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, [Page 2] 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, [Page 3] and Humiliation for the wrath infficted (urged by their own Priests, Chap. 6. 6.) Add 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 [Page 4] 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, God 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. [Page 5] 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. Ishmael 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 [Page 6] 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 administrati­on; or else by the open opposers of it; expressed so; Some, a [...] 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 [Page 7] 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 Ʋzahs 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. Ʋziah being strong and his heart up-lift to his fall, the sight [Page 8] 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 [Page 9] 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 'tis 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 [Page 10] 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 Prlests 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 cautionto later times, that have by Papal Tyranny, and her Sister Idolatry not done so, but worse, that now 'tis 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 [Page 11] 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 Claf 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 'tis to ignore a rule in Worship, God blasts them both with strange Fire too: Hall calls it, a caretess 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 [Page 12] he hates, both Altar, Fire, Priest and Offering: So fatal 'tis to decline God's Institutions, he oft revenges our doing what is not required. And so struck some now, to warn all after.

Ʋzah's sinful 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 Ʋzzah, 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 [Page 13] 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 [Page 14] the King, and Ʋriah the Priest are joynt­sharers) 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 salse 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 Ʋziah (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 [Page 15] 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 Nort [...], 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 [Page 16] to Violence. As the Wicked are haters of God, his knowledge, will and wayes, so of his Service, and the purer, the more its 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 Foot­print) 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 [Page 17] 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. its 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. [Page 18] 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 'twas the course the Guyses took against publick Mee­tings of the Protestants in France, as at Lions (called Paradise) they burnt all. Hoc etiam [Page 19] 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 seed 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; Oreb, 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 under­graduates; you drain our Hearers, but refuse [Page 21] to conform to Royal Placits. So Elijahs cal­led Troubler, Jeremiah is Seditious; Christ against Caesar; Paul Factious;A Trumpt of Rebellion. Luther Tuba, Rebellious; Calvin a Devil, Protestants, and Contra­remonstrates 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, Its 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 Ʋzziah; yet in the ishue, as 'tis Folly in any to extinguish that light that shews how to evite the Pit, so 'tis 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 [Page 22] 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 [Page 23] Haggai and Zachariah did, set up an Altar, though without, (sub dio) so 'tis 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 Chro [...]. 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 [Page 24] 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 oppugnant 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 Legislative power exerted for it, and for God in it, is a favour of a benigne aspect; [Page 25] 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 Legista [...]ive, 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 [Page 26] 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 [Page 27] 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 Go­by; 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, Isa. 59. 14. (as ofCaijus S. was a good man, but a Christian. Old) Caijus Seijus bonus vir, sod Cristianus; to Pray, and look to that Phanatick [Page 28] 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 mankinde And he was by Senate so ser­ved, voted an Enemy to mankind, and to dye more majorum. Ephesus decreed also, That no sob [...]r man must live among'um. Athens banisht the best by Ostracism. Josepus says, Afore Jerusalems fall, 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, non licet esse pium, & Exeat aula qui 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 [Page 29] 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 Instan [...]e 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.
• [Page 30]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 its given unto. So when inferiour Judges, and Ministers of Justice, practise the Law partial­ly, to feed Rapine and malicious Harpies; [...] 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 [Page 31] Rulers; and may call for a late death B [...]ds 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, hodie (que) sane 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 be God I am Rich, Zach. 11. 5. A bad sign of a dying Church-State, when the diseased bad [Page 32] 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 [Page 33] 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 [Page 34] 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 wise 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 'tis 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; [Page 35] 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 i [...] ipsis coeli [...]rbibus figit; that sets the Trophis of such Conquests in the Orbes above; 'tis a saying, Nemo scelus geret in pectore, & non N [...] ­mesin 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 'tis Apoc. 16. 18, 21. they [Page 36] 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 sl [...]w 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 Co­ventMusach a Chair to read the Law in. for the Sabboth, 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, 'Tis 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 [Page 38] 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 A [...]hiv [...] (i. e.)

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 [Page 40] 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: 'Tis against Maje­sty and Greatness to tye him to Stone-walls, that men do consecrate; as Hylard says, Male Ecclesiam Dei, tectis aedificijs (que) 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 [Page 41] the beginning of the Gospel, and may be so still as true and good, as National, though fewer. 'Tis against justice, to deny what God and Nature allow; Conscience and Culture, are jura humanae naturae, more than Food, &c. 'Tis 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. 'Tis 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, 'Tis 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 'twas in all the Acts of the Apostles, where ever came the Gospel into any City, or Place, [Page 42] 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 Lep [...]rs to Poyson all the Springs. In our Brittain, they on Good-friday crucified Infants. They are [Page 43] 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, 'Tis 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 [...]aught by them, that yet hangs in the Peoples lights; but by the authority of their teaching, Purity of Heart, Simplicity of Truth, Chastity of Life, and not by a Lesson or Curse read. (Nor do I account all Non-conformists right) but of and for them I say it, that love Christ, (as he said to Peter) that derive not of man, to de­clare the will of God, that hew not with a borrowed Ax, or steal the Word out of others Books; that fish not with strong Lines for Lucre and popular Applause; that (of all Persawsions) simply seek to promote Christ [Page 44] 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 [Page 45] 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? [Page 46] he appeals to God, prays, Lord require it: (as some read) prophesies, God will require it: (it is fatal to stop a Prophets Mouth) God heard the Appeal: in that year that ingrate­ful King, his flattering Princes, Army, Realm, are after invaded by a few Syrians, and rouced; he sore wounded, diseased, and tor [...]ured, is left to his Servants, by them slain in Conspira­cy on his bed (perhaps they that missed him did it) and so executed Gods Judgments a­gainst Joash. God never wants Tools to do Judgment: nor did the flattering Princes escape: v. 23. that marred a good King (as one says) Now Syrians before, and Phil [...]stines behind, both with open mouth, as Isaiah 9. 12. and 2 Kings 12. 17, 18. His sin was Rebellion against God, the Punishment must be ignomi­nious, by Forreigners and Servants: one says they upbraid him with Zachary's death; and belike, with more of his Brothers, v. 35.

Now for History to exemplifie this such In­gratitude, was Muleasses, King of Tunes guil­ty of to the Manifets and Mesnars, by whose help he attained the Kingdom, that his En­vy could not suffer to live, but [...]ortured them to death, to whom he was so obliged: say a man is ungrateful, you say all. This is like Ne­ [...]o's Kindness, to give Senecca a bloody Bath. Or that of Alexander the VI. to Mancinelus and Savanarola, whose free reproof of that Pope cost them Tongues, Hands and Life: as [Page 47] did Lambert, Bishop of Trajectum (or Ʋtrecht) 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. A [...] Vassie 1500 assembled for Worship on the Sab­bath, the Duke of Guise's Souldiers beset them, and slew them without pitty; he standing at door with a drawn Sword. but he was soon after slain in the Siege of Orleance. Phillip the II. of Spain, and Charles IX. of France, both received the Doom of Persecutors, the one by Live out of his Ulcers, the orher by Blood out of his Body, issuing every way. A cruel Bishop in Hungary, tortured a Minister by tying Hares and [...]eese to his body, to bait him with Dogs, but shortly fell sick and ran [Page 48] mad, dying raving. A Gentlewoman of Paris, got at a Meeting there, and arraigned for it, two bearing false witness against her, they af­ter fall out, and stab each other. Wolf. Schuch A good Minister in Germany, burnt for Reli­gion by two Popish Judges; soon after the two Judges suddenly died, the one in great terror. A Monk, one Jo. de Roma, used the Boot for a Torture, full of Oyl, ore a soft fire: but dyed of Vermin, crying out, Oh! who will rid me out of these pains? A Wolf bit off the Nose of Jo. Martin, that slit the Noses of some good Ministers. Sir Tho­mas Moor, and Fisher, sent John Frith and others (for Protestants) to death; both were condemned after, and beheaded. Phillips that betrayed Tindal, was eaten of Lice. Damlip, a Preacher in Calice, condemned for Treason, but Sir Ra. Ellerker suffered him not to clear himself: for he said, He would see his Heart out; was after in a Skirmish cut in pieces, and his heart pulled out.

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 [Page 49] 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 [Page 50] 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 Word­sake) be thrust out— [...] per­secuted out (i. e.) out of Place, House, Being, Countrey and Office.

3dly. Note here, to persecute for the Words­sake 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) 'Tis 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 [...]u­ry (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 'tis 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 Pick­thank (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. [Page 54] 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 votae supersint. Now God is a present help in Trouble, Psal. 46. 1. Quando desinit huma­num Concilium, ibi incipit divinum auxilium. And now the Fight commences (so to speak) not of two Hosts, but of Armed Men and Mar­tyrs; of Warriers and Worshippers; of Lions and Sheep (an Impar congressus) God, that for his own Glory and Worship-sake, loves to take the weaker side (not the worse) now puts in for them.

The Point is true, tho not universal, and to it I say, one way or other, first or last, most certain: soon or late God stands up for his Service and Worshippers; the Point is liable to Objection, but not Contradiction; the Ex­ceptions are to be weighed, the thing is,

• 1. To be proved, true, in general.
• 2. To be explained, how, in particular.
• 3. Why God is so, and the Use of all.

For the general proof I observe, God hav­ing took knowledge of Jacob at Bethel, in flight from Esau, Gen 28. does after at the same Place make a more than ordinary show of his care to defend a devout Bethelite in his way to perform his Vow; not only by that double Host or Apparition of Angels at Ma­hanaim, Gen. 32. 1. 2. but by the terrour that God put on the People all about him, that they pursued him not, Gen. 35. 5. 7. For as they had too just a Provocation at She­chem before; so he and his little Family, be­ing some Females, few, and also some weak and dying, v. 8. lay all exposed to fury; at least to such Upbraidings, (as, what doth this King-killing Race with us? These Bout­fews of the Age, that by Promise hope to pos­sess others Property in Canaan; that by Wor­ship are Dissenters from all the Gods, and establisht Service of the Land; that are Va­grants, [Page 56] 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. Ani­m [...] 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 gra [...]'t by such Pro­mises then, Gospel Worship obtains far greater and better Promises; and though [Page 57] they often had ill and envious Neighbours; yet I doubt not, one way or other God secu­red the Worshippers; and (at least) de­fended it, and all the means of it, from vio­lence; or shortly plagued the violation of it.

But a fuller proof yet is in Isai. 29. 7. v. 1. predicts a Wo, a distress threatned to Ariel; and yet v. 7. is a Promise to it: 1st. distress by an Enemy, (Viz.) the Assyrian, that besieged the City and Mount of God, as the Hebrew word is (by some) Or the Lion (so Arr properly notes) of God: Oh but how is the Deliverance of Ariel? The distress, Vatablus says, by the Assyrian (or rather the Babylonian) is predicted to be doleful: Plurima cadavera circum Altare jacent. The City all full ofAr. Mon. Vat. note Carcases and Quarters, as the Al­tar in time of Offering: both Altar and City share alike; one part flaming, the other all in gore, full of parts mutilated, as Psal. 74. 7. 79. 2. all so low and base as they should petition the Assyrian, 2 King. 18. 14. 26. Yet after all, v. 6. a sudden Visit is promised upon the Assyrian for the City, am­plified by a Simile; he threatens the Foes, that a sudden storm should scatter them, and God would fight for Mount Zion, and become a Munition to defend them and his Altar.

Other Proofs occur in the sequel. One more I cite, Act. 18. 9. 10. Paul by Vision is incouraged by promised success in his duty: 1. His Fears are allayed; next is a promise of restraint, that none should set on him to hurt him. 3. The Presence of God is ex­prest, a sweet advantage and a terrour to his Foes. 4. God pleads title to his People (not yet called) the Gentiles. Though he is thrust out of the publick Synagogue, he gets Justus's private House, Worships there, and teaches, and gathers a People to God.

So that by this it is clear, God left that Church (as National) to a malicious perse­cuting of the Gospel; and Paul does so too, to enjoy Gods Presence for a defence in Gods Work; and by the whole 'tis 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) [Page 59] 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 [Page 60] 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 [Page 61] 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. Whereby? 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 Jewisb 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 re­verenti [...] 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, 37. 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 [Page 64] 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 collatics, nec 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 neces­sitous [Page 65] 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 edisying: but (which is a nobler use) for Sinner 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, uuder 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. 'Tis 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 [Page 68] 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 refu­fed 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 [...]o gratifie Peters hum our; 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, [Page 69] 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 [Page 70] 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; 'twas 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 someScripture fulfil­led, p. 460. of note; 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 instancly, 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; 'tis 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 [Page 72] his own in the hollow of his hand, as 'tis 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. 'Tis 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 'tis 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, are the Purg­ed,JADIACH [...] i. e. cum abluerit sorde [...]. 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 [Page 74] the Jews had, by which two that were espoused were co­veredQuo Sponsus cum Sponsá abde­bat. in Honour, 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.

[Page 75]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: (as some note)Weemes, H. Ainsworth and others. 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 [Page 76] 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 'tis 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. 'Tis 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

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 mikt, 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 [Page 78] 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; [Page 79] 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 De­votionCrit. Sacr. pro­prie est ferro fra­trem,—jugulo a­dacto occidere. than his, 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. [Page 80] 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. As Tacitus Sin it self is turn­ed to a Plague.—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.

Its 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, stunniug and smiting him and them back, for all their Staves and Swords: Yet him they [Page 84] 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 (at 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 [Page 85] 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 H [...]l, 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 'twere 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, d [...]nier of a Diety. So Philip the 2d of Spain, [Page 86] and Charles the 9th of France, that died in Gore, of all which 'tmay 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 [Page 87] Ʋsher 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 [Page 88] 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 [Page 89] 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 'tis, 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 [Page 90] with, Judg. 9. 2, 5, 23. 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 on'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, or 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 [Page 91] 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 [Page 93] 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 [Page 94] 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 judg 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 [Page 95] 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, 'tis 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, its 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 [Page 96] 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 [Page 98] 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. 'Tis 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 fight 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 sett 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 [Page 99] (by Faith) as well as Roman Rams: or is't the last City of his that is in Siege, nigh lost; 'tis 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 [...] scutum meum. Shield of [...], ganan; [Clypeus quod instar scuti illum protegeret] hence Rulers are call'd Shields, 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 whaft one to Shore, and a Fence at Land, to save [Page 100] 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 fight 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 [Page 101] 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 smooth Stone (of Prayer) as ver. 15. that, (as once [Page 102] 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 first­born (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) [Page 103] of 14000 Infants, all Martyrs for Christ's sake in Bethlehem: which makes that Reverend Dr. Tho. Taylor Dr. T. Tay­lor his Romish Edomite. to make them Types of our Romans. 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 all­a-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 [Page 104] 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 Isracl'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. [Page 106] 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 [Page 107] 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:

Which one puts in two Lines as thus.

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 'tis 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.) [Page 109] 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, its 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; 'tis 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 [Page 110] 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 its said,) Before the Pots can fell 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 ChristianEmper. Hist.—Ʋltor a ter­go Dens. Blood in Martyrdom; at last it o'retook him, in a series of black Tidings. 1. An Earth­quake [Page 111] 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 [Page 112] of that holy Apostle, and many else beheaded, and martyr'd by him.

4. Secretly, in a strange hidden way, by means not foreseen, nor expected; and so no way to be prevented: a hand is under the Wing, and within the wheel, that sayes, defends, or revenges: Habakkuk, speaking of Horns out of his Hand, adds, there was the hiding of God's Power: Hab. 3. 4. (i. e.) by a Horn of Safety, and a secret hand of Power, (hid Arrows of Pestilence) he saved us, and punish'd Egypt; and led us along the Desert; we see the Effect, but who spys the Cause? so that (with Moses) we may turn aside to see the bush.

5. His Defence is general, universal, at all times, in all Ages, of all sorts, and Persons, (soon or late) he fails not to fulfil his Promise to Abraham; Gen. 17. 1. I am thy Shield, and thy exceeding great Reward, (i. e.) Be thou upright, and walk with me, and I will be a Shield to thee, and thy Children, in all Ages, and times coming, to all of thy Faith and Stock, as well Jew as Gentile: my Worshippers shall univer­sally be kept, impartially shadow'd and saved. Tho all have not the same measure of De­fence, yet all the Heirs of Promise, (the Sons of the same Father) shall be under the same Wing of Protection, all the day.

6. Valiantly, for he has valiant Men to ran-counter, robust and resolute ones, that hector with him, and his Altar, Name, Glory, [Page 113] House, as if nothing; scorn his Service, Laws, and Worshipers, call Idleness, and say, as he, Exod. 5. 2. Who is the Lord? I know him not, &c. Then he loves to be stiled a Man of War, valiant in fight: But had not the Lord been on our side, Psal. 124. 2. (ay! that's our Shield) they had swallow'd us up quick, &c. He's a Captain that commands any Army, in Heaven or Earth; as was said of Antigonus when a Souldier said how supernumerous the Enemy was; Oh, but how many do you reckon me for? he gives (says Mr. S. R.) all Princes Councels and Armies to one party; and to the other, only that wooden Dagger, the Cross, and yet this shall prevail by the Blood of the Lamb; Isa. 53. 11. Col. 2. 15. Apoc. 12. 11. Isa. 14. 6. Heb. 11. 33.) and so did our Lord, and so did Sampson, David, Jonathan, wax valiant in fight, put to flight the Armies of Aliens, and oft with the smallest Tools, fewest numbers, and weakest Men, yea oft by Women and Children (as the Waldenses) God has defended his House and Servants, (all else failing) they only crying, Lord, help us; (Sir Sam. Morland.) And of all, the sole reason is, as Psal. 60. ult. for he it is, that treads under our Enemies. God, and nothing else is as much (if not more) as God and all things, for all that is in any, or all helps inferiour, and created, is originate, and derives from him, who is all; and the less the Arm of Flesh is seen in any Victo­ry, [Page 114] 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. 'tis the Voice of God (Psal. 29. 3.) which Man should (and will not) under­stand, and so is made to fell it. Trace the Stories of old Scripture-times, and the De­feats given in Battels by the heavenly Hosts for Israel; and see if our Defence be not both mirandous and miraculous, tho Man gave not a Blow: the first use God made of this De­fence for his Service, and People were in [Page 115] Egypt, the seventh Plague of Hail comes attend­ed thus; (Exod. 9. 28.) or (as the Hebrews calls it here) Voices of God, to show God did not whisper now, but spoke aloud in this mixt Judgment of Fire, and Hail, hot and cold, Lightning terrible to the Eye, Thunder to the Ear. Two things it spake: 1. The defeat of Sorcery, these Signs could not the Magical Arts do: Moses of old, (as Tindal, (Acts Mon. f. 985.) of late, Martyr) stops all the Arts of the Gypsy-jugglers, as they con­fest; one Martyr's too hard for twenty Ma­gicians. 2. The division (or as it's read [Redemption] that God put (more than once, Exod. 8. 23. Chap. 9. 26.) 'twixt Israel and Egypt, made this Defence a more obvi­ous and observable Wonder; and to be in Egypt, that had, [nè stilla quidem aquae,] (as Dio reports) been never us'd to rain. Ari­stotle is convinc'd (so is an Atheist) to see Aetna's Floods of Fire part in a Lane, to pass them that religiously did save their old Parents, when the Houses adjacent were burnt: (Exod. 8. 22.) thus God marvelously did separate them from Egypt. But to go on with the History of Thunder for Saints Safety.

2d. Time was at Promulgation of the Laws for Worship, to awe them with the dread of God; and shall Gospel Purity be slighted of us?

3. A third was at Joshua's defeat of the Canaanites; here Hail-stones fall on them (as Joshua prayed) Josh. 10. 11. and he discom­fits them in a pursuit of some 18 Miles at Gibeon; hereto the Prophet alludes in that strange Work, and wonderful Act, once done in the Valley of Gibeon (Isa. 28. 21.) to be repeated when that Consumption decreed is on the Earth: At this Faith one wonders; O Fidem mirabilem—& Orationis vim, quae Victoriae trophaea in Coeli orbibus figit! O admi­rable Faith and force of Prayer, that fixes the Trophies of its Conquest in the heavenly Orbs!

Nor is it likely that strange Storm fell with­out Noise, or Thunder-claps, (Josephus) bringing such Stones and Bolts, for the word [for discomfited] as one notes (Dr. Mayor in loc. a day of 18 Hours has a Signification of Terrour.) However it must be superna­tural, to brain the pursued, and not hurt Joshua (or Israel at the back) pursuing, all for that Covenant made before (tho inad­vertently) with Gibeon.

4. The fourth thundering defeat fell on the same Canaanites (not long after) in the day of the Judges, (Judg. 4. 15. cum [...] 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 [...] producing Storms, Thunder, Hail, &c. [...] [Page 117] 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 [Page 118] 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 [Page 119] 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 ignot a 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 se­datam,—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 [Page 120] 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 'tis, 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 [Page 122] 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 Mercy­seat, 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 [Page 123] 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 God's due; and tho all the four Winds, (Mic. 5. 5. Zech. 1. ult.) oft give it distress: [Page 124] 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. Ezck. 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 tentio (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 [Page 125] 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 [Page 126] 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; [Page 127] (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 Verb [...], divinitus prolata sunt, as A Lapid. notes). These words are as 'twere 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.

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; [Page 129] as one flattered the Pope most blaspemously, as worthy to be call'd a God.

Nor are the degrees (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 [Page 130] 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 her 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 [Page 132] Bones, digs in the Marrow, or within the Ribs, at the Vitals; so i [...] struck at heart and life, to hear the Question, Where? and not be able to answer to it (as they did) Lo this (or here) is our God, Isai. 25. 9.

So in Psal. 43. 3, 4. What his Plant was, and how great, may be seen in the Cure pray'd for; That by Gods Light and Truth he might be led back to the Holy Hill, to God's Taber­nacles, and go to the Altar of God, his exceeding Joy; now all his Plaints would cease in a Song.

In another, he bemoans himself; as in a dry Desert, (Psal. 63. 1, 2.) where no water was, seeking, longing, thirsting, following hard, to see that Beauty and Glory as once in the Sanctuary. The want of Sanctuary and Altar-approaches, is heavy, and no quieting a Child of God, without those Teats and Breasts of Consolati­on.

Many the like, (see in Psal. 74. 1, 2, & per totum) the Congregation in Zion, Oh that was lost, and the fore-view of its desolations called perpetual, to see what the Enemy had done in the Sanctuary, &c. what roaring, fire, reproaches, and tumults, in God's Assemblies they had perpetrated.

In another Psalm (Psal. 79. 1, 2, 3, 5, 7, 10. complains of Heathen in the Sanctuary, and the City laid on heaps: (our City stands not, if the Sanctuary falls) and next, (as one said to London) [Mr. Reeve, on Jonah, p. 221. &c.] it goes to Flesh-works, from Stone and [Page 133] Timber-Ruines, to Saints Bodies, Flesh and Bones are too cheap in Romes Shambles, their Blood as Water. These are cited once, so I leave them now. One Psalm more (Psal. 137. 1. I cite: a Prophesy of that Litteral (and our Mistical) Babilon (Edom joyning in too) See the Marginal Note, to v. 1. Tho the Place was pleasant, it could not stop tears, or wain from thePareus Adv. p. 396. calls it Risus Sar­dinius Impius: (i. e.) of an Herb, that (bit on) kills one laughing. Or as Aurum Tholossanum. true Service of God, and, (tho in Exile) mocks at their Songs, were hard to bear, that mirth was at Religion, that is but Sardonian Laughter, as one calls it; and tho it be part of our Cross, it will not lie on long. The Sardi used to smile on him (in quem malum intendebant) that they envied: so God's smiles serve the Wicked, that make Jokes of Saints Losses. To rob God's House; as the Gold of Tholous, one will not long be rich or merry by it.

One Complaint more (to wave the Lamen­tation) see in the Prophet Isaiah (Isa. 63. 18. and 64. 10. 11.) that almost 200 years afore, laments by a Spirit of Prophesy, the Miseries of that People, when the Sanctuary lies deso­late (they have trodden down the Lords Sanctu­ary) laid Zion and the Temple waste, where the Fathers praised him.

Now tho these Complains were verified on the Temple by the Chaldeans, and once more by the Romans; and Pompey trod in the Holy Place (not without sore terrour to him) yet it extends to any times of After-violences, on the Gospel-Worshippers: and in the next Chapter (v. 1.) it had an Answer.

But (on the whole, to summe up this Argu­ment) what signifies Complaint, if wholly fruitless? or why made to God, if he forget them, or never means to afford Relief to them? Why is he stiled Elshaddai, El-elohim, Jehovah Nissi, Jehovah Jireh (and the like) but to signifie his Power to help, and Will to hear? are any empty Titles attributed to him (as airy ones are oft unto men) Job says, Job. 21. 4. Is my Complaint to man? If it was, it had been lawfull, but fruitless; No (q. d.) 'tis 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 [Page 135] dwell. One concludes thus on't: (And it reaches to allCh. 11. 45. Huit in Loc. applies it to Turks, p. 343. Mahometans) the Turk ‘(now the terrour of the World) tho many run to him for a Refuge, shall, with all his Ja­nisaries and Troops, be but broken Reeds, while he bears Arms against the People of God; for he shall find one to encounter him to his smart, for all his Rage; who will make Jerusalem a Cup of trembling (Zac. 12. 3.) and a burthensome Stone to all that come against her.’ And this I add what he says of him, is alike proper to all the Mounsiers, hunt­ing for the like Rapine. The Crys and Tears of the Oppressed (Jam. 5. 4.) ascends in the Ears of the Lord of Tsaboath; and will, in a while, obtain a Michael (Dan. 12. 1.) to de­fend them.

A fifth ground of Gods Defence, rises out of the respect he shows to true Worshippers. 'Tis 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 [Page 136] 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 Ʋrr, where they worshipt Fire (as God) and after that first Call, re-invites him to Moria to offer his Isaac: and found his heart (what he sought and made him) faithfull, calling him after, his Friend. Thus Jacob is called in a voluntary Exile, to Bethel, the Place of his first Affliction: and Bethel was then (Gen. 28.) without doors (I doubt is so still, too much) to it more than once, was he a Seeker; and Oh when will his (now) Race be called, sought out? God enquires after such in all Ages, all Nations, and finds them; nay, makes them (Mal. 3. 17.) his (Segulah) Jewels, or the peculiar Treasure; communes (Gen. 18. ult.) with them as with Intimates; seeks out for Moses in 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 [Page 137] 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 Ʋsher (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 [Page 138] (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 inDr. Mayor on Dan. 5. p. 535. Hodie in Perside oc­ciditur Juli­anus. their Cups: 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: [Page 139] 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 Pacisick 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 [Page 140] the Temple, (Possibly, flying to the Altars 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, Tab [...]acle 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 [Page 141] 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 [Page 142] 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, Ʋnderneath were everlasting Arms, (both:) Deut. 33. 27. And the Spouse said, His Left Hand is under my Head, and his Right hand embraceth me: Cant. 2. 6. Surely, to be held up and preserved, when our best Cordials below fail, is an Act of Power. To be trod in the Mire, and yet have God's bared Arm to lye under, is a sweet stay, and will be after, a lift for us.

2. To prove his own in the Furnace of Man's Fury: Dan. 11. 35. to try, purge, make white, try our Love to trampled Truth and Worship, make white, and rinse out the Spots and Errours in Devotion, and purge away all our Tin, Dross, and Diseases, that cleave to, and defile our Devotion, provoking God to leave us to Robbers, and let his holy Matters be prophaned. But

3dly. To prepare the Wicked for the day of Vengeance (Prov. 1. 32.) by prospering them in all they attempt: that destroys them, pulls them (being fatted) out, as to the Slaugh­ter: Jer. 12. 2. 3. Calls out all their rage and fury before hid, boyls their Galls up till they burst, sills their Cup with sweetest bloods, and so they drink themselves dead: and in the wise dispensation of Justice, no means (used [Page 143] before) mollifying; all is perverted to the contrary, as the Anvil, by many blows, is hardened the more; and what the warm Sun­beams 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, [Page 144] 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 [Page 145] his; Ezek. 43. 7, 8, 9. so they were drove all (as Eli's Sons before) from the Altar: it cast off, the House and City dismantled and and burnt up. So Wrath without healing comes by the Caldees, in three or four gradual Captivities, to fulfil Jeremiah's Word; that so the Land might enjoy her Sabbaths, Liv. 26. 34. which, while they lived in it, they never did. Jer. 25. 9. 29. 10, 11. They gave God no rest nor his Prophets, so the Land should rest without them, who were a Curse and Burthen to it, and to God a Provocation: and why should he defend them or it, being of­fended by them, and the name of a Bethel only put on a Bethaven: for that titular Sanctimo­ny without real Sanctity, is odious to God, looses its end, is, simulata Sanctitas, (that is) duplex Iniquit as.

3. For that distress that befell them by that Little Horn of Antiochus and his Armies, of­ten toucht in the Prophesies of Daniel (Dan. 7. 19. 25. ch. 9. 27. ch. 8. 9, 10, 12, 23, 24, 25. so ch. 11. 31.) four or five times at least. I only say, though the Prophesies are dark, yet by the Characters decyphered in them, this may be answered: God, for a few years (6 years, three monthes, 18 days) gave him power for wise and holy ends (newly hinted) to forrage Judaea, and scatter the holy People, to prophane the Temple of Zerubbabel, and prohibit the Sacrifices, tread the Truth to the ground, and prosper a while, till Gods De­crees [Page 146] were fulfilled, the Punishment of Iniqui­ties, mentioned in the latter three Prophets, (especially Malachi) was fill'd up, and his own time of Tyranny expired; and then (as the Histories (Josephus, Dr. Willet, Dr. May­er, and Huit) of those times tell us) the Lord raised the Asmonians, to give him many defeats in Fight, and at last, smote him (by a Fall off his Chariot) in the Persian Wars, re­turning, with torturing pains, for which, no help could be got; so he came to his end: Dan. 11. ult. And if any incline to the par­ralleling of that with other Antichristian Ty­rants, I no way dislike that; for, a Quatenus ad omne, valet consequentia, since Dr. May [...]r resembles that vile Person to others, as Dan. 11. 21. in 12, or 13 Heads at least: and then concludes of him, (Mayor on 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 not 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 [Page 145] in that Chair of Pestilence, has he murdered (as 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 yea [...]s ago, has a sad Prophesy ofLactant. 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 descendet in Judicium, & condet sanctam Ci­vitatem, & erit justorum regnum 1000 Annis. this cruelty: says he, 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 send them a Saviour, &c.

In Calabria, an Assembly being of thousands met; an Army being sent, beset the Place set Fire to it, and slew all that sought to escape [Page 146] 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 extrance se gerant, ne superbirent) proudly and strange­ly, [Page 147] 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 [Page 148] 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 thrust 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 Wi [...]nesses, Bablers, busie medlers, Acts 17. [Page 149] 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.

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, [Page 150] 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 has 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 of [...] 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 [Page 152] 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 'tis most dangerous in ill times, when the Philistines, that had an old hate to Israel, are over them; now 'tis 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 [Page 153] (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 [Page 154] 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 over­ruling 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 [Page 155] 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.) 'Twas a holy boast used by David against his Accuser (Saul's Informer) Doeg; The Goodness of the Lord endures for [Page 156] 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 (be sucka) 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 [Page 157] two Cherubs spread over the Mercy-Seat, the Ark and Law, so Gods Providence and Pre­sence preserve the Worshipper and Comer to it. 'Tis 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 Fly 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.

• [Page 158]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 [Page 159] 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 [Page 160] 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.

To English it, the Argument runs thus, Viz. Worship not institute, is not lawful, but [Page 161] 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. 'Tis a gay, gaudy, and sence-pleasing thing, loves Feasts, Festivals, Sports, and May-plays, Laces and Faces, Paints and Pictures, Copes and Cowles, Meat, Mirth and [Page 162] 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. 'Tis the Note still of a Perse­cuting Church, to kill forSir Simon D'Ewes in Pr. Pract. pag. 1. 2. Conscience and God's Sake: and, as a brave Pen observes, the nearer any Church comes to practice Rigour and [Page 163] 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. 'Tis 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. I Did not this cause God to cast their Carcases on the Carcases of their Idols: [Page 164] (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 [Page 165] Christian Barbarites to each other, and fulfill that old Prophesy, in Mayer Obruit Italiam, Mars impius Mayer's Pre­face on Proph. 4 vol. Totum operit Mundum, terror, & ira Dei. A third is, Inclitus exurgit, factis Haeros.

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.)

But (to end this) howLev. 17. 7- 1 Cor. 10. 20. Rev. 9. 20. subtilly Satan doth insinuate behind the Curtain, 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, [Page 166] 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.

'Tis 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.’

'Tis 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 t [...] ­terly [Page 167] 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, Apo [...]. 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, your 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

[...]f Mr. Caryl. in locum. page 416. [Page 168] ‘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 Root­truths 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 Persecntion 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 [...]ure early Sata [...] suborns the Serpent, and (by [Page 169] 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 [Page 170] 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 once, strove for Prima­geniture, 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) fee 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. [Page 171] 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. [...]. 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 [Page 172] 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 [Page 173] 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 [Page 174] 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? [Page 175] 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 suaden­da 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. [Page 176] 11. Now if any desire more, see Jer. Burr. on the place,Zion's Joy. Isai. 66. 10. pag. 28. 29. 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 sorest, 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 [Page 177] 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 'tis 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 [Page 178] to all other sorts of Governments.

5. As 'tis impossible, so 'tis impracticable to make Converts 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 bosome 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 [Page 179] Gain of Oppression, theNamb. 22. 5. Deut. 23. 5. Joshua 24. 9. 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 betrayer 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 'tis 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, 'twas then so, and being so [Page 182] 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 inpudently 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 Thuanus, that going in Paris Streets on that Massacre day, it forc't tears from him, [Page 183] 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 Tieachery, till this late and present storm fell.

9. This Zeal is more hot than wise: good men may affect heats, but 'tis 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 Plea for Nonconformists, (by a grave in­genious [Page 184] 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 'tis 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 [Page 185] up (by death) that is partaining to the ci­vil 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. 'Tis 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, for theJac. Aug. Thu­anus Proem in Hyst. 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 Heretico 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, the 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, [Page 187] Exod. 8. [...] In Bu [...]tion the Songs of Zi­on were mockt, Psal. 137. 7. And the Gol­den Head made an Image, that all must adore, or burn, 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 Polt) 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 [Page 188] the same: some superstructive, [...] 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.) Mir a profecto, ac omnibus linguis saculis locisque 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 do 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; aSee Mr. Gee in Locum. terrour to Evil-doers, and so bears not the Sword in vain: to it Obedience is due; he is a Praise to Well­doers, 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,) * Take ye a Law,* Fuller's Eccl. Hist. Mr. Fox. J. Sp [...]ed's Chron. and Rule Britain by it; and (say I) accurst be he that [Page 191] 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, that ownedDARIƲS. 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; threatnes 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 as Evil-doers 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) 'tis, 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 withChillingworths Pre­face, S. 20. a new Face; your Doct­ors to be men of temper, [Page 193] 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 [...]inds: 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 [Page 194] 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 [Page 195] and malice of some poor Sycophant; that if Popery obtains, will swear against the best of us all.

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 [Page 196] voluntate, sed necessitate adducti, non ani­mo, sed verbis duntaxat consensimus. We con­sent, but not freely, 'tis 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 save 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 2 Chro. 15. 13. Deut. 13. 3. the Lord; and Asa caused them to enter into Covenant, and that on pain of death: And that Law of Artaxerxes, He Ezra 7. 26. Dan. 3. 29. 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 Christ, 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 bornRom. 13. 4. in vain.

Now that the Kings succeeding David, had a compulsive Power to true Religion, I gran [...]; 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 i [...] has God's al­lowance in so doing, i [...] 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 un­convict, 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 d [...]p [...]sed, 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: Cavendus Pareus in Mat. 13. p. 736. er go nimius rigor, ne noceatur bonis, sensur a malorum. Too much rigour is to be avoided, least the good suffer by censuring the evil: that he calls, [Page 199] nimia [...]; too much severity, or extre­mity, that more hurts than helps the Church: Christ forbids not Censures on [...]he 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 the 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 tha [...] 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, Pastores estis, non Persecutores, nova est, & in­audita Predicatio, quae verbe­ribus fidem exigit:—The Cannon-Law. 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: 'tis a new [Page 201] sort of Preaching, to inforce Faith by strokes; Pride may effect one thing, good Discipline another, Serenity doth more than Severity; 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 [Page 202] 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. Daniel 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 nigh 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 Conscience, 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 [Page 203] 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: the first of which wasAdam Comp­zen, Politic. lib. 2. c. 18. 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 [Page 204] Christi. So much as is given the heap of Rites, so much is took from Christian-liberty & Faith of Christ. Sure it is eafie 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: Amee 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 [Page 205] 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 yon con­fider, 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 caufed the Host of Aegypt to move slow, Exod. 14. 25. The Ark did truckle under Dagon, 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 [Page 206] 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 [Page 207] 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 Prediction of the Jews, & as ill deserved (but just) I will give every one of [Page 208] 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, but B [...]rrabas, a Murderer: and (i follows too) Out of their hands I will not deliver them. And so i 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 is made the dolesul 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 [...].) 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 be hardned, [...]o have a Heart fat: Now it follows, v. [Page 210] 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 orJer. 6. 12. Lam. 5. 2. evil, their Goods shall become a Booty, Houses a Desolation, or else turned to others, to Ali­eus. 'Tis sad our Dwellings should vomit us out.

The other Scripture is that of our Saviour, Your House is left to you desolat [...], 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. 'Tis 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 Do [...]m thus: (Reeve on J [...]nah. Preface.) [Page 211] ‘Calcedon was called the Town of the Blind, that could not suffer a wise Architect to build; such a blind City are you, that set half sighted Architects to build, that neither see Errours, nor foresee hazards:—Some require the Right Eye, some pro­nounce Sentence on a Forged Accusation, with Jezabel; some run greedily after the Errour of Baalam for gain (i. e.) got by Cursing; the Times are full of Fraud and Force, &c.—See your stupendious Sin, and yet how stupid you be, how far from Nineveh? How may your City Walls shake, and your Citizens hearts be daunted, for some unexemplifyed Judgment? So in the Ep. Dedica, to you Londoners, and in the Book—’

See what a prodigious Prophet that Man's Pen was. 'Tis a Turkish Proverb of the Rich, ‘This has been at the Siege of Constantinople; Reeve on Jo­nah, pag. 220. but these are the Ruines of Estates, that fall in the loss of Citys, when their Keys are wrested away, their heaps scattered, and they seek Relief.’

He instances by Induction of Fire, Plague, Sword, and Idolatry. (Pag. 221.) Of the 1st. ‘If your Sins bring in God's Judgments in Rank and File: O see the variety of Sor­rows [Page 212] you must weep under, your goodly Ci­ty is all in Sheards, you may seek a Threshold of your specious Mansions, or Monuments, but all gone; not a Porch, or Post, Stair-Case Terrace, Belcony or Bench, Garret or Galle­ry left: nothing but the Streets or naked Fields for shelter, as Sept. 2. 1666.’

Of the Plague (1665.) he predicts thus. ‘I'll smite them with Pestilence, Num. 14. 12. and dis-inherit them. All's full of Sepulchres: Now rides a Pale-Horse, Rev. 6. 8. We read in Script. of 14700, at once die, 24000, at a second time; 70000, a third time. At Rome, in Comodus's time, 2000 a day. After in Gal­lus time, it brought such a Mortality, that Cyprian wrote a Book on't.’

And for London, such a Plague was once (saith Speed, pag. 694.) that above 50000 were (in one Parish, of the Cistertians or Charter­house) buried, A. D. 1350: In Edward the Third's time. What has been since in 65, or may be yet in 84 or 5, God knows: Our green Winters are ominous: moe People, moe Sins. ‘Id. ibid, If this shut the shop door, no musick now but doleful Knels; no wares but Corpses Mansions turn Pesthouses; Church-yards are the Congregations: Death serves Executi­ons. No Spot is seen at night, to morrow God's Tokens are on us; or a Carbuncle burns our Flesh.—The Servant goes away with thy Gold, thy Life is at the mercy of a Nurse. This is Horror, and Terrour round [Page 213] 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; [Page 214] 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 (t [...]o he take the City in's way) for a third step, Eze. 9. 3. 10. 4, 18, 19. 11. 23. A fourth, to the Mount top on the East side: to stand, and look back, and drop a tear; as the Lord [Page 215] 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.

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 sit for God; but the [Page 216] 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 Shilo [...]) 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, [...] 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 prevailed 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: 'tis 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 Complaint; 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 [Page 218] 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 has 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, Ʋrim, 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 [Page 220] to seem piòus, 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 ex 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: [Page 221] 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 may 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 or 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 Abel 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 [Page 222] 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 against 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 Tranquisity, 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 Dissent [...]rs, 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 easily do we become a Prey to any that wait but a fit opportuni­ty.

But being under the Tyes of not only Mise­ry, [Page 223] 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, led 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 [Page 226] 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. [Page 227] (Dr. Bread, 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 Religi­on 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 [Page 228] 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 Matters, 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 seventh Day) for the profaning of it; and that Day Prague was taken.’ So he.

Dr. B [...]rd, 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 Mar­try? 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 [Page 230] 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 offen­sive to their Vicinity, nor yet mutinous or nu­merous; what harm can your [...]enity do your [Page 231] 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 Anabaptis [...]s; 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 vary, 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 Anabaptists 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 Men, (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, [Page 232] 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 'tis 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 'tis, for such as come out to try their Valour (on those unarmed Assemblies of Men, [Page 233] 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.) 'tis 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 [Page 234] 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 Pilla [...]s, Jachin and Boaz; scatter the Assemblies, and the Sabbaths are forgot, (Lam. 2. 6.) and so God's Law is made void, and of none effect, (Mat. 15. 6.) and so 'tis 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 A [...]tainment is another. 'Tis 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 Co [...]rtions; 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 [Page 235] 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 animum pro sale, 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 [Page 236] you bring are either rough, or smooth and civil Men, that will never destroy Neighbours in the Service of God, (tho you fine, confine, and hang them (too.) They would rather come and partake of our Sweets, 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, rough­handed (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, [Page 237] 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 glad 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 [...]lague, 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? [Page 238] Are you Prophets, and yet unfriendly to the Sons of the Prophets? Doctors, and yet refuse us that saving Doctrine, that may edisy 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 subservient 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 [Page 239] 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, H [...]u! Domine, quia ipsi qui primatum diliger [...] videntur, &c. Alas, Lord, that they are chiefly thy Persecutors, that love Primacy most!—Who cites the Bishop of Spalato, complaining of those [...]wo Si [...]s, Am­bition and Avarice, as worse than Heresy or Persecution; and (in the Person o [...] Christ's Spouse) says, Then I was in my highest esteem, going in my thin Coat in which my Lord [...] 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 [...]ar 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 never 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,

[Page 240]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, 'tis 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 [...] in which they are not to participate [...] [Page 241] 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:

Or that of the painted Peacock's Property: ‘Angelus aspectu, pede latro, voce gehenna.’

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

[Page 242]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 [...]ollit.

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 Apo­ [...]atick 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 In­sormer, to them I only say three things:

• [Page 243]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, [Page 244] 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 Preface, first convicts [Page 245] 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, 'tis 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 [Page 246] 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; or Hereticks in the Church, for ad­hering to Truth; or seditious and factious to the State, while you by Slanders are the Seeds­men of those Tares; or 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) 'tis 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 [Page 247] 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 [Page 248] 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; [Page 249] 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 take 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 Dio­nysius or Craesus, 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 [Page 250] 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 'twas, 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 [Page 251] 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,—Rem aggressi sunt, sine telis armis (que) &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 tel [...]m 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 [Page 252] 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 'twas 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 take. 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 [Page 253] Evening Wolves to tear you. Jer. 5. 6. Hos. 13. 7. Zeph. 3. 3. 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 selves 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 [Page 254] 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, (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 has 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 [Page 255] (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 or 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.

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 high 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 F [...]ud 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 [Page 258] 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.

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 [Page 259] 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 'tis 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 [Page 260] 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 [Page 261] 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 'tis 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, [Page 262] (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 'tis not rea­sonable to hazard your own Peace and Liberry, 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 'tis 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 [Page 263] 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 'tis sad to have (as Mr. S. R. faid) but one Eye, and that to be put out, but 'tis want of a publick Spirit; yet am I not offended at any: 'Tis 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. bad 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; [Page 264] others 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 abcut 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 [Page 265] Philistines Yoke; now protest 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, half­raw; or as Christ told La [...]di [...]ea, 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 'tis 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. [Page 266] 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 'tis 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, white­liver'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,

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. 'Tis 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.

[Page 268]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 [Page 269] 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 'tis 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 [Page 270] 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 'tis, 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 Bow­strings: 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 [Page 271] 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 are thou, (said God) to fear a Man that shall die? Isa. 51. 12. Who in­deed? Sure not a Saint; what shall I call thee? [Page 272] 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 s [...]re Terrors to others; yet see the Case as 'tis, 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? [Page 273] 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, [Page 274] 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, Job. 6. 67.) will you now go all away, and leave the Master to shift, and send 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 for sake the House of our God, Neh. 10. 39. and a good Command, Thou shalt not for sake the Levite, Deut. 12. 19. And a sad Charge [Page 275] 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 Socinians, 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 [Page 276] Fear. 2. Others are of the Latitude-Hear­ers; a little to both.

For the first sort: I ask if you received your Ministry Jury 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 sound 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 m [...] sure to be none; this ar­gues [...] 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 'tis 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 Word­commanding, 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 [Page 279] 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 and 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. 'Tis 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: Ʋbi enim sunt omnia mea, [Page 280] 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 [Page 282] 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 [Page 283] 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.
  • 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 [Page 284] 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 [Page 285] 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 Ʋsher'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; [Page 286] one that causes many to sin by Laws that are advisedly made;—that allows incest [...]ous 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 Re­conciliation 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, Iesh 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 [Page 287] 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 fowre 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 [...]s: 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 lukewarm Pro­fession is next to none, and as ungrateful and naufeous (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, [Page 288] 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.

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;—

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 'tis 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 'tis (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, 'tis 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, 'tis 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 i [...] (Extraordi­nary Calls lye not in our Case or R [...]ach, to Judge of) and on the defensive part, God [Page 292] 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 'tis, 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.

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 calls 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. Ʋ. on Isai. 9. 5.) said it from that Text, ‘Every Battle of the Warriour is with confused noise, and Garments rowled in [Page 294] 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 tenth part of the City falls, and the Witnesses rise: and God takes into his own hand the Sir H. V's Tryall. pag. 113. 117. 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 over­board, 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 Kingdom 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 cught 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 [Page 296] 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— [Page 297] 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 Ʋnwillingness) 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 Unicn ac­crues by Christ's Kingdom. Two Prophets agree in this, Isai. 11. 6. 8. The Wolf, Lyen, 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 [Page 298] 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 butyed 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 [Page 299] 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 tru't 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, [Page 300] that saves the Ʋpright 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, men out of Place, [...] 2 Thes. 3. 3. 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; for, (as Mr. B. St. on the Parable of the ten Virgins. one concludes his Book) Godrelieves 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 Mr. S. Cradock pag. ult. Noon; set up thy pure Worship and Institutions, throw down false Worship and Erronr: break the yoaks of Oppression and Violence: rebuke Pro­faneness; [Page 301] —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 (Isat. 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, [Page 302] or wrong touch, as Ʋzah'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, in suchMr. Ed. Gee of Prayer, p. 113. Cases of Prayer. Some Impre­cations are against ill Councils, [Page 303] 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 stated, 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 [...] 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 Ʋnction, 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 siery 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. [Page 306] 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 [Page 307] it, and are safe, Prov. 18. 10. (or set on high) 'tis 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 (Ʋbi 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 i [...] 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 [Page 306] [...] [Page 307] [...] [...] [Page 310] 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. Noting, 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 Babil [...]n;) 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, it will be the dreadfullest Ut supra, p. 380 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 receptive, 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)Burr. on Hosea, 2. 15. p. 516. have their Wills, and our Door of hope be shut; expect Parliaments no more; or, [Page 313] 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 if 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 [Page 314] 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, Asts 5. 41. And, as the Martyr said, (J. Brad­ford) God forgive us our Ʋnthankfulness, 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; 'tis 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 [Page 315] 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.

'Tis 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. [Page 316] 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 noblest 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 Disposit [...]on: If the first is 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 and quiet, that is a Spirit God loves to defend, 1 Pet. 3. 4. It is of great price with him: the Weak and Meek, we say, go by the Walls; and (I say) God is a Wall of Defence to such. How well were it, if great Men were all as good as great; were more of Lord Burleigh's man­suetude and Spirit,Camb. Eliz. p. 425. found in the Courts of Princes, what a Glory were it to them? of whom Cambden reports, That he never sued any, nor any sued him. This Treasurer over­came Envy by Patience, not Pertinacy. Were that Spirit more at Court, it would create Subjects; where, the contrary creates Enmity. Surely the Lord hides all the Meek of the Earth, Zeph. 2. 3.

4. The Supplyants, men of Prayer and Faith, are near God, and he has a Life-Guard about them: so had Jacob, and that kept off Esau, Gen. 32. 25. So had Peter of old; and Bazil since, that at Prayer the Souldiers could not seize, such a lustre was on his Counte­nance.

To God's Supplyants is a Promise, of bring­ing an Offering, Zeph. 3. 10. And these shall come up with acceptance on his Altar, Isai. 60. 7. The Church at Prayer got off Peters Irons, and brought him out.

5. Prisoners are in his eye, to fetch them out, and open the Doors, Acts 12. 5. 11. [...] [Page 318] confess a long durance, is oft the Lot of the best men: yet God, that despises not his Prisoners, nor crushes them under foot, loves to lift upPsal. 69. 33. Lam. 3. 34. 2 King. 25. 27. Psal. 105. 20. Eccl. 4. 14. their heads above others, to Glory, as Joseph, Jehoja­chin, &c. after many years. So Solomon says, out of Pri­son, that poor wise Child, comes to reign; him he prefers to an old fool­ish King, past Admonition. This a Dr. co­ments on (Dr. Jermin, in locum, p. 120.) ‘One foolish, deserves, nor Honour, nor Au­thority, he is the Devils Vassal;’ this he calls, The height of Folly; the shame of Honour: the poor wise child is afore such. And he cites a Queen of Italy, that joyned her Brother to her in Council; so writes to the Senate of Rome, Omnia cum concilio nos diligimus ordina­re. We love to do all with Council, nothing worthy of Reproof. A Caution for inadver­tent Kings. But there he notes that (as Jo­seph was) some may be set on the Throne; they Thrown from their wicked Command: the lowest part of the Wheel may soon rowl it self upmost.

6. Mourners are under the Wing of God's defence, and blessed, for Comfort follows, Mat. 6. 4. Especially, mixt with Prayer: This moist Seed-time, foretells a blessed Har­vest, and promotes it, Psal. 126. 5. 6. O ye Mourners, see three Scriptures, and lay them [Page 319] 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) [Page 320] 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—

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