TO day is this word fulfilled to us; this prophesie is but a nar­rative, or representative of mercy, if our hearts doe but an­swer unto both; and if our thankfulnes come but up to these words, and to these works of God, it will be a pleasing har­mony in Gods ears: Which that it may bee, I am now here by your Call, to contribute a little out of my penury, to what you had but now so largely and so lively set before your eyes. God hath this day turned our Fast into a Feast, and this as solemne for praise and mirth, as that was solemne for prayer and mourning; thus he alone can change the seasons and the occasions, and calls to us answerably to change the key of our devotions: there is a time to weep and a time to laugh; we have had both; and the first preparing for, and changed into the latter, through the precious mercyes of our God, who is yet good to our Israel, and hath not left himself without witnes to us, as at this day. That I might further hold out God in his glory to you, and hold up your hearts to take a full survey of it; I have endeavoured to seek out a seasonble and sutable word: for we may know, as there's nothing new under the Sun; so the providence of God which hath wrought hitherto, worketh yet still for his Church; and so will doe yet more gloriously, that yee all may marvell.

Observe then the parts and parralel together: You have here, first, a very formall, and formidable laying a siege; secondly, We have a sig­nall raising of that siege: thirdly, we have the causes and consequents of both: In the first, two things are considerable,

First, The besieged, secondly, the besiegers.

The Besieged is a City, no mean City; but a Mother in Israel, Jeru­salem, the metropolis of Judea, the glory of the earth; the City of God is invested, and beleagured; the beloved City is surrounded and straightned by her adversaryes.

2. The Besiegers; a numerous Host, all the people round about; sun­dry Nations, bad neighbours, such as bear evill will to Sion; all these come up against Juda and against Jerusalem; this is clearly implyed, v. 2. Nay its presupposed, that all the people of the earth may designe a siege, and sacking to Jerusalem, v 3. Besides, they shall come up well pro­vided with Horse and Foot, and all warlike equipage, and they shall ad­vance so far, as to attach it, they shall be lifting at it, presuming to carry it, v. 2, 3, 4. compared together: Thus much of the siege of Jerusalem.

2. The signall raising of the siege:

Wherein observe we first, the Causes: secondly, the consequents: The Causes are twofold, Principall, and instrumentall: the principall cause of this work of Deliverance and Victory, for its both, is the Lord Jehovah, who appears chief in this action, in every verse to the eighth, and he is described by his power and by his will, which are put forth to relieve and succour Jerusalem. Particularly, the Lord comes forth armed with his Almighty creating power, described in there eminent ef­fects of it, stretching out the heavens, laying the foundation of the earth, and forming the spirit of man within him: This is to tell you how far the Lord Jehovah will engage for the rescuing of Jerusalem in distress, his wonder-working, and world creating power.

2. The Instrumentall cause of Jerusalems reliefe, for the Lord makes use of Instruments in it; and that is, Jerusalem it self shall be in­strumentall in its own deliverance; and the Lord thus working for Je­rusalem by Jerusalem, puts forth severall acts in the manner of his working, here elegantly expressed, and happily taking effect upon the enemy.

1. Infatuating of him, he would needs drink a cup, and he was in­toxicated with it, v. 2.

2. Worsting or breaking them; he would be lifting and heaving at Jerusalem, and this stone fell upon him and brake him, v. 3.

3. By astonishing the Horse and his ryder, their most active powers, their Cavalry and flower:

4. After this follows the enemies utter consumption; all of them shall be cut in pieces, and consumed as straw with fire, v. 3, 6. Thus we have the Causes. Hence,

3. Follow the effects and consequents.

1. Jerusalem is delivered and secured:

2. Hereupon follows the doxology, high and low, governours and inhabitants of Ierusalem, speak hearty praise to the Lord of Hosts, ac­knowledging wherein their strength lyes, in the Lord and his people; and withall we have an act of faith in the governours, resolving to make choice of the Lord of Hosts for their protector, cleaving to him, and being assured of him upon this score and interest, that they have the in­habitants of Ierusalem with them and for them, i. e. Gods people, who have alwayes Gods presence and power by which they are invin­cible, v. 5. Thus you have the Lords doing, and our duty.

These are our parts, and the parallel is clear between Ierusalem case and this occasion; it needs not further repetition or application: for as the words seem litterally meant of Ierusalem assaulted and distressed by Antiochus, defended and relieved by the Maccabees; so is it mysti­cally meant of the Christian Church, or any part of it, persecuted by An­tichrist and his powers of whom Antiochus was no obscure type or fore-runner.The inte­rest of Gods people in Dublin, and the enemies rage against it, together with the righteous in it, may well intitle such another City, Jerusalem.

Now, oh that the other part of the Prophesie v. 8. were fulfilled up­on us this day as it was upon them; that in that day, i. e. when God puts forth his power in and for his people; then the inhabitants of Ieru­salem, and he that is feeble among them shall be as David, and the house of David as God, and as the Angel of God before him; they have been in power and valour: Oh let us be as Davids, and as Angels in praise and thanksgiving: Had we but Davids heart and harp, we might sing upon those parts of the text, a Psalm of Degrees.

I must crave leave to passe through the Porch and Entry, to my Text, the first verse of the Chapter is but a preparatory preface to that I pitch upon for our meditations; yet hath it some influence and relation to that which follows.

The burden of the word of the Lord for Israel: Thus saith the Lord that stretched forth the heavens, that laid the foundations of the earth, that formeth the spirit of man within him [...], This Song or comfor­table prophesie begins with the burden first; a burden that doth not [Page 4] pinch or presse Gods people at all, tis for Israel, for their sakes, for their safety, for their comfort: but a burden indeed faln heavy upon Ierusalems enemies, Ierusalems besiegers; this burden is theirs.

Its a common metaphor among the Prophets, importing some judge­ment, or propheticall threatning of judgement upon a people; such a contrariety is there between Ierusalem and her enemyes: that as the two scales of a balance, put weight in one, it presseth down, and lifts the other up: the rise of Sion is the fall of Babylon; the death of the wit­nesses makes the inhabitants of the earth merry, Revel. 11.10. When Ieremy and his people lamented in tears, their enemyes laughed, mock­ing at their Sabbaths. Againe, the Saints have their turn at last, they shall laugh last, Isa. 65.13, 14. Behold, my servants shall rejoyce, but yee shall be ashamed; my servants shall sing for joy of heart, but yee shall cry for sorrow of heart, and howle for vexation of Spirit. Revel. Now this is a speciall act of divine justice, to give every one his turn; and not onely so, but by the law of retaliation, to make his people shift their burdens upon their oppressours shoulders: The burdens that oppressors lay on the back of the righteous, shall fall heavy upon themselves, break­ing their bones, and pressing them down into the Pit. This they get by laying load on the Saints of God: but of that afterward from the 3. v.

The word fals heavy upon sinners, though they make light of it: this expression was so familiar among the Prophets, in the degenerate time of the Church; that the obstinate Jews would come in scorn, as­king,Ier. 23.33, 14, &c. what is the burden of the Lord? but they found it a burden to them indeed. Pharaoh made light of Gods threats and plagues on him by Moses and Aaron; but at last they sunck him as a stone to the bot­tom of the Sea. Ahab made light of Michaiahs word, but it pro­ved a heavy burden to Ahab, as Iehu cals it. 2 Kings 9.25.

The burden of the word of the Lord for Israel, i. e. This vengeance threatned on the besiegers, is for Israels sake, in favour of Israel: All the havock that he makes of great persons, of families, of whole Cities, Armies, Nations, is for Israel; the whole current of Gods judgements is but a comment and confirmation of this; pertinent to this and very pregnant is that of the Prophet;Isa. 43.1, 2, 3, 4, 5. when he tells Israel there, as here; that he was his maker, redeemer, and preserver from all evils: he gives the reason of all, verse 3, 4. I am the Lord thy God, the holy one of Israel, thy Saviour: I gave Egypt for thy ransome, Ethiopia and Seba for thee, since thou wast precious in my sight, thou hast been honourable, and I have loved thee; therefore will I give men for thee, & people for thy sake. [Page 5] The Lord takes away multitudes of wicked men as drosse, and counts them but as the dung of the Earth for Israel. What a distinguishing love is here in a gracious God, that puts so vaste a difference between men and men; between party and party, accounting his own honour­able, his enemies base; his own precious, his enemies vile: The Lord like a Lion goes forth and tears what ever he meets with, to feed his young, be it men or beasts. Thus the Lord makes bloody sacrifices and slaughters his adversaries bee they never so mighty or many;Rev. 19.17, 18, 19. as we have it notably described by Iohn in the Revelations; Having armed and mounted Iesus Christ with royall conquering power, brings in the Angel, inviting all to a great feast, which he cals the supper of God; the pro­vision is flesh, costly flesh; to eat the flesh of Kings, the flesh of Captains, the flesh of mighty men of hosts; and them that sit on them, &c. I do not take the words litterally of Birds feeding on the carkasses of the churches slaughtered enemies lying unburied, though that may be too; but of warriours mingling themselves with the Church for pay and prey; or of militant Saints, who being married to Iesus Christ as conquerours; hee sups them upon the spoiles of their enemies,Psal. 74.14. the mighty Be­hemoths and Leviathans that prey on Sea and Land; the insatiable Po­tentates of the Earth, even they shall be meat for his people, as Ioshua and Caleb said, the mighty Anachs should be bread for Israel, Num. 14.9. Thus out of the [...] comes forth meat, and out of the strong commeth sweetnesse; the Lord will make the Lion that wars against Sampson to fall by his hands, he shall tear him as a Kid, and the carkasse of him shall yeeld Sampson honey.

Then the Lord comes forth armed as a God, he puts on all his ma­jesty, and all his might when he engages for Ierusalem: then he awakes as a great Lyon, and as a Gyant refreshed with Wine; Then the hils melt, and the earth trembles at his presence, when he commeth forth to ayde Jerusalem; for then he commeth forth like a God, that is, like him­self; the Lord will put forth no lesse grandour and glory in delivering Ierusalem, then when he made the world: Let all, saith God, be redu­ced to a Chaos of confusion, such seemed once our condition, and now little better to those that cannot or will not see; yet I will fetch order out of that, saith the Lord: Let all be covered over with darknesse, and jumbled into rubbish; nay, let all be shut up again, into the wombe of nothing, at least that nothing of inhability, improbability, and impossi­bility too, as to a created agent; yet I will create deliverance, fetch out a cosmos, a beautifull pile, and face of things: praise the Lord in this [Page 6] great last restauration of the world, which we trust is now beginning. The Lord will make a new heaven and a new earth, Revel. 21.1. The Lord will make quite another world, and all this for Israel. Have you not heard, hath it not been told you, that it is I, and onely I doe this; that I make nothing of my peoples enemies, be they many, a whole world of them, as vers. 3. Yet I spread out the heavens while they besiege then Ierusalem, i'le overwing their multitudes, i'le front them and flanck them; I will catch them all in a Net, for I stretch out the heavens: and for their power, their mining, their confidence; let them look to their ground, I lay the foundations of the earth; let them dig as deep as hell to hide counsell, and to shake thy wals, and cast thee down O Ierusa­lem: I will countermine them, I'le blow them quite up, they shall be buried in their own rubbish, saith the Lord: what if they abound with courage and malice insomuch that my people are even afraid of them? is it not I that form the spirit of man within him; I take and give courage, I will make thee stout-hearted as women, but I will make them that are feeble among my people, as David, for I form the spirit of man within him: And for the Savage disposition of the enemy, I tame that saith God; Daniel and the Lyons shall lodge quietly together, my Lambs shall feed safely among the Bears and Wolves, my Children shall play with Aspes and Cockatrices, for I form the spirit of man within.

Right honourable and beloved, Here's matter of courage and confi­dence for us; here's ground not of prayer onely, but of praise this day. Was not the enemy sweld with that height of arrogance and presump­tion upon his numbers and advantages; had he not so neer compassed and carried Dublin, as to say, it could not be delivered out of his hands without a miracle: Loe! our Creator hath wrought this miracle, when he that stretcheth out the heavens, &c. undertakes it; he can doe it, and hath done it; and did he ever appear like a God for us yet more, then in this engagement: so few and feeble against so many and mighty, 1200 Horse, and not the third part of 4000 Foot in the act on, conque­ring 19000 and beyond their own purposes and thoughts to charge the whole Army, yet carried on! Thus if the spirit of the Lord come on Sampson he shall break his cords, and slay heapes upon heapes with an Asses jaw-bone, but let us not anticipate: Here have yee seen the Lord of Hosts armed like himself: now hear the Herauld sounding the trumpet before him in the next verse, Behold, I will make Ierusalem a cup of trembling, &c. I thus armed, thus resolved, will now shew my glory at this great undertaking; come and see a famous spectacle, your God [Page 7] engaging for Ierusalem: when the Lord once engageth eminently for Ierusalem to defend and deliver it,Note. he summons all to be spectatour and observers of it. Before he shewed his power what he could doe, here he declares his will, what he is resolved to doe. Behold, I will make, &c. a solemne summons.

This is worth noting, God looks to be observed and admired in his great workings for a distressed people, he cals for it aloud. Revel. 6. When the Lamb opened the first seale, John saith, he heard a noise as of thunder, one of the foure beasts, saying, Come and see; and when he had opened the second seale, I heard the second beast say, Come and see: And when he had opened the third seale, I heard the voyce of the third beast, say, Come and see: And when he had opened the fourth seale, I heard the fourth beast, Come and see; Alloquitur Ioannem sustinentem per­sonam fidelis populi qui similiter per vocem ministrorum excitarentur ad observandos hos mirabiles eventus. Exod. 14.13. Moses told trem­bling Israel, Feare not stand still and see the salvation of God, which he will shew you this day; The Lord shall fight for you, and yee shall hold your peace: yea, that's a glorious sight to see indeed, to see God taking a Pharaoh in hand, of whom wee said, For this cause have I raised thee up to shew in thee my power, and that my name may be declared through­out all the earth. This is one main end, why the Lord fats and heigh­tens an adversary, that he may try misteries with him, and spend his ar­rows on him; and all this, to be observed and admired the more. Psal. 111 2. The works of the Lord are great, sought out of all that have pleasure therein: his work is honourable and glorious, he hath made his wonderfull works to be remembred, that's their end: the Lord would never appear upon the stage, if he had not some strange act to pre­sent; he would never call inspectatours, if he would not provide som­what worth seeing.

This hath made the Saints in all ages curious in observing Gods works. Abraham rejoyced in seeing Christs day: Iacob waited for Gods salvation, Moses said, I beseech thee shew me thy glory; he had seen much of God before, all that did but whet his appetite, he was still greedy after more. Daniel was a man of desires in this sense, as you heard it glossed but now, and had a large prospect, yet would fain have crowded to see more.

Right honourable, You set us to display God in his grandour this day, you stand upon advantageous ground, and you see farre and quick into Gods works; for you have declared your sense of this and former mercies: yet you will yeeld, you have not seen all, and that its worth [Page 8] reading, and turning over and over this marvellous discovery and dispen­sation of God: Say then with Moses, when the bush burned and was not consumed, when the Church was in a flame, and yet flourished in the fire; I will now turn about and see what this great sight meaneth, Exod. 3.3. The Lord wonders and is very angry at the senlesnesse and blindenesse of men, that will not see his hand lifted up: men that are quick witted, and sharp sighted in other things, they can discern the face of the skyes, but will not know the signes of the times, when they are visible; but let the wicked doe wickedly, for none of them shall understand, but the wise shall understand: the scripture makes tother a matter of folly and brutishnesse, but these providentiall acts upon wicked men in their ruffe, and when they flourish, and are presum­ptuous, then to pull them down, this is too deep for wicked men; yet are wee solemnly called to observe it; See Dan. 12.10. Hos. 14. ult. Psal. 92 5, 6, 7. Psal. 107.40, 41, 42, 43.

Behold, I will make Ierusalem a cup of trembling to all the people round about, when they shall be in the siege, both against Iudah and Ierusalem.

Note, Ierusalem may be besieged by her enemies; the place and people of God may be encompassed and distressed by their Adversaries; a truth so clear, both of litterall and mysticall Ierusalem, that it is but time waste to prove it.

Its observable, that our three grand enemies, are encompassing ene­mies, and grow dangerous: For an enemy to encompasse, argues a four­fold danger. First, It argues neernesse.

Secondly, Superiority in power, else he neither could or durst advance so close.

Thirdly, Superiority in numbers, else he could not surround and en­compasse; for he that is without hath the largest Line.

Fourthly, A distresse and straitning from escape: all this is implyed in a siege.

1. The Devill, Iob 1.7. Iob 2.2. He compasseth the earth; 1 Pet. 5.8. He is said [...], to walk about, and to devour: There's not a soul of a righteous man, but he layes siege, making assaults and battery to that soule: as for the hearts of wicked men, he is possessed of them al­ready; and they are fortified by him against God his Word, and judge­ments.

2. Sin is an encreasing evill, its called sin that doth easily beset, [...], Hebr. 12. Psal. 49.5. David speaks of the iniqui­ty of his heels compassing him about.

3. The world none will doubt but that's an encompassing enemy. Therefore the poor Church is not only called a lilly among thorns, a speckled Bird amongst the Birds, Lambs among Wolves, but ex­presly a besieged City, the Daughter of Sion is left as a Cottage in a Vineyard, as a Lodge in a Garden of Cucumbers, as a besieged City. Isaiah 1.8. Solitary and surrounded, and not only invested at large, but close­ly streightned and distressed; so as with Jehosaphat they know not what to do, only their eyes, are upward towards God, restat iter coelo tantum.

The ground of this from God, is partly to give check, restraint to the extravagancies of his people, and we know sometimes it is but need: the best and most retired soul hath his wanton flings, [...] and its very hard to keep it from leering and hankering after some vanity: to cure this the Lord will hedge us in with thornes,Chrysost. Hos. 2. that we shall not find our lovers. We are apt to turn our liberty into licenciousnes, and the grace of God into wantonnes, and to sur­fit upon mercy, to growe fat and ranck, to begin to gone and kick, and break fence: the Lord sees good to pinch us for this, to re­duce us to our measure and compasse, by driving us into corners. Sic deus cohibet & fraenat suos ne diffluant: Calvin. thus the Lord will hamper his own; he will banck and bound them into their right Channels, least they overflow their bancks; but this is chiefly to role on a proud enemy to presumption, that while he thinks to try experiments, and do exploits upon Jerusalem: the Lord will lay snares and ambushes for him, the Lord will lead him on, and make his work seem facile and feisable to him: he will give him some advantages, he shall begin to grow fat with some successes, hee'l present him faire hopes of carrying the day, and glutting himself with spoyles: hee'l suffer the Lyon to get his prey into his Chambers, and between his teeth, playing with it securely, and gaping to devoure: now all this is but to get Pha­raoh beyond retreat, and when I have him but in my net, then saith God, Il'e draw: now is my time to stir and work: now il'e look thorough the Cloud and pillar of fire, upon the Aegyptians, and trouble them; and there Pharaoh flies, but 'tis too late, stretch out thy hand Moses, and let the waters cover Pharaoh and all his Host, let him sink and be buried in the mighty waves, the Lord will reduce his people beyond humane hopes of relief, and then he [Page 10] will be glorified, let Lazarus be sick, and let him die, and let him be buried, and let him stinck: now saith Christ, my houre is come, Il'e go to Bethany and rayse Lazarus: the Lord delivers a people out of the mouth of danger,1 Sam. 17.34. &c. 2 Sam. 21.16.17. as David rescued the Lamb and Kid out of the mouth of the Lyon and Beare; or as Abishai succoured Da­vid when IshbiBenob, a son of the Gyant, lift up his sword to have slain David, then Abishai flew him; or as when Saul had compassed David round, that there was but a stop between him & death, and a Messen­ger came and diverted Saul: thus will the Lord judge his people, when he seeth their strength is gone, Deut. 32.36. when there is none shut up or left: when his people are full of mis-giving, dis-maying feares, when their Anchor breaks, and their Faith failes, when every countenance is cast down, and every corner is full of murmurings, when Ziglag is burnt and all taken, and David weeps till there be no more strength, and his men talk of stoning of him too, at that instant shall he march and God before him,1 Sam. 30.31. cap. to recover what's lost, and spoyle the spoyler, and moreover, then Saul his capital enemy is destroyed Who so is wise will ponder this, &c.

And was it not thus with Ireland? how near was that whole Land lost, but two places, and those ready to give up the Ghost, left? two little flocks of kids, and those pent up too, while the e­nemy filled the Countrey? when all was bent to revolting, and intended succours not ready; when wagers were laid, and books out that Dublin was lost, and Ireland lost, and at the same time the people striving and chiding with Moses? Now will I come forth and work, saith God, now will I appear most gloriously, had I begun before, it had been too soone, and should I delay longer, it would be too late: the adversary is presumptuous and secure, my people are low, and distressed enough. And how doth God work? It followes, I will make Jerusalem a cup of trembling, &c.

The spirit of God makes often use of this Metaphor of the cup, in the case of affliction,Mat. 26.29. punishment or judgment, our Saviour him­self dranck his Cup, a very bitter one, wherein no creature could pledge him, i. e. in his measure; although every Child of God hath a portion of the cup of affliction, in conformity to our head, not to expiate sin, or satisfie divine justice, yet oftentimes to pre­vent and purge sin.

The Saints have also another cup, a delicious one given them of God; the cup of blessing in the Eucharist, that soul-refresh­ing [Page 11] nectar, which the Lord Jesus hath broached out of his own side.

They have another delicious cup, which the Lord gives them into their mouthes, upon any great mercy and deliverance from their ene­mies, which is the cup of Salvation: this was used in their sacrifices and feasts, and they were wont to lift it up,Illyric. and to pray and prayse God with it, for victory and mercy, and it was a signe of freedom; This cup hath the Lord given us to drink, wherein we tast and see how gracious he is to us, this he fils us to the brim, and makes it over-flow in the pre­sence of our enemies, Psal. 23.5. But as for the wicked 'tis not so with them, the Lord hath tempered another kind of cup for them, of which our text speakes: of this mention is made in Ezek. Ezek. 23.33 where the Lord tells Aholibah, i. e. Judah, that because she walked after the way of her Sister Aholah, i. e. Samaria: therefore saith he, I will give her cup in­to thy hands, thus saith the Lord, thou shalt drink of thy Sisters cup, deep and large, thou shalt be laughed to scorn, and had in derision, it containeth much, thou shalt be filled with drunkennes and sorrow, with the cup of astonishment and desolation, with the cup of thy Sister Samaria, thou shalt drink it, and suck it out, thou shalt even break the sheards thereof, and pluck off thy breasts, i. e. shalt carry thy self as one that is mad drunck, who breaks pots and glasses, abu­sing himself as one distracted: this is the sore cup of judgment and de­vastation.

The like we have, Psal. 75.8. Jer. 25.15.16. where the Lord tem­pered a cup of fury, and makes Jeremie the modeperator to give every one his share, they shall drinck, and be moved, and be mad, because of the sword which I will send among them, v. 27.28. and if you search the causes why these Nations were punisht: comparing this with other Scriptures, we shall see the quarrel to be that in the Text, they had plotted or laid hands against Jerusalem, and 'tis for Jerusalems sake this cup is given him?

But what ground is there of this Metaphor, and usage of the cup thus applyed

1. Some will have meant by cup, portion, or measure; every one at their seasts was to take his dimensum, or proportion: according to these, the phrase signifies but this, every sin shall have his degrees and share in punnishment, for cup signifies portion, or lot in Scripture.

But this is too scanty for the question.

2. Others will have it derived from witches and sorcerers, which were wont to mingle intoxicating cups, and to sophisticate their wines, and the word in the text will bear it, for it signifies poyson, [...] and hence the latine word venesica.

3. Hierome and some others, think it taken from a medicinal poti­on of strong Physick, which is ill to look on, and worse to swallow down, being bitter, loathsome, and worse to some Patients, then the disease, causing them to feele heart-qualmes, to stagger, and even swound away.

4. Besides all these, there are who think it taken from condemned malefactors, whose friends were wont to temper them a cup of wine, for the reviving of their spirits, against excessive sorrow and feare of death:Ier. 16.7. of this the Prophet seemes to speak, when among other fu­neral rights, he saith, men shall not give them the cup of consolation to drink for their Father or Mother, Those that draw the Metaphor hence make it hold in this only, that those that drank the cup of consolation, were such as were already condemned to die; and therefore it was a signe of judgment; but that in the Text seemes a cup, that the friends of them that were dead already, drunck to comfort themselves, and to make them lesse sensible of that losse: ours is not a cup of consolation to our enemies, nor their friends; but a cup of trembling and astonishment.

Prada on Ezekiel though he seemed to incline to the other Expositions for a while, yet at last he closed with this as the most genuine, Namely, that there was a sift sort of cup, or drinking, which was in use at their great compotations, where the sonnes of Bacchus strove for Masteries, who should drink most, and every one was forced to take off his cup to the bottome; which was not so sweet and pleasant in the beginning, as it was loath­some afterwards, as being too heavy a load for his natural strength to bear, and therefore must sinke under it; This is the contention be­tween divine Justice and the sinner. A wicked man loves to drink the sweet wine of pleasure and lust, to satisfy himself in his inordinate long­ings; but he refuseth to drink out the bottome, where judgment and punishment alwaies lye, he loaths that; but oh saith God, its in vaine to strive, thou shalt have the bottome too, thou canst not draw off the Wine from the lees,Psal. 75.8. but thou shalt drink both. The Psalmists expressi­on seems to come home to this. In the hand of the Lord there is a cup, the Wine red, Kimchi. (the colour of the most generous Wines in Palestine, with which colour they were most inamoured and tempted, Prov. 23.31.) it is full of mixture, and he powreth out of the same; but the dregs there­of, all the wicked of the earth shall wring them out and drink them. How­beit there seems somewhat more then this exposition in that instance: [Page 13] The substance of the draught containes many ingredients; which is, variety of Gods judgements and wrath; and therefore some read for vinum, rubrum (red) turbidum (troubled Wine) thick, like, a confecti­on or medicinall potion; Take them altogether, we may draw out this, That the enemies of Gods people who thirst to swallow them up, though this be sweet to their palats; yet they shall have such a Potion through Gods just fury and revenge, as shall make them sick, and car­ry themselves as drunken men, and they shall perish in this their drun­kennesse.

The word [...] translatad by us trembling, in the text signifies luxu­ry, drunkennesse, stupidity, poyson, and so is variously tendred, and it makes the sence full: the word [...] also translated cup, signifies a gate or threshold, whence the vulgar renders it superliminarie cra­pulae, the threshold of surfeit, the Syriac, the gate of trembling,Cor. the 70. the Arabick, the gate of commotion, some, a cup of poyson, this empha­ticall pregnancy of the words gives us this summe: The enemy shall come and besiege Ierusalem, they shall advance to the very gates, they shall set their foot on the threshold, but there they shall stumble and fall; they shall come up greedily to swallow with open mouth, as a man hot and dry swallowes down a cup of refreshing liquor, they shall thirst for blood, treasure, and spoyles,Isaiah. 49. ult. but I will make them drunk with their own blood, as with sweet wine, spoken of the Churches oppressors: as Thomyris told Cyrus, whose head she cut off, and cast into a vessel of blood, saying this, Thou hast slayn my Son, and didst thirst after my blood too; now satisfie thy self with that thou didst thirst after. Hero­dot. &c. The enemy that made so full account to swallow up Ierusalem quick, when his wrath was kindled, is stupified and astonished with that draught, its poculum soporis, a cup of drowsines to him:Psal. 76.5.6. Thus the Psalmist expresseth it, The stout-hearted are spoyled, they have slept their sleep, and none of the men of might have found their hands: At thy rebuke O God of Jacob, both the Chariot and horse are cast into a dead sleep: as our Text hath it verse 4. where the cup doth astonish the horse and rider; and where was it the Psalmist saith,Ier 25.15.16 this confusion came on the enemy? at Salem, v. 3. there brake he the Arrowes, that made he such a cup, that's one effect.

Another is a cup of madnes, which is another effect of this cup, they shall drink, and be moved, and mad. It was said of the Sybill of Cuma, that assoone as any stepped over her threshold they began to rave,Virg. 6. Eneid. [...] such is Ierusalems threshold, it is, [...] it is superliminarie crapulae, aut dementiae, a distracting cup, or a threshold of madnes.

Alcazar out of Theodoret, expounds the word elegantly according to [Page 14] the effects of drunkennes, a drunkard by reason of the dizzines of his head imagines the house moves, and will surely fall, whereas the mo­tion is in his own brain, the reeling and falling in his own bulk, the drunkard tumbles down in the dirt, while the house stands fast; thus Ierusalem that seemes to totter only in the enemies fancy, and to fall only in his presumption, shall stand fast when her enemies lick the dirt, according to Davids case,Psal. 27.2. When the wicked, even mine enemies came upon me, to eat up my flesh, they stumbled and foll.

And for the trembling of the enemies, the Lord makes Ierusalem such a cup to them;Dan. 5 3. we have a notable instance of it, even to the letter in Bel­shazzer, who in the midst of his jollity, must needs send for the Vessels and Cups of Ierusalem, to drink wine with his Concubines; but mark, in the same houre came forth fingers of a mans hand upon the wall a­gainst him, which made such an Earth-quake in his heart, that his coun­tenance was changed, his thoughts were troubled, the joynts of his loynes were loosed, and his knees smote one against the other: was not here a cup of trembling? Thus was Ionathan & his Armor-bearer such a cup to the Philistins, when he climed up the rock against them, there fell a trembling in their Host, in the field, & among all the people, the Gar­rison and the spoylers they also trembled, and the earth quaked, for there was a very great trembling hebr. a trembling of God: God made this attempt, a cup of very great trembling to them. Its said of the drunkards cup, that in praelia trudit inermem, it adds courage to the feeble and fearful; but this cup of spiritual drunkennes takes away cou­rage, and adds fear and trembling, it is a hornet from God that doth chase and affright the enemies of God.

I will make Jerusalem a cup of trembling: the Lord doth often pu­nish drunkards in their kind: the enemies of the Church who common­ly are bacchanalian and debauched Epicures, the Lord makes their ve­ry sin and delight, their snare and punishment. When the plundering A­malekites after some successes,1 Sam. 30.16.17. and out-rages upon Ziglag and other places, they were drinking and dancing, in the nick David comes upon them, and mingles their blood with the blood of the grape, and de­stroyed them, so that they were faine to vomit up all the spoyles and preys they had taken; pertinent also is that of Benadad, who with a mighty host besieged Samaria, 1 King. 20.11.16. &c, even as he was drinking himself drunk in his pavilion, with the rest of his Commanders, set his men in array against the City. But the Israelites came out and slue his Army with a very great slaughter. Right Honorable, was it not thus in our case with the enemy? He was carousing and playing in his Tent, when he had [Page 15] sent his party against Dublin: he was so confident and insolent, that he had already won the Citie in his presumption; for he fell a disposing of prisoners before hand, drinking healths to their owne successes, and your confusion. Are not these the Acts of men drunk, not with Wine onely; but with wrath? Yes, they had then tasted the top of the cup, which was the sweeter, yet intoxicating, and must now take of the bottome too: Mark it in the effects and issue, a bloody issue to them; they staggtred in their Counsels, they roared and raved in their purpo­ses, they trembled in their undertakings, they stumbled in their ap­proaches, they fell down to the ground in their shamefull discomfi­ture: and lastly, they vomited up the greater part of the spoyle they had before swallowed, and fed themselves with. Hence it is said,Isaiah 28.7. that Drunkards are said to be swallowed up of wine, they are swallowed up of what they swallow: It's true in the letter, and mystically so too,v. 16. their own morsell poysons them. How doth the Lord assure that? Be­hold (saith he) I lay a stone in Sion; v. 3. this leads me to open to you the other Metaphor in the Text, in these words, In that day will I make Jerusalem a burdensome stone for all people, all that burden themselves with it, shall be cut in pieces, though all the people of the earth bee gathered together against it. The 70. read it, A stone of treading down, so also the Syriac, or a stone of subjection and casting down: thus the A­rabick and the Chaldee come neere our Translation, A stone of offence, or stumbling.

The ground of this Metaphor is taken from a custome in all the Ci­ties and Villages of Palestine, which held in use till Jeromes time,Hieronymus. that for the exercise of their youth, they appointed great round stones: These they were to lift, some to their knees, they that were stronger could lift them to the navell, or higher; even to their shoulders, and the crown of their heads, &c. yet it came to passe, that many in lifting of these massive stones, by over-reaching and over-straining, or by sink­ing under their weight, were so strained, bruised, and sometimes their bones broken, that they became maimed by this meanes: They were snared and broken by the work of their hands; thus saith the holy Ghost. Many a one boasting and presuming of his strength, shall be lifting and heaving at Jerusalem, they shal endevour to doe feats upon it, and take it into their hands, but it should prove too heavy, and too tough a piece for them, they shall be over-reacht in it, and shall break their heads, their necks, their hearts, in the enterprize. I do not wonder now, the Prophet begins with, The burden of the word of the Lord

Thus the Lord who is a Sanctuary unto his people, is therein a stone [Page] of stumbling, Isa. 8.14.15. and a rock of offence unto his enemies, he is a gin and snare unto them, and they shall stumble, and fall, and be broken, and snared, and taken. How this comes to passe, will presently appear in these two ensuing conclusions; both which comprise the generall mind of this Text, and hold forth a great truth unto us, very worthy our meditati­ons, very sutable to this day, and so as comfortable to the people of God, as terrible to their adversaries, all sorts of men.

1. Observe.It is ever fatall to assault the Jerusalem of God. In their engaging against Jerusalem, they doe but march the nearest out to their owne graves: It's an evident token the Lord intends to blast a Person, Family, or Nation, if he permits them to advance and act hostility against his people: Jerusalem is a cup of poyson, & a burdensome stone unto her enemies.

2. As the Lord is often exactly just in his recompence and retaliation of punishment upon malefactors, so he doth frequently observe and execute it upon his Churches enemies: both these are frequently taught in this Scripture; I will not handle them singly, but wrap them up together, as neere as I can, as belonging both to one.

Prov. 20.25. [...] Prov. 1.12.The wise man saith, it is a snare for a man to devoure that which is holy, or a holy man, for the word beares either, and some read it in this latter. The word to swallow, or to devoure with open jawes, is attributed to persecuting men; let us swallow them up alive as the grave, and vvhole as those that go down into the pit, its meant of ravenous beasts, birds, or fishes, that cruelly and greedily swallow their prey, wicked men in doing so, do but swallovv their ovvn banes, their ovvn poyson: the vvord here for snare signifies the snare of a Hunter, or Fowler, persecuting Nimrods, that hunt the poor sheep of Christ vvith blood-hounds, that lay snares, and make pits for them that lye in vvait for innocent blood, and to catch men; vvretched Hunt­ers, their own evils shall hunt them out; the game they chase and lie in vvait for, shall turn against them, their own dogs shall eat these Acteons, they shall be taken in their own nets: as vvhen the VVhale had swallowed Ionah, it was too hard a gob­bet for him to digest, or hold it in his paunch, he must give him up again: vvhen Chedorlaomer and his party had plundered the Cities of the plain, and carryed a­vvay righteous Lot among the rest: this one holy thing or holy man, vvas a snare to Chedorlaomar, he vvas his ruine. For his sake onely did Abraham ingage, pursue, and recover all again, to the utter overthrow of 4. Kings that vvere Conquerors over five

That of the Psalmist is very full, when he would expres the abortive designes of wicked men against the righteous,Psal. 7.15. he doth it thus, he travelled with iniquity, conceived mischief, and brought forth a lye, he made a pit, and is fallen into it. Thus wicked mens conceptions are not like those of vvomen,Chrysost. Chrysologus. Cum in coelis insanitis, non modo sacrile­gium facitis, sed operam p [...]rditis. but those of Vipers, vvhich eat out their own bowels that bred them: therefore our Saviour calls vvicked men Vipers, of whom they write that the female in copulation bites off the males head, for this the young dig out the mothers belly to revenge the sires death: Thus the Iewi [...]h Synagogue which had persecuted and killed the Prophets, their own Children destroy that Synagogue, their cruel Mother. I can but wonder that Heathen Seneca should ever have any sense of this; for saith he under the person of Soc [...]ates, against whom some in his age inveighed, vvhen you wax mad against Heaven, you do not only commit sacr [...]ledge, but loose all your labour, and your selves also.

God tells the Prophet Ezekiel, that the people he had to deal with, were obstinate, stiff necked, and brazen fore-headed,Ezek. 3.8. and they should come and fight against him; but should not prevail a­gainst him, why? Behold I have made thy face strong against their fa­ces, and thy fore-head strong against their fore-heads; as an Ada­mant, harder then a flint, have I made thy fore-head: Prada. in Ezek. thus in con­tending with thee, they shall but break themselves, indomabi­lis adamantis duricies, &c. An Adamant is of invincible hardnes, it breaks the hammer, it dents the anvill, and overcomes the fire; so all our strokes, and cruel expositions of persecutors, shall not hurt or break a true Saint of God, but they shall break them­selves upon them, as Dagon did upon the Arke, head and hands, craft and powers, a little before Ezekiels enemies are called Scor­pions, Serpents of poysonous crooked stings;Cap. 2. but as they com­monly loose their stings, so by crushing and applying it to the wounds, is the most effectual Antidote against its own poyson; such are the Churches virulent persecutors, upon whom they loose their malice and power, and through the wise dispensation of God, become medicins and preservations by their crushing, to the people of God whom they afflicted.

Thus, is that verifyed which Solomon speaks, When sinners in­tice thee saying, come let us lay wait for blood, Prov. 1.11. let us lurck privily for the innocent without cause: they do but lay wait for their own blood, and lurk privily for their own lives: this is the issue of such attempts (saith he) take heed of confederating with them: Hereto accords that of the Prophet; Woe to their soul, Isai. 3.9.10.11. for they have rewarded evill to themselves: Woe to the wicked, it shall be ill with him, for the reward of his hands shall be given him: the word ele­gantly implies, that wicked men by their certain miscarriages in afflicting the righteous, and therein afflicting themselves, are therein their own pay-masters, in their own kind and coyne.

Blind is that ignorance that sees not how it is armed against it selfe;Athana­sius. much like one that takes a Serpent in his hand to throw at another, wherein he cannot misse of being bitten with it him­self, or as one that taketh fire in his hands to burn another, can­not avoid the scorching himself by it: thus malice alwayes fights against it self, wounding more the Subject where it breedes, then the Object to which it would do mischief: was not Goliah be­headed [Page 18] with his own Sword: thus wicked men do but shew God a way (in persecuting the righteous) and as it were, give him a president whereby his Justice shall proceed in their own execution. This may be gathered out of that testimony of our Apostle,2 Thes. 1.4.5, 6. a manifest token of the righteous judgement of God to recom­pence tribulation to them that trouble you, the word is, [...] a pattern, precedent or Copy, as well as token, and is, as if God who by nature is meeknes and mercy it self, and one who seemes scarce to understand (with Honour to the sacred Majesty,Velas. in Ep. ad Phil. c. 1. v. 28. and in conformity to Scripture phrase) which way to go about the work of punishment, seeming alwayes awke and averse thereunto, he learnes the way of it from wicked mens actions against the righ­teous.

Zach. 2.8.Observe that phrase of the Prophet, He that toucheth you, touch­eth the apple of his eye: there are two things observable by us in these words. 1. the tender love of God to his Church, how it is garded and regarded by him:Corn. in locum. the apple of the eye is called [...] a Daughter, to shew the Lord is as chary and tender of his people, as an indulgent Father or Mother is of a young beautifull Virgin against hurt or defloration, in the apple of the eye appeares, a little Image of a man, which the Hebrews calle [...] a little man or Son: thus the Lord sees his own Image in his Chil­dren, and they are ever in his eye: now who dare strike Gods eye. 2. But how comes the Lord to speak immediatly before, and after in the first person: why God, did he not say thus here, he that toucheth you, toucheth the apple of mine eye, so it should run, and not his eye, properly if we apply it to Gods eye, as before; what if it be interpreted of the wicked mans eye: thus he that toucheth you, Cyrill. Vatab. toucheth the apple of his own eye,: you see it agrees with the phrase, and its a truth clear; for which I have named it, though I do not urge that exposition, howbeit some interpreters are for it: sic semper Ecclesiae persecutoribus conatus ipsorum in caput reciderunt, & tangunt suammet pupillam, even their nearest and dearest contentments, wherein God will observe his own Law, an Eye for an Eye, and a Sonne for a Sonne.

We cannot have a better instance then Pharaoh, so clear an il­lustration of this truth, and every way so accomodate to our [Page 19] purpose. Thou shalt say to Pharao, Israel is my Son, my first born, Exod. 4.23.24. say to him, let Israel my Son go to serve me, if not, I will slay thy Son, thy first born: lock to it Pharaoh, the Lord toucheth the apple of thine eye indeed, it was even so,Exod. 12.29.30. the Lord destroyed Pharaohs first born, and all the first born of Egypt, upon this Pharaoh and the Egyptians rise in the night, and there was a great cry, God had put out all their lights, can you blame their cry that night,1 King. 15.4 for so a Son and successour is called, 2 Chron. 21.7. &c. thus we see what it cost Pharaoh for afflicting Israel, yet were there many reasons why the Lord should punish him, besides the foremenci­oned he was a great Idolater, and Magician, he worshipped the Cocrodile, and other abominable things; but the Lord pleads with him for none of these, onely for Israel. Exod. 3.7. I have seen the affliction of my people, and have heard their cry, by reason of their Task-masters: this above all made God come down, and this proved fatall unto Pharaoh. Come let us deale wisely said he, i. e. let us deal cruelly and inslave Israel; but was not this Prince of Zoan a foole in this, for that slavery was their increase, and their liberty, he would kill Israels males, they were saved, he lost his own, their punishments are called plagues, i. e. strokes, answering those strokes which the Task-masters laid upon the poor Israelites. Tertull. Who would not even pitty any person or parts in the world, engaged against Gods Isralites, they are as forlorn, and such as are a lost Generation, so fatall is Israel to her enemies: this was observed even by the enemies of the Jewes, and it must arise from observ­ing how the Lord continually owned and avenged them, when Hammons plot did not take, and he came home melancholy,Est. 6.13. his wise men and Zeresh his wife told him, If Mordecai be of the seed of the Jewes, before whom thou hast begun to fall thou shalt not prevaile against him, but shalt surely fall: An uncom­fortable Omen. What an unfortunate seed was this of the Jewes? It was so to all their enemies: they knew it, and could tell that Jerusalem had been hurtfull unto Kings and Princes, a very bad City.Chald. [...] Ezra. 4.12.15. His meaning was, it had been very fatall, mischievous, and unlucky unto Kings in their quarrels with it: it was seditious, and apt to insurrections: i. e. it would not willingly endure the yoak of Tyrants, for that to them was sedition: There was none of the Na­tions round about, but had their markes and maimes by medling [Page 20] with Jerusalem. So fares it with all the Churches adversaries in all ages.

Lib. 1. ad Scap. c. 3. God forbid (saith Tertullian) that we should wish or work you any mischiefe: yet we cannot but grieve that no City which hath shed our blood, should go unpunished, nor unrevenged.

The example of Ahab is not lightly to be passed by: Ahab had committed many sinnes in marrying Jezabel a foule Idolatresse, and by her a practizer and setter up of Idolatry: All this while A­hab lives: but mark where he dasheth, and falleth irrecoverably upon Naboth a righteousman, he coveted first, and then killed, & got possession: By this unpolitick sin he brings upon himself quick destruction,1 Kings 21.19, 20, 21. and a recompence in his kind.

Marke the Text: Thus saith the LORD, In the place where Dogges licked the blood of Naboth, shall Dogges licke thy blood, even thine. Which last words are added for the greater certainty; also to shew the law of retaliation, which God ob­served in the punishment: and thirdly, that he would not spare him,21 though a King: Thy blood, Ahab, even thine, shall goe for Naboths. But this is not all: But behold, I will bring evill upon thee, and will take away thy posterity, and I will take away thy House like the House of Jeroboam the son of Nebat, and like the House of Baasha the son of Ahijah, for the provocations whereby thou hast provoked me to anger, and made Israel to sinne. By which sinne is meant Ahabs Idolatry: but what is that to Naboth? This injury against Na­both makes Ahabs Idolatry to be remembred: the murdring of Naboth, and the track of his blood, led God along to all Ahabs other sinnes against God, which before seemed forgotten: but his falling upon a righteous man, made a sleepy Lion to awake, and teare him with his family in pieces, at least 70. of them.

Mark, when Ahabs 70. sons were killed, they put their heads in Baskets, and brought them to Jezreel. Behold here the recom­pence of the punishment answers to the sin here also: In Jezre­el Naboth was killed, the Baskets of grapes which he lusted after, are repayed with Baskets of heads, even of his own childrtn in the same place. Surely thou art righteous, O Lord, and just are thy judgements. It is the note of Chrysostome on this Iudgement.

Luke 7.37.See another instance, Our Saviour Christ comming to dine at the house of one Simon a Pharisee, did not receive from him those civilities which were usually bestowed in those times and Coun­tries [Page] at entertainments. Simon should have washed Christs feet ere he sate down; he should have received him with a kisse at his first comming in, he should have anointed his head with oyle: all these things were wont to be observed at Feasts, and enter­tainments, and were due to our Saviour in course as his invited guest, but were denied him by the proud Pharisee; yet the Lord seemes to passe them over in silence: But loe this Pharisee doth not rest there, but proceeds to finde fault with a poore penitent soule that came in love to Christ, to afford him what Simon had denied him; but he not being able to beare it, falls out with her, calls her sinner, and taxes her for old miscarriages. Mark,Mat 26.6. John 12. ubi vides Ju­dae in Christū & ejus res familiares delicta, rapa­citatem & furta non an­tea objurga­ta & infamiae supplicio affe­cta quam ipse sanctae illi mulieri in­fensus fuerit, &c. Velasq. in Ep. ad Phil. c. 1. Dan. 3 2a. Dan. 6.24. the Lord Jesus that was silent till now, can hold no longer: Now thou a­busest this poor creature that loves me, & is beloved by me I can­not spare thee, take therefore a gentle rebuke for thy omissions of duty to me, which else I should have buried in silence, thank thy self Simon for this check; for thou hast shewed me the way by thy quarrelling her that is my servant. The like befalls Judas Iscariot for the same crime, who by his finding fault with the pious act of a devout woman, brought his own sinnes to light, which till that time had been hid and covered, and might have long so con­tinued, had he not awakened Divine justice, by grudging at Gods servant. When Abimelech took Abrahams wife, was not his owne wife struck with barrennesse, and was not his house plagued with great plagues for this cause, Gen. 12.17? Mark how God threat­ned him. Gen. 20. When the Sodomites that vexed the righteous soule of Lot from day to day, burned in the flames of unnatu­rall lust at his dore, they were consumed by the fire of hell out of heaven, Gen. 18.19. See how the punishment answers this sinne. The same befell the enemies of Shadrach and his two companions, their enemies that kindled a fire to burn them, were burnt by the same flames. Daniels enemies were eaten by the Lions which they had cast him amongst to be devoured.

Thus was Ammon recompenced by keeping Israel in bondage,Jer. 49.1.2. by becomming bondmen unto Israel, they dwelt in Israel, as if Israel had no Sonnes or Heyres, as if Israel were escheated; for this the Lord sent a sword upon Ammon, and devoured him: Thus was Israel Heyre to them that were his Heyres, saith the Lord.

The same befell them for their scoffing at Israel in her Cala­mity,Ezek. 25.3. &c. saying, aha, clapping their hands, and stamping with their feet, that the same Judgement should befall them.

The King of Moab would needes curse Israel by a sorcerer, was cursed by him with his people,Num. 22.23.24. cap. Jer. 48.26.27. and the cursing Prophet slain with the Sword of Israel; but the Prophet Jeremiah gives Mo­ab a Cup of drunkennes to wallow in his vomit, and to become a deri­sion: whats the reason, because he had derided Israel, loe a cup of trembling for Moab. Haman got a Commission to put the Jewes to death, and built a Gallows for Mordecai; Hester got a Commission to put Haman to death with his Sonnes, and he was hanged on his own Gallows;Esther. Cap. 6.7, 8. Mat. 15.11. loe the exact severity of di­vine justice upon his peoples adversaries; for with what measure they meate to us, the Lord will measure to them again.

2 King. 18.19. Cap. Zenacherib trusting in Nisroch his God, came up against Israel, and slew the Children of God, he was slain by his own Children in the house of Nisroch his God. Thus the Lord comforteth Ja­cob, Jer. 30.16. Behold, all that devoure thee, shall be devoured, all that spoyle thee, shall be a spoyle, and all that prey upon thee, I will give for a prey.

Prov. 22.17. Deut. 32.41.42. Psal. 64.4.7, 8, 9.Thus he that seeketh evil and vengeance, evil and vengeance shall come upon him: and this the Lord will recompence on his Churches adversaries, as he solemnly professeth: He will shoot suddenly with an Arrow against those wicked Archers that shoot at his people, and will wound them: so shall they make their own tongues to fall upon them, and all men shall feare, and shall declare his doings. This hath made me the more copious in this, That God having executed the same acts of retaliating Justice upon your enemies, we may both wisely consider his doings, and declare those works of God this day.

Reason. Which consideration may well put us upon a little search of the ground of this proceeding in God.

Its from that neare union and interest that the Lord and his people have in each other, whereby the Lord cannot but engage himselfe to be tender of them.

1 Cor. 3.17.They are as so many sacred Temples unto God: Now If any man defile the Temple of God, him will God destroy.

Ephes. 5.His people are his Body, and his Members, and his Flesh and [Page 23] Blood: Now no man ever hated his own flesh, but nourished and che­rished it. Therefore if any hurt his body, members, or flesh, he will require eye for eye, tooth for tooth, limb for limb, and life for life.

They are the Lords sons and children; he that wrongs them,Exod. 4.22, 23. the Lord will slay their sons, their first born.

They are his Lambs, how tender is he of them, appeares in his three-fold charge to Peter to feed them, and in bearing them in his Armes: will hee see them worried, and not avenge their blood?

They are his brethren, mother and sister;Mark. 3.35. it were unnaturall not to defend the lives and avenge the deaths of these? Nay, ob­serve this is one reason why he is called the Redeemer, or God; [...] Numb. 35. Ruth. 3, 12, 13. it is one of his Attributes, and he was properly a kinsman, and blood-friend, and he was such a one which had jus vindiciarum: and shall we think this an empty Title? I tell you he will avenge his kin­reds blood, and that right speedily.

They are the Lords crown and glory, Isai. 62.9. Nay,Isa. 62.3, 4. and his very Jewels, will he suffer any to rifle his Cabinet; or pluck off the Crown from his head? who will not tremble at the thought of such an attempt?

They are the Lords Free-men; can we thinke he will endure them to be made slaves? How hath he then triumphed, 1 Cor. 7.22. and led captivity captive, if he hath not made a perfect conquest?

They are pure Virgins of the Lord;2 Cor. 11.2. who durst attempt the cha­stity of his Virgins, or of his Spouse, to kindle the fire of his jea­lousie?

They are all Kings and Priests to him through Jesus Christ:Rev. 1.6. therefore all anointed: therefore all sacred, therefore he charges all the world not to touch them under that notion, and reproves Kings for their sakes, the height of which prophanesse and Sacri­ledge in his account, is a daring and provoking sinne. Let us not think these Titles and Relations empty, they are the highest en­gagements in the world.

Hence the Lord hath cloathed himselfe with all titles of defence and safety. Take notice of one place where David in the day the Lord delivered him from all his enemies, calls God his Rocke, Psal. 18.2. his Fortresse, his Deliverer, his God, his Strength, his Buckler, his high [Page 24] Tower, and the Horn of his Salvation, and severall attributes of de­fence: which last also is a Horn of Salvation for his servants to push down their enemies. So we have God both a defensive and an offensive weapon to his people against their enemies, in that congratulation,Deut. 33.29. Happy art thou O Israel, saved by the Lord, the shield of thy help, and the sword of thine excellency: i. e. the most excellent sword that his people can have, and that by which they excell and conquer their foes;Psa. 44.6.7. Zach. 2.5. therefore said to be better then Bow or Sword, and more to be trusted unto.

But that of our Prophet is a very high expression, where the Lord saith, He will be a wall of fire about Jerusalem, he had said be­fore, Jerusalem shall be inhabited as Townes without Walls: Then they might object, How shall it be defended if it hath no Walls? Very well saith God, I will be instead of Walles, my salvation shall be Walles and Bulwarks,Isa. 26. v. 1. this makes a strong City; but this is not all, they are no common Walles that I will be to Jerusalem, Gladio anci­piti, flam­meo et ver­satili. he will be a Wall of sire about Jeru­salem. Alluding, saith Lactantius and others, to Paradise which was guarded by Cherubims and a flaming Sword, burning every way. Or perhaps alluding to such as travell through Desarts, where they have no fence in the night from savage Beasts, but by making fires, which affrights a far off the devouring creatures: thus the Lord is to Jerusalem. Oh but will not this damnifie or endanger the Church within that fire? No, I will be glory in the midst of her, fire without, and glory within. At the same time as the furnace was in Daniel, fire without burnt the enemies, but glory within to the three Worthies,Jer. 51.58. for the Lord was there with them. Babylons wall is called a broad wall, it being 50. foot, others say 50. cubits thick, and of an incredible height, yet taken; we have a wall of water about us,Deut. 1.28. and wooden walls, yet all this is nothing to a wall of fire. It was said of the Canaanits Cities that they were walled up to heaven, they fel down before Israel; but a wall of fire is more impregnable;Isa. 10.17. This the Lord threatned against that grand Tyrant Nebucadnezzar. The light of Israel shall be for a fire, and his holy One for a flame: and it shall burn and devoure his thornes and his briers in one day. Thus you see the enemy is combustible stuff, as elsewhere tow, chaff, stubble and straw: Thus shall they be to Jerusalem in their attempts, and she shall be fire unto them ver. [Page 25] v. 6. after my text, Surely the Lord will make it a hot day to Jeru­salems assailants.

This shews Gods people to be invincible, because all these titles of defence, as Walls, Tower, &c. declare the Saints to be in God, that they dwell in, or within him: So the Psalmist clearly,Psal. 91.2 &c. 1 Ioh. 4.16. He that dwelleth in the secret of the most high, shall abide under the shaddow of the Almighty. Now hence it followes, that those who will at­tach Jerusalem, must first fight with God, and batter, storme and break thorough him, ere they come at Gods people; think then that Jerusalems assailants have the hardest pull of it of all others in the world. For who will set the bryars and thorns against him in battell, he will go through them and consume them together. Go, Isa. 27.2, 3, 4. sing unto Jerusalem a Vineyard of red wine. I the Lord do keep it, I will water it every moment: lest any hurt it, I will keep it night and day. &c. Marke Jerusalem is red wine, i. e. generous and delectable to God, but poysonous and dreadfull unto her enemies; and you hear the reason of it, I the Lord do keep it.

Let us speak a word to this reason of the point, according to the metaphor, in the third verse, viz. of a Stone. How comes the Church to be such a burthensome and breaking Stone to her ad­versaries? Answ. Because the Lord Jesus is incorporated into their Walls both in the foundation and corners, and they as living Stones are cemented to him, and built upon him by his blood. This is that Rock against which neither the stormes,1 Pet. 2.4.5, 6, 7.8. windes and waters, no nor the gates of hell can prevaile. This is that preci­ous corner Stone of God unto beleevers, but a Stone of stum­bling and a Rock of offence unto the wicked.Math. 21.44. This is that Stone on which whosoever falls shall be broken, but on whomsoever it shall fall it shall grind them to powder.

This is that little stone cut out of the Mountaine without hands, Dan. 2.34.35, 45. which brake in peeces the iron, brasse, clay, silver and gold, and when it had smote the Image, it filled the whole earth: This little Stone is Jesus Christ in his word and members, little and despised in the eye of the world, as Davids pebble was to Goliah and his Armes, but yet that which fell'd that Gyant to the ground:Psal. 2. so this little Stone shall breake Crowns, Swords and Scepters, even as Pot­sheards, shall fill the earth and prevaile; It is the Lord that makes Jerusalem a burthensome Stone to her enemies.

Ʋse. 1 Is it so, That its fatall to Jerusalems enemies to attach her, and doth the Lord punish such machinations in their kind? Then let not Jerusalem feat her enemies in their highest ruff, and threaten­ings. There be 4 things that render an enemy formidable.

1 Policy, For they are in their generation more subtile then the Saints, they are Serpents and foxes, the Saints are Lambes and Doves. Yet fear not this, this cup here shall astonish and infatu­ate them. What a foole did that grand Oracle Achitophel be­come as soone as ever he ingaged against David.

2 Courage, yec fear not that, this cup shall be a cup of trembling to them; and shall make them shake as the leaves of a tree shak­en with the wind.

3 Number, Fear not that neither, What saith the text? though all the people of the earth shall be gathered together against you, yet they shall be cut in pieces. And have you not had tryall here­of in all your conflicts, being still over numbred by your ad­versaries; yet your Barley Cake tumbled downe the Tents of Midian?

4 Power, Be they a huge hoast of Cavalry and Infantry as the text hath it, do they glory in their strength? and therefore ap­proach with contempt to your strength; as Tobiah the Horonite, and Sanballat the Ammonite, What do these feble Jewes? if a Fox go up, he shall break down their stone wall. Yet up it went, and it became so strong, that all the strength they had could not demo­lish, nor dismantle it.

Your adversaries had all these foure advantages against you, Policy, Courage, Numbers, Power, yet your God frustrated all be­fore Jerusalem: which became a cup of trembling, and a stone of stumbling to all these.

Ʋse. 2 For Instruction, to behold as in a mirrhor this great truth veri­fied to us this day, as by innumerable former proofs, so by that sig­nall instance, the cause of this solemnity. Let your raysed medita­tions read over what God hath done for you, and behold this great Truth, riding triumph in all ages of the Church of God, that wicked men may heare, and feare, and that the righteous may be­leeve and rejoyce; If we should walk through the histories of the Church,Euseb. l. 2. c. 7. we should not onely finde Pilate for condemning Jesus Christ to kill himself, Herod and Herodias that slew John Baptist, [Page 27] ending their dayes in misery and banishment: Besides the example of another Herod, who killed Iames, and imprisoned Peter, Acts 12 and persecuted the Church, he was smitten of God, and eaten of wormes in that very chapter; But also among persecuting Em­perours.

Domitius Nero, the first persecutor of Christians that was an Emperour,Iustin. proclaimed and condemned by the Senate to be whip­ped to death, and drag'd through the Citie: for feare of which he slue himselfe.

Flavius Domitian, the second Persecutor, was slain,Suet. in Do­mit. Speed. Chron. and his body disgracefully used by the Senate, his Scutcheons and Images thrown down, and they forbad any remembrance of him. Thus was he recompensed in his Body and members, that mangled the Image, Body and Members of Jesus Christ.

The like befell Septimius Severus, slain at York, Cassianus, Ma­crinus, Antonius, Heliogabolus, Murderers and Monsters, all slaine; Alexander Severus, and Maximinus, likewise came to the same fatall ends. Behold the justice of God against those murderers of Christs innocent servants, punishing blood with blood, according to the Law of retaliation. What shall I tell you of Decius, who raised the seventh persecution, for which God suffered him to be assaulted for his life; for feare of which he threw himselfe into a pit, and was never found.

Gallus and Valusian treading in his steps, were both destroyed by Emilian, a Captain. In those dayes God plagued the Empire with an Epidemicall pestilence, and many other heavy calamities, which the Heathens laid to the Christians charge: But Cyprian writeth a confutation of that, and clearly proves it was their contempt of the Gospel, and persecuting of the Saints, caused those evils.

These judgements fell also upon Valerian, who raised an eighth persecution against Gods people: He was taken by Sapores King of Persia, who made a captive of him, and his body a foot-stoole, treading on his neck when he went on horse-back. A righteous judgement upon him who had trampled the truth, and professors of it under his feet.

Aurelian, the ninth persecuting Emperour, was terrified by a [Page 28] Thunder-bolt from heaven, and afterward slain, though he seemed somewhat to relent of his cruelty.

Dioclesian and Maximilian raised the tenth persecution, both which quitted their imperiall dignity, and the latter of them slaine by the command of Constantine. Maximinus was smitten of God with rottennesse and vermine, as Herod was for wasting the body of Jesus Christ.

Famous is the death of Julian the Apostate, who first subtilly, then openly persecuted the Gospel: he asked counsell of the hea­then Oracle which was destroyed by fire from heaven to small powder; he encouraged the Jewes to rebuild the Temple, which was destroyed by an Earthquake, fire, and a mighty wind, at last he was wounded and died, crying out, Thou Iesus of Galilee, thou art too hard for me.

Many such instances may be added of the fatall ends of Arrian and Eutychean Persecutors: But that of Phocas is very remark­able, who was the first that set up Antichrist visibly, by making the Bishop of Rome Universall Bishop, and the Church of Rome head of all other Churches. This Emperour was beheaded, dis­membred, and his body given to the Souldiers to be burnt with fire.

Notable is the example of Minerius, who being sent to destroy the poore Christians called Waldenses, which he did by fire and sword, felt the just vengeance of heaven by fire in his body, was consumed with rottennesse, and voided blood in stead of urine, and died with great torments.

Charles the fifth, a famous Emperour for wisdome and valour, yet dashed against this rock of endevouring to destroy Protestants, was himselfe driven out of his Empire, that endevored to drive out the Gospel thence.

To step but on the other side, we shall finde Henry the second, and Francis the second of France, taken away by death, who be­gan persecutions there. Likewise the Duke of Guise, a cruell per­secutor, dying, gave breath to the poore afflicted Saints.

And Charles the ninth, a most perfidious and bloody Prince, dyed with great effusion of blood from sundry parts of his body.Anno 1574. Thus will the Lord have blood for blood, not sparing the effusion of Royall blood, to avenge the blood Royall of his children, [Page 29] whom he hath made Kings and Priests to himselfe through Christ Jesus, Rev. 1.8. and which cost the bloud of his deare son.

I cannot passe by Henry the third of France, who was killed by a Iacobine Munke in that very chamber where the King had been chiefe in concluding the massacre of Paris; which massacre was so bloody and barbarous, that the very Spaniards at the treaty of Munster, told the States of the Low Countries, that the Spanish Nation had never done such a Butchery against those of the Reli­gion, but abhorred such acts; and that it was sufficient to declare the genius of the French.

I will not come down lower to instance in later times, they are so infinite and so fresh, your own memories I hope are stored with them as so many Courts of Records, and your meditations often read them over. If it be not so, give me leave; as your re­membrancer, to tell you, that you ought never to forget the judg­ments of God written in blood, legible to all the world, that he will never let a wickednesse goe unpuished which is acted against his people.

Ʋse 3 Let us see the greatnesse of the mercy which we commemorate this day, how God hath made Dublin a cup of trembling, and a burdensome stone to her enemies in the siege. The greatnesse of the mercy may be seen in these two particulars.

There was very much of God in it, and little of man: whether you regard numbers the enemy had that advantage, whether his confidence, whether his successes before: In a word, if you look on the besieged as the last that were left to be eaten, that their adversaries had it in consultation to bind them back to back, and throw them into the Sea, that their succours were delayed, and many disheartning emissaries to perswade the beleagred that no reliefe would come to them at all; that therefore they should secure the Governour, and deliver the Citie; that then the Lord should deliver the Citie from the enemy, arming a few beyond their own intentions, to destroy a huge Host, let the Governours of Judah say, for this say the inhabitants of Jerusa­lem shall be my strength in the Lord of Hosts.

2 Consider the latitude and extent of this mercy, look not upon it as within the circumference of one single Citie,Nahum 3.12. divers other Forts and strong Holds followed, and come on still dropping, as [Page 30] ripe Figs into the mouth of the eater. Many daughters attend the mother, or Metropolis; this great mercy is but the first fruits, and the earnest of that which followes,

Look on this mercy as that which reacheth three Nations, and all the true Israel of God, and the Generations to come; let us look on this mercy as one deadly wound to the Beast, and the false Prophet: a mercy though in comparison of many great ones, not so great, yet super-added to the quotient and catalogue, addes very much to the bulk of them, and to Gods glory; yet let me tell you, this victory and deliverance singly shines in its owne lustre, without borrowing, and is able to speak its own greatnesse abstra­cted from others: Ask the broken enemy, their frustrated hopes, their slaughtered carcasses, their great losse speakes it our great gain. Ask the trembling Citizens that were even in the paws of danger, and plunder, and death, and were delivered, they will say 'tis a great mercy,Psalm 107.1, 2. the redeemed of the Lord say so, That his mer­cy endureth for ever. What need I say more? your selves that stand upon advantagious and higher ground, that see further and clea­rer then us, that know the times what Israel ought to doe, that weigh circumstances and consequences in a right ballance, you have declared your sense of it so high, that not a greater mercy on this side Egypt, hath been declared to Gods people. This mercy hath made such an impression upon some of your enemies, as was upon Saul when he told David, Blessed be thou my son David, for thou shalt doe great things, and shalt still prevaile: or as was upon Balaam, when hired to curse Israel, he blessed them, and said, they were invincible, and should still doe valiantly: or as was upon Ha­mans wife Zeresh, who said, If Mordecai was of the seed of the Iewes, those that began to fall before him, should fall irrecoverably. This mercy to them is a owning by heaven of your paesent power, your late changes and transactions which the world so much disowned, and were startled at.

This mercy doth eclipse and drown fore-going mercies, where­by the Lord doth not only keep on his course of mercy to his peo­ple, but in a higher and more signall way; keeping the best wine till last, & the most excellent Arts and Sciences till the conclusion. When the Trumpets sounded louder and louder, then God came down.Exod. 19.19. When Joshua compassed Jerico 7. daies, the Rams hornes [Page 31] sounding; the last found had a shoot with it, and then Jericho walls fell down. Me thinks the Lord speaking louder every day, his stroakes being still greater, his discoveries being more glorious continually then before, what can it bode, but Babylons walls falling; the Lord coming down neerer unto us, even among us: See how the enemy, yea the earth trembles at his presence. Shout therefore brethren his praises aloud, many a poor soul prayed and cryed aloud for this deliverance, and is heard by this return. Let our praises sound as high, you know who got the victory by pray­sing God aloud, at which time the Lord set ambushes for his ene­mies, 2 Chro. 20.21, 22. and who knoweth what he is doing for us at this instant?

3 Add hereunto the nearnes of this mercy, many will look on this mercy as a thing afar off, because done in another Land: but do we not know that our safety, and interest was even bound up in theirs? Is it not our out-works, which taken will soone straight­en us? Its the making up of a great banck, which broken will let in the enemy like a floud upon us. Have we not felt inundations from thence already? He turned the Sea into dry land, they went through the stoud on foot, there did we rejoyce in him. Psal. 66.6. VVas not that deliverance far from David both in time and place; yet he saith, there did we rejoyce. Much more let us rejoyce now, as more near­ly interessed and related. Were not our hearts tuned to the notes of this Harp in the dolefull tunes of it? Let it be so now, in the joyfull tydings that it brings us.

Again, learn to trust thy God O Jerusalem, he will defend thee in a siege and streight against all the world. Never distrust a Lord of Hosts more upon any seeming dis-advantages whatsoe­ver, they are but lures and snares to catch a presumptuous dare­ing enemy:Rev. 20.9.10. take an example yet to come after the thousand years, Satan shall be loosed, and shall go out to deceive all the Nations of the four Quarters of the Earth, Gog and Magog, to gather them together to battel, whose number is as the sand of the Sea, and they went up on the breadth of the earth, and com­passed the Camp of the Saints about, and the beloved City: ne­ver was there such a league before Jerusalem, never did it sustain such a siege; but mark the end, fire came down from God out of Heaven, and devoured them, and then the Devil is cast into the [Page 32] lake of fire and brimstone, never look for war or sieges more af­ter that time: therefore trust God for ever, and know, if you will believe, you shall see the glory of God yet daily, but I may not inlarge.

Again, learn we hence, to wait on God, notwithstanding some delayes, though he tarry wait for him, the adversary must have his houre of the power of darknes: the waves must beat the ship, and fill it too while Jesus sleepes; yet know, he doth but seem to sleep, his providence ever waketh, he that watcheth and keep­eth Israel doth not slumber: what if Jerusalem be besieged, yet is it not therefore taken and destroyed. How hard were the In­habitants of Jabesh Gilead put to it by Naash, 1. Sam. 11. almost to the putting out of their right eyes, and losse of liberty, yet they wait­ed a little and were delivered: how greatly was Samaria distres­sed, even to a great famine, so that the King said, why shall I wait any longer; yet had they speedy deliverance and plenty. 2 King 6. ult. and cap. 7.1.

2 King. chap. 18.19.How formidable was Zenacheribs numerous Host before Jeru­salem, of well nigh two hundred thousand, that had conquerred and wasted all Countries round about, and by the blasphemies of that great Rhodomont Rabshakeh, all successours seemed hopeles; yet Hezekiah waited, and Jerusalem was delivered, and Zenache­ribs Army destroyed, wait you on the Lord, wait I say on the Lord.

There is another consectary which the Text holds out to us in the 5. verse, that the Inhabitants of Jerusalem under God are the strength of the Governours of Judah, the people of God in any place, are the strongest Bul-wark to that place, why? because the Lord of Hosts is their God. O ye Governours of Judah think on this, how great have been your contests about the Militia of this Nation: now you have it, there is as great a care to mannage it with safety, and to its proper ends; but know this Worthies, you have a better Militia then the former, even Gods own people among you, this is your [...] say you in your hearts, the Inhabitants of Jerusalem shall be my strength in the Lord of Hosts their God: marke the Interest they have in God, is the Magazine and cittadel of their strength and safety.

Israel was called a Camp of Host as they came up from Aegypt, [Page 27] and aske but Balaam, what he thought of them, when with an evil eye he took a prospect of them. How godly are thy truths O Jacob, the Lord is among them, he hath as it were the strength of an Ʋnicorn, the people shall rise up as a great Lyon, and stir as a young Lyon, he shall not lye down till he eat of the Prey, and drink the blood of the slain. Numb. 23.21, 22, 23. marke that, the Lord is among them, that's their strength, they are among you, there's your strength, these are your artillery,2 King. 13.14. Rev. 11.5, 6 your great Ordinance; these are your Chariots and your Horsemen, as he said of the Prophet.

If any shall hurt these, fire goes out of their mouth, and con­sumes their enemies, as was said of the witnesses, those have power to shut Heaven that it rain not in the dayes of their Prophesie, and have power over waters to turn them to blood, and to smite the earth with all Plagues as often as they will: it was said of the Ro­mans, nemo impune lacessivit populum Romanum, its more truly ap­plyed to Gods people, none goes unpunished that sets himself a­gainst them. Know therefore where your strength lies, in the holy people of God; be as Fathers to them, and as Nurses, make much of them; do not think their or your strength and safety lies in their divisions, 'tis both your weaknes and nakednes, theirs and yours: call your Children together, make peace among them, favour them that do that work, and frown on them that divide: thus shall they be when ordered and united as terrible as an Army with banners.

Vſe. Give me leave in the last place, to add a word of Direction to­wards that Country, which the Lord hath given you livery and seizin of by this victory.

An able Patriot udon this very subject, and Country,Sr. I. Davies. hath this rule. A barbarous Country is like a field over-grown with weeds and bryars: which therefore must first be throughly broken up with the Plough, and then immediatly sown with good and pro­fitable seed; namely, good Laws and Discipline: in the going of the Plough of war and severity, whatever you do with the prin­cipals, who not unlike great wasters overshadow, and destroy o­thers. I could desire mercy towards the multitude ingenerall, that there be a rooting up rather of evill manners, then men; but that God may speed the Plough, I beseech you forget not a good [Page 30] Ministery there, which in conjunction with a good Magistracy, may effectually pluck up every bitter roote that beareth gall and woormwood, as Popery and prophanesse, and sow them with the precious seed of truth, and righteousnesse: if you shall not only ci­vilize, but spiritualize their wild barbarisme; if you shall indeavour to destroy the venemous things out of their hearts and houses, as their land is said to be free of them, if you labour to out them off, not only from forreigne interests abroad, but such as are for­reign to Jesus Christ; then shall they know the Lord Jesus a better Protector to them, and Saviour then the Pope or Patricius.

Right honourable, the Lord hath given you a City and a Nati­on, take heed you make surrender of it to him that gave it you, not for your selves, but for himself. Thus did Ioab when he won Rabba, he would not have it called after his name, but sent to David to have the Crown set on his head, give you the Crown of Ireland to Iesus Christ, much lesse let Jim and Ohim roost there. Send al the pack of Babylonish trash to Rome after the Nuncio. Let there be as much care taken for the Lord as for the land; for The spirituall estate of the poor people, as for the temporall e­state of the rich: that they may look upon him whom they have cruelly pierced, and murthered in his Members: forasmuch, as many of them did it ignorantly. Thus shall your victory become theirs, or rather the Lords; This will be a right improvement of so memorable and so great a mercy.

And let not the great things done abroad, render you forgetfull of what the Lord hath done for you at home, and what you ought to do for him reciprocally. Two things were commended to us in Papers, to be recommended to your grave considerations; the cryes of the poor prisoners, and those many files of Petitions that lye dormant in your hands, and were never read over. I doe not pretend to any such knowledge, or power, which takes cogni­sance of particulars of those two kinds forementioned; yet I be­seech you, let your eares be open to those cries, both in the for­mer and also in other kindes, which reach up into Heaven, and beat loud Alarms in the Eares of Divine justice: Oh take care and heed, that the oppressions in the land, may not be such as may cause the tears of the oppressed to speak, They have no comforter, while on the oppressors side there is power;Ecles. 4.1, 2. some cry for bread [Page 31] to feed their bodies, others cry for bread to feed their souls: some cry for justice, others for mercy: some sinke under their burthens, others play the Task-masters upon their brethren, lay­ing on them more loade: some grow rich upon others poverty, and some proud by others riches. Now, if you according to the trust and power in your hands, unload heavy burdens, take off e­very yoak, and let the oppressed go free; If you make up the brea­ches between brethren, and not suffer them to smite one another with the fist, if you countenance the truth setting it runne and be glorified, and give check unto conscience wasting eror; if every way you are tender of the name of God, by righteousnes and ho­lyness, the Lord will be tender of you and yours, and will build you a sure foundation.

And to end with the text; Take heed you do not dash upon that Rock of fighting against God in any of his Members; Its your work to be tender of them, as its theirs to be tender of you: It may be Abiathar hath not carryed himself well to you in this great turne; yet remember they beare the Arke of the Lord God,1 King. 2.26. and have been afflicted in all wherein you were afflicted. Let Constan­tines example be your patterne, to perswade, and even to inforce amity between divided brethren.

I had many things to have added, but I would not abridge your other expressions of joy sutable to such a time, nor impede your emergent consultations, nor impose upon your judgements. Let us shut up all by invocation and praise.