; as he that was convict by sight of a Drunkard : but the Doors of Gods House being shut up , and the Lamps out , the Covert for the Sabbath removed , and the open Vision failing ; now the People perish , Prov. 29.18 . and sink by Shoals : that one that durst personate the Devil , might ( as one of old did in Phoca's days ) in Belzebubs name , congratulate the Priests for the droves of Souls sent to the Pit by their means : Deliver us from unreasonable and wicked men , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , men of no Topicks , absurd , out of place , and then the word runs , and is glorified : and 2 Thes. 3 , 2 , 3. is said , the old Legal Service was performed still with the sound of Trumpets , Shouts , and Aaron's Bells , to note that glad News of Glory to God , and Peace to Men's Souls ever consociate : so Levit. 9. ult. Numb. 10.10 . hence are they called blessed that know the joyful sound , that is , of God's Trumpets , calling the Assembly to Worship ; and Aarons Bells proclaiming Pardon and Peace , Psal. 89.15 . Oh then on the contrary , what a Curse is it ( how peccant and perillous ) to prohibit the proper means to that blessed End ? I urge only 1 Thes. 2.15 , 16. Prohibiting us to speak ( says he ) to the People and the Gentiles , that they might be saved , &c. Observe only two or three Notes here in that full Text.

1st . Vers. 14. For Neighbours to persecute Natives of our Stock , and own Countrey , not for Vice or Heresy , or disowning the true God , but only for the purity of the Gospel , is Jewish and Barbarous .

2dly . Vers. 15. Christs Prophets and Followers must share as he did ( for the Word-sake ) be thrust out — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 persecuted out ( i. e. ) out of Place , House , Being , Countrey and Office .

3dly . Note here , to persecute for the Words-sake is displeasing to God ( ever ) oft to Men also . All Men do or will abhor Jewish Cruelty .

4thly . Vers. 16. To prohibit preaching the Gospel to Souls , is to let or hinder Saving-Works .

5thly . ( And lastly to our purpose ) 'T is fatal work and filling-up-Guilt , to persecute the Gospel , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and will surely pull on us utmost Wrath.

Or as Dr. Hammond has come hastily on them to the end ; and he well notes , on Act. 17.6 , 7 , — 13 , &c. That these Jews were now disperst , Dr. Hammond in loc. and wrath in part was on them ; yet still the unbelieving did pursue them that believed abroad ; as those of the same Tribes had done at home . Hence ( says the Dr. ) he writes to confirm and comfort them by Christs approach , both against their Sufferings and their Persecutors , and also the Falls of them that cowardly fell off . So far he .

In truth , no hatred like that for the Truth ; no bounds of Nature , Nation , Nativity , keep in a Persecutors fury ( says * * Dr. Slater . one ) on the Text. No fury so deadly as that for Religion , and ( sad it is ) the nearer the Parties are in Profession , the more Jealousie , if envy spies a difference . But ( says Ds. Slater on the place ) the greatest of Spiritual Plagues are reserved for Persecutors ( for them , are the Arrows , Psal. 7.11 . ) and they be the hostes humani generis , the capital enemies of Mankind , that persecute the Gospel ; for others kill but the Body , these destroy Souls .

Now as 't is with a Person , so with a People , City , or Church . This enmity is weighty , that sin sets on the brow of Capernaum , brings its Wo , Mat. 11.23 . Or on a Precipice beyond Sodoms . Corazin , in Hierom's time , was a Desert . Bethsaida a Bethaven , whence yet three of our Saviours Disciples were called , but could do no good on them , Prophets at home are slighted . Oh! Lon — Lond — view the Apples of Sodom , but take heed of its Sulphur-lake : some ( as Joseph . Tacit. Salinus ) tell of footsteps of that Lake yet remaining : and Herodotus says , the Coals and Ashes of Troy ( burnt by the Greeks ) were set before men to exemplifie that rule , that national notorious sins pull down such like Plagues from a sin-revenging God .

London — was , Troy l'novant , is , Troy l'grand , but wo is that day , should it be called Troy l'extinct . If the Glory go from the Temple , it shortly bids adieu to the City , then but one step more from the top of the Mount , and he is quite gone . And observe that man , Ezek. 10.6 . Having first markt some to be spared , after scatters the Coals of sacred Fire over the City , to revenge without pity the extinction of the Coals of Gods Altar .

This is all the use I make of this second point , save what may occur in the third to follow .

3dly . Divine Protection is the Blessing he affords his in the acts of pure Devotion .

That God call his at all times ( nay , in the greatest difficulties ) to the solemn and sacred exhibition of his Service : That his People notwithstanding fear and hazard , do ( and ought to ) give their attendance to the Lord in solemn devout Worship ; that ( perils notwithstanding ) God gives ( if not always ) frequent Protection to them , is the point now to be demonstrated : which ( waving the other two ) I propound and prove hence .

The Philistines heard Samuel and Israel met ; the end could not be unknown of that Meeting , it was mixt , partly to reform Grievances in state ; partly to sacrifice , repent & pray ( Samuel being both Judge and Prophet ) some Pick-thank ( or other , for ends ) carries tales , and lordly Oppressors still have long ears to hear , and make the worst of all devout ends ; having nothing of just blame to pretend , the pretence is Religion , and Piety is the Iniquity . Nor were Samuel and they ignorant of their rendezvous , of their number , force and fury ; nor yet of their own nakedness , for Battle ; nor alter they the time or place , or flee ; nor does Samuel escape to by holes , shifts , and subterfuges ; he and they go on to their Duties , and leavs the issue to God ; afraid they were , yet not so as to decline Worship , as Ezra 3.3 . They set up the Altar ( tho without doors ) for the Temples Foundation was not laid as yet . ( v. 6. ) for fear was on them of the People of those Countreys : Why ? least they were letted in their Duty to God , and surprised ere it was finisht , as 1 Sam. 13.12 . Saul did , and well ( but mist in time and way ) they feared but piously , ( not servilely ) like his fear , in 2 Chron. 20.3 . ( and that was Jehoshaphats Sentinel ) he set himself to seek the Lord , and ask help of him . Both fears are alike , and drove them to , not from their Duty ; to flee , not from Men , but to their God ; and that is a wise , no sinful fear . Now what was the issue ? good success to 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 vota 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 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 , they prevented . Some way , like to it also , was Athanasius relieved , and the cruel Cut-throats put by : Prevention of Mischief is pure Mercy . Augustine escaped in the way where he was going to Preach ; the Lyers in wait lost their End , he loosing his way . Thus the Officers sent to take Christ , John 7.26 , 32. being convict in hearing Christ , civilly dropt off , and brought him not , v. 44 , 46.

One Hen. Zutphen ( a Preacher at Breme ) the Catholicks sent oft to entrap him , and as well they prospered ; for the most of them were convinced , or converted , openly owning his word to be the Truth of God , undeniable , and what they heard not before ; perswading them that sent them so to believe and be saved . Thus the Catchers were caught , Popish Envy prevented , Soules Converted , and Truth prevailed .

A second way of Defence about Worshippers , is , when in the very act of duty , God does either help them to go on , or else hides them from the present danger .

The first lyes open from the Text , v. 12. That Ebenezer Stone was the Memorial of this : Saints of old , set up Monuments for future Memorandums to them ( and Posterity ) after some signal help obtained of God : and baptized the Places ( as oft were the Persons ) that shared in the Mercy of help ; witness , Jehovah Jireh , Gen. 22. ad finem ; where God helpt to provide a Ram , to save Isaac : and Bethel is El-bethel ( so called ) for the good presence God allowed Jacob , ch . 28. So Moses his Jehovah-Nissi ; that is , Gods Banner of Protection against Amalek , Exod. 17. ult. Samson's Well , Einhakoreh : Judge 15.17.19 . and Ramath-lehi , the Jawbone-cast , where he was helpt and got Victory , and Drink too , by Prayer : So David's Sela-hammah-lecoth , when saved ( by sad News of an Invasion ) from Saul's furious pursuit . 1 Sam. 23.28 .

All which shows , both that the Service was most acceptable , and the Worshippers helpt much : that Psalm . 20.1 , 2 , 3 , 4. are as affecting , apt Prayers to our Design as may be : he prays for , 1. Audience . 2. Defence . 3. When in Trouble . 4. What way ? by sitting on high above Danger . 5. Whence ? Why , from the Sanctuary out of Zion . 6. Wherereby ? v. 5.6 . By Banners set up , and the saving strength of his Right Hand . 7. What follows ? A Victory ( a sweet word ) they fall , we stand , how ? ( not halting , bowing , complying , but ) upright .

Observe what help does from the Sanctuary , when Gods Worshippers are exposed . So Paul hunted by so many Lions , persecuted by the Jews , hated and deserted by false Brethren , contradicted by fellow Apostles , and left to the Lords Work alone , once by Jo. Mark his Partner : how kept he the plow a foot ? Why , himself says , Acts 26.22 . By obtain'd help from God , so he continued to that day . that is enough for any Ministers succour . Says Luther , Quo magis furunt , eo amplius procedo . They rage , I still go on : Hic unus homo totius Orbis vim sustinuit . He bore the whole Worlds Opposition . Oh how blessed were Germany , had he intailed that litigating Spirit for Purity , on the Protestants of his Name : but alas , and wo , that Name is born without the thing ; yet were not God our Defence ( in the truth ) a race of late profligate titular Protestants , had ( after 100 years growth ) wrapped us again in the old Swaddlings of Jewish Rites , and Romish-Pagan-Papagan Superstitions : but blessed be him that hath yet helped us : as once it is said of the Levites in consecrating themselves , They were more upright than Priests ( 2 Chron. 29.34 . ) in helping on Reformation . So had not God raised a little help for us among the more Upright tho less able , we soon should lose 100 years Reformation .

I shall only add Deut. 33.7 . It is the blessing of Judah , and a great one beg'd by Moses for him ; That God would help him against the Enemy all the day . And so he did in Hezekiah's Time against Senacharib , though in a more than ordinary way .

To conclude this with a Note on Dan. 11.34 . In the Maccabees Time , Antiochus run the Altar and Worship of God down at a rate more wofully than any of the Persecutors before for many hundred years : in which , most agree he was Antichrists Type , exactly ; for he was furious , implacable , and very false , vicious in Life , and Atheistical in Profession ; says one , Erat omni numinis reverentià vacuus : reverenc'd no Deity , set himself against the Lord and his Worship , and Covenant ; will have all of one * * Or as Dr. Willet , all to be uniform . v. 36 , 27. Religion , prohibits , Sabboths , and the Rites of Gods Law ; did his own Will , till the Rise of the Assidians and Asmonians , who repaired and restored Gods Altar ; which is called Gods Help , yet but a little , v. 34. yet being prophesied of here , and in Zach. 9.13 . was accordingly Gods help , to a People faithful to Gods holy Law ; That did exploits , v. 32. tho very small and few ; that by weak means Gods greater Strength might be seen ( says Trapp . )

But after all those Sufferings ( Heb. 11.35 . ) and the false flatteries of Alcymus , High Priest , and other Apostates , that yielded to fear * * Dr. A. Willet , pag. 424. God who minds his Church in Affliction , sent breathing and help in some measure : After three years and some few Months , when ( in Ceslew ) the Temple was cleansed , &c. like as the two Witnesses against Antichrist shall do after the like time expires . So that God gives help to his Witnesses for pure Worship in time : and if he lets them fall by flame , &c. yet is his help in that great and glorious . ( Pareus Adv. ) Loquitur de Maccabaeorum ope , quod fuit parvum auxilium , vix manipulus hominum , cum hostibus collatis , noc omnes erant sinceri .

To pass this , God by his Spirit so boldens the face , that scarce the approach of Armed men or Devils , daunts the face of Steven , Act. 6.10.7.55 . Nor could they seize on Bazil , so bright did his face shine , when Valens sent to take him at Prayer . So are Gods Servants kept in duty .

2. No less care has God in hiding both his Worshippers and the Worship too , often : when his Enemies are hot in hunting this Game ; as Saul was , Acts 9.1 . Breathing as a Wolf ) and his People small in number ; as low in Courage and Faint : now the Lord doth allow us some private Shelters , Subterfuges , and absconding Places ( only in necescitous cases ) like retiring Chambers , or Appartments ; and calls there to hide , Isa. 26. ult. from Dangers , and publick Calamities , Psal. 57.1 . being soon to pass over : As Davids sculking from Sauls Rage , into that Cave Adullam , was . And in all the Suffering times God had still his Huts and Adullams-Caves , to secure his , Mich. 2.15 . in . And he takes it ill , that Nations and People consult against his hidden ones , as they did , Psal. 83.3 , 4. For our Jewels we hide in Cabinets , as rare , and dear ; and so did he Lot , Gen. 19.10 . blinding the Sodomites ; So David seven years , well nigh , ( some since above 20 years ) thus he did Joash ( after King ) all Athaliahs Tyranny . So was Jeremy and Baruch , hid by the Lord , Jer. 36.26 . For the one Prophesied , the other wrote and published sharp Rebukes ; both indeed were pretious Jewels , Mal. 3.17 . ( other common stuff , we do not so prize ) Moses is made worthy on 't , and hid in that Rock , Exod. 33.22 . in the Clefts of it . And so , Cant. 2.14 . is the Spouse , and in the secret place of Stairs , that Christ ( in private ) may better hear and see her . Thus Psal. 32.7.143.9 . David fled to hide in God .

But this being too large a Field to reap , I cull out a narrow Query ( a Case of Conscience ) to resolve ; Some hiding implies guilt , Gen. 3.8 . Is it lawful for Worshippers to hide in their Duty ? May humane Prohibitions supercede Divine Precepts ?

Answ. For a man to prohihit what God commands , or command what God prohibits , is to set him in Gods Place , as co-ordinate , or above God ; which is the Blasphemy of Antichrist , to make God give his Subordinate , ( whence Humane Power derives ) Authority against himself . But to speak a little to the Case ( abstractly ) of absconding in time of danger , to evite mans rage : 1. By distinguishing of it . 2. By Position .

For destinction , I say , 1. To God ( no doubt ) it belongs to call in his Elijahs to hide , by Cherith , or at the Sareptans , and to lay Ezekiel on the side silent I yield , as Ezek. 4.4.6 . for man so to do of his own will , I scruple , unless he dare pretend to such a Call .

2. For God by his Providence to hide his Worshippers a while , is one thing ; that is often . For men ( without Precepts , or against them ) to huddle up the Worship it self , is doubted .

Again , 3. For men to be expelled , exposed , and exiled from God's House , Word , Work , Worship , as Jer. 36.5 . and supply it by the Pen , as he , is one thing : To be voluntary , self exiles , to shut up our selves in solitude , and leave our Duty tamely , is another .

Once more . To be scattered is the Adversaries sin , that also is our sorrow ; to disperse in fear , without force ( actual and military ) is our sin . A bare Law could not loose Daniel from his homage to God .

2. By Position I conclude on 4 points for Answer . 1. Gods Law and Power is only absolute and arbitrary : Our Obedience is first due to God ; to man ( in him ) only , and ( against him ) not at all , Act. 4.18 , 19.5.29 . In the 1st . place the query is put to the Council : in the 2d . is a Position what ought to be .

2. Gods Word , and Gospel-Worship ought to be open ; the outward Court of the People had no Covert ; as Christ did , so we should speak openly , as opposed to fear , or to secrecy . Christ and Gospel Worship are publick Blessings , not only for Saints edifying : but ( which is a nobler use ) for Sinners converting . The Temple was on a Hill ; the East-gate three times higher than the House ; the Brazen Altar set just before the Out-Court , all must look on the exhibiting of Sacred Misteries ; the Gospel ought not to be carried as stollen Goods , under the Cloak , to be a shame to it by our Walks , or ashamed of it in our Worship , is to incur a Wo and Curse , Mark 8.38 .

3. 'T is ignoble to loose ground , valliantly won by Christ's Worthies : not like the Worthies of David of old , that defended a Plat of Lentiles , 2 Sam. 23.11 , 12. and so got a great Victory ; we are unworthy Bankrupts to let go too easily , that noble footing Christ and brave old Apologists for the Word , lately wan us ; and what is gained from our Foes by Providence .

4. To fear , or flee , or faint in our Duty , is sin ; tho it be to hide in the Temple , as Nehemiah , ch. 6.13 . was prest and tempted to do ( and that was the Place of worship ) but refused to leave a publick Duty for private Safety . Our Lord and some others have fled , but an example is not a warrant to act , or desist ( without a Precept ) that is our set Rule .

I confess modern Practice , rising from servile fear , self-ends , and save-skin Doctrine , has ( through late Custome ) obtained some Imposition , on most , to private retirements , some to gratifie Peters humour ; Mr. Pitty to thy self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Mat. 16.22.23 . Some to indulge Nicodemites , or them of Reputation and Note , Gal. 2.2 . Some ceding to men in power , to their's and Truth 's loss ; or out of desire to kiss the Cross ( Orpah like ) and bid it a civil Vale , or goeby , have a late carried the Ark into Obed-Edom's House , and confined the Gosspel to a narrow room , as others do the Auditors to 4 or 5 ; but to them only I say , had Daniel so done in his Domestick Prayer , and shut the window ( that he opened towards Jerusalem ) ch. 6.10 . and wav'd Devotion for 30 days , and said , shall I gratifie Rapine and Rage , loose my Place and Use , to Court Sycophants , and fall in the mouths of Lions ( and men worse ) for a criticisme of time , or a Ritenicity ? no , not so . Where had the Promise been in 2 Chron. 6.38 . given to Solomons Prayer respecting that Temple ? and his Simplicity ; where the boldness of a Prophet for God , the glory of his Profession , and Gods miraculous Salvation , as also his Faith been ? Nay , the Conviction of a Persian King ? Vers. 28. & sequent .

If any alledge Isai. 8.16 . as a Precept to us ; know , it prohibits the Word to be Preacht to Scoffers any more , that slight it , Mat. 7.6 . or reject it , as Acts 13.46 . Not unto those that loved and longed after it ; to all such it was to be sealed , for safety and Secrecy as their Right .

Do you urge that Christ , in John , 12,36 . did go and hide himself . Sol. what our Lord did , is not matter of Precept to us in all things : and this teaches us , that after the day of his Grace past , it is just the things of our peace should be hid from our Eyes , as Luke 19.42 , 43 , 44. but he speaks not of our hiding at all .

And for that of the Disciples , John 20.19 . being assembled , and the Doors shut for fear of the Jews ; may not we do so ? To that I say , all the Disciples did , is not a Law for our Imitation ; that of assembling was good , and our Pattern ; we are not here to forsake Assemblies of Saints , as Heb. 10.25 . But in their fear ( if sinful , we are not to follow them : all it shews , is , the Jews were opposite , and to avoid ( what in them lay ) being obnoxious to their Envy or Fury , they shut the Doors either weakly , or warily ; for a cause of cautious fear there was ; they had killed their Master , and would not surely spare the Disciples ; 't was meet to hold them fast without ; he that was Lord of the Sabbath being rose , and to change it to first day , on this day comes among them ; allays fears , speaks peace , and commissions them with Power : and after we find them in every house , but more in the Temple and Synagogues , telling of his Resurrection , as Acts 1.13.2.1.3.1.4.1 . and even after an escape again in the Temple , ch , 5.25 . Being now got above all Fears . Worshippers may be hid ( in their Duty ) but the opener that Gospel-worship is , the better ; though in Perils .

To cure Ministers Fears , the Story of one Mr. James Faber of Piccardy is very pregnant , who being fled for the Gospel , at a Dinner with some of note ; Scripture fulfilled , p. 460. weeping suddenly , gives this reason ; That his sin was great , that being 100 years old , and had so long preacht the Gospel to others , who had suffered for it , he , as an unconstant Doctor should now flee ; and shed many tears : a little after said , the Master called for him : made his Will instantly , and shortly laid him asleep , and died .

Now to end this head , let us only note the care that in particular God shows of his Worship , ( partly ) securing his Witnesses ( partly ) the Assemblies .

For the 1st . as Scriptures give Instances in Jeremy , so in Paul , Acts 19. 30. Here Paul ( devoted a Martyr ) is by Disciples preserved from the Theatre . I note , they using Gods means , did well , for Paul's safety ; 't is laudable ( in the Godly ) to be cary of the Lifes and Uses of God's Witnesses : and so he escap't also Aretas his fury in Damascus by a Basket , they letting him down over the Wall , as 2 Cor. 11.33 . There his Conversion and Ministry began ; there , Acts. 9.20 , 23. the Jews lay wait to kill him ; to escape the Assassinates and Souldiers , he flees . All flight is not sinful , and God had work for him abroad ; they were his Rescuers .

A Senator of Hala gave Brentius advice , that some conspired his death , and bids , Fuge , fuge , Brenti — cito , &c. O Brent flee , go quickly . So an Angel ( in an Old Man's Form ) came to an Inn where several were in Company , and gave notice of the Emperours Order at hand to secure one Gryneus ; he is no sooner gone , but in comes the Officer , but found him not . So Mr. T. H. of N. E. coming down as the Officer came up , askt him if Mr. H. be above ; said H. yes , he was but now in that Room ; so God blinds Malice often , and hides his own in the hollow of his hand , as 't is Isai. 51.16 . and so will it ever be with us ( as with our Lord ) till our hour appointed of God ; as Christ was still preserved , so are his Witnesses , till ( as Lambs ) they be fit for the Altar .

2dly . Nor less care shows the Lord in a Covert , spread on Assemblies . 'T is next to a wonder in nature , that Lions , Wolves , Foxes , are so few , and yet bring forth Cubbs by 4 or 5 at once ; but Sheep that breed only at Spring , and seldom above one or two , are increast dayly by Flocks , though cut off for Sacrifices ( often ) and Food ; dayly quartered , fleeced , flayed , on every Shambles . And yet 't is a far greater wonder , that Wolvish , Men , and their Puppets , more ten to one , especially on persecuting days , than be the Saints , should not ( long ago ) have utterly extirpated all the Seed of God : but still to increase the wonder , the Race of Gods Seekers ( the Affections and Assemblies both ) are dayly increased , even in Times and Places of the greatest Rage and Voracity . What higher reason is to be rendred , than the sure Promise of God made to Assemblies , Isaiah 4.4 , 5. on Mount Zion . Read it , and note , 1. The subject of the Promise , to whom made : 2. The Circumstances how it is performed .

1. I confess it is not made to all , as some need not to Gods covert , so others as little care for it , having Law and Force on their Part , all Power Civil , Military , Ministerial , backing and beating in all their Placits ; tam verbis quam verberibus ; with Temples , railed Altars and Ornatures , in grandeur and state , alamode : but those to whom this is promised , JADIACH 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. cum abluerit sordes . are the Purged , when ( v. 4. ) The Filth of the Daughter of Zion is purged ( eth zoath , the Ordure , in the Hebr. ( i.e. ) when the Excrements of man's wanton brain , is washt out of her holy Garments , and her Dung is swept out of God's House ; and when Fire has burnt out the spots , that all the waters of Affliction could not rinse , or rubb out ; then it follows , he will defend [ every dwelling-Place ; that very House of Obed-Edom shall be blest and preserved ; as his was , that when the City was sadly ruined by Earthquake , that part where a poor man was praying , was preserved , and every calling together or Meeting , as the word [ Miqraejah ] from a root that signifies , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 to call , 2 to meet together , 3 to Preach , 4 or to read . This is the end or design of the two first . On the holy Meetings ( erit Protectio ) a Covert , or Defence shall be , Kabod-Chuppah , such a Covert or Canopy as the Jews had , by which two that were espoused were covered in Honour , Quo Sponsus cum Sponsu abdebat . and then came out to view : to note Assemblies are the Lords espousing Times .

2. The Manner or Circumstances how this is done : Bara , he 'll create it ( i. e ) ex nihilo , without any assistance , humane , or perexsisting matter ; yea , maugre , all resistance , he 'll create a defence ; and it is done by Judgment and a Spirit of burning : the Nature of fire being to sever dross from , and so make pure metal : this is of a word that Taberah comes from : it is a Spirit ( that is ) spiritual burning , or of God's Spirit , kindling the fire of true zeal to consume all Dross and Tinn in holy Duties ; the mode of this Shelter is exprest by allusion to that Pillar of Cloud that from Aegypt to Canaan bespread , bedewed , and guided ( yea , guarded ) them through the Desert to that Rest ; which was , 1. A Blind to Aegypt that pursued them close . 2. A Flame for Light , and leading in the Dark . 3. A terrour to Lions , and Beasts that fear Fire . 4. A Baptisme , or cool misty Cloud , by day to cover from heat ( as v. 6. ) of the Sun . 5. A sheltering Cloud to secure in Perils , and I presume , not without Mannah and Water too . One illustrates it by that in Zach. 2.5 . called a Wall of Fire : and I add ch. 9.8 . whers it is stiled a Camp about God's House ( of which in the Use . ) In Deut. 33.12 . note of Benjamin , this was his Blessing , The Beloved of the Lord shall dwell in safety by him . ( i.e. ) Judah and Benjamin shall divide the Glory and Temple ( by a Righ-line betwixt them : Weemes , H. Ainsworth and others . ( as some note ) the Line divided the Temple , Sanctum Sanctorum , and the very two Cherubs where ( the Shechina ) or Divine Majesty and Oracle sate and spake : and he shall dwell betwixt his Shoulders ( col hajom ) all the day .

Now all I urge hence , is to prove that God is the Safety of Assemblies in worship of his Name : and though Objections may be made and answered in the Sequel ; yet if God be as good as his word ( as oft he is better ) and if yet any remain of Zions Daughters , he is the same defence yesterday , to day , and for ever , as Heb. 13.8 . Modern Instances will yet further occur from History , to prove ( ex abundanti ) the truth of it . And so far is the 2d . head in the Act of Duty , how Gods defends his Worship .

3dly . Now let 's explain how God defends his Worshippers afterwards : Tho it may be the Lot of the best to be exposed , and God in his Wisdom ( for good and holy ends ) suffers the worst of Men to prevail over the best , and to trample on the most sacred things , and Persons ; most ( for his own times and ways he must take , to perform his Word , not ours ) yet after men have prospered a long time , and Saints suffered with and for the Sanctuary , a little while , he comes ( a tergo ) unawares , after the one with Vengeance , and unto the Godly rides fast for their help and deliverance . There is none like the God of Jeshurun ( said Moses ) Deut. 33.26 . that is , of Upright Ones , that rides on the Heavens for thy help , and in his Excellency on the Skies . Note ,

1. God is titled by the stile of a General , his Excellency , for he excells in Might , in Wisdom , in Command ore all in chief .

2. Though he delays , and is long and far behind our hasty desires , yet 't is but as a Captain that steps to the Rere to bring them safe off ; and he is not dismounted , he rides still , and on swift Steeds , the Skies , the Heavens , which Spheres do naturally move wondrous quick ; so that he can soon overtake the foot of his Host , and also the Horse of his Enenemies . 'T is a Note of * * Burr . Lord of Hosts . one that the old Wars of Israel were ( on their part ) still on foot , though Pharaoh pursued with Chariots and Horses ; yet I am sure God rides with celerity , has a running Army , and all for onr help .

To be a little more particular in this third head ; How God defends his Worshipers after , tho in the act of duty he may delay a little space of time , to try both their courage , and patience , and perseverance in well doing ; and herein he helps them also not a little ; and that is also a token of their Salvation .

But now as the after-clap Thunder is loudest , and that which brings the Bolt of Execution on the highest things : So

Does Gods fulminating Stroaks , On Bashans highest sturdy Oaks , And lofty Hills , as Psal. 81.7 . — feriunt summos fulmina montes .

That Psalm says of Israels Deliverance out of Pharaoh's Slavery , He answered in the secret place of Thunder . ( i.e. ) by sore and heavy Judgments on Aegypt , Exod. 9.23 . And this not the least ; for as the Thunder terrified them , and the Hail and Fire mixt , smote Grass , Herbs and Trees , so that , v. 28. the King melts and thaws a while ; and at Moses's Prayer it was removed again : but the Heart freezes as hard as before , to inslave God's Children , till the Red-Sea soakt it once for all .

Nor are extraordinary Examples of this wanting here ( when no ordinary obtain ) sometimes God's Cannons go off , and the Report and Execution , is done at some distance , and heard of afterwards ; sometimes it is immediately ; and so here : on that day ( v. 10. ) he discomfited them : possibly sentence is not speedily — as Eccl. 8.11 . It may be , at Night , as in the Siege of Jerusalem , prophesied Isai. 17.14 . performed , ch. 37.36 . and that Night too , as to the Host . and v. 38. ( as to the King ) verified , and even in the act of his own Worship ( it seems ) in the House of his false God , his Sons ( perhaps ) in a Jealousie of being prevented in the Succession , slew him , and so he that did invade and besiege Gods City and Sanctuary , is cut off in his own , to read us his Crime in his own condemnation . Polibius said of Antiochus , he came to that ill end for attempting to spoil Apollo's Temple ; it was indeed for this assaulting of Gods . For , ( v. 34. ) is a Promise to defend that City as a Shield . ( so the Word notes ) Herodotus says of this defeat * * Tho misapplied to Setho , Priest of Vulcan . and death ( soon after ) that on his Tomb was found that Epitaph , Look on me and beware .

By this it is plain , God is in some Cases severe in expediting vengeance ; & tho he is slow to anger , yet if once angry , he rides swiftly : and though he forbears some other Sinners long , as that Question implies , 1 Kings 14.14 . I will rise against the House of Jeroboam — but what , even now ? That notes , either not yet , or in a very few years , and it was now in hand to be done by Baasha , and partly begun , in the death of Abijah his Son , and fulfilled thereafter in two years , or little more , as Mayer observes .

But revenges for wrongs and ruines of the Lords Altar , and Service may be observed to overtake some times Persons in particular , and sometimes Cities and People in bulk . For the former , the Judgments of God have oft surprised none of the meanest men : and that for the cause of Zion , that is , Liberty and Purity of Worship , and its lovers ; see what followed Cain for guilt of Abel's blood , that bloody Cut-throat ( as that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes ) 1 John 3.12 . not brooking a preciser Devotion than his , Crit. Sacr. proprie est ferro fratrem , — jugulo adacto occidere . butchers a poor Brother for Conscience ; but God setts a mark of visible terrour , and secret horrour on him , that followed him ( as a Blood-hound ) to the end . the first quarrel was ( as one says ) circa media sacrificii . A Curse followed it , Gen. 4.11 . and still does all that go in Cain's way of Persecution . Judg. v. 11. and Balaam's , the way of cursing , 2 Peter 2.15 . Like John Diazius , that having killed his own Brother , fled to Rome ( as Cain to Nod ) and there is cannonized , but so dogged in his Soul , that for want of a Gibbet , he hanged himself at the neck of his Mule . Sin it self is turned to a Plague . As Tacitus — flagitia , tandem in supplicia vertuntur . Pavor & Palor are fit Gods for some that do as Tullus Hostilius did by Numas Zeal : deride the Devotion of Predecessors . It pulls on the Successors the Predecessors Curse , to scorn and renounce the Progenitors Religion .

Pharaoh detains Gods Israel from Sacrifice ; yea , brands them , and it , as Idle , Exod. 5.17 . drives Moses the Court , now no Petitions ( to relax Grievances ) are allowed , nay , they are threatned with death , if they see his face : what follows ? Why now things ripen ; he for ruine , they for redemption : and the People fear them , Moses is famous , the Council divide , and Courtiers plead for Israel to go . As ( since ) Luthers Confessions sent to all the Electoral Princes , obtaind respect .

To go on , what came of Balaam's Curse , that Balak will needs have to pass on God's Israel : 'cause they dwelt alone , Numb. 23.8 , 9. and obey'd Laws distinct from all People ; even the Law of their God was their Crime , ( as Dan. 6.5 . ) a little after , their Wiles had vex'd Israel , they and he , ( the Arch-Inchanter ) perish in war , Chap. 25.17 . & 31.2 , 8. For tho Balaam went to his place , 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 Riders : and left the way of Salvation . — And pag. 193. out of Gildas says ; All the Councellors with the proud Tyrant ( blinded in Judgment ) devised a way of Protection , that prov'd the Countries Destruction : ( i.e. ) to let in the Saxons : A People hated of God and Man , ( so he . ) These break the Covenant , waste the Land , East and West : like the Assyrian , fire the Holy Places , the dwellings of God's Name : laid their Turrets , Priests , Altars , all on the Ground , gored with bloody quarters ; as in a Wine-Press : that had no Sepulchres , save Ruins of Buildings , wild Beasts , and Birds Maws . Pag. 194. Others going over Sea , sang mournfully that sad Psalm 44.11 . Thou hast given us as Sheep to be slain , and scattered us among the Heathen : some liv'd in Woods , Thickets , and Rocks at Sea ; all about the Year of Christ , 473.

Fuller of these days observes of Vortigern , that in him all the Dreggs of his wicked Ancestors were setled ; that then one Germane , and Lupus preach'd in the Fields , and twice subdued the Pelagians : 1. By Battle , and that Hallelujah-Victory , got blowless . 2. By a Disputation : yet they by the Example of their vicious King , ( forsaken of God , and Man , and so left to himself ) ran to all manner of Sin : Fuller's Ecclesiastical History of Gildas , pag. 32. Cent. 5. S. 14. That Gildas duely styles him [ aetatis atramentum ; ] the very Ink ( blot ) of that Age : and tho God beat 'em , they ( as restiff Horses ) went worse for 't , had they as carefully bemoan'd their Sins to God , as their Sorrow to Romans , their Requests in Heaven had been as graciously received , as their Petitions on Earth , were carelesly rejected .

By all which Examples , we see how God by Punishments on Persons , and People ( even to our own ) plagues contempt of his Worship .

And for Cities and Towns ( corporate , or not ) no less Jealousy does he conceive ( and in time vent ) against the Abusers of Holy Things : a little will sufficiently Instance it .

For as Cities are great Bodies and numerous in concourse ; so have they advantages for Good , or Evil , and move , as they 're reigned by them that precide ; especially towards Evil , by the dead weight , tho not so strongly to Good : thence 't is , Lot was so furiously treated in Sodom , for preaching so gravely Sobriety : and Shechem rid by Abimelech , posted on through the Blood of nigh 70 Men , besides the War ; till God mingled a perverse Spirit 'twixt him and them , and so they came even with one the other for the Blood and Usurpation they usher'd him in with , Judg. 9.2 , 5 , 22. ult. But ( without Digression ) If Meroz sustain'd the Curse of an Angel for not helping the Lord against the Mighty , Judg. 5.23 . what Curse is incurr'd for helping the Mighty against the Angels of Christ , the Messengers and Assemblies of God ?

If Jericho's Repair , ( whose Fall was by the Arm of Faith ) intail'd a Curse on him , and his , that should rebuild it : what deserves it to build up ( not Zion , but ) Babel , on her Ruins ? If Niniveh was spared that heard Jonah , and repented for that Preacher in the Streets , the King obeying the word of a Pilgrim : what does that City demerit , that banishes , silences , and starves more than hundreds of such ? what shall I say of Chorazin , Bethsaida , of Jerusalem , the Nest of Devotion , that not a Prophet must perish out no't , Luk. 13.33 . a sad Character for such a City of God! where 's the old Cities , Adam , Meroz , Laish , or No ? Nay Shiloe , Bethlem , Antioch , Laodicea , and many more , some sack'd by War , some burnt to Ashes , some sunk by Inundations , of subdu'd by Forreigners ; some betray'd to Fury , by intestine Broils ; some shiver'd to pieces , by Earthquakes ; and all lost by base Security : So that where the Gospel , and pure Devotion has ever obtain'd , as earst at Rome , and of late in London , many Years : If ( after all Calls ) it be rejected , may it not prove the Motto of such Cities and Towns , as of that ruin'd Town , where this was found : Here lies the City that perish'd with Silence . So for that Head .

But Scripture yet adduces more matter to amplify this , by some apt Metaphors that do open this : how God defends us , ( i.e. ) As a Bird , a Shadow , a Shepherd , a Wall of Fire , or a Camp , &c. of which a little to each .

1. As Birds Isa. 31.5 . flying , so will the Lord of Hosts defend Jerusalem ; defending he will deliver , and passing over , preserve it . The scope is to hearten the Faithful 'gainst all Fear , by various Arguments : two especially , 1. The promise of Defence : ( vers. 5. ) 2. The Presence of God , and the Fire of his Altar burning in Zion : as Dr. Mayer observes , the former among others is illustrate by a Simile of Birds flying ; that denotes either , 1. That Birds on the Wing were not so much in danger as on the Earth , where Snares lye : So they by a flight to God , on the Wing of Faith , might get above all Adversaries , without the Snare , that trust in Egypt ; or human help , brings . So the Net was in vain spread for 'em .

2. Birds in flying defend their Nests , and Young , by giering and veering in the Air as the Plover or Lapwing , that keeps a flutter ( at a distance ) to elude the danger . So God would lead the Assyrian into a gross mistake by putting him in hope , of his now finding the Nest of that People , Chap. 10.14 . and none moved the Wing at him , yet it was vain hope . Or ,

3. As Birds of Prey , ( the Eagle , and such ) do soar to a high Mount in the Air , yet have an Eye to their Nest and Young , and finding them in danger , douse down for their safety , on the backs of all that rob the Nest , or seize on the Young : So the Lord ( as an Eagle ) would flutter o're Zion , Deut. 32.11 . and save his Children ; secure and watch the Meetings on Zion , and shortly douse on the backs of the Assyrians , so he did three ways : as , 1. On the Army , that was slain . 2. The young Captains they fled . 3. The King he by his Successors was kill'd ; and all as Hezekiah pray'd , 2 Kings 19.15 . O God , that dwellest among the Cherubims , &c. that was God's Nest , and thence God emitted fire from 's Altar , that made 'em afraid , ( as vers. 9. ) and at last that being the best City of all civil and sacred Treasure ; God that was present among them would be their Defence , a Jehova Nisci , and ( as once in Egypt ) make a new Passover in ( both ) their rescue from the Assyrian Tallons , ( that vivitur ex rapto ) and in a Revenge on him , for both these are in the sense .

Now hence may all the Monsters on Earth , the rampant Lions at Arms , the voracious Eagles of Prey take warning , that the Prayer stolen off God's Altar , hath a live Coal cleaving to 't , ( Isa. 10.16 . ) that under all their Glory shall kindle a burning ( as a Fire not blown , ( Job 20.26 . ) which shortly will consume the Forrest of their Carmel , the Nests of their Covents , and all the places to which they have brought their Rapine .

2. This Defence is like that of a Shadow , as of a Curtain , a Grove , Bough , or a Tent , and a Rock : These two last are apt to our purpose , and promiss'd in Isa. 4. ult. the other in Chap. 32.2 . for in the former Chapter , ( vers. 5. ) it 's call'd a Cloud , a sweet Shelter in ther heat , and of use to quench the inner heat of Thirst , as well as cool , or cure the scorchings of the Sun-Beams : and here ( v. 6. ) a Shadow made by a Tabernacle , Booth , or Tent , like to Israel's in the Desert , 40 Years ; or that spread over the Ark , where God communed with Moses : nay he oft fill'd the Tent with a Cloud , as Numb. 12.5 . a token of Favour to him , but Wrath to Miriam , that quarrell'd at his Office ; and the use of this is , against stormy Persecution , and the ruine of Afflictions , publick , or personal Trials , Chap. 18.4 . it 's called a Cloud of Dew in the heat of Harvest ; and this was wont to be a time ( Gen. 18.1 . ) and place of rest at noon , Cant. 1.7 . all which notes that when the hot scorching Sun of Persecution is over us , and yet the heat of Zeal and Love , flame within ; now God draws the Cloud of Presence and Defence over his , in his Pavilion are we both warm , and safe .

3. God's Defence is like that of a Shepherd that that wards by day , and watches by night for the safety of his Flock : it 's true , if God do fall on the Prey , a multitude of them will never stop his pursuit , by their fear or noise , to prevent his Prey , nor rescue it ( seiz'd ) as Isa. 31.4 . Yet if God will defend his own , ( Oh all ye Pastors ) ! and save his Lambs in their Folds from your Paws , and Jaws , he 'll not abase himself for your noise ; so will the Lord fight for mount Zion , and the Hill thereof ; so is the sense ( Annotat. in loc. ) and consonant to other Scriptures , as Mic. 5.7 , 8. and so observe that of Ezek. 34.7 , 8 , 12 , &c. where the Lord complains of the false Pastors , ( of both sorts ) that rul'd with Force and Cruelty , to the scattering of God's Flock , and of the hard Measures and Pastures given them , how they ate but fed not the Flock ; whence Dr. Mayor ( In loc. p. 451. A Lapid . ) cites an old Canon , Beneficium datur propter Officium ; i.e. Prosit requires Duty , and so finds just fault with our Church-men that took of the Fall and did not the Duty ; Lords , Bishops , Deans , Deacons , Prebends , &c. Pluralists ; but all their gain proves but as that Aurum Tholosanum , to wast their Wealth ; against such Harpies two things are promised .

1. God would judge the pushing Rams , &c. and discern 'twixt Cattel and Cattel ; and feed the strong with Judgment , ( i.e. ) spiritual or typical Rulers ; that thrust and push'd with the Horn , by Extortions on the best , ( by their Ruine ) to get Riches ; and thus will God defend his Flock .

2. By raising a Plant of Renown for them partly in the return from Babylon , fulfill'd in Zerubbabel , Joshua , Ezra , &c. Vers. 23 , 24. and after in Christ's time , when prohibited , imprisoned , and proscrib'd by the Councel , yet they still came off in peace , and safety , Acts 4. and 5.

4. Like a Wall : when the Church bewails her Misery , 't is exprest by destroying the Wall of the Daughter of Zion , Lam. 8.2 . which being broke or trod down , lays the Vineyard open to Boars and little Foxes : When that Church Isa. 5.2 , 5. is built up , it s call'd a Wall , Cant. 8.9 , 10. and the faithful Prophets are stil'd Brazen Walls , Jer. 15.20 . Nor can this fenced Wall be skaill'd , ( but by Sin ) or hindred long in rearing , tho in troublesome times , Dan. 2.25 . No trouble in the times , may stay God's Workmen , nor ought , nor indeed can ; for when our Walls are to be built , it 's promiss'd the Decree ( Mic. 7.11 . ) shall be remov'd far ; ( i.e. ) the Decree of God's Displeasure , as Zep. 2.2 . or the Decree of Man's prohibition , Ezra 4. 19 , 21.

Now a Wall , if strong ( as this is ) being God's , receives all the Balls and Bullets , all Blasts and Batterys , that are beat upon 't , and causes them all to recoyl , sometimes to the hurt of him that sent 'em ; ever to the fafety of those imur'd . What hurt gets Israel , if hous'd when Egypt is all in a Tempest ? What does the Rain to the Wall , it dashes a Dew on 't , and that drops off , so 's gone ? What suffers the Rock by the dash of a Wave ? alas , stand a little ( as the Eagers in Ouse , Trent , or Humber , ) spurt and flash o're the Wall , by and by all 's past . For this see yet where your strength lies ; Isa. 25.4 . and Chap. 32. 2. Thou hast been a Stoength to the poor in Distress , a Strength , a Shaddow , a Refuge from Storm and Heat , when the Blast of the terrible one , is as a Storm against the Wall . So is Christ's Kingdom a Shaddow of a great Rock , in a weary Land , and surely a Wall of Mud , or Wood , of Stone , or Brass , may be strong ; but of Fire far stronger , and more formidable ; and such is promiss'd to Zion ; nay one of Pearl , Isa. 54.11 , 16. with Apoc. 21.14 , 18. and who can or dare to dig at it ? surely then we 'll call them Walls Salvation , and Gates Praise , Isa. 60.11 . For the Gates of Hell shall not ( and how can the Gates of Earth ? ) prevail against it ; Mat. 16.18 . Were the Canons of Rome , and Curses of our Doctors Commons as big as the Duke of Ferrara's , call'd the one , the Earthquake ; the other Grandiabolo , this Wall shall not only repel , but retort all the Ord'nance of these Hellish Gammadims of Tyre .

5. God's defence is as broad Rivers , ( as in Isa. 33.21 . ) or as Brooks of Defence , Isa. 19.6 . strong , broad , deep , and not fordable , nor yet navigable , by any Assailant : the Sense is , tho the literal Jerusalem had no navigable River , ( a little Rivelet of Siloe , it had , but just sufficient for Water ) to Moat , and inviron it , and so lay exposed to any Assaults ; yet the mystical Jerusalem ( the Spouse of Christ ) shall be defended with a River , Psal. 46.4 . ( her God ) the Streams strong and deep , as unpassable as that in Ezek. 47.5 . to prevent all Assaulters , and yet as Rivers do , to bring in all the Wealth and Glory of the Nations ; which looks to Hezekiah ( in part , ) but fully to Christ in his Kingdom , his own Beauty , and Glory , yet to be . As Mesopotamia or Egypt surrounded with Euphrates , or Nylus , Annotat. in loc. Nay as Eden with four Rivers : And Dr. Mayer says , that New Jerusalem Apoc. 21. is pointed at too , that should need no Provisions , Gallies , or Oars to supply it ; for God should be all : and this is Zion so guarded of God , the City of all our Solemnities ; our solemn Prayers and Praises , our Feasts , and our Fasts , our Altars , and Oblations , our Services and our solemn Meetings , at Zion we had them to that Hill we brought them with Joy . The Assyrian stopt us , ( through the Siege ) but now from all parts , our Freedom being restor'd , the Force call'd off , and Execution done by the Angel , we may return to Zion with Songs , and keep our Solemn Feasts , and pay our Vows : for as Nahum 1.16 . the wicked [ Belial ] is cut off : and hence Dr. Mayer , and Trapp ( out of Gwalter ) cites the Epitaph of this proud Assyrian , set up on 's Statue in Egypt . Look upon me , O ye , and learn Godly to be .

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .

6. 'T is a Defence like a Military Camp : the Lord of Hosts never wants a Camp , nor Weapons form'd against his by the Devil , and his Antichristian Bands ; nor wants he an holy Host to sight for him : but yet this holy War is not always managed alike , or by carnal Weapons ; tho he pleases to call for such , Luke 22.36 . to try what his Followers will do for him ; yet he lays them down , and bids Peter put up again , Mat. 26.52 . ( a command that Peter's now Successors never obey ; ) but this is not to give up his Cause , or the Field to the Devil : but in design to fett a Compass ( as he bid David , 1 Sam. 5.23 . ) and so by Ambushcado to come behind them and cudgel their Backs roundly . And so the Battel was Gods , the sound of a going ( say of Angels , as Dr. Willet being heard o're the Mulberry-Trees ; they 're smit , and shatter'd from Geba to Gazer , ( i.e. ) 18 Miles . Now be it a Field , or a Siege , that he sustains ; If he surround Jericho , ( Josh. 6. Rams Horns blown , shall Scale the Walls ( by Faith ) as well as Roman Rams : or is 't the last City of his that is in Siege , nigh lost ; 't is but one such Angel going thorow the Camp , and an hundred and eighty five thousand all dye , and the rest fly ; all brave Captains , and yet to save their Faces turn their Backs ; as Pompey's Courtiers did , to Caesar's old Souldiers , whose word was , Feri faciem , i.e. smite at the Face .

But my point is on the defensive part , where note ; as there are some offensive , so has he some defensive Weapons , Cant. 3.8 . that he can command at Pleasure out of David's Armory , Cant. 4.4 . i.e. Buckler and Shield , ( and such like , not for Fight , but Fence ; ) by which , as by a Breast plate , he repels blows from the Vitals . Of these boasts David , Psal. 18.1 , 2. and many like Scriptures ; nine Expressions ; five or six of them of a defensive use ; Rock , Fortress , Buckler , Tower , Shield , ( ver. 35. ) and Prayer ( ver. 3. ) of all which I may not now treat ; only of the Shield of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ganan ; [ Clypeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod instar scuti illum protegeret ] scutum hence Rulers are call'd Shields , meum . Regum est , Populum protegere ; it being their part to defend the poor . Now when all Refuges fail , and Darts fly fast at the Heart , God as a Shield , intervenes 'twixt the Skin and Dart , or thrust ; to save from personal Hazard : so it once was for a Boat , to whast one to Shore , and a Fence at Land , to save from Arrows ; and in the late Rebellion in Ireland , in 41 , when a Popish Tory had thrust thrice at a Woman 's naked Breast , and could not pierce , he left her alive , confounded at what she had told him , that she could not be hurt , but by God's leave . But I urge it to show more publickly , the Defence that God's Camp is to his House , more to his Bed ; as Solomon's guarded by the Swords ( Cant. 3. 7 , 8. ) of sixty valiant Men , ( Bed ( i.e. ) of Communion with his ; ) because of fear in the Night . So is God's House set about ; and so that Promise runs , Zech. 9.8 . I will encamp about my House , because of the Army , — ( q.d. ) tho my House newly raised off its Ruines , has few Friends , less Fence to sight for it , or be a guard to it ; yet I will be carefull to secure it by that posse Commitatus , from Heaven ; for I see many Armies pass and return ; as did the Seleucidae and Lagidae of Antiochus , and also Alexander to Ammons Oracle , and so back to Persia , that same way ; which must ravage Judaea for Forage very much ; and I know it is impossible by Armies to rule my Israel , without Oppressors ( or Sultans ) to spoil them ; therefore of this People I take care , that the State of my City and House stand firm that while : and so it did , tho oft shaken sore ; ( tho it looks on , to a yet further calling of them ) and he gives this reason , for now I have seen ( that is , by Experience ) their Purposes and Projects , by their Military Practices : they mean to govern by ( or stand on their Sword , Ezek. 33.26 . ) and so I see plainly , that Weapon , which was drawn for my City and Service-defence , is like now to be perverted to offend the Upright ; therefore I 'll raise up Zion's Sons , against the Sons of Greece ( v. 13 , See Dr. Mayor in loc. it was so verified by those Maccabees . 14. ) and blow the Trumpet for them my self , and my Arrows shall go forth as Lightning : and so ( ver. 15. ) I 'll defend them , yet not in a visible Militia , or outward Force , for God stirr'd up Men ( formerly opposite ) to set them at liberty to return , build , sacrifice , and it prospered too ; tho it prospects to a fuller Deliverance after at their next Redemption ; and so also it looks ( in the letter ) to the days and Exploits of the Maccabees , who were very successful against the Forces of Antiochus and his Souldiers , ( as before is said ) on his House , Temple and Altar's behalf . For as God is a Man of War , so in our Defence he uses not only a Sword of Defence , but Arrows , that wound at a distance ; and tho the way and time of God's Warfare is unknown , yet is he oft in the Field , for Zion's cause , and Sons , and secretly draws a Bow , ( or at adventure lets one do 't ) that sends going the proudest Ahab ; and if his Tools be but a Shepherd's Bag , 1 Sam. 17.49 . a Sling , or a smoonth Stone ( of Prayer ) as ver. 15. that , ( as once on Goliah ) shall bring the most railing Wretch groveling to the Foot . Our great Shepherd , Jesus , is the same as that Angel , Josh. 5.14 . A Captain of the Lord's Host am I , now come , ( saith he ) . One Metaphor more I 'll urge for this , ( and so proceed ) that 's the Defence of a Sollicitor .

7. The Lord puts on the place and title of an Advocate , or Intercessor , to plead and solicite the cause of his Worship , and People adhering to it , in its Purity . In this Testimony are many now concern'd ; 't has been a Controversy depending ever since Abel , less or more ; while Priesthood was in the first-born ( as in Cain , and many hundreds of Years after it was ) and Worship domestick . Oft the Priests were Presecutors , oftner Neglecters of its divine Purity , as Eli's two Sons , and Abusers of the Observers . When God chose Zion , the more exact and express the Laws of God were , more remiss were some , and opposite others were in preserving its Bounds from all Violation . Edom and Amaleck had a more special Enmity from the first to the Throne of the Lord , and persisted in 't to many Ages , as in all the Scripture Chronicles , to Isa. 34. and after to the Persians times , yea to Daniel and Maccabees days , may easily be seen in the Story of the Old-Testament . And of that Stock is Herod the first said to be , in Mat. 2. who wrote his Enmity in red Letters to the death ( say some ) of 14000 Infants , all Martyrs for Christ's sake in Bethlehem : which makes that Reverend Dr. Tho. Taylor to make them Types of our Romans . Dr. T. Taylor his Romish Edomite . Nor does that bloody Religion want a Duke in any Age , to draw the same red and bloody Lines to latter days ; witness D'Alva , D. Guise , and Savoy , &c. Now when Popery is up , and all-a-mode , and protesting , or earnest open witnessing pleases not ; hence rises a Controversy call'd Zions , whose Laws must obtain God's or Baal's , Christ's or Antichrist's , Bethel's or Belial's ; this is the [ lis dependens ] still ; and after Truths are cleared pretty-well ( as in late days , that of Justification was ) yet the Laws and Canons of pure Worship are still sub Judice ; and tho sometimes the Throne , the Field , the Bench have attested , and the Pulpit oftner obtested in its behalf ; yet it has mostly been held at the Bar and Staves end ; and ( which is observable ) it has thence , or thereby won ( I mean by Sufferings ) all the ground and hold it has , and more then by all Help , or Power humane .

Now when the Wisdom of God suffers the Will of Man to obtain against pure Worship , and to keep ( or call ) to the Bar or Prison any Professors , or bold Confessors thereof , that by preaching , writing , separating , do declare against the Fibres of Superstition , or for Reformation , and own the Authority of God in 's Word , Christ in the Law of the Gospel ; and dare not ( being forbid it ) to conform , Rom. 12.2 . to this World in Wickedness , in Words , or Worship , being redeem'd from it , Gal. 1.4 . and it 's vain Conversation receiv'd by Tradition ; 1 Pet. 1.19 . These are the exposed ones , either to Calumnies in Name , as Hereticks , Schismaticks , or ( worse ) Seditious , Rebels ; nay , to Confiscation , Fines , Spoils ( in States ) , and often to Deaths , for God's sake ; or what is worse ( in a sort ) to be proscribed , silenced , and banished , and rendered useless to Christ and Souls .

Hence God the Judg of all , comes also to the Bar , as witness or pleader for the Prisoner ( his Client ) and runs in ( as that word Intercessor signifies ) wondering that none would espouse a forlorn Cause , that sues to Men ( in formâ pauperis ) for Law and Right for God's sake , due to the vilest , tho denied , or delayed the best . This is discerned by the manner of his Plea , ( i. e. ) sometimes more mildly , and ( if needful ) more strangely or severely . As now ,

1. When Mildness will do ; God by some Division , or hot Debate , mixes ( after a time ) a perverse Spirit in Abimeleck's Courtiers , ( Judg. 9.23 . ) and by that weakens all Resolves of Fury : for its just , Fire should be cast in their Councels , that kindle a Fire in Zion's Palace . Or ,

2. By perplexing and involving Debates , or Resolves , while some of Pharaoh's Archers ( the Magicians , Jannes and Jambres ) withstood ( Isa. 19.14 . 2 Tim. 3.8 . ) Moses and Israel's Freedom , no doubt the sober sort plead ( Exod. 10.7 . ) and say , let them go Sacrifice , if Pharaoh's Disease , the Stone in the Heart , had not preponderated it .

3. Possibly the matter is swayed by Profit or Loss : Interest steers for or against Piety too much : Haman deserved his Preferment at home , for abusing the King's Ears ( Est. 3.7 , 8. Chap. 7. 4. 8. 5. ) and got it ( at last ) when the King was better inform'd .

4. Perhaps a providential Contingency , tho as casual as a Night's sleep , ( Est. 6.1 , 3. ) or the opening of a Book of Records , and the Recognition of some true Discovery made of a treasonable Plot , serves to awake Ingenuity to gratitude , and so veres matters about for the best .

5. So may natural Conscience , prickt by regret , touch'd with a love to a wise Courtier , and old Servant , or trusty Counsellour , disturb one that is candid , and break the Sleep and Brain too ; having been over-drove by precipitant ends or clancular Advice ; so sending the King to the Den , with an Outcry to relieve Daniel , Dan. 6.7 , 20 , 23 , 24.

6. Nor is Satan able to stifle Experience of Mens undoubted Fidelity , and long abearance . Laban found by Experience ( as Gen. 30.27 . or as the Hebrew , by Serpentine Divination , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of Nachash a Serpent ) God had blest him for Jacob's sake , and so hurt him not : Diabolical Augures must sometimes own Truth . Ex suo commodo argumentatur , he arfrom his own Profit , Pareus .

7. By a Dream : Sometimes God pleads by some Terrour , or a Fright ; thundering in the Conscience , as with Abimelech , ( Gen. 20.6 . ) for the Prophet Abraham , and caused him , send him away , ( and Sarah too ) in Peace and Wealth ; so did some of the Emperours , as Dioclesian , lay down the Robe and Scepter for a Retirement , being terrified with Thunder , and not able to rule longer .

Now all these , and many more ways , God has to plead mildly with the Minds of Men , in whom Religion sways not , to abate the Rigour of Persecutions , against Piety and pure Worship , but he has ( if need be ) some sharper and more severe judicial ways .

As to instance : how did the Terrour of God sting Cain for Murther of Abel in the cause of Worship ? that he cries out , his Punishment was greater than he could bear ; Gen. 4.13 . Despair , and an ill Conscience ( stain'd with Blood ) are two swift Blood-hounds . Alphonsus Diazius , that slew his Brother John , and Ward's Instance of that Jesuit in Lancashire that leap'd over a Hedg into a Pit and was drown'd , to flee one that followed with his own Glove dropt : But says one , ( Cambdens Eliz. 165. ) R. 3. and Queen Ma — had the shortest Reigns of any , since the Conquest , and for that urges a threat , ( Psal. 55.23 . ) bloody and deceitful Men , half not their days . For of Rich. 3d. ( says Pol. Virg. & Dan. Chron. p. 249. ) After the Murder of his two Innocent Nephews , fearful Dreams and Visions dog'd him , that he would catch up his Sword , and hunt about his Room ; also before Bosworth field , he had a Dream , that all the Devils were hauling him in ugly Shapes ; and what Friends they were to Religion , let the Chronicle of their Times show . The Jews fancy Cain's Head was horn'd ; and if all Persecutors Heads were so , how many Men ( as Devils ) should we meet on every Bench and Street ? but it is enough if God hornett their Conscience . Belshazzar had a Mene Tekel set on 's Wall , for carousing idolatrously in the holy Vessels : Oh what will become of those that quaff up their [ Damme's ] in the Tears of the oppressed , if not in their Blood , and lie on the Pledges of every Altar , panting after the Prey of the poor and meek . ( Amos 2.7 , 8. )

In a word , how was Pharaoh whipt with a lash of ten Twists ( i.e. ) Judgments upon the Land , Fruits , Waters , Corn , Cattel ; nay , Houses and Bodies too , and ( at last ) lives of the first-born , comprized by one so : Fit cruor ex undis , conspurcant omnia ranae ; Dat pluvis cimices , postea musca venit . Dein pestis , post ulcera , grando , locusta , tenebrae , Tandem prototocos , ultima plaga necat .

Which one puts in two Lines as thus .

First , Blood ; next comes the Frogs , then Lice and Flies ; Pest , Boils , Hail , Locusts , Dark , last , First-born dies .

In all which a peculiar aptitude of the Plagues ( most of them ) may be observed to the Sin of Egypt , in letting God's Worship : As they deny to free Israel , God punishes them in their Wealth , they allow them not Sacrifice , God mars their Gardens , Cattel , that were their Gods . Again , do they detain God's first-born from his Service ? the Lord plagues theirs ; and yet distinguishes still 'twixt Israel and Egypt , and at last brings them out by force , as with an high hand . That Land can never prosper , that will neither serve God themselves aright , nor suffer others .

But having largely , and often toucht this , and since 't is our scope , may yet meet with it ; I wave it here , and only collect hence that God has both sorts of Pleas , thorowly to plead his Peoples cause , ( Jer. 50.33 , 34. ) bring them out , and also to disquiet the Inhabitants of Babylon .

Yet to compleat this , and show the nature and manner of God's Defence of his Worship ; let these Notes be further observed . As ,

1. He does it wisely ; our self-Defences in words or blows oft prove inadvertent , and not with good Counsel ; God's for us is ever in Wisdom . Going to Egypt for Defence , was a return to old Oppressors and Superstitions , and so a sign of Weakness and Folly ; God to cure that , lets them see an Effort of his Wisdom , in partly saving them from the wound , that leaning to that bruised Reed brought , as Ezek. 29.6 , 7 , 8. and partly in punishing the Staff and the Leaner , the Helper and the Holpen ; letting both fall at once . Hence says the Prophet , He also is wise , to bring Evil on the House of Evil-doers , and their Help ; ( Isa. 31.2 . Chap. 10.20 . ) when God strips his of all false stays , it s a wise Act , to stay us on him alone , and beat us out of our false Aids , and places of refuge . That Jasper Coligni Admiral of France , bought his Royal Trust too dear , in loss of his Life , and thousands more . We need a wise Defender to steer us off these Shelves and Syrts .

2. He defends us willingly , freely , ( not for Price or Reward ) as he redeems us ; 't is so he plants his , with his whole Heart , and whole Soul , ( Jer. 32.41 . ) Human , Civil , or Military Help may be got , but seldom is granted , save as the Assyrians , tending to distress ; or as the Merchants Convoy oft at Sea , it 's paid for more than it's worth . God's House seldom is beholden to the free Auxiliaries of Men , unless with the pillage and polling of Sanctuary , and covert of the Sabbath . An hired Rasor shaves low and close , ( Isa. 7.20 . ) but God's Defence is free , all the Angels , Creatures , Elements and Stars stand at his beck , and go at his Will , and take no Gain of Money , no Profit ; are free Agents .

As Nature needs no hire to succour its own , so Grace despises Motives or force to stand up for his own adopted .

3. Seasonably in the best time , perhaps that is sometimes early ( as it s said , ) Before the Pots can feel the Thorns , he takes them away alive , and in his Wrath : ( Psal. 58.9 . and 2. ult. ) Some perish in the mid-way , when Wrath is in a little kindled against them ; and some are suddenly smit in the bud of their Pride , and the Just rescued in one night , as the Assyrian gave at evening-tide Trouble , but before the Morning he is not : as Isa. 17.14 . Again , God trowls with some in a long Line , lets 'em go as unruly Whales , or wild Asses , till in their occasion he finds them ( Jer. 2.25 . ) And so he did with Nero , who after all his dedicating of Christian Blood in Martyrdom ; Emper. Hist . — Vltor a tergo Deus . at last it o'retook him , in a series of black Tidings . 1. An Earthquake ruin'd many Cities , as Laodicea , &c. Next Britain ( oh early Rebellion ) Revolts from the Roman Yoke ; Armenia's lost by cowardise . After an ignoble Peace is made with Parthia ; next Rome is ( by his means ) burnt while he sings to 't , Homer's Verses of old Troy fired , to his shame ; after fell one of the greatest Plagues ever was , just upon the Persecution of the Christians .

Then Piso's Conspiracy is found and prevented , and next to that Vindex , after the Jews rebel also ; then the Provinces of France revolt , and the Legions do chuse Tul. Vindex Captain : next , part of Spain ; this stunn'd him , and nigh madded his Brain : yet more of the same News comes , of the upper Germany : next the Senate ( mero motu ) abandon him ; then to his Box of Poyson , but none durst administer it ; then to his Flight , or Tuck , but is afraid to use it , A series of Nero's 11 or 12 Alarums ere he dies . and said ( as C. Tacit. writes ) Now Nero has nor Friend nor Foe ; he that at first was so beloved , at last so feared ; now was neither ; So that at last , by the Senates vote , being told that he should die more majorum , and hearing the Horse at hand , he made a shift by help of a Servant to cut his own Throat . And so died that hostis humani generis , 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 saves , 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 it 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 feel 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 ; nd 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 . cum 5.20 . ) where the Stars are said to fight in their Courses ( i.e. ) say some by Comets , or Meteors ; others ( as Hugo . Dionis . Carthus . ) by the Influences on the elementary Bodies producing Storms , Thunder , Hail , &c. so defeating Jabin . ( Two sorts of Forces ( they say ) God has : 1. Is his Magaleh Cheloth . 2. His Matteh Cheloth ( i.e. ) upper Forces , and lower Armies ; and wo to that King or Land , that is fought by 'em both .

5. The fifth is in Hannah's Prophesy , and actually is fulfill'd ( some days after ) on the Philistines , ( by her Son , Prophet , Priest and Judg then ) 1 Sam. 2.10 . Chap. 7.10 . who , as he 's offering the suckling to God , to verify her Faith thunders on them , so they 're defeated too , and retire like Worms .

6. The sixth was in Saul's days , towards Samuel's end ; to reprove their over hasty protervous Affection to a King , ( al-a-mode ) to be like the Nations ; in rejection of God , and his Judges , that had saved them so long , ( 1 Sam. 12.17 , 18 , ult. ) which convinc'd them , tho after they smarted dearly for 't . ( But this is besides our purpose . )

7. The seventh fell out in David's time , whose Liberty , Life , Worship and all was in hazard by Saul : ( 2 Sam. 22.8 , 9 , 11 , 14. ) that occasion'd his Distress , that Curse , 1 Sam. 26.19 . and many a Cry to God : and what got he by it ? Why , Earthquake , Clouds , Fire , Thunder : God spake by 't , and scattered his Enemies . Note hence , that when Men are pursued ( as David ) for Integrity , enquiring after God's Will ( as he did at Nob ) and no Appeals or Addresses obtain ; they are call'd to put up the louder Cries to God , and then may hope God will rather do Wonders , and answer them by terrible things , or in the secret place of Thunder : ( Psal. 81.7 . & 65.5 . Rev. 8.5 . ) Then let their Enemies prevail . But observe further , whence he got an Ear ; vers. 6. out of his Temple , that was the Sanctuary he fled to , his last Anchora sacra , ( tho yet no Temple was ) and thence he got help ; and the end of all was ( as Moses ) to draw him out of many Waters ; ver. 16.

8. One more fulminating Effort of Vengeance is reported on the Assyrian-siege of City and Sanctuary ; Isa. 29.6 . Thou shalt be visited of the Lord of Hosts , with Thunder , Earthquake , Flame , and Tempest , &c. ( i.e. ) God will defend his Altar from Asher by his Angels , causing a Blast , Tempest , Clouds , and all Elements , to joyn Battel , and salley out on the Besiegers , and so send them home with a vengeance . By all these it 's plain , God did miraculously defend his Altar of Old ; and New Testament is not without some Instances of Thunder , in witness to his Name and Service .

One is , that glorious Voice answering Christ's Prayer in John ( Joh. 12.28 , 29. ) a little ere Christ's Passion , when God gave so loud an Instance of his Love and Audience to Christ , regard to his own Name , and the Evincement of our Lord 's Mission , and so loud and audible , that it 's call'd Thunder , or an Angel that spake . God will give loud Answers to his ( at times ) that shall convince .

Nor is the last Prophesy void of Evidence to so great a Truth ; for the Gospel-times have found greatest Opposition to its Truths and Worship ; so that Prudence has not ( in a successive way ) been wanting thus to exemplify the Promise , ( Apoc. 4.5 . & 6.1 . & 5.8 . & 11.19 & 14.2 . & 19.6 . ) six times in the Revelations is Thunder foretold ; all which is not yet totally fulfill'd : and tho Thunder in that Prophesy may intend a mystical , or metaphorical Expression of God's terrible Judgments , yet Experience in after-Ages shows it was verified in the letter also : As Fr. Mirand . said , Non ignota cano — .

In Marcus Aurelius's days ( Anno ( 181. ) a Battel was fought with the Quads and Northern Nations , and ( at last ) Victory gain'd at the Prayers of Christians , desired by him , thus recorded ; ( Dio in vitâ M. Anto. Philos. ) Christiani flexis genibus Deum obsecrantes , & audivit , &c. subitò contra omnium spem , largissimis imbribus profusis , exercitus sitim orando fedatam , — Hostes fulminibus crebris caelitus prolapsis ignibus effugatos ; obtinent : ( i.e. ) As the Ancients say ( Apollinar . Tertul. Apol. Iren. ) the Christians by Prayer obtain'd great Showers to allay their Thirst , and Fire with Thunder , that so scorcht the Enemy , that they were glad to let out Blood to quench it , ( Euseb , pag. 110. cap. 5. ) So the Romans by Prayer were both fed , and sav'd : What a two-edg'd Sword is Prayer ? and hence it was ( as after we may read ) that the Emperour to the Senate wrote for the Christians Liberty .

The like is recorded of two brave Romans , [ duo fulmina Belli , as the Poet Lucan .

So Ecclesiastical History tells us of Theodosius against Eugenius , ( Euseb. p. 261. ) that thus pray'd ; Tu nosti Omnipotens , &c. Lord thou knowest that in Christ's Name I took up this War , in revenging thee of thine Enemies ; if not revenge , it on me : so reach out thy hand , lest they say , where is your God ? on which they fell to the Slaughter . Agmina Hostium perrumpunt , kill'd heaps of the Enemy ; incredible 't is , that after that Prayer , Ventus ita vehemens exortus est , ut tela hostium retorqueret : so vehement a Wind rose , that it repell'd the Darts of the Enemies back on themselves ; they from Heaven ( Divinitus repulsis ) being beat and defeated , Eugenius is took , so ends his Life and Fight .

Other Examples of this , with other kinds of Judgments in a miraculous way , might be given , to show the miraculous Defence that God has made for the Lovers of his Name ; but being so large in this , I will not further add . So this suffices to show the way and manner of God's wise and wonderful Defence of his Worshippers , and therein of his Truth , Name , and Cause ; the Reasons briefly are as follow .

Now that it is so , and how , is plain ; why so , is the thing next to be proved by five Arguments .

1. From the glorious Dispensation of the Law , which tho in Glory inferiour to the Gospel , yet had its Defence then ; from that I argue , from the less to the greater : It was then so , it must be now ( much more ) ; God is the same , changes not in care and defence of his own Appointments : of Matter or Forms some Change ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 7.12 . & 12.27 . ) may be ( Rei non Dei mutatio ) not of God's nature ; and that Change he makes is ever for better , to a greater Glory ( 2 Cor. 3.9 , 10. ) but in his Essence , Attributes , moral Precepts , Promises , Protection of his People , he 's immutable , Mal. 3.6 . and hence are we not consumed , and yet live , as a burning Bush not spent , after thousands of Years in Men's Furnace ; see the wonder , and this is the reason , form it briefly so : If the legal and less glorious Dispensation had a typical Defence , so ( much more ) has the Evangelical in the truth of it ; but true is the former , so then is the latter . The Assumption is argued from Experience of all Ages ; the Consequence bears on God's Unchangeableness . The Proposition I prove by the Types of the Law , which was to them Gospel vail'd , as it is to us now revealed . For after the Church grew from Domestick to National , and God had adopted Israel in Egypt , and by 's Arm brought them out , to dwell alone , ( Num. 23.9 . ) under his Wing , and had delivered Laws of three sorts to them : 1. Moral , in ten words , perpetually to rule Life . 2. Judicial , to order the State . 3. Ceremonial , to direct ( in Worship ) that Church while it was National , he did in each ( especially the last sort ) put certain Rites and Forms ( of his own Will ) upon the moving Tent , and after on the fixt Temple , by which this Truth was typed out , and resembled . I instance in that over the Tent , a glorious Type of our Safety now , during our long wandring ( with the Woman ) in the Wilderness , yet under God's Care and Conduct , ( mixt with much Darkness ) to which Isa. 4 , 5 , 6. ( and other places ) allude . Also in the Doors of the Temple , after to be of Brass , so strong and massy that twenty four Men could but open them : and again , in those Cherubs and Palms on the Door , Curtains , and Vails ; and also in the two Cherubims with Wings over the Ark , and Mercy-seat , Types of God's Protection by Angels , over all true Ministry , and holy Mysteries of the Gospel : But I confine the Proof to that of the Horns of the Altars , both that of Incense at the Vail , that of Brass for the Sacrifice , and that Ezek. 43.15 . all had their Horns , and ( about them ) a Crown ( so had the Shew-bread-Table ) denoting in all the divine Authority put on God's Service , that none ought to corrupt , invade or infringe ; and for that of four Horns , it signified that from all four Winds , God would have Reverence done to his Name ; Mal. 1.11 .

But the placing of Horns on the four Corners of the Altar seems to note its four-fold use , as Authors conjecture . Dr. A. Willet in Exod. p. 616.

1. For putting the Blood of Atonement on its Horns ; as Exod. 30.10 . to note the Power and Efficacy of Christ's Plea for us .

2. To bind the Sacrifice thereto with Cords , that supposed a Reluctancy , ( which was took inauspicious ) of which in that Psalm 118.27 .

3. To be a Sanctuary to flee to , for the guilty , as some Passages note ( see Exod. 11.14 . ) so did Joab flee for shelter , 1 Kings 2.28 . to denote the need of Expiation , when by Conscience of Sin , Satan pursues us .

4. ( Most to our use ) . To show God's Power in defence of his Suppliants , that desire to compass ( Psal. 26.6 . ) with penitent Hearts , and powerful hands of Faith ; the two last ends are pertinent here , ( the rest teaching ) . This fourth is proper to our end , to show God's Altar under the Law had ( by his order ) in it self , a safe defensive Property , or a strange ( but secret ) self-revenge , and can push for its Attendants , at all Assailers ; and its Sparks can burn the Nests of those that ( Eagle like ) sacrilegiously spoil the gift , or steal from it what is Gods due ; and tho all the four Winds , ( Mic. 5.5 . Zech. 1. ult. ) oft give it distress ; the four Horns make its Defence ; or four Carpenters , ( seven Pastors , eight principal Men ) do fray them away . ( Zech. 9.13 , 15. ) Nay , let the Sacrifice be consumed to Ashes , and fall under the Altar ; ( Rev. 6.9 . ) yet as sacred Urns , the Souls under it cry , howling , and rest not , till revenge is granted , which will surely come at last : It 's also worth our note , That in two places of the Prophets , the Title given to the Altar , is the Lyon of God ; in the one , the Hill of God ; ( Isa. 29.1 . Ezek. 43.15 . ) what bolder ( stronger ) than a Lion , higher than the Hill ( of Zion ) for security ? Thus the Types lay the first ground .

A second ground bears on the Properties of God , together with the Promises made for it : the first shows his prowess for its safety : the second , his propenseness to it : his Nature and Attributes incline him , his Promise obliges him ; so both ( leaving the time and way to his Wisdom ) are ( to our Faith ) confirmed by his Veracity . Divine Properties harmonize with themselves : Justice and Goodness , tho ( to us ) they seem , diversa in their Objects , they be not opposita , they end in eodem tertio ( i. e. ) conclude in the good of his own . As all Lines meet in the Center ; so all acts of Justice , Wrath , Revenge on the evil , ( on the one part ) and all the Efforts and Emanations of Mercy , Grace , Kindness ( on the other part ) to his , amount to this , and end in this point , that what God is , or does , is for his Elect : that which partakes of his own Nature , must needs be under his careful Eye , and Protection . His Worship is stiled by his Name , ( Exod. 20.24 . ) so are his People , and both are called ( Dan. 12.7 . ) Holy ; and shall not the holy God defend them both ? so is his Word holy , ( Isa. 5.24 . ) and will he not magnify it ? ( Psal. 138.2 , 3. ) yea above all his Name : so was that glorious ( Isa. 64.11 . ) and beautiful House stiled Holy : all the Appurtenances of divine Worship borrowed the stile Holy of him ; and shall not that import divine Protection ? what Absurdities follow , were not this true , see Mr. St. Charnock of God's Power , ( Char. p. 477 , 478. ) all things would fall into a deplorable Chaos . This is ground for our Worshippers : We admire Princes for their Power , in subduing Foes and preserving their Peoples Peace ; how may we reverence God , that rules so vast Empires by a word or beck ? we sense the Thunder and Storms , and some Men as if they were God's what Reverence is due to infinite Power and Wisdom , joyntly ? — All Religion bears on two Pillars , Power and Goodness : without that , no benefit by it ; without this , no Entertainment could be . Jews say Melech Hagnolam , hundreds of times , in their Prayers ; what Faith of success could we have , if Power and Mercy could not retain us ? A little after he notes , ( pag. 484. ) God is by one truly represented as a Jasper , ( Rev. 4.3 . ) on his Throne , a Stone withstanding the greatest Force ; so is his Throne described by a fiery Throne , ( Dan. 7.9 . ) for what Stubble will stand before it ? so he .

And for Promises , how many has he made , how free , rich , full , apt to all our Distresses , for his Altar sake ! by Grace he first made , and by Power will surely fulfil them to a tittle . When all was lost ( but Jerusalem , ) to Senacherib , see what a Promise is given ( what a Royal Word ) I will defend this City for my own sake , and my Servant David : Isa. 37.35 . Two sweet grounds for Faith ! ( Oh had London this good hold ! ) says he , I 'm concerned in my Glory and House ; for my Name is invocated there ; and I will not let this black-mouth'd Rayler win it ; to falsify my Promise , and verify his prophane Blasphemies : Nor is my Servant David a little concerned , that first conquered this Mount Zion , and brought my Ark to 't , who had the Promise of a Lamp ( 1 Kings 8.37 . & 9.3 . Psal. 132.17 . ) to be here ; and his Son built this House to my name ; Therefore I will defend the City too , ( tho they are unworthy ) for my own sake : 2 Kings 19.34 . Oh happy is that City , that God covers as with a Shield , ( as the Hebrew is . ) Of the City of God it may be said , nec fluctu , nec flatu movetur : as Venice ; ( Nor Winds nor Wave it moved have : ) Or as Geneva , when inviron'd with Foes , and barr'd in from all help of Friends ; it had been undone , but that it had so many Enemies ; ( rather ) so good and strong a God to defend it , as one ( of this last Clause ) notes ; Haec Verba , divinitus prolata sunt , as A Lapid . notes ) . These words are as 't were spoke from Heaven , to show that God minds the Name and Stock of all Kings that promote the Settlement of his Ark , Presence and Service in a City ; and surely forgets not those that seek to extirpate them all : For now was Rabshake , ( and his Master ) near the top and fall , ( 2 Chron. 32.15 . ) loring the true God to , nay below those stump Deities , by him conquer'd . What Mouth could open wider , or bark louder ? But to end this with Ezra's Note and Text ; ( said to the King ) Ezr. 8.22 . The hand of our God is on all them for good , that seek him ; but his Power and his Wrath is against all them that forsake him : and that Fast very much availed in Faith .

A third ground of this Defence , rises from the Power of the Adversary , that God suffers oft to swell high , and climb up to Lucifer's Orb. The greatest Mercies and Deliverances rise out of the lowest Ebbs of his Cause and Lovers ; and on the other hand , the heaviest Wrath , and hottest Vengeance is nearest the wicked , when Sin is fullest , and they at the heighth .

— Tolluntur in altum ut lapsu graviore ruant . The higher is their proud Elation , The deeper Fall and Condemnation . Feriunt summos fulmina Montes . The Thunder-bolts do often light On Mountains of the greatest height .

In that Babylonish Boast of Lucifer , many are the Expressions used by the Spirit of Prophesy , to show what a Mount the King of Babel took in the letter , and to predict the ranting Arrogancy ( in the Spirit ) Antichrist would reach and swell to , in latter times , and against what , and how far , it would go . For , 1. In his Heart ( says he , Isa. 14.13 , 14. ) I 'll ascend to Heaven : 2. I 'll exalt my Throne above the Stars of God , ( i.e. ) Christ's Ministers : Rev. 1. ult. 3. And sit on the Mount of the Congregation : ( scatter all the Assemblies ) : And , 4. In the sides of the North , where the great King's Throne and Place was ; Psal. 48.2 . on Moriah : 5. ( Ver. 14. ) Above the heights of the Clouds , ( Isa. 5.6 . ) to stop the Doctrine of the Word from dropping . 6. I will be as the Most High , ( Dan. 7.25 . ) that is , assume his Legislative Power o're the Conscience , and Scripture ; ( in short ) I 'll be called a God ; 2 Thes. 2.4 . Tu merito in Terris diceris esse Deus ; as one flattered the Pope most blaspemously , as worthy to be call'd a God .

Nor are the degree ( exprest ) of his Fall , less noted or notorious , in this Context six or seven of them are soon told ( ver. 10 , to 19. ) just as Pharaoh , whose Will and Humours one reckons to six too , ( Bur. Exod. 15.9 . ) But ( on the whole ) it 's observable , that Height and Obduracy is an evident mark of an instant fall from an high Hill , to a low and hot Hell ; from a God , to a Devil ; from a Star , to the side of a slimy Pit ; from a Seat above the Clouds , and over all Law , Conscience , and Worship , to a Grave , a Sheol , a dark deep Abiss ; from the noise of Pipes and Viols , ( as David , Amos 6.5 . ) royal , conscrated Bells and Organs , to roar among the infernal Covents of Confusion ; and how can it but be deem'd a dolesome Change ? yet such ( ineffably ) is the woful Perdition of all wilful Provocation ; and so it befalls them that run on the bosses of God's Buckler ; Job 15.26 .

Now can higher Arrogancy be in Man , than to advance to the place and Seat of God ? or greater Blasphemy , than that against his Name , Tabernacle , and them that dwell in Heaven ? ( Rev. 13.6 . ) What more injurious Robbery , than to spoil the Altar of its Gifts , and God of his Glory ? what grosser Idolatry , than to reverence ( or obey ) a Creature above the Creator ? ( Rom. 1.25 . ) What higher Profanation of God's Sabbath , than to prohibit the sanctifying thereof , and yet mock God with Calendar Saints days ? What plainer Hypocrisy , than to deck a false , and curse a true Church , ( or Saint ) ? to paint the Sepulcher ( Mat. 23.9 . ) persecute the martyr'd Prophet ? Kiss the Calf , and kick at the Law ? High time for God to work , when that is void : Psal. 119.126 .

4. This Defence is grounded on the serious Complaints and solemn Appeals ( all along ) made in suffering-times by the Upright , to the Just and Sin-revenging God , to whom Vengeance belongs ; and as he receives them graciously , so he revenges them certainly , and often speedily , making amends for the long delay by the Severity of the Blow ; and if Law-wrath ( for Wrongs to Man ) be due , and every Transgression receceived a due Recompence by Moses's Law ; what is due for Injuries to Christ and his Gospel ! As the Apostle argues , ( Heb. 6.6 , 7. and 10.28 , 29. & 12.25 . ) of how much severer ( or sorer ) Punishment is he thought worthy , that refuses him that spake ( nay forbids it ) from Heaven , and tramples under foot that Covenant-Blood , that should sprinkle the Nations , and despites the Spirit , in the Exercises of its Gifts and Graces ?

Now of these Complaints , the Scripture in all Ages , is both full , and in frequent use ; when the Priests Wife was in Travel , the pious sense of her Fathers death , or his two Sons ( her Husband one of them ) or yet of the triumph of the uncircumcised Philistine , or of the slain ( i.e. ) 1 Sam. 4.10 . ) 30 thousand , or the loss of the maintenance of her Life , did not all affect her ( though in her pains ) so as the Ark and the Glory did : now is she concerned , and names here Son I-chabod , v. 19.22 . ( where's the Glory ? ) so with that expires . But to the question , staid not ( for grief ) to get Answer ; alas that was gone captive ! she only lived to repeat that twice .

In several Passages of the Psalms the like sad Complaints occurr , as any may read that will , Psal. 44 . 9-16-20 . and 42.4 , 10. And how they were broke in the Place of Dragons ; tho yet they had not forgot God's Name , but did cleave truly to his Covenant , a Complaint very dolorous : like to it is that of David's flight , uttered , For the scattered multitude I had gone , ( q.d. ) now I can't , that is my 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 it 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 , 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 whom one gave a Ring , thus insculpt , [ Drink and Dye ] and not long after he did so . Belshazzar is slain that same night , Dan. 5.29 . ( It 's said ) the King ( Esth. 3.15 . ) and Haman sate down to drink in a time of Sushan's Perplexity . It is observable that Babel and Edom should both fall in their Cups : Dr. Mayor on Dan. .5 . p. 535. Hodie in Perside occiditur Julianus . and one cites for the former ( as an Instance ) Zonaras ; that in Antioch a Judge saw ( by the Stars so plac't ) this Doom of Julian : ( This day is he slain in Persia ) and that so fell out exactly . And he cites the like of Michael Paleologus . So did Knox of Qu. Ma. that day she dyed . And for the other ( that is , Edom ) Authors do cite it , and concurr in it , That as the Edomites gave an unbrotherly Cup to Jerusalem and on Gods Mount , ( Obad. 16. ) drank to the Confusion of Zions Sons ; so he should drink to his own Woe and Abolition . And so came it to pass ; for after the Sons of Judas had ended their Exploits , Edom is utterly extinct as a Nation ( as all agree ) and Herod was the last in whom that Stock expired : and though ( as it is , Dan. 11.41 . said ) the Edomite escaped ; so ( for a time ) the false-Christian-Brother may evite Persecution by prophane compliance , till the Upright are refin'd ; yet will not that prevent the Wrath decreed . So surely , God pleads the Cause of his Zion , executes the Vengeance ( fore-writ ) of his Temple , and so defends his House , Son , Name , Service , and pure Worshippers . So is the Grace promis't , under the Law : such is his Nature , Power , Goodness , and Truth , that his Promises depend upon : the power of the Enemy also challenges it , the Prayers of his own cry for it ; nay , the Lord seeks for , and prizes his own , counts them as the Apple of his Eye , ( Zac. 2.8 . ) and all that devour them , offend him ; Evil will befall them , and Experience seals also to it : Jer. 2.3 .

It was a Saying of that Pacifick King * * So is King James called . when a Fly got in his Eye , Ar't not content to range in my Dominions , but must assault my Eye ? So are not men content with all the World , but they will be at the Pupils of God's Eye , his Glory ? How can he but resent it most heavily ?

One Objection remov'd , we 'l come to Uses

Will this hold ever true , in 1 Sam. 4. Was not God's Ark took in fight , and tost ( like Noah's ; on the floods ) from City to City , seven Months ? Were not some Youths slain in the Temple , ( Possibly , flying to the Altans Horns . ) at the first taking of the City and Sanctuary ? ( 1 Chron. 36.17 . ) And what havock made the Romans , by Pompey , Titus Vespatian , Adrian , ( as our Lord Prophesied , Mat. 24.15 . ) successively on them both . And afore that , Antiochus Epiphanius ; of which , History is full : and Heb. 11. recites their Sufferings . And that Antichrist is said to sit in the Temple ( 2 Thes. 2.4 . ) and tread it down , wear out the Saints , change Laws , blaspheme his Name , Tabernacle and Saints : ( Rev. 13.15.17 . ) that none must buy or sell , that bow not .

To all which I answer two ways .

1. By way of Concession .

2. By way of Conclusion ; In both what is to be granted , and with what Limits is considered .

1. I freely grant in general , that no external Form of Worship , no Profession or sort of Professors , distinguisht by what Name . soever , can ( nor ever could ) by any Promise of Gods , or Practice of theirs , expect Immunity from the Cross of our Lord : nay , the purest and best share in it most : though some arrogate prelation over others of the same Christian Name , or Protestant Profession , while the Wheel of Providence favours them ; yet let him that Presides , give the Wheel but half a turn , and they also decline to that misery , into which they threw others ; and perhaps insulted to see them put under . All Ranks must suffer , the worst of Christians may for their Hypocrisy ; yea , the best must , for the tryal of Sincerity . All that will live godly in Christ Jesus : ( or as the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( 1 Tim. 3.12 . qui probe & bene Deum colit . ) that well and rightly worship God , ( i. e. ) honesty , and according to his Will ) they must expect the genius of the Gospel , that is , Persecution to dog them , and pass to their Kingdom through many Tribulations : Acts 14 : 22.

I also yield that wicked Men , by the Wisdom of God , are suffered to rise high , and go far in a wicked way , for reasons , known best to God , mostly hid from us : and tho he is used , and concerned , to be still most tender of his Sanctuary , and the Sacra Jura Regalia , the Royal Sacred Rights of his Throne , Spouse , and Altar yet he sees good to expose them all : As 1. His Name to be degraded , Blasphemed . 2. His Throne to be Invaded and Usurped . 3. His Son and Spirit to be dispited too . 4. His Truth to fail and fall in the Streets . 5. His Church to be forc't and scattered . 6. His Worship and Altar to be left , cast off . 7. His Prophets to be Exiled , Witnesses killed . 8. And all his People to be captivated ; nay , the best to go first off , as Jeremiah's Figs ( Jer. 24.5 . ) or if more can be reckoned , all that was or is desirable to the best , ( Ezek. 7.20 . ) the pleasantest things may be for sometime exposed .

Why ? 1. To put forth an Act of Grace , and Power ( as with both hands ) to lift us up again : Moses said , Vnderneath were everlasting Arms , ( both : ) Deut. 33.27 . And the Spouse said , His Left Hand is under my Head , and his Right hand embraceth me : Cant. 2.6 . Surely , to be held up and preserved , when our best Cordials below fail , is an Act of Power . To be trod in the Mire , and yet have God's bared Arm to lye under , is a sweet stay , and will be after , a lift for us .

2. To prove his own in the Furnace of Man's Fury : Dan. 11.35 . to try , purge , make white , try our Love to trampled Truth and Worship , make white , and rinse out the Spots and Errours , in Devotion , and purge away all our Tin , Dross , and Diseases , that cleave to , and defile our Devotion , provoking God to leave us to Robbers , and let his holy Matters be prophaned . But

3dly . To prepare the Wicked for the day of Vengeance ( Prov. 1.32 . ) by prospering them in all they attemnpt : 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 , fills their Cup with sweetest bloods , and so they drink themselves dead : and in the wise dispensation of Justice , no means ( used before ) mollifying ; and 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 Iniquitas .

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 of 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. Mayer resembles that vile Person to others , as Dan. 11.21 . in 12 , or 13 Heads at least : and then concludes of him , ( Mayor on Dan. 11. ult. p. 582. ) That if Kings do ( as the Pope ) contrary to their Office , and change Gods Laws , prophane his Temple , abuse their Power to Rapine and Cruelty against the Servants and House of God ; let them take themselves ( with Antiochus , ) threatned with the same miserable end .

4. I yield the like of the Roman Papal force : This , and all the Violences of Antiochus , and ten more such , will nor reach the measures of Rage and Fury ( though they are types ) that for 1200 years , the Papal Tyrannies have long exercised on Christians and their Assemblies : for how many in all Ages , since he sat in that Chair of Pestilence , has he murdered ( at it were ) for God's sake , in Italy , Bohemia , Spain , France , Piedmont , in Ireland , Low-Countries , and England too , by Inquisitions , Interims , Impositions , Laws , Cannons , &c. It is both impossible and incredible to recount ; and what wrongs his armed Butchers have done to Assemblies , and Places of holy Worship , Histories report , and tender eyes weep to read .

Lactantius , 1300 years ago , has a sad Prophesy of this cruelty : says he , Lactant. li. ult. ch. 11. p. 753. An Enemy to God and all Mankind . Is justos & Deo deditos 42 mensibus persequetur , & se coli jubebit , & qui non adoraverit , exquisitis cruciatibus morietur : Tunc Christus descender in Judicium , & condet sanctam Civitatem , & erit justrorum regnum 1000 Annis . Rex Impius surget ( sct . ultimis diebus ) & Dec , & generi hominum Inimicus , &c. An impious King will arise , and all that adore him not , he 'l cruciate with exquisite torments to death ; two parts he will cut off , a 3d. ( fled into Deserts ) he will pursue with an Host , and beset the Mount ( fled to ) so they shall ( auxilium implorare Dei ( i. e. ) implore divine help , and he will hear them , and sent them a Saviour , &c.

In Calabria , an Assembly being of the thousands met ; an Army being sent , beset the Place set Fire to it , and slew all that sought to escape others were fetcht out as Sheep , by the Butchers with the muffler and knife ( all gore ) in the Teeth , and made to kneel down , to cut their Throats , so left weltring , &c. By which taste we see the cruelty of that Mother-Church ( flesh't with blood ) and what Injury and Fury doth God suffer for a time ; and his People must , for his sake .

2. By way of conclusion or limitation , to set bounds of restraint ( as he did on the holy Mount , Exod. 19.23 . ) for God's Worship is still his holy Hill , and he is as tender of Zion as he was of Sinai : the touching her is as criminal ; tho it be an improper saying for us to use of the Almighty ; yet in two places he owns ( in a sort ) that he was afraid ( Gen. 11.6 . ut Vatabl. hi firmâ conspiratione conglutinati sunt . ) At Babel's Building ; now is no restraint to what they imagined to do ( but a Sarcasme ) q. d. O now they 'l scale my Throne surely , yea , quickly ; I am afraid , if I go not down to them , they 'l be up at me . Well , he confounds and divides their tongues . If that be not so plain , this next is express ; I said , I will scatter them : ( that is a sad threat ) God can do it easily : what hinders ? why he feared ( Deut. 32.26 , 27. ) the Enemies Wrath , and behaving strangely , and saying , Our hand is high , God has not done it . A strange behaviour may be in men , but that God fears it , is stranger : what a behaviour is that ? ( ne extraneê se gerant , ne superbirent ) proudly and strangely , that is , imputing all to their Nets , Power , and Policy ; not owning God in it at all . God foresees what proud Insultings and Insolencies the Enemy swells to , over his scattered ones ; what his Name also will sustain by their deeds , the one , by blasphemies ; and the other , by Cruelties ; He fears the issue , and wisely prevents both .

Now the Meditation is as sweet of this , as of the other tremendous ; to see the bounds and limits , the strong hooks and invincible lines that the unruly Leviathans are held by , when the Lord lets them play in this World's Sea , and toss his Ark , as if under no restraint , or Legibus soluti ; and these are his holy rails ( to speak al-a-mode ) set to defend his Altar and sacred Misteries , from impure hands .

Now , though it is granted , God in wisdom doth allow Line enough to the wicked to a great length of time , to do what they will , as ( as with J. Bp. ) Mat. 17.12 . and sometimes bids what he never commands : as when he bad Shimei curse David , 2 Sam. 16.11 . and Judas , what he meant , do quickly Joh. 13.27 . Yet still we may hold the fore-hinted Assertions , that God defends his own Matters soon or late ; oft , speedily ; ever after a while , perhaps , in the act , against all Assailants whatever .

More particularly , consider it thus ; 1. Tho God's Name may be blasphemed at a high rate , for a time ; which brings both rebuke and distress on all that love him : Isaiah 37.3 . yet he that made that Law , to stone the Blasphemer , will see it executed , either by some hand , as on Goliah with a sling-stone , Dan. 2.45 . or without hand , as Rabshekah and his Master , Ch. 8.25 .

2. Though Christ may suffer by his own , and Judas , for gain , may sell his Master , Luk. 23.25 . yet that age sees his blood revenged in the speedy death of Judas , and the sale of the Jews ( by 30 a penny ) that bought his precious life at a Traytors hand for 30 pence .

3. Though the Truth may be trust out , and fail , and fall in the Streets , Isai. 59.4 , 14 , 15. and so be liable to be trampled on , yet God , whence it derives , will raise it up , and ere long , tread on them that opposed it , Dan. 8.12 . lift up a Banner for it in that same age , Psal. 60.3 . and chase them away with a blast that rejected it , Isai. 59.19 . for , magna est veritas , & prevalebit .

4. Tho his Spirit may be vext , despited and tempted , resisted and grieved , Isai. 63.10 . yet that sin , as it is of a deeper dye , so it calls for quicker doom , as by that double example of Ananias and his Wife , may be seen , Acts 5.3 . and sure our Age has too sad signs of that guilt .

5. Though Gods pure Worship may be called Heresy ; as Paul's was , Acts 24.14 . his Service , Sedition ; preaching schism ; to edifie , or build up his House , Rebellion , Ezek. 3.12 . his Witnesses , Bablers , busie medlers , Acts 17.18 . ( A Pest [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] Acts 24.5 . the Sanctuary shut up or polluted ; Synagogues burnt : yet , has not God been too hard for all that ever yet invaded his proper Freehold ? as the Instances before evince .

6. If the Lords Flocks have been scattered by Wolves from abroad , or pushing-Goats among themselves , Ezek. 34.16 . has not God made often strong Toyls and Snares for the Wolves ? v. 17-19 . and promised to judge betwixt Cattle and Cattle , v. 20-22 . and , within a while , fulfilled that Word , v. 34.

7. Though men prey on God's Offering , as Eli's Sons did , 1 Sam. 2.29 . v. 34. making themselves fat thereon , robbing God of the best , and make gains of Oppression , out of others Godliness : will not the Lord revenge the wrongs of his Altar , and as Bernard said to his Brother , a Souldier , open a way by a Sphear , through those thick sides to the heart : which he did ( in fight , 1 Sam. 4.17 . ) on them and him : as the Eagles Nest was burnt , by a Coal cleaving to his Prey , stole off the Altar : if gain of Oppression be fatal , what is that of Sacriledge ? cannot it long be enjoyed ? no : — de mali quaesitis , vix gaudet tertius haeres .

Of Goods that ill are got , The third Heir boasteth not .

8. Though his Patience ( as to the time ) delay , and his own Wisdom , must judge what time is fittest to punish Offenders in this case ; yet Perjury , Blood , Oppression , and Persecution , are crimes flagitious , and so crying in God's ears , that they frequently bring down Revenges from God , the defender of the Upright , when none else can do it : and for the way ; though oft it be done in a convincing , or converting way , as on Paul , in the Career and heat of his fury , Acts 9.31 . which gave a blessed breathing to Religion : yet sometimes in the act of our Worship ( as Bazil at Prayer , and Christ at apprehension , JOhn 18.6 . ) some time after God appears , at the best time : to stop Persecution , or judicially to take off the Persecutors themselves , or unhinge , divide , prevent , or else plague them ; and so defends his People .

In a word , though some ( as Bonner did ) may linger it out , and by Gods longanimity , be forborn to a lingring death ; yet he lived to see better times ; so many may , that hate Purity and Preciseness ; but Hell and the ultimate doom waits and groans for them , for God distresses them that distress his Ariel , Isai. 29.7 . and prepares a Tophet for the stout Assyrian , Ch. 30.33 . and it is a righteous thing with God , to recompence Tribulation to them that trouble us , 2 Thes. 1.6 . and so to fulfill that of our Lords Promise , Luk. 18.7.8 . He will do it , and that speedily , though he bears long with them .

So ends the Answer to that Objection , and also the Explication of this Defence . Follows in order , the brief Use of all .

Now , if so , let us apply it four several ways . It 1. Informs , 2. Warns , 3. Advises , 4. Comforts us .

1. Hence it Informs us of 5 Points .

1. How dear and chary is God of right Worship ; Angels are called to it , Adam must not be in Paradise without it ; the Jews say , he was made the Evening before the Sabbath , that he might begin his Rule over the Creatures , in the Service and Contemplation of his Creator , his true Rest : his Laws for it , that Rest and sweet savour that he took ( Gen. 8.21 . ) in it ; all show the tender care he was about it , his Precepts to set bounds for it , and Promises to the due Performers , the threats of all that violate it , and Punishments so oft inflicted thereon , do all evince the care he has of it , and all that delight in it .

The Deliverances that he wrought of old for his People , and Revenges on their Foes , ( which oft concur ) were all in order to it ; all the motions of the Wheels of Providence ( of old , or of late ) tend to shew his care ; and all the acts of intercourse betwixt God and Man , his love to it . There will I meet and bless thee ( said he ) Exod. 20.24 . Which Altar typed the medium of access , Christ Jesus . Would he place him as Mediator by Office , but to get and keep open the new way ( better than that old was ) to the Father . Why seeks he such Servants to do it in Spirit and Truth , but to hold up his Worship in the World ? why was our Lord sent , the Gospel preached , the Gentiles called , but to show this ? nay , the Devils Emulation to divine honour , declares God's Right and Respect .

2dly . I infer , exact Piety is extream perillous at times among men : ( were it not , God owns it ) I say , not always so , sometimes , not at all : but there are times when Religion ( called pure ) is perillous to pursue ; and the purer , the more : carnal Policy thinks it so ; where Piety is followed too close at the heels ( ten to one ) it may dash out his Brains . No danger of being too High or too Rich ; — but all the danger is , in being too Godly . Now it may suffer Odium at any time , but 't is most dangerous in ill times , when the Philistines , that had an old hate to Israel , are over them ; now 't is an offence to sharpen a Plowshare , or to sacrifice to any God but Dagon ( a stock ) as well as to wear a Weapon , or use it . All that will be right Worshippers , shall suffer ; ( a general Rule ) and Exceptions to it , are rare , if a man comply to bow in the Idol's Temple , truckle under Dagon , cajoule his Conscience , adore a worldly Sanctuary , consult carnal Policy , Fashion , Custome of Men , he may escape ; ( yet not always so ) but if he rides a little faster ( and with Christ ) set his Face fully ( Luk. 9.51 . ) towards Jerusalem , turn the Back to Babel , and look to Zion : This is Schisme , the other Heresy ; to hold to Birth right , that is Blasphemy , as Naboth's was : the Boars Phanges ( or Tushes ) shall be sure to meet in the Name or Estate , the Liberty or Profession of one that designs more precisenes than others .

3dly . Learn we what Worship we should own and practise , in a time of Contest betwixt God and Baal , the Ark and Dagon , or Christ and Antichrist ; surely , if any be right , it is that God owns , and such there were then , have been since , and is , and will be , till this Controversy is decided .

Now ( the Cause still depending ) no safer guide in the Night , no clearer Pole Star to stear a right Course by , than this alone ; to enquire where , or on whose side God is , not where danger and profit lyes ; but , O where is the Lord ? on what side is he ? his part we will all take , Jer. 2.8 . Would Princes , Priests , and People , say and do so , the better side would still be the bigger : but when ( as mostly it is ) Truth has the fewest , only God , and a few Underlings on its part , and the foul end of the Staff ; and all others are great , high , rich , noble : now against these to bear up ( against the Tide and Wind ) is a good Course , a sign of Life : alas , as the Prophets man , or Antigonus's Souldier , how apt are we to droop , and say , ( Oh how many ! ) all are against me : but as both answered , How many is a God ? More are with us than against us . Could we then consult his Oracle ( Lord , on what side art thou ? that side will I take ) it were sure light in the Case . He in Worship that adheres to Gods part , though hence stiled Heretick , is on the right ; he that doth not , is an Idolater , or Erastian-sceptick , and like white Paper yet to seek . —

4. See here what God is , and how justly due is what is attributed to him , were Scripture mute ; his Works declare his Essence and Attributes , Immensity , Infinity , Aeternity , Immutability : out of the 9 or 10 Names the first Linguo gives God , I here only infer , If God defends — His Omniscience , Wisdom , Power and Goodness too , all do it . Read Antients ; Fathers , Philosophers , or some Reverend Ones of late , as Mr. St. Charnock ( pag. 420. ) on the Attributes — the highest Heavens , the lowest Leviathan ( that barred Serpent , as the Hebrew stile is , Job . 26.13 . ) are both arguments of his Power ; that strong and crooked Serpent some call the Dragon , some the Galaxia ; more like , to represent Gods Power in the first make and over-ruling of Devils : as strong ( like the Barrs of a Whale ) as they be ; as crooked , subtle , and versatilous , as they be ; the Power uncreated bounds and breaks them ; nay , the head of Leviathan ( i. e. ) the Policy and Power , ( springs of all his motion ) is broke by the Arm of this Almighty , Psal. 74.14 . ( so called 70 times in Scripture ) pag. 421. A strong hand can beat a weaker back , and reverberate the blow , that is a strong defence ; give me such a Fencer as can at once vim vi rependere , & repellere : ward off , and wound too ; such a powerful defence is his ; the one hand repells the blow from the Worship , and secures it , the other retorts it to the head that sent it : this comforts the Worshippers in the mouth of a Furnace ; Our God is able to save , Dan 3.17 . that is enough ; and again , If not — we are resolved : that is two strings to the Bow : then conform they would not ( burn rather than turn ) O brave Souls ! Oh resolution more than Royal ! they were above the King himself : if God leave us , yet we 'll not leave him ; and the Event did answer their Faith , it quencht the force of Fire , Heb. 11.34 . Those two Elements have no mercy , yet this had : Elementa non gravidant suo loco : Elements are not heavy in their place , ( it is said ) and true here ( if ever ) they kept their place under the Law of their Maker ; to immerce and burn the pure , is to go against God ; they singed not a hair . O divine miraculous Faith ! had these three conformed , the King had never been convict ; the Power of God is seen most when Rage is hottest , means least , and Saints the lowest : and now the King , and that is much , shall call them out , but into worse company than him they left .

Nor is goodness less active ( unseen ) than Power is ( seen . ) 'T was a holy boast used by David against his Accuser ( Saul's Informer ) Doeg ; The Goodness of the Lord endures for ever , Psal. 52.1 . ( q. d. ) as bad as thou art , yet God is as good ; thou accusest , and so offends ; God acquits and so defends ; thou lovest all devouring words ; true , for matter , the Priest gave the Sword of Goliah , but his meaning was good ; Saul found David Faithfull , and yet hated him , but Gods Goodness was his Refuge . Hence it is so admired ; Oh how great goodness hast thou laid up in store , aye above ! Psal. 31.19 . But doth none appear ? yes : which thou hast wrought for them that fear ( i. e. ) worship thee . How ? closely ( in huddles ) no , before the Sons of Men , that are not ashamed of their confidence in God's Goodness ( v. 20.21 . ) and the ground is as good ; for it follows , Thou shalt hide them . Where ? in the secrets of thy Presence , the Place thou lovest to dwell in , in thy Pavillion : thirty two times in Gen. 1. ( say some ) God is stiled by Elohim ( a name of Power ) after the Creation , by a name of Goodness and Kindness : to note , that as Divine Power creates , Goodness preserves : Now Pavilion ( besucka ) in a Tent ; is Papilio , as a Tent of War ; or Augustal'e , a Palace , and he has three of them : 1. that of common Providence : 2. that of special Presence in his Sanctuary : 3. that of the ultimate State of Glory : to the second of these Saints recur , by Prayers and Appeals , and from that Throne of Grace get a defence : that as ( in the Sanctum Sanctorum ) the four Wings of the two Cherubs spread over the Mercy-Seat , the Ark and Law , so Gods Providence and Presence preserve the Worshipper and Comer to it . 'T is a wonder that Heathenish Rome's Eagle-wings should 300 years nourish the Gospel , whose Talons might rather have torn it , and its Lovers : but if God will defend , a Prison , Lions Denns , servs for a Town of War , and that which by nature destroys ( as fire ) shall be a Wall of Safety to his Servants , Zach. 2.5 .

5. I add , what daring Insolency , Folly , and Fool-hardiness is it in a mortal man , an Enosh ( sickly , sorry Mushroom ) to offend , where God defends , to invade or intrude where he precludes and dwells , to fight that Man of War , break open his Palaces ( where he is known a Refuge ) spoil his peculiar Treasury , affront his Altar's Horns ; is , as if the Rush could push down a Wall of Brass , or a Ply blow out the Sun : a Worm defie the Almighty ; the distance betwixt a Gnat and a King is finite ; but betwixt a Man and God is infinite ; yet such is the stupid nudacity of some , that dare the Almighty . Some of the Emperours that denyed a God , and persecuted his Gospel , were frighted in a hole by the thunder of his Power : and one that aped the Thunder and Lightning , was burnt by his own invented fire . But of this , here I say no more .

A 2d . Use is caution to two sorts , Viz.

1. Idolaters , that defend a false Worship . 2. Persecuters , that offend against the true .

1. For Idolatry , and that both Pagan and Papal , with all the Superstition , by which it is practised even among the better sort of vulgar Christians and Protestants . O what pity is it , that for near 5000 years of the 6 that ( as one holds ) the World has been , yet Idolatry , in one kind or other , obtains , not only with Heathen , but Christian-Rome ; and ( which is yet sadder ) amongst too many of both titular and real Protestants ; a Name that rose with Luthers Reformation ; and this being lost , threatens that Name with extinction : and alas in how fair a way are we to it ? the Name of Protestant being as a Dwarf in Hercules's Robes ; not one of 20 , or 100 owning the thing ( i.e. ) an open witness for Christ against Antichrist . Now these being in the Declination , and many that are so in masquerade , worse than Papists ( if worse can be ) pleading up an Interest destructive to their Profession ; those also in whom the thing is , being so few and feeble , that can do little to support that Profession ; it makes sad thoughts to spring ; as Lord , what will be the end of these Times and things ? But how few are instructed of the true nature and Peril of Idolatry , and the specious Forms and Coverts it shrouds under , that I might turn the Caution to a Complaint , and say , Isai 2.8 . The whole Land is full of Idols , and be put into Pauls Paroxisme , to see ( as Athens ) Acts 17.16 . The whole City given to Idolatry .

But there being a more gross sort , and a refined , that being a Worship of a false God , this of the true in a false manner . I need only to touch the latter ; which is properly a Service of Likeness , or a Worship objected on some intermediate similitude , or moded in a way and time , ordered by the Canon or fashion of Idolaters : so most of our Writers sense it , ( though some stricter in their Sentiments of it than others ) so that if I do not worship by the Latin-Roman-Missal , yet if in a Form like to it ( in English ) and that imposed on the Worshippers in Christs Name , without the Sanction of Scripture , this Service is preter Statutum , or supra , and so Superstitious . No Cannon , Rule , or President being given for man , 1st . to compose , and then after to impose stinted Forms or Liturgies : nor did our Lord intend that of his , Mat. 6.7 . so to be , and as the Incense was , so Jure Divino , that none was ( on pain of cutting off , Exod. 30.38 . ) to make like it ( but to smell to ) far less to worship by , without aggression of divine Authority , and a Transgression of the 2d . Command : and the Jews also say of old , that each one in Prayer was allowed still to use their own words ; ( H. Aynsw . in 5. tech. ) That Devotion then , that has no Rise but humane Sanction , and Canonical Imposition , issues in a delusion . Man's Posts and Thrsholds set by , or above God's , removes God far away , Ezek. 43.7 . and so can be no accepted Medium for our access . Hence to direct the Spirit of the Lord ( Isai. 40.13 . ) or to stint and straiten him ( Mica . 2.7 . ) are equally bad : and had the first Informers took the same Measure , and standing Reed of Gold , for a Rule of Worship and Discipline , that they did ( we do , and ought ) in Points of Doctrine , that is , God's holy Word without , and his Good Spirit , ( as a Principle ) within ( that never contradict ) we had arrived nearer the Apostolicks , as the old Waldenses and Albigences ( though in scorn ) were called : and , as that was their Glory , so to be Seekers and Expectants thereof now in our latter days , cannot be our shame .

Though here I do not arrogate to my self to be Master of Reason , or any Man's Faith or Worship , far less , to descendere in arenam with the Learned ; least of all , to challenge an Impar congressus , of one outcast into solitude , denuded of all help and Protection , with pious , able , and reverend Dons and Doctors ; yet I throw one smooth Stone at the Roman Goliah's Front , that once sat a Bishop , Viz.

Custus non Institutus non est licitus , At — genuflexio Sacramentalis est Cultus non institutus , ergo non licitus , nec acceptus .

To English it , the Argument runs thus , Viz.

Worship not institute , is not lawful , but kneeling in receipt of Bread and Wine , is Worship not instituted by Christ ; therefore not lawful ; so not pleasing .

And what is assumed against one Ceremony , so venerable with Papists , that hold a corporal real Presence ; and others , denying it , yet are on their knees to , and afore it ( which is less justifiable ) may be alike assumed against the whole Fardle of Rites and Impositions , deriving from Rome : I named that for all the rest , ex pede Heculen . All I say more , is only to indigitate — 1. The Marks or Notes of Idolatry , 2. Its Mischiefs ; expostulating on both .

For the 1st . ( I mean , the more refined sort ) there are four or five Notes inseperable from that Sin :

1. It has many bad adjuncts , Apoc. 21.8 . is a black List ; eye but the first and last of the eight in all : 1. The fearful ; that frights unto it ; and last , all Lyars , are the Communicants ; it is a Lye objectively , it is Worship to a Stock-God : a Lye mediately , upheld by Proditions , vile Perjuries , Subornations , Formally so ; the Truth of Christs Doctrine being not in it : finally so , it ends in Perdition , so deceives eternally .

2. 'T is a gay , gaudy , and sence-pleasing thing , love Feasts , Festivals , Sports , and May-plays , Laces and Faces , Paints and Pictures , Copes and Cowles , Meat , Mirth and Musicks : and so did the Calf , Exod. 32.6 . ( a Spice of which yet remains ) So did those Organists , in Amos 6.5 , 6. and that golden Lubber in the Plain of Dura , must be dedicated by six sets of Musick , and four times repeated , Dan. 3.5 , 7 , 13 , 15. only three brave Youths marred the Consort , by Nonconformity : but it was for the Kings Good .

3dly . A mad besotting Sin ; it infatuates , and fascinates : The Idolaters are madly bent on their Idols , Jer. 50.38 . unman themselves below Reason , cannot say , Is not a Lye in my Right Hand ? Isai. 44.17 , 20. 46.8 . To think of adoring a Deity of his own make : or that sort , Artolatry ; to believe five Latin words converts a Wafer to a very real God , and then , as Canabals , to devour it .

4. Idolaters are cruel even to their own Flesh , Sacrifice their Sons to Molock , shed innocent blood ; Plots , Massacres and Murders are so far from being esteemed Crimes , that with them Parricide , Fratricide , Rigicide , are among their Heroick Acts : if but for the Interest of Holy Church , they can dress up Babels Whore and Flora for Zion , and then build up that Zion with Blood , Mica . 3.10 . 'T is the Note still of a Persecuting Church , Sir Simon D'Ewes in Pr. Pract. pag. 1.2 . to kill for Conscience and God's Sake : and , as a brave Pen observes , the nearer any Church comes to practice Rigour and Persecution , the more it resembles Rome . All that ever did , or shall do so , fill up the measure of their own , and others Sins , and read their own fatal Ruine is near .

5. Idolatry is Stubbornness and Rebellion ; no advise here obtaine : Saul's Will is for God to him , and he will obey his People rather than God , 1 Sam. 15.23 . 'T is sad to see some men dye , as Sacrifices to their own obstinate humour : Inadvertency ( if that Prophet says true , 2 Chron. 25.16 . ) was an ominious sign that Amaziah ( and for this Sin ) must perish : be it Amoz ( as the Jews say ) or some else , he reads that mans Fate too true : and by a Conspiracy he soon after dyes .

These Notes characterize our Age too too plainly , and show the tendency of our Counsels and Courses .

Now let me expostulate about the fatal Mischiefs that may of Course , and must ( if God over-rule not ) soon attend us .

Is the Decalogue read so often , and must that second Command not yet be understood in Matter and Motive : Is it a light thing to change the Statutes of God , and follow [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 humane Will in God's Worship ? Col. 2.23 . Or the Statutes of Omri ? Mic. 6.16 . Is it not the old Provocation that Israel offended God by , Lev. 26.30 . & could never be quit of till both Place and Nation was gone , Joh. 11.48 . Did not this cause God to cast their Carcases on the Carcases of their Idols : ( As in Kett 's Conspiracy , a Cartful of Trumpery in the dirt , and they too . ) Lev. 26.30 . both being but ( Cadavera ) fit to be put out of sight , and cause them to underly Statutes that were not good , and by which they could not live ? Ezek. 20.24 . Brought it not ever a Spirit of Jealousy with it , and the bitter Waters of a Curse , devouring the Face of the Land , the whole Earth ? Isai. 24.5 , 6.

Observe other Places and Cities : do we take no warning by their harms ? See what Judgments ever followed , and can we escape ? They chose new Gods , then is War in the Gate : Judg. 5.8 . That brought twenty years Oppression , and otherwhile forty . This Sin cost for the Calf 3000 , Exod. 32.28 . For Peor , 23000 , 1 Cor. 10.8 . and Millions more at other times . Who can compute how dear bought the Calf of Rome has been to Europe ? What Seas of Blood by Wars , Murders , Inquisitions , Massacres , and Persecutions it hath cost all Nations ; and what is behind , God knows : but by the Course is run in Europe , ( the ballance of Justice and Peace being broke ) so dead a weight of Wickedness in the one Scale , and Wrath is put in the other : that it is more than a Miracle , if the Turk see his Opportunity , and follow that Course is begun , he may soon be a Flagellum Dei , an Attilas , by an Incursion of barbarous Mahometan Infidels , to plague our Christian Barbarites to each other , and fulfill that old Prophesy , Mayer's Preface on Proph. 4 vol. in Mayer Obruit Italiam , Mars impius Totum operit Mundum , terror , & ira Dei. A third is , Inclitus exurgit , factis Haeros . And 4. Europa tremit , Asiam urget metus . And yet one — Generalis Terrae-motus .

All which five ( and five more I leave ) are affixt to their distinct Anno Domini's ( but Times are God's . )

Then — ( as I English it . )

Mars Italy with cruel Wars will tear : Gods Wrath and Terrour all the World shall bear . In Deeds a famous Hero shall appear : And Europe trembling , Asia's struck with fear . An universal Earthquake shall be ( there . )

But ( to end this ) how subtilly Satan doth insinuate behind the Curtain , Lev. 17.7 . 1 Cor. 10.20 . Rev. 9.20 . under fair and specious Forms , among , 1. Jews , and 2. Gentiles : but few consider , fewer evite his Crafts , under the Calf of old , and Jeroboams too , and the Dragon ( his Deputy ) Apoc. 13.2 . Oh how deploredly doth the Devil go away with the Adoration , leaving the Table , Altar , and Bread to the People , to partake with him by . Hence we read of his Synagogue , Apoc. 2.19 . his Throne , v. 13. his Vicegerent , his Servants , 2 Cor. 11.15 . Ministers , Table , and Cup , 1 Cor. 11.21 . as well as his Will ; Wyles , Crafts , and Lusts . As many do the Devils Work , Rev. 2.10 . imprisoning the Gospel , and Men for its sake , so many ( the more is the pity ) do the Devil Worship ( though ignorantly ) by his Insinuation , and Man's Imposition .

'T is a Passage of a late Reverend Pen , not impertinent ; The Soveraignty of God is contemned , Charnoke , 757. when our Obedience to humane Law is prest , and preferred to that of Gods : when fear of pain compels Service , it is like that of Aegypt , adoring a Crocodile : when we are devout to a Tradition of Man's , or a Roman Rite , more than to Gods Oracle , &c. it is to adore a Glow-worm , and laugh at the Sun . And ( a little after ) says , pag. 758. Thus God is deposed , and Man inthroned : so he referrs our late Addresses for Maintenance of Religion , settled by Laws of Man , not minding the Law of God : so that , the Church and State , is the Rule of Religion : which therefore must vary with Opinion and Interest .

'T is sad to see , yet I fear too true , there is more Diabolick than Divine Worship in the World , and that in Christendom too . Now if God defends his Worship , he is far ( and so should we be ) from pleading for Baal , Judg. 6.31 . Be ye then assured , God is resolved utterly to abolish and famish all the Idols , Isai. 2.18 . and Men shall worship him each from his Place , Zeph. 3.11 . and reserves a Cup unmixt for the Worshippers of the Beasts Image , Apoc. 14.10 .

2. Let all Persecutors consider with whom they have to do ; will you oppose what , or whom God undertakes , is obliged ( by Promise and Interest ) and resolved to defend ? You may ruffle and rage , damm and hector a while , you hands and tongues , fires and fury may exceed Job's Antagonists , as far as the Element of Fire doth ours : but ye should say , Why Persecute we him , since the Root of the Matter is in him ? Job . 19.28 . Let me a little glance at the Text. Jobs design is , to abate the Passion and galling censures of his three Opponents , by a fair defence of his Innocency , so battered and blotted by a charge of Hypocrisy : and ( waving the various Lections ) it is in some ( q. d. ) would you put on your first end in visiting me ? Ye should say ( one to other ) Why persecute we him as a Game pursued by Dogs ? We have small ground in our selves , less in him , none at all from God so to do : his Case may be ours ; and it is not so bad , but ( on search ) we may espy the root of Sincerity under all these Waters , or a secret Root of Grace , or a deep of Gods Wisdom at bottom , to abate all our heat . Whence one notes . * * 6th . part of Mr. Caryl . in locum . page 416.

One that has Grace , and holds Root-truths , should not be persecuted ; no , not in hard words ( the lowest kind of it ) far less in blows , and even to exile and death : for , 1. They are owned by Christ , and so are all that own what Job confest , Viz. the Root-truths of the Gospel : and those Christ receives , we ought . 2. They have the same Spirit of Truth also . 3. They shall be Saved , and come to the same end : and shall one Glory receive them , not one Earth ? Why should different Forms of Worship , and Order cause a Persecution then ? So far he .

One note I crave to add : That good men are incident to Persecution sometime , by their Brethren , that retain Root-Truths ; though for such Persecution there is no cause . Here the definition of it lyes ; it is not so denominate , unless it be for Righteousness and Truths sake : and the Cause , not the Suffering ; makes the Martyr . Two things let me touch here ; 1. the Rise : 2. the unreasonableness of it . For the Rise of Persecution , it must be trac't back to the Original : it is a Birth succeeding the Fall ; all Persecution comes by Succession , Serpentine , Draconical , and Papal , each in kind , the worst ; you Persecutors see your Antiquity , you derive from , and before the Fall , which ( is said ) was on the sixth : the Angelick Apostacy was before ( say , the first , or fourth day ) Gen. 1.14.19 . But sure early Satan suborns the Serpent , and ( by a lye to the Woman ) to gull and tripp man , and all the Race , Ch. 3.2 , 5. So the Fall not only broke a bone , but lost a Faculty ; and that of the Eye , not of the Body , but Mind too . And yet the Root is deep , God put Enmity betwixt the two Seeds ( never yet irradicated ) and the dispute is early about Worship , so soon as two Brothers came , they talk , differ in Worship , Gen. 4.2.7 . Cain ( the High Priest ) is sleighty , Abel gives God the Fat , the first and best : Cain being outdone , kills for Conscience sake , 1 Joh. 3.12 . Here is a Map of what hath been ever since : it is a Priesthood that derives of Cain , to kill , for seeking to please God better than himself did : so it is now . Nimrod , a Rebel ( as that word derives ) holds up the Race ; a Hunter ( that is , of Souls ) before the Lord , Gen. 10.9 . that is , in Gods Presence , and for Worship . So did Ishmael , after the Flesh to Isaac , Ch. 21.9 . ( born after the Spirit ) though in a lower kind , Gal. 4.29 . It is called but a Mock ( as you forsooth , are a Separate ; a Son of the Promise , I hate that ) and Hatred is Murder and Persecution . Nor are Joseph's Brethren quit of this Envy , Gen. 37.4.5 . Acts 7.9 . They plot his Exile , and Conscience is struck at , for his Prophetick Dreams , and telling his Father their ill report : and the way they took verified all he said , and more . This Enmity is writ indelebly in the Race . But of all Types , the Allegory of Sarah and Hagar ( and that of Jacob and Esau ) are aptest Resemblances of the two Churches : the false ( that genders to Bondage ) and the free Covenant-Seed , the Race of Seekers , Psal. 24.6 . For as Sarah was the true Wife , but seized by Pharaoh's Court for her Beauty , ( Gen. 12.15 . ) and so in hazard of forcing ; but Hagar only a Concubine , and at the last , she and the Lad cast out for Disobedience ; So fares it with Christ's Spouse , her Spotless purity lays her open , to every black Pharaoh , or Abimelech , that hath power to seize her ; who not yielding to defilement , is liable to force . As to the two Sons , Jacob and Esau , they were both of Isaac , lay in one Womb at one , strove for Primogeniture , yet one got it , Jacob took Esau by the heel , Hos. 12.3 . And all along they were at odds and varied : Esau games in the Field , Jacob is a plain Man at home : that of a rough threatning Spirit , Speech and Hand ; this of a tender Spirit , an Exile in Condition , a Wrestler in Prayer , one oft in Bethel with God , Gen. 32.24 . So it is now ( in all Points ) see the disparity in nothing more than in Religion ; this was still Jacob's study and glory , and he got ( at last ) the Blessing by it : the other prized it but as a Mess of Pottage ( so prophane ) yet God gave it Jacob , and Esau for it , hated him : and this old hate lives still in the N. T. The very first Persecutor ( Herod ) was an Idumean , Mat. 2. and that Race lived in Steven's , in Peter's , in Paul's Time , Acts 7. Ch. 12.2 . till the Womans Persecution , and to her Seed , Apoc. 12. ult.

And so I derived it , ab Origine . Some say , the Papists hold the Unction of Priests , a more sacred one than that of Kings : and if they and their Kings both be Persecutors , that Unction is of the Oyl of Scorpions .

2. But a further account of its Rise may be took thus , from the Light of Truth , and Beauty of Holiness , and Purity of Worship own'd ; some Truths are of a biting nature : Noah condemned the Old World , Heb. 11.7 . and Lot Judged Sodom , Gen. 19.3 . and that could neither of them bear ; nor can it but irritate , where ever it comes .

3. Also from the Ignorance of Men's Minds that are purblind and easily misled , by a Zeal , not according to knowledge , Rom. 9.2 , 3. This Paul ( after his Eyes are open ) confesses against himself , 1 Tim. 1.13 . and that he verily thought he ought to do so against the Name of Jesus , Acts 26.9 . Ch. 13.50 . 14.2 . but in mercy God shewed him better things after .

4. But it oft flows from devout Zealots , and Semi-Christians , ( Phil. 1.15 . ) that by prejudice and mistake ( that way they set ) cause many of the Vulgar to bandy with them , and so do raise Persecution against any , they fancy to have a new way to Heaven .

5. Besides , the Priesthood are mostly in the Van , both of the O. T. and the N. These do blow the Coals of Envy , and vulgar rage , and seek to blow out the fire of God's Altar . The Sons of the Prophets are Enemies to Prophesy , and they that should nourish Light , hate it . Amos 7.10 .

6. Also needless Divisions and Animosities do oft conduce to it , not a little ; if the best vary and part in Judgment , Affection , and Way , it corroborates the Minds and Hands of all that long to extinguish the whole Party . Oft our Alterations and Scuffles bring the Ball to the Foot of them that say , [ Divide & Impera . ]

7. Sometimes Affairs change also , and the Wheel of Providence rowls about , turning under all that were upmost afore ; and those that lay at the foot , to be over the head , both in Pride and Power ; insulting ( though the vilest Abjects with God and Men ) over the best of Persons for Parts and Place ; ( as the fly , the Wheel . ) O what dust these raise , till God rowles them off .

8. But no Womb more productive of Fury against Religion , than turns in the Rulers and Regiment of this World : as all subsolar Affairs do naturally toss , roule and fluctuate ; all that precide being mutable in Judgment : and Mortals ; so oft they vary their Courses and Councils , as the Wind ( whose Points are many ) and emergent Interests vary . When that Roman Emperial Dragon , for three or four hundred years swayed ; O what Seas of Christian Blood was spilt , by ten fierce Persecutions : and some rose from the Odium Nero put on the Christian Name , burning Rome , and laying that on them , and so cryed , ( Christiani ad Leones ) Thus he first dedicated Christian blood on the Altar ; that yet crys , HOW LONG ? Apoc. 6.9 . And let an ill Name be true or no , if Grandees say it , the Sufferer has no Relief , but Patience and Crys to God . And in Places where Idolatry and Paganisme obtain , nothing but rage is to be expected ; and ( which is pity ) where the Christian Name only is pretended , under the vain glorious Titles of the most Catholick , or most Christian . Alas ! how is Power made the Lacquey to all the Papal Slaughters , that the Inquisitors , the Priesthood , and their flyes can possibly cause ; and the Rulers themselves subjected to the Lusts of them , that make rage their reason : the Kingdoms as Shambles , and Authority a naked Cleaver ( or Lictor ) to execute their Fury .

But where Protestancy is profest ( and upon its Declination ) how many ( high and low , that had tasted of its Light ) are there , that were never inebriated into the Love of its Truth , nor the Power of its Piety and Purity , that if a subtile Jesuit gets their Ear ( or an envious Haman their Favour ) can easily be wheedled to renounce that Profession , and ( for their holy Fathers Blessing ) espouse their own Fathers Curse , and Gods too , by Apostacy from the God of their Fathers .

Now if a great Man falls out of the Saddle , or be kickt off by a natural Death , and another mount , and get the Reines ( as has oft been ) O how easily will the hand of the Rider reine about ( with the Head ) the whole Body ( being jaded first ) to profess a new Faith and persecute the old .

Now here among the Shelves , and Syrts , I am ( betwixt Sylla and Charybdis ) under fear of Paul's Euroclydon , and glad to cry to the Helm , No near — ( as the Mariners do ) least I fall ( as once the Royal-Oak split ) on those Rocks — the Bishops and Clarks . I will therefore lore Top-galon , and sail gently ; only say , that Satan's cloven Foot is to be trac't , in all the Persecutions from Abel's and Job's ( by Brethren ) to that of the Dragon , this of the Pope , and all the Roman Bishops , succeeding in his Spirit . And thus the Rise is seen : it rests to open next the unreasonableness of it .

Now 2dly . Persecution thus deriving , Who , that will bear the Christian Name , or follow the Doctrine , Worship and Practice of him that was crucified on a real Roman Cross , would joyn hands with Rome , to persecute for Conscience sake ? Here let me a little reason it out with some of this Spirit , and then remove Allegations urged for it .

1. What is that we call properly Persecution ? Is it not an eager pursuit of Brethren , in the Cause of Religion , for not yielding to that in Worship , that in Conscience is judged Sin , or doing that which you account against Law . In both Branches this is the Dissenters Case : and all agree , that Fides verbis suadendae est , non verberibus cogenda : Faith is not to be forced ; and the like now is urged for Worship too ; they account it Sin to conform , you judge it their Sin to meet apart , and prosecute ( we say persecute ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one word fits both . If any say , it is no more a Persecution , then that of Fellons is , by just Laws : here comes in the appeal to God , who will at last decide : in the mean time we alledge that of the Prophet , Your Brethren cast you out , for my Name sake , Isai 66.5 . You say , that Compellation is not due to us ; yet if God allow it us , who will deny it ? What Brethren , be it by Name , Kin , Nation , Vicinity , Society ? and yet they hated you ; that is the sad old Root of bitterness ; and interpreted , Killing , Mat. 5.22 . 1 Joh. 3.15 . Sure that is a Persecution ; And cast you out ( Unchurch you ) Why ? for my Name sake , just as our Lord predicts , to , and of the Apostles : so are we cast out , ( and yet never were in , but coercively ) and yet worse , for his Name : ( that is ) his Worship : that is , for calling on it , or refusing to pollute it , as Paul compelled some to blaspheme , Acts 26.11 . Now if any desire more , see Jer. Burr . Zion's Joy . Isai. 66.10 . pag. 28.29 . on the place , glossing on that , Let the Lord be glorified : ( q. d. ) God's Glory , Religion , Union , Peace , pretended , that is sorest Persecution ; they deem it a Service that God loves ; that is , cultum prestare [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] Joh. 16.2 . So do the Papists : and ( says he ) That Persecution by Trajan , was the forest , though he was a Pattern of good temper . Thus blind are men , as Oedipus killed Laius his Father for his Enemy : but it dishonours God , and disunites , yea , it shakes that Church which you say it settles .

2. Do ye not symbolize with that Roman Church , and is it not a brand of a Church Antichristian , to persecute ; of the true Spouse to be persecuted ? It is a Cannon of the Thirdentine Faith , to pursue the Evangelicks as Hereticks , Scismaticks , &c. [ Sir Simon D'Eves pag. 1. ] out doing the Turks in that ; that says , Conscience cannot be compelled : and if it be , it gains little : the old Brittans , Anno 466. wore out Pelagians by a mild Spirit , and disputing for the Truth .

3. Would ye so be dealt with your selves ? be expelled from Place and Use ; deprived of , and proscribed from Kirk and Market ; suspended of Office and Profits , exiled among Aliens , and put ( as Musculus ) to weave , dig , or beg : should Papists succeed , and serve you , as you have others ; ( which God forbid ) may you not say , God is just to repay you in your Coyn ? Did not our Lord give more equal Rules to his Followers ? Mat. 7.12 . and threatned a day unawares , to him that smites his Fellow Servant , and eats and drinks with the drunken ; ch. 24.49 , 50 , 51. but if at a sacred Feast , then 't is more criminal ; for with such ( though a Brother ) one may not eat ; 1 Cor. 5.11 .

4thly . To ingross Trade , is bad ; Bread , is far worse ; but worst of all , for any sort of men to confine the weighty significant Names of Church or chief Rulers , Overseers , universal Pastors to themselves , &c. and as such , to authorate , exauctorate , suspend , excommunicate , and assume a Power Christ never gave , exclusive of others his Servants . Why should Church-state be appropriate to the Clergy alone ? or , Synods take Denomination from the Ministers only , and not the Fraternity too ? as that first and best did , Acts 15.22 , 23. When People multiply in a Nation , and Forreigners are freely admitted ( yea , Lutherans , Jews , or Papists ) to the exercise of their Religion in their own way ; is it not hard it should be denyed Natives , that God and the Law have naturalized ? Or why should Republicks abroad , indulge all Dissenters more , and fear them less , than our Kingdom at home doth ? Monarchy being deem'd preferrable to all other sorts of Governments .

5. As 't is impossible , so 't is impracticable to make Convets by fear and force ; you may fright men in by civil Laws , and uncivil Curses , to a temporary complyance : as one that gives a Thief the Purse , to evite a greater Loss . But will God reward your blind Zeal , or theirs ? Will Christ thank them , that for a sweet rational ( Luke 14.23 . ) compelling in Guests , use a belluine force ? You bring two bad Guests to the Feast , the unworthy and the unwilling : has the Church of England any comfort ( or her Sons Credit ) in putting in her hosome both Hypocrites , Hereticks , and Prophane , you may so propagate Popery , and fill Hell , not the Church ; and make that a means of their Spiritual Death , that Christ ordained for the food of eternal Life . Some false Christians renouncing their Sacra , told the Turk , they had given their Name to Mahomet , who aking their reason , they said , to escape Taxes and Oppressions ; on which the Grand Seignior rejected their forc't Conversion , and continued the Taxes . If Turks abhor such Votaries , why should Christians hug them ( unless as Cheats and Pick-pockets do ) to filtch their Penny .

6. What comes in by a cursed means , is like to arrive at a cursed end ; Partus sequitur ventrem . The Sons of Beor may hunt the Gain of Oppression , Namb. 22.5 . Deut. 23.5 . Joshua 24.9 . the Wages of Unrighteousness , and overtake it by cursing the Israel of God : but how ends it ? Nor could Baalam curse , ( nor Israel be cursed ) without God's leave : He that has said , Bless , and Curse not , Rom. 12.14 . knows how to avert the Curse causeless , and to repell it to the Nest whence it took flight , Prov. 26.2 . And though some of Gods Flock may be driven from the Fields of their Pasture , and pusht out , nay , Pinfolded , shorn , and shut in Prisons ; yet has not God promised , the evil Beasts shall cease : and that he will bless them that bless us , and curse them that curse us ; Ezek. 34.25 . Gen. 12.3 .

7. Suppose a Prince , to make probation of his Subjects , decree ( as once an Emperour did ) to try the constancy of Christians , that all should for-go Command , that would not quit Christianity , and bow to Paganisme : and many did so , to keep their Places ; he quickly cashiered them , alledging , they were unworthy to serve a Prince , that were unfaithfull to their God : Kings hearts are deep , and Interests vary , and if a Nights unrest ( so contiguous an accident , Esther 6.1 . ) caused such a turn in the Persian Court and Law ( judged unalterable ) Who can tell what Providences lye in the Womb of a day ?

Henry VII . by Act , helpt Dudly and Empson to do Violence on Peoples Rights ; and he as sadly repented it on his death . And in Henry VIII . time , they were hanged for executing a Law against Property , for the Ruine of the Poor : for , summum Jus , may prove , summa Injuria .

8. The Plea of Dissenters has obtained in all places , as the like has done ( of old ) abroad : In what Court , Church , or Countrey has it not ?

At Rome in Pagan-Nero's time , Paul is ( though in Bonds ) permitted to dwell and preach in his own hired house , and to receive all that came to him , none forbidding him : Acts 28.30 , 31. And were Pagan-Roman Officers civiller to a Prisoner , that preacht down their Gods as false , than Protestants are to them that own and invocate the same true God , as they do .

In France it obtained even with Henry III. one of Kather. d' Medices Breed , and teaching ; an utter foe to , a hater , and betray or of Protestants , but a most impotent Prince , and not to be convinct , till James Clement , a Monk , had opened his Bowels by a fatal stab ; and then to his Commanders he gives charge to obey the King of Navar , ( though a Protestant : ) and know ( saith he ) that Religion instill'd into Souls by God , cannot ' be enforc't by man .

It has also obtained in the Low Countries , so that now 't is the Spaniards Interest , to allow them , ( and the Emperours too ) to preserve the Ballance of Europe , though once they were under Spain , and are yet ( though reduced poor ) Republicans .

It hath been pleaded with Fathers , such as Augustine , Ambrose , that when Bishop Ithacius ( of a turbulent Spirit , caused Priscillian the Heretick to be put to death ( with others ) he was condemned first by Theognistus , and after by Ambrose , who ( at Tryers ) met with some of the Bishops ( partakers in that blood ) and refused Communion with him , and them . By the way note , They are not to be communicated with , that are of Trasonical Spirits , and Truculent Courses .

To come home , the Plea of Dissenters has , by the Providence of God ( in all times past ) obtained in Britain : I only touch what is of late memory .

It once obtained a proclaimed Indulgence , and if there be no probability for that again , I say , Why ? what has been , may be again ; if the Interest be as pungent as was then , Wisdom and Moderation may stir the heart soon , to the same calm course : if some say , it was in pity to the Roman Cause ; that I do not know , nor dare not say ; it is more Charity to say , it was a favour to the Dissenters ; but who dare judge the ends of it , or deny that the thing is good , 't was then so , and being so repeated , many will be content and thankful .

It has obtained in Parliaments Votes , that to prosecute the Law against us , was unsafe to the King and Kingdom , and a promoting the Plot ; though one has most impudently in Print opposed his Opinion to the Judgment of a House of Commons in that .

It has obtained in Charters , and Municipal Fundamental Laws ; if that Maxim hold , That any Law against Gods Word , is ( ipso jure ) void and deemed null . ( Of that more anon )

It has gained with great Nobles , Pears , and Counsellors , that as they once advised to let Worshippers go free , ( Exod. 10.7 . ) so have many since . It is said of Francis I. of France , being about to persecute the Protestants of Merindol , and Cabriers , he is informed by Lord Langay , Governour of that Province , they were Harmless Men , Just , Laborious , Loyal to their Prince , to the Poor Charitable , in Prayers frequent : ( as Cardinal Sadolet was also convinc't ) So at present he forbore ; till Minerius ( a turbulent fellow ) informs the King , that 15000 of them were up in Arms : So they were cut off .

Among Papists , this ( though for their own ends ) has got ground : witness the candid and brave Thuranus , that going in Paris Streets on that Massacre day , it forc't tears from him , to see the barbarous usage of Protestants there . And others said the like of the Waldenses .

And for this City , since Sir Sa. St. — Mayoralty , when the contest was hottest with Dissenters , how has God pleaded their Cause , and increast their numbers , vindicated their Innocency against all Sham-plots , and protected them from Violence and Treachery , till this late and present storm fell .

9. This Zeal is more hot than wise : good men may affect heats , but 't is not well : and the Scriptures call the Zealots for Persecution , to advert : Joshua crys out against Eldad and Medad , prophesying in the Camp ; and not among the Seventy Elders , with Moses , Numb , 11. v. 26. This , at first sight , seemed a sinful Separation from God's Tent : what says Moses ? Meek Soul ; ( says he , v. 29. ) Dost thou envy for my Sake ? Would God all the People were Prophets , and God would put of his Spirit on them ; ( q. d. ) So far am I from forbidding , that I do approve , v. 30. And so he did , in both his Plea for them , and after , presence with them in the Camp . Here is a self-denying Spirit ; and call to mind again what I slipt before ; but close this , ( and clasp both ) with , that some of the Clergy , as late Bishop Worth , Crafts , and two more of lower rank , but no less note , have , in Naked Truth , some Sermons for Moderation : and in four parts of a Pleafor Nonconformists , ( by a grave ingenious Conformist ) given us a taste of Moses his Spirit ; their Mildness ; a witness against Violence ; and do herein deserve my hearty thanks .

2d . Script — is , Mark 9.38.39 . and it is in Luke too , Luk. 9.49 . ) Young John complains to Christ , of one that did Christ's work , Cast out Devils , but followed not with them ; and so first , gave Interdiction , and after , consults Christ , ( a preposterons percipitancy ) Hysteron proteron : our Interdictions are not by Christs Allowance ; and so I hope , will be by him interdicted : Who dares to prohibit , that an other should not cast out Devils , ease Souls , ( since none pretend to Miracles ) and do our Countrey what good we can : we are not against Christ , and so he takes us on his part .

A third Script — is that of the Tares , ( Mat. 13.27 , 38. ) Where our Lord forbids the Servant ( zealously asking leave ) to pluck up the Tares : No ( says the Lord ) let both grow together till the Harvest , &c. Note hence , that if the Field be the World ; the Tares , the Children of the Wicked One , &c. Then 't is not meet to pluck up all sorts of the wicked Ones in a Nation by bulk ; be they Hereticks , Schismaticks , Prophane , or detected ( suspected ) Hypocrites : they must and will grow in the World : nor is it the Ministers work to preoccupate the Judgment , and be plucking up ( by death ) that is partaining to the civill Judge ; nor is Church Power here forbid , or Civil Law and Justice superceded to the Judgment ; but Christ's Will is , that some wicked men are not to be rooted out of the World , for two reasons :

1. 'T is possible , with the Tares , the Wheat also may be pulled up ; and so the good fall with the bad ; Jethro an Ishmaelite ; and Ornan the Jebusite , may turn Israelites ; Luther , a Monk , and Vergerius , a Papist , may turn , and of Tares become Wheat .

2. To kill , cut off , ruine by Fines and Curses , is the way to undo ; and says one There is no good Example in all Antiquity , Jac. Aug. Thuanus Proem in Hyst . for the Sectaries of those first Ages being destroyed ; the Church was still tender , and abhorred to shed blood in Matters that concerned Religion and Conscience . The matchless wise , though young Edward VI. prest to sign a Warrant , de Herctico comburendo , said , What , shall I send him quick to Hell ? The like may be said of Mulcts of a lower sort : and what amends comes by the Penalty ? or is there any proportion in the pain to the Offence ? A man may not see with my eyes , or has a Mote in his ; and to cure that , shall I cut off his head , or put out the other eye , that I may lead him where I list ? A sad Cure !

Then a fourth Scrip — gives the advice of a wise Counsellor , or Doctor ( as Nicodemus said to the Jews ) Doth our Law Judge a man ( by Fines , Incarcerations , &c. ) ere it hear him ? Joh. 7.50 , 51. That is called , Abington Law ( or Stanery's ) that did hang in the Forenoon , and try in the After . Or else ( as that wise Gamaliel said ) Refrain from these Men , and let them alone , Acts 5.39.40 . The same also gave the Lord's Brederode , &c. in their Apology , that the States of the Lower Germany publisht 1566 for themselves , in separating from Popery .

But that no just Objection may lye in barr of the designed Apology for our late Persecuted Dissenters ; I will modestly discourse and disperse the six Objections following :

1. The Worship and Worshippers pleaded for , are an Offence and Violation to the Laws of the Land : and may we look God will be our Defender in that , that Law calls us offenders ?

To that , I say , four things :

1. The Case is true , not new . So it was of old , when Saints were under , and Enemies over them , that Laws still were the Lashes , if evil ; and those of their God , a scandal , or bridge in the Trap to take them withal . In Aegypt , the Laws of Worship so vastly differed in Object , Matter , and Mode , that what Israel offered , was an abomination to them , Exod. 8.26 . In Babilon the Songs of Zion were mockt , Psal. 137.7 . And the Golden Head made an Image , that all must adore , or hurn , Dan. 3.7 . And did , all but three Youths ? In Persia was a Law , against any Prayer save to Darius , for thirty days . And Haman indites ( to serve his Plot ) all the Jews at once ; That their Laws varyed from all , and they did not obey the Kings Laws , Esther 3.8 . And have not all Nations used that Lash till blood come ?

2. Though I plead not ignorance of Law , yet my study is the Law of the Gospel : I know not a Statute that I have read out , in the last twenty years ; and let it be counted a charitable Ignorance ; I am loth to yield , that any Parliament of wise and good men could ever conceive an Act against Religion , or Prayer and Preaching as such , or so qualified simply ; no , it must be as Seditious , unless men will make Vertue and Religion criminal : and if the Preface of a Law show the reason of it , and the body quadrate , no hurt can be , unless men execute out of Envy . If I mistake , let my Charity plead excuse .

3. Law is to be extinguisht ; some may be fundamental , as our Charters ; against which none is valid , that truly contradict the same : some superstructive , that are variable , as Times , Persons , Places , and Circumstances vary , and fall obsolete , useless and burthensome ; as that in Henry VII . Reign was , which Dudly and Empson executed , by oppressive extortion : let Laws but stand equipollent to Reason , equivalent to Justice , and subjected to Scripture , none can hurt Religion .

4. Some Laws invade Gods Legislation , that are , or have been made to restrain the Good , and punish the Virtuous ; to disobey them , is the Praise of our Obedience to God , Heb. 11.23.27 . As the Instances of Moses and his Parents ; of Daniel and the three Children ; of Esther , ( Esth. 4.16 . ) of which Courage ( and her Exciter Mordecai ) one says , ( Trap. ) Mira profecto , ac omnibus linguis saeculis locisqne comendabilis fides : wonderful and laudable Faith , and that in all Linguos , Ages , and Places too . As Achillis was ( Styge armatus ) so she ; and all true Worshippers should be ( Deo & Fide Christi armati ) The Tryal of the Loyalty to the King , and love to the Liturgy was in his Exile ; and the proof of a Christians Obedience to Gods Laws , is best , and shines most , when opposed by Law standing in Diameter . Object . The Worship pleaded for , is an Offence to Authority , and can he defend that which offends his Ordinance ?

Answ. It may be so , more is the Pity , that Gods Ordinances for Worship , should offend his Ordinance for Government ; that the Man of God should not please them that rule for God ; the Gospel of Salvation should interfere with the Laws of a Nation , that should subserve it . This is , and must be for a Lamentation .

2. The Worship pleaded for , if it please God , why should it offend any , that personate God ? Is it our Duty to sanctifie God , and to pray ( in order to it ) to know and to his Will , Mat. 6.10 . and when we have consulted it , shall we prophane that Name , by doing what we are convinct , is contrary to his Will ? This Offence is took , not given ; and to be so , is part of our Misery , not our Sin .

3. Though Polity and Maxims of State are not part of my Study , there being Dissention and Heresyes in that , as well as in Divinity ( not soon reconciled : ) yet by two or three Scriptures , my Judgment best arrives at a consistency , which steir my Course in Worship and Manners .

1. Is that of Davids ( dying words ) after much Experience in Rule and Wars ; He that rules among Men must be just , ruling in the Fear of God , 2 Sam. 23.3 . And the Word is a sure Rule of Justice and Worship .

2. That Power ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) Authority that ( in Paul's sense ) is denominated the Ordinance of God , Rom. 13.2 , 3 , 4. is by him thus qualified , and so ought to be , A Minister of God for good ; See Mr. Gee in Locum . a terrour to Evil-doers , and so bears not the Sword in vain : to it Obedience is due ; he is a Praise to Well-doers , and him to resist is damnation . Hence may the Line be drawn .

3. That Obedience due to man , that is called for from all , to supreme or subordinate Rulers , is not absolute and universal , 2 Pet. 2.13 , 14 , 16. ( that is God's due only ) but limited and respective ( i. e. ) in the Lord . So any humane * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Creation is , for the Lords sake ; and due as from the Servants of God . I apply all in the words of Eleutherius to our King Lucius . Ye have the two parts of Scripture out of it , by Gods Grace , ( with the Councel of your Realm , ) * * Fuller 's Eccl. Hist. Mr. Fox . J. Speed's Chron. Take ye a Law , and Rule Britain by it ; and ( say I ) accurst be he that obeys it not : he says not , out of our Decretals , or your Cannons ; far less did the Romanists then arrogate a Law above Gods , or his Word , or to impose , or depose as now .

If the Laws of Men oblige us unto them , far more should Gods Laws oblige men to him : Hence God bid Kings to have a Copy of the Law , that their days might be prolonged , Deut. 17 , 18 — 20. For the neglect of Gods Law shortens Life . If the Persian King , DARIVS . that owned not the Jews Religion himself , would prohibit Tatnai from meddling , to hinder the House of God ; orders the Vessels to be given them for it , makes a Decree to promote it at his own Cost ; calls for Sacrifices and Prayers for the Life of the King and his Sons ; threatens all that did but altar that word ; and curses all Kings and People that put a hand to altar or destroy ; and after that , releast the People ( with Ezra the Priest ) according to the Law of God , to that House , to worship at it ( after the Will of God ) Ezra 6.6 , 7 , 8 , 10 , 11 , 12. Ch. 7.13 . Thus did Artaxerxes , to avoid Gods Wrath , and ordered also both Rulers and Teachers to instruct them , v. 23.25 . Why may not Princes do the like now , for the same God they own ?

Object. 3d. If any say , Let those that dissent , come to Church , own the present Protestant Religion now establisht , reverence our Prayers , Priests , and Communions ; and so by obeying our Laws , avoid the Punishment ; else they suffer at Evil-doors and Obstinate .

To all this , let a few things be replyed .

1. If by Church be meant the Walls that the Parish meet in , or Vicinity there met ; I do not see how either it can properly denominate it self ( Church ) unless equivocally , as that Rout , ( Acts 19. ult. ) in Ephesus is stiled , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yet no Church : could those publick Assemblies be stiled , Oratories , Schools for the Sons of the Prophets , or Synagogues ; then the parts of some grave , learned , pious Teachers ( there exercised ) would deserve , audience , and in that sense , more than do , would come . But ( as a Church ) 't is , that many stumble at : and as the thing ( Church ) right defined , which should ( definito convenire ) is understood , and ( consequently ) the true nature of Schisme is measured by it ; you will gain few , and after loose them as soon , and many more with them .

And for your Church that you boast of , a Jesuit long since said it ; You begin to look with a new Face ; Chillingworths Preface , S. 20. your Doctors to be men of temper , and more malleable to the Rites of your Mother , &c. Grow weary , plead for return more to Rome than Reformation . Now ( if so is the Case ) we are coy of all your rough Courting , least when ye have got us in , you open a back door to a Jesuit , or Priest , and so ye are turned out , and we turned over , to gross Popery .

2. This end will you never attain by the means used ; reason will not be convinct by force , far less , religious Conscience ; which , though erronious , yet binds : Two sorts you deal with :

1. Wise and wary Ones , that foresee the wiles and ways you take , and being some of them old Souldiers , aged , rich , and politick ; and you in a youthful Zeal , have learned to make a safe retreat , let you spend your heat , and shoot at a distance , till Papists , or else a Parliament , give you a rout .

And a second Party is on your Left-hand , very moross and stiff , reuounce all your Arts , and repell your Arguments for forct Religion ; you call them Quakers ( but a stout People ) that tremble not at your facing them , stir not at your thrusts , keep their ground , though knockt down , give the back to your blows , repell all your Cannon-shot ( that roar from Canterbury to Carlile ) all your Courts , Oaths , Barrs , Benches and Fines , as Chaff : what to do with them , who knows ? they grow under your insultings , spread as Camomile ; by your depressings . You dislike them , and yet propagate them ; your force unites and confirms them ; and should you awake the Old-man in them , the Lawless affronts they receive from truculent hands , were Provocation enough ( and they numerous too ) to put them in a Body , though weaponless , to face out all your fury . And if you be too weak for this forlorn , is it not wisdom to give a desperate Enemy a golden Bridge to go off , or escape , rather than to crush them : and if you say , my Plea leans ( as the byas ) too much that way ; I say , no , many know I am none of them , and some of themselves ; but they are our Natives , of our own flesh ; and of late in publick Debates , have pleaded a little to the Christian Name ; and if some ( in heat ) deemed them unworthy of it , yet their constant Patience and Fortitude commends ( if not their Faith ) yet their Practice in rheir Meetings , being as the Bullwark ( though of mudd ) for blunting the edge of all force against their Meetings . And if you obtain not on them , whose Faith and Principle is so generally dislik't , what can you do with the whole , that are more numerous ? However ( if we be Christians ) how can we hide our eyes , and not pity to see them buffeted , and robbed ( but not they alone ) clapt up in crowds , fined , beggered , cut and slain ( as in Warrs ) all to gratifie the ravine and malice of some poor Sycophant ; that if Popery obtains , will swear against the best of us all .

Haecine Religio , haec est urbanit as Ecclesiae Anglicanae ?

3. For those you have got into the Church by Droves , consider what brought them , how they are spirited , and how it will end , or what is the Credit you get by such Converts .

It is plain , Power and Force on your part , and Terrour and Fear on theirs , that was the Dragg-net , the Cords of which haled them in to you . This Ruling with Force and Cruelty , was of old reproved in the Shepherds of Israel , Ezek. 34.4 . and the Sin of Eli's two Sons , which caused the Lords Offering to be abhorred , 1 Sam. 2.16 . And in the decling State of the Church of Israel , it was charged on that Priesthood ( and a sore evil ) to offer blind , maimed , Mal. 1.13 . Isai. 61.8 . sick and torn ; that is , what came by force , and robbed Gifts , for an Oblation was hated of God : and will you answer God for that Sin ? It will not be so easie as one of late writes .

And for the Spirit in which they come to you , they own you and your Church Worship , Cannons , Ministry , as the Bishops of Asia said of themselves ( in like Case ) Nos non nostrâ voluntate , sed necessitate adducti , non animo , sed verbis duntaxat consensimus . We consent , but not freely , 't is Necessity that makes us yield ; and that is twofold , either Love to Seculars , or fear of Suffering . Mens Profits , Repute , or Personal Ease , is the driving Cause ; they come to same the World : the Flesh and the Devil , are your Pandors : you should manfully fight against these ; and they are the Motives and Mediums to fill your Church .

And will the end better the entrance of these men : those they leave suspect them ( gradually ) Apostates ; Conscience gripes too ; and you to whom they come , judge them Hypocrites ; forlorn Souls on all hands ! Nor can you ( the force being took off ) hold them very long , & nullum violentum perpetuum . People are like Waters , damm them up , they will swell , and at last recurr to their own Course more strongly . And have you a real Glory , or get you any Credit by filling up your Church with new Hypocrites ? Or will Christ our Master thank you for the Service ?

But for the hard words used by the B. L. that we suffer as Evil-doers . I pass that into an Appeal ( let the Lord Judge ) and revile not again . So far to the third Objection .

4. It is said , Compulsion is Lawful , as in 2 Chron. 34.33 . Josiah made all that were present to serve the Lord ; 2 Chro. 15.13 . Deut. 13.3 . and Asa caused then to enter into Covenant , and that on pain of death : And that Law of Artaxerxes , Ezra 7.26 . Dan. 3.29 . He that will not do the Law of his God , and the King , let Judgment be executed on him to death , &c. And Christ said , Luk. 14.23 . Compell them to come in , &c.

To all which I answer distinctly : Asa's Case and Josia's are much alike ; and so Deut. 13.6 . Those two Texts show how carefull both Asa and Josiah were to promote , and by Covenant to bind all the People to God and true Worship : that in Deuteronomy shows what Zeal also God looks his People should show against false Worship : and though the Kings of David's Line , did type out what Royal and Absolute Authority Carist , the King of God's House , and Legislator for Worship , should have : yet I dare not say , all coercive Power is now to us forbid ; for the Text referrs to Gospel Times , against the False-Prophets ; Zach. 13.3 . and the Rulers Sword is also mentioned by Paul , That it is not born in vain . Rom. 13.4 .

Now that the Kings succeeding David , had a compulsive Power to true Religion , I grant ; that all others have the like , I yield not ; that their power was both off , and for God , is true : that all under the Gospel have the like from God , to use against himself , is denyed , for he gives none against his Law , Prov. 21.30 . That some have exercised a Power against God's holy Worship ( as Jeroboam did ) is plain : but that it has God's allowance in so doing , is denyed , for it was reproved , Hos. 5.11 . That death was , by Gods Law , awarded to Blasphemers and Idolaters , &c. is undoubted : that it is equally due to any , now branded for Hereticks , Schismaticks , &c. is denyed : that some Heresy is a fruit of the flesh , is plain ; to cut them off un-convict , is hard : that Rulers may tie to God's Law by Oath or Covenant , is legible : that God's Worship , and a holy Covenant may ( de jure ) be deposed , rescinded , and vacate , is questioned : that Tares are to be ( in Gods time and way ) irradicate , is certain , by Christs own words : but that rigour and rash Zeal is to be used , to the hurt of the Wheat , is utterly forbid . Now see what Pareus says in it : Pareus in Mat. 13. p. 736. Cavendus ergo nimius rigor , ne noceatur bonis , sensura malorum . Too much rigour is to be avoided , least the good suffer by censuring the evil : that he calls , nimia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; too much severity , or extremity , that more hurts than helps the Church : Christ forbids not Censures on the Wicked , in Church or State , but calls for a Moderation , that all called Hereticks , be not ( by Antichrist ) instantly committed to fire ; who also answers Maldonat in this , and cites Jerome , that says , we are not to cut off the erring Brother , for that he ( qui hodie noxius est , cras resipscat . ) and so pleads for Liberty of Conscience .

That the Persian Kings favoured God's true Religion ( some of them ) unto paenal and capital Judgments , and subjoyning their own to Gods Law , Ezra 7.26 . placing God's first , was a great mercy : but that Cambyses did well in letting the House of God from building ( as for some years he did ) is denyed ; for that hinderance ( it is like ) shortned his life : and though Nsbuchadnezar past that decree , That whoso spake amiss of the three Childrens God , should dye , Dan. 3 , 29. yet the forcing of them by so hot a tryal , was an errour in Government ; and their non-complyance helpt him to see it : and for not bearing the Sword in the vain , it is plain ( by the context ) He that doth well , is not to fear the Sword , but the Evil-doer , Rom. 13.4 . And if it be preverted , either way ( to he contrary end ) now it is born in vain , and abused .

There is an extream on both hands , in the sense of that , Let them both grow till the Harvest , Mat. 13.30 . Some driving at a general Persecution of all that dissent , as the Papists , and some that ways bending ; others arguing hence a total toleration : if Wisdom find out a Medium , to check the ambitious Phaetons , that aspire to drive the Chariot of the Sun , so to set all on fire : I say to the Ruler , as he , — ( Ovid ) Medio tutissimus ibis : Our Moderation shall be our Glory .

And for that , ( Compell them to come in , Luk. 14.23 . ) our Lord means not , that the Will is forc't by Grace , but changed by holy Allurements ; not that Faith is promoted by Man's Sword , but God's Word : nor is that a Call to the Sacramental Feast ; but to Christ , and so to the Blessings that in him are offered . Follow your own Rule , O ye Priests , that says , The Cannon-Law . Pastores estis , non Persecutores , nova est , & inaudita Predicatio , quae verberibus fidem exigit : — plus agit Serenitas , quam severitas : plus cohortatio , quam comminatio ; charitas , quam potestas : — alias tendit ad noxam .

In English at large , thus , Ye are Pastors , not Smiters : 't is a new sort of Preaching , to inforce Faith by strokes ; Pride may effect one thing , good Discipline another , Serenity doth more than Serverity ; Advice more than Threats ; Love than Law . Hence it is easie to see , who seek their own things more than Christs ; and Domination , not Councel ; them Honour pleases , Pride puffs up ; and what is designed to concord , tends to hurt . And so I conclude the Answer to the fourth Objection .

5. It is urged against us ; the cause of our Nonconformity is more in Will and Humour than Wit , more in Fancy than Faith , more Rebellious than Reasonable ; since we make of Moats , Mountains ; and scruple Rites legitimate by the Sanction of Rulers in Church and State .

Answ. The Champion of the Camp , the Goliah stands here ; a few of David's smooth stones pickt out of the Brook of Scripture , and put in the Shepherd of Israel's bag , may suffice to send him going ; let two or three suffice to touch : and then judge if it be humour or Conscience that sways .

1. We are too standfast in that Liberty that Christ hath at so dear a Price , called us to , Gal. 5.1 . his Purchase is to be valued far above Naboths Vineyard , which was above his Life , but this is above that , and Christs Blood yet more , 1 Pet. 1.18 . What then is a Tradition , that makes the very Conversation vain , and the Worship vainer ; loose hold , but in a latchet , a loop , &c. you give away the Price of Christ's Blood , and hazard your own Liberty : no Man nor Apostle has Dominion over it , or us , 2 Cor. 1. ult.

2. Would not any be exact , that eyes the Purity of the Law-giver , the strictness of the Law , and the severity of the Penalties , both exprest and executed : all that the jealous God bids us do , must be done ; no adding , no detracting to be ; with him , to look , is to lust , the thought is sin ; to hate , is to kill ; and Racha , Hell : appearance of evil is to be hated , 1 Thes. 5.23 . Danial purposes not only to avoid the Idol and Worship , but even the Bread and Wine of the King , Dan. 1.8 . A Mordecai bows not to an exalted Haman , Esth. 3.5 . No little spot is to be admitted on that Vest that all do eye , Jud. 13. We are to be far from an ill Matter , & not touch or taste , or be night the Door of the strange Woman . The German Princes left the Emperour at the door , going to Mass , and the Samosetan Boys burnt the Ball that toucht the Arian Bishop's Cloven-foot : ( Eusebius ) Men may call it stiffness and humour now ; but he that knows a Josiah's tender Consciece , and has felt the peril of making bold with God and Guilt , will fear a Spira's Lash and Rack , more than a Bishops Cole-house , or Curse .

3. This Plea is a Chip of the old Block , and as grand a Policy of Satan , and Prop to declining Popery , as can be , and a Mantle to the Plot ( to save it from the Laws Justice ) as the wit of men can invent : for by Divisions blown , Animosities raised , and rigour exerted among Christians , the Plotters game is played well : and thus the two Parties strive each with other for vain Traditions , and divers futilous Rites and Roman Rags , that are neither of the Esse , nor , bene esse of Religion ; for the Spouse of Christ was more beautiful the first two or three hundred years without them ; and Shadows being contended for so severely , the Substantials of Religion are neglected , and the Councels of Romish Jesuites followed : Adam Compzen , Politic. lib. 2. c. 18. the first of which was to suspend all Lecturers , that will not constantly practice all Romish Ceremonies : ( a very devilish Policy ) and closely followed . A 2d . is to foment those Quarrels among Protestants , and help that Party that are nearest to Rome : for ( says he ) Quis enim Puritanos in Angl. non redigat , si Episcop. approbationem ab iis extorqueat . ( se now ) what a Jesuit said . Who will not bring English Puritans ( Ubi supra , S. 9. ) to order ? if he can but extort of them an approbation of Bishops . A 3d. All private Conventicles ( and publick too ) are to be interdicted . And is it not so ? A 4th . Compell the Obstinate by severe Laws . These four are a taste of many more . Now it is a sure Rule of one , Quanto magis rituum cumulo accedit , tanto magis detrahitur â Christianâ Libertate & Fide Christi . So much as is given the heap of Rites , so much is took from Christian-liberty & Faith of Christ . Sure it is easie to see by a Debate , of Cardinal Sadolet with Bishop Andrews , That to yield one Rite by the Churches Power at home , brings all the Fardel in by the Churches Power at Rome : A nee fresh suit , Smectemunus , Mr. Gilespy ( and others ) may be consulted .

One Objection more is in my way , that is , sixthly and lastly : God leaves you now , your Defence is departed , the Lord has drawn off the Wing , you lye open : and now you are fallen , you will rise no more , Psal. 41.8 .

To this I only say two words ( Viz. ) 1. To the taunting part of an insulting Adversary . 2. To the truth of this departure of God .

For the taunt , it is possible ; I wish it were incredible ; ye say , our God is departed , and has drawn off the Cloud of our Defence ; and now your Song is , Where is your God ? Psal 42. 10. We ask again , Is he come to you ? These Taunts are sharper than all your Sphears and Swords , and cuts us far deeper . But if you have got him , and we lost him ; our sin was the Offence of our Defence : let our loss be your gain ; much good may it do you with his Presence : Oh prize it better than we did , some of us grieved him , that he is turned Enemy , and fought against us , Isai. 63.10 . Do not you so : yet some can say ( as the Psalmist , as Psal. 44.17 . — 19. They have not forgot God , nor dealt falsely ( as you ) in his Covenants ; Though sore broke in the Place of Dragons . We loved & priz'd his Presence but little : now he is gone to his Place , it well behoves us to plead guilty : though he hath torn us , he will heal after two days , Hos. 5. ult. and 6.1 , 2. Take heed how you entertain God in your Prosperity : rejoyce not in our misery , it is below humanity to insult over an Enemy . If you consider , your Successes may ruine you , Prov. 1.32 . and will , if God be angry with you ( as with us ) for are there not with you Sins against him ? 2 Chron. 28.10 . The Signs of God's Presence are with you , it is true , but sad ones : as that of taking off the Chariot Wheels , that caused the Host of Agypt to move slow , Exod. 14.25 . The Ark did truckle under Dagen , but he fell , was broken twice , and they sick of that Ark ; and having tossed it about , and the Priests of Dagon so admonishing them , they are glad to return it to its place , 1 Sam. 6.5 . Do not you feel you are at a stop , a fatal Dilemma : Romes Sea is before you , if you ride on ; if , not , Repentance is the best , Psal. 137.7 , 8. The Cup is before you , Babel and Edom had the Taste , Wo to you that must pledge them in the Dregs , Lam. 4.21 . And ( Jeremiah saith ) so must all the mingled People and Kings of the Isles too , Jer. 25 . 20-22 . He that loves to pity the miserable , has also sworn to punish Invaders of his Throne , Exod. 17. ult.

2. I answer , for the truth of God's Recess : Though it is hard to say it of all Places and Times , some have still the secret of his Protection , and may say ( as in Jeremiah , Jer. 36.26 . ) The Lord hid him . Yet , it must in a great degree be owned , that the Signs of a gradual Recess , are on us : and that is the boast of our Foes , our loss : Now let this be for a Lamentation .

That holy boast of the Spies , may lye fair betwixt the two Answers here : say they of the Canaanites , And all their walled Towns , and tall Gyants : their Defence is departed , the Lord is with us , fear them not , Numb. 14.9.10 . Had we the Crums of Caleb's Faith , and good Heart , O how should we trample on all Insulters : But alas ! how may we say as Job . 29.2 , 3. Oh that it were with me as in Times past when the Almighty was with me , &c. Now to turn this 2d . Answer of the 6th . and last Objection to Lamentation . Four things are to be bewailed .

1. The Power of the Enemy . 2. The Poverty of the Saints . 3. The Provoking Cause . 4. The perillous effects of the Lords recess in Matters of Worship , ( and that chiefly )

1. The Power of Adversaries ; when God is displeased with his own , he sets up the horn of their Adversaries , Lam. 2.17 . as when he is pleased with them , he finds Tools to break them , Zach. 1.21 . Two sad Complaints : 1. To cause the Enemy to rejoyce over Zion : 2. To set up their Horns . Sad Insultings as to words and insolent Actings . This makes a tender heart cry , and call on the Wall for a River of Tears : you may see Stones sweat upon approach of moisty bad weather : so now must Zion's Wall do , though delapidate . Adversaries to be chief , and Enemies prosper and spread out the hands , ( Ch. 1.15 . ) on all her pleasant things ( natural or divine ) v. 10. to see her Sighs , the matter of their Songs . ( v. 21. ) Now may the Rampart and Wall lament . ( ch. 2.8 . ) Such a Wo was incredible to all Kings about her . ( ch. 4.12 . )

2. The poor low state of Jacob , not only in Estate , but Esteem : and which is worse , in Spirit : We are brought very low , says psal. 79.8 . And the Glory of Jacob thin , Isai. 17.4 . And ( says the Prophet ) by whom shall he rise ? Amo. 7.3 . It is said , in Ahaz his days , the Lord made Judah low because of him , 2 Chron. 28.19 . Why ? if the Sin was his , must the Subjects suffer ? Yes , because by both God suffered , especially in his House and Worship , and the People let him ( as Isai. 7.20 . ) shave the Virility and Glory off their civil and sacred Rights by the Assyrian . And they ( like Women ) durst not gainsay : that is a low state when Power and Courage is gone .

It is a sad Complaint the Prophet has , The Lord has delivered me into their hands , from whom I am not able to rise up , Lam. 1.14 . No less forrowful was that Predicton of the Jews , & as ill deserved ( but just ) I will give every one of them into the hands of his Neighbour , Zach , 11. 6. ( but the King will surely relieve them : ) Nay , into the hands of his King : if some rightly apply it unto the times of Christ's Passion : it denotes the Justice of the Roman Lash upon them , for rejecting Christ , to have Caesar : and crying , Not this Man , bt Barrabas , a Murderer : and ( it follows too ) Out of their hands I will not deliver them . And so it proved , for they that sold their Saviour for thirty pence , were after sold 30 for a penny by the Romans .

3. The provoking Cause of all , is the Root of the Lamentation , Lam. 1.14 . No Yoak like that of the Transgression , and twisted by our Selves , bound and wreathed by his hand ; This can never sit easie : and the provoking of Children , is the saddest , Deut. 32.12 . That is Gods Complaint , and that will be ours at last , else it will cut deep . How oft it made the doleful Ditty of the Song : The Crown is fallen — Now , Wo to us , that we have sinned , Lam. 5.16 . If Sin struck off Josias's , and all his Successors Crowns , and Lines , that no twig of that Race remained to hold Scepter , Ezek. 19.14 . and yet he the best and tenderest of Kings ; what may they expect who are hardened ? If God hide his face , he may soon see our end , Deut. 32.20 . And if they that hate Godliness rule over the Godly ( Lev. 26.17 . ) we may and ought to see the Cause , that makes the pleasant Land desolate .

Fourthly ( and chiefly doleful ) is the effect of God's Recess , and withdrawing the Cloud of his Presence , and our Protection , from not ours , but his own Tabernacle . This is the great thing to be bewailed . The Jews knit the last of Jeremiah and Lamentations together ( so the Septuagint ) and read them on the 9th . of June ( call'd Ab. ) the City then being taken by the Caldees , Jer. 52.7 . After when the Romans took it ( in the time of Pasca ) then Austin says , three Millions were in it ; and Josephus says , more than 1100000 perish't by Sword and Famine ; 100 thousand led to Rome in Triumph . On Jeremiah's Lamentation one says , that he could not read without Tears .

Two things may suffice here . The 1st . effect of God's Recess bears on Civil Rights and Matters : the 2d . upon Spiritual , or Religious : for it matters not which is toucht first : only their Rise , Prosperity , and Decay , do contemporate .

1. If God depart from us , onr Humane , Civil Rights and Properties , and publick Franchises , are not like to stay long . Two Scriptures have a sad threatning Aspect on us that way . 1. That of Spiritual Judgments , Isai. 6.9 . And what heavier than to he hardned , to have a Heart fat : Now it follows , v. 11.12 . Till your Cities be waste , and Houses void of Man . Some will never feel a Spiritual Loss : well , their Eyes must be tore 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 evil , Jer. 6.12 . Lam. 5.2 . their Goods shall become a Booty , Houses a Desolation ; or else turned to others , to Aliens . 'T is sad our Dwellings should vomit us out .

The other Scripture is that of our Saviour , Your House is left to you desolate , 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 Docm thus : ( Reeve on Jonah . 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 it 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 ; but these are the Ruines of Estates , Reeve on Jonah . pag. 220. 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 you 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 Sepulehres : 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 ; pour 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 ( tho 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 , Capernaum , Antioch , Rome ; so Hippo , Heydelberge , &c. And how long has Lo. been in the Declination , Who can say ? Now its fatal time is come .

Seneca the Moralist , observes it of one ( a second Author of another ) City in France .

Vna dies interest , inter magnam & nullam . A City at Morn , at night in Vrne .

( As Trap in Lam. )

How sits this City , late so Populous Thus solitary ? Like a Widow thus ? Empress of Nations , Queen of Provinces She was , but now she Tributary is .

But as the glory comes , so it goes with God ; that lies in the power and kernel of Pyety : which being lost ( as oft it is , by divisions and formalities : ) God has no long delight in the Shell , Tent , or outer Court and Shadow : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Apoc. 11.2 . This is cast out , ( so John is bid ) as no place fit for God ; but the heathen to tread in ; No Piety , no Priviledge , nor Presence .

2. God leaves his own institutions , and not without a sign of Wrath. If the sin of one good Woman , Miriam , Numb. 12.9 . caused the Cloud to depart , and out breaks on her the Leprosie ; What may the provocation of all the Lords Sons and Daughters procure us ? Was the Temple of old ( or Shiloe ) dear , or any other place , ever so priviledged , that God might not be provok't away ? Let all that now glory in our new built , fair adorned Oratories ; ( a late purged by Fire ) fear to reincense Roman Flames , for though it is pity Mass should be said in them , yet if no Spirit be found in them , how can we hope , but that Roman Eagles ( Mat. 24.28 . ) will soon prey on our Carcases , that so gyres and hovers over us .

And it is observed , Eagles use to hover about , Armies joyning Battle , our love to the small Fibres of Popery ( in Rites , Shadows , Festivals ) gives Rome hopes , we begin to look that way . If sacred things ( by us profaned ) cause God's Remove , sure Execrations and Curses one against another ; for Circumstances will never invite his stay , though we say Prayers in Latin .

If God go , he is soon hid from us , and then long may he be sought ere we find him again ; yea , from Sea to Sea , to seek the Word , Amos 8.12 . So Moab went to his Sanctuary , but preveailed not , Isai. 16.12 . So did the Priests , but Vision failed , no Answer from God , Mic. 3.7 . Nor is any covert from that Storm : sacred Orders excuse not , if the Persons be unsuitable to them . If Men petition for Sanctuary , as the Priests to Titus Vespatian ; his Answer is ours , Viz. It is meet the Priests should suffer in , and with the Temple ; so both were burnt . Such Priviledges are no shelter , but make death more terible .

God's Recesses are most seen afterwards : 't is beter to retain him while present , than ( as one says ) by the sad Rivers of Babel , to mourn , in remembrance of once sweet enjoy'd Zion .

4. Lights go out with him , and People being left in the Dark , can foresee no stumbling block before them , but dash uuawares on them . Or as Ships at Sea in a storm , dash , or divide ; that is a sad Comnplaint ; the Anger of the Lord has divided them , he regards them no more , Lam. 4.16 . — No sadder sign of wrath , than to be resigned up to dividing Principles , or to the cloven pens of pernitious boutefeus .

5thly . ( and lastly ) his Departure takes both the Beauty and Bull-works away : the one lamented , ( Lam. 1.6 . ) the other ( ch. 2.6 , 7 , 8. ) He had destroyed the Places of Assembly : the great Court is called Gnazarah , 2 Chron. 4.9 . from a word that notes , Help : for hence Help came to them that fled here for Sanctuary , Psal. 20.2 . Here came their Answers to the People .

Now to have no Place to assemble in , was a loss of Word , Sacrifice , Altar , Priests and Sabbaths ; as ch. 17. c. 2.6 , 9. And an occasion of the Adversaries Taunts ; the Jews say , five things were so lost , as not restored by the Captivity : three of them are , the Holy Fire , Vrim , and Shechina ( i.e. ) the Glory or Majesty of God ; and in this third all the rest are included .

Now of all the Premises , a double Use may be , partly to answer them that reproach us , for if our Defence is departed , that is to our Sorrow , and Loss ; but it may prove your Wo also , if you provoke him ( as the Philistines did ) and partly to call all that love God , to condole his recess , both the Sins procuring , and signs of it ; and to cry for his speedy return . That is the second use .

A third is Exhortation . Here I deal with two sorts : 1. The Offenders against it : 2. The Befrienders of it , and Attenders to it .

As for the first sort , I find Gods Holy Worship has had unfriendly usage from two sorts .

1. From the more Supreme : 2. From subordinate and inferiour Rulers .

To the first of these , the meanness of my Circumstances reads me a Lecture of Modesty , and the grandeur of the Mighty , such a picture of Majesty , that I am easily silenc't , else I should make address , as once Israel to Pharaoh ( Exod. 5.15 . ) for some ease . Or else preach Jonas's Street-Sermon to Nineveh , Jonah 3.6 . Or make a Petition , as that Noble Captain Terentius did to Valens ( the Arrian Emperour ) for a freedom to Orthodox Christians ; which when rejected : and rent , he takes up his rent shreads , and petitioned no more ; yet since it is expected : Thus would I make Supplication , not in my own Name ( but for God's Sake ) nor to one Protestant Potentate alone , but to all Popish Princes that govern by that Florentine's Maxim , ( Machiavel ) That Princes ought rather to be feared than loved ; and to seem pious , rather than really be so . And to these ( with all the Noble Lords that counsel , or attend them . ) Thus would I say —

O ye Demy-Deities , Princes and Potentates of this mortal , vain , and mutable World ; you that personate God , should you not be like him ? that Rule by his Sovereign Deputation , Ought you not judge and fight for him ? Shall a Worm under your feet ( as Jacob is call'd , Isai. 41.14 . ) mussitate , or whisper in your Ears ? Do not slight the Plea , or ( at least ) hear it clemently . O take not the Place of God in the Soul of Man : let his Lordship in the Conscience alone : let Worship be free , not forc't : let God preside there , and Scripture guide : Let Law , and Reason with Power , sit at the Helm : is Force found the best Weapon-Salve to cure Infidelity , or create Faith ? God calls for Sincerity , and would you rather hale Hippocrites in , or make men to sacrifice an Abomination to God , themselves , or others ? ( as all obedience is , that is not spontaneous and ox animo : ) Is it Policy or Prudence , to provoke the desperate , to favour Vindex ; as Nero , did that Roman Knight , that sought ( by a Plot ) his Death : is it good Physick , to cure a Phrenzy by Decollation : or the Vertigo by an Opiate ? to cure a Cataract by putting out the Eyes , or a gouty Leg , by mutilating the other : Are not Rulers called Healers ( Isai. 3.7 . ) to shew what skill they must use in Lenitives , as well as Corrosives ? Would Rulers have People be submiss , loyal , faithful to them , to give them quaecunqne hominis & Caesaris sunt vota : what they can desire ; and any not poor Underlings call for your Compassions : ( Nec Philosophia , nec Authoritas tollit affectum ) Nor Wisdom nor Authority takes away Affection . Our Petition is not for Crowns or Scepters , for Powers of Places , for Rents or Revenues ; let us only go to Mispeh , Bethel , or Shiloe , in Peace : let others take their Profits and Honours , only let us believe and Worship so , as by the Word and Conscience , we may hope to please God , Heb. 11.5 . ( as Abol did ) and it suffices us for our present Passport out of an evil World to a better .

I have no commission to personate others from any of the Dissenting Party , no Interest to invite to it : yet for the sake and good of the Whole , I presume to crave what has been asked , of Antient Kings ; once by Esther , ( a noble Queen , Esth. 4.16 . ) and by Command was granted : and by the same Motives ; that not our Lives , but ( what is dearer ) our Religion , may be given at our Request ( ch. 7.3 , 4. ) for why should there be wrath aginst the Realm ? Ezra 7.23 . Or how can we endure to see the ruine of our Native Land ; and Religion wounded through the Sides of all Parties professing it ? and it may be a lengthening of your Tranquility , Dan. 4.27 .

Nor is this a private Interest , turn the Tables but a little , and it may become shortly the request of all that resolve to live , or dye Protestants : none of that number ( and really so ) may justly grutch us that , which they ( in time ) would be glad of : do we in pity receive the Persecuted from abroad ; and yet use all Severities on the same Profession at home ? Is not the Distance far greater , betwixt the Papists and Protestants in Principle , than betwixt Protestants and Dissenters , at home ? were our Spirits as condescending as in late years , when indulgence obtained ? why is it thought the fittest time now , to pursue , when distress of Nations in Europe , is like to be so great by barbarous Turks ? by weakening one another in lesser heats , how easlly do we become a Prey to any that wait but a fit opportunity .

But being under the Tyes of not only Misery , but Modesty , I will rather addreses to those of inferiour Rank ; and of those I find two sorts : 1. Those of the vulgar ; acted by Malice . 2. Or those in Commission , acting by Might .

For the vulgar , I confess the Saying true ,

Neutrum modo , mas modo vulgus .

Common People are white Paper , just as they are drawn ; as in Christ's time , the Priests feared them , so prevailed not in Council against Christ for that time ; Joh. 7.30 , 31 , 34. But a while after , turned their Hosanna's , to crucifie him , as fancy , and those that Presided , let them .

I say little to these : only , they having had oft opportunity to frequent the Assemblies of Dissenters ( when open ) may bear witness of what they heard in their Discourses , or saw in their Carriage , contrary to sound Doctrine , and Evangelick Truth and Piety . and no doubt , but in great Conventicles , the Observers Eye hath been curious to an height , and as wakeful to bark ( as he is willing to bite ) had there been any morsel fit food for his black hunger : but as yet , the multitude have not had a Mind to destroy us , I hope are ( as Elijah said , King . 18. ) in heart turned about .

For the Inferiour Ministers of Law and Church-Power , into whose hands , by God's wise Sufferance , we are fallen , Zach. 11.6 . It will not , I hope , offend any ( sure it ought not ) to plead our Innocency with Honorable Judges , wise and Worshipful Benchers , and Commissioners in Peace ; for some Mercy , Lenity , and Moderation : since no Princes that would be ( Patres patriae ) Fathers to the People under them ; can believe it their Interest , to undo ; crush , or diminish the Subjects , and dispell the Laborious into Prisons , or Exiles ; voluntary , or violent . A People numerous , and oppulent , are Princes Glory ; but a poor People , make poor Princes . 1. Consider ( generous Gentlemen ) not only the Families and Names reserved to you ( since the Conquest , some ) and the Honour of Knight-hood , which some had of old , in Obligation ( every time they heard the Gospel ) to stand up , and lay hold on their Swords , or to draw in defence thereof ; and shall it be a blot in your Schutcheon , intaled on your Successors , that you drew the Sword to the Offence of that Gospel by which you hope to be saved , or to the Terrour of any that love its Liberty , or abhor Popery ? Are you Commissioners for Peace , and would you provoke and tempt ( as Nahash ) to War ? 1 Sam. 11.2 Think not that violent Courses serve God , the King , or your own Interest .

2dly ; For the Letter of the Law you go by , I only beg the Favour of such a Sence , as conconsists with not only the Preamble of the Statute , and the Reason of it , with the End of all Law , ( the Peoples Good ) but also with the Dignity of the Legislators , and yours , the Executors thereof : For I shall very hardly impose a Sence ( far less would you ) that interferes either with the Veneration of a Parliament , the Rights of an ancient Charter , the Sence of the Commons ( in Parliament of late voted ) ; least of all , that crosses the Prerogative of the Prince , if he please to indulge as formerly , and Interest leads . For in that he either did well , or ill : If ill , dare you say 't ? since what the King does still pleases the People . 2 Sam. 3.36 . If well ; what has been , may be again . The Breasts of a true Prince yield not Blood , but Milk ; and contain more Acts of Grace than one . Papers have not been wanting , to give of those Penal Laws ( that touch Phanaticks ) a favourable Construction , if you that sit in Judgment will admit : If not , our Patience postpones Hope , that Times may roll , and arduous Affairs will necessitate them to sit again , and give their own Sence , ( if Popish Counsels prevent not ) ; and then those that have invaded Right by pretence of Law , may repent , flee , or dread , Take 'im Topping . Many old Laws in Force , have been found inconvenient , and why not these too ? If Vice be tolerate , the Vertuous punish't , Preaching and Praying breaks Law only ; so Sycophants , that serve ( as Doegs ) for Spoil , are the Executioners of Law : To God only we appeal , ( as he , 2 Chron. 24.22 . ) Lord , see to 't , and require it .

3dly ; We beseech you , for your Maker's sake , let Divine Laws in the Word obtain more , if not with you , yet with us . He that has magnify'd his Word above all his Name , ( Psal. 138.2 . ) and will yet make it far more glorious , Isa. 42.21 . will not allow it subject to the Placits of Men ; and those that desire to obey it ( to a tittle ) to be accused and destroy'd for reverence to it . To command prohibited Things , forbid what is commanded , is ( both ) an Arrogancy equally insolent , and derogatory to the Divine Honour , to which we owe all our Homage .

There are two binding Commands on us , that no Humane Law may relax , or discharge from : The first is the Law of the Sabbath ; the second , is that of Assemblies , or publick Gatherings to some one or other known Place , for the visible Exercise of Devotion . The one enjoined in the Law of the Sabbath , or fourth Commandment , ( Exod. 20. ) which is as binding on us , as that of the Jewish Sabbath was on them ; and seal'd too , not with an Humane Sanction only , but witness'd by three Divine Paterns in the New Testament , ( Acts 20.7 . 1 Cor. 16.2 . Apoc. 1.10 . ) and ( since ) by visible Judgments , exhibited in all Ages , by God's own hand , on all sorts of Violations and Prophaners . ( Dr. Beard , Mr. Clark . ) The other is expresly enjoin'd by the Apostle to the believing Hebrews , Heb. 10.25 . Not forsaking your Assemblings ( or Synagogues ) as the manner of some is . And that Sect of the Nicodemites held , That a Man might retire from Observation of Persecutors very lawfully , yet retain his Peligion God-wards . But a Dispensation allow'd once against the Divine Law , is to break God's Hedg , gratify fleshly Force or Fear , and to make the rest of God's Laws , as did the Pharisees , ( with the fifth Command , by their Corban ) all of none effect .

Now for the first : O ye Nobles , Knights , &c. hear my Plea for God's Sabboth . Had I the Spirit of a Nehemiah , ( to contend with Rulers ) I would say , as he , Nehem. 13.15 , 17 , 19 , 21. What Evil is this ye do to prophane the Sabbath ? They did ill to tread Wine-Presses these worse , that tread on the obedient Sanctifiers of that Day : They ill , in lading of Asses , that ought to rest that Day ; you worse , in loading Mens Estates with Fines , Persons with Force , and their Souls with Disturbances of armed Men , on Women and Children ( feeding and resting on God's Promises ) : They did ill , in not defending the Sabbath from profaning , by shutting the Gates ; we worse , in opening the Flood-Gates of Force , perverting that Weapon ( drawn first against Popery ) to the Service of it , and its younger Sister , viz. Slavery and Debauchery . O London ! shall it be chronicled to thy Infamy , in the Records of succeeding Ages , that thou hast done thus ? Was it not a Glory to thee ( of old ) to own Religion , to honour God on his Day , and count it a delight and glorious so to do ? And went it not well with this City , for the City of God's sake ? But now ( O now ) the Tide is turn'd , and the Wind blows sharp , and high North , to the discouragement of such as pretend any trembling at the Word , or Tenderness of Conscience , Reverence to God's Day , or witness against Roman or Pagan Feasts . If a Man stand for Rites , he 's Christian enough , and good enough , tho he drink and drab , and walks out holy Time in Dr. Green's , or Moorfields-Walks , talk of , What News ? or sit in Council , and guide Secular Mattters , instead of Piety .

If Princes are unconcern'd ( says T. Shepherd , Theses Sabbat . p. 311. part 4. p. 313. ) in the first Table , and give liberty to profane the Sabbath ; why doth Jeremy call on them to the contrary , with promise of preserving to them their Crowns and Successions to the last , ( in so doing ) from Fire and Blood ; and threatning Wrath , and burning City and Kingdom , if not ? — God will surely revenge polluting of the Sabbath . Trouble you him in his Rest , and will he not surely perturb your Peace ? Some think ( says he ) God brought Noah's Flood on that Day first ( called , Gen. 7.10 . the sevench Day ) for the profaning of it ; and that Day Prague was taken . So he .

Dr. Beard , p. 150. observes of an English Town , ( Feverton in Devonshire ) it was twice burnt , ( Anno 1598 , and 1612 ) for that Market on the second Day , that occasioned its profaning . And O London , is the 2d of September ( that Sabbath-Day ) so soon forgot , when Popish Flames made the whole City die a Martyr ? If all be forgot , see how one concludes a Book on the Sabbath in a Protestant Nation , Let this be for a sore Lamentation . Mr Wells on the Sabbath , p. ult .

2dly ; For Assemblies ; I excuse not Rudeness , nor the Carcase of Formality , which ( as Mr. Shepherd of New-England very smartly foretells ) may justly cause God to send Crows and Vultures , or Roman Eagles , to pick our Carcases barer ; yet may I plead for reverend , learned , and pious Brethren as to this . My Plea for our Meetings shall be comprehensive of all , that in Conscience and Simplicity dissent . Corrupt Latitudes on the one hand may be , and morose narrow Spirits on the other , with different Persuasions ( in some Points of Doctrine and Order ) but extra-fundamental ; and some lie open to more Offence than others : Yet I plead all their Cause and Rights , as to Assemblies , Presbyterian , Independents , Baptists , and Quakers , so distinguish'd by common Note ( right or not . )

For the first of them , Presbyterians , I ask any that can give a sober Reason for that Prejudice took in against them , ( others I deem not worth the while to expostulate with , that only say ( without reason ) they rather will chuse Popery than presbytery to submit to , till their Eyes are rubb'd open in Smithfield ) : But to the rest I say , Ye 've small cause to seclude your Presbyterian Friends from Lenity and Charity ; ( the one calls to the Justices , the other to the Clergy ) ; for those ( of that way ) concurr'd and contributed to the King's Restoration as freely as any , and consulted it too before , in a time when it cost them no small Hazard , and some Death , Most of them are Men of Parts , Education , Degrees in Universities , pious and charitable , very Loyal , and have a Latitude ( many of them ) to own your Church-Worship and Ministry , and also would return to you again , would you draw them by the Lenity of a Comprehension , not drive them by a Lash of Compulsion : So you do owe them some Moderation , making Conscience of that Covenant , the keeping whereof the late King himself recommended , in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .

For the Independents , they are a small , distinct , associated people , willing only ( as that Doctor said , in the Peace-Offering , ) to pass the King's High-way in Peace , with the small Flocks that attend their Pastors , giving ( most of them , all ) that Assurance , that the sacred Oaths can afford : And being all laborious , some opulent , others poor , and neither offenfive to their Vicinity , nor yet mutinous or numerous ; what harm can your Lenity do your selves , if you labour first to win them by Reason , or ( if that cannot be ) to wait till God shall reveal his Mind to them , in what they differ from you ? Phil. 3.15 .

For the Anabaptists ; in point of Faith and Order , they say the same Things with the two former , little differing from you , save those of the Free-will-Point , ( of which Faith also are some of your own ) ; only in Paedobaptism they very , finding no Law in the New-Testament for Infant Baptism , and there being also too many found , whose Baptism wants of the Essence of that Ordinance . Were but the Odium took off them , that partial Historians of foreign Anabaptiss do load them with ; and the modern Urbanity , Sobriety , Charity , Humility , and Piety they adorn themselves with , ( and Societies they own ) preponderated ; sure the Errors of some of that ( or any ) Party should not be imputed to all ; there would be small cause to crush , ruine , and spoil them , as Antimagistratical .

Some amongst these are also to be found , that are stigmatized , ( and perhaps the whole for their sake ) as Chyliasts , Millenaries , Seekers , and Seventh-day Me , ( or Sabbatarians ) Fifth-Monarchians , of which I need not be more particular . As they 're few , mean , single persons , so also misrepresented , or not understood . One of your own ( Conformists Plea , 4th Part. ) distinguishes some ( last nam'd ) into two sorts : the one of Mr. Jos. Mede's Notion , who yet was of the Church of England , and so not to be condemned for one innocent Error : But for the latter , if any brand us all with Venner's End , I advise such to Thankfulness , that his Number was but Twenty Nine ; for had they been so many Scores ( or Hundreds ) as Persons , into what a Case and Fright they would soon have redacted Court , City , and Country , let them judg that saw the Action .

For those called Quakers I say not much , ( having touch'd them before . ) What is offensive and justly blameable in Doctrine , Order , or Moroseness of Converse , I here justify not ; what is good ( be it in Baptist or Quaker ) I willingly own , ( let it please , or not ) . One Thing I willingly prize and praise in them , ( tho not in exclusion of others ) i. e. their open Adherence , and their bold and noble facing the Armed ; and keeping the ground without a Weapon , ( tho it costs some their Life ) in defence of their Meetings , at set Time and Place : Which , tho it infers not all true they say or hold , yet ( in my Conscience ) it pleads a Justification of the Practice , and is some amends for the disuse of the carnal Weapon with them ; and 't is to me the same Argument of brave , bold Manhood and Self Conduct , to give the Back and Cheek to Smiters , Goods to spoil , in the Exercise of Patience , as to give the Face to an Enemy at War in the Field . And very comfortable 't is , for such as come out to try their Valour ( on those unarmed Assemblies of Men , Women and Children ) to think and see what Butts and Bulwarks they have to shoot at , and yet how firm still they stand ; for if the old Man and Manhood should ( by Injuries ) be awaked , some that are so daring to give the provocation , would , to save their Faces , with the first turn the Back . Besides , this People are grown numerous , and in all their own Affairs keep correspondence with their Friends mutually for relief of Sufferers , ( and other good Ends ) in all Parts . And ( to invert Haman's Argument , Esth. 3.8 . ) 't is not for the King's Honour or Profit , to let them be ruin'd at home , or exil'd abroad , that are so frugal , numerous and industrious . They alone may ( by the Assemblies here in London ) be calculated to be a great Body ; and with all the other sorts of Dissenters , both in the City , and all the Land , ( in two Isles ) what a Body do they make !

The wisest King has a Political Maxime , In the Multitude ( or Plenty ) of a People , is the King's Honour ; but in the Want of People , is the Destruction of the Prince . Prov. 14.28 . Dr. Jermin in loc . p. 296. reads the first Clause [ Berab gnam ] as inclusive of both Numbers , and Plenty of Estate . Many in Misery makes the Misery greater , and the Honour of the King less ; but when People are not preserv'd in their being , or well-being , it begins with the Peoples Loss , ends with the Princes Ruine . They are the King's Trophy and Treasure . Messis nostra cunctorum quies ; Our Harvest is the Quiet of all , said a Goth King . Plato says , Never King perish'd for want of money , but of Friends . When all left Nero , now began his Misery , says Tacitus .

Now on them two things hangs the Being , nay , the Well-being of People , as the Jews say of First-fruits and Tenths ; the whole Revenue of God's Honour , our Peace and Comfort , rests on these two Pillars , Jachin and Boaz ; scatter the Assemblies , and the Sabbaths are forgot , ( Law . 2.6 . ) and so God's Law is made void , and of none effect , ( Mat. 15.6 . ) and so 't is time for God to work now . Psal. 119.126 .

4thly ; I crave of these petty Kings ( in cold Blood ) to consider , what all the Rigor both of Justices and Doctors has attain'd ; for the Attempt is one thing , the Attainment is another . 'T is true , old Laws and new ( of this Nature ) Civil , Canon , Common , are all sharp enough , and made keener by the Spirit in which , and Occasion by which they 're executed : Is severe Rigour , Brow-beating on the Bench , Thrasonical Boasts , insolent Insultings ( at Doctors-Commons ) stretching the Law to all the Heights that Wit and Malice can reach , Engines now fit to effect the Business of uniform Conformity , that never yet was , nor will be attain'd upon thinking People ? Generous Minds receive no Impression by Coertions ; nay , if it comes that way , the Religion is the more abhorr'd for force , as that of the Spaniards is of the Indians , that being by Droves compell'd to the Water-Baptism , come out Christians thus dipt and anointed , that the poor Indians say , If a Spaniard goes to Heaven , they 'll never come there ; such is their Cruelty .

O the deep prejudice , that such scandalous harsh Severities of Christians on each other lay in the way of the Conversion of Souls ! I confess , you may obtain on degenerate , low , cowardly Souls , that have animam prosale , that profess fidem venalem & ephemeram , whose Soul and Faith is saleable to any Lord that will buy , whose Obedience is little better than that of brute Beasts , that follow the Drove . But as Scripture is the highest Reason ; so Obedience must be call'd the Obedience of Faith , or it 's not current with God . Rom. 16.26 . Fines and Civil Mulcts may empty the Purse , waste the Substance , beggar the Family , vex the Widow long . ere they open their Eyes , or change the Heart . These dead Weights may force the Wheels a little about ; but let them be took off , and presently all return in statu quo . — You convert the Purse to your use , not the Person to you , far less the Heart to God ; or if a Proselite , he 's seven times more the Child of the Devil than before , Mat. 23.15 .

Consider further , as to the Assemblies you now disturb or scatter , you may easily win the Ground they are upon , but you drive them only to another Spot ; they will not ruffle with you , you are armed , they naked . The Officers you bring are either rough , or smooth and civill Men , that will never destroy Neighbours in the Service of God , ( tho you fine , consine , and hang them ( too . ) They would rather come and partake of our Swets , than disturb us , or destroy our peaceable Meetings : They are Officers of Peace , not given to War , and such as answer the Promise , Isa. 60.17 . I will make thine Officers Peace , and thine Exactors Righteousness . And God has made them so by his Providence , your Rigor , and the Long-suffering of your Immoralities . But if you find Men out harsh and rough , here or there , ( perhaps you may some ) that are of your kidney , busy Men , rough-handed ( as Esau ) hard of Face , worse in Heart , loose in Life , looser in Conscience and Principles , of debauch't Courses , low forlorn Fortunes , and next to no Religion , ( save that is upmost ) : These you may whet and sharpen , as Tools fit for Bonner , by hopes of the Gain of Extortion , and carousing others ( as they have spent their own ) Estates , idlely ; till some ( by them wrong'd and robb'd ) clap an Arrest on them , or a Stone Doublet as hard as their Heart , and so mar their Hope ; and how many have that way been undone ? Vivitur ex rapto , to live on catching , is a Motto fittest for such Men ( in common ) with Crows and Kites . Have you no fitter Officers of Law than such Harpies and Wrens ? Is' t an Honour to Protestant — , Prelates , Justices , to ride on such Scabs , ( as the Hebrew calls them , Isa. 5 7. ) and that over the Corn of hungry , and Vineyards of the thirsty Souls ? No surely . These may prosper a while ; but ( as he said , 2 Sam. 2.26 . ) will it not be bitter in the latter End ? See what Beard writes , ( Theatre , p. 302. chap. 40. ) of one Barnabe , a Viscount of Milan , who oppressing his Tenants , forced each of them to keep a Dog , which if lean , or not well , the Keeper was fin'd or beaten ; but the Fox was taken at last by Jo. Galeacius , and after seven Months Imprisonment died of Poison . And alas ! how many Doegs are poor People gald to feed in City and Country , with Sums of Moneys ( often repeated ) to evite the long Fangs and Tushes , with which they else would tug and tear away their All. At Constantinople , upon a great Plague , they expell'd all Dogs to an Island . ( Turkish Hist. ) If God for these things shortly visit us , as surely he will ( some way or other ) we may then say , O that all ( Dogs ) Doegs , and ravenous Creatures , had ( long since ) been expell'd the City and Land .

II. May I say somewhat to the Clergy , and that sort of Men , by what Dignities soever distinguish'd , from the Pope , to the lowest Dignitary , Apparitor , or Informer .

You I bespeak , O Stars of the first Magnitude , and Princes of the English Sanctuary : Are you learned , and will you take the Key of Knowledg , and of Christ's Kingdom from us ? Are you Prophets , and yet unfriendly to the Sons of the Prophets ? Doctors , and yet refuse us that saving Doctrine , that may edify us to the Kingdom of God ? Is no Door to Heaven open for us , but through your Pin-fold ? Did Christ ever allow the Pastors of his Church to be called Fathers or ( Mat. 23.10 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) Masters , ( of our way ) that 's Christ's own Tittle ? or to arrogate ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) a Primacy and Supremacy , that in all things is his Right ? Col. 1.18 . Or to contend for Grandure and Priority ? He forbad to lord it o're God's Flock . Of you ( and such ) have the Ancients in all Ages complained : For your Ambition , your Avarice and Tyranny , the painful Ministry is turn'd to a busy Lordship ; Demas and Diotrephes , the only Paterns of Wisdom ; Chrysostom put out , Arsatius in 's place ; painful Liberius slighted , Felix gets the Flock . Labourers deprived , Loiterers in Honour and Ease . Non-Residents and Pluralists suck up all Revenues ; and sacred Mysteries made subservivent to secular base Ends : A Rite , Vest , a Day or Circumstance more regarded and urged , than moral Precepts : Or ( as Chaucer ) a Monk more tied to 's Cowl , than a Man to 's Wife . So now a Man that is a Dissenter in Rites , is not allowed the Jura humanae naturae , or Rights of Law and Justice , for God's sake . Of this Nazianzen complains , for the Storm of Malice that all parts were then clouded with . So Augustin , that the Church was prest , contrary to Christ's Will , with that servile Load of Ceremonies , that the Christian State was sadder than the Jewish ; for then God ordained them , now only Man , &c.

Bernard had his , Heu ! Domine , quia ipsi qui primatum diligere videntur , &c. Alas , Lord , that they are chiefly thy Persecutors , that love Primacy most ! — Who cites the Bishop of Spalato , complaining of those two Sin , Ambition and Avarice , as worse than Heresy or Persecution ; and ( in the Person of Christ's Spouse ) says , Then I was in my highest esteem , going in my thin Coat in which my Lord betrothed me : Now they have put their Ordinances on me , not drawn out of Christ's last Testament left me , but out of their own Wills , and capricious Brain . So Gersom , Nic. Orem . Henry of Hassia , and many more of old ; and yet of late far more , that had like cause of Complaint .

Now you are the Fathers , that inherit all the Churches Liberties and Freedoms , which while you engross , she is nevre like to possess ; and is your paternal Love so low to us , that you would leave us Orphans to the Care of holy Mother , swadled up in her Rites , and exposed to all that her Heirs and Successors impose ? But not hoping this shall steal into the hands of any such , I will modestly ask of those Persons , that of late press so hard coming to the Sacrament upon all Dissenters , as if no Reason could be rendred for that Absence . In their stead I 'le cite what is alledged . As ,

1. They say , Your Church does not agree to the New-Testament Definition our Lord gives of a true Church , in Matter , Form , and Use . It is in Matter to consist of visible Saints , call'd and sanctified in Christ ; in Form , ( quae dat esse ) it holds a compact Unity of Spirit , in the Bonds of Peace and Love : In Use also , 't is a Candlestick for Light , a Pillar and Ground of Truth , ( 1 Tim. 3.15 . ) not to expell or extinguish either . And till they see yours , ( definito convenire ) they dare not intrude into your Bosom with the Croud .

2. Some say , Your Ministry is not right , it quadrates not with the Apostolick Precept and Patern , ( in Timothy and Titus ) i.e. Sober , just , holy ; not given to Wine , Railing ; no Smiters or Cursers ; in meekness instructing those that oppose , if God give them to — recover out of the Snare of the Devil , &c. 2 Tim. 2. ult. Not to resign them up to the Devil , and then absolve for Money .

3. Some also fear , the Sacrament you offer is not Christ's Supper , 1 Cor. 11.20 . ( Name or Thing ) ; for as that Name is alien to Scripture , so is the Thing : Christ does not bless it . To some that went of late it prov'd a Sop. Your Ministers have no true Call to consecrate or bless the Elements . And ,

4. They find you not in a Table-Gesture , but kneeling to , or at the Rails ; and so you symbolize ( at least ) with Roman Idolatry , in which they are not to participate with you . The Papists say , the Body of Christ transubstantiates the Bread , ( Lutherans , it consubstantiates ) and so may well adore it ; you say neither , and yet kneel to 't , as to God : Well may they separate .

5. They find you own another Headship than Christ's , giving what you well took from the Pope , to Man , which is not competible or due to any Mortal , save Christ only .

6. They lisp out , ( as they dare ) that you look too luscious , or asquint to the old Mother . Some Sons of the Church plead for a Peace with Rome ; Rites are a sure Sign . — I could urge Martial : — Lumine luscus , Rem magnam praestas , Zoile , si bonus es .

Or that of the painted Peacock's Property :

Angelus aspectu , pede latro , voce gehenna . She 's like an Angel , plum'd so choice , With a Thief 's Foot , Hell in her Voice .

Truly a Voice all Curses , is like Hell , not the Church of Christ ; so that one may say ,

Were the Pope's Bull , and P — Curse , As sharp in Conscience as the Purse ; Both high and low in this our Nation , Might dread a Priest's Excommunication .

7. But lastly , I say for them , they cannot in Conscience come and receive , you have so many Additions to God's Word , ( Prov. 30.6 . ) your Posts by God's , ( Ezek. 43.8 . ) that it alters the thing to which the Addition is put ; as Civilians say , — Additamentum rei naturam tollit .

Now I would only ask from that Text , ( 1 Cor. 11.28 . cum sequent . ) Let a Man examine himself , and so eat , ( with what follows ) Did the Apostle concern or intend us ? You say , Yea : Then is each worthy Receiver to mind , that the Church which he receives with ( as one Bread ) be after the Apostolick , not Apostatick Patern , as well as his personal Fitness . And I ask also , Does the Apostle write to the Pastors , or the People ? ( or rather both ? ) Sure all will yield , to both : Then I say , the delivering of so sacred Symbols by or into unwashen hands , that nor can , nor do examine their own Fitness , ( nor do the Priests help them ) is to profane the thing , to take God's Name in vain , and to be your selves accessary to the Receivers Guilt and Ruine ; a Charge as heavy to answer to Christ , as lightly assumed of late , in a futilous , vain , and pernicious Pamphlet , printed . ( Child's 2d Argument , p. 3.

6thly , Not forgetting the Office of an Informer , to them I only say three things : 1. Touching your Race . 2. Course . 3. Conclusion .

First ; For your Rise and Race . It may be derived high : Cain is the Root of your Blood , Envy the Root of your Actings , the Devil Father to both ; Envy the Source , Avarice the Channel it runs in ; that breeds the Act , this feeds the Agent . Trace it along from the beginning . First , the Devil accuses God to Evah , then he propagates his Seed by Cain , in killing Abel ; next , by the Giants Race ; after , by Tubal-Cain , and all the Pipers and Musicians ; who being all immers'd in the Flood , ( Job 22.16 . ) Nimrod is next of that Stock , a mighty Hunter , ( Gen. 10.9 . ) and do we think he wanted these Beagles , and Setters of the Game ? As Nimrod , a mighty Hunter before the Lord : A Rebel , as his Name denotes . These may lie in the same House , as Isaac and Ishmael ; in the same Womb , as Jacob and Esau : and yet the one persecute the other , and that for God's sake . Go on to Esau's Dukes , all a Race of cruel Haters to Israel : And so Amalek bears up the Name ; witness his dogging the feeble among them in the Rear , ( Exod. 17. ult. ) And of that Stock was Agag ; how high his Kingly Throne was , let Balaam say , ( Numb. 24.7 . ) Doeg comes in next , a Masquerade Worshipper ; he was before the Lord indeed , but detain'd , hid , ( incluserat se in Tabernaculo ) not of good-will to Devotion , but ( as you come to our Meetings ) to serve a Job for the Devil ; nor yet for Saul , so much as Self ; and being his Herdsman , ( if you will , Butcher ) learn'd to be bloody , Nob , a whole City , Women , Infants , ( with 85 Priests of the Lord ) he kill'd and ruin'd , ( 1 Sam. 22.18 , 19. ) Josephus says , he razed and burnt it , and killed 385 Persons . And ( which was sad ) tho Saul was anointed of God , yet being annoy'd with that evil Spirit , he by commanding it owns the Guilt , tho his Footmen declin'd Obedience to that Command , but this Dog obeyed quickly ; which ( they or he ) were better Subjects , let Sense judg . Rabbins say , after he was that Armour-bearer , that being too near Saul's Person , found a Season to kill him , after the Battel . Others call him a Pastor to Saul's Flocks ; and some also a Judg , ( Dr. Mayor ) but commission'd now for this Job , as a chief of Saul's Servants . 1 Sam. 23.9 . His Successor is Haman the Agagite , that struck ( in Esther ) at all the Race of Israel , Esth. 3.8 . And the Line runs to Herod , who slew 14000 Infants for Christ . Nay , to Judas , of whom ( Mayor says , Vol. 2. p. 316. ) Doeg was a Type ; so all are , that intend Envy under the Mask of Piety .

To end this of the Rise of them , I remind my Reader , that some eight Years since , ( Anno 1675. ) there came a stitcht Book to hand , stil'd , A Rebuke to our Informers ; in which the sober Author , after the Perface , first convicts them of their Sin ; secondly , answers Objections ; thirdly , makes some Inferences : in all , handles the Matter so gravely , truly , and strenuously , that I judg that Piece ( of 84 Pages ) not only meet for a vicious Informer , but any rigid Priest ; or Person , that loves sober Truth . But to follow my purpose , I say , it is no shame to us , to suffer what Christ our Lord did ; nor any credit to our Accusers , to do what Judas did , the Top of all whose Kin is the Devil .

Secondly ; For the Course you run , 't is pernicious and vile , and that ,

1. To the King . It is so far from serving his Interest , that it loosens the Bands of Union , and tempts the People to a Jealousy , as if he meant to resign the Rule and Reins of a Prince to such petty Tyrants . You diminish the Number , and discourage the Trade of the Sedulous , and so can never countervail the King's Damage , Esth. 7.4 . ( as Haman pretends , Esther denies . ) If Solomon reason right , Prov. 20.38 . By Mercy and Truth is the King preserv'd ; his Throne is upheld by Mercy , Mercy shew'd the Poor , ( Dan. 4.27 . ) Truth preach'd to the Erring , so his Person or Power is upheld : Then Cruelty , Exactions , and Falshood in Oaths , weaken both . You hurt him by his own Weapon , in pretending Law .

2. You injure Protestants , in weakning them by Fines , deterring them from their Religious Duties , and the Exercise of their Gifts and Graces , for others Good . You propagate the Plot , and serve the Papists , in turning the Force of Laws , in the harshest Sence , to the disquiet of the Peaceable in the Land , ( Psal. 55.20 . ) And so Protestants are set to vex each other , Papists in the Interim divide all , ( Divide & Impera ) to serve your Rapine .

3. You accuse Men that are innocent , falsly , as if Rebels to the King , for obeying God's Command ; of Hereticks in the Church , for adhering to Truth ; or seditious and factious to the State , while you by Slanders are the Seeds-men of those Tares ; Schismaticks , for dividing from Babel , when our Bishop's Plea was , No Peace with Rome . ( Bishop Hall . ) Nor know you Zealots well ( that so pursue our Conventicles ) what to define them . If Minshew's Word may pass , ( in the ill Sence ) a Conventicle is , Conventus seditiosorum & sceleratorum , a Meeting of seditious and wicked Men. If Bishop Bridgman's be right ( reported to me ) 't is a little Meeting of Men , out of several Precincts , to consult on State-Affairs , and the Doors shut for Secrecy : Ours are not such .

4. How many Towns , Cities , Families , are endanger'd by you ? Some imprison'd , or begger'd ; some forc'd out ; pious Ministers exposed to flee from their Families , to escape your Raven , ( for 100 l. Fine ) and sober Gentlemen hector'd by you , that would not vex their honest Neighbours , Tenants , and Friends ; and Officers of Peace , and whole Towns fermented , divided , and perturbed .

5. Lo what Guilt you incur , by afflicting the Just , offending Christ's little Ones , that believe in him ; prohibiting the publication of the Word of Life ; profaning the Sabbath your selves , by hindring others ; coveting to take the Spoil and Goods of the Poor ; taking Oaths , and telling Lies and Tales for Gain ; smiting Fellow-servants ( Mat. 24.49 . ) and Subjects by the Tongue ; serving the Devil , in casting Men in Prison . Rev. 2.10 .

6. This has been the Sin , and has brought Misery on the Heads of others , ( Marshal and Stroud in London of late ) you took no warning ; Obstinacy and Obduration is now aggerated on your Guilt ; you approach the Sin unto Death , ( 1 John 5.16 . ) that is not to be forgiven . You dread not the Marks of Cain , Doeg , Judas : Beware you feel not the Horror of a despairing Conscience like Spira , Latomus , Eccebolus , ( that said , Calcate me salem insipidum ) Porphyry , &c. That 's a Worm immortal .

7. The Course you run is not like to obtain , the Means answer not the End ; you attempt Impossibilities . Can you stop the Tide , hedg in the Birds , imprison the Wind , stay the Sun , or bind Arcturus , and loosen the Bands of Orion ? Nor can you damme or restrain the strong Stream of the Spirit , extinguish Sun-Light , or bind up the Gales of that Wind of the Word , ( John 3.8 . ) but in spite and sight of you , and all your Persecutions , the Gospel shall prosper , and that by your very Opposition . Quo magis furunt , eò amplius procedo ; The more they rage , the more I go on , said Luther .

Thirdly ; Look to the End of your Course : What is it but Hatred of God and Man ? Perhaps they that employ you , may desert you to the Justice of the Vulgar , and give you a Reprimand , like that the Council and Priests gave Judas , ( Mat. 27.34 . ) What 's that to us ? see thou to that . So will the Wages of Unrighteousness ( 2 Pet. 2.15 . ) melt in your Consciences , and make Hell-Fire sparkle and flash in your Eyes , and be too hot to hold . You have rid like Balaam , and the Asses you bestride shall crush your Foot , and cut your Consciences with the Rebukes that he had : And the Gain you hunt shall fail you ; your Neighbours shall dread and decline you , as Pests to Society ; you shall be driven from Light to Darkness , and chased out of the World , ( Job 18.18 . ) As you have abused Religion , so its Comforts shall abandon you . The Hornet of Cain's Horror shall sting you ; the Heavens shall reveal your Iniquity , and the Earth rise up against you , ( Job 20.27 . ) And happy is that Man , that God and better Times favour with Repentance , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or After-Wit ) this is your best Game ( tho rare . ) One tells , ( Conformists Plea , 4th Part ) but of a single Instance of this , and blessed he that so comes off , saying ( to and of his guilty Soul ) I have sinn'd in betraying the Innocent , accusing Vertue for a Vice , and Religion as Rebellion ; come you to pray for me , that I wrong'd , and I promise not to do the like . And if the Sorrow be right , such is the Peace that follows it ; O blessed Issue ! If not , it is an Earnest of full Payment , and but a drop of that Sea of Hell , a Taste of that unmix'd Cup of pure Vengeance , and the River of Brimstone that you are lanch'd into . And as you ride ore the Bridg of your Life , your Horse ( as one did of old ) may tkae a leap , and you cry desperately , Horse and Man , and all to the Devil .

Now to put you all together , I beseech you for Lenity : Put on Spectacles ; the Night is dark , you soon may run on the dark Mountains , and repent too late . Had I the Wealth of Dionyius or Croesus , the Glory of the Hill Amara , all the Cash and Mines of both the Indies , I would in Humility deposit it for our quiet Sabbaths , and the Freedom of Religion , and a good Conscience ; and for my Brethren and Companions sake would say , ( and so should you that desire to be Zion's Sons ) Let Peace be to her , Psal. 122.8 . As ( therefore ) you love God , pity Religion , tender the Weal of Princes or People , favour a woful , sinning , sinking Kingdom , and the Glory of your new built Church and City ; go not on the Pikes of Peril , ride not o're your own Fields and Franchises , to your undoing ; drive not your Head ( as if you were blind ) to precipitant Courses . He may understand his own Affairs better than most think ; yet as wise as Solomon , or Solon , may ( as he ) cry out too late , O Solon , Solon ! You drive at antiquating Parliaments , and municipal Bounds , and so French Laws , ( all of one ( that 's no ) Religion ) that you 'll never get : Or if by Disuse and long Suspense of Parliaments , you make them frightful and uneasy , the Remedy ( if it comes that way ) will be the painfuller to bear in the effect . So you prove but Servants and Guides to your Master , as they that led Henry of Luxenburgh , ( Emperor of Germany ) who hearing that Charles of Bohemia , and Philip of Valois , the French King , were joining Battel against the English , and being unfit for War , because blind , would take part with the French , and so commands his Men of War to mount him , ( and guide him into the Fight ) to give one blind Blow to the English ; they ( far blinder than he ) fearing to cross his Will , and yet to lose him in the Preass , tie him fast to the Reins of their Bridles , so as they meant all to perish together ; and so 't was , they coupled him so , that they all were found dead , and fast bound , Horse and Man ; the Battel lost at Cressy , the French King lost 15 Princes of the Blood , 80 Colours , 1200 Knights , and 30000 Men. Dr. Beard out of Froishart , Vol. 1. cap. 30.

If you will perish alone , be not so blind Guides to fall under the Ruines of others .

Yet if all this avail not to Moderation , but you abhorr't , as the Mark of a Trimmer , and chuse rather to sink than trim the Boat ; then look what follows . The Prayers you persecute , you now help to fulfill ; and the Prophets you detrude , you now verify . The Cries of the Souls under the Altar ( like Symmachus's Head ) stare in your face , and ascend for Vengeance . And tho you fear it not , as wise as you did . Marcus Aurelius , ( tho a Painim ) being sensible of the Power of Christian prayers in obtaining Rain , said to the Senate on their behalf , as follows , — Rom aggressi sunt , sine telis armisque &c. They did the thing without Darts or Weapons , but as content with God in their Conscience , they had a Fort in their Breast ; he would have no Persecution of them , as for the good Service their Prayers had done , so in fear lest some such Weapons were used against himself , being procured by Prayer . ( Jer. Dyke . ) Ne fortè tale quodpiam telum contra nos postulando impetrent . Magdeb. 2 Cent. cap. 3. Yea , and John Knox's Prayers were fear'd too above Twenty Thousand Men in Arms. If a poor Widow's blunt Suit , ( Luke 18.7 . ) beat an unjust Judg to a Grant of Vengeance ; may not many just Ones hope to obtain with Protestants , or at least with him that by Promise is the Hearer of Prayers .

But next I address my Supplication to this City , and those that rule it , and crave of them what God commands unto the Princes of Israel , in a Vision relating to our Gospel-Times , and to a Temple and Service yet expected , ( as some hold . ) Remove Violence and Spoil , take away Exactions , ( or Expulsions ) and execute Judgment and Justice , Ezek. 45.9 . And after ( it 's said ) The Prince shall not take the Peoples Possession to inherit , that my People be not scatter'd , chap. 46.18 . Two Notes are here obvious :

1. The Portion of Rulers was on the outside of the holy Portion , to shew that Rulers ought to defend and hedg in all the Parts of Worship , and not invade it .

2. That the Lot or Portion that People have in Religious Matters , is an Inheritance of God's Donation , not Man's , ( as Naboth's Vineyard ) not to be alienated at the pleasure of Man . This made David's Complaint and Curse so just , 1 Sam. 16.29 . If the Sons of Men , — cursed be they of the Lord ; for they have driven me out from the Lord's Inheritance , i.e. the Holy Land , and God's Tabernacle : So 't was a double Wrong .

Now this we ask of your city , and plead our Right to , as justly as you plead for your Charter : That only secures your Civil Franchises to you ; this secures our God , Faith and Salvation to us : That was yours by Custom , immemorial , free , long Prescription ; this is ours by divine and unforfeitable Gift , that none ought to tkae . If you let in Boars and Foxes ( Psal , 80.13 , 16. ) into this our ( rather God's ) Vineyard ; take heed God do not let loose Leopards to watch over your Cities , and Evening-Wolves to tear you . Jer. 5.6 . Hos. 13.7 . Zeph. 3.5 . Shall Whore-houses be guarded , and grave pious Men hunted ? Is an haunted House so dreaded , and not a City haunted by Spirits of Devils ? as those croaking Romish Frogs are call'd , Apoc. 16.13 . I confess , I see many of those at the Helm inclined to Lenity ; they mind how infamously some have gone off the Stage for their Severity ; they find it hard to persecute for Conscience sake ; they remember some Men ( now struck at ) to have been twenty or forty Years Ministers , and ancient Citizens in London , of Note , one for Piety , the other for Trade . They see it a Work not easy , to crush those that have grown by Opposition , as Camomel . And that the lower Officers of Peace ( some of them ) decline Rigor , and rather run the hazard of Fines , Imprisonments , or what Fury imposes on them , than to impose Exactions of Law on those that love the Gospel , or starve the Poor , to feed their Raven that hate both , ( for ruine the rich Fanaticks , and you pine the Poor , that you cannot feed your sevles alone ) and help us all into the Nooze of Popery . And all may see the Matter is impracticable . The People study honest Shifts , ( and cleave the Hair ) not ruffling with the Constables , to provoke , on one hand ; nor deserting their Duty to God and Souls on the other ; but change their Times , the Day for the Night , ( as Caligula's Decree once forced Rome to do , inverting the Works of Day and Night across ) and one Hour , Place , or Preacher for another ; that so Disturbance and Informers are much prevented , and God's Worship is preserv'd . In Places publick also Avenues are fix'd , ( for go-by's ) to carry off Ministers out from the rude Rabble , and evite the Rage of Tygers : ( not to be blam'd ) to do as the Disciples , that sav'd Paul ( ready to expose himself in the Theatre ) for better future Use ; ( Acts 19.30 . 2 Cor. 11.21 . ) they also being set to defend the Gospel , ( hi Phil. 1.17 . ) to receive all the Shot against it , and are Twenty Pound deep for each Offence , that costs Hearers but five Shillings a-piece .

Also the Opinion of many jumps with the Votes of the late Commons , as to this , and obtains vast Merit and Veneration ; that House ( in some Passages , and in that Vote ) being deeply prophetick , and very plain in the event , namely , That to prosecute the Penal Laws now , is noxious to the King , publick Peace , the Protestant Religion , and promotes the Plot for Popery . This all that will not see , may feel . What ill Work had followed since ! what woful and lawless Spoils and Expilations ! what Executions , like Bonner ! what ragged Coats , empty Purses , abhorr'd Names , hard Prisons , their Dilapidations on others has well awarded them in this Life ! And what is like to follow in the other Life , ( if Repentance be abhorr'd ) let Judas tell them , in what he said ere he went to his place . Mat. 27.3 . Acts 1.16 , 25. And ( were not Prayer abhorr'd ) well may the Informers wish that Religion up again , that credits Purgatory , and a buying out of it ; but that the Paper Wall 'twixt it and Hell is ( long since ) burnt , by the Heat of that Fire , and God's Fury , out of which there is no Redemption . O then take advice from that wise Gamaliel , ( Acts 5.38 . ) for your Peace , and the City's Good ; and let Counsels of Lenity obtain .

But on the other hand , where Moderation is branded , and Men are both warranted and willing to act , lo what Work they do ! What tearing of carv'd Work , scattering of pious Assemblies ! what Breaking of Doors and Dwellings ! what Distress on Goods ! what vast Fines on Estates , by which some are quite crush'd ! What snapping Men up by one Law , and punishing them by another , to perpetuate their Prisons ! What harsh Taunts , and hard Speeches are given , to make the Afflicted more loaden ! If a Smith , Bayliff , Buck , come but to the Arrest , or a Sir John — what Door , Wall , or Shelter , stands against the Hammer and Staff of the one , or the Horns of the other ? It was the Lord Bacon's Maxim , The worst Tyranny is Law on the Rack . Advancement , lib. 6. p. 212. Alas ! Things not to be justified by Law , are acted ro abetted , and a Mouth found to defend , and the Priests bear Rule by their means , and what will you do in the end thereof ? Jer. 5.31 .

But since we find Rigor is limited , not executed on all to Extremity , and in all places : Some Showers have fallen by Planets , here and not there ; some ( not all ) catch'd and confin'd ; Places that had but one or two Meetings earst , have three or four now ; the more numerous Lectures scatter'd , out of one Ward into another . And so you have a Go-by , no Victory ; and we a Retreat , no Rout ; and for one Assembly of many hundreds routed , you make them four or five in Houses by Scores , and so multiply them you disperse ; and that argues the Work impracticable . But after all , if Rigor proceed to the extremity , and Power fall in the hands successively that favour Papists , and fall on Dissenters , I deny not but far more Execution is possible , as Men are spirited , and vested with power to proseute Penal Laws . But then , O London , read the Issue : Learn by the sad Example of other Cities , ( in time ) to fear the like Wickedness and Wo. Out of many , let three Instances be recited . Dr. Beard , p. 408. Carthage , Lady of Africa , was Paragon of Rome , that stood it out with her , till its intestine Jars betray'd it to her ; now delenda est Carthago , Ruine comes on : She not able to defend , was at last forc'd to yield to Mercy ; and first 25000 Women , next 30000 Men , came all out , and were sold Slaves ; the City fired in seventeen days to Urns ; and tho re-edified after , yet ( ere long ) it was again ruin'd , and so lies , as Troy , extinct .

Jam seges est , ubi Troja fuit . Lo now grows Corn and Grass , Where famous Troy once was .

Dr. Beard cites Sabell . Theatre , pag. 369. In the Emperor Otho's Time , Pet. Caudan , Duke of Venice , usurping on that Segniory , and making himself ( by Threats ) terrible , rather than by Love acceptable , in 's Age increast his Insolence , fortifies his Palace strong against them , and so ( at last ) appearing in 's Colours , the People tendering their lost Liberties , rise to beat down his hign Mind , and drove him out of his Fortress , by firing his House ; he shifting for Flight , they seize him with his Son , kill them both , and gave their Corps to Dogs .

One more I cite out of Reeves on Jonah , p. 166. ( he from Atheneus ) of one Telegoras , who being a Man fam'd well for Vertue and good Repute , and so envied by his Equals in Wealth , ( not in Worth ) they on a provocation assaulted his House , abused his Daughters , and his person , and laid so great a Feud in the City , ( by the two Parties , ) that gave Lygdamis the Opportunity to make both Parties his Slaves . May this Naxian Fate never be yours , O Londoners ! Discord is the Wit-foundering of a City . The Salamander appearing , a Storm is nigh : When Men that love to live in the Fire , and contend to have the preheminence , are made the Seed-sowers of all Dissention ; no doubt Sparks will flie , that ( insensibly ) will scorch the Hopes of Union ; and a City divided , cannot stand long .

Were it not then better to sue to God for Peace , ( then cannot Men hurt you ) rather than as Demades told the Athenians , to sue for 't in your Mourning-Gowns ; for if once your Grandeur suffer Eclipse , you will be as the Sporades , ( little Asterisms ) rarely seen .

O then ( ye Londoners ) had you need to shut out Prayer , when your Case is so Climacterical ? Is it a time ( as Dan. 5.1 . ) to feast , when Wrath besiegeth you round ? Shall you hide your Eyes voluntarily from the things of your Peace ? ( Luke 19.42 . ) Does praying for you become offensive to you ? Is it not an ill Omen , when the Physick that is a means of Life and Health , irritates more .

Dubartas says , speaking of Blazing-Stars , That they presage both Famine , Plague , and Wars ; To Princes , Deaths ; to People , hopeless Seasons ; To Saylors , Storms ; to Cities , Civil Treasons .

I conclude with the Lord Bacon's Note of Nations , and great Bodies , ( Advancement of Learning , p. 131. lib. 4. ) While States are in their Rise and Growth , Arts Military flourish ; when at height , and setled , Arts Liberal ; and at their Declension and Ruine , Arts Voluptuary : To these ( says he ) it is to be feared our Age inclines , being on the Descent of the Wheel . And about sixty Years ago , ( Anno 1626 ) so to say then , is like a sage State-Prediction ; far more now , when we approach to a meer decrepid Dotage , not able to see what conduces to our Good or Hurt .

So I pass from the first part of our Advice . It rests to give Counsel to the Friends of Holy Worship , to guide them in their Duties , whether it is opposed or no.

If God preserve you in Peace , and give you rest in your Duty , and you can ( in a time of Distress ) wait on him without outward Distraction , no roaring Lions or Bears tear in upon you , your Officers are Peace , and Exactors Justice , ( Isa. 60.17 . ) know 't is a peculiar Case , an over-ruling hand of Providence . O where is your Lot cast ? Are you in an Egyptian World ? Are you in the midst of Mesheck , ( Psal. 120.5 . ) and yet enjoy a Goshen of Light , ( Exod. 10.23 . ) a Valley of Vision ? ( Isa. 22.1 . ) O see what distinguishing Favour you have , and what peculiar Duty it calls for upon it . Think not your Worth greater than your Brethrens . In general Calamities often the best fall , and go captive first , as did Jeremiah's Basket of best Figs , ( Jer. 24.5 , 6. ) and these the Lord promised to acknowledg , and shall not you own them ? Your Flesh is as the Flesh of your Brethren , ( Nehem. 5.5 . ) and Sympathy argues living Membership ; that Member is dead , that feels nothing of the Body's Pain and Dolour . Lay your Ears to the Key-holes of some Closets , and ( in some Recluses ) you may hear Complaints : Lord , why am I the first the Boar is let loose on ? What is the cause of letting loose the Reins to afflict us ? ( Job 30.11 . ) And being pick'd out of the Herd , that now all the Flock push at us , and thrust with the Horn ? Time was when we had place for our Brethrens Souls , as our own ; and then we thought it a Duty to stand or fall all together ; but the same Mind is not in all alike : Some are jealous our Testimony or Spirit is too tart , our Talk too loud , and receive us not , as Christ has ( freely ) to the Glory of God . ( Rom. 15.7 . ) Christ forbad not others , ( Mark 9.39 . ) tho not following him . Why we are look'd shie on , and Brethren should do that to us , that our Enemies have done to some , and would do to us all , we know not . Are they Ministers ? so are we ; ( 2 Cor. 11.23 . ) do Souls flock ( in love to Christ ) after them ? ours have the same Love .

Surely the Carriage of some to each other is morose , supercilious , unkind , and very partial . To crave an Hours Room or two for Christ's sake , and neither Petition nor Petitioner to have access , is hard ; tho the same is granted to others : Of this I 'm glad , yet see no cause for the other . Some have more cause to mourn than others ; to be denied the Use of Places six or eight times over in publick , now when Houses are so hard to gain , so inconvenient , and so hazardous .

Consider , it is for Christ's sake that you have more Room , better Places , civiller Officers , longer Quiet than others ; and perhaps the Lord says , you shall not fare worse , or fall sooner ( in the least ) for your kindness to any for his sake . Or however , if you do , it shall turn to you for a Testimony , and Christ will award the Blow of Fury from you , or reward your Loss the more .

Consider what Argument God urges on Moab , to receive and hide God's Outcasts by , ( Isa. 16.4 , 5. ) For Extortioners cease , and the Spoiler is at an end , and Oppressors are consum'd out of the Land ; and in Mercy the Throne shall be establish'd : A blessed Sight even to a Moabite , far better to an Israelite ; and to us that Duty is more binding , that Motive being the Spring of all our Courage and Comforts .

Consider how sad 't is to offend one of Christ's little Ones that believe in him , or add Grief to the Wounded ; bruise a crush'd Reed , and quench smoaking Flax ; or put under a Bed or Buthel , a Light of Christ's setting up . It 's sad enough that Men silence a Prophet ; far sadder , that Saints keep them so , and bind a Necessity of continuing so scatter'd , two or three Months together .

Consider , your hir'd Houses , like Paul's at Rome , Acts 28.30 . ( a Prisoner ) are for Christ's sake yours ; and is 't not his Praise in the Gospel , ( and so were it yours ) to receive all that come to him ? And if you argue , that your Place is the Tenure of such and such , and 't is not reasonable to hazard your own Peace and Liberty , to gratify others ; ( This savours of a narrow private Spirit . ) I grant , yet Religion is a Peg higher than Reason ; and Charity in suffering Times is above Self-property . God forbid any should tread your Places or Thresholds to your detriment ; yet if one comes to you for Christ's sake , and a Petition is denied by you for an hour , or once a month ; Does it not savour of self , so to argue ? And is it not to help to gratify the Adversary , weaken the same Testimony , make the Travels easier in suppressing you , and rejoyce the Men that seek our Hurt ? For say they , they grow shie of one another , let us alone with the rest .

Consider , lastly , the legal Care that God shew'd of his Levites of old , in case of Exile , ( Deut. 18.6 , 7. ) If a Levite came , with all the desire of his Mind , to the Place that God chuses , he must minister as his Brethren do , before the Lord , and eat of the same Portions . Now if some Things were Levitical , and so bind us not to Persons , Orders , Race or Place ; yet 't is of moral and perpetual Obligation , to keep up the Freedom of Prophecy , ( 1 Cor. 14.24 . ) with the Sons of the Prophets ; and for them to say , if you have a Word of Exhortation , say on , ( Acts 13.15 . ) and not to ingross Office , Place , and Profits to one . Christ sent out by two , Pastors and Teachers . Mark 6.7 . Eph. 4.11 .

Let it not then suffice us to have our own Peace and Liberty , without our Brethren and Companions . For my own part , I wish my self the only silenc'd Preacher in the Land ; not that I 'm weary of my Master's Work , ( which I would purchase with the greatest Fine ) but 'cause I wish all Men better , and had more Liberty and Success than I. Nor complain I for self , tho 't is sad to have ( as Mr. S. R. said ) but one Eye , and that to be put out , but 't is want of a publick Spirit ; yet am I not offended at any : 'T is sad tho to have Hundreds scatter'd , and none to say , Come and help us .

All I add is , Those that have present Rest , use it , as they did , Acts 9.31 . walking in the Fear of the Lord , and in the Comforts of the Spirit , were so multiplied . Then says the Text , v. 27. had they Rest , ( i.e. ) when Paul was converted . The remoter Context it may respect : but the nearer relates to the Care and Boldness of the Brethren for Paul , who were not shie or afraid of his bold Testimony ( then to his hazard ) and then had they Rest ; which notes , God's time to give Rest to his People , is , when they are boldest in their Testimony , and tenderest of their Care of one another .

Further , O how thankful should you be , that God has distinguish'd you from others ! Plac'd you in a Valley of Vision , others in a Land of Darkness ! You have the joyful Sound ; other hear little but roaring in the Sanctuary , ( Psal. 74.3 . ) You hear and see your Teachers , ( as the Promise is , Isa. 30.20 . ) others are driven into Corners , and get neither . You have the Word in Plenty , ( more than ever you had ) ; the Loss many suffer , is your Gain ; O make it not turn to your Judgment , and sadder Account ! Your Places are open still , by the over-ruling Providence of God ; how many are in Fields , in solitary Woods , in Mountains and Deserts , in Dens and Caves of the Earth ! Heb. 11.38 . O bless that God , whose Eye and Wing is your safe Defence .

Secondly ; To the Friends of Worship , I give a twofold Advice , 1. Negative . 2. Positive .

In the Negative , four ways :

1. Let none that love God's Worship , and would see his glorious Defence of it , ( to make it good in sight of all ) stand indifferent , or halt in bivious Thoughts about it . Such is the unstable Mind of many of the better sort , would God shew his Power for them presently , and ( as Bildad promis'd Job , chap. 8. v. 6. ) now awake for them , they would adhere to his Altar : But let the Clouds gather thick and black , the Altars of God be dug down , Prophets be slain , and drove into Holes and Caves , Ahab threaten the rest , and put the boldest Elijahs to flight , and let Israel be put under Philistines Yoke ; now profest Israelites begin to limp , and halt on one or both Hams , Ambobus poplitibus claudicare . This the Prophet chides Israel for , 1 King . 18.21 . and so does Hosea , by another Simile , ( Hos. 7.8 . ) As a Cake not turn'd , that neither is good Bread , nor Dough , wants the other Turn , half-roast , half-raw ; or as Christ told Laodicea , Neither hot nor cold , Rev. 3.15 . much indifferent what Side is upmost ; make sure , not of the better side , ( which Christ takes ) but of the bigger , and so change ( as Vanes , under the Cross ) as the Wind of Providence blows . Are the Arrians set in the Imperial Chair ? now the World ( as once ) wonders , it 's turned Arrian ; if the Orthodox be upmost , all are so now . Most Christians are nominally so only , and for Interest change Professions , as the Camelion does Colours . Such was Eccebolus , four times in the Revolution of the Publick Affairs he changed , till ( at last ) convict for his Levity , he comes to the Assembly , and falls down before them , crying , Calcate me salem insipidum , Tread on me as insipid Salt . ( Euseb. ) A flexible Mind to Entreaties is very good ; but in Conscience and Religion , now 't is bad ; to be ( as a great State-Politician once was ) not stiff as the Oak , but a pliant Willow , flexible to any thing . O be as the Antiarians , that admitted not a Word or a Letter in their Creed ; or as stout Basil , that would not alter a word to the Prefect , tho to escape all Torments and Death . So Petrus Mungus , Bishop of Alexandria , turned four times to and against . O how , often hath England so done ? The very two Eyes , what Dust has blown into them by our Mutations ? Alas ! Men are like Plato , know much of God , but dare not own it for fear of the People . Or , as Lactantius ( de Orig. Error . lib. 2. cap. 3. ) charges Tull. Cicero , He durst not undertake the Patronage of Truth , for fear of Socrates's Prison : Socratis carcerem times , ideo veritatis patrocinium Suscipere non audes . This leads to a second Caution .

2. Let all that love the Lamb , cast out Fear ; true and perfect Love does so , ( 1 John 4.18 . ) and 't is a fearful Snare , that Fear of Man brings , ( Prov. 29.25 . ) These stand in the Front of the black Roll ; why ? because that lets in to any Evil of Sin . Give me a timorous , white-liver'd Man , I 'll make a superstitious Man , next an Idolatrous of him ; and the covetous Man is so , that ever fears the Loss of his Mammon . And beside , such will flip , wave , permute , and omit Duty ( upon danger ) at any how , or clip , halt , pick and chuse , or halve his Obedience ; as Saul in fear of the People , he obeyed them , not God , ( 1 Sam. 15.24 . ) The Prince obeys the People , note that , a sad Saying ! This he fear'd not , when the eighty five Priests , and Nob were put to the Sword . O what a Cow-Heart , what a Mouse and Snail Fear makes a Man , or a Christian ! As one said , In pace Leones , in praelio Cervi : In Peace as Lions they appear , In War ( as Harts ) they flie for fear .

How boldly some talk , when no danger is ? But let the Winds rise , and now all 's mute . As Frogs in the still Night , how do they croak ? Throw in a Log , or light a Torch , all 's whist . Does God defend , and do we fear ? Is not one God , Captain , Army , Weapon , Shield , and Fort , enough for thee and I ? ( as Antigonus said to a fearful Souldier ) How many reckon we one God for ? To cure sinful Fear , consider ,

1. God has forbid it often in some Texts , ( four or five times ) Isa. 41.20 , 14. Luke 12.47 . and that makes it a Sin : As Nehemiah said , ( Nehem. 6.13 . ) when tempted to a Sanctuary in the Temple , That I should do so , and sin . And that weakens us , and offends God , that is to defend us .

2. 'T is an Argument of little Faith , and that Grace out of exercise is as no Faith . Why did ye fear , said Christ to the Disciples , O ye of little Faith ! ( Mat. 8.26 . ) But in Mark it 's express'd sharper , ( Mark 4.40 . ) How is it you have no Faith ? ( q.d. ) What! go to Sea without Tackle , or heave it over board as useless , when you need it most ? At what time you be afraid , now to trust becomes us . Psal. 56.3 .

3. Fear unfits for any Warfare ; ( literally ) Such Israelites were sent back , that fear'd to face , ( Deut. 20.3 , 4 , 7 , 8. ) lest they should make their Brethrens Hearts faint , like their own : And it 's worse in the Christian Warfare . See , O you Females , and follow the Patern of your Mother Sarah , ( 1 Pet. 3.6 , 14. ) that was not afraid of any Amazement . So after , Fear not their Fear , nor be afraid . What Hurries are some of that Sex in now ! and how dishonourable to our Duty , our God , Gospel , Hope , and Christianity ! yea , before the Adversary will it not reproach us ? The Coward had better stay away .

4. Ministers are peculiarly forbid to fear , for they work the Work of the Lord ; and Paul gives it in charge to Corinth , 1 Cor. 16.10 . ( as they being first concern'd ) that Timothy be with them without fear , since without danger and opposition he could not be . It means either , 1. That he must be ( as in them lay ) secur'd by a prudent Care to prevent his Peril , ( if that were possible , ) yet that 's the least that is in it .

2. That none ought among them to put him in fear , by provoking the Lord to departure . Or , 3. ( and chiefly ) that his Faith and Courage was to rise , as his Opposition did ; being at God's Work , no Opposition was to dash him out of face : The same Vigor was to be in him , that Christ put in Paul , Acts 18.9 . ( by a Vision ) at the first planting of the Gospel there ; and having Christ's presence with him , he was to admit no Argument , Sign or Degree of sinful Fear , since it was God's Work he had in hand . Nil terribile nisi ipse timor .

Now here arises the honest Jealousy of my Soul , as fearing our Policy outvies our Piety , and Zeal for God and Truth . And tho I grudg no Mans Escape from Treachery , yet I commend the most noble and bold Witness in any , ( tho I attain not to it my self , O that I could ! ) Not to escape my self , if the Master be in Jeopardy , is to me pleasing . Life and Livelihood are sweet , and the Flesh is soon sensible of what gratifies it with ease ; but I cannot attain that , not to accept a Deliverance , Heb. 11.35 . Had I but the clear view of Mr. Abr. Chear's better Resurrection ; then what Joy would a Prison or Death be for the Word and Soul's sake ? Says he , p. 4. If Deliverance may not be had , but on Terms dishonourable to the Lord , now 't is a Snare ; to accept it , is a Sin , and a Blemish to Faith . And after , in a Letter for assembling in time of hazard , he says , p. 250. Where is the Lord God of Elijah ? I was refresh'd with Burroughs urging that of Luther , I desire to be faithful : If I cannot be a prudent Minister , standing in the Gap is more dangerous than being behind the Hedg ; one may be more secure under the Wind : But it 's best to be where God looks to find us , and there may we hope to see him .

5. Eye some Persons more set by Christ in the Front of this Battel , than others . While some of greatest note are laid in a Corner , by Infirmities of Body , Age , or Spirit , or some seeming Steps of Decay in wonted Zeal ; or 'cause their Parts might cloud his Glory ; or else the Brunt of the Battel , or the Heat of the Sun , has beat hardest ( as on Jonah's Head ) and caused them to flie to some empty withering Gourd for a Shelter : Or whatever 't is , these ( at present ) retire . In the mean while , Christ prudently culls out ( it may be ) some mean , little-notic'd , poor , and young David , some from the Flocks , ( or so ) to confound the wise , learned Doctors , and mighty . And these weak Worms lie at the Root of the old Oak of Bashan , and gnaw out its Life ; as once the Mice raised the Persian Siege , by eating of their Bow-strings : And all to teach us that are of note , and were in Christ before , ( Rom. 16.7 . ) to stir up our Gift and Grace , that it die not ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 2 Tim. 1.6 . as the Priests did the holy Fire , that was on God's Altar .

O ye Fathers and Brethren , how should you cry , as Aphraates , for the scatter'd Flock that bleat in the Desert for Solitude , while you silence your Gifts , and offend Christ's little Ones , by your turnings to an Harlot's House , and consulting Flesh and Self in your Latitudes .

6. To cure Fear in our Duty , see the Example of the Lord's People here at Mizpeh : Had the Prophet been like us , he had neither pray'd for them , nor atoned by the Sucking-Lamb , but left them to a Flight , or Captivity to the rude Army of the Philistines ; but now doing his Duty , God honours it , him , and them , with both a Defence ; and Defeat of the Enemy . The like is in Ezra , ( Ezra 3.3 . ) They set up the Altar , ( for Fear was on them , for the People of those Countries ) that is , lest they should surprize them , ere they had done their Duty to God first : ( So Jackson in loc ) And it was without doors , the House not yet founded , only they had the old Basis to set it on . Sight of Danger edg'd their Sense of Duty . As Caius Fabius , that brake through an Host , to offer an Yearly Sacrifice , ( satis sperans propitios fore Deos , quorum cultum , &c. ) hoping the Gods would be propitious , whose Worship the Fear of ( even ) Death could not prohibit or intermit . And shall a Heathens Zeal exceed the Christians , to a true God , and his pure Worship ?

7. Consider , of what or whom are you afraid ? What , a Prison ? That 's not so bad as the Fear is : And why ? The Comforts preponderate the Cross . David and you should join to one Petition , Psal. 142.7 . ( i.e. ) Bring my Soul out of Prison : That 's a far worse Prison . To be under fear to a Worm , that 's sad . I knew a good Woman in fear of Spiders , that shut her Eyes Years together . Art afraid of a venemous Spider ? set the Foot of Faith on it , and crush it . Who art thou , ( said God ) to fear a Man that shall die ? Isa. 51.12 . Who indeed ? Sure not a Saint ; what shall I call thee ? My Righteous are as bold as a Lion . Prov. 28. 1. Dost ' call me a God ? Is not Man a Worm , and shortly to die ? and then where is he ? And for thee to fear him , how unreasonable is it ? Alas ! he 's but a smoaking Brand , Isa. 7.2 , 4. Are there two of them ? what of that ? Both shortly shall be extinct , tho confederate together . See how God allays the needless Fear of his , in a like time . The Atheist says , Primus in orbe Deos fecit timor : Fear first made Gods in the Earth . But the true God was before them , and thy Fear makes more Gods , and so adorest them of thy own creating . Let me predicate . In a little while none shall cause Terror , the terrible one comes to nought , the Scorner ceases , and God will cause his Terror on them . Ezek. 32. ult. Isa. 16.4 . Then no Feller , Isa. 14.8 . nor Treader , nor Milker , ( as the Hebrew stiles Oppressors ) shall be on Earth ; no Name , or Place , Son or Nephew left . Psal. 37.8 .

I Confess , some Men make themselves sore Terrors to others ; yet see the Case as 't is , and put it at worst : Why should Christians fear ? Alas ! Some with-hold Corn , that 's sad literally , People shall curse them , Nations abhor them ; what Curse is due for detaining Soul-Food ? Christians are a Terror each to other . Well , a Barbarian Mahometan is on 's way to pay Rome , Italy , Germany off in their own Coin . Is Hungary lost by Roman Cruelty ? and shall any write by that Copy among Protestants ? Spain's Tyranous Inquisition , created the 17 Holland-Provinces Republick : So shelter there was prepared , for a Refuge to Out-Casts . God will find , or be a Sanctuary to his , Ezek. 11.16 . Or Moab shall be a shelter to God's Out-Casts ; of whom shall you be afraid , is it of God's Rod , in whose Hand is it ? reconcile you to him , and the Rod shall not rest long , ( Psal. 125.3 . ) but drop in the Fire : Is it of your Neighbours ? Alas some dare not hurt you , lest they discount , and pay too dear : some cannot , for the Fear , and good will , of him that dwelt in the Bush , that restrains their Malice ; and some will not hurt you , God has turn'd and chang'd their Hearts about ; some civil Officers are as Pharaoh's Midwives , ( Exod. 1.21 . ) and instead of a close Nip , save the Infant , choosing rather the rigour of a Fine or Prison , than to cause others to suffer it in loss of Religion and Right . Others see and fear that some Protestant Dissenter of the Forenoon being cut off , out comes from behind the Curtain a Crew of Masqueradoes to send them after us , Afternoon , and these will not much hurt us : besides those do incline to Lenity from whom you look'd for Rigor , and many see driving with English Spirits ) does never long obtain , unless to a close hatred , which vents it self home by the first fair Season . Or is it loss of Goods you fear , ( Heb. 10.34 . ) some Quakers have lost far more ; and if you like not their Faith , or Worship , why does your Fear reflect on your own , and their undauntedness gets the Praise ? But to all that fear spoil of Goods , or feel it ; I say as once the Prophet ( of the hundred Talents , ) the Lord is able to give thee much more than this , 2 Chron. 25.9 . The Lord is seeking to cure us of our dead Fears , as one that was a dying ( but very covetous ) jingling his Bags about , awaken'd his Lethargy : ( Hor. lib. 3. Satyr . ) God is willing to cure us , by cupping or scarrifying us , to rub Life in us .

3. Is God our Defence , leave him not , for some other Refuge ; who would leave the Lord of Hosts to humor an Enemy ? forsake the Fountain , to borrow of a Cistern ? desert the Rock , to lye open in the Plain ? quit the Waters of Siloe , Isa. 8.6 . that run softly , for them of another place ? as Israel did , Jer. 18.14 . God's Worship is liken'd to a cool Stream , that runs from the Snow of Lebanon ; Idolatry to some inflaming Waters , that neither cool , nor comfort the Commers : How often has your Soul been chear'd , sitting at Christ's Foot ? And ( as Christ said , Joh. 6.67 . ) will you now go all away , and leave the Master to shift , and fend for himself ? As all the Disciples were fore-warned ; Chap. 16.32 . and yet not fore-armed , for so they did : It was a good Resolve in them that said , And we will not forsake the House of our God , Neh. 10.39 . and a good Command , Thou shalt not forsake the Levite , Deut. 12.19 . And a sad Charge on some that left God for Baal , Jer. 11.13 , 17. And is not our Guilt hereby detected ? How many ( once in the Separation ) that are return'd back to the Vomit they once cast up ; and wallow in the Mire of a worldly Worship , they once were ( or seem'd to be ) wash'd from ? Some have a large Latitude in Principles , and can go to worship in any Place : As if God had set no Bounds by Law , these make all ripe for Popery , Jesuits , or Sociniant , Arians , Mahomet , a Friday Sabbath , Erastians , ( any thing that 's upmost . ) Substitute but Obedience to Man in God's room , and place ; and a Popish-Priest in the Parish-Pulpit , and so make all come to Publick ; in reverence of God's Ordinances , and the publick Assemblies : And Adam Cozen's Rules are obtain'd , to restore Popery . These Men have found ( as Mr. Rogers said ) a breadth in God's narrow way : A large Elbow room for whatever pleases Men , eases Flesh , saves Self ; Peter's Requiem ( Mat. 16.22 . ) is the Note 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pleases them : But to please God as Abel did , Heb. 11.5 . is not the thing minded .

Let me deal with these a little . Two sorts of them are visible ; some of the Levitical . Tribe or Order , that make ( as those of Anathoth ) Jeremy's Town , the fuller of Trouble , to that Prophet : So that God threatned them with sad Evils , Jer. 11.23 . Paul had no little trouble with Preachers of Christ , that did it out of Envy , as these lay down out of Fear . 2. Others are of the Latitude-Hearers ; a little to both .

For the first sort : I ask if you received your Ministry Jure Divino , from Christ , dare you lay 't aside , and put Christ and it , as stollen Goods , under the Cloak ? Are you of John-Marks Spirit , Acts 13.13 . & 15.38 . now to leave your work ? Or as Demas , 2 Tim. 4.10 . to forsake Paul , and embrace this present World , and its way , for eviting the Cross ? Was not Archippus to fulfil his Ministry , Col. 4.17 . Or did you receive it of Man , and to him are to resign it ?

2. Is complyance in Idol-Temples , 1 Cor. 8.10 . going to Dan and Bethel , bowing to Baal , sitting or drinking with the Superstitious , ( Mat. 24.49 . ) in Acts of Religious Adoration , a Witness for or against Defection ? Psal. 16.4 . Are you turn'd as silly Sheep ( that once were call'd Pastors ) to bleat after other Shepherds , that Christ never sent , ( Joh. 10.4 , 5. ) nor bid you to go after them ? Can you follow Strangers , or is it your mark to be Followers of Wolves ? Is this your blowing the Silver Trumpet , ( Numb. 10.2 , 4. ) or standing in the Gap ( Ezek. 13.5 , 6. ) in the Day of the Lords Battel , and Mens Defections : to found thus uncertainly , ( 1 Cor. 14.8 . ) You assure me of no great valour for the Truth , but let Luther or who will , be stiled ( Tuba Rebellionis , ) you make sure to be none ; this argues your Courage is daunted .

3. Looks it not like a declining of the Camp of Christ , the work of the Gospel , and a setting your Face Babel , not Zion-wards ? Does Christ call , by his last Will , ( and John the Secretary of it , Rev. 18.4 . ) Come out of her ? ( and six or seven times before , ) O flee , deliver every Man his Soul , ( Jer. 50.8.28 . Chap. 51.6.45 , 50. Zac. 2.6 , 7. ) be as the Hee-Goats before the Flock ? &c. and dare you lead us back ? did Christ ascend to give Gifts to you , ( Eph. 4.8 . ) that you may ( at your pleasure ) hide ( Mat. 25.25 . ) and stifle in a sinful silence ; or did the first blessed Apostles of the Gospel so , ( Acts 4.20 . Chap. 5.20 . ) when no sooner out of Prison for one Sermon , but they were in the Temple ( as the Angel bad them ) for another , and could ( or durst ) do no other . I dare say , Christ can find ( to your Shame ) some better and bolder Witnesses ( even in Newgate ) than you are at present .

4. It looks ( in Sense ) as tho you said you meant to evite a Prison , by being ashamed of Christ and his Words in such a vile Age , Mark 8.38 . or were resolv'd only to tread out the Corn , Hos. 10.11 . or do that Service of Christ that has Meat or Maintenance annex't to it , but not to break the hard Clods of Babel : As if you never meant Christ should ride his Fathers Embassy on you : has not your Master cause to complain of you , as useless , and unkind ? may he not lay you quite aside ?

5. Is Scandal of no weight with you , to stop your course of Defection ; is 't nothing to you to grieve them Christ would not have so ? Ezek. 13.22 . or wound a poor Brother for whom Christ died ? 1 Cor. 8.12 . If you say 't is their weakness not to do so , then you that are strong should bear with their Infirmities , Rom. 15.1 . and not to please , or ease your self to load them with Grief , that have seen you practise the contrary , and would still do it , if the Terror of Loss or Pain were off : Who answers for the Souls , that by your ill Example , are tempted to do what Conscience after checks for , and gives no place in ? to cast a Scandal 'fore God's Israel , was Balaam's Sin , but it ill becomes you that came with us out of Egypt . ( Rom. 14 , 13. Rev. 2.14 . )

6. How dare you venture your Souls to sit under Means , that he says shall not profit , Jer. 23.32 . and ( which is worse ) lies under his Curse , Mal. 1.14 . it 's the Lord's Word-commanding , his Presence and Blessing succeeding a mean , that makes it tend to our Good : If these be away , it 's good for us to be absent ; the Curse of a dwindling Soul is no small Curse : As he comes not in the Harlots House himself , so he bids us avoid the Door , Prov. 5.8 . Oh where is that pure Heart , that tenderness of Conscience , that Abstinence from Evils ( even in show , 1 Thess. 5.22 . ) that was wont to be the Glory of the old Apostolick Albigenses , of those call'd Catharists , or Puritans ; of them Samosetanians ; of the Electoral Princes , that left the Emperor at Door ( going in to Mass ) and durst go in no farther ? The least Truth or Duty , if it be Christ's , is of value above all our Interests ; and a Call to a noble Suffering , the less it is , ( if the Cause be Christ's ) the more glorious is our Passion ; and ( as one says ) we are unthrifty Bankrupts , to pawn or spend in 20 years , what others in one or 200 years have purchas'd and convey'd to us at so dear an Expence , both of Prayers and Tears , Passions and Treasures : and if we part so easily with God's Gospel aad Truth , ( a better Inheritance cannot be ) from our Seed : God will not spare the Civil Rights , all the Charters on Earth are not of a Straws value unto it .

7. ( And no more ) If a course of Defection spring from the love of Worldly Ease , Safety , or Honour ; it 's just with God to let in a Barbarian Spirit , to rob you of that and Truth too : As on the contrary oft to lose all , is Christ's way to save all , and Life Eternal too , Mark 8.35 . 'T is a Story ( worthy Letters of Gold ) that of a holy Bishop of Nola , Paulinus , being very rich , yet his Heart set on the true Treasure , he was by the Goths ( with that whole City Nola ) spoil'd of all at once , and made a Prisoner . And now the pious Soul thus prays to God : ( Sic in corde suo precabatur , Domine , non excrucier propter aurum & argentum : Vbi enim sunt omnia mea , tu scis . Aug. de Civ . Dei . lib. 1. cap. 9. Lord let me not be much troubled for Silver and Gold , thou knowest where my All was stored at thy command : Thou told us afore , that for our Sins , these Goths would spoil us ; and so I took warning where to lay my Wealth : Others were not so wise , and learn'd Wit ( consequente experientiâ d dicerunt ) by after Experience ; but hid their Treasure from Robbers , which cost them extream Tortures to discover it , and some dyed that refused , losing both their Life and Treasure , to show them ( Quanta essent sustinenda pro Christo qui tanta patiebantur pro auro . Ibid. ) what they should have suffered for Christ's sake , that would endure such things for Gold . And in the Issue my Author observes , Nemo Christum confitendum amisit ; none lost by confessing of Christ . Nemo aurum nisi negando servavit , and none kept his Gold but by denying it .

O had we that brave Self-denial , what a true Glory would it put on our Profession .

Ludov. Vives ( in 's Notes ) cites Paulus Diaconus , and Greg. Dialog. ) and gives a full Witness to this holy Man's noble Self-denial , in spending all he had to redeem Captives ; And after being moved at the Tears of a sad Widow , for her Son , crost into Africa ( with her ) to seek him , gave his Person to be Captive for him , and so restor'd the Son free to the Widow : So growing famous with the Barbarians by that means , he got also all his Citizens set free from Captivity .

In all this I gain a twofold Observation : That Lenity in any Episcopal Order , and Self-denial , is the noblest and truest way to get Repute . That concerns the trapper'd Dons of our Day . And , secondly ; Shuffling and save-Skin Doctrine may hold a while , but with a barbarous Tory will at last hazard both Truth and Peace .

Now were our Dons and Doctors , and Pious Men , as skill'd in the straight Rule of Scripture , as in the Erastian Politicks , the Light on our little Hills would soon descend to the lower Grounds of the Vulgar ; for alas ! the rigid Conformist urg'd ( as one told me of late ) R. B.'s Holiness for an Argument to conform : And if that be the genus summum of their Topicks , I think it will screw in Salt , Spittle , and Cream , to conform us to Rome also .

But alas ! the poor People by this Means are left indifferent , and unstable as Water . Those of the like Latitude ( which is the most ) dance as these pipe , and ( as Barnabas was by Peter , Gal. 2.14 . ) are carried away with that Dissimulation . The rest ( being fewest ) grieved in Heart , and weary'd by many Threats of the Sessions , and Elizabeth's Laws on the one hand ; and by the Doctors-Commons , and Episcopal Canons on the other ; every Pedantick Priest , with his Thrasonick Threats , playing the Tyrant by lawless Excommunications , to vex and undo them ; so that it would move an Heart of Stone , to see how many Families and Persons are turn'd out of Church , House , Trade , and Shop , in all Places , Cities and Corporations , the Number of which is not easy to compute .

2. Now to support these latter , ( and call on the former ) I shall here only cite that Call in John , ( Rev. 18.4 . ) to come out of Babylon ; where I observe two Notes , and two Arguments in the Text.

( 1. ) God's People are apt to linger in Babylon , even at or upon her Fall approaching . Lot's hovering in Sodom , ( Gen. 19.12 , 15 , 16 , 17. ) was a Type of this . Two Angels bid him and his go out , tell him the Place was to be destroy'd , call on him to hasten , and at last must pull him out by the hand , and bid him flee for 's Life , and all but enough to save him . We have had two Angels so calling us : The first Episcopal , ( Bishop Hall's No Peace with Rome , p. 631. §. 22. ) I know not ( says he ) how the House can ever be repaired , it must be quite pull'd down . The second Angel took up the Cry where they left off , and by the ablest Pens and Pulpits made it loud and audible , in which I could cite many of the most learned and pious . Yet instead of obeying , lo , the Cry is , Let us make us a Captain to return to Egypt . Numb. 14.4 . And how far this may obtain , God knows ; and the seeing Eye may affect the Heart . And some say plainly , As only the Oil of Scorpions cures the Scorpion's Bite ; so Popery must cure our Catholick Eyes , that will not see 't , till it comes . ( H. Burton , of the two last Trumpets , cites Mr. Throckmorton's Prophecy , p. 84.

( 2. ) My second Note is , That God's Call is very cogent out of Babel-Rome , yea , he will have us out , or he 'll pull till the Arm and Shoulders crack for 't ; and if yet we will stay , see the Evils it will tend to ,

In Two Motives .

A Participation 1. In her Sin . A Participation 2. In her Plagues .

1. To evite her Sin , we are all call'd and warn'd out to avoid her Guilt . Some Sins she has in common with others ; some are peculiar to her above others , as Idolatry , Superstition , Heresy , and Persecution for Religion and Conscience : These are bred with her , and fed up among all her Daughters , who learn of the old Harlot to be and do like her , ( Ezek , 23.13 . ) Now all that retain , or return in to her , are Partakers in those Sins ; and that does God forbid , especially to Ministers , ( 1 Tim. 5.23 . ) and ( next ) to all others . Are we not bid to come out and depart ? ( 2 Cor. 6.17 . ) and have we not Sins personal , sufficient to sink us , or to act all the Repentance we can attain , but we must contract Guilt by participation with others ? O how will you answer your Judg at the last Day , to pull on your own Souls the Guilt of all the Blood of holy Martyrs , spilt by the Papal Hierarchy in the Marian Days , and their Successors in the same Spirit ? When alas ! it rather calls on you and us all , to set Days apart to atone it , which yet never was done . Wherefore it makes me fear a Relapse to Popery , that all may be discounted at once for : And any that consult Jo. Squire of Shoreditch , on 2 Thess. 2. p. 626. or Dr. T. Taylor's Christ's Victory over the Dragon , p. 741 , cum sequent . may see cause to increase that Jealousy . The first in these Words , ( as Augustine to Africa , so he to England ) : Multis vapulet , we know his Will , and do it not , and shall be beat with many Stripes , and the Pope shall gather the Rod. It may verify Campian's Exprobration ; The English love Preaching , not the Preachers : Or that of Pererius to England , Veniet tandem iniquitatis complementum ; that is , England's Sin ( at last ) comes to a fulness . The latter grave Doctor has this fatal Simily : As the Moon suffers no Eclipse but at Full , when farthest distant from the Sun ; so the Church in the Fulness of Prosperity , has now the greatest Eclipse , being farthest off the Sun . O Church of England , see to 't now in thy fulness of Establishment , thy Distance from Christ cause not thy Eclipse by Popery . Now Ministers make way for Antichrist , as being opibus & potentiâ major ; virtutibus verò , & pietate minor : Tho you be greater in Wealth and Power , yet less in Piety and Vertue . Jerome in Vita Mal. p. 740.

2. All that dare share in her Sin , look assuredly to partake of her Plagues . Death is in the Pot ; taste not the Broth , or the Flesh , Mourning follows that . Knox refused to take a Bishoprick , 'cause it had ( aliquid commune cum Antichristo ) somewhat of Antichrist . Can a severer Threat be read ; If any do worship the Beast , or his Image , or take his Mark in the Forehead , or Right-hand ; he shall be tormented with Fire and Sulphur , before the Lord , and the Lamb. Rev. 14.10 . That Fire they gave us , shall return hotter . No Papist can go beyond a Reprobate , says Perkins . This Text adds one Word sharper , [ without mixture ] i.e. of Lenity , or Mercy ; yet it 's fully mix'd with all that Guilt or Wrath can inflict .

I conclude this Dissuasive from a slavish deserting pure Worship , for Antichristian Apostacy , as Edw. Bagshaw does his Book , with part of that pious , learned Bishop Vsher's Catechism , p. 441. where Antichrist is so defin'd , as one that under a colour of being for Christ , ( as his Vicegerent ) opposes himself to Christ in all his Offices , and bearing Authority in Church and Commonwealth ; a Mother of Fornications to Kings and People ; one that causes many to sin by Laws that are advisedly made ; — that allows incestuous Marriages , and to break Faith and Leagues , &c. and ( for use of it ) says , All that partake of Rome's Sin , are under her Curse , and so all ought to hate her . — So infers , that no Reconcillation can be had with Rome , nor can we communicate with them , unless we share in their Destruction , for Popery destroys the Vitals of Religion . So ( he concludes , ibid. p. 442. ) those that are off it , should free themselves of the Remnants of Popery , lest God in Judgment bring the whole on them again . So is the third Caution . Now one more I will add .

Fourthly , and lastly ; Beware of provoking your Shield of Defence , to call off his glorious Covert , and leave you , ( as Aaron made the People , Exod. 32.25 . ) naked , and open to every Lash of the Tongue or Pen , or to all the Feet of Beasts , to tear and tread ; and to every Storm of God's Fury and Vengeance , that may fall : for if you provoke your Defence , where will you flie to hide ? Ahab did so , and in Battel , ( tho well arm'd ) an Arrow ( drawn at a venture ) pierc'd him betwixt the Joints of the Harness , ( 1 Kings 22.34 . ) and so verifies ( through his Wilfulness ) the Prophet's Word he hated ; he justly died in War , that hated Micaiah , a Son of Peace . If the Lord be provoked to grub up the Hedge of Providence and Restraint , and dig down the Wall of Protection about his Vineyard , ( Isa. 5.6 . ) the Entrance of the Boar and Fox is easy . And then the Lord being gone , he , and the Enemy , answer ( both ) roughly : The one says , God has forsaken him , ( Psal. 71.11 . ) persecute and take him ( or them ) now ; and if we cry to God , he says , Go to your Gods , I 'll deliver you no more . Judg. 10.13 . What provokes to such a Withdraw ? I answer briefly ,

( 1. ) Unfruitfulness does it . The Lord served that first 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 : yet above men we oft are to take defence ; and pity 't is , that Faith should not be right .

5. Pro hic & nunc , I further say , should the Defender of the Faith call us to a War against Rome , and that rising Mounsieur ( that Sword should not be sheathed ; unto the gates of Rome ) now will any Protestant scruple that the late Popish Plot ( now dormant ) may at last issue in such a War , to answer the long tail of that late Comet : yea , that Sword is drawn already ( abroad in Europe ) that will end in Romes uter Ruine .

— Et mundi definet esse caput . Lact. Romanum nomen , tolletur e terrâ . Let 's her no more a Head proclaim , From earth they shall root out her Name . For strong is the Lord that judges her , Rev. 18.8 .

6. God is not tyed to the carnal , or steel Weapon ; the wooden dagger of the Cross ( in his hand ) is as victorious as Scanderbegs inchanted Sword : Steel may be in patience , as strong and piercing , as in any tool : this proves as victorious on our part , as vexatious to others , Rev. 12.11 . ( that study all Provocations to this Combate ) that are so vext , that sparks will not take , that they are resolved to make their own ruine , the first medium of ours : and Zimri like ( the City being took ) will make the Royal Pallace a Pile ( as he did Tirza , 1 King 16.18 . ) to consume themselves and it .

7ly . As there 's a time of War , so of Peace , Eccl. 3.3.8 . A time wherein God call out for our help , and a time wherein he waves , or will not accept our accession to a defence ; but says , you need not fight , stand still , Exod. 14.14 . Not by Bow nor Sword , Hos. 1.7 . Not by Might or Power , that he will save , but by himself , Zac. 4.6 . A Statesman ( of note , Sir H. V. on Isai. 9.5 . ) said it from that Text , Every Battle of the Warriour is with confused noise , and Garments rowled in Blood ; but this with burning & fuel of fire : not material fire , ( tho that hath burnt sufficiently ) but ( says he ) God shall kindle a fire in the breasts of men , that shall scorch their Consciences . And in comparing our Case to the Vally of Jehosaphat , he takes it for the Judgment of Jehovah : 2 Chron. 20. Zac. 14.12 . Joel 3.2 . or his signal Judgment in deciding all the Controversies betwixt his People and their Enemies : in which the tench part of the City falls , and the Witnesses rise : Sir H. V 's Tryall . pag. 113.117 . and God takes into his own hand the Case of his People ( no visible hand being left them ) and so they are to stand still , believing to see the Salvation of God . Or ( as Jonah ) to look for Salvation , by being cast over-board , Jonah 1.12 . Our Sins are the cause of our Miseries : till they be repented throughly , every attempt increases our trouble : but then what seems most mischievous , shall be to our Security , p. 120 , 121.

And as that great Soul suffered ( as Socrates ) with his eyes open ; so may our Age see ( when they begin to feel ) where they are going : Of that man's head , I say , ( as Sir Thomas Moor said of his beard ) the Kingdome has no more such : but it lets us see our need of Prayer now : so I leave that Objection .

Now for matter of Prayer in this ; we may from the word , thus take direction , partly for Supplication ; partly , Deprecation and Imprecation .

1. For Supplication ; as first , that God's mighty Presence may be ever with , and among his People ; with this , the Glory , or Defence doth come , or go : and going , O the Miseries that enter at that Door ; for God's Throne to stand under the foot of an insulting Intruder , to trample on it , is , and ought to be for a Lamentation . One of Darius's Courtiers , seeing that rich Table of his Master , put as a footstool to Alexander ( being a little man ) to lift him on the Throne , wept ; and being ask't the Cause , answered , He could not but weep , that being the Table his Master had sate in Counsel at . So Alexander caused to remove it .

If it affect us , to see Man , in pride , tread on the Throne of the Lord ; how soon may God restore his Ark to its Glory ?

And 2dly . If he stands on tiptoe at the Door , pray his Stay : how oft is this urged , says Jeremiah , Jer. 14.9 . leave us not , and with this Subject . Mr. T. Hooker of N. E. took leave of old , at Chelmsford : If God go , away goes the Gospel with him : Prayer ( if it be right ) is a taking hold of God , to stay ( and has held ) him .

3. If gone , cry after him ; is it not time to cry , if they take away our God ? ( as he said , Judg. 18.24 . ) when they askt , What ayles thee ? One God is our all , and more than a hundred else ; he is seldom far from his People , but a Cry may reach his ears , stir his heart , and ( it may be ) cause his bowels to yern , and move him to a return .

4thly . Pray for Christ's Kingdom , Gospel , Grace , and Power ; say ( as that Martyr ) Yet a little longer , Lord ! Yet — if the Gospel fall Westward , and Prayer doth not ( as Joshua's did , Josh. 10.12 . ) cause its stay : as we lose our Conquest ; so a dark Night , and stormy follows ; that few of us will see day after ; and which is sadder ; to Posterity ( that want the Light we have ) for they may fully lose it , and curse us for our Forfeitures .

Under the Type of Solomon , it is said , Prayer shall be made for him , and dayly he shall be praised , Psal. 72.15 . And to that Prophesie , add Christ's Precept to Prayer , Thy Kingdom come , Mat. 6.10 . Now hence is all our Protection ; this is the defence of the Truth , of the Gospel , and all the Professors thereof ; and also of pure Worship , and the practisers of it . On that Nail hangs our Civil and Religious Alls : Truth and Right stand , or fall at once : if we hang our All on a man , it will be a lye to us ( as Charles 9. was to Coligni , ere that fatal Massacre ) All Popery gets rise by Perfidy and Treachery : nulla fides — is a Maxim , as close follow'd as true : the Kingdom of Christ still takes rise with , and by the Gospel . If Christ were not a King that could protect his own men and matters , our Prayers would be vain : Thou art my King of old ; ( said David , Psal. 74.12 . ) what for ? working Salvation in the midst of the Land . He is a King that can do it , will he but resolve against all our Unworthiness , and ( and his foes Vnwillingness ) to be our King ( as erst he did , Hos. 13.10 . ) though Prayer be mock't now , his coming to possess it , will confute both our fears , and our Enemies Blasphemies : that Kingdom will tend to a 2 fold advantage , both unto Religion and Right .

1. To Religion , great Peace and Union accrues by Christ's Kingdom . Two Prophets agree in this , Isai. 11.6.8 . The Wolf , Lyon , Leopard , dwell with the meek Lambs , Kids , and Sucklings of Christ : ( i.e. ) men as fierce , voracious , venom'd in nature ; shall put off , and change their ferial , immane , bad Natures to Christ's Followers , ( not be chained only ; ) a Change shall obtain on them ; and a little after it is expresly open'd so ; for the Envy of Ephraim shall depart , vers. 13. &c. They shall not envy and vex each other . So doth Zachary foretel , ch. 14.8 . When the Lord shall be King in all the Earth , then one Lord , and his Name one . ( Name ) notes Worship , and it shows that all fatal Differences shall center and terminate in one Object , one Dominator , and Saints only strive which knows , and does the Lord's Will best . And so all Names of Dissent and Contest shall relinquish their lifeless Forms , wherein the Enmity both breeds and feeds ; and contentedly be buryed in Oblivion ; That his Name , Power , and Worship may be one from the East to the West , Mal. 1.11 .

2. For Right , it shall not be run down by Might ; the Poor shall have as true ( and as much ) Justice , for God's sake , as the Prince . So is Scripture pregnant ; the two great Maladies , that Bars and Courts groan with , of Denyals and Delays , of Right , shall by this have suited Cures ; the one by seeking out a wronged Cause ; the other , by hasting Righteousness , Isai. 16.5 . And Christ ( that Tree of Life ) in his days , will spread the Earth over with Branches , laden with all sorts of blessed Fruits .

How then should we pray for that King and Kingdom that alone will bring that Fruit ? Now when we seek this Kingdom , and thirst for the Righteousness of it , Mat. 5.6.6 , 33. When we pray , the Word may run , and be glorified , 2 Thes. 3 2. It is a good Argument of our being on Christ's side : and this is the Defence David begg'd of God , for his Life , for fear of the Enemy , Psal. 64.1 . And often , for the good Cause he ingag'd for . And it being all the Service you can do , had you not need say the old Prayers with a new Spirit ; that God may help yet once , as Sampson prayed , and then pulled at the very Pillars , Judg. 16.28 . v. 30. And so dyed a Martyr for Israel , and a Judge against the Philistims , though himself sunk in that Adventure .

And truly the state of God's people is such , some aged , worn out , and weak ; some poor , low , and discouraged ; many of the Rich , timerous , and of Nabal's temper : the rest , not yet pinch't with the Sorrows and Hardships of their own Flesh ; and all divided in their Notions about these Things : that if by our Prayers we can serve Religion no better , than by a Carnal Weapon , we are like to suffer as sharp a Lash , and as long as ever ; unless God , by an Act of arbitrary Grace , Works , Wonders for us , as here he did at Samuel's Prayers for Israel , and thunder vengeance on the implacable , in an extraordinary way : and why not so now ? Since Promises do oft entertain us with hope , Isai. 10.26 . Joel . 2.21 . Mic. 7.15 . that God will do Wonders , and lift up the Rod , and that after the manner or Aegypt .

But matter of Prayer , exemplified in Scripture of this kind , is both various and frequent . It may suffice , to cite a few of many noted Petitions for Defence : Let all that trust in thee , rejoyce , Psal. 5.11 . — Why so ? For thou defendest them ; or , thou puttest a Cover , or Protection over them , Psal. 7.10 . God is my Defence , that saves the Vpright in Heart . In a third , he prays , Let the Name , ( that is ) the Power , Worship , of the God of Jacob defend , or set thee on high , psal. 20.1 , 2. ( as the word is . ) A fourth runs , Be thou a Rock of Strength , a House of Defence to save me , ch. 31.2 . A fifth time , he resolves to wait on him , for God is my Defence , ch. 59.1 , 9. v. 17. It was when Saul watcht the House , to kill him , ch. 62.2 , 6. What need had we of such Prayers ?

I conclude the Direction for prayer , with that of the Apostle , — That the Word may run — and we may be delivered from unreasonable men , ( or absurd ) men , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Thes. 3.3 . men out of Place , of no Topicks . For if these fall on , the Law of God is again like to be led in Triumph ; as it was by Titus Vespatian , when Jerusalem was took . But let it be intence and earnest , not lazy Prayer ; Mr. B. St. on the Parable of the ten Virgins . for , ( as one concludes his Book ) God relieves no ilde Beggars . I only cite a Line of a Doctor , at the end of his learned Apostolick History , in prayer for the Jews ; thus — Cause Truth to ride prosperously , as the Sun at Noon ; Mr. S. Cradock pag. ult. set up thy pure Worship and Institutions , throw down false Worship and Errour : break the yoaks of Oppression and Violence : rebuke Profaneness ; — unite Christians in all the main Fundamentals , that may invite the Jews to Christ , give us a Forbearance in less matters , &c. —

Now , 2dly . For Deprecation , it is imply'd in our Lords Direction , Lead us not into Temptation , Mat. 6.13 . So then we are to pray against all the Inlets of Temptation , that ( within , or without ) draw us to evil . And more particularly —

1. Deprecate God's Recess ; Leave us not , was ( and still is ) an useful Request , Exod. 33.15 . Moses and Jeremiah did so ; the one chose to dwell still in the Wilderness with God , rather than to go into the Land without him . The other crys , Leave us not ; we cannot sense this Loss , till after ; His Presence is our Glory , Jer. 14.9 .

2. Deprecate selling into men's hands , that is slavery ; this follows that ; selling , giving up , and delivering into men's hands ( Isai. 47.6 . ) are acts near of kin : and as he gets nought of the enemy , ( but Blasphemy ) Psal. 44.12 . so to be sure we lose both civil and religious Rights by that Bargain ; once in slavery , you may work long ere you buy off the Yoak ; men hardly let go a Slave .

3. Pray against the Sins , that demerit both : If God protect his Worship , and us in it , shall we forget our Glory and Defence at once ? We may do it easily , but are sure to repent it dearly . What Sins do conduce to this , I need not here to recite : but a small fret , as Miriams , or wrong touch , as Vzah's ; or false fire , as Aaron's two Sons , Lev. 10.2 . or Formality , and Mixtures , soon drive God away , or provoke him .

3. For Imprecations in our Prayers , let us first premise a Word , next provoke , and direct .

I depone two Positions , and distinguish next .

1. There is a lawful , holy Curse , now under the Gospel , ( as was under the Law ) Jacob curst the rage of Simeon and Levi , Gen. 49.7 . So David , the Sons of men , that incenst Saul against him ; and drave him out , to serve other Gods , 1 Sam. 26.19 . So Jeremiah had a holy Arrow for his indurate Foes , Lam. 3. ult. Paul had the like for the Galatians Troublers , Gal. 5.12 .

2. Some men are fit Subjects of a Curse , against whom this Weapon is of right to be drawn , Psal. 109.17 , 18. The sin to death secludes from all benefit of , or blessing by Prayer , 1 John 5.16 . The delivery to Satan , is a just Curse ( Clave non errante ) 1 Cor. 5.5 . and persons may demerit it , that yet do repent , ch. 16.22 .

I confess , caution is to be used , in the practice and applying of this Curse ; I need not better to distinguish , than a grave Writer doth , Mr. Ed. Gee of Prayer , p. 113. in such Cases of Prayer . Some Imprecations are against ill Councils , and Practices , as Davids against Achitopel , 2 Sam. 15.31 . Some against persons ; which are of two sorts : 1. For men's Conviction . 2. Or Confusion .

The 1. are less doubtful : the latter , he ranks under three heads : 1 As against God : Or , 2. As against the Churches Enemies : Or else 3. Against our own Adversaries . Here the doubt lies : 1. If they did well ? 2. If we may do the like ? Now the first being granted ; yet of this they say , Prestat admirari , quam imitari . It is far better to admire than imitate them . And they are rather denunciations predicted , than Desires pressed in Prayer .

But all I would provoke to , is , to reassume the old Spirit of Prayer , that Christ's Sufferers , and Worthies had of old , in the Cause of God : To which , 1. A pure Zeal of God may be one motive ; this moved Phinehas to act , and Elijah to intercede against Israel , Rom. 11.4 . If this be not the motive , it is false fire .

2. Some are slated , Enemies to the House of God ; ( as Antichrist is ) to his City , and any Wall of Defence , they ought to have : are of Sanballat's pernitious Spirit , would have that Wall and Work to cease , and scorn the Builders , Nehe. 4.4 . Such despite is to be appealed against to God : and speedy Vengeance call'd for .

3. If Repentance doth restore the man , our Cry , Appeal , or Imprecation , may obtain the filling of the Face with shame , Psal. 83.16 . And the seeking of God's Name , is a very holy end : this holy Curse is the happy way to a true Blessing , and a good End .

4. God's Predictions are part of his Word , and matter for our Prayers , 2 Pet. 2.14 . Now these are Predictions of what is to befall Persons ( so and so ) qualified ; and speak a part of his Will , which is to be done .

5. Scripture prescribes such Formula's for Prayer ; and why doth the Liturgy prescribe , and imitate it , if some were not so to be imprecated ? as , Cursed is he that takes Bribes , or lyes with Neighbours Wives , Deut. 27.25 . And if that be accurst ( and deservedly ) how far are some under it ?

6. If the Wife of Lapidoth was too tart , saying , So let all thine Enemies perish : yet the Angels word , Curse ye Meroz , Judg. 5.23 . is in our Cannon and Directory .

Now , Rules to apply it to our Practice , are seven : 1. Mind Scripture Precepts and Presidents : take not all things for Rules of Practice and Imitation in bulk .

2. Crave much of God's holy Spirit , many a Prayer is lost , that savours of self : none of those miscarry , the Spirit dictates . It requires not a common Vnction , to pray , as that thundring Legion did ( so called ) in Aurelians days .

3. Watch , repress , and mortifie your own Spirits ; We know not what Spirit we are of , Luk. 9.55 . Our own Spirit savours of Sin , self Revenge , Passion , false Zeal ( as the Disciples ) it is better such be denyed than gratifyed .

4. Begin as Christ did , Mat. 5.4 . ( and Paul bids , Rom. 12.14 , 20. ) 1st . with Blessing : and try that way , ( and curse not ) and that has a grant ( virtually ) of your Wish : for you heap Coals on the head of Enemies so , to consume , or convince them ; that is better .

5. Use strong cryes of Faith , Great is the power of Faith , Heb. 5.7 . She that feared Knox's Prayers more than 20000 , shows the force of Faith , in her Fear , that had no love for it ; Josh. 10.12 . I cry , — then my Enemy turns back . — Psal. 56.3 , 9.

6. Fly to the sucking Lamb , rest not in your own power : this avails when all our Weapons are beat back ; If his Incense go not up first , our Prayers will never descend in fiery Judgment , and Thundrings on the Enemy , Apoc. 8.35 , &c. 6.9 , 10.

7. Wait in Submission for what Answer , and when God will ; say , Let him ( Shimei ) Curse , or , carry back the Ark. 2 Sam. 15.25 . This Spirit obtains ; and it is impossible , the wrongs of Ariel should not pull down just Revenges , for the Patient ; and Thunders on Adversaries ; as Hannah believed , 1 Sam. 4.10 . I hear of many blasted by this holy Zeal .

Now for the second Branch , let us ( having Pray'd ) rest , and confide ( not in it , but ) in God : Prayer and Faith should mutually subserve the other : Prayer exonerates the heart of the Burthen ; Faith puts it wholly on the Lord , 1 Sam. 1.18 . So one is no more sad : all Acts of Devotion ( if right ) relieve . Prayer flaps the Wing , acts Life ; and the Office of Faith , is to crow in the dark , and cry , Day or the Morning cometh ( on the Godly ) and the Night also ( on the Wicked ) Isai. 21.12 . But now when all is run down ; the Assyrians Wings over-spread Emanuel's Land ; Isai. 8.8 . the City of God , and all Religion ; the Temple Assemblies , Altar , Service , Priesthood , Prophesy , and all lye exposed to a Siege and Overthrow , Now to rest on God's Word , and have promise of Safety , is as quieting to do , as sweet to hear on . God promised to deliver the City ; told so to Isaiah , ( Isai. 37.35 . ) he to the good King Hezekiah , v. 6-21 . and the King to the People , who rested on it , 2 Chron. 32.7 , 8. Let the Godly in our day consider the Parity of their Present , with previous Distresses ; and then preponderate the Promise with the Peril , and see if there be not rest for a weary Mind ; recur to the nature , & Attributes of God ; His Name is a strong Tower , the Righteous run into it , and are safe , Prov. 18.10 . ( or set on high ) 't is low with us , if we cannot trust ; if Foes make weary , and Faith gives no true rest , we are soon gone . Doth God bid us request him , and will he deny us Rest ? Or flee to him , and will he fail our Hope ? Though God never had any without distress , yet never was his People distrest without Deliverance : had we good hold of Christ's hand , the very Waves would bear us up , not sink us , Mat. 14.30 , 31.

Are meanes of Defence invisible , or say yet more , not in Being ; he can create them soon . God alone , and nothing else ( as I said ) is as much as God and all besides ( Vbi Supra p. 113. ) What is in man , is placed there by Him ; his Word gives both its Being and Blessing . When we use a mean ( as duty is ) and have it , we are to depend on him ; and if he deny it , still we can but depend : and that we ought , if we long wait for his Defence .

Two Ishues do still faelicitate Saints Expectations : the one relating to themselves , the other to Enemies .

1. They are of God Blessed ; all humane hope and help , the more it is rested on , the worse it proves , Jer. 17.7 , 8. The more it pierceth the Hand , and so it intails a Curse , and rends the Shoulder-blade , Ezek. 29.6 , 7. But to say , In God is my Expectation , ( Psal. 62.5 , — 7. ) is also a Glory , and is pronounc't now blessed , ( and that many times over ) tho its bliss is yet little felt , or seen , till after , in the event .

2. Saints Expectation , ends well as to Enemies : in nature , we say , a still serenity is a sign fore-running sore Tempests , and shaking Earthquakes . I look , that the still hopes of the Saints , may have sudden Hail , Storms , Earthquakes after ; yea , and Heartquakes soon . What follows on waiting ? Why , God rises to the Prey , to pour out some Cataracts of fury , Zeph. 3.8 . ( with pain ) on the head of the Wicked , Jer. 23.19 . There were Thunders that followed the ascent of Incense , in Saints Prayers ; and a silence went afore , half an hour , Rev. 8.1 . 3. But I am sure the seven Trumpets will be loud in our Age , v. 4 , 5. And the seventh of them sounds such a Thunder , as will flash terrour in the Eyes and Hearts ; and Fire on the Throne of the Beast , ch. 11.13 . For ( God hath said it ) Blessed are all they that wait for him , Isai. 30.18 .

3. Glory in your Shield and Shelter , boast of it ; and walk suitable unto it : the Shields of the Earth belong to God , Psal 47.9 . The foregoing Words mention the Gatherings of the People of the God of Abraham : to note , that God guides , and weilds the Shields of the Earth , for the guarding of the Seed of Abraham . They that bear the Sword to punish the Evil , should also have a Shield to protect the Good . Hence good Judges were to defend the poor People ; so did Tola , after Abimelech ( that Bramble ) is grub'd up , Judg. 10.1 . So is it given in Charge again , Psal. 82.3 . That so they may be like God : or else , he oft recalls that trust ( if not truly stewarded ) and puts it in others ( or takes it in his own ) hand .

Now for God to grant a meanes of defence , is a favour far more , to be so : and that when all humane Refuge is withdrawn . This David own'd with Thankfulness : All Refuge failed , none cared for my Soul , Psal. 142.3 , 4 , 5 , 6. The Cryes of naked Dependance on God , are most successful . And again , the kindness of divine Defence and Salvation , most obliging to gratitude ; the exigence of the Case did exagerate the Care and Kindness of God , He being now in the Cave ( as says the Title ) In another Psalm , he admires the Bliss of them that know the joyful Sound , Psal. 89.15 . ( i.e. ) of Aarons Bells , and Pomgranates , heard in access to the Altar-Service ; and of the shout that attended , with the Silver Trumpets sound , in Token of God's Acceptance : that still was a joyful Sound : and blessed to hear , ( v. 17 , 18. ) for many reasons , one is this : for the Lord is our Defence — and our King . It is then a blessed thing , to enjoy God over , and in our Meetings for Worship , to cover , shield , and defend them from all Distractions that Satan gives us within , or Disturbance that happens without . One Psalm more I urge , that is , his Appeal for Revenge against the Throne of Iniquity , that gathered themselves to condemn the Guiltless , Psal. 94.20 . How came that Appeal off ? Why , v. 22. tells us : But God is my Defence : — and the Rock of my Refuge . Nothing , that in perils , God is the only last Refuge : and the last verse is an Instance of God's last Revenge on his Enemies , in cutting them off in their Iniquity , v. 23. If God receive our appeal , and be our Defence , wo to them that give him and his the Offence .

Now , that our boast herein may be great , think thus with your selves ; How many persons are retired in Solitude ? Nay , some Preachers , that have Bands laid on them ( as Ezekiel had a long time in Babilon ; ) and that both by Men's Prisons , and also by Providence ; God punishing oft the Peoples Sin , in the Preachers silence : That of their Sin , is in one Chapter , Ezek. 3.24 , 25 , 26. The other is cited , ch. 4.8 . God lays this on him , as a Type of Christ , and a sign to both the Houses of Israel's and Judah's long Exile ; ( Many Days , says Hosea , without Priest , &c. Hos. 3.5 . ) Hence it follows , They shall seek a Vision of the Prophet , but the Law shall perish from the Priest , Counsel from the Antients , Ezek. 7.26 . And next , the King mourns , and the Prince is clad with Desolation : the one silenc't , the other must sorrow .

But yet twice ( at least , Ezek. 11. ult. ) after , a Promise is given him , of an open mouth , a revival of Prophesie , ch. 24.27 . at the budding of Israel's Horn , ch. 29.21 . Some observe a difference in the two Temples , as to Prophesy : the 1st . had it 430 years ; the 2d . had it but 40 years : and ( after Malachi ) was only ( Bath-col ) the Daughter of a Voice . Here I cite a Passage of a late grave good Man on this . The Jews had five Megillaths , Mr. Will . Greenhill , on Ezek. 1. p. 4. 9. Vol. 1. two of which ( the 4th . and the 5th . ) were read ; that of Esther , on Adar , the Plot of Haman being then discovered and broke : this of the Lamentation , read at the end of July . O pray , our Lamentations begin not before ; for ( as he in another place says ) Our Sins quickly silence the Spirit of the Prophets : and this Judgment may this Land fear , the distance being so great betwixt the Word and our Lives ; but let us turn it to a Prayer to prevent it : for if it comes , Ut supra , p. 380 it will be the dreadfullest that has been these 80 years in England .

If things go on , that men design ; for one now silent , or one bleating Sheep in solitude , hundreds will soon follow ; till we are as a Beacon on a Hill , Isai. 30.17 . So thankful should we be for present Peace .

And what a fellow feeling ought we to have for the dispersed Supplyants , that know not where to bring their Offerings , are drove from convenient places by force , and find no Houses peceptive , without hazard ; and Brethren morose , timerous , supercilious , and so shy of their Places , and Seats , that some are glad to sit down silent , and useless , to avoid giving any let , or trouble to others : and so , many hundreds are scattered , for want of room to worship God in . But I rather bless God , that any are let in , than complain of being secluded : the Lot of some in suffering Times being still to be Forerunners to others ; and often the last may share deeper , for the delay .

Howbeit , ought not we , that have more protracted Peace , Christian Liberty , quieter Vicinity , stiller Sabbaths , to return , the Fruits of God's Vineyard , let out to us , by a far longer tenure , than to others .

It will be soon known , if men prosper a while , whether any shall escape , or we shall all stand or fall at once . If that Dispensation of the two Witnesses , or the Prelude to their slaughter , be at hand ; how like is our Case to that prediction of one ? If these ( meaning Papists ) have their Wills , Burr . on Hosea , 2.15 . p. 516. and our Door of hope be shut ; expect Parliaments no more ; or , never good from them : they will be the most servile things to let in our misery by Law : of any ; what are we and our Posterity then , but Slaves ? they will then effect their design : what contempt of Saints , Religion ; what Hatred , Persecution follows ? what Blasphemies ? and hardening in all manner of Sin ? our Estates , Liberties , are now gone , if not our Lives : or it they escape , it is better the Grave open on us , than live to see , hear , and feel the things that we , and our Friends are like to do , &c. So he .

Since now your Priviledge exceeds others , let your Praises and Practises also out do them . Praise him by answerable walking : pity your Brethren , to whom your scraps are denyed : keep tight and firm to your holy Profession ; buy not your Liberties too dear , and at the price of any sinful complyance : as the Libellatici were justly odious of old , for buying their Places and Peace of the Gentiles with money : the Nicodemites for absconding their Profession : and the Proditores , for giving up the Books of S. S. Scripture , that were in their hands , to the fire , in those days of Dioclesian , Euseb . p. 184. So may you be justly suspected of unkindness to Christ , if as Pilate , you scourge him to let him go : the least injury to sweet Christ , and Truth , is Ingratitude to Christ ; and say that of any , you say all : the Pins of God's Tabernacle are to be kept ; the least thread of Christ's seamless Coat ; or the smallest Fiber of Truth , is ( if it be Christ's a call to the deepest Passions ; and the less it is , the more honourable is the Cross .

If then your Lot be to be called out to witness for Christ , consult Duty and Honour ; not what Evasions or Subterfuges may be allowed , and speak valliantly for your Master and his Cause : but if you are called to a part of his Cross , put shoulder to it bravely , and count it your honour to be dishonoured for his sake , Acts 5.41 . And , as the Martyr said , ( J. Bradford ) God forgive us our Vnthankfulness , for the sweet Cross of Christ . Now a word to the last use .

Lastly , it is matter of Consolation : If God will defend us , let us take the Cup of Salvation , ( Psal. 116.13 . ) and conclude all , ( as the Jews did the Sabbath ) with a Cordial Cup , that none might faint : from a two fold Fountain ; either the Subjects to whom it belongs ; or the matter whence it flows .

For the Persons concerned , it is Zion and all her militant Seed : her Warfare is not yet accomplisht ; 't is yet to be fought in two or three Battles ; the Controversy is still sub Judice ; an appointed Time is set with God , for its full period ; and the Victory will surely fall to the Lamb and Zions Followers , Rev. 17.14 . And now the comfort is , God ( though on the defensive part ) is able to secure the besieged , and to sally out in small parties by Angels , raising their Besiegers , to beat them out of their Trenches ; and ( once ) suffered not an Arrow to be shot against Zion , Isai. 37.33 . Or if it had , could easily have repelled it back .

'T is Zion that is the place of Christs Rendezvous , and he 'l secure that Hill , the height of which gives Advantage ground , both of prospect ore the motions of the Enemies below , and of all Assaults and Defences made against them : besides , his Army is great , and all good ; their number is , 144000 ; the Fathers Name in all their Front ; not limited to that definite number , but to that first pure Order of Apostles ( that were at first 12 ) The root number of this , by whose Evangelick Doctrine they have ever since multiplied , by Tens , Hundreds , Thousands . Nor is it possible that his Followers should be abolisht , they are increast dayly by Opposition , and so are invincible .

Zion is also the elect Spouse of Christ , and will he not defend her ? Psal. 132.13 . Yea , and cloath all her Enemies with shame , ch. 18. Which he calls his .

This is the Mother of all Gods Children , and always brings forth to God , till at last his Seed is past declaring , Isai. 53.8 . Whom God is still resolved to defend , Rev. 7.9 . For the Gates of Hell cannot , and the Gates of Earth sure shall never prevail against her , Mat. 16.18 . For he hath strengthened the Bars of her Gates , and hath blessed her Children within her , Psal. 147.13 .

Now the Conditions of her Children farther invites his Defence ; for they are , 1. Weak , feeble , and exposed in the way of their Duty , cannot defend themselves ; if he doth it not , the World will not : The weakest things are used in Scripture , to set out the low estate of God's People , as , a Woman in Travel , Rev. 12.3 . A Widdow , Orphant , Infant , nay a Worm ( or what is feebler ) Isai. 54.4 , 6. ch. 41.14 . This caused God resent it so , That Amalek must be the first that set upon feeble Israel , Deut. 25.18 . Now it is boblest to defend the Feeble .

2. The Poor are the Subjects of the promised Protection , he shall judge for the Poor , and so the Congregation of the Poor shall compass thee about , Psal. 72.2 , 4 , 12 , 13. For their sake , return thou on high , Psal. 7.7 . Whether poor in Condition , or Disposition : If the first if meant , they committing themselves to God , he is called their helper , a Pleader of their Cause , and spoils the Souls of those that spoil them , Prov. 22.23 . If 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 the 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 . I confess a long durance , is oft the Lot of the best men : yet God , that despises not his Prisoners , nor crushes them under foot , Psal. 69.33 . Lam. 3.34 . 2 King . 25.27 . Psal. 105.20 . Eccl. 4.14 . loves to lift up their heads above others , to Glory , as Joseph , Jehojachin , &c. after many years . So Solomon says , out of Prison , that poor wise Child , comes to reign ; him he prefers to an old foolish King , past Admonition . This a Dr. coments on ( Dr. Jermin , in locum , p. 120. ) One foolish , deserves , nor Honour , nor Authority , he is the Devils Vassal ; this he calls , The height of Folly ; the shame of Honour : the poor wise child is afore such . And he cites a Queen of Italy , that joyned her Brother to her in Council ; so writes to the Senate of Rome , Omnia cum concilio nos diligimus ordinare . We love to do all with Council , nothing worthy of Reproof . A Caution for inadvertent Kings . But there he notes that ( as Joseph was ) some may be set on the Throne ; they Thrown from their wicked Command : the lowest part of the Wheel may soon rowl it self upmost .

6. Mourners are under the Wing of God's defence , and blessed , for Comfort follows , Mat. 6.4 . Especially , mixt with Prayer : This moist Seed-time , foretells a blessed Harvest , and promotes it , Psal. 126.5.6 . O ye Mourners , see three Scriptures , and lay them up , and hear , for time to come , He will restore Comfort to him , and his Mourners , Isai. 57.18 . The second , in Job , They that mourn , shall be exalted to Safety , Job . 5.11.16 . The third , that of the Prophet , ( the best sort of mourning , i.e. ) for the Solemn Assembly , for its dispersion and reproach , Zeph. 3.18 . To them is a Promise of gathering again , and so , as none shall be lacking any more , Jer. 23.4 . and none to make them afraid , Ezek. 34.28 . all the evil Beasts gone . It was a strange passage after Prayer , of one Saba ( in Julian's closing Tyranny ) who surprised with a sudden joy , was ask't the Cause of it , and answered , Euseb. p. 169. Suem aggrestem , vastatorem vineae domini paenas exoluisse erga dominum , injuriarum , & nunc jacere mortuum , nec amplius ob ejus Insidiis metuendum esse . c. 24. That Wild Boar , the Waster of God's Vineyard , now withered , and lay dead , — and none of all his Crafts were now to be feared . Upon which they were glad , and sung a Song of Thanksgiving : and so it fell out , ( by the message of his death , told after ) that very hour the old Man prayed , he dyed ; though his Host was a great distance thence ; so glad Julian's Fall made the Christians .

7th . God's Defence is peculiar to Witnesses , that stand in defence for him and his Gospel , or any sacred Matters relating to Worship . If they dye in their duty , as Zachariah did , Vengeance defends ( in a post facto way ) both their Witness and wrong ; but usually , their Safety is the work of Divine Wisdom , and Power ; Moses is hid , not when Infant only , but grown , 40 years together , in Madian ; yet at last God calls him out , to litigate with Pharaoh , and lead Israel out , Acts 7.23 , 24 , 25. So Jeremiah and Baruch , the Lord hid them , Jer. 26.36 . A dear Mother , from her death bed , sent me ( many years ago ) this Legacy , out of Jeremiah , ch. 1.18.19 . c. 15.20 , 21. ( prized above the Gold of Ophir ) and not only for the truth of it , made good ( in many perils since ) but for the nature of it , being a Scripture Prophesy , and in the sense of a Promise pertinent to all true Gospel-Levites , in the same Faith and Faithfulness , with those two last named . I cite this to support all the truly separated Gospel - Levites as being by Prophesy , ( Isai. 66.21 . ) took from among the Gentiles ; not so much for Office , as for use ; and do here bequeath a Donative sweeter and richer than a Diadem to them , and preferrable to that of Peter to Rodolphus —

Petra dedit Petro , Petrus Diadema Rodolpho .

What Moses gave to Levi of old , that I wish to all the Lords sincere Witnesses .

DEUT. 33.11 . Bless , Lord , his Substance , ( Poor and Low ) His handy work accept ( and prize ) Smite through their Loyns that hate him ; so As they no more may 'gainst him rise .

Such are the Subjects of Gods Defence .

2dly . The Springs , whence cool Refreshings flow out , are various ; the deeper you search and dig for them , the sweeter are they . Now , all that God is , says , and does , are for us : especially , his Properties and Titles ; his Promises and Word ; his Providential Works .

1. His Properties , glorious Titles , are attributed to him , none of all which are empty ; all subserve the good and safety of his Zion . As a Preface to this , in one Psalm , ( Psal 48.12.13 . ) Zion is called to joy , and all are bid to rejoyce , marking her Bullwarks , her Towers , and her Pallaces . ( three terms ) illustrating her Dignity and Defence : The 1st . is , Pallaces , the Receptacles for great Princes Courts , and their Reteiners : The 2d . Towers , made to give annoyance to any that assault or besiege . 3dly . Bulwarks , to receive all the Shot , and violent Batteries that her Fort is stormed with by them without . All invite us to walk the rounds , & view her Strength and Defence , to tell it to all future Ages , that though Zion mount ( topically considered ) is dismantled , left , and delete : yet tropically and typically view'd , 't is found again , Heb. 12.22 . And we come to it ; and on it Christ will ere long stand , in head of a Palm-bearing number ; Rev. 14.1 . ch. 7.9 . He and they both invincible , ( i.e. ) Victorious , for , ( crescit sub pondere palma ) For , as his Fort is there , so his Pallaces are too ; and in them he dwells , and will for ever . Now all the devout Worshippers and Visiters of this Court may know , their strength lies in her Defence ; and that others may see the Folly of all Assaults , and so forbear : let it be a little surveyed in her Impregnable Fortifications .

As now it is said , The Name of the Lord ( i.e. ) The Lord himself is a strong Tower , the Righteous fly ( or run ) to it , and are safe , ( or set on high ) Prov. 18.10 . His Wisdom , Goodness , Power , Providence , are all for our defence , in all our perils for God ; ( as one notes on that place ) His Wisdom contrives ways defensive , Jer. Dyke , in Locum , p. 2. 3. or offensive ; Goodness moves him to take on Relation , and be concerned in our Hazard : his Power steps betwixt us and the Danger , to oppose the Injury designed against us ; and Providence is a quick Executor of the whole ; and oft a retorter of the Mischiefs on our Foes .

1. Wisdom contrives ways and apt means , applyes them in the fittest time ; lyes ambush against his Enemies ; foresees the design , ( as Haman's Plot ) let 's all run to a day ; and then surprizes them with some Frustration .

2. Power is all sufficient to corroborate the Mind , to arm Faith with Courage , and takes hold of Shield , Spear , and Buckler , Psal. 35.2 , 3. and stops in the full Cariere : or causes the Ass to dash the Masters foot to the Wall , ( as Balaam ) that madds the Rider more . Now in rushing times when the Waves are swelling ; yet the Lord is more mighty than many Waters , or Waves of the Sea , Psal. 93.4 .

3. Goodness is the strong inner Spring of all , thy Congregation dwelt therein , thou of thy goodness preparedst for the Poor , Psal. 68.10 . 'T is Christ's triumphant Psalm ; Goodness then is active to provide for the Poor Assemblies . Nahum witnesses to this , after his report of God's terrour , Nahum 1.4 . He concludes , The Lord is good , and ( it follows ) a strong Hold in the day of trouble , and knows them that trust in him , v. 7. ( i.e. ) Vejodeang chosei bo ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) acknowleging them that hope in him , as the Chicken under the Wing : that word is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speravit . ( recipere se , ut in loco tuto , & ibi secure conquiescere . And oft joyned with a Wing ; ( as two or three Texts show , Psal. 18.31 . and 57.1 , 2. So 91.4 . ) Vnder the Shadow of thy Wings I trust , till these Calamitice be past . This was in the Cave ; and some read as if a Webb was woven ore the Caves hole , that hid David , and so once was a Martyr . If God own any of his Servants , those that run to his Protection , are most likely they . This is joyned with a Threat to Nineveh ( some 40 years after , destroyed . ) about the 15th . year of Hezekiah's Lease , given him of the Lord. ( vide . Dr. Mayer . ) Which I note , to shew , that he survived to see that Prince and City destroyed , that besieged Zion , the City of God : and so it became a quiet Habitation , as was promis't , Isai. 33.20 . And Nahum's Prophesie ( in ch. 1. ult. ) was about 4 or 5 years after verified , in their solemn Feasts ; after this Son of Belial was cut off .

Now this is the Buckler , and these are the Bullwarks that did , do , and will defend all the Sons of Zion that run to them . Having spoke to God's Attributes before , I add no more to this . A word to Promises .

Now 2dly . for Promises , they are Springs , that empty themselves by golden Pipes in our dry Cisterns , dayly , to quench our Thirst , and cool our Heat in Persecution : and these allay our Fears , before Troubles come ; which oft are worse than the Troubles : and this do they in two Rivolets : the one is the nature ; the second is their various matter : a little to both ; especially , the first ( the latter less , being toucht before ) that I may avoid all prolixity , and not bis cocta apponere .

1. The nature , and proper adjuncts of Gods Promises are food , and fence to the pious . Two Ingredients make them very cordial ; the Properties of God are the In-works of our Fort. The Promises , ( as one says ) are the Out-works ; Jer. Dyke , Righteous — Man 's Tower . P. 34. if we get into them that is our Safety ; and the Tower is the Safety of the Out-works , and all that flee to them . These are the Clefts of the Rock . So he .

Oh my Dove , thou art in the Clefts of the Rock , let me see , and hear thee there , ( says Christ to his Spouse , Cant. 2.14 , 15. ) And now take the Foxes , to note our Safety in the Clefts of Promises from all Foxes , and wild Beasts of Prey , that should no more hinder them ( as Mayer observes ) in Duties of Piety and holy Feasts . God's Doves being ( as Coneys ) feeble and fearful ; the Hawks pursue the one , and ferrets the other ; are glad to nest and burrow in the Rock . Now it is not the lot of the Spouse , ever to be visible : sometimes in Deserts and Dens ; as one says , ( Hylay ) Non tect is , & exteriori pompâ ; but in plain Russet , as when her Lord first espoused her . Now the good of a Promise lyes in two things . 1st . It is suitale to our Case . 2dly . Sure and durable ; and in both , great , ( like the Author ) and pretious in their use to us .

For the first , no Case can befall , but some Promise , or somewhat in the Promise obviates it . Doth Zion mourn ; He will restore again Comfort both to Her and her Mourners , Isai 57.18 . Are her Assemblies scattered ? A Promise is of gathering , Zeph. 3.18 . Are Teachers in Corners ? They Eyes shall see thy Teachers , &c. Isai , 30.20 . Are they exiled to the Ends of the Earth ? Yet he will hiss for them , and they shall come , Zech. 10.1 . And bring their Offering , Zeph. 3.10 . As one ( abroad ) at Queen Mary's death , said in a Sermon ; and soon after , the News of her death came , and they were recalled home . Promises are adapted to all the sad Cases of Zion's Sons .

2. They are sure , firm , and perpetual ; Promises fail not , far less for evermore , 2 Cor. 1.20 . A delay , or suspense may be , for the Sin of declining ; that may look as a Breach of Promise , or turn to a Threat , Numb , 14.34 . But 't is fulfilled ( with use ) to the next Age. As Justice stands bound for the Threat , and Goodness for the Promises : So is Gods Truth and Veracity for both . Oh Zion , beloved of God , fear not , look up ; thy King lives , that was dead ; and he dyed not Intestate : but now he lives to make good that Legacy of Peace here , to his Followers , Joh. 14.27 . Besides the Inheritance at last : Who will approve his Fidelity to his Word ( Promise and Oath ) and also to his Spouse . So that I say to Zion , as a faithful Witness once said to his Wife on his death bed before the Rebellion in Ireland ( 37 ) Thou that hast suffered so many things , Mr. Jos. Welch Script . fulfill . pag. 465. — wherewith shall I comfort thee ? A Father of the Fatherless , a Judge of the Widdow , is God in his holy Habitation : as God is God , thou shalt never want , nor thine ; but in all the sad days a coming , you shall be Wonders of Mercy , in all Places ; and not a hair of your head fall to the Earth . And the Reporter survived to see it .

2dly The matter of the Promises , as 't is various , so divers have wrote well on it ; and somewhat being done before , less may now suffice , save only to touch this point of Worship ; or what material Promises are , in order to it , ( or the defence of it ) or what Prophesies do incourage to hope for better things .

Truly , there is nothing we are bid , or bound to pray for , but some prophesy backs , and bottoms our hope in it .

As , 1. a Promise is made of a divine Presence , Ezek. 34 , 13. in the worst Times of the greatest dispersion ; and to that is subjoyned also a Prophesy of its Continuation , ch. 43.7.8 . Nor is any thing of greater Import to the being and beauty of Worship , and Church-state , Power of the Keys , Ministry , ( in both the breeding & feeding of Converts ) and to all holy Matters ; then a Shechina ( as the Jews calls it ) or a Divine Majesty or Glory attending . If this be , its self alone keeps up a sure defence over us , puts a glory upon all ; lays a terrour on the Assailants , or claps a Talent of Lead , a fulminating bolt of Judgment on the head of that hairy Goat , that dares God in his own ground ; and here lyes our defence . If this be a wanting , ( far more ) if it by our Provocation ( after long stay ) do make a recess ; all our Miseries and Woes enter at the door where it goes out : be it a Person or a People , a Prince ( as Saul , 1 Sam. 28.15 . ) or a Priest , a Prophet : let God depart ; and especially , if we say , Depart , Job . 21.14 . Cause the Holy One to cease from before us , we desire not the knowledge of thy ways , Isai. 30.11 . As it is hard to retain him going , so it is harder to reclaim him , if gone . Now some Passages do ( as to this ) allay and preponderate the dolour of our Case . One is that holy boast of the Prophet ( Ezek. 35.5 , 10. ) against Edom , for their bloodiness to Israel , in the time of their Calamity , hoping to lay claim to , and possess the two Countries : and what should let them ? why only this , — Whereas the Lord was there . It notes sweetly , that the divine Presence is a Defence strong enough to prevent , ( nay ) to expell an Enemy at the highest of hopes .

Fallitur Augurio , spes bona , sepe suo . ( i.e. ) Men may climb up in lofty hope , And yet come down in Judas —

Or , as their Dream , that fight against Ariel's Altar ; Isai. 29.7 .

Who think they feed on dainty Meat , And yet their Soul has nought to eat . Inchanted with a vain Collusion , A Dream that ends in their Confusion .

Another is a prediction of a yet glorious Temple to be ; Ezek , 43.2 . with c. 11.1 , 23. and the Glory of it comes just that way in ( by the East-Gate ) that it went out by before : to note , says Mayer , * * In Locum , p. 488. That the Gospel Temple shall be more glorious than ever that of Solomon's was : because into that of Zerubbabel came Christ in Person , ( though Herod inlarged it ) Christ's Presence was the true Glory of it , he being a Greater than Solomon . And I believe , as Haggai's Prophesy was once verified in the Letter , ( Hag. 2.9 . ) So it will be again , in the Spirit , fulfilled of the 2d . Gospel Temple ( or Church State ) at the opening of it , when the seven last Vials of Wrath , are repleat on Romish Antichrist ; and that belief is confirmed by that Prophesy of the next Temple opened , Rev. 11. ult. ch. 16.5.8 . ( i.e. ) after the glorious resurrection of the Witnesses , and the effusion of the Phialls : from which on the whole , ( Ezek and John collated ) I may note a little , and cite an Author or two , and so leave it .

1. Temple-Church-State , till the two Witnesses arise , and the latter Phyals obtain on Rome , seems to be a shut up state ; alluding to that of wicked Ahaz . that shut up Doors , that so God mihgt not keep open House , among them , 2 Chron. 28.24 . And who dwells in a shut House ? Whieh though it is sad to see , yet is but the same affliction others have had : that is some allay .

Now what , how far , and how long this may be ? why ? and what are the Signs of it ? and of the next opening , I here do not assay : but if our Covert for the Sabbath be removed , we do but share as others . Next I note . There is a glorious time of opening comes , together with the Fall of Antichrist an opening many ways , of Eyes and Ears , of Hearts and Hands , of Prophets Mouths and Church Doors ( so as none can shut them ) and Prisoners door too . When the horn of David buds ( Ezek. 29.20 . ) once for all : and then ( as Cotton says ) will be the glorious Church-State , after the Whore is judged . But the great opening is of Temple-Worship . Now as the Ark was the Symbole of God's Worship , so it typed Christ : and thus it was a sign of the gracious presence of Christ with the latter reformed , or renewed Church-State ; and till this is , we do but measure out a Platform , or hew out for a Temple , or fix Scaffolds rather than build .

Now that a Presence with us , is such advantage to us , I cite a passage at the Siege of Belgrade , ( by Mahomet ) one Capistranus , Pisga . Evang. P. 225. a Minorite , so incouraged the Christians , not with Superstitions , but these Crys — Jesus look on us , be present with thine , that suffer for thee : Where are thy Mercies of old ? Come and defend thy People , least they say among the Gentiles , Where now is their God ? And so the Christians won a noble and rich Victory . By Christ's Presence we overcome . If that be lost , the Enemies triumph .

Now for Notes of Authors , I only cite two . 1. A passage of Mede : [ Jos. Mede in Apoc. part 2. p. 106. ] All comes out of the Temple : Harvest and Vintage , obtain by the Prayers of both Saints and holy Martyrs : for that Cry comes from the Altar ; and the blood of the Martyrs too , crys for Vengence . Thus the Prayers of Daniel and the poor Widdow got , ( that Release , this Revenge ) And so he concludes . Hear , O Christ , the King , call to mind , the humble Supplications of thy Servants , for thy Kingdom ; and so many groans of the afflicted and slain , for thy Name sake : And when the time that seems to thee most fit , comes , arise to reap the Harvest , and gather the Grapes . And no small Comfort it is , to find that the Kingdom 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 , On Ezek. 1. drawing of his Chariot , ey'd the Wheel , ask't the cause : he answered , that he saw that part that earst was up , now was low , ( & vice versâ ) 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 fill in his Work , unregarded ?

Now in two things Providences act powerfully : 1. In punishing of Aggressors : 2. In protecting and rescuing Attenders on him .

〈◊〉 Providence has an horn of power , to push and punish them that assail his Worship . These come out of his hand , and the power is there hid that acts them , yet seen after , Hab. 3.4 . Balaam would go and curse , but cannot ; God held him from Honour , that he sought for : the curst Bruits have short horns : or else break them in the very Walls of Zion : the Bow drawn at adventure , is guided to the joynt of Ahab's Armour , and fetcht that man off : Angels execute the sentence of Gods wrath , if he give but Commission , and smite Herod with lice , so he 's dispatch , Acts 12. ult. And now the word grows and prospers ; the Instances of former and later Judgments are many , having noted divers before , I need not , save to point out two or three now .

Lybanius scornfully asking one , What was the Son of the Carpenter doing ? Sandapilam concinnare Fabri Filium inquit , &c. Euseb. p. 769. Was as readily answered , He framed a Coffin for that Scorners Master , Julian . And so it shortly fell out ; that Apostate dies ; and this scornful Sophist's mouth is stopt .

In Fox , many are the Examples cited , of providential Revenges for the Martyrs . At Chattam two were preserved by the Fall of two great Stones off the Wall , that caused the Bench to rise , and leave off that Work . So by Q. Mary's Death , many condemned to be burnt , were yet saved .

Let me add that of Jo. Ruse , Counsellor , after the report of the process against the Innocents , in coming from the Court , was seized in his belly suddenly with a burning , and in his Secrets ; so died wofully without remorse .

Nor are late days without Remarks of Providence , witnessing God's Wrath on some , for his Word sake and Messengers , scorn'd by them . One comes out , that mock't at the word in publick , and a tyle fell on his head , and killed him : So Providence did revenge , for an Ordinance by him despised . Examples be endless , of men in all Ages , that have had malice punisht on the Heads of Informers , just as themselves wickedly imprecated : as the three Informers against Narcissus , Bishop of Jerusalem , who imprecate ( In Euseb p. 136. Primus , domo suâ succensus ; secundus , morbo regio , &c. tertius , tantis Lacrimis facinus deflet , donec lumine orbaretur . ) the first by Fire ; the second , by a sore rotting Disease ; the third struck blind ; and all had their wishes : only the third in remorse , weeps himself blind , to see the misery of the other two : and confest before them all the wickedness of their Perjury : but one Example is of a Penitent among many ; and now it is rarer : Men blush not to act as Judas did , and scorn his half repentance , as Canting : and though in the act , these severe stroaks are terrible to see : yet I dare not ( in the event ) deny , but that wrath on some , being mercy to others , God's Judgments may give to Zion Joy , Ps. 97.8 . His Answers of our Prayers , being oft by terrible things in Righteousness , Psal. 65.5 . But how mysterious is Providence , when it lets all .

Second Causes , favour a man in his Villany ; as oft Justice makes Sin a punishment for Sin , to fulfill some holy Purposes : So Jeroboam's Plot ( says one Alam's on 2 Pet. pag. 1131. ) the Peoples Insolencies , the Young Men's misadvice , the Princes unseasonable Austerity : all serv'd Omnipotent Providence to fulfill a just Decree : Israel had revolted to Ashtaroth , Chemosh , Milchom , Worship is mixt and corrupted ; God ows them a Whipping , 1 Kings 12. Rehoboams Frowardness must pay it them : and twice ( v. 15.24 . ) it is said to be off , and from the Lord .

But this Destiny is no excuse to Sin , no more than the Philosophers Servants was , that ( by Destiny ) was given to stealth ; and his Master said , then his Destiny was to be hanged . So many now , that bear upon their Successes ; may , hereafter stretch for it : Sodom's City had fair Sun-shine on them , that morning Lot was haul'd out by Angels , Gen. 19.23 . but a Fire , not blown , ere Noon , scortcht them . If London's Sin be like Sodom , and no Lots are to sojourn in it , I fear it shall scarce fare so well as Zoar. Dubart as Prophesie , cited before ( on Comets ) is ominious . But one Scripture I dread more ; that in Zachary , ( 14.10 , 12 , 13 , 15. ) In which , after Promises to the new Jerusalem , is subjoyned three sad Threats on the Flesh , Eyes , and Tongues of all Worship-despisers : be it in a mystical , or Litteral sense ( or both ) all very terrible : but it follows , A great Tumult from the Lord ( v. 13. ) shall be among them . So that each shall rise , and lay hands upon his Neighbour . Tumults are terrible Ruptures in the Body Politick ; be it in Nations or Cities corporate . Physitians tell us of 2000 Diseases that affect the body natural , 200 of them the Eye . This ( in v. 12. and 13. ) on the Body Politick , is far worse : Envy is this Eye-wasting Disease ; it feeds on it self , if it have not else where . And this of Tumults is none of the least . ( Erit fragor & strepitus in eis ) Such a Noise and breaking shall be on them , ason Abimelech and Shechem ; or as ( Aeas Mont. says ) Contritio , Gr. Extasis erit magna . ) They shall have such a perverse Spirit mixt , betwixt them , that they shall fall foul one of another . 'T is an Expression unusual ( from the Lord ) i.e. A just strong Clash shall set them so in Mutinous Hurryes , that they shall fall on each other , Judg. 7.32 . as the Midianites , Edomites , &c. did of old , Hosea 10.14 . This one notes [ J. Bur. in Loc. 3. Vol. p. 500. ] on that of Hosea ; Tumults are Tokens of sore Wrath from God , to a City . Two Causes are by him indigitate of Tumults . 1. Oppressions . 2. Numerous Parties striving in Matters Controversal : that he compares to an House on Fire , at the Tyles which fly about , so that none can approach to quench it . Pag. 502. Jose . de Bello Judaeorum . Lib. 2. ch. 11. and lin. 60. Thus Josephus of the Seditious writes two lamentable Tragedies of Eleazer and Alezander ; That the Nobles came in Sack-cloth and Ashes , to appease them ; praying them to pity Infants , the City , and Temple : and they tore the very Throats of those that had any Victuals , half chaw'd , for the Famine . 'T was sad for Moab , to dye with Tumult , Amos 2.2 . And ( in a sort ) 't is worse than Tyranny it self .

And the Tools that blow Sparks to exasperate Mens Spirits , are accurst . But now to be serene , and fixt in heart , in Tumults . Oh what a mercy it is , especially in Duty towards God ; as Archimedes at his Lines ; the Souldiers on his back .

But to return , Providence in nothing , is more to be observed and admired , than in retorting the blow back on the Projectors . Thus the old Plotters that sought to blow up Princes , Parliament , Religion , and all ; were blown up in that House , to which , in the Countrey , they fled for Shelter , by their own Powder , laid to dry : and he that so avenged a less Plot then , will not forget a great one now . They then meant to curse ; and we had not sped so well , had not these Baalams curst us .

'T is wrote of the Affricans , Adams on 2 Pet. p. 943. That being annoy'd by the North Winds , blowing Sand on their Fields ; they mustered up an Army to fight them , and so were buried in Sandy Monuments . And if the Spirit of the Living God be in the Wheels of Providence , ( as surely 't is ) and Christ doth precide above ; that will soon command four Chariots of Angels , ( the four Spirits . ) that go out over all the Earth . But what means it ? ( says Calvin ) he speaks of the various Events , That God by his Angels over-rules Affairs by . Another , Nihil Mundo fieri , absque arcano Dei ●utu , & providentia . Parei in Loc. Nothing in the World happens , without the secret Decree and Nodd of God's Providence . But two of these Chariots I note ; especially for the place they are commissioned unto ; that is , the North Countrey ( v. 8. ) That way distress , ( by Chaldeans ) was most severe ; here in the North , God's Spirit cryes ; and two of them ; first the black ( after ) the white , go there , to quiet the Groans of his People . Now as the first are red , noting Blood : the fourth grizled ( i.e. ) mixt : so the second , black ; and the third , white Horses : Note , ( one ) sad , dismal , and dark Providences , preceding ; the other joy , and brighter Events , ( v. 6. ) to bring our Brethren on swift Beasts , to the Holy Mount , Isai. 66.20 .

Note here only two Points .

1. When men are wanting , God has Angels ready to execute the Decrees of Providence in various Judgments on the Saints Foes : and of their Agility , 't is said , They sought to go forth , Zach. 6.7 . ( i.e. ) cryed to God , Oh let us have Command : Or sought how to surprize the Enemy by some seasonable Judgment .

2. Various Efforts of providential Wrath , sent out on the Churches Enemies , tend to the quieting of God's Spirit ( crying and interceding in his Suffering People ) and this is not to rest , till the white Horses post after the black ; to bring Joy , Peace , and Rest to the opprest in the North : which will soon follow the former Distresses .

One observes ( on Hosea ) of that King that on a morning was cut off , Hos. 10. ult. It was Hoshea ; and that in him the whole Line and Reign of the ten Tribes surccast , and were extinct , 2 Kings 17.4 . For he being false to his word , the Assyrian deposes , and imprisons him : subverts Samaria and his Kingdom ; and Captives the ten Tribes . And why all this ? For the Sin of Bethel : what they thought would confirm and settle , did subvert the Kingdom .

Anaxagoras , for writing a Book of the Moon's Ecclipses , ( after they in Athens had received her for a God ) was imprisoned ; and but for Pericles , had died . Had they so foolish a Jealousie for a fictitious mutable God : and shall not the true God ( that changes not ) be as Jealous for his Glory , Truth , Ways and Worship ? Surely , with Nahum , I may say , Oh Judah ! keep thy Solemn Feasts — for the — Belial is utterly cut off , Nahum 1.15 .

3. As Providence is active in punishing some , so is also in preserving others ; that is the darker , this is the brighter side of it ; there God's Horses are black , here all white : Such as Jesus rode on , in conquering the first Emperial Dragon , Apoc. 6.2 . & 19.11 . And keeps still , for the last Papal Victory : That Victoria Halelujatica : when all the Armies in Heaven , are so mounted : not on white Horses ( in the Letter ) but on a Series of glorious Successes , purely on the Lambs and his Followers account ; and also on Seats of Rule and Dignity : of which , that Colour was a Sign , or Badge of old . Judg. 5.10 . Now in nothing more doth Providence weave the curious Webbs of Salvation , than in this . So was Lot pulled out of Sodom , Jacob preserved from Esau , and Laban also ; Joseph saved from his Brethren , and by their Envy advanc't over them all : so all the Family was fed in Aegypt : ( so Moses is hid , drawn out , Nursed by his own Mother , Exod. 2.7 , 8. ) adopted , educated , advanc't in the Court : nay , at last ( as a God ) over it ; as ( when but an Infant ) was predicted of him ; ( Burr . on Heb. 11 , 25. ) Thus is Israel brought out with an High Hand , and Wonders wrought at Sea and Land for it .

Thus David in the Cave ; Jeremiah and Baruch also were hid : So Esther wheels the King about , and turns the Plot on Haman . So the three Children in the Furnace , and Daniel in the Den of Lions , are rescued , Dan. 6.23 . So Jesus with Joseph and Mary , are sent to Aegypt for Safety ; and ( about two years after ) call'd back , and the Infants blood avenged on Herod ; but Jesus is saved , Mat. 2.

For further Instances of Gods wondrous and secret Providence , in saving his at their Duty many are worthy of Recognition . In Psalms God is called a Sun , and a Shield ( Psal. 84.11 . ) i.e. the one to direct , the other to protect : also the Preservation of the Woman's Birth , is attended with an Acclamation , Rev. 12.9 , 10. ( Now is Salvation the Kingdom of our God , and the Power of his Christ ) And why that Cry of Salvation now ? Why , first , because of this bewildred state ; it is more a wonder to be then sav'd in a Desert , than all the Blessings of the Land of Canaan .

2. For the Circumstance of time , now ( in her Travel , v. 4.5 . ) when she and her Man-Child had no visible means of Protection , but were open to the Envy of a furious Dragon .

3. For the means of her Safety , three fold : 1. By the Sufferings of the Faithful , v. 11. And 2. By the Wings of the Eagle , v. 14. ( i.e. ) says Dr. T. Taylor ; the providence of God protecting ; the Oracles of God directing to a slight : Or ( as Mede ) the Roman Empire spread and divided , as the two Eagles Wings of the divided Empires ( the East and the West ) that helpt the Woman to this escape .

And 3dly . By Earthly Men , Means , and Ends ; as that Doctor gives Examples of divers kinds ; ( Dr. Taylor , in Apoc. 12. p. 816. &c. )

David bids us , Go about Zion , tell her Towers , and mark well her Bulwarks , Psal. 48.13 . Two sorts of Defence about Zion , are to be remark't , to all Successions : The one is the Out-works , or Mud-walls , made all of Earth about his People : The other is the In-works of Gods Attributes , and Angels . Of these I did touch .

Only let 's view that regular Line of strong Fortification , drawn about Zion by the Bull-warks of Earth , cast about her . Sometimes pernitious Designs do turn to advance our Interest , and Preservation : as Aug. observes ; ad Sixtum . Quod in perniciem Inimici machinantur , Deus convertit in adjutorium . What the Enemy devise to our hurt , God converts to our help . So Josephs Slavery by Brethrens Envy , is well over-rul'd , though it was ill meant .

Sometimes Men , for Earthly Ends , or by fear of Ruine , plead the Cause of God's Worshippers , as did Pharaoh's Courtiers , the Land being almost destroyed , Exodus 10.7 .

Sometimes , Fits , or Pangs of Conviction , perswade to some Urbanity : as King James of Scotland , ( long ere he came for England ) put on that Moderation and Vrbanity to that People , that a Coyn of Crown Pieces , was made , with a Sword , and ( on the Point of it ) a Crown , the Motto — Pro me , si merer , in me . The Sword is for me , if I deserve against it .

He bravely own'd , that he ow'd his Kingdoms to Christ , ( deriv'd from him , ) in the following Sonet to his Son . I wish also it may extend to Grand-Sons .

Basilicon Doron . God gives not Kings the stile of Gods , ( in vain . ) For on his Throne they do his Scepter Sway , And as their Subjects , ought them to obey ; So Kings should fear , and serve their God again . If then you would enjoy a happy Reign , Observe the Statutes of your Heavenly King : And from his Law make all your Laws to Spring , Since his Lieutenant here you should remain . Reward the Just , be stedfast , true , and plain ; Repress the Proud , maintaining aye , the Right ; Walk always so , as ever in his Sight , Who guards the Godly , plaguing the Prophane . And so you shall in Princely Vertues shine , Resembling right , your mighty King divine .

These I find rescribed at the end of one Mr. [ W. Symond's Pisgah Evang. pag. ult. ]

A. D. 1606. upon the Revela . And would all Princes take out that Copy , and follow it , the Lord would both lengthen their Days , and reward their Love to the Godly here , with a Crown of Glory Eternal .

Now the Verses of a King , having given this royal , pleasant , ( and not impertinent ) digression , I return to our Matter .

The providential Preservations of God's Courtiers , is a Theam worthy of the wit , reading , and Pen of Angels ; not only to observe the Shield of Defence , held cut for the Safety of the Pious , ( personally ) in all Times of danger : but in a more special way , over the whole Body of the Elect , in the most perillous Times that have , or can come .

He that views the People of God in Ages by-past , when the Church was seminally in one Abel ; Ecclesia est aliquando uno Abelo , & Enocho : Vt Aug. Or in a Family , as Jacobs ; or under the Brickes , as in Aegypt , 430 years ; in hot Flames of Persecution , 110 years , ( or about it : ) In the Wilderness 40 years , fed , who can tell how ? and descend ( by the track of the ( well nigh ) 4000 years of the O. T. ) and come on to the N. T. Times ( some small lucid Intervals excepted ) See the Woman , 1260 years , in sad solitude , destitute , afflicted and tormented . Or , ( as Luther aptly resembles her ) to a poor , sad , forlorn Maid , stript of all Raiment , Sehlter , or Defence ; so exposed among Lions , Wolves , and Foxes , in Deferts , Woods , and Caves : Non Pompâ externâ ; — delituit in Cavernis , non in primariis scdibus . Vt Hylar . cont . Auxent . Not visible in outward Pomp and Grandeur ; and so void of all Food and Friends ; lifting up her pure and milky hands , not without surrow'd Cheeks , if not tears of blood , distilling at every Lip and Vein ; and her bleared Eyes still looking up , with most ravishing Love and Longings to her Beloved : and Crys for his second Return . Such a prospect would cause any serious thinking Person , with whom Religious Sentiments have in the least obtained , to seek a Place , or an Hole ( as Joseph ) to weep and wipe ; and then come out to joyn issue in her Crys . Then on the other hand , to see her clad and fed , tended by Angels , defended of her God : adorn'd with a glorious Presence , Acts 7.38 . Her Tears wip't off ( as Babila's Sweat ) by the hand of Angels : her bloody Wounds ( quot vulnera , tot ora : as so many mouths ) all washt , suppel'd , and cured : her Children restor'd , increas't , and united : he must of all this , take up a Wonder , and turn aside , to see a Bush so long in Flames , unburnt ; a Bird of Paradice , and yet on the Wing ; a Beauty so scortcht , and yet in her Glory ; a Fort besieged , and yet still inviron'd by a Wall of Fire , on all sides : May he not say , and sing , as the Psalmist , The Lord preserves the Faithful ; Psal. 31.23 . & 37.28 . Yea , and for ever : and will at last again restore the Preserved of Israel , Isai. 49.6 .

But since this comfortable Subject multiplies in the breaking , I will shut it up with a Scripture , and an Instance or two .

The Scripture is that of the Women , helped by the earth against all the Floods of Slander , Heresy , Idolatry , and Persecution , cast out by the Dragon against her , and her Seed : with cruel Edicts , Laws , Decrees , Cannons , and Ecclesiastical Curses , and Excommunications . Now comes in the help of the Earth , VIZ.

1. By pleading the Womans Cause against all the salse Calumnies of the Enemies , cast on their Assemblies , as Plinius . 2. Reinerus , ( the Inquisitor ) &c. that helpt her .

2. By casting a Bone among the Enemy , as Paul , 'twixt the Pharisees and Sadduces about the Resurection .

A. D. 1526. ( Dr. Taylor , Apoc. 12.16 . Warr with the Dragon , p. 810. ) Carl. 5. and Franc. 1. joyn Forces , to root out Lutharisme , and yet the Pope ( intending other ends ) breaks that League , gives the Emperour in Italy such Work , as diverts him from the Protestants , that else had perisht .

So Anno 1530. Charl. 5. past a cruel Edict against the Professors of the Gospel , that feared would swallow them all up , ( at the Dyet of Ausperge ) but lo the Earth helpt the Woman : for now the Turk ( as if he had been carryed by the hair of his head ) invades the Empire , and Austria : so now instead of Peace ( to ease them of that Edict ) hee 's glad of their Aid against the Turk ; a thing acting again , now by the Turk : but in what Fitness the Emperours 50000 , is , I see not , to give battle to thrice that number : Now the Turk has got occasion by the Forelock , and the Hungarian Protestants so disoblieged , that a Barbarian Infidel gives better truce , and terms to Christians , then they allow one another . So rampant is the Spirit of Persecution , now in Europe : but I note it for Support , to show that some sad Sights , may bode to good Signs : and Evils ( per se ) may prove good by accident , for the Godly in the issue .

It seems an Allusion to the Ark of Noah , God for a years time , ( and some odd days ) was Pilot himself by his Providence , till at last it rested on the Mount Ararat ; and the Earth by little and little , drunk up that Flood ; so God doth by Earthly Men , Means , and Aims , help his Holy Ark ; till ( at last ) some Dove returns with an Olive Leaf of Peace , with good Tydings . For Christ our Head being far above all the Floods , hence it is , his Body cannot be drown'd ; the Waters that drown'd God's Enemies , yet sav'd his Israel . Daniel's Lion , and Jonah's Whale , were Types of this : That by which we look for Ruine , is God's means to set us on dry Ground . So the Troubles in Spain find the Emperour of Germany work , in 1521 , when his Fury is so raised against Luther ; at last the States met at Norinberge ( as here Samuel at Mizpeh ) and so mitigate that Edict , and helpt the Gospel .

Waldo's Exile and his Followers , was of use to the spreading of the Gospel ore Europe , in the darkest Times of Popery : for the Earth brings it up again as good Seed . Hear a Prophesy from that forecited grave and learned Dr. ( Dr. Taylor , Apoc. 12. p. 818. ( not given to Enthusiasme ) Your selves , O Persecutors , shall drink the Rivers of blood intended against the Woman , and shall root out your selves ; that the Gospel which you fight against , may find footing in the most Popish Countreys : and the Time and their Pride hastneth . Veritas est Filia Temporis ; Truth is called the Daughter of Time , and it is great , and will prevail over all Opposition .

There were on the first Captivity , some Brethren , by Nation ( like ours ) insulting over them in Ezekiel's Time , ( Ezek. 21.15 . who went into Babylon , and challenged all the Land and Temple to themselves , instead of looking to share alike with them after ( as they did , v. 16. ) To these first Sufferers is that Promise made , of a little Sanctuary ; ( q.d. ) though ( as one glosses ) Parei . Adv. in Loc. p. 532. Aspectabili careatis Sanctuario . ( i.e. ) Ye may want the great visible House for Worship : tamen rem ipsam , vobis significatam , prestabo : Yet I will grant you the thing signified ( my Presence ) in all Places to which I drive you . Oh how sad is that ? and so be twitted of Brethren for it ? Yet how tweet is this , to have God our Ark and Sanctuary ? As Jacob had a little Bethel , Gen. 28.12 , 13 — 18. And , Oh! what an awful and full Convocation was it , where God was ? For ( as one says ) Though they had no Temple , yet , Exiguae domunculae , supersunt , in quibus congregatis , adero . Little Houses shall remain , to which Assemblies I will come : ( Aecolamp . W. Greenh . in Loc. p. 312. 3. Vol. ) I will dwell with a few , if but two or three : and if one Jacob alone be but there , yet if a Convocation of Father , Son , and Spirit , and all the Angels descend , it makes up both want of Number and Strength : for the Angels attend holy Assemblies ; as this place , and other Scriptures say ; ( Eccl. 5.1 , 6. 1 Cor. 11.10 . ) And the Angel of the Lord encamps about them that Fear ( or Worship ) Him , Psal. 34.7 . What for ? To deliver them o and all are to Minister , Heb. 1.14 . so ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ Service , Obsequium ] signifies , to attend obsequiously , in the Assemblies ) about the Heirs of Salvation , Eph. 3.10 . Now how they perform , is too large here to treat : it suffices , if I glean an Instance , or two ; not so much of the evil Angels , that are oft over ruled , as Instruments of Wrath. So a voice said to Bruno , Bishop of Herbipolis : Ho , Ho! thou Bishop , I am thy Malus Genius , thou art mine , go where thou wilt ; though I am not now to hurt thee , I shall soon see thee again . ( Dr Beard , p. 432. ) And so it fell out soon after , he being in a Room ( with others ) that part of the Room fell , over him ; he dies , and the rest escap't unhurt . But the Service of the Good , and for the Good , is that I aim at .

That Author ( Dr. Beard ) after some seventeen Examples of Scripture , cites twenty two Stories of later days , of which I recite two or three .

1. Out of Socrates ; ( p. 439. Sozomen , lib. 8. c. 4. ) Of Gainas an Arrian ; by Arcadius sent to Constantinople ; who in Enmity to Chrysostome , came on that City , in the night , to spoil it ; and two Nights , was well resisted by an Army of tall , and lusty men ; the Tyrant being apt to believe it was a Fable , came the third time in person , found it true , and with the terrour , fled to Thracia , and so was there miserably slain . I gather hence , their way must be dark and slippery , if the Angel of Jehovah chase them , Psal. 35.5 , 6.

A second , is of Antioch , ( Anno 585. Out of one Sigbertus , in the time of Mauritius . ) where was a pious and hospitable man , that would not Dine or Supp without some poor Man , and coming into the Market-Place , meets a grave old Man , all in white , ( and two with him ) whom he intreats to Supp with him : but the Old Man answers , he had more need to pray against the Destruction of the City : so instantly shook his Handkerchief towards two parts of the City ; but for the third part , was intreated to forbear , and speedily those two parts fell by a Earth-quake , in which thousands were slain , the hospitable Man spared ; and so the three Angels vanisht : Angels have Commission both to shake Cities , and to secure the Pious therein . Lord , grant London be not nigh such a shake .

A third , is one Tiburtius , ( From Marullus Spalatens . ) a Heathen , Ruler of Areciam , prohibits Pergentinus , and Laurentinus , to preach Christ ; and not obtaining by Flatteries , he caused them to be beat by Clubs ; but the Arms of those that beat them , so withered , they could not strike : after , he would fain have starved them in Prison ; but an Angel fed them there : after , he caused them to go on burning Coals ; but no sense of hurt : next , Jupiters Image is brought , to Worship ; which resolv'd to dust , they calling on the Name of Jesus ; and mark the issue : for hence many of the Heathens forsook their Idols , for the Faith of Christ .

Which teaches , that Christ preserves faithfull Witnesses , by making Idols vanish , and fall before his Name , and gains ground for Truth , by the very fury of Idolaters : and what will it bring , when all Idols are abolisht utterly , and famish't , and the Lord alone exalted ? Isai. 2.18 . Zeph. 2.11 .

A fourth , out of the Lives of the Fathers . In Julian , the Apostate's days , a Christian cast in Prison , ( by his Souldiers ) being visited by Apolonus , they detained both : setting a Watch , least they escap't : but that Night , an Angel ( most clear ) came , opened the Door , frighted the Watch and the Centurion , slew some of his Servants , ; the Keeper came in , trembling , and delivered the two Christians free : as Peter was , Acts 12. and Acts 16.

But this being more than sufficient to our end , I draw to a Conclusion , and in the last place , will only observe with Mr. Fox , ( Acts and Monuments , Anno 1558. pag. 2031. ) the more than ordinary Preservations , that God gave that one Faithfull , separated Congregation , in Queen Mary's days ( towards her end ) in London . Of which he writes this strange Providential Vision , ( in a Dream ) that Mr. Rough had ( a little ere he was taken ) of Cuthbert Simson ; ( and that twice ) that he saw the Guard lead him Prisoner , and the Book of all the Names , and Accounts of the Congregation in his Pocket : and as he is making ready to go to him ; ( as God would have it ) in comes Cuthbert Simson , to whom he told his Dream ; willing him to lay the Book away , and not to carry it about ; which he being unwilling to do , taking Dreams for Phantasies ; Mr. Rough charged him in the Lord's Name to do it : so he left it with Mr. Rough : which had it been took with him ( as soon after he was ) it had detected two or three hundred to the Enemies by Name , and fed the Malice and Popish Flames of those common Cut-Throats with them all at once : and so no visible Remnant had been left .

A little after , ( pag. 2074. ) the Author observes , of this saithful Congregation , that it was continued all the Reign of Queen Mary ( that was five years ) mauger the Malice and Inquisition of Men , and strictness of Laws to the contrary ; and all by the usual good Hand of God on them . Of which many Instances are notified .

1. At the House of Sir Thomas Cardens , the Mischief laid for them , was Prevented .

2. About Algate , Spies Way-laid them , and by T. Simson ( Deacon ) discovered ; so he disperst them ; after that the Constables came ; but a Woman told them , some good Fellows were there , now gone a Maying .

A third Escape was ( in an Alley ) by the Conduit ; Jo. Avails saw them , sent for the Sheriffs ; but ere they came , the People were gone .

A fourth , was in a Ship at Billings gate , in the open view of all , they met , and yet escap't all .

A fifth , was on board of Ship called , the Jesus , betwixt Ratcliff and Redriff , and had Prayers , Sermon , and Sacrament , and yet escap't ( though not unseen ) untaken .

A sixth time , at a Coopers in Pudding-Lane , being met , Jo. Availes came and talkt with the Cooper ; but either had no knowledge , or no power to act ; so they escap't .

A seventh , narrow escape in Thames-street , was in the Night , the House beset ; but a Mariner swims to a Boar , and with his Shoes ( for Oars ) sculls them over water ; so all are saved .

Eigthly , once one comes in to take their Names , but is convinc't , and crys them mercy .

A ninth , the escape was great , in the taking Mr. Rough and Cuth . Simson , in that the Book of all their Names was not also taken . Nay , their Number increased at the end of Q. M's Time , under all the Papal Fury , for after four Preachers ; they had a fifth , one Mr. Bentham , who with all the People , came to the seven last Martyrs Flames , in Smithfield , and ( though contrary to an Order ) saluted them openly , and prayed for them , all the Congregation saying , Amen , to it , yet were none seized for it .

Once Bentham ( by two Men ) was forced to be of a Crowners Inquest , and a Popish Primmer being offered him , ( to swear on ) he opens it , and finds fault with the Contents , for Superstition : the Coroner calls him an Heretick , and so commits him to Custody ; but Providence so rul'd , that the Coroner of the Admiralty comes , demanding the Right of that Inquest ; so discharged them , and the said Bentham also ; that was after Bishop of Coventry and Lichfield .

Another Escape , was of the Godly in Calice .

A twelfth , is ( a little afore related , pag. 2074 ) of the Assembly at Stoke in Suffolk ; that by good Union and Closeness , avoided their Rage , and yet refused to receive at the Priests hands : One Fox ( with Cotes the Priest ) now practice to put a Force on Fox's Wife , to receive : who creeps to her Company , and tells them : so the good Women bid her be chearful , for they would pray for her , and him too ; and good was the Issue : Fox comes to them quite another Man , bewailed his heady rashness , prays Forgiveness , promising to be stronger in Faith thereafter , to their and his Wives great Joy . And after that , when the Bishop of Norwich's Officers came and sent for them , they kept out abroad , and escap't .

In all which , I note the truth of our point , the watchful Eye , and Care of Providence , ore his Work , Worship , and faithful Witnesses in time of peril : tho the boldness of God's Servants , might likely have exposed them to vigilant Enemies ; yet still God preserves them ; and some that have jeoparded Person , Ship , House , State , Liberty , ( yea , Life also ) have come off safe , to shew us what to do in like Hazards of Altar , and our Duties , He that will save , shall lose , Mark 8.35 . And that noble Soul that ventures all , shall save all , Or if Life go to feed Rage , yet that shall be no loss : and it shall be as a Seed sown , to multiply the Lambs Followers , in the next Age , double : Sanguis Martyrum , Semen Ecclesiae .

For any may observe , that the number of the Faithful in Queen Mary's days ( of deplored memory ) say they amounted in five year , to about seven or eight hundred ( in all ) in Queen Elizabeth's came to as many thousands , besides those before surviving ; ( and all the Exiles ; ) and could an accurate compute be took , of their Increase in the two last Kings Times ; and under the Odiums of Puritans , Roundheads , Schismaticks , Phanaticks , and Whiggs . ( or Trimmers ) it would easily be found , that for one Puritan of old , ten Phanaticks are now ; and it shows what thanks are due to Observator , that almost has subdivided all the Kings Leiges into two equal streams ( yea , the Church of England it self , not escaping his Cleaver ) Viz. the Tory and Whigg Party . And when such cloven Feet and Pens , and all dividing Practices , are laid aside ; and uniting Principles obtain among us : the thing Reformation , and the Name of a Protestant shall be better reputed of .

In the Interim , since God is so cary of his Altar , and so just a Revenger of Appellants ( that fly to its horns ) for a Sanctuary ; and yet are hauled thence by Violence : let us comfort our Souls in our continued Crys , with the Souls and Urns under it ; for the Lord comes out of his place , ( Isa. 26. ult. ) to punish Wrongs , and the Earth shall disclose her Blood , and no more cover her Slain .

Again , if no Hedge or Shelter , no ordinary means be left about us : God , in some super-ordinary way , will be seen , as once in the Mount , to save Isaac , ( the Knife being at the Throat ) by an Angel , ( Gen. 22. ) and the pushing Ram shall be caught in his own Thickets , to become the Victim , for the blest Seed , the Sons of the Promise .

And as the shutting of the Temple calls for Sorrow , so with its opening , comes out seven Angels ( as seven Thunders ) one of which is that of the Altar , Rev. 16.5.7 . Whose acclamation is , about God's righteous Judgments , which will make the Ears of absurd , deaf Sinners tingle , and their heart tremble .

If God would thunder on Philistims for his Ark , and Suckling , then , ( which was but Typical Service ) can we think ( now his Enemies are more ) that his Care , Power , and Love is less ? Did it cost such ado , that Hub. de Burgo , ( Speeds Chro. p. 590. ) Earl of Kent , was pulled from Sanctuary at Brentwood ( by Souldiers ) and put in the Tower ; so that Roger , Bishop of London , threatens Excommunication to all the Actors ( upon it ) till he is restored : What must follow the violation of a better Sanctuary , and more sacred ? May we not fall under the ill Counsels , ( as that King , Hen. III. did . ) Of Peter de Rupibus , a Bishop of Winchester , that brought in 2000 Poictovins : trusting himself , Treasures , and Realms to them : so that , Judicia , injustis ; leges , ex legibus ; pax , discordantibus ; justicia , injuriosis tradidit . Judgments were committed to the Unjust ; Laws , to Out-law'd ; peace to Wranglers ; Justice to the Injurious .

Yet again , hath Vengance overtook some , that violated Heathen Oracles ; vitiated Vestal Virgins ? &c. And will not Injuries to Matters really sacred , be revenged by the true God ?

Has God left such Promises and Prophesies on sacred Record , for the latter Times , and will he not see them all in time fulfilled ?

When Purity shall once obtain In Worship , then the Lord shall Reign In all the Earth ; ( all Tyrants gone ) One Lord , and now his Name is one : Now shall the Jewish Race come freely in , To Christ Wars ; end , and times of Peace begin . So Damianus de Conversione Judaeorum . Postquam Evangelium , toto narretur in Orbe , Tunc amplectetur verum , Solynaea propago ; Vltima Evangelium , legem , quae prima recepit , Quos docuit primos , postremos , Christus habebit . After the Gospel , preacht in every Place , In Lands of which our Fathers could not tell ; And when the Gentiles all are drawn to grace , That in the New Jerusalem shall dwell : Then shall the stubborn Jew the Truth embrace , From which in such contempt they did rebel : Who first the Law , shall last , the Gospel have : Christ , whom he first did call , shall last receive .

Fear not then , ye Apostolick holy Lamb-following number , your Foreheads are marked , Apoc. 14.1 . Your Virgin-Purity reserves you to the day of Espousals ; your Lord the Bridegroom is coming ; hark to the Cry at Midnight , Mat. 25.6 . Go out , meet him , and lift up your heads with Joy , Luk. 21.28 . Trimm your Lamps , and ( as a holy One , Mr. B. S's Parable of X. Virgins , Mat. 25. says ) ' Turn all your self-admiring Mirrours , into self-purifying Lavers , ( as they in the Law did ) Exod. 38.8 . Your Redemption draws nigh ; the sad sights now are many , but they are glad Signs of good approaching . If it be so sweet to sit down here , at Christ's Feet , under his Shadow , ( Imbres audire foras : Storms blowing all abroad , without ) What will be the first Welcome ( and how sweet ) in that New-Jerusalem Glory , with the Lamb for ever ?

Of which , to repast you and me , S. P , his Mund. Explica . p. 326. — 329. I will borrow a good Poem from one , and conclude .

S. P. of the N. Jerusalem , and the Pilgrim Here he beholds the glorious Lamb's Abode : Here he beholds the sacred Heart of God : Here he beholds thrice bless't Emanuel ; Here he beholds where all the Angels dwell . There Hallelujah's sounded in his Ears : There sacred Songs of Praise and Joy he hears . There all the pleasure of Eternal Bliss , In height of Glory still triumphant is . The dainty Streets pure Chrystal does enfold , And the whole City is of massie Gold . Transparent here , Lifes River still doth flow , Vpon whose Bank the Tree of Life doth grow . The glorious Splendor of the blessed Lamb , Is Sun and Moon to this Jerusalem . There doth Jehovah-Shammah ever sit , Both to enlighten , and oreshadow it . Night 's banisht hence , the Lamb 's refulgent Ray Indues it , with an everlasting day . FINIS .
Postscript .

Reader , A faultless Book , is next to impossible ; Slips will escape under double Care , and even Argos eyes . So is it here , partly by the Compositor ; partly , the Authors oversight . One not plain in his Copy , or being not well read ; or not well distinguishing Letters : and here Margents being confounded with the Pages , caused some Parentheses , Chasmas , and Harshness ( by some Interpolations ) that makes sense less plain and smooth , though not quite lost . What faults are litteral only , are too many to note ; what obscures the sense , or retards the Reader , connive at , or thus correct : and read both Verses of the Text first .

ERRATA .

PAg. 2. l. 30. r. three-fold . p. 4. l. 27. their p. 6. l. 26. reign . p. 9. 3. & 7. r. Altar . l. 6. r. his . p. 10. l. 28. r. nor . p. 13. l. 18. r. Rites l. 23. r. nauseated . p. 19. l. 11. r. Gods . p. 21. l. 11. r. of the. p. 23. l. 7. r. proscr . l. 29. r. Jerom. p. 24. l. 28. del . or precepts . p. 25. l. 26. r. gravamina . p. 26. l. 12. del . s , in Martyrs . p. 28. 19. r. to the — p. 29. l. 3. r. a little . l. 19. r. Mat. 27. ult. p. 30. l. 4. r. the grand . p. 35. l. 22. r. Trophies . 24. gerit . p. 36. l. 14. r. Aggressors . p. 37. l. 7. r. Covert . 4. d. on . p. 38. l. 26. r. Jotham . l. 30. r. it beg . p. 39. 15. r. sepe . l. 16. r. principum . p. 40. l. 26. r. his Maj. l. 28. r. Hylary . p. 41. l. 10. r. laesae . p. 47. l. 5. r. Mc. p. 49. l. 31. f. and , r. as . p. 51. r. Dr. Sclater . p. 52. l. 11. Solinus . p. 53. l. 3. calls . l. 31. leave . p. 63. l. 23. r. Assideans , Asmoneans . p. 66. l. 12. distinction . p. 68. l. 18. humour . p. 74. l. 9. prae exist . p. 76. l. 22. whose . p. 89. l. 23. reined . p. 92. 20. Nissi . p. 92. 27. preys . p. 92. l. 31. d. that . p. 94. l. 21. fat . p. 106. l. 5. argues . l. 30. Instances . p. 107. l. 1. d. one . p. 119. l. 6. Providence . p. 124. l. 6. Howling . p. 126. l. 1. maintain . p. 141. l. 8 Honesty . p. 149. l. 29. can it . p. 157. l. 24. audacity . p. 160. l. 1. Thresh . l. 7. Reformers . l. 27. set . 28. Cultus . p , 163. l. 6. obtains . p. 169. l. 5. deeper . p. 171. l. 2. d. to . p. 172. l. 11. altercations . l. 22. on the wh — p. 183. l. 26. calls . p. 187. l. 30. disting — p. 192. l. 11. d. either , and properly . p. 195. l. 19. declining . p. 198. l. 3. add to false . l. 20. legal . p. 207. l. 5. dilapid . p. 208. l. 20. Is' t . p. 230. l. 28. d. the. p. 241. l. 11. luscous . p. 278. l. 14. peace . p. 280. l. 18. confitendo . p. 290. l. 8. Ezek. 36. p. 323. l. 24. 26. f. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . P. 324. l. 1. This of Nahumis . p. 335. l. 1. bidain . p. 340. l. 29. Areas . p. 347. ult. mereor .