An Apology for God's Worship And Worshippers. BOTH In the Purity of the One, and Liberty of the Other. From the Gracious and (oft) Miraculous DEFENCE that God makes for them both, when exposed to Violation or Violence. Dedicated  
To all that desire to Worship GOD, in Spirit and Truth,  John 4.23, 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Obs. Parei Adu. in 1 Sam. 7. p. 138. 
Adeo difficile est, etiam bonis Magistratibus, & Doctoribus, Idolatriam extirpare, & Vitia reprimere; ubi semel invaluerunt, Cultum instaurare, ubi semel corruptus: Rempublicam componere, ubi semel turbata est.  
London, Printed for the Author Anno Dom. 1683.   

The Epistle Dedicatory. TO THE READER.  
TO all that desire to worship God, in Spirit and Truth, especial to Dissenters, that have any Conscientious Care to please God in it: to whom these Pages come.  
Men, Fathers, and Brethren; Reverend and Beloved: hear ye my Apology, Acts 22.1. etc. not for myself, nor unto you, so much as for you in your present Dissent, Distance (and Separation in Worship) from the now legal Establishment.  
'Tis a happy thing (says Bishop Hall, in his Contemplation on K. Josias' tenderness, p. 1306) to be as a gentle Reed to God's Judgements, rather than a stiff Oak; for while that stands, this is tore up by the Roots.  
This tenderness best adorns Royal Breasts; yet befits all that reverence Law, or dread Wrath Divine: the Case was sad with Israel now; yet blessed in the tenderness of the King's Heart, 2 King. 22.19. under impending Woes. Raklebabeka— Cor emolitum est. He melted to Tears. Instar cerae: as Wax softens at the Sun.  
Tenderness of heart is a Royal Grace; in two things it is seen. 1. In avoiding what in the least provokes Jealousy.  
2. In trembling both at Wrath inflicted, and impending; so Josiah did. Royal Examples (not in evil, but good) are set for Imitation of all: That Judgements impend on us for old Gild, I need not say to you, that feel the drops of the storm already falling: all I note here, is, Did I not believe, a tender Conscience lay at the Root of your Nonconformity, I would not have run this adventure to plead your Cause in this perilous juncture.  
The Light of Gospel, Truth, and Purity of, God's Worship are two Essentials of right Christianity: without the first, the Profession is Heresy; and without the second, the Worship is but Idolatry, though the Agent may be very devout in it: both put together, infer a godly Life.  
About right Worship (after Doctrines are cleared) many are the Altercations that have happened, ever since the Roman Apostasy obtained, not only betwixt Papists and us; but among Protestants themselves: if about the Eucharist, so many Opinious have been ventilated, (and that is but one part of Gospel Worship,) how many may be in all the Parts and Duties of it, supposed? and that both long and eager in both litigants. And who can sufficiently condole the bad effects that have slowed from Galley Pens and Stomaches; especially, where Formality in the one Party, and Sincerity in the other, have been Competitors.  
But in two Points (about Worship) Men's Concerting (a late) have most been conversant: 1. About the Purity of the thing. 2. The Liberty of the Door: Against the first is Superstition; that polluteth it, so altars its nature: and Persecution hinders the latter.  
Hence our late Debates and Animosities here, have sprung in Britain, and other parts adjacent, to the great decay of the power of Godliness, and setting up that stump of a Formal Dagon, (half Man, half Fish) a mongrel Profession, above it. And be the Profession never so refined, in point of Doctrine, if it only float in the Head, and descend not to the Heart with power, to the Life in Practice, it makes the Professor but a mere Formalist, an Erastian, or Persecutor, (as Ishmael) of him that is born after the Spirit; and often the more devout, the more rigid: so opens a back door for Hypocrisy, Atheism, and Apostasy; as many that in Q. Mary's days were Papists, in Q. Eliz. were advanced to places, and so became Protestant Persecutors, and that of some unto death; as were easy to instance.  
This bitter water of Jealousy, mixed with the dust of the Sanctuary, (not of its Essence) has caused the Power to rot, and Belly to swell, of some Sham-Protestants against their Brethren, for the sake of some Romish Rites, (not of the esse to Religion, at all) so that they do hazard a Reconciliation, and return to Rome, (in defence of her Rags) rather than to build on, upon the fair bottom of Reformation, begun. And hence is the occasion of this Discourse. To which the Author had these Inducements.  
1. The Service of his Maker, and Master for the Truth's sake, (yet with us) to witness to which all Christ's Followers are bound, though unto death; as he did, Joh. 18.37.  
2. The silence of others, more Able, of deeper Reason, and better Parts, Reading, Opportunities, to apologise for themselves than I am.  
3. To help the doubtful, settle the shaking, and (if it may be) reduce the wand'ring, that be tempted to do that (in Worship) that offends God, wounds Conscience, and makes a step unto a perilous recidivation, and casts a blot on our holy Profession, opening a Door to Popery.  
4. To corroborate the Faithful, and uphold them in an even Uprightness, in point of Worship, being so thrust at (to overthrow their Faith) and corrupt them in the Worship os God; a halting in which is so inconsistent with the Uprightness of the Gospel, Gal. 2.14.  
5. The scattered Case and Solitude of many a precious Souls, calls for it, that dare not (for their lives) add or altar, in a Pin, a Nail, a Thread of Christ's Seamless Coat; or any point of Worship, never so small. These may find time to read the Book, and mix what Sweets it affords, with their sad Soliloquies, Sighs, and retired Tears, not daring to sit in the Idol-Temple, with the Assembly of Mockers, but rather alone, being (for Hypocrisies) filled with Indignation, as Psal. 26.5.6. Jer. 15.17. 1 Cor. 8.10.  
6. My own Case, and forced restraint, was not a little cogent to this Witness, being deprived by the Fury of some, denied by the unfriendliness of others, cast out by Foes, kept out by Friends from all places of public or private Use; though a Petitioner (to some of note) for the Gospel's sake, and hundreds of scattered Souls, to get a spare hour on the first day, that my Talon (such as 'tis) might not be shut up (under a Bushel) useless; yet was denied of more than two or three, though others were admitted of. Now that I might requite this Brotherly-kind Unkindness, in keeping out of a public Pulpit: I pay (as I could) my Brethren by the Pen, in this Plea for them.  
I confess, 'tis attended (at this juncture) with more than ordinary discouraging Difficulties, both from the nature of the Testimony in it, and shyness of most concerned, that now are poor, or afraid to buy above 12 d. purchase, or to keep a Book that touches (too near) on Time-truths, and Duties: also no small hindrance it had by those that deal in Books and Eye-profit in the World, more than propagating the Word: Printers being also under hazard at home, if found to impress unentred, or nameless Pieces: and such are still suspected, and soon suppressed; the Tide running back powerfully against all Books that look to our shore, with light. Then our Domestic Civil Hurreys', and strong Hurricanoes, give little time sedately, to read and mind Differences; and some do so strain, and tenter Accusations, that Schism is Heresy; Separation, Sedition; if not Truth, Treason; Religion, Rebellion. So that if we decline a little longer it may come to ervive in our Age, three new Sects, or Heretics. 1. The Nicodemites, that did all by Night, or stealth in Christ's Service. 2. The Libellatici, that purchased their Peace of the Heathens (as some at Dr. Co.) for money, And, at last, the Traditores, that in Dioclesian's days, gave up (by fear) what parts of Scripture they had in their hands, to be burnt by Persecutors: all which God forbidden to be in our day.  
Now against these (and more the like sad) Difficulties (preponderated by the former Motives) I resolved to throw Pen and Paper after the Personal Wrack in Christ's Storm: and rather than live idle, and useless, cast my Lines after John Friths, in hopes that Leviathan, (or the Panther's maw) shall (as the Codfish in Cambridge did his Book) bring it up to Light.  
— Post Naufragium Tabula.  
— Niteris incassum, Christi submergere Navem:  
Fluctuat, at nunquam mergitur illa ratis.  
So Pius II. wrote to the Turk. (Angl.)  
Thou seeks (but all in vain) to sink Christ's Ship:  
'Tmay toss, but is not lost, under the Deep.  
And assured I am, by him that has the Keys of Hell and Death, that Christ's Witnesses shall live again, and that to the terror of all that see them; far more, of those that slew them: and though in their Grave  they seem a terror to their best Friends: yet the Earth quake is an adjunct and sign of their Resurrection: that will affright their worst Enemies.  
For the Book itself, I call it an Apology calculated for all Protestants in general, that do pretend to be right Worshippers in Spirit and Truth: but if any slight it, (or need not to it) this fits your Meridian best, (till others come to feel that heat you do) wherein the Sun's Elevation is to that degree, that you are scorched, and looked on as black: for you is this Apology made.  
I direct it not to the High and Great; that would be deemed Presumption in one so low: nor to the Regent Imperial Clergy; their Autocratorical Majesties would (at best) but lay it by, as Caesar, that Note that did so much concern his Life, and not read it.  
Nor do I send it abroad, being not able, had I Language and Opportunity to bear that Charge; nor will my Acquaintance reach. For you it is designed, to you dedicated: if you are as fearful of your Purse, as some a late of their Pulpits, the Author can but lose his Cost and Pains: but it is pity you should slight your Friend's Apology, far more, if in the Cause of God: Temptations that hence flow on poor Brethren, are ill considered: as some are judged too daring and venturous, others dare not do what is Duty to God, and their Brethren, but desert them in the common Cause of God, as Herds do by the Hunted. In pace Leones, in prelio Cervi. Lord send us nobler Spirits.  
If the Scope be asked, the two Verses at the front do well import it, viz. That God still defends his Worship (in all Ages) in a way of ordinary Providence, or (that failing) by some efforts of extraordinary power: what Proofs I give, and Instances of it, I leave with the whole aim and manner of pleading, to the Judicious.  
If my reason be weak, and reading short, or parts too shallow for the Design, I own all: only the End is good, and worthy the best of Persons, and Parts to defend: I only glory in the Breastplate, or Girdle of Sincerity: all dare plead the Cause of beautiful Truths, few plead for biting Truths. All are settled in Doctrines (hundreds of years old) few there be that are established in present Truths, as in 2 Pet. 1.12. Saints scattered aught to be.  
If any deem the Plea too tart, Passages too near and close, I say, none are named save those whose Case requires, and that not injuriously, or irreverently: men that make themselves notorious by their astions now, must not fret that their Names are left in record, as infamous hereafter. Salt was required in God's old Law, which is penetrant and sharp, yet savoury: when Honey is forbid, Sweets are less profitable, than Bitters.  
If the season suit not to the Fancies of some, or Fears of others: I cannot help that: all such may let it alone, 'tis obtruded on none, nor can a Paper of a single Author (or Book) alarm any, save those that are guilty: and such, God 's Hornets will sting anon with fear, though I were silent.  
Did Jeremy forbear to write, Or Baruch to publish God's Word (though in time of wrath, and of his own Confinement) Jerem. 33.2.33.1. Or after burning the roll (by him that was most concerned) did he not publish a second edition, with addition; Jer. 36. last? though to Baruch's hazard: and God brought them both off safe: in time of sin and wrath, is the most need of a faithful witness, that sin being lamented, wrath may be prevented: and that City now was besieged, Jeremiah confined from God's house; and it nigh a taking, and shutting up, (all fatal circumstances) actjunct, with ruins on City and Temple shortly, by Babylon, and was it, or is it a time now to be dumb?  
Truly I fear by all the bad signs, boding evil, on any people before us; sad events lie at the door by the flagitions crimes of men, the fearful curses of God, due for them. By the Course of the Orbs above, and the Counsels of men below, by the late Comets-portents, and the consent of wilful men accessary to their own ruin, (that they may effect others) by all the predictions of God, and presumptions of ill men, by the Conspiracies of Hell, and the Confusions of Earth, by the Deaths, Divisions, Declensions of the best, and distractions of all the rest, Sacred or Civil: all things concentre to a tremendous Catastrophe. So that if Bp. Ush— Prophecy of the Inlet of Popery, or Dr. Th. T. (on one hand) may be heeded, or the dying words of a pious Reverend Dr. (Dr. S.W.) on the other hand: we may (as he) thrice cry out, Oh dreadful Times! Yet the same Dr. a little after cries out again, thrice. O glorious Times! to the joy of all about him. And so the Scene-Tragical (at the Entrance) proves a Joy & Comedy in the Exit.  
If any say, This Author writes sceptically, in pleading for all, down to Quakers.  
To that I say, were I of none, or all Religions, it were to be abhorred: but to plead for all to have the Rights of Justice allowed the Body; and of Religion, allowed the Conscience, is far from Scepticism. I am not one in Faith and Worship, with all that I yet dare plead for, to give them the freedom of the Consciences, till God opens their eyes to see, and do better. I am far from them that will deny their Christian Name to any, that desire to deport suitably. 'Tis better to pray for them that are out of the way, than persecute any in: for that makes them but Hypocrites in God's Service: Persecution is but Antichrists Broom, and it will never clean, or fill up Christ's House.  
Do any allege Peril or Charge, in publishing such displeasing Subjests. I say.  
For the 1st. 'tis an honourable Choice, to hazard Purse or Person, Life and all, for the Truth-sake: and in this the Author is loath to expose any with him: and he has not lanced out, I hope, past the Lines of Modesty and Truth.  
This is not a Witness Saleable, so much as a free Dedication to the now dispersed: as for the Charge, if Brethren be ingrateful for it, it is but the loss of what is laboured hard for, and the loss of others in like public Service, and very like the Age we live in.  
If I am asked, who called to this Apology? I answer, God and the Truth, and a wise King, Prov. 31.8.9. That twice bids, Open the mouth for the Dumb, the Sons of destruction, Poor & Needy. This Plea becomes Kings to make for the Oppressed, as Theodoric in Caffiod. that aught, Non tam armis, quam judiciis, sieri clariores. That they should not be more famous by Arms than Judgements. Truth has (as one says of the Ruby) two rare Properties: it is found not in the day, but (by its lustre) in the Night; and that is such, that whatever array covers it, it shines through all. Truth shines best in the dark, and under the blackest Garb or Odium men can  it with. It is to be bought and valued above Rubies: and if none call to, or accept a Witness to it; yet 'tis reward and comfort sufficient, to appeal to Christ that owns it, and will all its Lovers.  
If any say, But all's about a Controversy? I yield, true, but it is a just Cause, a long depending Plea; and 'tis the Controversy of Zion, and for purity of Worship, and to get & keep out Roman Rites, and humane Ornature, that do alter its nature, by Additions, and Traditious. Admit the Serpent's Head, the Body easily winds in after: the Difference is but gradual (not specific) 'twixt Rome's Rites, and Homerites, the Plea of the Church-Authority, and Headship the same: 'tis Treason to steal, or alienate a Gemm, or so rich a Ruby) as Christ's Supremacy is. Not to plead this, is to desert Christ's Cause, and Truth, and lay our own Profession, Assemblies, and Countries, open to a gaping Dragon.  
Now if any say, this Plea is too late, the People you plead for, are gone, all the Flocks scattered. I answer, to any so insulting, and say as Paul, to us all, Are they broken off— Boast not, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ne cervicem jactare, instar equi. Strut not with Necks up as proud Horses, Rom. 11.18.21. Be not high minded against the Branches (lopped with terror) you have the same Rod in steep for you, and may come to taste what you have gathered for us (the Outworks took) your Fort next is beat down, you send us in a Storm away, you'll feel the brunt, or else be beat back to Rome; and yet all are not gone; God still reserves a Remnant, and some Flocks are fed still in the Woods.  
But for you Mourners, I add two words.  
1. A Concession, possibly, by God's Sufferance, you poor of the Flock may prove a Flock of slaughter, and your Possessors may slay you, and hold themselves guiltless; nay, be enriched by it, Zach 11.4, 5, 9, 11. But will God hold them so? The Jews sold Christ for Barrabas, and chose Caesar; and that Roman Caesar they gloried in, God gave them up to; their Curse should give us Caution: besides for this, how were they (after that) unchurched.  
Scatter are finishing, filling up, and completing Dispensations, as Dan. 12.7. in them men fill up their Sin, and God fills up the measure of their Enemy's Fury, and his own; & after that he seals up the Vision. There is a, Ne plus ultra: Thus far, no further, that God ever sets to boundless, wilful Rage: once God is said to fear, as in this Book I note, Deut. 32.26. and it is of this 〈…〉 vent it, punish the Doers, and collect us again.  
2. A comfortable Gathering follows, for little Ones, as Zac. 13.7. Little in Number, Estate, Esteem, or Stature: the Vision being sealed up: now follows the anointing of the most Holy [to his Kingdom] Dan. 9.24.  
This gathering is from all four Winds, Mark. 13.37. as that Voice was from the four horns of the Golden Altar (of Incense) before God, typing the Incense of Prayer, ascending by Christ's Intercession, pulling on the second Woe, in the Turks Inroad; which though terrible at first, pulls Wrath down in answer to Prayer; which some deem now acting over again, (or to be acted under the sixth Vial: Compare Rev. 9.13. with ch. 16.12. which (if we are so far on of the Vials, makes Dr. Th. G's. notion (on the Rev. p. 190. 1st. Part) more comfortable and welcome to all the Godly. For the Jews Call, with the Rise of the Witnesses, as they need not, so they'll have no ordinary means, or preparations to them, no previous appearances of them, but be as a Nation born on a day: so that Faith needs not be put off, the things may come long ere we are ware to expect them. For the Heads of the Book, the Form and Method, the Authors cited, the close Passages and Rebukes hinted, the Scope and Aim, with the modest reserve of the Author's Name, are all left to the Readers Candour, in judging of the whole. I conclude with a word of Advice, to the poor of the Flock scattered.  
1. Lament the Sins that procure it, and that provoke the great Shepherd, not only to set on dogs, to lug, but Wolves to tear the Flocks; nay, Bears to grub up the Vine-Roots.  
2. If days of Prayer together be denied you, (for Places grow scarce, and Houses are shy:) let two or three apart, join hands, lift up to God: one Jacob, Elijah, one Bazil, Saba, Luther, Larmouth, may, by right wrestling, obtain: and that's a famous Congregation, where God is, (a Bethel) and as fearful to the Adversaries.  
3. As you may not scatter without a Force, so being forced, submit (not to the Wickedness of Men so much, as) to the wise Will of God: so David did, 2 Sam. 15.25. Carry back the Ark, if so and so— If not, here I am.  
If Absalom's ambition for the Succession, put him to a Retreat from the Ark, his own Submission to God, restores the Exile. God's End was now attaeined without the means. Absolam's ambition, and Shimei's Curse, humbled David. So may our Exile more than ten Sermons.  
4. Let a Spirit of Unity (among yourselves) & pity to your Brethren act you: if any return Babel-wards, and get your Connivance, for their Reputation. Now is the Law of your Nazaritisme broken; so the Bands of Brotherhood break, after those of Beauty (gone before.) Where's now your Being? also pity those that gladly would preach, or bear, but are not admitted, through Fear.  
5. If God give you a little Sanctuary, yet keep up Love and Long for the Lord, and Allar-appearances, Psal. 42.2, 43, 3, 63, 2. O long for that second Gospel-Tempel's Opening, that will show us better things, Rev. 11.19, 15, 8. That Hell nor Earth shall never shut more. Now for this, Christ prepare us, and in his own Time bring us to it.  
Amen. VALE.   

A Discourse on Divine Worship; how Sacred it is, and how Free it should be from Violation and Violence.  On 1 Sam. 7.9, 10. 
As Samuel offered the sucking Lamb, the Philistines drew nigh to Battle.  
HYlarion being at Prayer, to avoid distraction, charged the Devil then, to forbear assaults: but he being still a resister, (as are his Imps) of all good; caused, a skrieking, bleating and roaring noise, with clashing of Armed men; yet still (as Jerom in his Life says) 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 Satan's season to alarm them with armed disturbers of the King of Heaven's peace, partly to employ his Instruments, and partly to distract and terrify the devout souls of God's Supplyants'. Thus Satan did resist Joshua, Zach. 3.1, 2. being an utter enemy to, and perturber of the best, in the service of God (in the very act) though a peaceable Devil to others. So were the Philistines now to Samuel, but yet in God's work, nor men, nor Devils should give God's 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 God's people: One was the Captivity of the Ark (the Symbol of God's 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 samuel's word: (the visible Mark 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 Parliament was needful: Samuel convenes all Israel, at Mizpeh. Verse 6. to draw water (Godly sorrow) before the Lord: Fast for their sin. Now what follows of note, lies in a third respect. 1. As to the Philistines, who hearing of the meeting there, in stead of Repentance for affronting Gods Ark, and Humiliation for the wrath infficted (urged by their own Priests, Chap. 6.6.) And Mischief to malice. Tho they had small cause to brag in Triumph of the former Victory, yet the Lords muster up all their Malice and Might and rendezvous the Militia to Militate on a People, at Prayers and Tears. 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, though 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 Lamb's offering buys them up again. To Samuel it belongs to pray; but that is not sufficient a suking Lamb is also to atone their guilt: all our Prayers (nay Tears) 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 Lamb's Propitiation.  
3. The Lord's 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 God's Altar is their best defence.  
The second is the Medium of obtaining favour by a suckling; the Law strictly did call for a Lamb of a year, Exod. 29.38. and to come to the Tabernacle; but now the Ark and It were severed, and (if Samuel did it without a Priest, it was by a Prophetic Call, as Eliah) 1. Kings. 18.31. And the exigent of the season called for haste, God also indulging of the Offering, for mercies sake.  
More particular notes are these.  
First, God's worship is often with worshippers (in the act) greatly exposed and distressed.  
Second, To propugne worship divine, is both fearful and fatal guilt to man.  
Third, Goseling is protection in acts of pure Devotion; or God defends devout Adorers.  
Now though 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 pious 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 God's people's Assemblies, and with them Doctor Mayer and Lyra agree, being under tribute, they were forbid (to prevent rebellion) at all to Assemble: and so they came up tho to there destruction. For be it supposed or real, the Philistines knew a meeting to pray, repent, reform, was as pleasing to God as fatal to them.  
Abulensis, says, their generalia comitia indicta fuere. Dr. Arrows. in Loc. And hence the old (and yet depending) strife twixt Cain and Abel, as Gen. 4.4, 5. One acts in devotion well-pleasingly; the other any how, and his works being not bonum, bene, good, well done, he lours at God; and so kills Abel by club-law. 1 Joh. 3.12. This enmity (says Bishop Hall) is of God; yet cain's vice and murder of the Devil; all wrath is of one Author, to which to yield, is to give place to the Devil. Eph. 4.27. the occasion is from Cod's 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 dies 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 Informs the Lords; and out do they go Armed, to Hector the Lord of Hosts; the Ark had frighted them, and yet they will pursue it in cold blood; it slew them at home, yet they pursue 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 still most liable to Hostility. Jshmael mocks the promised Seed; Joseph is a dreamer, the Archers shot at him Pharaoh calls 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 God's 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 watched to prevent Resurrection or stealth, Mat. 27. 64. Satan oft Resisteth Paul. The Witnesses, Rev. 11.5.9. must lie 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 ways; either by the neglect of them on whom it is incumbent, Or the profane abuse of the male adinistration; or else by the open opposers of it; expressed so; Some, as Saul doing it avowedly, others under some pretended odium, by which they eclipse and slander it. The last I intent the rest I gently pass.  
As for the neglect of so sacred a thing (if total) it argues gross Ignorance or Atheistical contempt, or Scepticism, no Worship no Deity; so it produces a great Oblivion of God's name, often so complained of, as Isai. 65.11. Jer. 23.27.28. Of this Israel in saul's time (I doubt by his means) was guilty; the Ark of God was obsolete then; they Inquired not at it, 1. Chron. 13.3. in saul's 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 stayed not for answer; and once forced himself to offer, but stayed not for Samuel; and in vers. 37.41. he did ask again but did it amiss, and so God answered not to his wrath and haste: whether the neglect flowed from Saul that minded War more than Worship, or from the People's sloth, that are still apt to dance or sleep to the Courts Pipe. Regis ad exemplum, This was the omission all saul's and Part of David's Reign forty six years.  
Now this exposes Divine worship and all sacred things to contempt, and Oblivion. Omissions are stillborn sins, yet do cry and pull down Breaches, as in Vzahs' case, 1 Chr. 15.2, 13. and God bears 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 Man's will (do or not do) this to God's Wrath for our miss-doing. Now God's Judgements 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, Priests and others have been guilty in Scripture time, and since.  
1. King's have intruded on God's Altar, & laid by their Sceptre for the Censer. Vziah being strong and his heart uplift to his fall, the sight of the brazen Altar suffices not, he'll attempt the golden to offer incense, 2 Chr. 26.16, 19 The Act was good, but the Agent bad, and not consecrated for it; the Priests (though 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 Priests, bravely withstood. Nay one says the City was polluted and rob of prophecy because they detruded him not. Josephus adds, than was an Earthquake; and the Temple was rend, a beam of Light so flashed on his face, that the Leprosy presently fell on him; he that went openfaced to the Altar, that without the gold-plate of Holiness, the very Priest durst not do, is smote with a shameful Plague, and so secluded for ever from men: for that so daring an approach to God, unduly. Thus the Worship of God was exposed to Violence; he that by place ought to defend it, is a profane Intruder, forfeits Crown and Sceptre, 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 says, 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 God's messengers counsel, entreat, and threaten in vain, it is time for God to show immediate judgements; wilful offenders must look for nothing but fearful revenge; affecting the Altar, lost him his Throne; So he. Let that Pontifex maximus of Rome see and tremble, and all his successors that so invade God's Altar, not to offer but sit in the side of the Congregation to hinder them that would serve and aught: know ye the scab is in its frontless front, the right eye is darkened and the cries of the Altar 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 Israel's revolt, he lays the bottom of his Throne upon the spring of Idolatry, and as slily makes the insinuation plausible to Israel's 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 reign: I may change (though not inhibit) Religion. They (says 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 rend ten parts off to him, and yet will use profane policies to promote his Kingdom by it. He knew Images were forbid, and rival Altars to Gods, at the Temple: yet dares to innovate for settlement of his Throne. And what follows, see H. Answorth, his Plea, and now he makes bold with God's Law, No sooner the Calves are up, but ten Tribes are down on their Knees: the vulgar soon are carried 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 fixed for Gods, and Bruits adore them: Beggars made Priests to both, new holy-day-Feasts are prescribed, not out of the Law, but the device of his Heart; and on the t'other hand, the division of ten Tribes ratified, the way bored for Omri's Statutes, all the Devout discouraged, the best Priests and Levites ejected (and so dead in Law) that had any devotion for God's Temple; Instituted things antiquitated, and also Antiquity urged for a rule of Worship, and the snares of malicious Priests laid, and Malitia Troops set on Tabor and Mispeh (by consent) to Rob and Kill, as Hosea 5.1, 10, 11, 6.8, 9 and hinders the Upright in going to worship a great Type; and a fatal caution to later times, that have by Papal Tyranny, and her Sister Idolatry not done so, but worse, that now 'tis come to it, the Sceptre 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 inferior Levites, less guilty of Profaning God's Altar, and so exposing it to Injury and Violation? For to instance in a few (and some the best) If Aaron himself (that Saint of the Lord) was so soon wheedled by the rude Rabble, as in Exod. 32.1.5. to invocate Jehovah in, and by a golden Calf; so like to Egypt, cross to that Law, Moses now was gone for, basely unfit to represent God: no wonder others of less sight and sanctity, prevaricate in like kind, but it cost them Blood, three Thousand; him reproof; it, stamping to powder; Moses grief; the Tabernacle a remove; and a Tangle or Spice of that Calf in all Successions. That Injury may the high Archpriests 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 fixed, 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 careless Presumption to serve God with common Flame, as if he might not choose the Forms of his own appointment, when we bring Zeal without Knowledge, Carnal Affections, Misconceits for Faith, devices of our will Worships, and superstitious Devotions to God; that is strange Fire he hates, both Altar, Fire, Priest and Offering: So fatal 'tis to decline God's Institutions, he oft revenges our doing what is not required. And so struck some now, to warn all after.  
Vzah's sinsul contact of the bare Ark might seem less criminal or venial, but by the fatal sudden death, seems of as deep a Dye; and die he did for it, in 2 Sam. 6.7. and that just for his Error: 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 Shoulders, by Law, 1 Chron. 15.13. and he placed a bearer of the meaner Utensils; so David after recognized to the Priests; So the omission in the first led on to presumption in that touch at last, and both usher on death on one Vzzah, but as a stroke on them all, to caution us (in them) all, not to temerate sacred Mysteries, lest 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 ways: personally, they had scandalous Vices, were Sons of Belial, knew not God, 1 Sam. 2.12. minded their Bellies, and pleasing their Palates, 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 gourmandise all they got. So all that came to offer were served, and the Gut must be served  God too; so that the People were squezed by it, and content to put in their Mouths, 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 poisoned Conduits? Their Lives belied their Lips, like the Priests of degenerate times, that taught the way to Heaven, went to Hell, were directors 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 public Ordinances.  
One way more I instance (in that both Ahaz the King, and Vriah the Priest are joynt-sharers) injurious to Worship, and that is in 2 Chron. 28.23. on to the 25th Verse. The King by his Wars and Travels abroad (as oft our Gentry do travelling to Rome) brings new, but false God's 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 Predecessor, that withstood Vziah (ch. 26.19.—) nor like to himself, once a faithful Witness, Isa. 8.2.) but as a vile Apostate) more sinfully obeys a mandate implied, in a pattern sent of a new-fashioned Altar, and he makes it ready, so complies with a double Imposition of Ahaz.  
1. Innovoting a foreign 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 helped him not at all; so is branded as that Ahaz, and it, grew also to other Injuries (of which afterward) in secluding of Worshippers, so aggravating the guilt by higher acts of Violence. Oh! for a man in straitness to sin more! beaten and slighted abroad, to serve the Gods that distress him; to induce a Devotion that devours his Treasures, to help a King that plotted his, and his Subjects ruin, is at the same time to make the People naked, and himself to put on both Obcaecation and Induration of heart; this provoked God to bring Judah low, vers. 19 nor does any thing lore our Sails more than to deprave and injure God's worship; so God's worship is often exposed.  
Now I conclude this kind of Injury to God's Institutions by Pelicans Allegory, (cited by Mayr. in loc.) pag. 256. That by Urijahs strange Altar, says, Such vile Ministers (to please wicked Princes) that do bring on the Church strange Doctrines and Rites of Worship, do act over again this base Temporizer, set aside the Lord's Altar on the Nortis, and place instead of it one to the Devil; so God's Word is put on the left Hand (so is the North) and humane Inventions drawn from the Gentiles preferred to it. And he after citys 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 profane it, but resist and propugue it, and the Upright observers of it, with all the Mediums and Seasons of it. As the Integrity of a true Worshipper is best seen, so the Enmity of a Maligner, both of the Act and Agent, most appears in its being exposed to Violence. As the Wicked are haters of God, his knowledge, will and ways, so of his Service, and the purer, the more it's maligned: So are they of all that love or keep them, and so God's worship is violented 

1. When places and things are profaned.  
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 Partridge, 1 Sam. 26.20. Doeg, one of Nimrod's Curs, Informer, (as the word is) sets him, but barks too soon, and missed him, 1 Sam. 22.9. And so oft they do, but he sucked much of the Priest's Blood, by that, Vers. 19, 2. and so ruined Nob (a City of refuge) & all for giving David Goliah's Sword, achieved 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 spy his haunt (or Foot-print) so Hunters of the Game do all the places or forms they sit or shelter in. A Nimrod (though not ever out) never wants pernicious Curs and Beagles, to set or start the Game; no place escapes him. They hunt every man his Brother in a Net, said the Prophet, Mica. 7.2. and catch Souls, Ezek. 13.20. Dig through Houses, and better the place is, the more battered by force; and better the work, more it is resisted: Thus the Philistims fall on (armed) as Samuel is offering the sucking Lamb; so did the old Cananitish Archers by Israel in the places of drawing Waters, as Judges 5.11. (i.e.) Natural or Religious. Thus the Babylonians slew the Young men in the House of their Sanctuary, 2 Chron. 36.17. in the place of shelter, where Horns of the Altar were thought to be Inviolable, that the Heathen blushed 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, Sabbaths are obnoxious, both to the force and fury of Assailants.  
1. Synagogues, Temples, and all places; (consecrate or no) this of the Temple was so, the others not, being only Oratories, as that, Acts 16.13. of which in Jury were two or three Hundred, and in Cities elsewhere, more; and of both the complaint is, Vers. 2.4.19. do name the Congregation; that now was scattered; Vers. 7. it's called, The dwelling place of God's Name; Vers. 1. God's Pasture Sheep. He complains of three things:  
1. That Zion, God's 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 styled) Cush (the Ethiope) the Benjamite, Psal. 7. title.) And what did they? Tore all down, Vers. 5.6. the carved work, with Axes and Hammers: Were Tongues mute before the Oracle? No! they roared in the Congregation as Bulls of Bashan, as Bears or Lions. 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 Nabuchadnezzar, 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 saddest, 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 Swine's Picture, o'er 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 Guises took against public Meetings of the Protestants in France, as at Lions (called Paradise) they burned all. Hoc etiam apud Ethnicos horrendum erat: Destroyer's of Temples usually came to some fearful end, by Thunder, etc. The like Complaint is uttered, and more, Psal. 79. Vers. 1, 2.— Thy holy Temple is defiled, spoiled, sacked, trod down, and Jacob devoured, Vers. 7. His dwelling place (his Ovil) the seat of his gathering (to feed and rest) wasted; in Psalm 83. Vers. 2, 4, 5, 12. both the Practice, and the Persons grieved are pointed out; the Practice was a Plot against God, hid one's; 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 Woe is imprecated (Vers. 11.)  
4. Old Tyrants are named, in the Names their Natures cyphered; Orcb, a Crow, ever black, and a Flesh eater: Zeeb, a Wolf, ever a Sheep-biter: Zebah, a Cutthroat, a right Bonner: Zalmuna, a Shadow-denyer, that yields no shade, but like the Bramble, to pull off the Fleece. Now when Places are profaned, Synagogues interdicted by Law, Assemblies prevented, assaulted, detruded, kept out by force of Arms, hunted by Doeg's and Judas', scattered into Woods, Fields and Holes; convicted by mercenary 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, stopped 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, etc. 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' (not God's) rising up; this was the Conspiracy pretended, Vers. 10. Court-Pride and Priest's 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, Verse. 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 Rustics undergraduates; you drain our Hearers, but refuse to conform to Royal Placits. So Elijahs called Troubler, Jeremiah is Seditious; Christ against Caesar; Paul Factious; 
A Trumpt of Rebellion.  Luther Tuba, Rebellions; Calvin a Devil, Protestants, and Contra-remonstrates and Anabaptists, Antimagistratical, etc. All prohibited the places, once possessed: As Rolock said, Go to this, or any place, but not to Edenburough; then Woe (said he) to Edenburough.  
The fruit of such Inhibitions to the Amaziahs of our days, may easily be fore-seen in Amos 7. Vers. 16, 17. True Prophecy (says one) Dum devitatur Impletur, It's insolent [in  meire, to Piss at the Sun.] More was added by Jeremiah, of those threats burnt, (not detracted) Jer. 36. ult. Amos (some say) by Amaziah, first was scourged, but after wounded by Vzziah; yet in the issue, as 'tis Folly in any to extinguish that light that shows how to evite the Pit, so 'tis fatal to abuse Ambassadors, 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 Woe, Ezek. 2.10. or that flying Roul, Zach. 5.2.  
How fully and aptly the Scripture instances the Injuries of this sort, and what a malignant Influence it has to the debasement of the true advancement of false Worship, and also what a connexion and influx it often obtains in Seccular Affairs, half an Eye may see: In Micah 2.6. A prohibition of Prophecy is given out (by them that had power, Vers. 1. in their Hands) to prevent taking shame; and Light will shame Gild (Vers. 7.) The Query is asked, Is the Spirit of the Lord straightened? (i.e.) Shall man dare? or is it possible to straighten 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 do? 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 safety 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 Prophet's God used of Old to repair his Altar and revive his Work; so did Elijah, a Restorer; so Samuel, here; so Haggai and Zachariah did, set up an Altar, though without, (sub dio) so '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 Judgement was towards Isarel, Hos. 5.1. Because they were Snares on Mispeh, Nets on Tabor to them that kept to God's pure Worship at Jerusalem; (His Rites were as Snares and Nets, says one) Ritibus suis, sicut retibus & laqueis. Some say the Priests turned Robbers, (as High-way-men) went Snips for the Spoils, as Chron. 6.8, 9 And Gilead (the good Levites being cast out) was as a Pinfold, or a common Slaughter-house (as once London was to Bonner, that common Cutthroat) to God's Sheep; there is no escaping them; and so Teachers turned Tyrants, Pastor's 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 asked the Jewish Doctors the meaning of it, who answered that at Pascha, and Penticost the People were waylaid, going to the Temple, by the Priests, spoiled or slain, usually them too (as Twins) are conate, imposing impious Priesthood with coercive Superstition, and a deposed suffering Ministry, and all by Prince's default; and so are born two Twins more, Idolatry and Slavery, the rapture 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 dolour) Romae subjeci Ecclesiae, nulla mihi prospera, omnia adversa venerunt; After I subjected to the Roman Church, all went ill, etc. Now was the Baron's Wars, lose 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 man's Privilege, the Glory being gone, our strength falls into the Enemy's hands: If Worship is injured, the Crown and best Jewel in it is fallen; now woe, Lamen. 5.16. that we have sinned.  
Thirdly, Worship may be injured by practices oppuguant to, or destructive thereof: that is either by foregoing of Laws, or Precepts or forming Plots and Projects, against it; and the free excercise of it, in any Land.  
As Legistative power exerted for it, and for God in it, is a favour of a benign aspect; and no common blessing to them that have it (be they natives or captives) so Ezra, 7.23, 25, 27. and Kings were blest by it: and God for it to: so when humane Law, thwarts with divine; and instead of deriving from God, deviates from all reason, justice and divine Perscript; it degenerates and declines to a Throne of iniquity: and the Chair is no more Moses 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 Counsels Legistative, most guilty: of the latter are they guilty, that manage and execute Power by virulent and violent Cabals, 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 talk 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 woeful thing to prescribe [Gravimina] Greviances: (i.e.) to inhibit what is God's command, or enjoin 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: music is also consecrate, vers. 5. (Idolatry is a merry liturgy) now is work for greedy Informers (verse, 8.) it was a decree (verse, 10.) but three scruple to comply: and the Accusers stretch worse than a riot from it: make it a disregard and contempt, of the Royal Person nay a rebellion to his Placits, Sycophants raise his fury, and abuse his ears: 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 calm, not anxious to answer, in sacris non est consultandum: they (Ver. 16.) like John Careless Martyers, go into the Fire in a twofold 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 grieve them unless to be called out, into the worse company: now was not pure Worshippers forced 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 asked if he would not obey the King's Laws? Yes, said Roger Coo, as they agree with God's 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, Nabuchadnezzar had never confessed the true God. Said Bernard (to the Pope) I obey (as a Child) in disobeying. Magis dijs obtempandum est. Jeroboam, for all his unction, is called Usurper on God's 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 King's conjunct, is a happy Union and easy; but to obey (separate) is impossible: Either you must obey, as Moses, not fearing the King's 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 God's just Jealousy; ourselves 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 days, yet is holy Daniel ready to die; not consult how to give a Go-by; does not abate the times; elaps the thirty days; 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 departed from Evil, 
Caijus S. was a good man, but a Christian.  Isa. 59.14. (as of Old) Caijus Seijus bonus vir, sed Cristianus; to Pray, and look to that Fanatic Temple, (though dilapidate) was daniel's Virtue, yet by a Law, a Vice. So in after times, how did Antiochus prohibit Sacrifices, as Cambyses also did: The Roman Nero (that dedicator of the first Christian Blood to Martyrdom) issued this Edict, That if any confessed Christianity, he should strait be slain, as a Foe to mankind: And he was by Senate so served, voted an Enemy to mankind, and to die more majorum. Ephesus decreed also, That no sober man must live among'um. Athens banished the best by Ostracism. Josepus says, Afore Jerusalem's full, Piety was not a matter of Form only, but of Scorn. Bede, of the Britain's, (ere the Saxons came) said, they cast Odium in Religionis Professores, tanquam in Adversarios. They cast Hatred on pious Professors, as on Foes. The Council of Constance decrees Apocrypha to be equal to very Cannon of Scripture; so the vulgar Traditions: Hence all things lawful, save Piety, especially at Court, Omnia cum liceant, nonlicet esse pium, & Exeat aulaqui velit esse pius. But Henr. 3. of France prohibits to Pray with the Family. Dola-Jesuits forbidden 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 God's Sabbath of Old, or a late, been better served, or sanctified, witness the Assaults on the Jews on that day, upon hope they would not profane 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, etc. Of this (at present) I only say, If holy labour best fits sacred Rest, to sanctify the Sabbath, how profane are the Practisers of these days? 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 Sepulchre of Christ dead: so well they minded the fourth Commandment. So these guard all the day against any that would report of him, that he is risen to be both King and Judge.  
To leave them, I come to the third Instance of Injuries to Worship, (i. e.) by Practices repugnant to the Purity or Liberty of all divine Worship, internal or external, and all the Seasons, Times and Ordinances of it.  
Those are, 

1. Political in the State.  
2. Hypocritical in the Church.  
3. Jesuitical, in Cabals and Covents, of each a little briefly.    
1st, Political Religion and pure Worship, was wont to be grand Crown-interest of the best Kingdoms and States; and as it prospered, so did they; as Constantine said in that Preface to a grant of his, to the African Churches, Since (said he) the due observation of what pertains to true Religion, and the Worship of God, brings great Happiness to the State and Empire of Rome: So on the contrary, as it declines, so do they. When carnal Policy is more consulted than Christian Piety; when (Jeroboam-like) men clip, cut and shape a Religion to serve State-humour, Grandeur and Interest, subjecting it to low ends, not all designs to it; this Eclipses the Glory of God's Service. In short, (alas!) when Superiors are a Terror to good deeds and doers, and a praise to the evil, the Sword is born in vain, or sadly perverted in and from the end it's given unto. So when inferior Judges, and Ministers of Justice, practise the Law partially, to feed Rapine and malicious Harpies; it discourages the Pious, and sober minds. Thus men are haled before the Seats of Judgement, 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 beggar's the Virtuous, and so gratifies Informers, that live on Spoils, but no way dignifies Rulers; and may call for a late death Beds Repentance.  
2dly, Hypocritical practices in the Church, not a little hurts pure Religion, such in the purest times of the Church (unawares to the best) have still crept in, as some of the Maryan Bloody-Clergy, with those after Reformers, that had the better sort foreseen (as Ezra did, ch. 4.2, 3.) the woeful effects of a Mongrel Religion, would surely have declined to join with them: The Reverend Fathers of the first Reformation, were partly divided, partly bemisted, 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 Christmas; Realties to Rites, etc. Quod concilium, specie prudens, re anceps, eventu Infoelix, hodieque same lugendum nefas, & luendum Ecclesiae, said Tilenus. But among many other marks of Cruelty, and Church-Violence, this I observe therein, Piety runs low in any Church when the best are cast out, by Excommunicators, (that never truly were in) for confessing Christ, as that blind man, John 9.34. Such cursed of the Balaams of our day, that God doth bless; and sold to Satan by Secular Mercinaries, that say, Blessed he God I am Rich, Zach. 11.5. A bad sign of a dying Church-State, when the diseased bad Humours expel the best Blood and Spirits, (Vital or Animal) from all residing, in the Body Ecclesiastic.  
When the best Sheep are Pin-folded in Prison, the Wolves are made Keepers, Foxes and Jackals set the Lion's 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 days 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 'em 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 Virtue, all Persons and Places, Courts and Offices; so have they not caught the Lion's Whelp? obtained in the highest Councils and Courts, domestic and foreign, divided the minds of regent Clergymen; 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 Mouths) to Fiddle to that Dance; and buzz, 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 Protestant's that was intended to Papists; clapped 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 Widows, spoil without pity, Excommunicate the most Pious, Imprison without Mittimus or Mainprize, seclude from the use of our hired Houses (that Rome itself 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 profaning the Lord's Sabboth-day, taking the Keys of the Kingdom, not entering, nor suffering them that would, as Luke 11.52. and spoiling of the Proprietors and Renters, in a time when all Cash is banked in a Bag with holes.  
Lo, these are part of the Effects of the late still resent Plot; what is visible, is open to every one's Senses: Now what may be in the issue? any (not indurate) may soon foresee, what it shall be, is reserved to the only wife God, and both terrible to prospect.  
So I pass the first Doctrine, and on the next I only touch; to be larger on the third.  
2d. Doctrine, was to assault worship in the Act, is fearful and fatal Gild.  
The Philistims in the late captivating of God's Ark, were not a little guilty; but though ignorant of God, it was unprosperous wickedness, and for it, had he whipped 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 far 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 God's 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 Soldiers, to fall on them (unarmed) in the very act of Worship, when Israel were not forward to use a Weapon now, that had been crushed so before; & (however) they being met rather to repent, and reform, and serve God; hear Samuel prophecy; than to resist or rebel; Yet such was their wrath to commit a Rape, or Riot, on these harmless feeble Worshippers, 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 than ordinary Gild; 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 Thunderbolts on them; the Lightning also sucked 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 heroic Faith! O mighty Hand! Says one, quae victoriae suae, trophaea etiam in ipsis coeli orbibus figit; that sets the Trophis of such Conquests in the Orbs above; 'tis a saying, Nemo scelus geret in pectore, & non Nemesin in tergo, All men carry Vengeance at Back, that bear their Sin in their Breast; such Revenge infers deep Gild, and it answered Hannah's Prophecy, ch. 2.10. The Adversaries of the Lord shall be broken to pieces; How? by Heaven's thunder, and that as a Potsherd, Psal. 2.9. So (says Pt. Mart.) shall Turk and Pope be, as 'tis Apoc. 16.18, 21. they risen near together, and so will fall; for no greater Foes to Worship than they. Bp. Hall (in loc.) says, God struck them in their Gods, their Bodies and Lands; the Princes escaped not: God (in his Wrath) knows not Persons, to excuse them; makes no difference; their Lords smart for it, and a little after Samuel fought best on his Knees; the Lord slew them secretly before, now in open Field, in revenge of his Ark. Presumption makes men Mad, else they would not lift a Hand against God.  
But on this I need not be large, what Assaults, and how many Injuries Gods Service lies exposed to; who are the Agressor is done already in the 1st Doct. what is to be given in Caution, that they who are in the act, may without fear or distraction, do their Duty, and instances of God's wrath may occur on the third point. All that is needful at present, is Demonstration, that it is fearful and fatal Gild to resist, vex, disturb (and more to destroy) Gods Worship, or any Persons or Things employed 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 God's House; pillages God to serve an Idolater.  
2dly, Antiquates Gods great Altar, for preferring a foreign Form imposed.  
3dly, Cuts off the Borders of the Bases, puts on the Laver on Stone, and removeth from off the brazen Oxen, the Sea, the Vessels.  
4thly, Takes away the Covent for the Sabbath, 
Musach a Chair to read the Law in.  in the House made to render the Service more comfortable rest to Priests or People.  
5thly, To please the Assyrian, stops the Entry that he passed by, to God's House.  
6thly, Shuts the Doors of God's 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 foreign Gods, that could not save their own Servants.  
Thirdly, Daring Impudence to innovate on God's Vessels, and approach a false Altar in the place of Gods, and in God's House.  
Fourthly, Induration was in it, so to do in his distress; or as Ar. Montanus reads, Tempore quo erat angustijs affectus; when straits befell him on all Hands. Yet—  
Fifthly, Presumption against God is mixed with a base slavish Fear, to please the proud Assyrian.  
Sixthly, Idolatry offering to Edom's and Syria's Gods, in all Cities, Streets, and High places.  
Seventhly, All this contrary to God's Law, and the royal Prophet's caution, as Isa. 7.2.— 4. that comes with Sheerjashub, to bring particular Encouragement to him, before hand, from God, against his and the people's 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 God's wrath, and men's 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 successful) as Isa. 7.7, 8. shows, for the Son of Tabeal, which cost a double Invasion of Judah; yet now Ahaz violates, and violents Worship: This is that Ahaz, Verse 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 Loins of so good a Father as Jotham— and David from High-places that begun— at last it ends in the blocking up God's 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 Gild and fatal Wrath follows one (though a King) that forsakes his own and his Father's God, and injures Religion. I conclude this with that note of Pareus, on 2 Chron. 28.20. Populus sepae luit paenas principium Quicquid delirant Reges— Plectuntur Achivi (i. e.)  
For Sins that Princes high commit,  
the People oft, of God, are smit.  
Other proof of this truth I might urge at large; but in brief, what became of Haman? what of Daniel's, and the three Child'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 God's 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, etc. And External, Sacrifice, Prayer, Hearing; and its due and done by Angels, (in all Praises) and shall it be denied 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, profane 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 rob (that God hates, Isa. 61.8.) or at best, torn and blind, cursed, as Mal. 1.13, 14. seeking to extinguish Celestial Fires, better than the Vestals which was fatal once to Heliogabilus the Emperor, 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 God's Immense, boundless, Supremacy and Sovereignty; 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 tie him to Stonewalls, that men do consecrate; as Hylard says, Male Ecclesiam Dei, tectis aedificijsque veneramini; and yet exclude him from other places, whereto Promise is given graciously and equally, Matth. 18.19.20. the Church first was Domistick; So in the beginning of the Gospel, and may be so still as true and good, as National, though fewer. 'Tis against justice, to deny what God and Nature allow; Conscience and Culture, are jura humanae naturae, more than Food, etc. 'Tis against Mercy (that God desires above Lambs) to pull the Orphans of God from the two Breasts of Scripture, the nutriment of God's 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 Sceptre of God; as Amaleck laid his Hand once on it, but God proclaimed perpetual War with his Offspring 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 tidings foretell Hundreds of Years before, and by some of them waited for too, should being brought, (and bought by his Blood) find so ill welcome, and that with Christ's 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, 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 days. 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 always 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 engrafted, and abhor that you confess the Gospel. Rather (as Parr on it) Enemy's! 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 citys Polycarp. for an Instance: Also in Hierome's days, than they styled them nazarenes. In Philip the long of France, they hired Lepers to Poison all the Springs. In our Britain, they on Good-friday crucified Infants. They are for their enmity to the Christian Name, expelled Spain, and occasioned that bloody Inquisition, after turned against Christians. As the Laws of Queen Elizabeth are against Protestants now; so that it is foul guilt, and consequently fatal, thus to oppose pure Worship, in that so doing, men resist God, Christ, and the glorious Gospel; of the blessed God that is called Eternal,— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Ages (i) to last Apoc. 14.6. that no force of Hell or Earth can abolish.  
3dly, '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 taught by them, that yet hangs in the People's 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 hue not with a borrowed Axe, or steal the Word out of others Books; that fish not with strong Lines for Lucre and popular Applause; that (of all Persawsions) simply seek to promote Christ and the good of Souls, and weal public: Of such, I say, they are the Lights of those places God sets them in to shine; the glory of a Land, the Chariots and Horsemen of a people's 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, silenced 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 ruin 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; confessed to be Indifferent. So Jeroboam used God's Levites: so dealt Ahab (for Jezabel's sake) with Elijah, for which he fled: so was Micaiah fed in Prison with Bread and Water for the truth, for telling fatal News to Ahab, of his Fall in Battle. 1 King. 22.22.28. which fell out as fatally, v. 34, 37. To mock God's Messengers, misuse his Prophets, and despise his Words, is to do as Jerusalem of old, and so to far, 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 clothed him, and his Charge is, They had forsaken God, and were left of him: the same, Mat. 23.31. that Christ spoke 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 treble: he is slain by a Plot, the Conspiracy is now against Prophecy, 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 People's place) and Altar (the Priest's Station) For here they wept for Sin and Judgement, Joel 2.17. What follows? he appeals to God, prays, Lord require it: (as some read) prophesies, God will require it: (it is fatal to stop a Prophet's Mouth) God heard the Appeal: in that year that ingrateful King, his flattering Princes, Army, Realm, are after invaded by a few Syrians, and routed; he sore wounded, diseased, and tortured, is left to his Servants, by them slain in Conspiracy on his bed (perhaps they that misled him did it) and so executed God's Judgements against Joash. God never wants Tools to do Judgement: nor did the flattering Princes escape: v. 23. that marred a good King (as one says) Now Syrians before, and Philistines behind, both with open mouth, as Isaiah 9.12. and 2 Kings 12.17, 18. His sin was Rebellion against God, the Punishment must be ignominious, by Foreigners and Servants: one says they upbraid him with Zachary's death; and belike, with more of his Brothers, v. 35.  
Now for History to exemplify this such Ingratitude, was Muleasses, King of Tunes guilty of to the Manifets and Mesnars, by whose help he attained the Kingdom, that his Envy could not suffer to live, but tortured them to death, to whom he was so obliged: say a man is ungrateful, you say all. This is like Nero's Kindness, to give Senecca a bloody Bath. Or that of Alexander the VI to Mancinelus and Savanarola, whose free reproof of that Pope cost them Tongues, Hands and Life: as did Lambert, Bishop of Trajectum (or Vtrecht) far 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, murdered 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 Stirrup 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' banished chrysostom, but was by an Earthquake, glad to send post for him. Mamuca a Saracen for his Cruelty to the Church (as Pharaoh) with his Host, was sunk. At Vassie 1500 assembled for Worship on the Sabbath, the Duke of Guise's Soldiers beset them, and slew them without pity; he standing at door with a drawn Sword: but he was soon after slain in the Siege of Orleans. Philip the II. of Spain, and Charles IX. of France, both received the Doom of Persecutors, the one by Lice out of his Ulcers, the orher by Blood out of his Body, issuing every way. A cruel Bishop in Hungary, tortured a Minister by tying Hares and Geese to his body, to bait him with Dogs, but shortly fell sick and ran mad, dying raving. A Gentlewoman of Paris, got at a Meeting there, and arraigned for it, two bearing false witness against her, they after fall out, and stab each other. Wolf. Schuch A good Minister in Germany, burnt for Religion by two Popish Judges; soon after the two Judges suddenly died, the one in great terror. A Monk, one Jo. de Roma, used the Boot for a Torture, full of Oil, o'er a soft fire: but died of Vermin, crying out, Oh! who will rid me out of these pains? A Wolf bitten off the Nose of ●o. Martin, that slit the Noses of some good Ministers. Sir Thomas Moor, and Fisher, sent John Frith and others (for Protestant's) to death; both were condemned after, and beheaded. Phillips that betrayed Tindal, was eaten of Lice. Damlip, a Preacher in Calais, condemned for Treason, but Sir Ra. Ellerker suffered him not to clear himself: for he said, He would see his Heart out; was after in a Skirmish cut in pieces, and his heart pulled out.  
— Nec Lex est justior ulla,  
Quam necis artifices, arte perire suâ.  
Trajan told Valence, his Victory was lost, by warring against God, in persecuting the Christians. Balasius riding, his Horse turned head, and so bitten 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, died of a black swelled Tongue, that let him neither eat nor speak; and so is Morgan cut off and starved, that condemned Mr. Farrer, no Food staying in him. A Palsy took Thornton a Persecutor for profaning the Sabbath by bowling, etc. All which and many more, show how fatal Envy to Religion, 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 God's 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 God's 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 Topics, absurd, out of place, and then the word runs, and is glorified: and 2 Thes. 3, 2, 3. is said, the old Legal Service was performed still with the sound of Trumpets, Shouts, and Aaron's Bells, to note that glad News of Glory to God, and Peace to Men's Souls ever consociate: so Levit. 9 ult. Numb. 10.10. hence are they called blessed that know the joyful sound, that is, of God's Trumpets, calling the Assembly to Worship; and Aaron's Bells proclaiming Pardon and Peace, Psal. 89.15. Oh then on the contrary, what a Curse is it (how peccant and perilous) 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, etc. Observe only two or three Notes here in that full Text.  
1st. Vers. 14. For Neighbours to persecute Natives of our Stock, and own Country, 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. Christ's Prophets and Followers must share as he did (for the Wordsake) be thrust out— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 persecuted out (i. e.) out of Place, House, Being, Country and Office.  
3dly. Note here, to persecute for the Words-sake is displeasing to God (ever) oft to Men also. All Men do or will abhor Jewish Cruelty.  
4thly. Vers. 16. To prohibit preaching the Gospel to Souls, is to let or hinder Saving-Works.  
5thly. (And last 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, etc. That these Jews were now dispersed, 
Dr. Hammond in loc.  and wrath in part was on them; yet still the unbelieved 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 Christ's approach, both against their Sufferings and their Persecutors, and also the Falls of them that cowardly fell off. So far he.  
In truth, no hatred like that for the Truth; no bounds of Nature, Nation, Nativity, keep in a Persecutors fury (says 
* Dr. Slater.  one) on the Text. No fury so deadly as that for Religion, and (sad it is) the nearer the Parties are in Profession, the more Jealousy, 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 hosts 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 Woe, 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 Saviour's 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 exemplify 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 woe 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 marked some to be spared, after scatters the Coals of sacred Fire over the City, to revenge without pity the extinction of the Coals of God's 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 mixed, 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 altar they the time or place, or flee; nor does Samuel escape to by holes, shifts, and subterfuges; he and they go on to their Duties, and leavs the issue to God; afraid they were, yet not so as to decline Worship, as Ezra 3.3. They set up the Altar (though without doors) for the Temple's Foundation was not laid as yet. (v. 6.) for fear was on them of the People of those Countries: Why? least they were letted in their Duty to God, and surprised ere it was finished, 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 Council, Courage or Conduct; no Army or Artillery; all the Militia (cum malitiâ) and the trained Bands were against them: no help, nor hope of it (humane) visible: Nil nisi vota supersint. Now God is a present help in Trouble, Psal. 46.1. Quando desinit humanum Concilium, ibi incipit divinum auxilium. And now the Fight commences (so to speak) not of two Hosts, but of Armed Men and Martyrs; of Warriors 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, though not universal, and to it I say, one way or other, first or last, most certain: soon or late God stands up for his Service and Worshippers; the Point is liable to Objection, but not Contradiction; the Exceptions are to be weighed, the thing is, 

1. To be proved, true, in general.  
2. To be explained, how, in particular.  
3. Why God is so, and the Use of all.    
For the general proof I observe, God having took knowledge of Jacob at Bethel, in flight from Esau, Gen. 28. does after at the same Place make a more than ordinary show of his care to defend a devot Bethelite in his way to perform his Vow; not only by that double Host or Apparition of Angels at Mahanaim, Gen. 32.1.2. but by the terror 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 Upbraid, (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 established Service of the Land; that are Vagrants, low and poor) all true! yet God's terror 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 Father's 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 pretty 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 Journey: the Promise prevents fear: A Stranger shall not (destroy, does it say? Nay, not) desire thy Land. 
* Dr. Willet citing Tostat.  Animae damna, plusquam corporis, vitanda sunt: Soul-perils are most to be shunned. And for the Land, God preoccupates the doubt, saying, He should not desire or covet it. God would restrain the Enemies very appetite, to secure our Attendance from Distraction. One says, this Peace never was had: but that is to call Truth itself 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 graced by such Promises then, Gospel Worship obtains far greater and better Promises; and though they often had ill and envious Neighbours; yet I doubt not, one way or other God secured the Worshippers; and (at least) defended it, and all the means of it, from violence; or shortly plagued the violation of it.  
But a fuller proof yet is in Isai. 29.7. v. 1. predicts a Woe, a distress threatened to Ariel; and yet v. 7. is a Promise to it: 1st. distress by an Enemy, (Viz.) the Assyrian, that besieged the City and Mount of God, as the Hebrew word is (by some) Or the Lion (so Arr properly notes) of God: Oh but how is the Deliverance of Ariel? The distress, Vatablus says, by the Assyrian (or rather the Babylonian) is predicted to be doleful: Plurima cadavera circum Altare jacent. 
Ar. Mon. Vat. note  The City all full of Carcases and Quarters, as the Altar in time of Offering: both Altar and City share alike; one part flaming, the other all in gore, full of parts mutilated, as Psal. 74.7.79.2. all so low and base as they should petition the Assyrian, 2 King. 18.14.26. Yet after all, v. 6. a sudden Visit is promised upon the Assyrian for the City, amplified by a Simile; he threatens the Foes, that a sudden storm should scatter them, and God would fight for Mount Zion, and become a Munition to defend them and his Altar.  
Other Proofs occur in the sequel. One more I cite, Act. 18.9.10. Paul by Vision is encouraged 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 expressed, a sweet advantage and a terror to his Foes. 4. God pleads title to his People (not yet called) the Gentiles. Though he is thrust out of the public Synagogue, he gets Justus' private House. Worship's 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 God's Presence for a defence in God's 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 remarked) 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 Prophet's sakes. So (Gen. 20.) he did Abimelech for Abraham's 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; Tidings 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 Inroad to Hungary. Mr. Fox tells that one Justice Gilford, going up stairs force Mrs. Roberts to Mass, was then took by a fit of the Gout, and so tortured, he swore he would trouble her no more. The Prophet is sent for by two Captains and their fifties, but yet they miss their morsel. Elisha, at Dothan, to be seized by a Band of Horsemen, as 2 King. 6.18. but is by Angels saved, they prevented. Some way, like to it also, was Athanasius relieved, and the cruel Cutthroats put by: Prevention of Mischief is pure Mercy. Augustine escaped in the way where he was going to Preach; the Liars in wait lost their End, he losing his way. Thus the Officers sent to take Christ, John 7.26, 32. being convict in hearing Christ, civilly dropped off, and brought him not, v. 44, 46.  
One Hen. Zutphen (a Preacher at Breme) the Catholics 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; persuading them that sent them so to believe and be saved. Thus the Catchers were caught, Popish Envy prevented, Souls 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 lies open from the Text, v. 12. That Ebenezer Stone was the Memorial of this: Saints of old, set up Monuments for future Memorandums to them (and Posterity) after some signal help obtained of God: and baptised the Places (as oft were the Persons) that shared in the Mercy of help; witness, Jehovah Jireh, Gen. 22. ad finem; where God helped 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, God's 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 helped 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 helped much: that Psalm. 20.1, 2, 3, 4. are as affecting, apt Prayers to our Design as may be: he prays for, 

1. Audience.  
2. Defence.  
3. When in Trouble.  
4. What way? by sitting on high above Danger.  
5. Whence? Why, from the Sanctuary out of Zion.  
6. Wherereby? v. 5.6. By Banners set up, and the saving strength of his Right Hand.  
7. What follows? A Victory (a sweet word) they fall, we stand, how? (not halting, bowing, complying, but) upright.    
Observe what help does from the Sanctuary, when God's 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 blow a foot? Why, himself says, Acts 26.22. By obtained help from God, so he continued to that day. that is enough for any Ministers secure. 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 World's Opposition. Oh how blessed were Germany, had he entailed that litigating Spirit for Purity, on the Protestants of his Name: but alas, and woe, 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 Swaddling of Jewish Rites, and Romish-Pagan-Papagan Superstitions: but blessed be him that hath yet helped us: as once it is said of the Levites in consecrating themselves, They were more upright than Priests (2 Chron. 29.34.) in helping on Reformation. So had not God raised a little help for us among the more Upright though 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 begged 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 woefully than any of the Persecutors before for many hundred years: in which, most agree he was Antichrists Type, exactly; for he was furious, implacable, and very false, vicious in Life, and Atheistical in Profession; says one, Erat omni numinis reverentià vacuus: reverenced no Deity, set himself against the Lord and his Worship, and Covenant; will have all of one 
* Or as Dr. Willet, all to be uniform. v. 36, 27.  Religion, prohibits, Sabbaths, and the Rites of God's Law; did his own Will, till the Rise of the Assidians and Asmonians, who repaired and restored God's 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 God's holy Law; That did exploits, v. 32. though very small and few; that by weak means Gods greater Strength might be seen (says Trapp.)  
But after all those Sufferings (Heb. 11.35.) and the false flatteries of Alcymus, High Priest, and other Apostates, that yielded to fear 
* Dr. A. Willet, pag. 424.  God who minds his Church in Affliction, sent breathing and help in some measure: After three years and some few Months, when (in Ceslew) the Temple was cleansed, etc. 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, etc. yet is his help in that great and glorious. (Pareus Adu.) Loquitur de Maccabaeorum open, quod fuit parvum auxilium, vix manipulus hominum, cum hostibus collatis, not omnes erant sinceri.  
To pass this, God by his Spirit so boldens the face, that scarce the approach of Armed men or Devils, daunts the face of Steven, Act. 6.10.7.55. Nor could they seize on Bazil, so bright did his face shine, when Valens sent to take him at Prayer. So are Gods Servants kept in duty.  
2. No less care has God in hiding both his Worshippers and the Worship too, often: when his Enemies are hot in hunting this Game; as Saul was, Acts 9.1. Breathing as a Wolf) and his People small in number; as low in Courage and Faint: now the Lord doth allow us some private Shelters, Subterfuges, and absconding Places (only in necescitous cases) like retiring Chambers, or Apartments; and calls there to hid, Isa. 26. ult. from Dangers, and public Calamities, Psal. 57.1. being soon to pass over: As David's skulking from saul's 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 hid 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 precious Jewels, Mal. 3.17. (other common stuff, we do not so prise) 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 hid 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 hid in their Duty? May humane Prohibitions supersede Divine Precepts?  
Answ. For a man to prohihit what God commands, or command what God prohibits, is to set him in God's Place, as , 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 man's rage: 

1. By distinguishing of it.  
2. By Position.    
For distinction, I say, 1. To God (no doubt) it belongs to call in his Elijahs to hid, 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 hid his Worshippers a while, is one thing; that is often. For men (without Precepts, or against them) to huddle up the Worship itself, 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 ourselves 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 lose Daniel from his homage to God.  
2. By Position I conclude on 4 points for Answer. 1. God's 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. God's 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 public Blessings, not only for Saints edifying: but (which is a nobler use) for Sinners converting. The Temple was on a Hill; the East-gate three times higher than the House; the Brazen Altar set just before the Out-Court, all must look on the exhibiting of Sacred Mysteries; the Gospel ought not to be carried as stolen Goods, under the Cloak, to be a shame to it by our Walks, or ashamed of it in our Worship, is to incur a Woe and Curse, Mark 8.38.  
3. 'Tis ignoble to lose ground, valiantly won by Christ's Worthies: not like the Worthies of David of old, that defended a Plate of Lentiles, 2 Sam. 23.11, 12. and so got a great Victory; we are unworthy Bankrupts to let go too easily, that noble footing Christ and brave old Apologists for the Word, lately won us; and what is gained from our Foes by Providence.  
4. To fear, or flee, or faint in our Duty, is sin; though it be to hid in the Temple, as Nehemiah, ch. 6.13. was pressed and tempted to do (and that was the Place of worship) but refused to leave a public 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 Custom) obtained some Imposition, on most, to private retirements, some to gratify Peter's humour; Mr. Pity to thyself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 theirs 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 Domestic Prayer, and shut the window (that he opened towards Jerusalem) ch. 6.10. and waved Devotion for 30 days, and said, shall I gratify Rapine and Rage, lose my Place and Use, to Court Sycophants, and fall in the mouths of Lions (and men worse) for a criticism of time, or a Ritenicity? no, not so. Where had the Promise been in 2 Chron. 6.38. given to Solomon's 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 allege Isai. 8.16. as a Precept to us; know, it prohibits the Word to be Preached 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 hid himself. Sol. what our Lord did, is not matter of Precept to us in all things: and this teaches us, that after the day of his Grace past, it is just the things of our peace should be hid from our Eyes, as Luke 19.42, 43, 44. but he speaks not of our hiding at all.  
And for that of the Disciples, John 20.19. being assembled, and the Doors shut for fear of the Jews; may not we do so? To that I say, all the Disciples did, is not a Law for our Imitation; that of assembling was good, and our Pattern; we are not here to forsake Assemblies of Saints, as Heb. 10.25. But in their fear (if sinful, we are not to follow them: all it shows, 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 some of note; 
Scripture fulfilled, p. 460.  weeping suddenly, giveth this reason; That his sin was great, that being 100 years old, and had so long preached the Gospel to others, who had suffered for it, he, as an unconstant Doctor should now flee; and shed many tears: a little after said, the Master called for him: made his Will instantly, and shortly laid him asleep, and died.  
Now to end this head, let us only note the care that in particular God shows of his Worship, (partly) securing his Witnesses (partly) the Assemblies.  
For the 1st. as Scriptures give Instances in Jeremy, so in Paul, Acts 19 30. Here Paul (devoted a Martyr) is by Disciples preserved from the Theatre. I note, they using Gods means, did well, for Paul's safety; 'tis laudable (in the Godly) to be carry of the Lives and Uses of God's Witnesses: and so he escaped 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 Soldiers, 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, etc. 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 Emperor's 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, asked him if Mr. H. be above; said H. yes, he was but now in that Room; so God blinds Malice often, and hides his own in the hollow of his hand, as '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 Cubs by 4 or 5 at once; but Sheep that breed only at Spring, and seldom above one or two, are increased daily by Flocks, though cut off for Sacrifices (often) and Food; daily 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 God's Seekers (the Affections and Assemblies both) are daily increased, even in Times and Places of the greatest Rage and Voracity. What higher reason is to be rendered, 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 God's covert, so others as little care for it, having Law and Force on their Part, all Power Civil, Military, Ministerial, backing and beating in all their Placits; tam verbis quam verberibus; with Temples, railed Altars and Ornatures, in grandeur and state, alamode: but those to whom this is promised, 
JADIACH 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. cum abluerit sordes.  are the Purged, when (v. 4.) The Filth of the Daughter of Zion is purged (eth zoath, the Ordure, in the Hebr. (i.e.) when the Excrements of man's wanton brain, is washed 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 rub out; than it follows, he will defend [every dwelling-Place; that very House of Obed-Edom shall be blest and preserved; as his was, that when the City was sadly ruined by Earthquake, that part where a poor man was praying, was preserved, and every calling together or Meeting, as the word [Miqraejah] from a root that signifies, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  1 to call, 2 to meet together, 3 to Preach, 4 or to read. This is the end or design of the two first. On the holy Meetings (erit Protectio) a Covert, or Defence shall be, Kabod-Chuppah, such a Covert or Canopy as the Jews had, by which two that were espoused were covered in Honour, 
Quo Sponsus cum Sponsu abdebat.  and then came out to view: to note Assemblies are the Lords espousing Times.  
2. The Manner or Circumstances how this is done: Bara, he'll create it (i. e) ex nihilo, without any assistance, humane, or perexsisting matter; yea, maugre, all resistance, he'll create a defence; and it is done by Judgement 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 expressed by allusion to that Pillar of Cloud that from Egypt to Canaan bespread, bedewed, and guided (yea, guarded) them through the Desert to that Rest; which was, 

1. A Blind to Egypt that pursued them close.  
2. A Flame for Light, and leading in the Dark.  
3. A terror to Lions, and Beasts that fear Fire.  
4. A Baptism, or cool misty Cloud, by day to cover from heat (as v. 6.) of the Sun.  
5. A sheltering Cloud to secure in Perils, and I presume, not without Mannah and Water too. One illustrates it by that in Zach. 2.5. called a Wall of Fire: and I add ch. 9.8. whers it is styled a Camp about God's House (of which in the Use.) In Deut. 33.12. note of Benjamin, this was his Blessing, The Beloved of the Lord shall dwell in safety by him. (i.e.) Judah and Benjamin shall divide the Glory and Temple (by a Righ-line betwixt them: 
Weemes, H. Ainsworth and others.  (as some note) the Line divided the Temple, Sanctum Sanctorum, and the very two Cherubs where (the Shechina) or Divine Majesty and Oracle sat and spoke: and he shall dwell betwixt his Shoulders (col hajom) all the day.    
Now all I urge hence, is to prove that God is the Safety of Assemblies in worship of his Name: and though Objections may be made and answered in the Sequel; yet if God be as good as his word (as oft he is better) and if yet any remain of Zions' Daughters, he is the same defence yesterday, to day, and for ever, as Heb. 13.8. Modern Instances will yet further occur from History, to prove (ex abundanti) the truth of it. And so far is the 2d. head in the Act of Duty, how Gods defends his Worship.  
3dly. Now let's explain how God defends his Worshippers afterwards: Tho it may be the Lot of the best to be exposed, and God in his Wisdom (for good and holy ends) suffers the worst of Men to prevail over the best, and to trample on the most sacred things, and Persons; most (for his own times and ways he must take, to perform his Word, not ours) yet after men have prospered a long time, and Saints suffered with and for the Sanctuary, a little while, he comes (a tergo) unawares, after the one with Vengeance, and unto the Godly rides fast for their help and deliverance. There is none like the God of Jeshurun (said Moses) Deut. 33.26. that is, of Upright Ones, that rides on the Heavens for thy help, and in his Excellency on the Skies. Note,  
1. God is titled by the stile of a General, his Excellency, for he excels in Might, in Wisdom, in Command o'er 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 Rear 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 Worshippers after, though in the act of duty he may delay a little space of time, to try both their courage, and patience, and perseverance in well doing; and herein he helps them also not a little; and that is also a token of their Salvation.  
But now as the after-clap Thunder is loudest, and that which brings the Bolt of Execution on the highest things: So  
Does God's fulminating Strokes,  
On Bashans' highest sturdy Oaks,  
And lofty Hills, as Psal. 81.7.  
— feriunt summos fulmina montes.  
That Psalm says of Israel's Deliverance out of Pharaoh's Slavery, He answered in the secret place of Thunder. (i.e.) by sore and heavy Judgements on Egypt, Exod. 9.23. And this not the least; for as the Thunder terrified them, and the Hail and Fire mixed, smote Grass, Herbs and Trees, so that, v. 28. the King melts and thaws a while; and at Moses' Prayer it was removed again: but the Heart freezes as hard as before, to enslave God's Children, till the Red-Sea soaked it once for all.  
Nor are extraordinary Examples of this wanting here (when no ordinary obtain) sometimes God's Cannons go off, and the Report and Execution, is done at some distance, and heard of afterwards; sometimes it is immediately; and so here: on that day (v. 10.) he discomfited them: possibly sentence is not speedily— as Eccl. 8.11. It may be, at Night, as in the Siege of Jerusalem, prophesied Isai. 17.14. performed, ch. 37.36. and that Night too, as to the Host. and v. 38. (as to the King) verified, and even in the act of his own Worship (it seems) in the House of his false God, his Sons (perhaps) in a Jealousy of being prevented in the Succession, slew him, and so he that did invade and besiege God's City and Sanctuary, is cut off in his own, to read us his Crime in his own condemnation. Polybius 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; & though he is slow to anger, yet if once angry, he rides swiftly: and though he forbears some other Sinners long, as that Question implies, 1 Kings 14.14. I will rise against the House of Jeroboam— but what, even now? That notes, either not yet, or in a very few years, and it was now in hand to be done by Baasha, and partly begun, in the death of Abijah his Son, and fulfilled thereafter in two years, or little more, as Mayer observes.  
But revenges for wrongs and ruins 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 Judgements 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 Cutthroat (as that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes) 1 John 3.12. not brooking a preciser Devotion than his, 
Crit. Sacr. proprie est ferro fratrem,— jugulo adacto occidere.  butchers a poor Brother for Conscience; but God sets a mark of visible terror, and secret horror on him, that followed him (as a Bloodhound) to the end. the first quarrel was (as one says) circa media sacrificii. A Curse followed it, Gen. 4.11. and still does all that go in Cain's way of Persecution. Judg. v. 11. and Balaam's, the way of cursing, 2 Peter 2.15. Like John Diazius, that having killed his own Brother, fled to Rome (as Cain to Nod) and there is cannonized, but so dogged in his Soul, that for want of a Gibbet, he hanged himself at the neck of his Mule. 
Sin itself is turned to a Plague.  As Tacitus— flagitia, tandem in supplicia vertuntur. Pavor & Palor are fit Gods for some that do as Tullus Hostilius did by Numas Zeal: deride the Devotion of Predecessors. It pulls on the Successors the Predecessors Curse, to scorn and renounce the Progenitors Religion.  
Pharaoh detains God's 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 threatened with death, if they see his face: what follows? Why now things ripen; he for ruin, they for redemption: and the People fear them, Moses is famous, the Council divide, and Courtiers plead for Israel to go. As (since) Luther's Confessions sent to all the Electoral Princes, obtained respect.  
To go on, what came of Balaam's Curse, that Balak will needs have to pass on God's Israel: 'cause they dwelled alone, Numb. 23.8, 9 and obeyed Laws distinct from all People; even the Law of their God was their Crime, (as Dan. 6.5.) a little after, their Wiles had vexed Israel, they and he, (the Arch-Inchanter) perish in war, Chap. 25.17. & 31.2, 8. For though Balaam went to his place, he returned to Midian (for's Fees of Divination) after; (as Chazcuni says) and with them perished.  
What Preferment got Haman by slander of Israel, for the Law of God; (virtus pro vitio sepe habetur) Virtue often is deemed a Vice: as Ester 3.8. a little Honour at Court, and Mordecai's Gibbet.  
— Nec Lex est justior ulla,  
Quam necis artifices, arte perire suâ.  
It's just to reap ruin by our own Arts.  
What a Wound got Cambyses that letted the Temple-work, and Worship, by sown Sword, mounting on Horseback, which falling out pierced his Thigh, and by that he died.  
In a word, what Peace got Judas, that in that Garden, which he knew was the place of Christ's retirement for Prayer, (and then he was at Prayer) there assaults him; and after a convincing Glimpse of divine awful Majesty, stunning and smiting him and them back, for all their Staves and Swords: Yet him they seize, (now his hour being come) scatter the poor Disciples, and silence 12 at once, (the Master, and all the Eleven.) But what Peace had he after it, that as Zimri, (betrayed) slew his Master; so was he guide to them that took Jesus, Acts 1.16. Sure he died a double Death (as least.) For 1. This (Doeg-like) Informer, goes to the chief Priests, his (participes Criminis) Fellow Criminals: yet got of 'em, but cold Comfort, unto his Horror: 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, choked 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 Diocese in H. 8. days.  Chancellor that died as Arrius, his Guts all burst out. And also citys 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 headlong; and so burst by the Devil. But others say, as Augustine and Dr. Mayer, that having with violence cast himself in the Halter; he fell and burst; and just, that the knot of that Cord should strangle the Throat, that betrayed 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, etc. I hasten to Hell, which is called his own place: and Hell, and Gibbet, groan for such.  
Other Examples since have occurred often, what Subject more copiously treated in all Ancient Historians, Eusebius, Tertullian's Lives of the Fathers, Melcher Adam, Magdeburg Cent. and in many late Authors since, Mr. Fox, Joh. Knox, Mr. Clark, etc. So that 'twere needless to recite them here: having along (in this Head) interlined them. I'll 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, (designed for Martyr) but being dazzled with popular applause, arrogates (by adulation) a sort of Deity to himself: and to confute his Folly, not long after, being smitten of an Angel, vers. 23. he's eaten of Lice and Worms, and so dies. And so did his Grandfather before: as also Maximinus after, that sought to abolish the name of Christ and Religion. So did Diagoras that Atheist, denier of a Deity. So Philip the 2d of Spain, 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: though God's Patience has stayed 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 Increase; 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 paid 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 dispersed Jewish-Race find, that continue in the same unbelief. So doleful a Curse it is to succeed unto a bloody Idolatrous Throne, or cursed Race, Job. 21.19. Let us trace Antiquity, and read in the first and most sacred Histories what became of Violators, and Violenters of sacred Men, and Things, Cain, Enoch, Noah, Abraham (a Prophet, Gen. 20.7.) after Lot in Sodom, Gen. 19 who is saved, and that City burnt at once. But I pass to Egypt; what Broadsides gave the Lord to it, for suppressing and stopping God's Service? What became of 'em, why in 30 or 40 days (says Usher in his Annals, 1. Vol.) those ten Plagues nigh sunk 'em with Pharaoh. But Amalek is styled 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, entailed on this Crime? Nor fared the Britain's 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 citys Gildas words too long to insert here. After. pag. 192. Vortigern sent for the Saxons, that instead of hoped Friends, proved tried Enemies; for 300 years through the Tyranny of that Vortigern. They did all contrary to themselves, that Medicine of the truest Physician, to them was needless: (that's the Salvation of the Gospel.) Nor was the Lord's Flock, or their Shepherds better:— They swelled 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 Councillors with the proud Tyrant (blinded in Judgement) devised a way of Protection, that proved the Country's 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 Winepress: that had no Sepulchers, 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 lived 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 dregs of his wicked Ancestors were settled; that then one German, and Lupus preached in the Fields, and twice subdued the Pelagians: 1. By Battle, and that Hallelujah-Victory, got blowless. 2. By a Disputation: yet they by the Example of their vicious King, (forsaken of God, and Man, and so left to himself) ran to all manner of Sin: Fuller's Ecclesiastical History of Gildas, pag. 32. Cent. 5. S. 14. That Gildas duly styles him [aetatis atramentum;] the very Ink (blot) of that Age: and though God beat 'em, they (as restiff Horses) went worse for't, had they as carefully bemoaned their Sins to God, as their Sorrow to Romans, their Requests in Heaven had been as graciously received, as their Petitions on Earth, were carelessly rejected.  
By all which Examples, we see how God by Punishments on Persons, and People (even to our own) plague's 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, though 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 ushered him in with, Judg. 9.2, 5, 22. ult. But (without Digression) If Meroz sustained the Curse of an Angel for not helping the Lord against the Mighty, Judg. 5.23. what Curse is incurred for helping the Mighty against the Angels of Christ, the Messengers and Assemblies of God?  
If Jerichoes Repair, (whose Fall was by the Arm of Faith) entailed 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 repent 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 noed, 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 sacked by War, some burnt to Ashes, some sunk by Inundations, of subdued by Foreigners; some betrayed to Fury, by intestine Broils; some shivered to pieces, by Earthquakes; and all lost by base Security: So that where the Gospel, and pure Devotion has ever obtained, as erst at Rome, and of late in London, many Years: If (after all Calls) it be rejected, may it not prove the Motto of such Cities and Towns, as of that ruin'd Town, where this was found: Here lies the City that perished 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, etc. 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: too 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 lie: 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'er 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 killed; and all as Hezekiah prayed, 2 Kings 19.15. O God, that dwellest among the Cherubims, etc. 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 Talons, (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 Forest of their Carmel, the Nests of their Covents, and all the places to which they have brought their Rapine.  
2. This Defence is like that of a Shadow, as of a Curtain, a Grove, Bough, or a Tent, and a Rock: These two last are apt to our purpose, and promised in Isa. 4. ult. the other in Chap. 32.2. for in the former Chapter, (vers. 5.) it's called a Cloud, a sweet Shelter in their heat, and of use to quench the inner heat of Thirst, as well as cool, or cure the scorchings of the Sunbeams: 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 filled the Tent with a Cloud, as Numb. 12.5. a token of Favour to him, but Wrath to Miriam, that quarrelled at his Office; and the use of this is, against stormy Persecution, and the ruin of Afflictions, public, or personal Trials, Chap. 18.4. it's called a Cloud of Dew in the heat of Harvest; and this was wont to be a time (Gen. 18.1.) and place of rest at noon, Cant. 1.7. all which notes that when the hot scorching Sun of Persecution is over us, and yet the heat of Zeal and Love, flame within; now God draws the Cloud of Presence and Defence over his, in his Pavilion are we both warm, and safe.  
3. God's Defence is like that of a Shepherd that that wards by day, and watches by night for the safety of his Flock: it's true, if God do fall on the Prey, a multitude of them will never stop his pursuit, by their fear or noise, to prevent his Prey, nor rescue it (seized) 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, etc. where the Lord complains of the false Pastors, (of both sorts) that ruled with Force and Cruelty, to the scattering of God's Flock, and of the hard Measures and Pastures given them, how they eaten but fed not the Flock; whence Dr. Mayor (In loc. p. 451. A Lapid.) citys an old Canon, Beneficium datur propter Officium; i.e. Prosit requires Duty, and so finds just fault with our Churchmen that took of the Fall and did not the Duty; Lords, Bishops, Deans, Deacons, prebend's, etc. Pluralists; but all their gain proves but as that Aurum Tholosanum, to waste their Wealth; against such Harpies two things are promised.  
1. God would judge the pushing Rams, etc. and discern 'twixt  and ; and feed the strong with Judgement, (i.e.) spiritual or typical Rulers; that thrust and pushed with the Horn, by Extortions on the best, (by their Ruin) 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, fulfilled in Zerubbabel, Joshua, Ezra, etc. Vers. 23, 24. and after in Christ's time, when prohibited, imprisoned, and proscribed by the Council, yet they still came off in peace, and safety, Acts 4. and 5.  
4. Like a Wall: when the Church bewails her Misery, 'tis expressed by destroying the Wall of the Daughter of Zion, Lam. 8.2. which being broke or trod down, lays the Vineyard open to Boars and little Foxes: When that Church Isa. 5.2, 5. is built up, it's called a Wall, Cant. 8.9, 10. and the faithful Prophets are styled Brazen Walls, Jer. 15.20. Nor can this fenced Wall be skailled, (but by Sin) or hindered long in rearing, though in troublesome times, Dan. 2.25. No trouble in the times, may stay God's Workmen, nor aught, nor indeed can; for when our Walls are to be built, it's promised the Decree (Mic. 7.11.) shall be removed 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 Batteries, that are beat upon't, and causes them all to recoil, sometimes to the hurt of him that sent'em; ever to the safety of those imured. What hurt gets Israel, if housed 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'er 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 Shadow, 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 Shadow 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 promised 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 Doctor's Commons as big as the Duke of Ferrara's, called the one, the Earthquake; the other Grandiabolo, this Wall shall not only repel, but retort all the Ordinance 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, though the literal Jerusalem had no navigable River, (a little Rivelet of Siloe, it had, but just sufficient for Water) to Moat, and environ 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 Nilus, 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, Galleys, 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 stopped us, (through the Siege) but now from all parts, our Freedom being restored, the Force called off, and Execution done by the Angel, we may return to Zion with Songs, and keep our Solemn Feasts, and pay our Vows: for as Nahum 1.16. the wicked [Belial] is cut off: and hence Dr. Mayer, and Trapp (out of Gualther) citys 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 formed against his by the Devil, and his Antichristian Bands; nor wants he an holy Host to sight for him: but yet this holy War is not always managed alike, or by carnal Weapons; though he pleases to call for such, Luke 22.36. to try what his Followers will do for him; yet he lays them down, and bids Peter put up again, Mat. 26.52. (a command that Peter's now Successors never obey;) but this is not to give up his Cause, or the Field to the Devil: but in design to fett a Compass (as he bid David, 1 Sam. 5.23.) and so by Ambushcado to come behind them and cudgel their Backs roundly. And so the Battle was Gods, the sound of a going (say of Angels, as Dr. Willet being heard o'er the Mulberry-Trees; they're smit, and shattered 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. Ram's Horns blown, shall Scale the Walls (by Faith) as well as Roman Rams: or is't the last City of his that is in Siege, nigh lost; 'tis but one such Angel going thorough 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 Soldiers, 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 Armoury, Cant. 4.4. i.e. Buckler and Shield, (and such like, not for Fight, but Fence;) by which, as by a Breast plate, he repels blows from the Vitals. Of these boasts David, Psal. 18.1, 2. and many like Scriptures; nine Expressions; five or six of them of a defensive use; Rock, Fortress, Buckler, Tower, Shield, (ver. 35.) and Prayer (ver. 3.) of all which I may not now treat; only of the Shield of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ganan; [Clypeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod instar scuti illum protegeret] scutum hence Rulers are called Shields, meum. Regum est, Populum protegere; it being their part to defend the poor. Now when all Refuges fail, and Darts fly fast at the Heart, God as a Shield, intervenes 'twixt the Skin and Dart, or thrust; to save from personal Hazard: so it once was for a Boat, to whast one to Shore, and a Fence at Land, to save from Arrows; and in the late Rebellion in Ireland, in 41, when a Popish Tory had thrust thrice at a Woman's naked Breast, and could not pierce, he left her alive, confounded at what she had told him, that she could not be hurt, but by God's leave. But I urge it to show more publicly, 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.) though my House newly raised off its Ruins, has few Friends, less Fence to sight for it, or be a guard to it; yet I will be careful 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 Ammon's 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 Sultan's) 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, though oft shaken sore; (though it looks on, to a yet further calling of them) and he gives this reason, for now I have seen (that is, by Experience) their Purposes and Projects, by their Military Practices: they mean to govern by (or stand on their Sword, Ezek. 33.26.) and so I see plainly, that Weapon, which was drawn for my City and Service-defence, is like now to be perverted to offend the Upright; therefore I'll raise up Zion's Sons, against the Sons of Greece (v. 13, 
See Dr. Mayor in loc. it was so verified by those Maccabees.  14.) and blow the Trumpet for them myself, 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 stirred up Men (formerly opposite) to set them at liberty to return, build, sacrifice, and it prospered too; though 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 Soldiers, (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 though the way and time of God's Warfare is unknown, yet is he oft in the Field, for Zion's cause, and Sons, and secretly draws a Bow, (or at adventure lets one do't) that sends going the proudest Ahab; and if his Tools be but a Shepherd's Bag, 1 Sam. 17.49. a Sling, or a smoonth Stone (of Prayer) as ver. 15. that, (as once on Goliath) shall bring the most railing Wretch grovelling 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 Solicitor.  
7. The Lord puts on the place and title of an Advocate, or Intercessor, to plead and solicit the cause of his Worship, and People adhering to it, in its Purity. In this Testimony are many now concerned; it 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 domestic. Oft the Priests were Presecutors, oftener Neglecters of its divine Purity, as Eli's two Sons, and Abusers of the Observers. When God chose Zion, the more exact and express the Laws of God were, more remiss were some, and opposite others were in preserving its Bounds from all Violation. Edom and Amaleck had a more special Enmity from the first to the Throne of the Lord, and persisted in't to many Ages, as in all the Scripture Chronicles, to Isa. 34. and after to the Persians times, yea to Daniel and Maccabees days, may easily be seen in the Story of the Old-Testament. And of that Stock is Herod the first said to be, in Mat. 2. who wrote his Enmity in red Letters to the death (say some) of 14000 Infants, all Martyrs for Christ's sake in Bethlehem: which makes that Reverend Dr. Tho. Tailor to make them Types of our Romans. 
Dr. T. Taylor his Romish Edomite.  Nor does that bloody Religion want a Duke in any Age, to draw the same red and bloody Lines to latter days; witness D'Alva, D. Guise, and Savoy, etc. Now when Popery is up, and a-la-mode, and protesting, or earnest open witnessing pleases not; hence rises a Controversy called 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 though sometimes the Throne, the Field, the Bench have attested, and the Pulpit oftener 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 than by all Help, or Power humane.  
Now when the Wisdom of God suffers the Will of Man to obtain against pure Worship, and to keep (or call) to the Bar or Prison any Professors, or bold Confessors thereof, that by preaching, writing, separating, do declare against the Fibres of Superstition, or for Reformation, and own the Authority of God in's Word, Christ in the Law of the Gospel; and dare not (being forbid it) to conform, Rom. 12.2. to this World in Wickedness, in Words, or Worship, being redeemed from it, Gal. 1.4. and it's vain Conversation received by Tradition; 1 Pet. 1.19. These are the exposed ones, either to Calumnies in Name, as Heretics, Schismatics, 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 Judge 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, though 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 Counsels, that kindle a Fire in Zion's Palace. Or,  
2. By perplexing and involving Debates, or Resolves, while some of Pharaoh's Archers (the Magicians, Jannes and Jambres) withstood (Isa. 19.14. 2 Tim. 3.8.) Moses and Israel's Freedom, no doubt the sober sort plead (Exod. 10.7.) and say, let them go Sacrifice, if Pharaoh's Disease, the Stone in the Heart, had not preponderated it.  
3. Possibly the matter is swayed by Profit or Loss: Interest steers for or against Piety too much: Haman deserved his Preferment at home, for abusing the King's Ears (Est. 3.7, 8. Chap. 7. 4. 8. 5.) and got it (at last) when the King was better informed.  
4. Perhaps a providential Contingency, though 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, pricked by regret, touched with a love to a wise Courtier, and old Servant, or trusty Counsellor, 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 men's undoubted Fidelity, and long abearance. Laban found by Experience (as Gen. 30.27. or as the Hebrew, by Serpentine Divination, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of Nachash a Serpent) God had blest him for Jacob's sake, and so hurt him not: Diabolical Augurs must sometimes own Truth. Ex suo commodo argumentatur, he arfrom his own Profit, Pareus.  
7. By a Dream: Sometimes God pleads by some Terror, 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 Emperors, as Dioclesian, lay down the Robe and Sceptre 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 Terror of God sting Cain for Murder 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 (stained with Blood) are two swift Bloodhounds. Alphonsus Diazius, that slew his Brother John, and Ward's Instance of that Jesuit in Lancashire that leaped over a Hedge into a Pit and was drowned, to flee one that followed with his own Glove dropped: 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 dogged 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 horned; 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 whipped with a lash of ten Twists (i.e.) Judgements upon the Land, Fruits, Waters, Corn, ; nay, Houses and Bodies too, and (at last) lives of the firstborn, comprised by one so: 
Fit cruor ex undis, conspurcant omnia ranae;  
Dat pluvis cimexes, postea musca venit.  
Dein pestis, post ulcera, grando, locusta, tenebrae,  
Tandem prototocos, ultima plaga necat.   
Which one puts in two Lines as thus.  
First, Blood; next comes the Frogs, than Lice and Flies;  
Pest, Boils, Hail, Locusts, Dark, last, Firstborn dies.  
In all which a peculiar aptitude of the Plagues (most of them) may be observed to the Sin of Egypt, in letting God's Worship: As they deny to free Israel, God punishes them in their Wealth, they allow them not Sacrifice, God mars their Gardens, , that were their Gods. Again, do they detain God's firstborn from his Service? the Lord plague's 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 touched 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, thoroughly to plead his People's cause, (Jer. 50.33, 34.) bring them out, and also to disquiet the Inhabitants of Babylon.  
Yet to complete 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 Helped; letting both fall at once. Hence says the Prophet, He also is wise, to bring Evil on the House of Evil-doers, and their Help; (Isa. 31.2. Chap. 10.20.) when God strips his of all false stays, it's a wise Act, to stay us on him alone, and beat us out of our false Aids, and places of refuge. That Jasper Coligni Admiral of France, bought his Royal Trust too dear, in loss of his Life, and thousands more. We need a wise Defender to steer us off these Shelves and Syrts.  
2. He defends us willingly, freely, (not for Price or Reward) as he redeems us; '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 granted, save as the Assyrians, tending to distress; or as the Merchant's Convoy oft at Sea, it's paid for more than its 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 Razor 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 secure its own, so Grace despises Motives or force to stand up for his own adopted.  
3. Seasonably in the best time, perhaps that is sometimes early (as it's said,) Before the Pots can feel the Thorns, he takes them away alive, and in his Wrath: (Psal. 58.9. and 2. ult.) Some perish in the midway, when Wrath is in a little kindled against them; and some are suddenly smit in the bud of their Pride, and the Just rescued in one night, as the Assyrian gave at evening-tide Trouble, but before the Morning he is not: as Isa. 17.14. Again, God trowls with some in a long Line, lets 'em go as unruly Whales, or wild Asses, till in their occasion he finds them (Jer. 2.25.) And so he did with Nero, who after all his dedicating of Christian Blood in Martyrdom; 
Emper. Hist.— Vltor a tergo Deus.  at last it o'ertook him, in a series of black Tidings. 1. An Earthquake ruin'd many Cities, as Laodicea, etc. Next Britain (oh early Rebellion) Revolts from the Roman Yoke; Armenia's lost by cowardice. After an ignoble Peace is made with Parthia; next Rome is (by his means) burned 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 choose Tul. Vindex Captain: next, part of Spain; this stunned 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 Poison, 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 Alarms 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 Senate's 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 Poison of the Earth. So seasonably God defends his Servant Paul, by a sudden after Revenge of that holy Apostle, and many else beheaded, and martyred by him.  
4. Secretly, in a strange hidden way, by means not foreseen, nor expected; and so no way to be prevented: a hand is under the Wing, and within the wheel, that saves, defends, or revenges: Habakkuk, speaking of Horns out of his Hand, adds, there was the hiding of God's Power: Hab. 3.4. (i. e.) by a Horn of Safety, and a secret hand of Power, (hid Arrows of Pestilence) he saved us, and punished Egypt; and led us along the Desert; we see the Effect, but who spies 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 shadowed and saved. Tho all have not the same measure of Defence, yet all the Heirs of Promise, (the Sons of the same Father) shall be under the same Wing of Protection, all the day.  
6. Valiantly, for he has valiant Men to ran-counter, robust and resolute ones, that hector with him, and his Altar, Name, Glory, House, as if nothing; scorn his Service, Laws, and Worshippers, call it Idleness, and say, as he, Exod. 5.2. Who is the Lord? I know him not, etc. Then he loves to be styled 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 swallowed us up quick, etc. He's a Captain that commands any Army, in Heaven or Earth; as was said of Antigonus when a Soldier said how supernumerous the Enemy was; Oh, but how many do you reckon me for? he gives (says Mr. S.R.) all Prince's Counsels 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 Samson, 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 inferior, and created, is originate, and derives from him, who is all; and the less the Arm of Flesh is seen in any Victory, the more does God make bare his.  
7. And lastly; He defends wondrously, no less than a Miracle is put out, in some Defences. So I'm recalled 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 called, Job 38.33.) still do the best Execution, and were thousands of Years afore any of ours; and these are but Potguns 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 height 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 ruined; 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 feel it. Trace the Stories of old Scripture-times, and the Defeats given in Battles by the heavenly Hosts for Israel; and see if our Defence be not both mirandous and miraculous, though Man gave not a Blow: the first use God made of this Defence for his Service, and People were in Egypt, the seventh Plague of Hail comes attended thus; (Exod. 9.28.) or (as the Hebrews calls it here) Voices of God, to show God did not whisper now, but spoke aloud in this mixed Judgement of Fire, and Hail, hot and cold, Lightning terrible to the Eye, Thunder to the Ear. Two things it spoke: 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 confessed; 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 used to rain. Aristotle is convinced (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 marvellously 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 Hailstones 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 Thunderclaps, (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 Terror.) 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 (though inadvertently) with Gibeon.  
4. The fourth thundering defeat fell on the same Canaanites (not long after) in the day of the Judges, (Judg. 4.15. cum 5.20.) where the Stars are said to fight in their Courses (i.e.) say some by Comets, or Meteors; others (as Hugo. Dionis. Carthus.) by the Influences on the elementary Bodies producing Storms, Thunder, Hail, etc. so defeating Jabin. (Two sorts of Forces (they say) God has: 1. Is his Magaleh Cheloth. 2. His Matteh Cheloth (i.e.) upper Forces, and lower Armies; and woe to that King or Land, that is fought by 'em both.  
5. The fifth is in Hannah's Prophecy, and actually is fulfilled (some days after) on the Philistines, (by her Son, Prophet, Priest and Judge 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 convinced them, though 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 occasioned 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 spoke 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 not Appeals or Addresses obtain; they are called to put up the louder Cries to God, and then may hope God will rather do Wonders, and answer them by terrible things, or in the secret place of Thunder: (Psal. 81.7. & 65.5. Rev. 8.5.) Then let their Enemies prevail. But observe further, whence he got an Ear; vers. 6. out of his Temple, that was the Sanctuary he fled to, his last Anchora sacra, (though 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, etc. (i.e.) God will defend his Altar from Asher by his Angels, causing a Blast, Tempest, Clouds, and all Elements, to join Battle, and sally 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 called Thunder, or an Angel that spoke. God will give loud Answers to his (at times) that shall convince.  
Nor is the last Prophecy 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 fulfilled: and though Thunder in that Prophecy may intent a mystical, or metaphorical Expression of God's terrible Judgements, yet Experience in after-Ages shows it was verified in the letter also: As Fr. Mirand. said, Non ignota cano—.  
In Marcus Aurelius' days (Anno (181.) a Battle was fought with the Quads and Northern Nations, and (at last) Victory gained at the Prayers of Christians, desired by him, thus recorded; (Dio in vitâ M. Anto. Philos.) Christiani flexis genibus Deum obsecrantes, & audivit, etc. subitò contra omnium spem, largissimis imbribus profusis, exercitus sitim orando fedatam,— Hosts fulminibus crebris caelitus prolapsis ignibus effugatos; obtinent: (i.e.) As the Ancients say (Apollinar. Tertul. Apol. Iren.) the Christians by Prayer obtained great Showers to allay their Thirst, and Fire with Thunder, that so scorched the Enemy, that they were glad to let out Blood to quench it, (Euseb, pag. 110. cap. 5.) So the Romans by Prayer were both fed, and saved: What a two-edged Sword is Prayer? and hence it was (as after we may read) that the Emperor 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 prayed; Tu nosti Omnipotens, etc. 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, killed 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 repelled 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 Judgements 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 though in Glory inferior 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 veiled, as it is to us now revealed. For after the Church grew from Domestic to National, and God had adopted Israel in Egypt, and by's Arm brought them out, to dwell alone, (Num. 23.9.) under his Wing, and had delivered Laws of three sorts to them: 1. Moral, in ten words, perpetually to rule Life. 2. Judicial, to order the State. 3. Ceremonial, to direct (in Worship) that Church while it was National, he did in each (especially the last sort) put certain Rites and Forms (of his own Will) upon the moving Tent, and after on the fixed 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 wand'ring (with the Woman) in the Wilderness, yet under God's Care and Conduct, (mixed with much Darkness) to which Isa. 4, 5, 6. (and other places) allude. Also in the Doors of the Temple, after to be of Brass, so strong and massy that twenty four Men could but open them: and again, in those Cherubs and Palms on the Door, Curtains, and Vails; and also in the two Cherubims with Wings over the Ark, and Mercy-seat, Types of God's Protection by Angels, over all true Ministry, and holy Mysteries of the Gospel: But I confine the Proof to that of the Horns of the Altars, both that of Incense at the Veil, that of Brass for the Sacrifice, and that Ezek. 43.15. all had their Horns, and (about them) a Crown (so had the Shew-bread-Table) denoting in all the divine Authority put on God's Service, that none ought to corrupt, invade or infringe; and for that of four Horns, it signified that from all four Winds, God would have Reverence done to his Name; Mal. 1.11.  
But the placing of Horns on the four Corners of the Altar seems to note its  use, as Author's 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 itself, 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 though all the four Winds, (Mic. 5.5. Zech. 1. ult.) oft give it distress; the four Horns make its Defence; or four Carpenters, (seven Pastors, eight principal Men) do fray them away. (Zech. 9.13, 15.) Nay, let the Sacrifice be consumed to Ashes, and fall under the Altar; (Rev. 6.9.) yet as sacred Urns, the Souls under it cry, howling, and rest not, till revenge is granted, which will surely come at last: It's also worth our note, That in two places of the Prophets, the Title given to the Altar, is the Lion of God; in the one, the Hill of God; (Isa. 29.1. Ezek. 43.15.) what bolder (stronger) than a Lion, higher than the Hill (of Zion) for security? Thus the Types lay the first ground.  
A second ground bears on the Properties of God, together with the Promises made for it: the first shows his prowess for its safety: the second, his propenseness to it: his Nature and Attributes incline him, his Promise obliges him; so both (leaving the time and way to his Wisdom) are (to our Faith) confirmed by his Veracity. Divine Properties harmonise with themselves: Justice and Goodness, though (to us) they seem, diversa in their Objects, they be not opposita, they end in eodem tertio (i. e.) conclude in the good of his own. As all Lines meet in the Centre; so all acts of Justice, Wrath, Revenge on the evil, (on the one part) and all the Efforts and Emanations of Mercy, Grace, Kindness (on the other part) to his, amount to this, and end in this point, that what God is, or does, is for his Elect: that which partakes of his own Nature, must needs be under his careful Eye, and Protection. His Worship is styled 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 styled 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 People's 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, jointly?— All Religion bears on two Pillars, Power and Goodness: without that, no benefit by it; without this, no Entertainment could be. Jews say Melech Hagnolam, hundreds of times, in their Prayers; what Faith of success could we have, if Power and Mercy could not retain us? A little after he notes, (pag. 484.) God is by one truly represented as a Jasper, (Rev. 4.3.) on his Throne, a Stone withstanding the greatest Force; so is his Throne described by a fiery Throne, (Dan. 7.9.) for what Stubble will stand before it? so he.  
And for Promises, how many has he made, how free, rich, full, apt to all our Distresses, for his Altar sake! by Grace he first made, and by Power will surely fulfil them to a tittle. When all was lost (but Jerusalem,) to Senacherib, see what a Promise is given (what a Royal Word) I will defend this City for my own sake, and my Servant David: Isa. 37.35. Two sweet grounds for Faith! (Oh had London this good hold!) says he, I'm concerned in my Glory and House; for my Name is invocated there; and I will not let this black-mouthed Railer win it; to falsify my Promise, and verify his profane 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, (though they are unworthy) for my own sake: 2 Kings 19.34. Oh happy is that City, that God covers as with a Shield, (as the Hebrew is.) Of the City of God it may be said, nec fluctu, nec flatu movetur: as Venice; (Nor Winds nor Wave it moved have:) Or as Geneva, when environed with Foes, and barred in from all help of Friends; it had been undone, but that it had so many Enemies; (rather) so good and strong a God to defend it, as one (of this last Clause) notes; Haec Verba, divinitus prolata sunt, as A Lapid. notes). These words are as '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 conquered. 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 height.  

— Tolluntur in altum ut lapsu graviore ruant.   

The higher is their proud Elation,  
The deeper Fall and Condemnation.   

Feriunt summos fulmina Montes.   

The Thunderbolts do often light  
On Mountains of the greatest height.   
In that Babylonish Boast of Lucifer, many are the Expressions used by the Spirit of Prophecy, 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'er the Conscience, and Scripture; (in short) I'll be called a God; 2 Thes. 2.4. Tu merito in Terris diceris esse Deus; as one flattered the Pope most blaspemously, as worthy to be called a God.  
Nor are the degree (expressed) 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 deemed a dolesome Change? yet such (ineffably) is the woeful Perdition of all wilful Provocation; and so it befalls them that run on the bosses of God's Buckler; Job 15.26.  
Now can higher Arrogancy be in Man, than to advance to the place and Seat of God? or greater Blasphemy, than that against his Name, Tabernacle, and them that dwell in Heaven? (Rev. 13.6.) What more injurious Robbery, than to spoil the Altar of its Gifts, and God of his Glory? what grosser Idolatry, than to reverence (or obey) a Creature above the Creator? (Rom. 1.25.) What higher Profanation of God's Sabbath, than to prohibit the sanctifying thereof, and yet mock God with Calendar Saints days? What plainer Hypocrisy, than to deck a false, and curse a true Church, (or Saint)? to paint the Sepulchre (Mat. 23.9.) persecute the martyred 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 Recompense by Moses' 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 spoke (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 Priest's Wife was in Travel, the pious sense of her Father's death, or his two Sons (her Husband one of them) or yet of the triumph of the uncircumcised Philistine, or of the slain (i.e.) 1 Sam. 4.10.) 30 thousand, or the loss of the maintenance of her Life, did not all affect her (though in her pains) so as the Ark and the Glory did: now is she concerned, and names here Son I-chabod, v. 19.22. (where's the Glory?) so with that expires. But to the question, stayed 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 occur, 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; though 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 cheered by a Presence, to hear men (that prise not a Presence) rejoice o'er him that did, tauntingly to say, Where is thy God? A Sword a drawing, or at the Breast, or cutting the Flesh, is painful; but this is a Sword in the Bones, digs in the Marrow, or within the Ribs, at the Vitals; so it struck at heart and life, to hear the Question, Where? and not be able to answer to it (as they did) Lo this (or here) is our God, Isai. 25.9.  
So in Psal. 43.3, 4. What his Plant was, and how great, may be seen in the Cure prayed for; That by God's 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, etc. 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. etc.] it goes to Flesh-works, from Stone and Timber-Ruines, to Saints Bodies, Flesh and Bones are too cheap in Rome's Shambles, their Blood as Water. These are cited once, so I leave them now. One Psalm more (Psal. 137.1. I cite: a Prophecy of that Litteral (and our Mystical) Babylon (Edom joining in too) See the Marginal Note, to v. 1. Tho the Place was pleasant, it could not stop tears, 
Pareus Adu. p. 396. calls it Risus Sardinius Impius: (i.e.) of an Herb, that (bit on) kills one laughing. Or as Aurum Tholossanum.  or wain from the true Service of God, and, (though 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 though 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 toulouse, 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 Prophecy, 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 though 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 terror 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 sum 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 styled Elshaddai, El-elohim, Jehovah Nissi, Jehovah Jireh (and the like) but to signify 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 lawful, but fruitless; No (q. d.) 'tis directed to God, of good use, and brings relief (at present) and after release; as no greater yoke 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 Ruins of God's Matters, deeply, Dan. 9.17. (and who doth more) speaking of the Roman Force on that House. He shall plant the Tabernacle of his Palace between the Seas, in the Mountain of Delights (Oh sad) where his People's delights were; and God did delight once to dwell. One concludes thus on't: 
Ch. 11.45. Huit in Loc. applies it to Turks, p. 343.  (And it reaches to all Mahometans) the Turk (now the terror of the World) though many run to him for a Refuge, shall, with all his Janissaries 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 burdensome 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 Cries 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 God's 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 Condescension to seek for us: (Joh. 4.24.) And the Father seeks such to worship him (saith Christ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (i. e.) summo studio querere, mirifice cupere. He asks for desires, cares to keep, and highly esteems such; nay, challanges them, Who will bring me such? see if I keep them not. What respect had God to Abel and his Gift too! How tender was he of Enoch, a Prophet! So of Noah, putting him in, and filling the Ark with all Necessaries, not for Food only, but Sacrifice; of which he offered when he came out, a sweet Savour to God: and God preserved him above a year to that end. Thus Abraham is called out of Vrr, where they worshipped 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) faithful, calling him after, his Friend. Thus Jacob is called in a voluntary Exile, to Bethel, the Place of his first Affliction: and Bethel was then (Gen. 28.) without doors (I doubt is so still, too much) to it more than once, was he as Seeker; and Oh when will his (now) Raze be called, sought out? God inquires 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 reserved in a Rebellion to God. Spies (Joh. 1.47.48.) Nathaniel (perhaps praying) under the Figtree, and commends his Integrity.  
All he did, in bounding Israel's Lot for Habitation (is said, Deut. 32.8.) that they might seek the Lord: (Act. 17.26, 27.) the whole Use and Service of the glorious Gospel, is but Gods seeking out a People for his Name, as James spoke, Act. 15.14. (i.e.) for invocating of it, and Service to it. I haste to sum 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 Usher (His Body, p. 357.) That his Word and Worship be duly Reverenced 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 Christ's Kingdom, and by it his Name is born up, as Servants hold their Master's 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 Profanation of it.  
It was an Insolency in Beltshazzar, that became a Profaner of Holy Vessels, to carouse his Healths in Gods Sacred Cups, (Dan. 5.23.) but it ended in an ill terrible Huzza. A MENE TEKEL, being then writ afore him on his Wall: (O sad!) that when men (nay, Kings) have most need to prepare for their Exit, and God is reading them an unseen doom on their unfortunate Walls, than 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 sat down to drink in a time of Sushan's Perplexity. It is observable that Babel and Edom should both fall in their Cups: 
Dr. Mayor on Dan. .5. p. 535. Hodie in Perside occiditur Julianus.  and one citys for the former (as an Instance) Zonara's; that in Antioch a Judge saw (by the Stars so placed) this Doom of Julian: (This day is he slain in Persia) and that so fell out exactly. And he citys the like of Michael Paleologus. So did Knox of Qu. Ma. that day she died. And for the other (that is, Edom) Authors do cite it, and concur in it, That as the Edomites gave an unbrotherly Cup to Jerusalem and on God's Mount, (Obad. 16.) drank to the Confusion of Zions' Sons; so he should drink to his own Woe and Abolition. And so came it to pass; for after the Sons of Judas had ended their Exploits, Edom is utterly extinct as a Nation (as all agree) and Herod was the last in whom that Stock expired: and though (as it is, Dan. 11.41. said) the Edomite escaped; so (for a time) the false-Christian-Brother may evite Persecution by profane compliance, till the Upright are refined; 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 promised, under the Law: such is his Nature, Power, Goodness, and Truth, that his Promises depend upon: the power of the Enemy also challenges it, the Prayers of his own cry for it; nay, the Lord seeks for, and prizes his own, counts them as the Apple of his Eye, (Zac. 2.8.) and all that devour them, offend him; Evil will befall them, and Experience seals also to it: Jer. 2.3.  
It was a Saying of that Pacifick King 
* So is King James called.  when a Fly got in his Eye, Art 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 removed, we'll come to Uses  
Will this hold ever true, in 1 Sam. 4. Was not God's Ark took in fight, and tossed (like Noah's; on the floods) from City to City, seven Months? Were not some Youths slain in the Temple, (Possibly, flying to the Altans Horns.) at the first taking of the City and Sanctuary? (1 Chron. 36.17.) And what havoc made the Romans, by Pompey, Titus Vespasian, Adrian, (as our Lord Prophesied, Mat. 24.15.) successively on them both. And afore that, Antiochus Epiphanius; of which, History is full: and Heb. 11. recites their Sufferings. And that Antichrist is said to sit in the Temple (2 Thes. 2.4.) and tread it down, wear out the Saints, change Laws, blaspheme his Name, Tabernacle and Saints: (Rev. 13.15.17.) that none must buy or sell, that bow not.  
To all which I answer two ways.  
1. By way of Concession.  
2. By way of Conclusion; In both what is to be granted, and with what Limits is considered.  
1. I freely grant in general, that no external Form of Worship, no Profession or sort of Professors, distinguished by what Name. soever, can (nor ever could) by any Promise of Gods, or Practice of theirs, expect Immunity from the Cross of our Lord: nay, the purest and best share in it most: though some arrogate prelation over others of the same Christian Name, or Protestant Profession, while the Wheel of Providence favours them; yet let him that Presides, give the Wheel but half a turn, and they also decline to that misery, into which they threw others; and perhaps insulted to see them put under. All Ranks must suffer, the worst of Christians may for their Hypocrisy; yea, the best must, for the trial 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 though 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 despited too.  
4. His Truth to fail and fall in the Streets.  
5. His Church to be forced and scattered.  
6. His Worship and Altar to be left, cast off.  
7. His Prophets to be Exiled, Witnesses killed.  
8. And all his People to be captivated; nay, the best to go first off, as Jeremiah's Figs (Jer. 24.5.) or if more can be reckoned, all that was or is desirable to the best, (Ezek. 7.20.) the pleasantest things may be for sometime exposed.    
Why? 1. To put forth an Act of Grace, and Power (as with both hands) to lift us up again: Moses said, Underneath 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 lie 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 Errors, 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 profaned. But  
3dly. To prepare the Wicked for the day of Vengeance (Prov. 1.32.) by prospering them in all they attemnpt: that destroys them, pulls them (being fatted) out, as to the Slaughter: Jer. 12.2.3. Calls out all their rage and fury before hid, boils their Galls up till they burst, fills their Cup with sweetest bloods, and so they drink themselves dead: and in the wise dispensation of Justice, no means (used before) mollifying; and is perverted to the contrary, as the Anvil, by many blows, is hardened the more; and what the warm Sunbeams emolliate not, grows the harder thereby; so these indurate with often heats of Wrath, are, as Job speaks, prepared for ruin, 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 Symbol of a Presence gives security from Violence, if any Male Administration in Worship, doth perturb the holy God's abode among us: all Titles, Offices, Church-Priviledges, do make our guilt heavier, rather than exempt us from Punishment, and make our doom more heavy and hot to sink us, as one drowned, or burn in Armour, which is the more terrible: the Sin of Eli was (both as a Judge and Father) great, to let the young Lads play the Tyrants (and that for God's sake) over the Men, defile the Women at God's Doors: (1 Sam. 2.22, 23, 27, 29. ch. 3.13.) feed Luxury with the fat of the Lords (Offerings, insult with their three forked hook (and by their Servants too) i. e. Lust, Ambition and Tyranny over the People, kick at the Lords Offerings, and despise Admonition too; so causing the Lords People to transgress, for they abhorred his Offerings: and to be (by the Old Man) so gently chid, with, Nay, my Sons, and not frowned on, v. 13. it was guilt, with God, unexpiable: and by the punishment now threatened, 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 itself 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 filled and defiled 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, etc. Jer. 37.15. the Kings and High Priests consenting: and so drove God out of his own House, by setting up their Posts by his; Ezek. 43.7, 8, 9 so they were driven 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 Burden 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, loses its end, is, simulata Sanctitas, (that is) duplex Iniquitas.  
3. For that distress that befell them by that Little Horn of Antiochus and his Armies, often touched in the Prophecies 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 Prophecies are dark, yet by the Characters deciphered in them, this may be answered: God, for a few years (6 years, three months, 18 days) gave him power for wise and holy ends (newly hinted) to forage Judaea, and scatter the holy People, to profane the Temple of Zerubbabel, and prohibit the Sacrifices, tread the Truth to the ground, and prosper a while, till God's Decrees were fulfilled, the Punishment of Iniquities, mentioned in the latter three Prophets, (especially Malachi) was filled up, and his own time of Tyranny expired; and then (as the Histories (Josephus, Dr. Willet, Dr. Mayer, and Huit) of those times tell us) the Lord raised the Asmonians, to give him many defeats in Fight, and at last, smote him (by a Fall of his Chariot) in the Persian Wars, returning, with torturing pains, for which, no help could be got; so he came to his end: Dan. 11. ult. And if any incline to the parralleling of that with other Antichristian Tyrants, I no way dislike that; for, a Quatenus ad omne, valet consequentia, since Dr. Mayer resembles that vile Person to others, as Dan. 11.21. in 12, or 13 Heads at least: and then concludes of him, (Mayor on Dan. 11. ult. p. 582.) That if Kings do (as the Pope) contrary to their Office, and change God's Laws, profane his Temple, abuse their Power to Rapine and Cruelty against the Servants and House of God; let them take themselves (with Antiochus,) threatened with the same miserable end.  
4. I yield the like of the Roman Papal force: This, and all the Violences of Antiochus, and ten more such, will nor reach the measures of Rage and Fury (though they are types) that for 1200 years, the Papal Tyrannies have long exercised on Christians and their Assemblies: for how many in all Ages, since he sat in that Chair of Pestilence, has he murdered (at it were) for God's sake, in Italy, Bohemia, Spain, France, Piedmont, in Ireland, Low-Countries, and England too, by Inquisitions, Interims, Impositions, Laws, Cannons, etc. It is both impossible and incredible to recount; and what wrongs his armed Butchers have done to Assemblies, and Places of holy Worship, Histories report, and tender eyes weep to read.  
Lactantius, 1300 years ago, has a sad Prophecy of this cruelty: says he, 
Lactant. li. ult. ch. 11. p. 753. An Enemy to God and all Mankind. Is justos & Deo deditos 42 mensibus persequetur, & se coli jubebit, & qui non adoraverit, exquisitis cruciatibus morietur: Tunc Christus descender in Judicium, & condet sanctam Civitatem, & erit justrorum regnum 1000 Annis.  Rex Impius surget (sct. ultimis diebus) & Dec, & generi hominum Inimicus, etc. An impious King will arise, and all that adore him not, he'll cruciate with exquisite torments to death; two parts he will cut off, a 3d. (fled into Deserts) he will pursue with an Host, and beset the Mount (fled to) so they shall (auxilium implorare Dei (i. e.) implore divine help, and he will hear them, and sent them a Saviour, etc.  
In Calabria, an Assembly being of the thousands met; an Army being sent, beset the Place set Fire to it, and slew all that sought to escape others were fetched 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 weltering, etc. By which taste we see the cruelty of that Mother-Church (fleshed 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; though 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. high 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'll scale my Throne surely, yea, quickly; I am afraid, if I go not down to them, they'll 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 Enemy's Wrath, and behaving strangely, and saying, Our hand is high, God has not done it. A strange behaviour may be in men, but that God fears it, is stranger: what a behaviour is that? (ne extraneê se gerant, ne superbirent) proudly and strangely, that is, imputing all to their Nets, Power, and Policy; not owning God in it at all. God foresees what proud Insulting and Insolences the Enemy swells to, over his scattered one's; 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 Mysteries, from impure hands.  
Now, though it is granted, God in wisdom doth allow Line enough to the wicked to a great length of time, to do what they will, as (as with J. Bp.) Mat. 17.12. and sometimes bids what he never commands: as when he bad Shimei curse David, 2 Sam. 16.11. and Judas, what he meant, do quickly Joh. 13.27. Yet still we may hold the fore-hinted Assertions, that God defends his own Matters soon or late; oft, speedily; ever after a while, perhaps, in the act, against all Assailants whatever.  
More particularly, consider it thus; 1. Tho God's Name may be blasphemed at a high rate, for a time; which brings both rebuke and distress on all that love him: Isaiah 37.3. yet he that made that Law, to stone the Blasphemer, will see it executed, either by some hand, as on Goliath 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 Traitor's hand for 30 pence.  
3. Though the Truth may be trust out, and fail, and fall in the Streets, Isai. 59.4, 14, 15. and so be liable to be trampled on, yet God, whence it derives, will raise it up, and ere long, tread on them that opposed it, Dan. 8.12. lift up a Banner for it in that same age, Psal. 60.3. and chase them away with a blast that rejected it, Isai. 59.19. for, magna est veritas, & prevalebit.  
4. Tho his Spirit may be vexed, 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 edify, or build up his House, Rebellion, Ezek. 3.12. his Witnesses, Babblers, busy meddlers, Acts 17.18. (A Pest [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Acts 24.5. the Sanctuary shut up or polluted; Synagogues burnt: yet, has not God been too hard for all that ever yet invaded his proper Freehold? as the Instances before evince.  
6. If the Lords Flocks have been scattered by Wolves from abroad, or pushing-Goats among themselves, Ezek. 34.16. has not God made often strong Toils 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 pray 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 Soldier, open a way by a Sphere, through those thick sides to the heart: which he did (in fight, 1 Sam. 4.17.) on them and him: as the eagle's Nest was burnt, by a Coal cleaving to his Prey, stole off the Altar: if gain of Oppression be fatal, what is that of Sacrilege? cannot it long be enjoyed? no:— de mali quaesitis, vix gaudet tertius haeres.  
Of Goods that ill are got,  
The third Heir boasteth not.  
8. Though his Patience (as to the time) delay, and his own Wisdom, must judge what time is fittest to punish Offenders in this case; yet Perjury, Blood, Oppression, and Persecution, are crimes flagitious, and so crying in God's ears, that they frequently bring down Revenges from God, the defender of the Upright, when none else can do it: and for the way; though oft it be done in a convincing, or converting way, as on Paul, in the Career and heat of his fury, Acts 9.31. which gave a blessed breathing to Religion: yet sometimes in the act of our Worship (as Bazil at Prayer, and Christ at apprehension, JOhn 18.6.) some time after God appears, at the best time: to stop Persecution, or judicially to take off the Persecutors themselves, or unhinge, divide, prevent, or else plague them; and so defends his People.  
In a word, though some (as Bonner did) may linger it out, and by God's longanimity, be forborn to a lingering 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 recompense Tribulation to them that trouble us, 2 Thes. 1.6. and so to fulfil that of our Lords Promise, Luk. 18.7.8. He will do it, and that speedily, though he bears long with them.  
So ends the Answer to that Objection, and also the Explication of this Defence. Follows in order, the brief Use of all.  
Now, if so, let us apply it four several ways. It 1. Informs, 2. Warns, 3. Advises, 4. Comforts us.  
1. Hence it Informs us of 5 Points.  
1. How dear and chary is God of right Worship; Angels are called to it, Adam must not be in Paradise without it; the Jews say, he was made the Evening before the Sabbath, that he might begin his Rule over the Creatures, in the Service and Contemplation of his Creator, his true Rest: his Laws for it, that Rest and sweet savour that he took (Gen. 8.21.) in it; all show the tender care he was about it, his Precepts to set bounds for it, and Promises to the due Performers, the threats of all that violate it, and Punishments so oft inflicted thereon, do all evince the care he has of it, and all that delight in it.  
The Deliverances that he wrought of old for his People, and Revenges on their Foes, (which oft concur) were all in order to it; all the motions of the Wheels of Providence (of old, or of late) tend to show his care; and all the acts of intercourse betwixt God and Man, his love to it. There will I meet and bless thee (said he) Exod. 20.24. Which Altar typed the medium of access, Christ Jesus. Would he place him as Mediator by Office, but to get and keep open the new way (better than that old was) to the Father. Why seeks he such Servants to do it in Spirit and Truth, but to hold up his Worship in the World? why was our Lord sent, the Gospel preached, the Gentiles called, but to show this? nay, the Devil's Emulation to divine honour, declares God's Right and Respect.  
2dly. I infer, exact Piety is extreme perilous 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 perilous 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, Custom 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 Schism, the other Heresy; to hold to Birth right, that is Blasphemy, as Naboths was: the Boars Fangs (or Tusks) shall be sure to meet in the Name or Estate, the Liberty or Profession of one that designs more preciseness 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 steer a right Course by, than this alone; to inquire where, or on whose side God is, not where danger and profit lies; 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 Prophet's man, or Antigonus' Soldier, 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. Can we then consult his Oracle (Lord, on what side art thou? that side will I take) it were sure light in the Case. He in Worship that adheres to God's part, though hence styled Heretic, 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, Eternity, Immutability: out of the 9 or 10 Names the first Linguo giveth God, I here only infer, If God defends— His Omniscience, Wisdom, Power and Goodness too, all do it. Read Ancients; 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 God's 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 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 repels 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 quenched 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 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 Goliath, but his meaning was good; Saul found David Faithful, and yet hated him, but God's 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 hid them. Where? in the secrets of thy Presence, the Place thou lovest to dwell in, in thy Pavilion: thirty two times in Gen. 1. (say some) God is styled by Elohim (a name of Power) after the Creation, by a name of Goodness and Kindness: to note, that as Divine Power creates, Goodness preserves: Now Pavilion (besucka) in a Tent; is Papilio, as a Tent of War; or Augustal'e, a Palace, and he has three of them: 1. that of common Providence: 2. that of special Presence in his Sanctuary: 3. that of the ultimate State of Glory: to the second of these Saints recur, by Prayers and Appeals, and from that Throne of Grace get a defence: that as (in the Sanctum Sanctorum) the four Wings of the two Cherubs spread over the Mercy-Seat, the Ark and Law, so God's 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, Lion's Denns, serus 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, a Enosh (sickly, sorry Mushroom) to offend, where God defends, to invade or intrude where he precludes and dwells, to fight that Man of War, break open his Palaces (where he is known a Refuge) spoil his peculiar Treasury, affront his Altar's Horns; is, as if the Rush could push down a Wall of Brass, or a Ply blow out the Sun: a Worm defy 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 Emperors that denied a God, and persecuted his Gospel, were frighted in a hole by the thunder of his Power: and one that aped the Thunder and Lightning, was burnt by his own invented fire. But of this, here I say no more.  
A 2d. Use is caution to two sorts, Viz.  

1. Idolaters, that defend a false Worship.  
2. Persecuters, that offend against the true.   
1. For Idolatry, and that both Pagan and Papal, with all the Superstition, by which it is practised even among the better sort of vulgar Christians and Protestants. O what pity is it, that for near 5000 years of the 6 that (as one holds) the World has been, yet Idolatry, in one kind or other, obtains, not only with Heathen, but Christian-Rome; and (which is yet sadder) amongst too many of both titular and real Protestants; a Name that rose with Luther's 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 Herculeses Robes; not one of 20, or 100 owning the thing (i.e.) an open witness for Christ against Antichrist. Now these being in the Declination, and many that are so in masquerade, worse than Papists (if worse can be) pleading up an Interest destructive to their Profession; those also in whom the thing is, being so few and feeble, that can do little to support that Profession; it makes sad thoughts to spring; as Lord, what will be the end of these Times and things? But how few are instructed of the true nature and Peril of Idolatry, and the specious Forms and Coverts it shrouds under, that I might turn the Caution to a Complaint, and say, Isai 2.8. The whole Land is full of Idols, and be put into Paul's Paroxysm, 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 Christ's Name, without the Sanction of Scripture, this Service is preter Statutum, or supra, and so Superstitious. No Cannon, Rule, or Precedent being given for man, 1st. to compose, and then after to impose stinted Forms or Liturgies: nor did our Lord intent that of his, Mat. 6.7. so to be, and as the Incense was, so Jure Divino, that none was (on pain of cutting off, Exod. 30.38.) to make like it (but to smell to) far less to worship by, without aggression of divine Authority, and a Transgression of the 2d. Command: and the Jews also say of old, that each one in Prayer was allowed still to use their own words; (H. Aynsw. in 5. tech.) That Devotion then, that has no Rise but humane Sanction, and Canonical Imposition, issues in a delusion. Man's Posts and Thrsholds set by, or above God's, removes God far away, Ezek. 43.7. and so can be no accepted Medium for our access. Hence to direct the Spirit of the Lord (Isai. 40.13.) or to stint and straiten him (Mica. 2.7.) are equally bad: and had the first Informers took the same Measure, and standing Reed of Gold, for a Rule of Worship and Discipline, that they did (we do, and aught) 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 myself to be Master of Reason, or any Man's Faith or Worship, far less, to descendere in arenam with the Learned; least of all, to challenge an Impar congressus, of one outcast into solitude, denuded of all help and Protection, with pious, able, and reverend Dons and Doctors; yet I throw one smooth Stone at the Roman Goliah's Front, that once sat a Bishop, Viz.  Custus non Institutus non est licitus, At— genuflexio Sacramentalis est Cultus non institutus, ergo non licitus, nec acceptus. 
To English it, the Argument runs thus, Viz.  Worship not institute, is not lawful, but kneeling in receipt of Bread and Wine, is Worship not instituted by Christ; therefore not lawful; so not pleasing. 
And what is assumed against one Ceremony, so venerable with Papists, that hold a corporal real Presence; and others, denying it, yet are on their knees to, and afore it (which is less justifiable) may be alike assumed against the whole Fardel 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 inseparable 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 Liars, are the Communicants; it is a Lie objectively, it is Worship to a Stock-God: a Lie mediately, upheld by Proditions, vile Perjuries, Subornations, Formally so; the Truth of Christ's Doctrine being not in it: finally so, it ends in Perdition, so deceives eternally.  
2. 'Tis a gay, gaudy, and sence-pleasing thing, love Feasts, Festivals, Sports, and May-plays, Laces and Faces, Paints and Pictures, Copes and Cowles, Meat, Mirth and Musics: 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 Music, 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 bend on their Idols, Jer. 50.38. unman themselves below Reason, cannot say, Is not a Lie 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 Heroic Acts: if but for the Interest of Holy Church, they can dress up Babel's Whore and Flora for Zion, and then build up that Zion with Blood, Mica. 3.10. 'Tis the Note still of a Persecuting Church, 
Sir Simon D'Ewes in Pr. Pract. pag. 1.2.  to kill for Conscience and God's Sake: and, as a brave Pen observes, the nearer any Church comes to practise Rigour and Persecution, the more it resembles Rome. All that ever did, or shall do so, fill up the measure of their own, and others Sins, and read their own fatal Ruin is near.  
5. Idolatry is Stubbornness and Rebellion; no advice here obtain: 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 die, 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 man's Fate too true: and by a Conspiracy he soon after dies.  
These Notes  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 overrule 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, Leu. 26.30. & could never be quit of till both Place and Nation was gone, Joh. 11.48. Did not this cause God to cast their Carcases on the Carcases of their Idols: (As in Kett 's Conspiracy, a Cartful of Trumpery in the dirt, and they too.) Leu. 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 Judgements 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 balance of Justice and Peace being broke) so dead a weight of Wickedness in the one Scale, and Wrath is put in the other: that it is more than a Miracle, if the Turk see his Opportunity, and follow that Course is begun, he may soon be a Flagellum Dei, an Attilas, by an Incursion of barbarous Mahometan Infidels, to plague our Christian Barbarites to each other, and fulfil that old Prophecy, 
Mayer's Preface on Proph. 4 vol.  in Mayer Obruit Italiam, Mars impius Totum operit Mundum, terror, & ira Dei. A third is, Inclitus exurgit, factis Haeros. And 4. Europa tremit, Asiam urget metus. And yet one— Generalis Terraemotus.  
All which five (and five more I leave) are affixed to their distinct Anno Domini's (but Times are God's.)  
Then— (as I English it.)  
Mars Italy with cruel Wars will tear:  
God's Wrath and Terror all the World shall bear.  
In Deeds a famous Hero shall appear:  
And Europe trembling, Asia's struck with fear.  
An universal Earthquake shall be (there.)  
But (to end this) how subtly Satan doth insinuate behind the Curtain, 
Leu. 17.7. 1 Cor. 10.20. Rev. 9.20.  under fair and specious Forms, among, 1. Jews, and 2. Gentiles: but few consider, fewer evite his Crafts, under the Calf of old, and Jeroboams too, and the Dragon (his Deputy) Apoc. 13.2. Oh how deploredly doth the Devil go away with the Adoration, leaving the Table, Altar, and Bread to the People, to partake with him by. Hence we read of his Synagogue, Apoc. 2.19. his Throne, v. 13. his Vicegerent, his Servants, 2 Cor. 11.15. Ministers, Table, and Cup, 1 Cor. 11.21. as well as his Will; Wyles, Crafts, and Lusts. As many do the Devils Work, Rev. 2.10. imprisoning the Gospel, and Men for its sake, so many (the more is the pity) do the Devil Worship (though ignorantly) by his Insinuation, and Man's Imposition.  
'Tis a Passage of a late Reverend Pen, not impertinent; The Sovereignty of God is contemned, 
Charnoke, 757.  when our Obedience to humane Law is pressed, and preferred to that of Gods: when fear of pain compels Service, it is like that of Egypt, adoring a Crocodile: when we are devout to a Tradition of Man's, or a Roman Rite, more than to God's Oracle, etc. 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 enthroned: so he refers 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 utterly to abolish and famish all the Idols, Isai. 2.18. and Men shall worship him each from his Place, Zeph. 3.11. and reserves a Cup unmixed for the Worshippers of the Beasts Image, Apoc. 14.10.  
2. Let all Persecutors consider with whom they have to do; will you oppose what, or whom God undertakes, is obliged (by Promise and Interest) and resolved to defend? You may ruffle and rage, dam and hector a while, you hands and tongues, fires and fury may exceed Job's Antagonists, as far as the Element of Fire doth ours: but ye should say, Why Persecute we him, since the Root of the Matter is in him? Job. 19.28. Let me a little glance at the Text. Jobs design is, to abate the Passion and galling censures of his three Opponents, by a fair defence of his Innocency, so battered and blotted by a charge of Hypocrisy: and (waving the various Lections) it is in some (q. d.) would you put on your first end in visiting me? Ye should say (one to other) Why persecute we him as a Game pursued by Dogs? We have small ground in ourselves, 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 God's Wisdom at bottom, to abate all our heat. Whence one notes. 
* 6th. part of Mr. Caryl. in locum. page 416.   
One that has Grace, and holds Root-truths, should not be persecuted; no, not in hard words (the lowest kind of it) far less in blows, and even to exile and death: for, 1. They are owned by Christ, and so are all that own what Job confessed, Viz. the Root-truths of the Gospel: and those Christ receives, we ought. 2. They have the same Spirit of Truth also. 3. They shall be Saved, and come to the same end: and shall one Glory receive them, not one Earth? Why should different Forms of Worship, and Order cause a Persecution then? So far he.  
One note I crave to add: That good men are incident to Persecution sometime, by their Brethren, that retain Root-truths'; though for such Persecution there is no cause. Here the definition of it lies; it is not so denominate, unless it be for Righteousness and Truth's 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 traced 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 Angelic Apostasy was before (say, the first, or fourth day) Gen. 1.14.19. But sure early Satan suborns the Serpent, and (by a lie to the Woman) to gull and trip 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 God's 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 Prophetic Dreams, and telling his Father their ill report: and the way they took verified all he said, and more. This Enmity is writ indelebly in the Race. But of all Types, the Allegory of Sarah and Hagar (and that of Jacob and Esau) are aptest Resemblances of the two Churches: the false (that genders to Bondage) and the free Covenant-Seed, the Race of Seekers, Psal. 24.6. For as Sarah was the true Wife, but seized by Pharaoh's Court for her Beauty, (Gen. 12.15.) and so in hazard of forcing; but Hagar only a Concubine, and at the last, she and the Lad cast out for Disobedience; So fares it with Christ's Spouse, her Spotless purity lays her open, to every black Pharaoh, or Abimelech, that hath power to seize her; who not yielding to defilement, is liable to force. As to the two Sons, Jacob and Esau, they were both of Isaac, lay in one Womb at one, strove for Primogeniture, yet one got it, Jacob took Esau by the heel, Hos. 12.3. And all along they were at odds and varied: Esau games in the Field, Jacob is a plain Man at home: that of a rough threatening Spirit, Speech and Hand; this of a tender Spirit, an Exile in Condition, a Wrestler in Prayer, one oft in Bethel with God, Gen. 32.24. So it is now (in all Points) see the disparity in nothing more than in Religion; this was still Jacob's study and glory, and he got (at last) the Blessing by it: the other prized it but as a Mess of Pottage (so profane) yet God gave it Jacob, and Esau for it, hated him: and this old hate lives still in the N. T. The very first Persecutor (Herod) was an Idumean, Mat. 2. and that Race lived in Steven's, in Peter's, in Paul's Time, Acts 7. Ch. 12.2. till the Woman's 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 Oil 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 owned; some Truths are of a biting nature: Noah condemned the Old World, Heb. 11.7. and Lot Judged Sodom, Gen. 19.3. and that could neither of them bear; nor can it but irritate, where ever it comes.  
3. Also from the Ignorance of Men's Minds that are purblind and easily misled, by a Zeal, not according to knowledge, Rom. 9.2, 3. This Paul (after his Eyes are open) confesses against himself, 1 Tim. 1.13. and that he verily thought he ought to do so against the Name of Jesus, Acts 26.9. Ch. 13.50. 14.2. but in mercy God shown him better things after.  
4. But it oft flows from devout Zealots, and Semi-Christians, (Phil. 1.15.) that by prejudice and mistake (that way they set) cause many of the Vulgar to bandy with them, and so do raise Persecution against any, they fancy to have a new way to Heaven.  
5. Besides, the Priesthood are mostly in the Van, both of the O. T. and the N. These do blow the Coals of Envy, and vulgar rage, and seek to blow out the fire of God's Altar. The Sons of the Prophets are Enemies to Prophecy, 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 Judgement, 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, roll and fluctuate; all that precide being mutable in Judgement: and Mortals; so oft they vary their Courses and Councils, as the Wind (whose Points are many) and emergent Interests vary. When that Roman Imperial Dragon, for three or four hundred years swayed; O what Seas of Christian Blood was spilt, by ten fierce Persecutions: and some rose from the Odium Nero put on the Christian Name, burning Rome, and laying that on them, and so cried, (Christiani ad Leones) Thus he first dedicated Christian blood on the Altar; that yet cries, 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 Cries to God. And in Places where Idolatry and Paganism 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 Catholic, or most Christian. Alas! how is Power made the Lackey to all the Papal Slaughters, that the Inquisitors, the Priesthood, and their flies can possibly cause; and the Rulers themselves subjected to the Lusts of them, that make rage's their reason: the Kingdoms as Shambles, and Authority a naked Cleaver (or Lictor) to execute their Fury.  
But where Protestancy is professed (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 subtle Jesuit gets their Ear (or an envious Haman their Favour) can easily be wheedled to renounce that Profession, and (for their holy Father's Blessing) espouse their own Father's Curse, and Gods too, by Apostasy from the God of their Fathers.  
Now if a great Man falls out of the Saddle, or be kicked off by a natural Death, and another mount, and get the Reins (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) lest 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 traced, 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 join hands with Rome, to persecute for Conscience sake? Here let me a little reason it out with some of this Spirit, and then remove Allegations urged for it.  
1. What is that we call properly Persecution? Is it not an eager pursuit of Brethren, in the Cause of Religion, for not yielding to that in Worship, that in Conscience is judged Sin, or doing that which you account against Law. In both Branches this is the Dissenters Case: and all agree, that Fides verbis suadendae est, non verberibus cogenda: Faith is not to be forced; and the like now is urged for Worship too; they account it Sin to conform, you judge it their Sin to meet apart, and prosecute (we say persecute) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one word fits both. If any say, it is no more a Persecution, then that of Felons is, by just Laws: here comes in the appeal to God, who will at last decide: in the mean time we allege that of the Prophet, Your Brethren cast you out, for my Name sake, Isai 66.5. You say, that Compellation is not due to us; yet if God allow it us, who will deny it? What Brethren, be it by Name, Kin, Nation, Vicinity, Society? and yet they hated you; that is the sad old Root of bitterness; and interpreted, Killing, Mat. 5.22. 1 Joh. 3.15. Sure that is a Persecution; And cast you out (Unchurch you) Why? for my Name sake, just as our Lord predicts, to, and of the Apostles: so are we cast out, (and yet never were in, but coercively) and yet worse, for his Name: (that is) his Worship: that is, for calling on it, or refusing to pollute it, as Paul compelled some to blaspheme, Acts 26.11. Now if any desire more, see Jer. Burr. 
Zion's Joy. Isai. 66.10. pag. 28.29.  on the place, glozing on that, Let the Lord be glorified: (q. d.) God's Glory, Religion, Union, Peace, pretended, that is sorest Persecution; they deem it a Service that God loves; that is, cultum prestare [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Joh. 16.2. So do the Papists: and (says he) That Persecution by Trajan, was the forest, though he was a Pattern of good temper. Thus blind are men, as Oedipus killed Laius his Father for his Enemy: but it dishonours God, and disunites, yea, it shakes that Church which you say it settles.  
2. Do ye not symbolise 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 Heretics, schismatics, etc. [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 Britain's, Anno 466. wore out Pelagians by a mild Spirit, and disputing for the Truth.  
3. Would ye so be dealt with yourselves? 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 wove, dig, or beg: should Papists succeed, and serve you, as you have others; (which God forbidden) may you not say, God is just to repay you in your Coin? Did not our Lord give more equal Rules to his Followers? Mat. 7.12. and threatened 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 engross 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, etc. 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 Foreigners 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 denied Natives, that God and the Law have naturalised? Or why should Republics abroad, indulge all Dissenters more, and fear them less, than our Kingdom at home doth? Monarchy being deemed preferable to all other sorts of Governments.  
5. As 'tis impossible, so 'tis impracticable to make Convets by fear and force; you may fright men in by civil Laws, and uncivil Curses, to a temporary compliance: 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 Son's Credit) in putting in her bosom both Hypocrites, Heretics, and Profane, 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 aching their reason, they said, to escape Taxes and Oppressions; on which the Grand Signior rejected their forced Conversion, and continued the Taxes. If Turks abhor such Votaries, why should Christians hug them (unless as Cheats and Pickpockets do) to filch their Penny.  
6. What comes in by a cursed means, is like to arrive at a cursed end; Partus sequitur ventrem. The Sons of Beor may hunt the Gain of Oppression, 
Namb. 22.5. Deut. 23.5. Joshua 24.9.  the Wages of Unrighteousness, and overtake it by cursing the Israel of God: but how ends it? Nor could Baalam curse, (nor Israel be cursed) without God's leave: He that has said, Bless, and Curse not, Rom. 12.14. knows how to avert the Curse causeless, and to repel it to the Nest whence it took flight, Prov. 26.2. And though some of God's Flock may be driven from the Fields of their Pasture, and pushed 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 Emperor did) to try the constancy of Christians, that all should for-go Command, that would not quit Christianity, and bow to Paganism: and many did so, to keep their Places; he quickly cashiered them, alleging, they were unworthy to serve a Prince, that were unfaithful to their God: Kings hearts are deep, and Interests vary, and if a Night's 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 lie in the Womb of a day?  
Henry VII. by Act, helped Dudley and Empson to do Violence on People's Rights; and he as sadly repent it on his death. And in Henry VIII. time, they were hanged for executing a Law against Property, for the Ruin 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 Country 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 preached 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' Medici's Breed, and teaching; an utter foe to, a hater, and betray or of Protestants, but a most impotent Prince, and not to be convinced, 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 Navarre, (though a Protestant:) and know (saith he) that Religion instilled into Souls by God, cannot ' be enforced by man.  
It has also obtained in the Low Countries, so that now 'tis the Spaniard's Interest, to allow them, (and the Emperors too) to preserve the Balance 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 Heretic 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 repeated, many will be content and thankful.  
It has obtained in Parliaments Votes, that to prosecute the Law against us, was unsafe to the King and Kingdom, and a promoting the Plot; though one has most impudently in Print opposed his Opinion to the Judgement of a House of Commons in that.  
It has obtained in Charters, and Municipal Fundamental Laws; if that Maxim hold, That any Law against God's 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, Governor 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 convinced) So at present he forbore; till Minerius (a turbulent fellow) informs the King, that 15000 of them were up in Arms: So they were cut off.  
Among Papists, this (though for their own ends) has got ground: witness the candid and brave Thuranus, that going in Paris Streets on that Massacre day, it forced tears from him, to see the barbarous usage of Protestants there. And others said the like of the Waldenses.  
And for this City, since Sir Sa. St.— Mayoralty, when the contest was hottest with Dissenters, how has God pleaded their Cause, and increased their numbers, vindicated their Innocency against all Sham-plots, and protected them from Violence and Treachery, till this late and present storm fell.  
9 This Zeal is more hot than wise: good men may affect heats, but 'tis not well: and the Scriptures call the Zealots for Persecution, to advert: Joshua cries 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 selfdenying Spirit; and call to mind again what I slipped before; but close this, (and clasp both) with, that some of the Clergy, as late Bishop Worth, Crafts, and two more of lower rank, but no less note, have, in Naked Truth, some Sermons for Moderation: and in four parts of a Pleafor Nonconformists, (by a grave ingenious Conformist) given us a taste of Moses his Spirit; their Mildness; a witness against Violence; and do herein deserve my hearty thanks.  
2d. Script— is, Mark 9.38.39. and it is in Luke too, Luk. 9.49.) Young John complains to Christ, of one that did Christ's work, Cast out Devils, but followed not with them; and so first, gave Interdiction, and after, consults Christ, (a preposterons percipitancy) Hysteron proteron: our Interdictions are not by Christ's 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 Country 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 ask leave) to pluck up the Tares: No (says the Lord) let both grow together till the Harvest, etc. Note hence, that if the Field be the World; the Tares, the Children of the Wicked One, etc. Then 'tis not meet to pluck up all sorts of the wicked Ones in a Nation by bulk; be they Heretics, Schismatics, Profane, or detected (suspected) Hypocrites: they must and will grow in the World: nor is it the Ministers work to preoccupate the Judgement, and be plucking up (by death) that is pertaining to the civil Judge; nor is Church Power here forbidden, or Civil Law and Justice superseded to the Judgement; 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, ruin by Fines and Curses, is the way to undo; and says one There is no good Example in all Antiquity, 
Jac. Aug. Thuanus Proem in Hyst.  for the Sectaries of those first Ages being destroyed; the Church was still tender, and abhorred to shed blood in Matters that concerned Religion and Conscience. The matchless wise, though young Edward VI pressed to sign a Warrant, de Herctico comburendo, said, What, shall I send him quick to Hell? The like may be said of Mulcts of a lower sort: and what amends comes by the Penalty? or is there any proportion in the pain to the Offence? A man may not see with my eyes, or has a Mote in his; and to cure that, shall I cut off his head, or put out the other eye, that I may lead him where I list? A sad Cure!  
Then a fourth Scrip— gives the advice of a wise Counsellor, or Doctor (as Nicodemus said to the Jews) Doth our Law Judge a man (by Fines, Incarcerations, etc.) ere it hear him? Joh. 7.50, 51. That is called, Abington Law (or Staneries) 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, etc. in their Apology, that the States of the Lower Germany published 1566 for themselves, in separating from Popery.  
But that no just Objection may lie in bar of the designed Apology for our late Persecuted Dissenters; I will modestly discourse and disperse the six Objections following:  
1. The Worship and Worshippers pleaded for, are an Offence and Violation to the Laws of the Land: and may we look God will be our Defender in that, that Law calls us offenders?  
To that, I say, four things:  
1. The Case is true, not new. So it was of old, when Saints were under, and Enemies over them, that Laws still were the Lashes, if evil; and those of their God, a scandal, or bridge in the Trap to take them withal. In Egypt, the Laws of Worship so vastly differed in Object, Matter, and Mode, that what Israel offered, was an abomination to them, Exod. 8.26. In Babylon the Songs of Zion were mocked, Psal. 137.7. And the Golden Head made an Image, that all must adore, or hurn, Dan. 3.7. And did, all but three Youths? In Persia was a Law, against any Prayer save to Darius, for thirty days. And Haman indites (to serve his Plot) all the Jews at once; That their Laws varied from all, and they did not obey the King's 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 loath 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 Virtue 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 extinguished; some may be fundamental, as our Charters; against which none is valid, that truly contradict the same: some superstructive, that are variable, as Times, Persons, Places, and Circumstances vary, and fall obsolete, useless and burdensome; as that in Henry VII. Reign was, which Dudley and Empson executed, by oppressive extortion: let Laws but stand equipollent to Reason, equivalent to Justice, and subjected to Scripture, none can hurt Religion.  
4. Some Laws invade Gods Legislation, that are, or have been made to restrain the Good, and punish the Virtuous; to disobey them, is the Praise of our Obedience to God, Heb. 11.23.27. As the Instances of Moses and his Parents; of Daniel and the three Children; of Esther, (Esth. 4.16.) of which Courage (and her Exciter Mordecai) one says, (Trap.) Mira profecto, ac omnibus linguis saeculis locisqne comendabilis fides: wonderful and laudable Faith, and that in all Linguos, Ages, and Places too. As Achilles was (Styge armatus) so she; and all true Worshippers should be (Deo & Fide Christi armati) The Trial of the Loyalty to the King, and love to the Liturgy was in his Exile; and the proof of a Christians Obedience to God's 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 God's 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 sanctify God, and to pray (in order to it) to know and to his Will, Mat. 6.10. and when we have consulted it, shall we profane that Name, by doing what we are convinced, 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 Dissension and heresies in that, as well as in Divinity (not soon reconciled:) yet by two or three Scriptures, my Judgement best arrives at a consistency, which steir my Course in Worship and Manners.  
1. Is that of David's (dying words) after much Experience in Rule and Wars; He that rules among Men must be just, ruling in the Fear of God, 2 Sam. 23.3. And the Word is a sure Rule of Justice and Worship.  
2. That Power (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Authority that (in Paul's sense) is denominated the Ordinance of God, Rom. 13.2, 3, 4. is by him thus qualified, and so ought to be, A Minister of God for good; 
See Mr. Gee in Locum.  a terror to Evil-doers, and so bears not the Sword in vain: to it Obedience is due; he is a Praise to Well-doers, and him to resist is damnation. Hence may the Line be drawn.  
3. That Obedience due to man, that is called for from all, to supreme or subordinate Rulers, is not absolute and universal, 2 Pet. 2.13, 14, 16. (that is God's due only) but limited and respective (i. e.) in the Lord. So any humane 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Creation is, for the Lords sake; and due as from the Servants of God. I apply all in the words of Eleutherius to our King Lucius. Ye have the two parts of Scripture out of it, by God's Grace, (with the Council of your Realm,) 
* Fuller 's Eccl. Hist. Mr. Fox. J. speeds Chron.  Take ye a Law, and Rule Britain by it; and (say I) accursed be he that obeys it not: he says not, out of our Decretals, or your Cannons; far less did the Romanists then arrogate a Law above Gods, or his Word, or to impose, or depose as now.  
If the Laws of Men oblige us unto them, far more should God's 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 God's Law shortens Life. If the Persian King, 
DARIUS.  that owned not the Jews Religion himself, would prohibit Tatnai from meddling, to hinder the House of God; orders the Vessels to be given them for it, makes a Decree to promote it at his own Cost; calls for Sacrifices and Prayers for the Life of the King and his Sons; threatens all that did but altar that word; and curses all Kings and People that put a hand to altar or destroy; and after that, released 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 God's 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 established, reverence our Prayers, Priests, and Communions; and so by obeying our Laws, avoid the Punishment; else they suffer at Evil-doors and Obstinate.  
To all this, let a few things be replied.  
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 itself (Church) unless equivocally, as that Rout, (Acts 19 ult.) in Ephesus is styled, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yet no Church: could those public Assemblies be styled, 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 Schism is measured by it; you will gain few, and after lose them as soon, and many more with them.  
And for your Church that you boast of, a Jesuit long since said it; You begin to look with a new Face; 
Chillingworths' Preface, S. 20.  your Doctors to be men of temper, and more malleable to the Rites of your Mother, etc. Grow weary, plead for return more to Rome than Reformation. Now (if so is the Case) we are coy of all your rough Courting, lest 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 convinced by force, far less, religious Conscience; which, though erroneous, yet binds: Two sorts you deal with:  
1. Wise and wary Ones, that foresee the wiles and ways you take, and being some of them old Soldiers, aged, rich, and politic; 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 Lefthand, very moross and stiff, revounce all your Arts, and repel your Arguments for forced 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 knocked down, give the back to your blows, repel all your Canonshot (that roar from Canterbury to Carlisle) all your Courts, Oaths, Barrs, Benches and Fines, as Chaff: what to do with them, who knows? they grow under your insultings, spread as Camomile; by your depressing. 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 bias) 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 public 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 Bulwark (though of mud) for blunting the edge of all force against their Meetings. And if you obtain not on them, whose Faith and Principle is so generally disliked, what can you do with the whole, that are more numerous? However (if we be Christians) how can we hid our eyes, and not pity to see them buffeted, and rob (but not they alone) clapped up in crowds, fined, beggared, cut and slain (as in Wars) all to gratify the ravine and malice of some poor Sycophant; that if Popery obtains, will swear against the best of us all.  
Haecine Religio, haec est urbanit as  
Ecclesiae Anglicanae?  
3. For those you have got into the Church by Droves, consider what brought them, how they are spirited, and how it will end, or what is the Credit you get by such Converts.  
It is plain, Power and Force on your part, and Terror 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 rob Gifts, for an Oblation was hated of God: and will you answer God for that Sin? It will not be so easy as one of late writes.  
And for the Spirit in which they come to you, they own you and your Church Worship, Cannons, Ministry, as the Bishops of Asia said of themselves (in like Case) Nos non nostrâ voluntate, sed necessitate adducti, non animo, sed verbis duntaxat consensimus. We consent, but not freely, 'tis Necessity that makes us yield; and that is twofold, either Love to Seculars, or fear of Suffering. men's Profits, Repute, or Personal Ease, is the driving Cause; they come to same the World: the Flesh and the Devil, are your Panders: 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, dam them up, they will swell, and at last recur to their own Course more strongly. And have you a real Glory, or get you any Credit by filling up your Church with new Hypocrites? Or will Christ our Master thank you for the Service?  
But for the hard words used by the B. L. that we suffer as Evil-doers. I pass that into an Appeal (let the Lord Judge) and revile not again. So far to the third Objection.  
4. It is said, Compulsion is Lawful, as in 2 Chron. 34.33. Josiah made all that were present to serve the Lord; 
2 Chro. 15.13. Deut. 13.3.  and Asa caused then to enter into Covenant, and that on pain of death: And that Law of Artaxerxes, 
Ezra 7.26. Dan. 3.29.  He that will not do the Law of his God, and the King, let Judgement be executed on him to death, etc. And Christ said, 
Luk. 14.23.  Compel them to come in, etc.  
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 careful both Asa and Josiah were to promote, and by Covenant to bind all the People to God and true Worship: that in Deuteronomy shows what Zeal also God looks his People should show against false Worship: and though the Kings of David's Line, did type out what Royal and Absolute Authority Carist, the King of God's House, and Legislator for Worship, should have: yet I dare not say, all coercive Power is now to us forbid; for the Text refers to Gospel Times, against the False-Prophets; 
Zach. 13.3.  and the Ruler's Sword is also mentioned by Paul, That it is not born in vain. 
Rom. 13.4.   
Now that the Kings succeeding David, had a compulsive Power to true Religion, I grant; that all others have the like, I yield not; that their power was both off, and for God, is true: that all under the Gospel have the like from God, to use against himself, is denied, for he gives none against his Law, Prov. 21.30. That some have exercised a Power against God's holy Worship (as Jeroboam did) is plain: but that it has God's allowance in so doing, is denied, for it was reproved, Hos. 5.11. That death was, by God's Law, awarded to Blasphemers and Idolaters, etc. is undoubted: that it is equally due to any, now branded for Heretics, Schismatics, etc. is denied: that some Heresy is a fruit of the flesh, is plain; to cut them off un-convict, is hard: that Rulers may tie to God's Law by Oath or Covenant, is legible: that God's Worship, and a holy Covenant may (de jure) be deposed, rescinded, and vacate, is questioned: that Tares are to be (in God's time and way) irradicate, is certain, by Christ's own words: but that rigour and rash Zeal is to be used, to the hurt of the Wheat, is utterly forbid. Now see what Pareus says in it: 
Pareus in Mat. 13. p. 736.  Cavendus ergo nimius rigour, ne noceatur bonis, sensura malorum. Too much rigour is to be avoided, lest the good suffer by censuring the evil: that he calls, nimia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; too much severity, or extremity, that more hurts than helps the Church: Christ forbids not Censures on the Wicked, in Church or State, but calls for a Moderation, that all called Heretics, be not (by Antichrist) instantly committed to fire; who also answers Maldonat in this, and citys 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 penal and capital Judgements, and subjoyning their own to God's 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 denied; for that hindrance (it is like) shortened his life: and though Nsbuchadnezar past that decree, That whoso spoke amiss of the three children's God, should die, Dan. 3, 29. yet the forcing of them by so hot a trial, was an error in Government; and their noncompliance helped 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 Evildoer, Rom. 13.4. And if it be preverted, either way (to he contrary end) now it is born in vain, and abused.  
There is an extreme 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 Phaeton's, 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, (Compel them to come in, Luk. 14.23.) our Lord means not, that the Will is forced by Grace, but changed by holy Allurements; not that Faith is promoted by Man's Sword, but God's Word: nor is that a Call to the Sacramental Feast; but to Christ, and so to the Blessings that in him are offered. Fellow your own Rule, O ye Priests, that says, 
The Cannon-Law.  pastors estis, non Persecutores, nova est, & inaudita Predicatio, quae verberibus fidem exigit:— plus agit Serenitas, quam severitas: plus cohortatio, quam comminatio; charitas, quam potestas:— alias tendit ad noxam.  
In English at large, thus, Ye are Pastors, not Smiters: 'tis a new sort of Preaching, to enforce Faith by strokes; Pride may effect one thing, good Discipline another, Serenity doth more than Serverity; Advice more than Threats; Love than Law. Hence it is easy to see, who seek their own things more than Christ's; and Domination, not Council; 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 Goliath stands here; a few of David's smooth stones picked 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 Christ's Blood yet more, 1 Pet. 1.18. What then is a Tradition, that makes the very Conversation vain, and the Worship vainer; lose hold, but in a latchet, a loop, etc. 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 Lawgiver, the strictness of the Law, and the severity of the Penalties, both expressed and executed: all that the jealous God bids us do, must be done; no adding, no detracting to be; with him, to look, is to lust, the thought is sin; to hate, is to kill; and Racha, Hell: appearance of evil is to be hated, 1 Thes. 5.23. Danial purposes not only to avoid the Idol and Worship, but even the Bread and Wine of the King, Dan. 1.8. A Mordecai bows not to an exalted Haman, Esth. 3.5. No little spot is to be admitted on that Vest that all do eye, Jud. 13. We are to be far from an ill Matter, & not touch or taste, or be night the Door of the strange Woman. The Germane Princes left the Emperor at the door, going to Mass, and the Samosetan Boys burned the Ball that touched the Arian Bishop's Cloven-foot: (Eusebius) Men may call it stiffness and humour now; but he that knows a Josiah's tender Consciece, and has felt the peril of making bold with God and Gild, will fear a Spira's Lash and Rack, more than a Bishop's Coal-house, or Curse.  
3. This Plea is a Chip of the old Block, and as grand a Policy of Satan, and Prop to declining Popery, as can be, and a Mantle to the Plot (to save it from the Laws Justice) as the wit of men can invent: for by Divisions blown, Animosities raised, and rigour exerted among Christians, the Plotters game is played well: and thus the two Parties strive each with other for vain Traditions, and divers futilous Rites and Roman Rags, that are neither of the Esse, nor, bene esse of Religion; for the Spouse of Christ was more beautiful the first two or three hundred years without them; and Shadows being contended for so severely, the Substantials of Religion are neglected, and the Counsels of Romish Jesuits followed: 
Adam Compzen, Politic. lib. 2. c. 18.  the first of which was to suspend all Lecturers, that will not constantly practise 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 Puritanoes in Angl. non redigat, si Episcop. approbationem ab iis extorqueat. (see now) what a Jesuit said. Who will not bring English Puritan (Ubi supra, S. 9) to order? if he can but extort of them an approbation of Bishops. A 3d. All private Conventicles (and public too) are to be interdicted. And is it not so? A 4th. Compel the Obstinate by severe Laws. These four are a taste of many more. Now it is a sure Rule of one, Quanto magis rituum cumulo accedit, tanto magis detrahitur â Christianâ Libertate & Fide Christi. So much as is given the heap of Rites, so much is took from Christian-liberty & Faith of Christ. Sure it is easy to see by a Debate, of Cardinal Sadolet with Bishop Andrews, That to yield one Rite by the Church's Power at home, brings all the Fardel in by the Church's Power at Rome: A nee fresh suit, Smectemunus, Mr. Gilespy (and others) may be consulted.  
One Objection more is in my way, that is, sixthly and lastly: God leaves you now, your Defence is departed, the Lord has drawn off the Wing, you lie 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 Spheres 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 prise it better than we did, some of us grieved him, that he is turned Enemy, and fought against us, Isai. 63.10. Do not you so: yet some can say (as the Psalmist, as Psal. 44.17.— 19 They have not forgot God, nor dealt falsely (as you) in his Covenants; Though sore broke in the Place of Dragons. We loved & prized 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: rejoice not in our misery, it is below humanity to insult over an Enemy. If you consider, your Successes may ruin you, Prov. 1.32. and will, if God be angry with you (as with us) for are there not with you Sins against him? 2 Chron. 28.10. The Signs of God's Presence are with you, it is true, but sad ones: as that of taking off the Chariot Wheels, that caused the Host of Agypt to move slow, Exod. 14.25. The Ark did truckle under Dagen, but he fell, was broken twice, and they sick of that Ark; and having tossed it about, and the Priests of Dagon so admonishing them, they are glad to return it to its place, 1 Sam. 6.5. Do not you feel you are at a stop, a fatal Dilemma: Rome's 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, Woe to you that must pledge them in the Dregs, Lam. 4.21. And (Jeremiah saith) so must all the mingled People and Kings of the Isles too, Jer. 25. 20-22. He that loves to pity the miserable, has also sworn to punish Invaders of his Throne, Exod. 17. ult.  
2. I answer, for the truth of God's Recess: Though it is hard to say it of all Places and Times, some have still the secret of his Protection, and may say (as in Jeremiah, Jer. 36.26.) The Lord hide 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 lie fair betwixt the two Answers here: say they of the Canaanites, And all their walled Towns, and tall Giants: their Defence is departed, the Lord is with us, fear them not, Numb. 14.9.10. Had we the Crumbs of Caleb's Faith, and good Heart, O how should we trample on all Insulter's: 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, etc. 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 perilous effects of the Lords recess in Matters of Worship, (and that chief)  
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 rejoice over Zion: 2. To set up their Horns. Sad Insultings as to words and insolent Actings. This makes a tender heart cry, and call on the Wall for a River of Tears: you may see Stones sweat upon approach of moisty bad weather: so now must Zion's Wall do, though dilapidate. 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 Woe was incredible to all Kings about her. (ch. 4.12.)  
2. The poor low state of Jacob, not only in Estate, but Esteem: and which is worse, in Spirit: We are brought very low, says psal. 79.8. And the Glory of Jacob thin, Isai. 17.4. And (says the Prophet) by whom shall he rise? Amo. 7.3. It is said, in Ahaz his days, the Lord made Judah low because of him, 2 Chron. 28.19. Why? if the Sin was his, must the Subjects suffer? Yes, because by both God suffered, especially in his House and Worship, and the People let him (as Isai. 7.20.) shave the Virility and Glory off their civil and sacred Rights by the Assyrian. And they (like Women) durst not gainsay: that is a low state when Power and Courage is gone.  
It is a sad Complaint the Prophet has, The Lord has delivered me into their hands, from whom I am not able to rise up, Lam. 1.14. No less forrowful was that Predicton of the Jews, & as ill deserved (but just) I will give every one of them into the hands of his Neighbour, Zach, 11. 6. (but the King will surely relieve them:) Nay, into the hands of his King: if some rightly apply it unto the times of Christ's Passion: it denotes the Justice of the Roman Lash upon them, for rejecting Christ, to have Caesar: and crying, Not this Man, bt Barrabas, a Murderer: and (it follows too) Out of their hands I will not deliver them. And so it proved, for they that sold their Saviour for thirty pence, were after sold 30 for a penny by the Romans.  
3. The provoking Cause of all, is the Root of the Lamentation, Lam. 1.14. No Yoke like that of the Transgression, and twisted by ourselves, bound and wreathed by his hand; This can never sit easy: and the provoking of Children, is the saddest, Deut. 32.12. That is God's Complaint, and that will be ours at last, else it will cut deep. How oft it made the doleful Ditty of the Song: The Crown is fallen— Now, Woe to us, that we have sinned, Lam. 5.16. If Sin struck off Josias', and all his Successors Crowns, and Lines, that no twig of that Race remained to hold Sceptre, Ezek. 19.14. and yet he the best and tenderest of Kings; what may they expect who are hardened? If God hid his face, he may soon see our end, Deut. 32.20. And if they that hate Godliness rule over the Godly (Leu. 26.17.) we may and aught to see the Cause, that makes the pleasant Land desolate.  
Fourthly (and chief 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 (called Ab.) the City then being taken by the Caldees, Jer. 52.7. After when the Romans took it (in the time of Pasca) than Austin says, three Millions were in it; and Josephus says, more than 1100000 perished 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 touched first: only their Rise, Prosperity, and Decay, do contemporate.  
1. If God depart from us, onr Humane, Civil Rights and Properties, and public Franchises, are not like to stay long. Two Scriptures have a sad threatening Aspect on us that way. 1. That of Spiritual Judgements, Isai. 6.9. And what heavier than to he hardened, to have a Heart fat: Now it follows, v. 11.12. Till your Cities be waste, and Houses void of Man. Some will never feel a Spiritual Loss: well, their Eyes must be tore open by some temporal Plague or Sword: God is never without a Scourge to make them feel, that will not see. To that I add, Zeph. 1.12, 13. Some thought God like themselves, secure, he would not do good or evil, 
Jer. 6.12. Lam. 5.2.  their Goods shall become a Booty, Houses a Desolation; or else turned to others, to Aliens. 'Tis sad our Dwellings should vomit us out.  
The other Scripture is that of our Saviour, Your House is left to you desolate, Mat. 23.38. Yours, not only God's (q.d.) you care not for my House, & do all you can to lay it waste, I will so do to your House. '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 dashed on Nation, and countries' vexed; and City of City, for God vexed them with all Adversity, 2 Chron. 15.5.6. O City, read in one of thy own Prophets, thy Docm thus: (Reeve on Jonah. Preface.) Chalcedon 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 Errors, nor foresee hazards:— Some require the Right Eye, some pronounce Sentence on a Forged Accusation, with Jezabel; some run greedily after the Error of Baalam for gain (i.e.) got by Cursing; the Times are full of Fraud and Force, etc.— 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 Judgement? So it 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; but these are the Ruins of Estates, 
Reeve on Jonah. pag. 220.  that fall in the loss of Cities, 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 Judgements in Rank and File: O see the variety of Sorrows you must weep under, your goodly City is all in Shards, you may seek a Threshold of you specious Mansions, or Monuments, but all gone; not a Porch, or Post, Stair Case Terrace, Belcony or Bench, Garret or Gallery left: nothing but the Streets or naked Fields for shelter, as Sept. 2. 1666.  
Of the Plague (1665.) he predicts thus. I'll smite them with Pestilence, Num. 14.12. and disinherit them. All's full of Sepulehres: Now rides a Pale-Horse, Rev. 6.8. We read in Script. of 14700, at once die, 24000, at a second time; 70000, a third time. At Rome, in Comodus' 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: more People, more Sins. Id. ibid., If this shut the shop door, no music now but doleful Kneels; no wares but Corpses Mansions turn Pesthouses; Churchyards 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 Terror round about, and few attend the Hearse. And for the Sword, says he (to Lond-still.) Pag. 220.  
Julian, because the Christians of Alexandria would not turn Heathen, to worship Mithra: wounded, stoned, strangled and slew, nay crucified their near Friends. So did Hunricus the Goth (in all places) banished 50000 in Orders. So ye that have searched out others with severity, shall then be plucked out of Corners in rigour, to bend the Knee, with one Leg or Arm cut off, your Veins must weep, as well as your Eyes; your Sides be watered as well as your Cheeks: your Sins shall shut up all the City Conduits and Veins, save the Liver Conduit.  
Your Politicians and Lecturers cannot help you. You must meet at the Congregation of the Shambles; your Breasts try the points of Spears; your Heads the weight of Pole-Axes, etc. Oh what a Crimson City, Crimson Sins make! And for Estates your Properties are lost now is the Enemy Landlord. Purchases, Leases, all's lost to the Sword; your blouding of Widows, skining Orphans, will with the Indigent poor, and a suffering Gospel cry Vengeance against you.— and their Sins have made them Bankrupts. p. 223.  
4. For Papal Idolatry, yet hear Jobs fourth Messenger. You must Permute a God: Conscience must be riffled, and in fetters, no conquest else: You must be slave in Principles; pour out Drink-offerings, to other Sacrifices; follow the Mistress of Witchcrafts, learn Doctrines of Devils.  
Corruption in Doctrine, soon follows outward slavery: Thus for outward respects, men of no conscience, shipwreck Faith,— and either with Nichodemus, come to Christ by night, or, if with Daniel, they open the Windows publicly; to the Lions. 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, woe 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 [Hey na lanu, chi chattanu] Woe unto us that we have sinned. woe 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 (though he take the City in's way) for a third step, Eze. 9.3.10.4, 18, 19 11.23. A fourth, to the Mount top on the East side: to stand, and look back, and drop a tear; as the Lord did after, Luke 19.42, 43. But thence a fifth step; quite away. At each step off, Judgement comes on; (says Mr. William Greenhil, in loc) woe, upon wo. Cities 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, etc. And how long has Lorenzo 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.  una dies interest, inter magnam & nullam. A City at Morn, at night in Urn. 
(As Trap in Lam.)  
How sits this City, late so Populous  
Thus solitary? Like a Widow thus?  
Empress of Nations, Queen of Provinces  
She was, but now she Tributary is.  
But as the glory comes, so it goes with God; that lies in the power and kernel of Piety: which being lost (as oft it is, by divisions and formalities:) God has no long delight in the Shell, Tent, or outer Court and Shadow: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Apoc. 11.2. This is cast out, (so John is bid) as no place fit for God; but the heathen to tread in; No Piety, no Privilege, 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 departed, and out breaks on her the Leprosy; What may the provocation of all the Lords Sons and Daughters procure us? Was the Temple of old (or Shiloe) dear, or any other place, ever so privileged, that God might not be provoked 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 pray on our Carcases, that so gires and hovers over us.  
And it is observed, Eagles use to hover about, Armies joining Battle, our love to the small Fibres of Popery (in Rites, Shadows, Festivals) gives Rome hopes, we begin to look that way. If sacred things (by us profaned) cause God's Remove, sure Execrations and Curses one against another; for Circumstances will never invite his stay, though we say Prayers in Latin.  
If God go, he is soon hid from us, and then long may he be sought ere we find him again; yea, from Sea to Sea, to seek the Word, Amos 8.12. So Moab went to his Sanctuary, but preveailed not, Isai. 16.12. So did the Priests, but Vision failed, no Answer from God, Mic. 3.7. Nor is any covert from that Storm: sacred Orders excuse not, if the Persons be unsuitable to them. If Men petition for Sanctuary, as the Priests to Titus Vespasian; his Answer is ours, Viz. It is meet the Priests should suffer in, and with the Temple; so both were burnt. Such Privileges are no shelter, but make death more terrible.  
God's Recesses are most seen afterwards: 'tis  to retain him while present, than (as one says) by the sad Rivers of Babel, to mourn, in remembrance of once sweet enjoyed Zion.  
4. Lights go out with him, and People being left in the Dark, can foresee no stumbling block before them, but dash wawares on them. Or as Ships at Sea in a storm, dash, or divide; that is a sad Comnplaint; the Anger of the Lord has divided them, he regards them no more, Lam. 4.16.— No sadder sign of wrath, than to be resigned up to dividing Principles, or to the cloven pens of pernicious boutefeus.  
5thly. (and last) his Departure takes both the Beauty and Bulwarks away: the one lamented, (Lam. 1.6.) the other (ch. 2.6, 7, 8.) He had destroyed the Places of Assembly: the great Court is called Gnazarah, 2 Chron. 4.9. from a word that notes, Help: for hence Help came to them that fled here for Sanctuary, Psal. 20.2. Here came their Answers to the People.  
Now to have no Place to assemble in, was a loss of Word, Sacrifice, Altar, Priests and Sabbaths; as ch. 17. c. 2.6, 9 And an occasion of the Adversaries Taunts; the Jews say, five things were so lost, as not restored by the Captivity: three of them are, the Holy Fire, Vrim, and Shechina (i.e.) the Glory or Majesty of God; and in this third all the rest are included.  
Now of all the Premises, a double Use may be, partly to answer them that reproach us, for if our Defence is departed, that is to our Sorrow, and Loss; but it may prove your Woe 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 God's Holy Worship has had unfriendly usage from two sorts.  

1. From the more Supreme:  
2. From subordinate and inferior 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 silenced, else I should make address, as once Israel to Pharaoh (Exod. 5.15.) for some ease. Or else preach Jonas' Street-Sermon to Nineveh, Jonah 3.6. Or make a Petition, as that Noble Captain Terentius did to Valens (the Arrian Emperor) for a freedom to Orthodox Christians; which when rejected: and rend, he takes up his rend 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, (Machiavelli) That Princes ought rather to be feared than loved; and to seem pious, rather than really be so. And to these (with all the Noble Lords that counsel, or attend them.) Thus would I say—  
O ye Demy-Deities, Princes and Potentates of this mortal, vain, and mutable World; you that personate God, should you not be like him? that Rule by his Sovereign Deputation, Ought you not judge and fight for him? Shall a Worm under your feet (as Jacob is called, 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 forced: let God preside there, and Scripture guide: Let Law, and Reason with Power, sit at the Helm: is Force found the best Weapon-Salve to cure Infidelity, or create Faith? God calls for Sincerity, and would you rather hale Hippocrites in, or make men to sacrifice an Abomination to God, themselves, or others? (as all obedience is, that is not spontaneous and ox animo:) Is it Policy or Prudence, to provoke the desperate, to favour Vindex; as Nero, did that Roman Knight, that sought (by a Plot) his Death: is it good Physic, to cure a Frenzy by Decollation: or the Vertigo by an Opiate? to cure a Cataract by putting out the Eyes, or a gouty Leg, by mutilating the other: Are not Rulers called Healers (Isai. 3.7.) to show what skill they must use in Lenitives, as well as Corrosives? Would Rulers have People be submiss, loyal, faithful to them, to give them quaecunqne hominis & Caesaris sunt vota: what they can desire; and any not poor Underlings call for your Compassions: (Nec Philosophia, nec Authoritas tollit affectum) Nor Wisdom nor Authority takes away Affection. Our Petition is not for Crowns or Sceptres, for Powers of Places, for Rents or Revenues; let us only go to Mispeh, Bethel, or Shiloe, in Peace: let others take their Profits and Honours, only let us believe and Worship so, as by the Word and Conscience, we may hope to please God, Heb. 11.5. (as Abol did) and it suffices us for our present Passport out of an evil World to a better.  
I have no commission to personate others from any of the Dissenting Party, no Interest to invite to it: yet for the sake and good of the Whole, I presume to crave what has been asked, of Ancient Kings; once by Esther, (a noble Queen, Esth. 4.16.) and by Command was granted: and by the same Motives; that not our Lives, but (what is dearer) our Religion, may be given at our Request (ch. 7.3, 4.) for why should there be wrath against the Realm? Ezra 7.23. Or how can we endure to see the ruin of our Native Land; and Religion wounded through the Sides of all Parties professing it? and it may be a lengthening of your Tranquillity, 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 die Protestant's: none of that number (and really so) may justly grudge us that, which they (in time) would be glad of: do we in pity receive the Persecuted from abroad; and yet use all Severities on the same Profession at home? Is not the Distance far greater, betwixt the Papists and Protestants in Principle, than betwixt Protestants and Dissenters, at home? were our Spirits as condescending as in late years, when indulgence obtained? why is it thought the fittest time now, to pursue, when distress of Nations in Europe, is like to be so great by barbarous Turks? by weakening one another in lesser heats, how easlly do we become a Prey to any that wait but a fit opportunity.  
But being under the Ties of not only Misery, but Modesty, I will rather addrese to those of inferior 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 Hosannas, to crucify him, as fancy, and those that Presided, let them.  
I say little to these: only, they having had oft opportunity to frequent the Assemblies of Dissenters (when open) may bear witness of what they heard in their Discourses, or saw in their Carriage, contrary to sound Doctrine, and Evangelick Truth and Piety. and no doubt, but in great Conventicles, the Observers Eye hath been curious to an height, and as wakeful to bark (as he is willing to by't) 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 Inferior 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 Honourable 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 dispel the Laborious into Prisons, or Exiles; voluntary, or violent. A People numerous, and oppulent, are Prince's 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 Knighthood, 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 Terror 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 Sense, as conconsists with not only the Preamble of the Statute, and the Reason of it, with the End of all Law, (the People's Good) but also with the Dignity of the Legislators, and yours, the Executors thereof: For I shall very hardly impose a Sense (far less would you) that interferes either with the Veneration of a Parliament, the Rights of an ancient Charter, the Sense 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 fanatics) a favourable Construction, if you that sit in Judgement 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 Sense, (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 Virtuous punished, Preaching and Praying breaks Law only; so Sycophants, that serve (as Doegs) for Spoil, are the Executioners of Law: To God only we appeal, (as he, 2 Chron. 24.22.) Lord, see to't, and require it.  
3dly; We beseech you, for your Maker's sake, let Divine Laws in the Word obtain more, if not with you, yet with us. He that has magnified 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 destroyed for reverence to it. To command prohibited Things, forbidden what is commanded, is (both) an Arrogancy equally insolent, and derogatory to the Divine Honour, to which we own 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 public 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 sealed too, not with an Humane Sanction only, but witnessed by three Divine Patterns in the New Testament, (Acts 20.7. 1 Cor. 16.2. Apoc. 1.10.) and (since) by visible Judgements, exhibited in all Ages, by God's own hand, on all sorts of Violations and Prophaners. (Dr. Beard, Mr. Clark.) The other is expressly enjoined by the Apostle to the believing Hebrews, Heb. 10.25. Not forsaking your Assembling (or Synagogues) as the manner of some is. And that Sect of the Nicodemites held, That a Man might retire from Observation of Persecutors very lawfully, yet retain his Peligion God-wards. But a Dispensation allowed once against the Divine Law, is to break God's Hedge, 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 Nobleses, Knights, etc. hear my Plea for God's Sabbath. 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 profane 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 aught to rest that Day; you worse, in loading men's 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 Floodgates of Force, perverting that Weapon (drawn first against Popery) to the Service of it, and its younger Sister, viz. Slavery and Debauchery. O London! shall it be chronicled to thy Infamy, in the Records of succeeding Ages, that thou hast done thus? Was it not a Glory to thee (of old) to own Religion, to honour God on his Day, and count it a delight and glorious so to do? And went it not well with this City, for the City of God's sake? But now (O now) the Tide is turned, 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, though 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 unconcerned (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 threatening Wrath, and burning City and Kingdom, if not?— God will surely revenge polluting of the Sabbath. Trouble you him in his Rest, and will he not surely perturb your Peace? Some think (says he) God brought Noah's Flood on that Day first (called, Gen. 7.10. the sevench Day) for the profaning of it; and that Day Prague was taken. So he.  
Dr. Beard, p. 150. observes of an English Town, (Feverton in Devonshire) it was twice burnt, (Anno 1598., and 1612) for that Market on the second Day, that occasioned its profaning. And O London, is the 2d of September (that Sabbath-Day) so soon forgot, when Popish Flames made the whole City die a Martyr? If all be forgot, see how one concludes a Book on the Sabbath in a Protestant Nation, Let this be for a sore Lamentation. Mr Wells on the Sabbath, p. ult.  
2dly; For Assemblies; I excuse not Rudeness, nor the Carcase of Formality, which (as Mr. Shepherd of New-England very smartly foretells) may justly cause God to send Crows and Vultures, or Roman Eagles, to pick our Carcases barer; yet may I plead for reverend, learned, and pious Brethren as to this. My Plea for our Meetings shall be comprehensive of all, that in Conscience and Simplicity descent. 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 extrafundamental; 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 distinguished by common Note (right or not.)  
For the first of them, Presbyterians, I ask any that can give a sober Reason for that Prejudice took in against them, (others I deem not worth the while to expostulate with, that only say (without reason) they rather will choose Popery than presbytery to submit to, till their Eyes are rubbed 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) concurred 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 own 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 Highway in Peace, with the small Flocks that attend their Pastors, giving (most of them, all) that Assurance, that the sacred Oaths can afford: And being all laborious, some opulent, others poor, and neither offenfive to their Vicinity, nor yet mutinous or numerous; what harm can your Lenity do your selves, if you labour first to win them by Reason, or (if that cannot be) to wait till God shall reveal his Mind to them, in what they differ from you? Phil. 3.15.  
For the Anabaptists; in point of Faith and Order, they say the same Things with the two former, little differing from you, save those of the Free-will-Point, (of which Faith also are some of your own); only in Paedobaptism they very, finding no Law in the New-Testament for Infant Baptism, and there being also too many found, whose Baptism wants of the Essence of that Ordinance. Were but the Odium took off them, that partial Historians of foreign Anabaptiss do load them with; and the modern Urbanity, Sobriety, Charity, Humility, and Piety they adorn themselves with, (and Societies they own) preponderated; sure the Errors of some of that (or any) Party should not be imputed to all; there would be small cause to crush, ruin, and spoil them, as Antimagistratical.  
Some amongst these are also to be found, that are stigmatised, (and perhaps the whole for their sake) as Chyliasts, Millenaries, Seekers, and Seventh-day Me, (or Sabbatarians) Fifth-Monarchians, of which I need not be more particular. As they're few, mean, single persons, so also misrepresented, or not understood. One of your own (Conformists Plea, 4th Part.) distinguishes some (last named) into two sorts: the one of Mr. Jos. Mede's Notion, who yet was of the Church of England, and so not to be condemned for one innocent Error: But for the latter, if any brand us all with Venner's End, I advise such to Thankfulness, that his Number was but Twenty Nine; for had they been so many Scores (or Hundreds) as Persons, into what a Case and Fright they would soon have redacted Court, City, and Country, let them judge that saw the Action.  
For those called Quakers I say not much, (having touched them before.) What is offensive and justly  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 prise and praise in them, (though 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, (though it costs some their Life) in defence of their Meetings, at set Time and Place: Which, though 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, 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 ruined at home, or exiled 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 Maxim, 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 preserved in their being, or well-being, it gins with the People's Loss, ends with the Prince's Ruin. They are the King's Trophy and Treasure. Messis nostra cunctorum quies; Our Harvest is the Quiet of all, said a Goth King. Plato says, Never King perished 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 Wellbeing of People, as the Jews say of First-fruits and Tenths; the whole Revenue of God's Honour, our Peace and Comfort, rests on these two Pillars, Jachin and Boaz; scatter the Assemblies, and the Sabbaths are forgot, (Law. 2.6.) and so God's Law is made void, and of none effect, (Mat. 15.6.) and so '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 Rigour both of Justices and Doctors has attained; for the Attempt is one thing, the Attainment 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 attained upon thinking People? Generous Minds receive no Impression by Coertions; nay, if it comes that way, the Religion is the more abhorred for force, as that of the Spaniards is of the Indians, that being by Droves compelled to the Water-Baptism, come out Christians thus dipped and anointed, that the poor Indians say, If a Spaniard goes to Heaven, they'll never come there; such is their Cruelty.  
O the deep prejudice, that such scandalous harsh Severities of Christians on each other lay in the way of the Conversion of Souls! I confess, you may obtain on degenerate, low, cowardly Souls, that have animam prosale, that profess fidem venalem & ephemeram, whose Soul and Faith is saleable to any Lord that will buy, whose Obedience is little better than that of brute Beasts, that follow the Drove. But as Scripture is the highest Reason; so Obedience must be called 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 Proselyte, he's seven times more the Child of the Devil than before, Mat. 23.15.  
Consider further, as to the Assemblies you now disturb or scatter, you may easily win the Ground they are upon, but you drive them only to another Spot; they will not ruffle with you, you are armed, they naked. The Officers you bring are either rough, or smooth and civil Men, that will never destroy Neighbours in the Service of God, (though you fine, consine, and hang them (too.) They would rather come and partake of our Sweats, 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 Rigour, and the Long-suffering of your Immoralities. But if you find Men out harsh and rough, here or there, (perhaps you may some) that are of your kidney, busy Men, rough-handed (as Esau) hard of Face, worse in Heart, lose in Life, loser in Conscience and Principles, of debauched 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, idly; till some (by them wronged and robbed) 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 fit Officers of Law than such Harpies and Wrens? Is't an Honour to Protestant—, Prelates, Justices, to ride on such Scabs, (as the Hebrew calls them, Isa. 5 7.) and that over the Corn of hungry, and Vineyards of the thirsty Souls? No surely. These may prosper a while; but (as he said, 2 Sam. 2.26.) will it not be bitter in the latter End? See what Beard writes, (Theatre, p. 302. chap. 40.) of one Barnaby, 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 fined 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 galled to feed in City and Country, with Sums of Moneys (often repeated) to evite the long Fangs and Tusks, with which they else would tug and tear away their All. At Constantinople, upon a great Plague, they expelled 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 expelled the City and Land.  
II. May I say somewhat to the Clergy, and that sort of Men, by what Dignities soever distinguished, 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 Knowledge, and of Christ's Kingdom from us? Are you Prophets, and yet unfriendly to the Sons of the Prophets? Doctors, and yet refuse us that saving Doctrine, that may edify us to the Kingdom of God? Is no Door to Heaven open for us, but through your Pinfold? 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 Grandeur and Priority? He forbade to lord it o'er 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 turned to a busy Lordship; Demas and Diotrephes, the only Patterns of Wisdom; Chrysostom put out, Arsatius in's place; painful Liberius slighted, Felix gets the Flock. Labourers deprived, Loiterers in Honour and Ease. non-resident and Pluralists suck up all Revenues; and sacred Mysteries made subservivent to secular base Ends: A Rite, Vest, a Day or Circumstance more regarded and urged, than moral Precepts: Or (as Chaucer) a Monk more tied to is 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 pressed, contrary to Christ's Will, with that servile Load of Ceremonies, that the Christian State was sadder than the Jewish; for then God ordained them, now only Man, etc.  
Bernard had his, Heu! Domine, quia ipsi qui primatum diligere videntur, etc. Alas, Lord, that they are chief thy Persecutors, that love Primacy most!— Who citys the Bishop of Spalleto, complaining of those two Sin, Ambition and Avarice, as worse than Heresy or Persecution; and (in the Person of Christ's Spouse) says, Then I was in my highest esteem, going in my thin Coat in which my Lord betrothed me: Now they have put their Ordinances on me, not drawn out of Christ's last Testament left me, but out of their own Wills, and capricious Brain. So Gersom, Nic. Orem. Henry of Hassia, and many more of old; and yet of late far more, that had like cause of Complaint.  
Now you are the Fathers, that inherit all the Church's Liberties and Freedoms, which while you engross, she is neure like to possess; and is your paternal Love so low to us, that you would leave us Orphans to the Care of holy Mother, swaddled 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 rendered for that Absence. In their stead I'll cite what is alleged. As,  
1. They say, Your Church does not agree to the New-Testament Definition our Lord gives of a true Church, in Matter, Form, and Use. It is in Matter to consist of visible Saints, called 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 expel or extinguish either. And till they see yours, (definito convenire) they dare not intrude into your Bosom with the Crowd.  
2. Some say, Your Ministry is not right, it quadrates not with the Apostolic Precept and Pattern, (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, etc. 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 proved 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 symbolise (at least) with Roman Idolatry, in which they are not to participate with you. The Papists say, the Body of Christ transubstantiates the Bread, (Lutherans, it consubstantiates) and so may well adore it; you say neither, and yet kneel to it, 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 compatible or due to any Mortal, save Christ only.  
6. They lisp out, (as they dare) that you look too luscious, or asquint to the old Mother. Some Sons of the Church plead for a Peace with Rome; Rites are a sure Sign.— I could urge Martial: 
— Lumine luscus,  
Rem magnam praestas, Zoile, si bonus es.   
Or that of the painted Peacock's Property:  

Angelus aspectu, pede latro, voce gehenna.   

She's like an Angel, plumed so choice,  
With a Thief's Foot, Hell in her Voice.   
Truly a Voice all Curses, is like Hell, not the Church of Christ; so that one may say,  
Were the Pope's Bull, and P— Curse,  
As sharp in Conscience as the Purse;  
Both high and low in this our Nation,  
Might dread a Priest's Excommunication.  
7. But lastly, I say for them, they cannot in Conscience come and receive, you have so many Additions to God's Word, (Prov. 30.6.) your Posts by God's, (Ezek. 43.8.) that it altars the thing to which the Addition is put; as Civilians say,— Additamentum rei naturam tollit.  
Now I would only ask from that Text, (1 Cor. 11.28. cum sequent.) Let a Man examine himself, and so eat, (with what follows) Did the Apostle concern or intent us? You say, Yea: Then is each worthy Receiver to mind, that the Church which he receives with (as one Bread) be after the Apostolic, not Apostatick Pattern, 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 yourselves accessary to the Receivers Gild and Ruin; a Charge as heavy to answer to Christ, as lightly assumed of late, in a futilous, vain, and pernicious Pamphlet, printed. (Child's 2d Argument, p. 3.  
6thly, Not forgetting the Office of an Informer, to them I only say three things: 

1. Touching your Race.  
2. Course.  
3. Conclusion.    
First; For your Rise and Race. It may be derived high: Cain is the Root of your Blood, Envy the Root of your Actings, the Devil Father to both; Envy the Source, Avarice the Channel it runs in; that breeds the Act, this feeds the Agent. Trace it along from the beginning. First, the Devil accuses God to Evah, than he propagates his Seed by Cain, in killing Abel; next, by the Giant's Race; after, by Tubal-Cain, and all the Pipers and Musicians; who being all immersed 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 detained, hid, (incluserat se in Tabernaculo) not of goodwill to Devotion, but (as you come to our Meetings) to serve a Job for the Devil; nor yet for Saul, so much as Self; and being his Herdsman, (if you will, Butcher) learned to be bloody, Nob, a whole City, Women, Infants, (with 85 Priests of the Lord) he killed and ruined, (1 Sam. 22.18, 19) Josephus says, he razed and burnt it, and killed 385 Persons. And (which was sad) though Saul was anointed of God, yet being annoyed with that evil Spirit, he by commanding it owns the Gild, though his Footmen declined Obedience to that Command, but this Dog obeyed quickly; which (they or he) were better Subjects, let Sense judge. Rabbins say, after he was that Armour-bearer, that being too near Saul's Person, found a Season to kill him, after the Battle. Others call him a Pastor to Saul's Flocks; and some also a Judge, (Dr. Mayor) but commissioned 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 intent 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 stitched Book to hand, styled, A Rebuke to our Informers; in which the sober Author, after the Perface, first convicts them of their Sin; secondly, answers Objections; thirdly, makes some Inferences: in all, handles the Matter so gravely, truly, and strenuously, that I judge 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 preserved; his Throne is upheld by Mercy, Mercy showed the Poor, (Dan. 4.27.) Truth preached to the Erring, so his Person or Power is upheld: Then Cruelty, Exactions, and Falsehood in Oaths, weaken both. You hurt him by his own Weapon, in pretending Law.  
2. You injure Protestants, in weakening them by Fines, deterring them from their Religious Duties, and the Exercise of their Gifts and Graces, for others Good. You propagate the Plot, and serve the Papists, in turning the Force of Laws, in the harshest Sense, 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, falsely, as if Rebels to the King, for obeying God's Command; of Heretics in the Church, for adhering to Truth; or seditious and factious to the State, while you by Slanders are the Seeds-men of those Tares; Schismatics, 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 Sense) 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 endangered by you? Some imprisoned, or beggared; some forced out; pious Ministers exposed to flee from their Families, to escape your Raven, (for 100 l. Fine) and sober Gentlemen hectored by you, that would not vex their honest Neighbours, Tenants, and Friends; and Officers of Peace, and whole Towns fermented, divided, and perturbed.  
5. Lo what Gild 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 yourselves, by hindering 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 Gild; 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, etc. 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, hedge in the Birds, imprison the Wind, stay the Sun, or bind Arcturus, and loosen the Bands of Orion? Nor can you dam or restrain the strong Stream of the Spirit, extinguish Sun-Light, or bind up the Gales of that Wind of the Word, (John 3.8.) but in spite and sight of you, and all your Persecutions, the Gospel shall prosper, and that by your very Opposition. Quo magis furunt, eò amplius procedo; The more they rage, the more I go on, said Luther.  
Thirdly; Look to the End of your Course: What is it but Hatred of God and Man? Perhaps they that employ you, may desert you to the Justice of the Vulgar, and give you a Reprimand, like that the Council and Priests gave Judas, (Mat. 27.34.) What's that to us? see thou to that. So will the Wages of Unrighteousness (2 Pet. 2.15.) melt in your Consciences, and make Hellfire 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 Time's favour with Repentance, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Afterwit) this is your best Game (though 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 sinned in betraying the Innocent, accusing Virtue for a Vice, and Religion as Rebellion; come you to pray for me, that I wronged, 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 unmixed Cup of pure Vengeance, and the River of Brimstone that you are launched into. And as you ride over the Bridge of your Life, your Horse (as one did of old) may tkae a leap, and you cry desperately, Horse and Man, and all to the Devil.  
Now to put you all together, I beseech you for Lenity: Put on Spectacles; the Night is dark, you soon may run on the dark Mountains, and repent too late. Had I the Wealth of Dionyius or Croesus, the Glory of the Hill Amara, all the Cash and Mines of both the Indies, I would in Humility deposit it for our quiet Sabbaths, and the Freedom of Religion, and a good Conscience; and for my Brethren and Companions sake would say, (and so should you that desire to be Zion's Sons) Let Peace be to her, Psal. 122.8. As (therefore) you love God, pity Religion, tender the Weal of Princes or People, favour a woeful, sinning, sinking Kingdom, and the Glory of your new built Church and City; go not on the Pikes of Peril, ride not o'er your own Fields and Franchises, to your undoing; drive not your Head (as if you were blind) to precipitant Courses. He may understand his own Affairs better than most think; yet as wise as Solomon, or Solon, may (as he) cry out too late, O Solon, Solon! You drive at antiquating Parliaments, and municipal Bounds, and so French Laws, (all of one (that's no) Religion) that you'll never get: Or if by Disuse and long Suspense of Parliaments, you make them frightful and uneasy, the Remedy (if it comes that way) will be the painfuller to bear in the effect. So you prove but Servants and Guides to your Master, as they that led Henry of Luxenburgh, (Emperor of Germany) who hearing that Charles of Bohemia, and Philip of Valois, the French King, were joining Battle 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 Battle 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 Ruins of others.  
Yet if all this avail not to Moderation, but you abhorred, as the Mark of a Trimmer, and choose rather to sink than trim the Boat; then look what follows. The Prayers you persecute, you now help to fulfil; and the Prophets you detrude, you now verify. The Cries of the Souls under the Altar (like Symmachus' Head) stare in your face, and ascend for Vengeance. And though you fear it not, as wise as you did. Marcus Aurelius, (though a Painim) being sensible of the Power of Christian prayers in obtaining Rain, said to the Senate on their behalf, as follows,— Rom aggressi sunt, sine telis armisque etc. They did the thing without Darts or Weapons, but as content with God in their Conscience, they had a Fort in their Breast; he would have no Persecution of them, as for the good Service their Prayers had done, so in fear lest some such Weapons were used against himself, being procured by Prayer. (Jer. Dyke.) Ne fortè tale quodpiam telum contra nos postulando impetrent. Magdeb. 2 Cent. cap. 3. Yea, and John Knox's Prayers were feared too above Twenty Thousand Men in Arms. If a poor Widow's blunt Suit, (Luke 18.7.) beat an unjust Judge to a Grant of Vengeance; may not many just Ones hope to obtain with Protestants, or at least with him that by Promise is the Hearer of Prayers.  
But next I address my Supplication to this City, and those that rule it, and crave of them what God commands unto the Princes of Israel, in a Vision relating to our Gospel-Times, and to a Temple and Service yet expected, (as some hold.) Remove Violence and Spoil, take away Exactions, (or Expulsions) and execute Judgement and Justice, Ezek. 45.9. And after (it's said) The Prince shall not take the People's Possession to inherit, that my People be not scattered, chap. 46.18. Two Notes are here obvious:  
1. The Portion of Rulers was on the outside of the holy Portion, to show that Rulers ought to defend and hedge 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 tkae. If you let in Boars and Foxes (Psal, 80.13, 16.) into this our (rather God's) Vineyard; take heed God do not let lose Leopards to watch over your Cities, and Evening-Wolves to tear you. Jer. 5.6. Hos. 13.7. Zeph. 3.5. Shall Whore-houses be guarded, and grave pious Men hunted? Is an haunted House so dreaded, and not a City haunted by Spirits of Devils? as those croaking Romish Frogs are called, 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 Rigour, 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 ruin the rich fanatics, and you pine the Poor, that you cannot feed your souls alone) and help us all into the Noose of Popery. And all may see the Matter is impracticable. The People study honest Shifts, (and cleave the Hair) not ruffling with the Constables, to provoke, on one hand; nor deserting their Duty to God and Souls on the other; but change their Times, the Day for the Night, (as Caligula's Decree once forced Rome to do, inverting the Works of Day and Night across) and one Hour, Place, or Preacher for another; that so Disturbance and Informers are much prevented, and God's Worship is preserved. In Places public also Avenues are fixed, (for go-by's) to carry off Ministers out from the rude Rabble, and evite the Rage of Tigers: (not to be blamed) to do as the Disciples, that saved 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, (high Phil. 1.17.) to receive all the Shot against it, and are Twenty Pound deep for each Offence, that costs Hearers but five Shillings apiece.  
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 prophetic, and very plain in the event, namely, That to prosecute the Penal Laws now, is noxious to the King, public Peace, the Protestant Religion, and promotes the Plot for Popery. This all that will not see, may feel. What ill Work had followed since! what woeful and lawless Spoils and Expilations! what Executions, like Bonner! what ragged Coats, empty Purses, abhorred 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 abhorred) let Judas tell them, in what he said ere he went to his place. Mat. 27.3. Acts 1.16, 25. And (were not Prayer abhorred) well may the Informers wish that Religion up again, that credit's Purgatory, and a buying out of it; but that the Paper Wall 'twixt it and Hell is (long since) burned, 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 carved 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 crushed! 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, Bailiff, Buck, come but to the Arrest, or a Sir John— what Door, Wall, or Shelter, stands against the Hammer and Staff of the one, or the Horns of the other? It was the Lord Bacon's Maxim, The worst Tyranny is Law on the Rack. Advancement, lib. 6. p. 212. Alas! Things not to be justified by Law, are acted ro abetted, and a Mouth found to defend, and the Priests bear Rule by their means, and what will you do in the end thereof? Jer. 5.31.  
But since we find Rigour 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) catched and confined; Places that had but one or two Meetings erst, have three or four now; the more numerous Lectures scattered, 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 Rigour 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 betrayed it to her; now delenda est Carthago, Ruin comes on: She not able to defend, was at last forced 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 ruined, and so lies, as Troy, extinct.  

Jam seges est, ubi Troja fuit.   

Lo now grows Corn and Grass,  
Where famous Troy once was.   
Dr. Beard citys Sabell. Theatre, pag. 369. In the Emperor Otho's Time, Pet. Caudan, Duke of Venice, usurping on that signory, and making himself (by Threats) terrible, rather than by Love acceptable, in's Age increased his Insolence, fortifies his Palace strong against them, and so (at last) appearing in's Colours, the People tendering their lost Liberties, rise to beat down his hign Mind, and drove him out of his Fortress, by firing his House; he shifting for Flight, they seize him with his Son, kill them both, and gave their Corpse to Dogs.  
One more I cite out of Reeves on Jonah, p. 166. (he from Atheneus) of one Telegoras, who being a Man famed well for Virtue and good Repute, and so envied by his Equals in Wealth, (not in Worth) they on a provocation assaulted his House, abused his Daughters, and his person, and laid so great a Feud in the City, (by the two Parties,) that gave Lygdamis the Opportunity to make both Parties his Slaves. May this Naxian Fate never be yours, O Londoners! Discord is the Wit-foundering of a City. The Salamander appearing, a Storm is nigh: When Men that love to live in the Fire, and contend to have the pre-eminence, are made the Seed-sowers of all Dissension; no doubt Sparks will fly, 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, (than 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 hid 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 Physic that is a means of Life and Health, irritates more.  
Dubartas says, speaking of Blazing-Stars,  
That they presage both Famine, Plague, and Wars;  
To Princes, Deaths; to People, hopeless Seasons;  
To Sailors, Storms; to Cities, Civil Treasons.  
I conclude with the Lord Bacon's Note of Nations, and great Bodies, (Advancement of Learning, p. 131. lib. 4.) While States are in their Rise and Growth, Arts Military flourish; when at height, and settled, Arts Liberal; and at their Declension and Ruin, Arts Voluptuary: To these (says he) it is to be feared our Age inclines, being on the Descent of the Wheel. And about sixty Years ago, (Anno 1626.) so to say then, is like a sage State-Prediction; far more now, when we approach to a mere decrepit 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 overruling 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 brethren's. 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 acknowledge, and shall not you own them? Your Flesh is as the Flesh of your Brethren, (Nehem. 5.5.) and Sympathy argues living Membership; that Member is dead, that feels nothing of the Body's Pain and Dolour. Lay your Ears to the Keyholes of some Closets, and (in some Recluses) you may hear Complaints: Lord, why am I the first the Boar is let lose on? What is the cause of letting lose the Reins to afflict us? (Job 30.11.) And being picked 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 brethren's 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 forbade not others, (Mark 9.39.) though not following him. Why we are looked  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; though 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 public, now when Houses are so hard to gain, so inconvenient, and so hazardous.  
Consider, it is for Christ's sake that you have more Room, better Places, civiller Officers, longer Quiet than others; and perhaps the Lord says, you shall not far 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 hid God's Outcasts by, (Isa. 16.4, 5.) For Extortioners cease, and the Spoiler is at an end, and Oppressors are consumed out of the Land; and in Mercy the Throne shall be established: 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 crushed Reed, and quench smoking 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 scattered, two or three Months together.  
Consider, your hired Houses, like Paul's at Rome, Acts 28.30. (a Prisoner) are for Christ's sake yours; and is't not his Praise in the Gospel, (and so were it yours) to receive all that come to him? And if you argue, that your Place is the Tenure of such and such, and 'tis not reasonable to hazard your own Peace and Liberty, to gratify others; (This savours of a narrow private Spirit.) I grant, yet Religion is a Peg higher than Reason; and Charity in suffering Times is above Self-property. God forbidden 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 rejoice the Men that seek our Hurt? For say they, they grow  of one another, let us alone with the rest.  
Consider, lastly, the legal Care that God showed 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 chooses, 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 engross Office, Place, and Profits to one. Christ sent out by two, Pastors and Teachers. Mark 6.7. Eph. 4.11.  
Let it not then suffice us to have our own Peace and Liberty, without our Brethren and Companions. For my own part, I wish myself the only silenced 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, though 'tis sad to have (as Mr. S. R. said) but one Eye, and that to be put out, but 'tis want of a public Spirit; yet am I not offended at any: 'Tis sad though to have Hundreds scattered, and none to say, Come and help us.  
All I add is, Those that have present Rest, use it, as they did, Acts 9.31. walking in the Fear of the Lord, and in the Comforts of the Spirit, were so multiplied. Then says the Text, v. 27. had they Rest, (i.e.) when Paul was converted. The remoter Context it may respect: but the nearer relates to the Care and Boldness of the Brethren for Paul, who were not  or afraid of his bold Testimony (than 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 distinguished you from others! Placed you in a Valley of Vision, others in a Land of Darkness! You have the joyful Sound; other hear little but roaring in the Sanctuary, (Psal. 74.3.) You hear and see your Teachers, (as the Promise is, Isa. 30.20.) others be 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 Judgement, and sadder Account! Your Places are open still, by the overruling Providence of God; how many are in Fields, in solitary Woods, in Mountains and Deserts, in Dens and Caves of the Earth! Heb. 11.38. O bless that God, whose Eye and Wing is your safe Defence.  
Secondly; To the Friends of Worship, I give a twofold Advice, 

1. Negative.  
2. Positive.    
In the Negative, four ways:  
1. Let none that love God's Worship, and would see his glorious Defence of it, (to make it good in sight of all) stand indifferent, or halt in bivious Thoughts about it. Such is the unstable Mind of many of the better sort, would God show his Power for them presently, and (as Bildad promised Job, chap. 8. v. 6.) now awake for them, they would adhere to his Altar: But let the Clouds gather thick and black, the Altars of God be dug down, Prophets be slain, and drove into Holes and Caves, Ahab threaten the rest, and put the boldest Elijahs to flight, and let Israel be put under Philistines Yoke; now professed 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 turned, that neither is good Bread, nor Dough, wants the other Turn, half-roast, half-raw; or as Christ told Laodicea, Neither hot nor cold, Rev. 3.15. much indifferent what Side is upmost; make sure, not of the better side, (which Christ takes) but of the bigger, and so change (as Vanes, under the Cross) as the Wind of Providence blows. Are the Arrians set in the Imperial Chair? now the World (as once) wonders, it's turned Arrian; if the Orthodox be upmost, all are so now. Most Christians are nominally so only, and for Interest change Professions, as the Chameleon does Colours. Such was Eccebolus, four times in the Revolution of the Public 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 Perfect, though to escape all Torments and Death. So Petrus Mungus, Bishop of Alexandria, turned four times to and against. O how, often hath England so done? The very two Eyes, what Dust has blown into them by our Mutations? Alas! Men are like Plato, know much of God, but dare not own it for fear of the People. Or, as Lactantius (the Orig. Error. lib. 2. cap. 3.) charges Tull. Cicero, He durst not undertake the Patronage of Truth, for fear of Socrates' 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, white-livered 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 slip, wave, permute, and omit Duty (upon danger) at any how, or clip, halt, pick and choose, 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 feared not, when the eighty five Priests, and Nob were put to the Sword. O what a Cow-Heart, what a Mouse and Snail Fear makes a Man, or a Christian! As one said, 

In pace Leones, in praelio Cervi:   

In Peace as Lions they appear,  
In War (as Hearts) they fly for fear.    
How boldly some talk, when no danger is? But let the Winds rise, and now all's mute. As Frogs in the still Night, how do they croak? Throw in a Log, or light a Torch, all's whist. Does God defend, and do we fear? Is not one God, Captain, Army, Weapon, Shield, and Fort, enough for thee and I? (as Antigonus said to a fearful Soldier) 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 expressed sharper, (Mark 4.40.) How is it you have no Faith? (q.d.) What! go to Sea without Tackle, or heave it over board as useless, when you need it most? At what time you be afraid, now to trust becomes us. Psal. 56.3.  
3. Fear unfits for any Warfare; (literally) Such Israelites were sent back, that feared to face, (Deut. 20.3, 4, 7, 8.) lest they should make their brethren's Hearts faint, like their own: And it's worse in the Christian Warfare. See, O you Females, and follow the Pattern 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 forbidden 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 concerned) 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) secured 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 chief) 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 Vigour was to be in him, that Christ put in Paul, Acts 18.9. (by a Vision) at the first planting of the Gospel there; and having Christ's presence with him, he was to admit no Argument, Sign or Degree of sinful Fear, since it was God's Work he had in hand. Nil terribile nisi ipse timor.  
Now here arises the honest Jealousy of my Soul, as fearing our Policy outvies our Piety, and Zeal for God and Truth. And though I grudge no Man's Escape from Treachery, yet I commend the most noble and bold Witness in any, (though I attain not to it myself, O that I could!) Not to escape myself, 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 refreshed 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 Hedge; 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 Battle, than others. While some of greatest note are laid in a Corner, by Infirmities of Body, Age, or Spirit, or some seeming Steps of Decay in wont Zeal; or 'cause their Parts might cloud his Glory; or else the Brunt of the Battle, or the Heat of the Sun, has beat hardest (as on Jonah's Head) and caused them to fly 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-noticed, 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 scattered Flock that bleat in the Desert for Solitude, while you silence your Gifts, and offend Christ's little Ones, by your turn 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 prayed for them, nor atoned by the Sucking-Lamb, but left them to a Flight, or Captivity to the rude Army of the Philistines; but now doing his Duty, God honours it, him, and them, with both a Defence; and Defeat of the Enemy. The like is in Ezra, (Ezra 3.3.) They set up the Altar, (for Fear was on them, for the People of those Countries) that is, lest they should surprise 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 edged their Sense of Duty. As Caius Fabius, that broke through an Host, to offer an Yearly Sacrifice, (satis sperans propitios fore Deos, quorum cultum, etc.) 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 venomous Spider? set the Foot of Faith on it, and crush it. Who art thou, (said God) to fear a Man that shall die? Isa. 51.12. Who indeed? Sure not a Saint; what shall I call thee? My Righteous are as bold as a Lion. Prov. 28. 1. Dost ' call me a God? Is not Man a Worm, and shortly to die? and then where is he? And for thee to fear him, how unreasonable is it? Alas! he's but a smoking Brand, Isa. 7.2, 4. Are there two of them? what of that? Both shortly shall be extinct, though 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 styles Oppressors) shall be on Earth; no Name, or Place, Son or Nephew left. Psal. 37.8.  
I Confess, some Men make themselves sore Terrors to others; yet see the Case as 'tis, and put it at worst: Why should Christians fear? Alas! Some withhold Corn, that's sad literally, People shall curse them, Nations abhor them; what Curse is due for detaining Soul-Food? Christians are a Terror each to other. Well, a Barbarian Mahometan is on's way to pay Rome, Italy, Germany off in their own Coin. Is Hungary lost by Roman Cruelty? and shall any write by that Copy among Protestants? Spain's Tyrannous Inquisition, created the 17 Holland-Provinces Republic: So shelter there was prepared, for a Refuge to Outcasts. God will find, or be a Sanctuary to his, Ezek. 11.16. Or Moab shall be a shelter to God's Outcasts; 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 dwelled in the Bush, that restrains their Malice; and some will not hurt you, God has turned and changed 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 looked for Rigour, and many see driving with English Spirits) does never long obtain, unless to a close hatred, which vents itself home by the first fair Season. Or is it loss of Goods you fear, (Heb. 10.34.) some Quakers have lost far more; and if you like not their Faith, or Worship, why does your Fear reflect on your own, and their undauntedness gets the Praise? But to all that fear spoil of Goods, or feel it; I say as once the Prophet (of the hundred Talents,) the Lord is able to give thee much more than this, 2 Chron. 25.9. The Lord is seeking to cure us of our dead Fears, as one that was a dying (but very covetous) jingling his Bags about, awakened his Lethargy: (Hor. lib. 3. satire.) God is willing to cure us, by cupping or scarifying 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 humour an Enemy? forsake the Fountain, to borrow of a Cistern? desert the Rock, to lie 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 likened to a cool Stream, that runs from the Snow of Lebanon; Idolatry to some inflaming Waters, that neither cool, nor comfort the Comers: How often has your Soul been cheered, sitting at Christ's Foot? And (as Christ said, Joh. 6.67.) will you now go all away, and leave the Master to shift, and fend for himself? As all the Disciples were forewarned; Chap. 16.32. and yet not fore-armed, for so they did: It was a good Resolve in them that said, And we will not forsake the House of our God, Neh. 10.39. and a good Command, Thou shalt not forsake the Levite, Deut. 12.19. And a sad Charge on some that left God for Baal, Jer. 11.13, 17. And is not our Gild hereby detected? How many (once in the Separation) that are returned back to the Vomit they once cast up; and wallow in the Mire of a worldly Worship, they once were (or seemed to be) washed from? Some have a large Latitude in Principles, and can go to worship in any Place: As if God had set no Bounds by Law, these make all ripe for Popery, Jesuits, or Sociniant, Arians, Mahomet, a Friday Sabbath, Erastians', (any thing that's upmost.) Substitute but Obedience to Man in God's room, and place; and a Popish-Priest in the Parish-Pulpit, and so make all come to Public; in reverence of God's Ordinances, and the public Assemblies: And Adam Cozen's Rules are obtained, 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 threatened them with sad Evils, Jer. 11.23. Paul had no little trouble with Preachers of Christ, that did it out of Envy, as these lay down out of Fear. 2. Others are of the Latitude-Hearers; a little to both.  
For the first sort: I ask if you received your Ministry Jure Divino, from Christ, dare you lay't aside, and put Christ and it, as stolen 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 compliance 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 turned as silly Sheep (that once were called 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 Battle, and men's Defections: to found thus uncertainly, (1 Cor. 14.8.) You assure me of no great valour for the Truth, but let Luther or who will, be styled (Tuba Rebellionis,) you make sure to be none; this argues your Courage is daunted.  
3. Looks it not like a declining of the Camp of Christ, the work of the Gospel, and a setting your Face Babel, not Zion-wards? Does Christ call, by his last Will, (and John the Secretary of it, Rev. 18.4.) Come out of her? (and six or seven times before,) O flee, deliver every Man his Soul, (Jer. 50.8.28. Chap. 51.6.45, 50. Zac. 2.6, 7.) be as the Hee-Goats before the Flock? etc. and dare you lead us back? did Christ ascend to give Gifts to you, (Eph. 4.8.) that you may (at your pleasure) hid (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 bade 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 though 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 resolved only to tread out the Corn, Hos. 10.11. or do that Service of Christ that has Meat or Maintenance annexed to it, but not to break the hard Clods of Babel: As if you never meant Christ should ride his Father's 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, than you that are strong should bear with their Infirmities, Rom. 15.1. and not to please, or ease yourself to load them with Grief, that have seen you practise the contrary, and would still do it, if the Terror of Loss or Pain were off: Who answers for the Souls, that by your ill Example, are tempted to do what Conscience after checks for, and gives no place in? to cast a Scandal 'fore God's Israel, was Balaam's Sin, but it ill becomes you that came with us out of Egypt. (Rom. 14, 13. Rev. 2.14.)  
6. How dare you venture your Souls to sit under Means, that he says shall not profit, Jer. 23.32. and (which is worse) lies under his Curse, Mal. 1.14. it's the Lord's Word-commanding, his Presence and Blessing succeeding a mean, that makes it tend to our Good: If these be away, it's good for us to be absent; the Curse of a dwindling Soul is no small Curse: As he comes not in the Harlot's 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 Apostolic Albigenses, of those called Catharists, or Puritans; of them Samosetanians; of the Electoral Princes, that left the Emperor at Door (going in to Mass) and durst go in no farther? The least Truth or Duty, if it be Christ's, is of value above all our Interests; and a Call to a noble Suffering, the less it is, (if the Cause be Christ's) the more glorious is our Passion; and (as one says) we are unthrifty Bankrupts, to pawn or spend in 20 years, what others in one or 200 years have purchased and conveyed to us at so dear an Expense, 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 Straw's 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) spoiled of all at once, and made a Prisoner. And now the pious Soul thus prays to God: (Sic in corde suo precabatur, Domine, non excrucier propter aurum & argentum: Vbi enim sunt omnia mea, tu scis. Aug. de Civ. Dei. lib. 1. cap. 9 Lord let me not be much troubled for Silver and Gold, thou knowest where my All was stored at thy command: Thou told us afore, that for our Sins, these Goths would spoil us; and so I took warning where to lay my Wealth: Others were not so wise, and learned Wit (consequent experientiâ d dicerunt) by after Experience; but hide their Treasure from Robbers, which cost them extreme Tortures to discover it, and some died 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.  
Ludou. Vives (in's Notes) citys 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, crossed into Africa (with her) to seek him, gave his Person to be Captive for him, and so restored 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 trappered 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 skilled in the strait Rule of Scripture, as in the Erastian Politics, the Light on our little Hills would soon descend to the lower Grounds of the Vulgar; for alas! the rigid Conformist urged (as one told me of late) R. B.'s Holiness for an Argument to conform: And if that be the genus summum of their Topics, 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 wearied 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 Pedantic Priest, with his Thrasonick Threats, playing the Tyrant by lawless Excommunications, to vex and undo them; so that it would move an Heart of Stone, to see how many Families and Persons are turned 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 hover 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 destroyed, 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 pulled down. The second Angel took up the Cry where they left off, and by the ablest Pens and Pulpits made it loud and audible, in which I could cite many of the most learned and pious. Yet instead of obeying, lo, the Cry is, Let us make us a Captain to return to Egypt. Numb. 14.4. And how far this may obtain, God knows; and the seeing Eye may affect the Heart. And some say plainly, As only the Oil of Scorpions cures the Scorpion's By't; so Popery must cure our Catholic Eyes, that will not see't, till it comes. (H. Burton, of the two last Trumpets, citys Mr. Throckmorton's Prophecy, p. 84.  
(2.) My second Note is, That God's Call is very cogent out of Babel-Rome, yea, he will have us out, or he'll pull till the Arm and Shoulders crack for't; and if yet we will stay, see the Evils it will tend to,  
In Two Motives.  

A Participation 1. In her Sin.  
A Participation 2. In her Plagues.   
1. To evite her Sin, we are all called and warned out to avoid her Gild. 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 departed? (2 Cor. 6.17.) and have we not Sins personal, sufficient to sink us, or to act all the Repentance we can attain, but we must contract Gild by participation with others? O how will you answer your Judge at the last Day, to pull on your own Souls the Gild 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 fullness. The latter grave Doctor has this fatal Simile: As the Moon suffers no Eclipse but at Full, when farthest distant from the Sun; so the Church in the Fullness of Prosperity, has now the greatest Eclipse, being farthest off the Sun. O Church of England, see to't now in thy fullness of Establishment, thy Distance from Christ cause not thy Eclipse by Popery. Now Ministers make way for Antichrist, as being opibus & potentiâ major; virtutibus verò, & pietate minor: Tho you be greater in Wealth and Power, yet less in Piety and Virtue. 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 Bishopric, '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 mixed with all that Gild or Wrath can inflict.  
I conclude this Dissuasive from a slavish deserting pure Worship, for Antichristian Apostasy, as Edw. Bagshaw does his Book, with part of that pious, learned Bishop usher's Catechism, p. 441. where Antichrist is so defined, as one that under a colour of being for Christ, (as his Vicegerent) opposes himself to Christ in all his Offices, and bearing Authority in Church and Commonwealth; a Mother of Fornications to Kings and People; one that causes many to sin by Laws that are advisedly made;— that allows incestuous Marriages, and to break Faith and Leagues, etc. and (for use of it) says, All that partake of Rome's Sin, are under her Curse, and so all aught to hate her.— So infers, that no Reconcillation can be had with Rome, nor can we communicate with them, unless we share in their Destruction, for Popery destroys the Vitals of Religion. So (he concludes, ibid. p. 442.) those that are off it, should free themselves of the Remnants of Popery, lest God in Judgement 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 fly to hid? Ahab did so, and in Battle, (though well armed) an Arrow (drawn at a venture) pierced him betwixt the Joints of the Harness, (1 Kings 22.34.) and so verifies (through his Wilfulness) the Prophet's Word he hated; he justly died in War, that hated Micaiah, a Son of Peace. If the Lord be provoked to grub up the Hedge of Providence and Restraint, and dig down the Wall of Protection about his Vineyard, (Isa. 5.6.) the Entrance of the Boar and Fox is easy. And then the Lord being gone, he, and the Enemy, answer (both) roughly: The one says, God has forsaken him, (Psal. 71.11.) persecute and take him (or them) now; and if we cry to God, he says, Go to your Gods, I'll deliver you no more. Judg. 10.13. What provokes to such a Withdraw? I answer briefly,  
(1.) Unfruitfulness does it. The Lord served that first Vineyard so, that instead of Grapes (that he looked for) it yielded wild and sour 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 killed him, (Mat. 21.41, 43.) and that Gospel Tenure was let out to us: And if the Kingdom of God be again took from us, the same Case that was theirs, may be also ours.  
(2.) Formality does it. A luke warm Profession is next to none, and as ungrateful and nauseous (as the Water that is tepid) to God's Stomach, and to be cast up in any Corner out of Sight; and if it be set aside, afterward is coldest. (Rev. 3.1, 2, 15, 16.) A Name to live is hateful to Christ, (Life being absent) the Carcase without the Soul of Religion is good for nothing, save for the Roman Eagles and Vultures to pick. They say, Ravens have a Charter (about London) not to be shot at, that so all the Carcases may be spent: I wish some Roman Crows had not God's Commission, (and men's Protection) allowed, 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 filled with this Drivel. Luther's Prayer had need be said by us, A Pastore glorioso, etc. From a vainglorious, contentious, scornful, scurrilous, jerking, envious Ministry,— Libera nos Domine. You would have Dissenters conform, and too many do; but what Welcome give you them that come? Griping Satyrs, Jerks and Jeers, bitter Reflections, as Salt, to rub their Eyes with. Some come (you say) to save their Souls; others, to save their Bacon, or Estates. Is it civil to invite to a Feast, and cut or pierce with the Spit? Which one of yours so describes in a few Verses, thus: Mr. L. Gr.  
We're burdened with our old Sir john's,  
That feed us not with Bread, but Stones;  
That cant an Homily or two,  
That Daws (and Parrots learned) may do,  
That only prove themselves devout  
By this, that Cromwell turned them out.  
This tender Conscience disapproves,  
That Ravens should return with Doves,  
And croak in Pulpits, yet to bring  
More Wrath both on our Church and King.  
So he: and to avoid this, let that be the Prayer of any that love Sacred Fire, as was of a witty Lad, in Cambridge, upon a Fire in the College by a Snuff;—  
From Snuffs in the Choir, & Unhallowed Fire,  
From Candle-Ends, and seeming Friends,  
— Libera nos, Domine.  
Other Cautions might be urged, and Causes of God's wrath, indigitate; to clear this last: (but things multiply in the breaking.) In a word; if the Lord depart, upon the provocation of professed 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. etc.) to avert that Woe threatened on him; and all in vain; for 'tis hard to avert wrath threatened, far harder to alleviate 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 encourage 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 Son's 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 aught 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 touched, and perilous to ventilate: dangers lie 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 ourselves, from an outward Generation, Acts 2.40. He delivers Zion, yet bids, Deliver thyself, 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 helped him not against the Mighty, Judg. 5.23.  
2dly. I say, Time and Judgement 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 concentre in it (Extraordinary Calls lie not in our Case, or Reach, to Judge of) and on the defensive part, God was now: the Philistims were the Aggressors' first; though I grant Israel had also sinned.  
4. To the thing I only say, it is good to be on God's part, he is defensive on his Israel's account: are they to stand as sottish stocks, and neither use hand nor reason, to secure Religion and Peace? Perkins, on Heb. 11.32.33. notes; that a lawful War is very consistent with the Faith of the Gospel; and if so, who will deny Princes a power of self defence? it is innately planted in the very order, and form of nature: the frame of Civil Government, and all humane Constitutions, and Bodies Politic: the Title given to our Monarches, 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 Rome's uter Ruin.  

— Et mundi definet esse caput.  
Lact. Romanum nomen, tolletur e terrâ.   

Let's her no more a Head proclaim,  
From earth they shall root out her Name.   For strong is the Lord that judges her, Rev. 18.8. 
6. God is not tied to the carnal, or steel Weapon; the wooden dagger of the Cross (in his hand) is as victorious as Scanderbegs enchanted 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 Combat) that are so vexed, that sparks will not take, that they are resolved to make their own ruin, the first medium of ours: and Zimri like (the City being took) will make the Royal Palace a Pile (as he did Tirza, 1 King 16.18.) to consume themselves and it.  
7ly. As there's a time of War, so of Peace, Eccl. 3.3.8. A time wherein God call out for our help, and a time wherein he waves, or will not accept our accession to a defence; but says, you need not fight, stand still, Exod. 14.14. Not by Bow nor Sword, Hos. 1.7. Not by Might or Power, that he will save, but by himself, Zac. 4.6. A Statesman (of note, Sir H. V on Isai. 9.5.) said it from that Text, Every Battle of the Warrior is with confused noise, and Garments rolled in Blood; but this with burning & fuel of fire: not material fire, (though 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 Valley of Jehosaphat, he takes it for the Judgement of Jehovah: 
2 Chron. 20. Zac. 14.12. Joel 3.2.  or his signal Judgement in deciding all the Controversies betwixt his People and their Enemies: in which the tench part of the City falls, and the Witnesses rise: 
Sir H. V 's Trial. pag. 113.117.  and God takes into his own hand the Case of his People (no visible hand being left them) and so they are to stand still, believing to see the Salvation of God. Or (as Jonah) to look for Salvation, by being cast overboard, Jonah 1.12. Our Sins are the cause of our Miseries: till they be repent throughly, every attempt increases our trouble: but than 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 aught to be for a Lamentation. One of Darius' 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 asked the Cause, answered, He could not but weep, that being the Table his Master had sat in Counsel at. So Alexander caused to remove it.  
If it affect us, to see Man, in pride, tread on the Throne of the Lord; how soon may God restore his Ark to its Glory?  
And 2dly. If he stands on tiptoe at the Door, pray his Stay: how oft is this urged, says Jeremiah, Jer. 14.9. leave us not, and with this Subject. Mr. T. Hooker of N. E. took leave of old, at Chelmsford: If God go, away goes the Gospel with him: Prayer (if it be right) is a taking hold of God, to stay (and has held) him.  
3. If gone, cry after him; is it not time to cry, if they take away our God? (as he said, Judg. 18.24.) when they asked, What ails 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 daily he shall be praised, Psal. 72.15. And to that Prophecy, 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 lie to us (as Charles 9 was to Coligni, ere that fatal Massacre) All Popery gets rise by Perfidy and Treachery: nulla fides— is a Maxim, as close followed 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 unwillingness) to be our King (as erst he did, Hos. 13.10.) though Prayer be mocked now, his coming to possess it, will confute both our fears, and our Enemy's Blasphemies: that Kingdom will tend to a 2 fold advantage, both unto Religion and Right.  
1. To Religion, great Peace and Union accrues by Christ's Kingdom. Two Prophets agree in this, Isai. 11.6.8. The Wolf, Lion, Leopard, dwell with the meek Lambs, Kids, and Sucklings of Christ: (i.e.) men as fierce, voracious, venomed 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 expressly opened so; for the Envy of Ephraim shall departed, vers. 13. etc. They shall not envy and vex each other. So doth Zachary foretell, ch. 14.8. When the Lord shall be King in all the Earth, than one Lord, and his Name one. (Name) notes Worship, and it shows that all fatal Differences shall centre and terminate in one Object, one Dominator, and Saints only strive which knows, and does the Lord's Will best. And so all Names of Dissent and Contest shall relinquish their lifeless Forms, wherein the Enmity both breeds and feeds; and contentedly be buried 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 Denials 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 begged of God, for his Life, for fear of the Enemy, Psal. 64.1. And often, for the good Cause he engaged for. And it being all the Service you can do, had you not need say the old Prayers with a new Spirit; that God may help yet once, as Samson prayed, and then pulled at the very Pillars, Judg. 16.28. v. 30. And so died 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, timorous, and of Nabal's temper: the rest, not yet pinched 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 Egypt.  
But matter of Prayer, exemplified in Scripture of this kind, is both various and frequent. It may suffice, to cite a few of many noted Petitions for Defence: Let all that trust in thee, rejoice, Psal. 5.11.— Why so? For thou defendest them; or, thou puttest a Cover, or Protection over them, Psal. 7.10. God is my Defence, that saves the Upright 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 watched the House, to kill him, ch. 62.2, 6. What need had we of such Prayers?  
I conclude the Direction for prayer, with that of the Apostle,— That the Word may run— and we may be delivered from unreasonable men, (or absurd) men, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Thes. 3.3.  men out of Place, of no Topics. For if these fall on, the Law of God is again like to be led in Triumph; as it was by Titus Vespasian, when Jerusalem was took. But let it be intence and earnest, not lazy Prayer; 
Mr. B. St. on the Parable of the ten Virgins.  for, (as one concludes his Book) God relieves no ilde Beggars. I only cite a Line of a Doctor, at the end of his learned Apostolic History, in prayer for the Jews; thus— Cause Truth to ride prosperously, as the Sun at Noon; 
Mr. S. Cradock pag. ult.  set up thy pure Worship and Institutions, throw down false Worship and Error: break the yokes of Oppression and Violence: rebuke Profaneness; — unite Christians in all the main Fundamentals, that may invite the Jews to Christ, give us a Forbearance in less matters, etc.—  
Now, 2dly. For Deprecation, it is employed in our Lord's Direction, Led 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 cries, Leave us not; we cannot sense this Loss, till after; His Presence is our Glory, Jer. 14.9.  
2. Deprecate selling into men's hands, that is slavery; this follows that; selling, giving up, and delivering into men's hands (Isai. 47.6.) are acts near of kin: and as he gets nought of the enemy, (but Blasphemy) Psal. 44.12. so to be sure we lose both civil and religious Rights by that Bargain; once in slavery, you may work long ere you buy off the Yoke; men hardly let go a Slave.  
3. Pray against the Sins, that demerit both: If God protect his Worship, and us in it, shall we forget our Glory and Defence at once? We may do it easily, but are sure to repent it dearly. What Sins do conduce to this, I need not here to recite: but a small fret, as Miriams', or wrong touch, as Vzah's; or false fire, as Aaron's two Sons, Leu. 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 cursed the rage of Simeon and Levi, Gen. 49.7. So David, the Sons of men, that incensed Saul against him; and drove him out, to serve other Gods, 1 Sam. 26.19. So Jeremiah had a holy Arrow for his indurate Foes, Lam. 3. ult. Paul had the like for the Galatians Troublers, Gal. 5.12.  
2. Some men are fit Subjects of a Curse, against whom this Weapon is of right to be drawn, Psal. 109.17, 18. The sin to death secludes from all benefit of, or blessing by Prayer, 1 John 5.16. The delivery to Satan, is a just Curse (Clave non errante) 1 Cor. 5.5. and persons may demerit it, that yet do repent, ch. 16.22.  
I confess, caution is to be used, in the practice and applying of this Curse; I need not better to distinguish, than a grave Writer doth, 
Mr. Ed. Gee of Prayer, p. 113.  in such Cases of Prayer. Some Imprecations are against ill Councils, and Practices, as david's 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 Church's Enemies: Or else 3. Against our own Adversaries. Here the doubt lies: 1. If they did well? 2. If we may do the like? Now the first being granted; yet of this they say, Prestat admirari, quam imitari. It is far better to admire than imitate them. And they are rather denunciations predicted, than Desires pressed in Prayer.  
But all I would provoke to, is, to reassume the old Spirit of Prayer, that Christ's Sufferers, and Worthies had of old, in the Cause of God: To which, 1. A pure Zeal of God may be one motive; this moved Phinehas to act, and Elijah to intercede against Israel, Rom. 11.4. If this be not the motive, it is false fire.  
2. Some are slated, Enemies to the House of God; (as Antichrist is) to his City, and any Wall of Defence, they ought to have: are of Sanballat's pernicious Spirit, would have that Wall and Work to cease, and scorn the Builders, Nehe. 4.4. Such despite is to be appealed against to God: and speedy Vengeance called 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 lies with Neighbours Wives, Deut. 27.25. And if that be accursed (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 Angel's 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 Precedents: 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 Unction, to pray, as that thundering Legion did (so called) in Aurelians days.  
3. Watch, repress, and mortify 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 denied 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 cries of Faith, Great is the power of Faith, Heb. 5.7. She that feared Knox's Prayers more than 20000, shows the force of Faith, in her Fear, that had no love for it; Josh. 10.12. I cry,— then my Enemy turns back.— Psal. 56.3, 9  
6. Fly to the sucking Lamb, rest not in your own power: this avails when all our Weapons are beat back; If his Incense go not up first, our Prayers will never descend in fiery Judgement, and Thundrings on the Enemy, Apoc. 8.35, etc. 6.9, 10.  
7. Wait in Submission for what Answer, and when God will; say, Let him (Shimei) Curse, or, carry back the Ark. 2 Sam. 15.25. This Spirit obtains; and it is impossible, the wrongs of Ariel should not pull down just Revenges, for the Patient; and Thunders on Adversaries; as Hannah believed, 1 Sam. 4.10. I hear of many blasted by this holy Zeal.  
Now for the second Branch, let us (having Prayed) rest, and confide (not in it, but) in God: Prayer and Faith should mutually subserve the other: Prayer exonerates the heart of the Burden; 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 flappes 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 overspread Emanuel's Land; Isai. 8.8. the City of God, and all Religion; the Temple Assemblies, Altar, Service, Priesthood, Prophecy, and all lie exposed to a Siege and Overthrow, Now to rest on God's Word, and have promise of Safety, is as quieting to do, as sweet to hear on. God promised to deliver the City; told so to Isaiah, (Isai. 37.35.) he to the good King Hezekiah, v. 6-21. and the King to the People, who rested on it, 2 Chron. 32.7, 8. Let the Godly in our day consider the Parity of their Present, with previous Distresses; and then preponderate the Promise with the Peril, and see if there be not rest for a weary Mind; recur to the nature, & Attributes of God; His Name is a strong Tower, the Righteous run into it, and are safe, Prov. 18.10. (or set on high) '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 distressed 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 means of Defence invisible, or say yet more, not in Being; he can create them soon. God alone, and nothing else (as I said) is as much as God and all besides (Vbi Supra p. 113.) What is in man, is placed there by Him; his Word gives both its Being and Blessing. When we use a mean (as duty is) and have it, we are to depend on him; and if he deny it, still we can but depend: and that we ought, if we long wait for his Defence.  
Two Ishues do still faelicitate Saints Expectations: the one relating to themselves, the other to Enemies.  
1. They are of God Blessed; all humane hope and help, the more it is rested on, the worse it proves, Jer. 17.7, 8. The more it pierceth the Hand, and so it intails a Curse, and rends the Shoulderblade, Ezek. 29.6, 7. But to say, In God is my Expectation, (Psal. 62.5,— 7.) is also a Glory, and is pronounced now blessed, (and that many times over) though its bliss is yet little felt, or seen, till after, in the event.  
2. Saint's Expectation, ends well as to Enemies: in nature, we say, a still serenity is a sign forerunning sore Tempests, and shaking Earthquakes. I look, that the still hopes of the Saints, may have sudden Hail, Storms, Earthquakes after; yea, and Heartquakes soon. What follows on waiting? Why, God rises to the Prey, to pour out some Cataracts of fury, Zeph. 3.8. (with pain) on the head of the Wicked, Jer. 23.19. There were Thunders that followed the ascent of Incense, in Saints Prayers; and a silence went afore, half an hour, Rev. 8.1. 3. But I am sure the seven Trumpets will be loud in our Age, v. 4, 5. And the seventh of them sounds such a Thunder, as will flash terror in the Eyes and Hearts; and Fire on the Throne of the Beast, ch. 11.13. For (God hath said it) Blessed are all they that wait for him, Isai. 30.18.  
3. Glory in your Shield and Shelter, boast of it; and walk suitable unto it: the Shields of the Earth belong to God, Psal 47.9. The foregoing Words mention the Gatherings of the People of the God of Abraham: to note, that God guides, and wields the Shields of the Earth, for the guarding of the Seed of Abraham. They that bear the Sword to punish the Evil, should also have a Shield to protect the Good. Hence good Judges were to defend the poor People; so did Tola, after Abimelech (that Bramble) is grubbed up, Judg. 10.1. So is it given in Charge again, Psal. 82.3. That so they may be like God: or else, he oft recalls that trust (if not truly stewarded) and puts it in others (or taketh it in his own) hand.  
Now for God to grant a means of defence, is a favour far more, to be so: and that when all humane Refuge is withdrawn. This David owned with Thankfulness: All Refuge failed, none cared for my Soul, Psal. 142.3, 4, 5, 6. The Cries of naked Dependence on God, are most successful. And again, the kindness of divine Defence and Salvation, most obliging to gratitude; the exigence of the Case did exaggerate the Care and Kindness of God, He being now in the Cave (as says the Title) In another Psalm, he admires the Bliss of them that know the joyful Sound, Psal. 89.15. (i.e.) of Aaron's Bells, and Pomegranates, heard in access to the Altar-Service; and of the shout that attended, with the Silver Trumpets sound, in Token of God's Acceptance: that still was a joyful Sound: and blessed to hear, (v. 17, 18.) for many reasons, one is this: for the Lord is our Defence— and our King. It is then a blessed thing, to enjoy God over, and in our Meetings for Worship, to cover, shield, and defend them from all Distractions that Satan gives us within, or Disturbance that happens without. One Psalm more I urge, that is, his Appeal for Revenge against the Throne of Iniquity, that gathered themselves to condemn the Guiltless, Psal. 94.20. How came that Appeal off? Why, v. 22. tells us: But God is my Defence:— and the Rock of my Refuge. Nothing, that in perils, God is the only last Refuge: and the last verse is an Instance of God's last Revenge on his Enemies, in cutting them off in their Iniquity, v. 23. If God receive our appeal, and be our Defence, woe to them that give him and his the Offence.  
Now, that our boast herein may be great, think thus with yourselves; How many persons are retired in Solitude? Nay, some Preachers, that have Bands laid on them (as Ezekiel had a long time in Babylon;) and that both by Men's Prisons, and also by Providence; God punishing oft the People's 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, etc. 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 Ancients, Ezek. 7.26. And next, the King mourns, and the Prince is clad with Desolation: the one silenced, 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 Prophecy, ch. 24.27. at the budding of Israel's Horn, ch. 29.21. Some observe a difference in the two Temples, as to Prophecy: 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 Judgement may this Land fear, the distance being so great betwixt the Word and our Lives; but let us turn it to a Prayer to prevent it: for if it comes, 
Ut supra, p. 380  it will be the dreadfullest that has been these 80 years in England.  
If things go on, that men design; for one now silent, or one bleating Sheep in solitude, hundreds will soon follow; till we are as a Beacon on a Hill, Isai. 30.17. So thankful should we be for present Peace.  
And what a fellow feeling ought we to have for the dispersed Supplyants', that know not where to bring their Offerings, are driven from convenient places by force, and find no Houses peceptive, without hazard; and Brethren morose, timorous, supercilious, and so shy of their Places, and Seats, that some are glad to sit down silent, and useless, to avoid giving any let, or trouble to others: and so, many hundreds are scattered, for want of room to worship God in. But I rather bless God, that any are let in, than complain of being secluded: the Lot of some in suffering Times being still to be Forerunners to others; and often the last may share deeper, for the delay.  
Howbeit, ought not we, that have more protracted Peace, Christian Liberty, quieter Vicinity, stiller Sabbaths, to return, the Fruits of God's Vineyard, let out to us, by a far longer tenure, than to others.  
It will be soon known, if men prosper a while, whether any shall escape, or we shall all stand or fall at once. If that Dispensation of the two Witnesses, or the Prelude to their slaughter, be at hand; how like is our Case to that prediction of one? If these (meaning Papists) have their Wills, 
Burr. on Hosea, 2.15. p. 516.  and our Door of hope be shut; expect Parliaments no more; or, never good from them: they will be the most servile things to let in our misery by Law: of any; what are we and our Posterity then, but Slaves? they will then effect their design: what contempt of Saints, Religion; what Hatred, Persecution follows? what Blasphemies? and hardening in all manner of Sin? our Estates, Liberties, are now gone, if not our Lives: or it they escape, it is better the Grave open on us, than live to see, hear, and feel the things that we, and our Friends are like to do, etc. So he.  
Since now your Privilege exceeds others, let your Praises and Practices also out do them. Praise him by answerable walking: pity your Brethren, to whom your scraps are denied: keep tied and firm to your holy Profession; buy not your Liberties too dear, and at the price of any sinful compliance: as the Libellatici were justly odious of old, for buying their Places and Peace of the Gentiles with money: the Nicodemites for absconding their Profession: and the Proditores, for giving up the Books of S. S. Scripture, that were in their hands, to the fire, in those days of Dioclesian, Euseb. p. 184. So may you be justly suspected of unkindness to Christ, if as Pilate, you scourge him to let him go: the least injury to sweet Christ, and Truth, is Ingratitude to Christ; and say that of any, you say all: the Pins of God's Tabernacle are to be kept; the least thread of Christ's seamless Coat; or the smallest Fiber of Truth, is (if it be Christ's a call to the deepest Passions; and the less it is, the more honourable is the Cross.  
If then your Lot be to be called out to witness for Christ, consult Duty and Honour; not what Evasions or Subterfuges may be allowed, and speak valiantly for your Master and his Cause: but if you are called to a part of his Cross, put shoulder to it bravely, and count it your honour to be dishonoured for his sake, Acts 5.41. And, as the Martyr said, (J. Bradford) God forgive us our Unthankfulness, 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 accomplished; '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 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 Christ's Rendezvous, and he'll secure that Hill, the height of which gives Advantage ground, both of prospect o'er 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 Father's 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 Evangelic Doctrine they have ever since multiplied, by Ten, Hundreds, Thousands. Nor is it possible that his Followers should be abolished, they are increased daily 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  all her Enemies with shame, ch. 18. Which he calls his.  
This is the Mother of all God's Children, and always brings forth to God, till at last his Seed is passed declaring, Isai. 53.8. Whom God is still resolved to defend, Rev. 7.9. For the Gates of Hell cannot, and the Gates of Earth sure shall never prevail against her, Mat. 16.18. For he hath strengthened the Bars of her Gates, and hath blessed her Children within her, Psal. 147.13.  
Now the Conditions of her Children farther invites his Defence; for they are, 1. Weak, feeble, and exposed in the way of their Duty, cannot defend themselves; if he doth it not, the World will not: The weakest things are used in Scripture, to set out the low estate of God's People, as, a Woman in Travel, Rev. 12.3. A Widow, Orphan, Infant, nay a Worm (or what is feebler) Isai. 54.4, 6. ch. 41.14. This caused God resent it so, That Amalek must be the first that set upon feeble Israel, Deut. 25.18. Now it is boblest to defend the Feeble.  
2. The Poor are the Subjects of the promised Protection, he shall judge for the Poor, and so the Congregation of the Poor shall compass thee about, Psal. 72.2, 4, 12, 13. For their sake, return thou on high, Psal. 7.7. Whether poor in Condition, or Disposition: If the first if meant, they committing themselves to God, he is called their helper, a Pleader of their Cause, and spoils the Souls of those that spoil them, Prov. 22.23. If the latter, they are the adopted Heirs of all those nine Beatitudes, that lead to the Kingdom, Mat. 5.3, 11. And the Poor in Spirit are first. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessed (re, and spe, i.e.) in hand, in hope, past the reach of Evil; as the word notes.  
3dly. Meek the quiet, that is a Spirit God loves to defend, 1 Pet. 3.4. It is of great price with him: the Weak and Meek, we say, go by the Walls; and (I say) God is a Wall of Defence to such. How well were it, if great Men were all as good as great; were more of Lord Burleighs 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 Lifeguard 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 Soldiers 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 Peter's Irons, and brought him out.  
5. Prisoners are in his eye, to fetch them out, and open the Doors, Acts 12.5.11. I confess a long durance, is oft the Lot of the best men: yet God, that despises not his Prisoners, nor crushes them under foot, 
Psal. 69.33. Lam. 3.34. 2 King. 25.27. Psal. 105.20. Eccl. 4.14.  loves to lift up their heads above others, to Glory, as Joseph, Jehojachin, etc. 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. comments on (Dr. Jermin, in locum, p. 120.) One foolish, deserves, nor Honour, nor Authority, he is the Devil's Vassal; this he calls, The height of Folly; the shame of Honour: the poor wise child is afore such. And he citys a Queen of Italy, that joined 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 roll itself upmost.  
6. Mourners are under the Wing of God's defence, and blessed, for Comfort follows, Mat. 6.4. Especially, mixed with Prayer: This moist Seedtime, foretells a blessed Harvest, and promotes it, Psal. 126.5.6. O ye Mourners, see three Scriptures, and lay them up, and hear, for time to come, He will restore Comfort to him, and his Mourners, Isai. 57.18. The second, in Job, They that mourn, shall be exalted to Safety, Job. 5.11.16. The third, that of the Prophet, (the best sort of mourning, i.e.) for the Solemn Assembly, for its dispersion and reproach, Zeph. 3.18. To them is a Promise of gathering again, and so, as none shall be lacking any more, Jer. 23.4. and none to make them afraid, Ezek. 34.28. all the evil Beasts gone. It was a strange passage after Prayer, of one Saba (in Julian's closing Tyranny) who surprised with a sudden joy, was asked 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 died; though his Host was a great distance thence; so glad Julians 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 die in their duty, as Zachariah did, Vengeance defends (in a post facto way) both their Witness and wrong; but usually, their Safety is the work of Divine Wisdom, and Power; Moses is hid, not when Infant only, but grown, 40 years together, in Madian; yet at last God calls him out, to litigate with Pharaoh, and lead Israel out, Acts 7.23, 24, 25. So Jeremiah and Baruch, the Lord hide 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 Prophecy, 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 Prophecy, (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 preferable to that of Peter to Rodolphus—  Petra dedit Petro, Petrus Diadema Rodolpho. 
What Moses gave to Levi of old, that I wish to all the Lords sincere Witnesses.  DEUT. 33.11. 
Bless, Lord, his Substance, (Poor and Low)  
His handy work accept (and prise)  
Smite through their Loins that hate him; so  
As they no more may 'gainst him rise.  
Such are the Subjects of God's Defence.  
2dly. The Springs, whence cool Refresh flow out, are various; the deeper you search and dig for them, the sweeter are they. Now, all that God is, says, and does, are for us: especially, his Properties and Titles; his Promises and Word; his Providential Works.  
1. His Properties, glorious Titles, are attributed to him, none of all which are empty; all subserve the good and safety of his Zion. As a Preface to this, in one Psalm, (Psal 48.12.13.) Zion is called to joy, and all are bid to rejoice, marking her Bulwarks, her Towers, and her Palaces. (three terms) illustrating her Dignity and Defence: The 1st. is, Palaces, the Receptacles for great Princes Courts, and their Retainers: The 2d. Towers, made to give annoyance to any that assault or besiege. 3dly. Bulwarks, to receive all the Shot, and violent Batteries that her Fort is stormed with by them without. All invite us to walk the rounds, & view her Strength and Defence, to tell it to all future Ages, that though Zion mount (topically considered) is dismantled, left, and delete: yet tropically and typically viewed, 'tis found again, Heb. 12.22. And we come to it; and on it Christ will ere long stand, in head of a Palm-bearing number; Rev. 14.1. ch. 7.9. He and they both invincible, (i.e.) Victorious, for, (crescit sub pondere palma) For, as his Fort is there, so his Palaces are too; and in them he dwells, and will for ever. Now all the devout Worshippers and Visiters of this Court may know, their strength lies in her Defence; and that others may see the Folly of all Assaults, and so forbear: let it be a little surveyed in her Impregnable Fortifications.  
As now it is said, The Name of the Lord (i.e.) The Lord himself is a strong Tower, the Righteous fly (or run) to it, and are safe, (or set on high) Prov. 18.10. His Wisdom, Goodness, Power, Providence, are all for our defence, in all our perils for God; (as one notes on that place) His Wisdom contrives ways defensive, 
Jer. Dyke, in Locum, p. 2. 3.  or offensive; Goodness moves him to take on Relation, and be concerned in our Hazard: his Power steps betwixt us and the Danger, to oppose the Injury designed against us; and Providence is a quick Executor of the whole; and oft a retorter of the Mischiefs on our Foes.  
1. Wisdom contrives ways and apt means, applies them in the fittest time; lies ambush against his Enemies; foresees the design, (as Haman's Plot) let's all run to a day; and then surprises them with some Frustration.  
2. Power is all sufficient to corroborate the Mind, to arm Faith with Courage, and takes hold of Shield, Spear, and Buckler, Psal. 35.2, 3. and stops in the full Career: or causes the Ass to dash the Master's foot to the Wall, (as Balaam) that mads the Rider more. Now in rushing times when the Waves are swelling; yet the Lord is more mighty than many Waters, or Waves of the Sea, Psal. 93.4.  
3. Goodness is the strong inner Spring of all, thy Congregation dwelled therein, thou of thy goodness preparedst for the Poor, Psal. 68.10. 'Tis Christ's triumphant Psalm; Goodness then is active to provide for the Poor Assemblies. Nahum witnesses to this, after his report of God's terror, Nahum 1.4. He concludes, The Lord is good, and (it follows) a strong Hold in the day of trouble, and knows them that trust in him, v. 7. (i.e.) Vejodeang chosei bo (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) acknowleging them that hope in him, as the Chicken under the Wing: that word is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speravit. (recipere se, ut in loco tuto, & ibi secure conquiescere. And oft joined with a Wing; (as two or three Texts show, Psal. 18.31. and 57.1, 2. So 91.4.) Under the Shadow of thy Wings I trust, till these Calamitice be past. This was in the Cave; and some read as if a Webb was woven o'er the Caves' hole, that hide David, and so once was a Martyr. If God own any of his Servants, those that run to his Protection, are most likely they. This is joined with a Threat to Nineveh (some 40 years after, destroyed.) about the 15th. year of Hezekiah's Lease, given him of the lord (vide. Dr. Mayer.) Which I note, to show, that he survived to see that Prince and City destroyed, that besieged Zion, the City of God: and so it became a quiet Habitation, as was promised, Isai. 33.20. And Nahum's Prophecy (in ch. 1. ult.) was about 4 or 5 years after verified, in their solemn Feasts; after this Son of Belial was cut off.  
Now this is the Buckler, and these are the Bulwarks that did, do, and will defend all the Sons of Zion that run to them. Having spoke to God's Attributes before, I add no more to this. A word to Promises.  
Now 2dly. for Promises, they are Springs, that empty themselves by golden Pipes in our dry Cisterns, daily, to quench our Thirst, and cool our Heat in Persecution: and these allay our Fears, before Troubles come; which oft are worse than the Troubles: and this do they in two Rivulets: the one is the nature; the second is their various matter: a little to both; especially, the first (the latter less, being touched before) that I may avoid all prolixity, and not bis cocta apponere.  
1. The nature, and proper adjuncts of God's Promises are food, and fence to the pious. Two Ingredients make them very cordial; the Properties of God are the In-works of our Fort. The Promises, (as one says) are the Outworks; 
Jer. Dyke, Righteous— Man's Tower. P. 34.  if we get into them that is our Safety; and the Tower is the Safety of the Outworks, and all that flee to them. These are the Clefts of the Rock. So he.  
Oh my Dove, thou art in the Clefts of the Rock, let me see, and hear thee there, (says Christ to his Spouse, Cant. 2.14, 15.) And now take the Foxes, to note our Safety in the Clefts of Promises from all Foxes, and wild Beasts of Prey, that should no more hinder them (as Mayer observes) in Duties of Piety and holy Feasts. God's Doves being (as Coneys) feeble and fearful; the Hawks pursue the one, and ferrets the other; are glad to nest and burrow in the Rock. Now it is not the lot of the Spouse, ever to be visible: sometimes in Deserts and Dens; as one says, (Hylay) Non tect is, & exteriori pompâ; but in plain Russet, as when her Lord first espoused her. Now the good of a Promise lies in two things. 1st. It is suitale to our Case. 2dly. Sure and durable; and in both, great, (like the Author) and precious in their use to us.  
For the first, no Case can befall, but some Promise, or somewhat in the Promise obviates it. Doth Zion mourn; He will restore again Comfort both to Her and her Mourners, Isai 57.18. Are her Assemblies scattered? A Promise is of gathering, Zeph. 3.18. Are Teachers in Corners? They Eyes shall see thy Teachers, etc. Isai, 30.20. Are they exiled to the Ends of the Earth? Yet he will hiss for them, and they shall come, Zech. 10.1. And bring their Offering, Zeph. 3.10. As one (abroad) at Queen Mary's death, said in a Sermon; and soon after, the News of her death came, and they were recalled home. Promises are adapted to all the sad Cases of Zion's Sons.  
2. They are sure, firm, and perpetual; Promises fail not, far less for evermore, 2 Cor. 1.20. A delay, or suspense may be, for the Sin of declining; that may look as a Breach of Promise, or turn to a Threat, Numb, 14.34. But 'tis fulfilled (with use) to the next Age. As Justice stands bound for the Threat, and Goodness for the Promises: So is God's Truth and Veracity for both. Oh Zion, beloved of God, fear not, look up; thy King lives, that was dead; and he died not Intestate: but now he lives to make good that Legacy of Peace here, to his Followers, Joh. 14.27. Besides the Inheritance at last: Who will approve his Fidelity to his Word (Promise and Oath) and also to his Spouse. So that I say to Zion, as a faithful Witness once said to his Wife on his death bed before the Rebellion in Ireland (37) Thou that hast suffered so many things, 
Mr. Jos. Welsh Script. fulfil. pag. 465.  — wherewith shall I comfort thee? A Father of the Fatherless, a Judge of the Widow, is God in his holy Habitation: as God is God, thou shalt never want, nor thine; but in all the sad days a coming, you shall be Wonders of Mercy, in all Places; and not a hair of your head fall to the Earth. And the Reporter survived to see it.  
2dly The matter of the Promises, as 'tis various, so divers have wrote well on it; and somewhat being done before, less may now suffice, save only to touch this point of Worship; or what material Promises are, in order to it, (or the defence of it) or what Prophecies do encourage to hope for better things.  
Truly, there is nothing we are bid, or bound to pray for, but some prophecy backs, and bottoms our hope in it.  
As, 1. a Promise is made of a divine Presence, Ezek. 34, 13. in the worst Times of the greatest dispersion; and to that is subjoined also a Prophecy of its Continuation, ch. 43.7.8. Nor is any thing of greater Import to the being and beauty of Worship, and Church-state, Power of the Keys, Ministry, (in both the breeding & feeding of Converts) and to all holy Matters; then a Shechina (as the Jews calls it) or a Divine Majesty or Glory attending. If this be, its self alone keeps up a sure defence over us, puts a glory upon all; lays a terror on the Assailants, or claps a Talon of Lead, a fulminating bolt of Judgement on the head of that hairy Goat, that dares God in his own ground; and here lies our defence. If this be a wanting, (far more) if it by our Provocation (after long stay) do make a recess; all our Miseries and Woes enter at the door where it goes out: be it a Person or a People, a Prince (as Saul, 1 Sam. 28.15.) or a Priest, a Prophet: let God departed; and especially, if we say, Depart, Job. 21.14. 'Cause the Holy One to cease from before us, we desire not the knowledge of thy ways, Isai. 30.11. As it is hard to retain him going, so it is harder to reclaim him, if gone. Now some Passages do (as to this) allay and preponderate the dolour of our Case. One is that holy boast of the Prophet (Ezek. 35.5, 10.) against Edom, for their bloodiness to Israel, in the time of their Calamity, hoping to lay claim to, and possess the two Countries: and what should let them? why only this,— Whereas the Lord was there. It notes sweetly, that the divine Presence is a Defence strong enough to prevent, (nay) to expel an Enemy at the highest of hopes.  

Fallitur Augurio, spes bona, sepe suo.   

(i.e.) Men may climb up in lofty hope,  
And yet come down in Judas—   
Or, as their Dream, that fight against Ariel's Altar; Isai. 29.7.  
Who think they feed on dainty Meat,  
And yet their Soul has nought to eat.  
Enchanted with a vain Collusion,  
A Dream that ends in their Confusion.  
Another is a prediction of a yet glorious Temple to be; 
Ezek, 43.2. with c. 11.1, 23.  and the Glory of it comes just that way in (by the East-Gate) that it went out by before: to note, says Mayer, 
* In Locum, p. 488.  That the Gospel Temple shall be more glorious than ever that of Solomon's was: because into that of Zerubbabel came Christ in Person, (though Herod enlarged it) Christ's Presence was the true Glory of it, he being a Greater than Solomon. And I believe, as Haggai's Prophecy was once verified in the Letter, (Hag. 2.9.) So it will be again, in the Spirit, fulfilled of the 2d. Gospel Temple (or Church State) at the opening of it, when the seven last Vials of Wrath, are  on Romish Antichrist; and that belief is confirmed by that Prophecy of the next Temple opened, Rev. 11. ult. ch. 16.5.8. (i.e.) after the glorious resurrection of the Witnesses, and the effusion of the phials: from which on the whole, (Ezek and John collated) I may note a little, and cite an Author or two, and so leave it.  
1. Temple-Church-State, till the two Witnesses arise, and the latter Phyals obtain on Rome, seems to be a shut up state; alluding to that of wicked Ahaz. that shut up Doors, that so God mihgt not keep open House, among them, 2 Chron. 28.24. And who dwells in a shut House? Whieh though it is sad to see, yet is but the same affliction others have had: that is some allay.  
Now what, how far, and how long this may be? why? and what are the Signs of it? and of the next opening, I here do not assay: but if our Covert for the Sabbath be removed, we do but share as others. Next I note. There is a glorious time of opening comes, together with the Fall of Antichrist an opening many ways, of Eyes and Ears, of Hearts and Hands, of Prophet's Mouths and Church Doors (so as none can shut them) and Prisoners door too. When the horn of David buds (Ezek. 29.20.) once for all: and then (as Cotton says) will be the glorious Church-State, after the Whore is judged. But the great opening is of Temple-Worship. Now as the Ark was the Symbol of God's Worship, so it typed Christ: and thus it was a sign of the gracious presence of Christ with the latter reform, or renewed Church-State; and till this is, we do but measure out a Platform, or hue out for a Temple, or fix Scaffolds rather than build.  
Now that a Presence with us, is such advantage to us, I cite a passage at the Siege of Belgrade, (by Mahomet) one Capistranus, 
Pisga. Evang. P. 225.  a Minorite, so encouraged the Christians, not with Superstitions, but these Cries— Jesus look on us, be present with thine, that suffer for thee: Where are thy Mercies of old? Come and defend thy People, lest they say among the Gentiles, Where now is their God? And so the Christians won a noble and rich Victory. By Christ's Presence we overcome. If that be lost, the Enemy's triumph.  
Now for Notes of Authors, I only cite two. 1. A passage of Mede: [Jos. Mede in Apoc. part 2. p. 106.] All comes out of the Temple: Harvest and Vintage, obtain by the Prayers of both Saints and holy Martyrs: for that Cry comes from the Altar; and the blood of the Martyrs too, cries for Vengeance. Thus the Prayers of Daniel and the poor Widow got, (that Release, this Revenge) And so he concludes. Hear, O Christ, the King, call to mind, the humble Supplications of thy Servants, for thy Kingdom; and so many groans of the afflicted and slain, for thy Name sake: And when the time that seems to thee most fit, comes, arise to reap the Harvest, and gather the Grapes. And no small Comfort it is, to find that the Kingdom of Christ, the Fall of Antichrist, and return of Prayers, come all streaming at once, in a full tide of Mercy to the devout; and Wrath upon all Atheists and Antichristians: and the Times, with their Wrath, hastens it.  
One Author more, I cite [T. P. his sober Guests, pag. 187.] at the end of that little Book, where he hints the ruin of that Idolatrous Age, that wasted the Church afore, and the appearance of our Ark, that is of Jesus; and so he ends with three Notes. 1. That Sorrows steal not on us, without the foresight, counsel, and Predetermination of God. 2. That the end and measure of them is set of God: though Force and Violence may let true Religion, 'tis but for a Time; Antiochus, Swine's Flesh, the two Witnesses lying dead, Our Lord's abode (as Jonah's and the Church's) two or three days in the Sepulchre, Hos. 6.2. are all limited to about the same length, as Elijah's three Years and six months; and then our dead revive again. pag. 188.  
3. In all Oppressions of the Saints, they never are void of his Presence; and a promise of a Deliverance, with Faith in its accomplishment, and hope that the time is nigh expiration. p. 189.  
So he concludes with one Drs. Saying (Viz.) (Dr. More's Mystery of Godliness, lib. 5. c. 17. of the use of Apolyptical Visions. Who affirms (A. D. 1660.) The scene of things will soon alter for the better, in Christendom: the time of the Churches appearing purely Apostolical in Life and Doctrine, is near (by computation of Prophecies) when the Witnesses shall arise, and the Woman come out of the Wilderness; and all the Kingdoms become our Lords, to rule for ever.  
Nor is Stability in Kingdoms to be had, till the new City is raised, whose Walls, Foundation, Gates, and whole Content, is but the Replication of twelve (i.e.) all Apostolic, in Doctrine, Worship, etc. Which hope should shake off that Lethargy on us: as if it would never be better; and it comes not by Rapine and Violence, but by Increase of Righteousness.  
And though the time is deferred, and many Concussions precede the Conclusion, yet are we to wait for it; nay, to solace our Souls in the frightful signs Preceding it: as our Lord bids us, to look up in the hope of this Redemption, approaching; for the Lords roaring out of Zion, (Joel 3.16.) is but as a Preface to the Hope and Strength that he gives to his; and his shaking of all things (Hag. 2.7.) is but to establish that Kingdom that shall remain, Heb. 12.28. Never was a glorious reviving of hopes, without a grievous Sentence of death, Ezek. 37.10. 2 Cor. 1.2. The very wild Irish may teach us, that on the most stormy day, we may lift up our heads (as they on the Hills) and joy in hope, the next is fair Wether by turn.  
Polanus observes, that Sesostris, King of Egypt, observing one of his Kings, 
On Ezek. 1.  drawing of his Chariot, eyed the Wheel, asked the cause: he answered, that he saw that part that erst was up, now was low, (& vice versâ) on which he made the Moral, and applied it; so loosed them from that Slavery: For Promotion comes not from East or West, but God pulls down one, and exalts another, Psal. 75.6. Or, (as in Job) setteth on high them that be low, Joh. 5.11. Or (as Mary sung) exalts them of low degree, Luk. 1.52. Fear not then, ye Sons of Zion, your King comes meek, yet mighty, riding on the Ass, Zach. 9.9. (that subjects to any burden) Though now you are banished from the Ark; submit, and say, Here I am, 2 Sam. 15.26. in hope, he will yet bring you again.  
For in the days of these Kings, 'tis by Dan. 2.44. predicted, the God of Heaven shall set up a Kingdom that shall not be shaken, or given to others. And if any ask, How? that Text, v. 34.45. (and it was the Dream of a King) shows you (Eben di all Bijdian: ascissus lapis, qui in manibus non est (sine manibus) Which notes not only, that 'tis out of the reach of humane hands, to prevent that Kingdom, the time being come for its commencement: but above the help of secular means (or hands) to advance it. I conclude this (as one does a Book) with warning to Princes to submit to the Redeemer, and prevent the shower of Vengeance impending: for six Changes are passed in the World already, and (says he) a seventh will be Sabbatical, giving rest from all your Pride and Ambition. And this takes the last place and turn, but proves of the greatest extent. And I add, as the Course and Conjunctions of the celestial Bodies, and also of terrestrial, do all configure, and concentre in this kingdom; so the Counsels of men, and Contests about public Affairs, concur, and contribute to it; and all contrary Wheels, that seem to have a counter motion in the way, shall at last centre in the same blessed Ends, (Viz.) The sound of the last Trump; an Alarm to Babel-romes' Fall, (whose Waters are now a drying up) the pouring out of the last Vial, that leaves not Air for her Tyranny to breathe in. And as that late Dr. says, (Dr. T. G. in Apoc. pag. 190.) The nearer this Kingdom is, (as a Gulf) to swallow all Time, the greater Changes will Christ make; and to see no Preparations to it, may not discourage our Faith, since of things extraordinary, there needs none, being the Efforts of divine hands.  
3dly. And last of all, there springs up a Well of Support to devout and constant Souls, from the Providence of God: that like the eye, scouts out to and fro; and prevides Perils, provides Preservatives, and stands armed on Sentinel, to secure the main Guard, and rescue his Men and Matters assaulted.  
Now this is the Wheel full of Eyes, that Christ's Chariot of Love runs upon; and is often swift, seldom stands, never runs idly, by Rote, or blind Chance, and Casualty; far less, retrogade, or to overturn them that are in it; for Christ doth guide it.  
Sirs, could we take right Measures of God's Providences, in former, or latter days; instead of a Quarrel, we should take up that admiring word, (Ezek. 10.13.) and say, Oh Wheel! But 'tis hard to see both sides of things at once: for often Providences have a dark side (at first view) presenting to our terror: and after, a bright side is seen; as that Cloud betwixt Israel and Egypt, had of old: but the Lord turned the dark side to the Egyptian Host, and the bright to Israel by Night, Exod. 14.20, 24, 25. So they were preserved, the other bemisted, their Wheels took off, and they troubled. No Fate or Fortune rules in the smallest, or most contingent accident; a Sparrow, or a Hair's Fall to the Ground, is under the Eye and Care of the Allseeing Providence.  
And if he inspects so small Trifles, will he slight far greater, and suffer his Servants to fill in his Work, unregarded?  
Now in two things Providences act powerfully: 1. In punishing of Aggressors: 2. In protecting and rescuing Attenders on him.  
〈◊〉 Providence has an horn of power, to push and punish them that assail his Worship. These come out of his hand, and the power is there hid that acts them, yet seen after, Hab. 3.4. Balaam would go and curse, but cannot; God held him from Honour, that he sought for: the cursed Bruits have short horns: or else break them in the very Walls of Zion: the Bow drawn at adventure, is guided to the joint of Ahab's Armour, and fetched that man off: Angels execute the sentence of God's wrath, if he give but Commission, and smite Herod with louse, so he's dispatch, Acts 12. ult. And now the word grows and prospers; the Instances of former and later Judgements are many, having noted divers before, I need not, save to point out two or three now.  
Lybanius scornfully ask one, What was the Son of the Carpenter doing? 
Sandapilam concinnare Fabri Filium inquit, etc. Euseb. p. 769.  Was as readily answered, He framed a Coffin for that Scorners Master, Julian. And so it shortly fell out; that Apostate dies; and this scornful Sophist's mouth is stopped.  
In Fox, many are the Examples cited, of providential Revenges for the Martyrs. At Chattam two were preserved by the Fall of two great Stones off the Wall, that caused the Bench to rise, and leave off that Work. So by Q. Mary's Death, many condemned to be burnt, were yet saved.  
Let me add that of Jo. Ruse, Counsellor, after the report of the process against the Innocents', in coming from the Court, was seized in his belly suddenly with a burning, and in his Secrets; so died woefully without remorse.  
Nor are late days without Remarks of Providence, witnessing God's Wrath on some, for his Word sake and Messengers, scorned by them. One comes out, that mocked at the word in public, and a tile fell on his head, and killed him: So Providence did revenge, for an Ordinance by him despised. Examples be endless, of men in all Ages, that have had malice punished on the Heads of Informers, just as themselves wickedly imprecated: as the three Informers against Narcissus, Bishop of Jerusalem, who imprecate (In Euseb p. 136. Primus, domo suâ succensus; secundus, morbo regio, etc. tertius, tantis Lacrimis facinus deflet, donec lumine orbaretur.) the first by Fire; the second, by a sore rotting Disease; the third struck blind; and all had their wishes: only the third in remorse, weeps himself blind, to see the misery of the other two: and confessed before them all the wickedness of their Perjury: but one Example is of a Penitent among many; and now it is rarer: Men blush not to act as Judas did, and scorn his half repentance, as Canting: and though in the act, these severe strokes are terrible to see: yet I dare not (in the event) deny, but that wrath on some, being mercy to others, God's Judgements may give to Zion Joy, Ps. 97.8. His Answers of our Prayers, being oft by terrible things in Righteousness, Psal. 65.5. But how mysterious is Providence, when it lets all.  
Second Causes, favour a man in his Villainy; as oft Justice makes Sin a punishment for Sin, to fulfil some holy Purposes: So Jeroboam's Plot (says one Alam's on 2 Pet. pag. 1131.) the People's Insolences, the Young Men's misadvice, the Prince's unseasonable Austerity: all served Omnipotent Providence to fulfil a just Decree: Israel had revolted to Ashtaroth, Chemosh, Milchom, Worship is mixed and corrupted; God owes them a Whipping, 1 Kings 12. Rehoboam's Frowardness must pay it them: and twice (v. 15.24.) it is said to be off, and from the Lord.  
But this Destiny is no excuse to Sin, no more than the Philosopher's Servants was, that (by Destiny) was given to stealth; and his Master said, than his Destiny was to be hanged. So many now, that bear upon their Successes; may, hereafter stretch for it: Sodom's City had fair Sunshine on them, that morning Lot was hauled out by Angels, Gen. 19.23. but a Fire, not blown, ere Noon, scorched them. If London's Sin be like Sodom, and no Lots are to sojourn in it, I fear it shall scarce far so well as Zoar. Dubart as Prophesy, cited before (on Comets) is ominious. But one Scripture I dread more; that in Zachary, (14.10, 12, 13, 15.) In which, after Promises to the new Jerusalem, is subjoined three sad Threats on the Flesh, Eyes, and Tongues of all Worship-despisers: be it in a mystical, or Litteral sense (or both) all very terrible: but it follows, A great Tumult from the Lord (v. 13.) shall be among them. So that each shall rise, and lay hands upon his Neighbour. Tumults are terrible Ruptures in the Body Politic; be it in Nations or Cities corporate. Physicians tell us of 2000 Diseases that affect the body natural, 200 of them the Eye. This (in v. 12. and 13.) on the Body Politic, is far worse: Envy is this Eye-wasting Disease; it feeds on itself, if it have not else where. And this of Tumults is none of the least. (Erit fragor & strepitus in eyes) Such a Noise and breaking shall be on them, ason Abimelech and Shechem; or as (Aeas Mont. says) Contritio, Gr. Extasis erit magna.) They shall have such a perverse Spirit mixed, betwixt them, that they shall fall foul one of another. 'Tis an Expression unusual (from the Lord) i.e. A just strong Clash shall set them so in Mutinous Hurries, that they shall fall on each other, Judg. 7.32. as the Midianites, Edomites, etc. did of old, Hosea 10.14. This one notes [J. Bur. in Loc. 3. Vol. p. 500] on that of Hosea; Tumults are Tokens of sore Wrath from God, to a City. Two Causes are by him indigitate of Tumults. 1. Oppressions. 2. Numerous Parties striving in Matters Controversal: that he compares to an House on Fire, at the Tiles which fly about, so that none can approach to quench it. 
Pag. 502. Jose. de Bello Judaeorum. Lib. 2. ch. 11. and lin. 60.  Thus Josephus of the Seditious writes two lamentable Tragedies of Eleazar and Alezander; That the Nobles came in Sackcloth and Ashes, to appease them; praying them to pity Infants, the City, and Temple: and they tore the very Throats of those that had any Victuals, half chawed, for the Famine. 'Twas sad for Moab, to die with Tumult, Amos 2.2. And (in a sort) 'tis worse than Tyranny itself.  
And the Tools that blow Sparks to exasperate men's Spirits, are accursed. But now to be serene, and fixed in heart, in Tumults. Oh what a mercy it is, especially in Duty towards God; as Archimedes at his Lines; the Soldiers on his back.  
But to return, Providence in nothing, is more to be observed and admired, than in retorting the blow back on the Projectors. Thus the old Plotters that sought to blow up Princes, Parliament, Religion, and all; were blown up in that House, to which, in the Country, they fled for Shelter, by their own Powder, laid to dry: and he that so avenged a less Plot then, will not forget a great one now. They then meant to curse; and we had not sped so well, had not these baalam's cursed us.  
'Tis wrote of the Africans, 
Adam's on 2 Pet. p. 943.  That being annoyed by the North Winds, blowing Sand on their Fields; they mustered up an Army to fight them, and so were buried in Sandy Monuments. And if the Spirit of the Living God be in the Wheels of Providence, (as surely 'tis) and Christ doth precide above; that will soon command four Chariots of Angels, (the four Spirits.) that go out over all the Earth. But what means it? (says Calvin) he speaks of the various Events, That God by his Angels overrules Affairs by. Another, Nihil Mundo fieri, absque arcano Dei ●utu, & providentia. Parei in Loc. Nothing in the World happens, without the secret Decree and Nod of God's Providence. But two of these Chariots I note; especially for the place they are commissioned unto; that is, the North Country (v. 8.) That way distress, (by Chaldeans) was most severe; here in the North, God's Spirit cries; and two of them; first the black (after) the white, go there, to quiet the Groans of his People. Now as the first are red, noting Blood: the fourth grizzled (i.e.) mixed: so the second, black; and the third, white Horses: Note, (one) sad, dismal, and dark Providences, preceding; the other joy, and brighter Events, (v. 6.) to bring our Brethren on swift Beasts, to the Holy Mount, Isai. 66.20.  
Note here only two Points.  
1. When men are wanting, God has Angels ready to execute the Decrees of Providence in various Judgements on the Saints Foes: and of their Agility, 'tis said, They sought to go forth, Zach. 6.7. (i.e.) cried to God, Oh let us have Command: Or sought how to surprise the Enemy by some seasonable Judgement.  
2. Various Efforts of providential Wrath, sent out on the Church's Enemies, tend to the quieting of God's Spirit (crying and interceding in his Suffering People) and this is not to rest, till the white Horses post after the black; to bring Joy, Peace, and Rest to the oppressed in the North: which will soon follow the former Distresses.  
One observes (on Hosea) of that King that on a morning was cut off, Hos. 10. ult. It was Hoshea; and that in him the whole Line and Reign of the ten Tribes surccast, and were extinct, 2 Kings 17.4. For he being false to his word, the Assyrian deposes, and imprisons him: subverts Samaria and his Kingdom; and Captives the ten Tribes. And why all this? For the Sin of Bethel: what they thought would confirm and settle, did subvert the Kingdom.  
Anaxagoras, for writing a Book of the Moon's Eclipses, (after they in Athens had received her for a God) was imprisoned; and but for Pericles, had died. Had they so foolish a Jealousy for a fictitious mutable God: and shall not the true God (that changes not) be as Jealous for his Glory, Truth, Ways and Worship? Surely, with Nahum, I may say, Oh Judah! keep thy Solemn Feasts— for the— Belial is utterly cut off, Nahum 1.15.  
3. As Providence is active in punishing some, so is also in preserving others; that is the darker, this is the brighter side of it; there God's Horses are black, here all white: Such as Jesus road on, in conquering the first Imperial Dragon, Apoc. 6.2. & 19.11. And keeps still, for the last Papal Victory: That Victoria Halelujatica: when all the Armies in Heaven, are so mounted: not on white Horses (in the Letter) but on a Series of glorious Successes, purely on the Lambs and his Follower's account; and also on Seats of Rule and Dignity: of which, that Colour was a Sign, or Badge of old. Judg. 5.10. Now in nothing more doth Providence wove the curious Webs of Salvation, than in this. So was Lot pulled out of Sodom, Jacob preserved from Esau, and Laban also; Joseph saved from his Brethren, and by their Envy advanced over them all: so all the Family was fed in Egypt: (so Moses is hid, drawn out, Nursed by his own Mother, Exod. 2.7, 8.) adopted, educated, advanced in the Court: nay, at last (as a God) over it; as (when but an Infant) was predicted of him; (Burr. on Heb. 11, 25.) Thus is Israel brought out with an High Hand, and Wonders wrought at Sea and Land for it.  
Thus David in the Cave; Jeremiah and Baruch also were hid: So Esther wheels the King about, and turns the Plot on Haman. So the three Children in the Furnace, and Daniel in the Den of Lions, are rescued, Dan. 6.23. So Jesus with Joseph and Mary, are sent to Egypt for Safety; and (about two years after) called back, and the Infant's blood avenged on Herod; but Jesus is saved, Mat. 2.  
For further Instances of Gods wondrous and secret Providence, in saving his at their Duty many are worthy of Recognition. In Psalms God is called a Sun, and a Shield (Psal. 84.11.) i.e. the one to direct, the other to protect: also the Preservation of the Woman's Birth, is attended with an Acclamation, Rev. 12.9, 10. (Now is Salvation the Kingdom of our God, and the Power of his Christ) And why that Cry of Salvation now? Why, first, because of this bewildered state; it is more a wonder to be then saved in a Desert, than all the Blessings of the Land of Canaan.  
2. For the Circumstance of time, now (in her Travel, v. 4.5.) when she and her Manchild had no visible means of Protection, but were open to the Envy of a furious Dragon.  
3. For the means of her Safety, three fold: 1. By the Sufferings of the Faithful, v. 11. And 2. By the Wings of the Eagle, v. 14. (i.e.) says Dr. T. Taylor; the providence of God protecting; the Oracles of God directing to a slight: Or (as Mede) the Roman Empire spread and divided, as the two Eagles Wings of the divided Empires (the East and the West) that helped the Woman to this escape.  
And 3dly. By Earthly Men, Means, and Ends; as that Doctor gives Examples of divers kinds; (Dr. Taylor, in Apoc. 12. p. 816. etc.)  
David bids us, Go about Zion, tell her Towers, and mark well her Bulwarks, Psal. 48.13. Two sorts of Defence about Zion, are to be remarked, to all Successions: The one is the Outworks, or Mud-walls, made all of Earth about his People: The other is the In-works of God's Attributes, and Angels. Of these I did touch.  
Only let's view that regular Line of strong Fortification, drawn about Zion by the Bulwarks of Earth, cast about her. Sometimes pernicious Designs do turn to advance our Interest, and Preservation: as Aug. observes; ad Sixtum. Quod in perniciem Inimici machinantur, Deus convertit in adjutorium. What the Enemy devise to our hurt, God converts to our help. So joseph's Slavery by brethren's Envy, is well overruled, though it was ill meant.  
Sometimes Men, for Earthly Ends, or by fear of Ruin, plead the Cause of God's Worshippers, as did Pharaoh's Courtiers, the Land being almost destroyed, Exodus 10.7.  
Sometimes, Fits, or Pangs of Conviction, persuade to some Urbanity: as King James of Scotland, (long ere he came for England) put on that Moderation and Urbanity to that People, that a Coin of Crown Pieces, was made, with a Sword, and (on the Point of it) a Crown, the Motto— Pro me, si merer, in me. The Sword is for me, if I deserve against it.  
He bravely owned, that he owed his Kingdoms to Christ, (derived from him,) in the following Sonnet to his Son. I wish also it may extend to Grandsons.  

Basilicon Doron.  
God gives not Kings the stile of Gods, (in vain.)  
For on his Throne they do his Sceptre Sway,  
And as their Subjects, ought them to obey;  
So Kings should fear, and serve their God again.  
If then you would enjoy a happy Reign,  
Observe the Statutes of your Heavenly King:  
And from his Law make all your Laws to Spring,  
Since his Lieutenant here you should remain.  
Reward the Just, be steadfast, true, and plain;  
Repress the Proud, maintaining aye, the Right;  
Walk always so, as ever in his Sight,  
Who guards the Godly, plaguing the Profane.  
And so you shall in Princely Virtues shine,  
Resembling right, your mighty King divine.   
These I find rescribed at the end of one Mr. [W. Symond's Pisgah Evang. pag. ult.]  
A. D. 1606. upon the Revela. And would all Princes take out that Copy, and follow it, the Lord would both lengthen their Days, and reward their Love to the Godly here, with a Crown of Glory Eternal.  
Now the Verses of a King, having given this royal, pleasant, (and not impertinent) digression, I return to our Matter.  
The providential Preservations of God's Courtiers, is a Theme worthy of the wit, reading, and Pen of Angels; not only to observe the Shield of Defence, held cut for the Safety of the Pious, (personally) in all Times of danger: but in a more special way, over the whole Body of the Elect, in the most perilous Times that have, or can come.  
He that views the People of God in Ages bypast, when the Church was seminally in one Abel; Ecclesia est aliquando uno Abelo, & Enocho:  Aug. Or in a Family, as jacob's; or under the Bricks, as in Egypt, 430 years; in hot Flames of Persecution, 110 years, (or about it:) In the Wilderness 40 years, fed, who can tell how? and descend (by the tract of the (well nigh) 4000 years of the O. T.) and come on to the N. T. Times (some small lucid Intervals excepted) See the Woman, 1260 years, in sad solitude, destitute, afflicted and tormented. Or, (as Luther aptly resembles her) to a poor, sad, forlorn Maid, stripped of all Raiment, Sehlter, or Defence; so exposed among Lions, Wolves, and Foxes, in Deferts, Woods, and Caves: Non Pompâ externâ;— delituit in Cavernis, non in primariis scdibus.  Hylar. count. Auxent. Not visible in outward Pomp and Grandeur; and so void of all Food and Friends; lifting up her pure and milky hands, not without surrowed Cheeks, if not tears of blood, distilling at every Lip and Vein; and her bleared Eyes still looking up, with most ravishing Love and Long to her Beloved: and Cries for his second Return. Such a prospect would cause any serious thinking Person, with whom Religious Sentiments have in the least obtained, to seek a Place, or an Hole (as Joseph) to weep and wipe; and then come out to join issue in her Cries. Then on the other hand, to see her clad and fed, tended by Angels, defended of her God: adorned with a glorious Presence, Acts 7.38. Her Tears wiped off (as Babila's Sweat) by the hand of Angels: her bloody Wounds (quot vulnera, tot ora: as so many mouths) all washed, suppeled, and cured: her Children restored, increased, and united: he must of all this, take up a Wonder, and turn aside, to see a Bush so long in Flames, unburnt; a Bird of Paradise, and yet on the Wing; a Beauty so scorched, and yet in her Glory; a Fort besieged, and yet still environed by a Wall of Fire, on all sides: May he not say, and sing, as the Psalmist, The Lord preserves the Faithful; Psal. 31.23. & 37.28. Yea, and for ever: and will at last again restore the Preserved of Israel, Isai. 49.6.  
But since this comfortable Subject multiplies in the breaking, I will shut it up with a Scripture, and an Instance or two.  
The Scripture is that of the Women, helped by the earth against all the Floods of Slander, Heresy, Idolatry, and Persecution, cast out by the Dragon against her, and her Seed: with cruel Edicts, Laws, Decrees, Cannons, and Ecclesiastical Curses, and Excommunications. Now comes in the help of the Earth, VIZ.  
1. By pleading the Woman's Cause against all the  Calumnies of the Enemies, cast on their Assemblies, as Plinius. 2. Reinerus, (the Inquisitor) etc. that helped her.  
2. By casting a Bone among the Enemy, as Paul, 'twixt the Pharisees and Sadduces about the Resurrection.  
A. D. 1526. (Dr. Taylor, Apoc. 12.16. War with the Dragon, p. 810.) Carl. 5. and Franc. 1. join Forces, to root out Lutharisme, and yet the Pope (intending other ends) breaks that League, gives the Emperor in Italy such Work, as diverts him from the Protestants, that else had perished.  
So Anno 1530. Charl. 5. past a cruel Edict against the Professors of the Gospel, that feared would swallow them all up, (at the Diet of Ausperge) but lo the Earth helped the Woman: for now the Turk (as if he had been carried by the hair of his head) invades the Empire, and Austria: so now instead of Peace (to ease them of that Edict) he's glad of their Aid against the Turk; a thing acting again, now by the Turk: but in what Fitness the Emperor's 50000, is, I see not, to give battle to thrice that number: Now the Turk has got occasion by the Forelock, and the Hungarian Protestants so disobliged, that a Barbarian Infidel gives better truce, and terms to Christians, than they allow one another. So rampant is the Spirit of Persecution, now in Europe: but I note it for Support, to show that some sad Sights, may bode to good Signs: and Evils (per se) may prove good by accident, for the Godly in the issue.  
It seems an Allusion to the Ark of Noah, God for a years time, (and some odd days) was Pilot himself by his Providence, till at last it rested on the Mount Ararat; and the Earth by little and little, drunk up that Flood; so God doth by Earthly Men, Means, and Aims, help his Holy Ark; till (at last) some Dove returns with an Olive Leaf of Peace, with good Tidings. For Christ our Head being far above all the Floods, hence it is, his Body cannot be drowned; the Waters that drowned God's Enemies, yet saved his Israel. Daniel's Lion, and Jonah's Whale, were Types of this: That by which we look for Ruin, is God's means to set us on dry Ground. So the Troubles in Spain find the Emperor of Germany work, in 1521, when his Fury is so raised against Luther; at last the States met at Norinberge (as here Samuel at Mizpeh) and so mitigate that Edict, and helped the Gospel.  
Waldo's Exile and his Followers, was of use to the spreading of the Gospel o'er Europe, in the darkest Times of Popery: for the Earth brings it up again as good Seed. Hear a Prophecy from that forecited grave and learned Dr. (Dr. Taylor, Apoc. 12. p. 818. (not given to Enthusiasm) Yourselves, O Persecutors, shall drink the Rivers of blood intended against the Woman, and shall root out yourselves; that the Gospel which you fight against, may find footing in the most Popish countries': and the Time and their Pride hasteneth. Veritas est Filia Temporis; Truth is called the Daughter of Time, and it is great, and will prevail over all Opposition.  
There were on the first Captivity, some Brethren, by Nation (like ours) insulting over them in Ezekiel's Time, (Ezek. 21.15. who went into Babylon, and challenged all the Land and Temple to themselves, instead of looking to share alike with them after (as they did, v. 16.) To these first Sufferers is that Promise made, of a little Sanctuary; (q.d.) though (as one glosses) Parei. Adu. in Loc. p. 532. Aspectabili careatis Sanctuario. (i.e.) Ye may want the great visible House for Worship: tamen rem ipsam, vobis significatam, prestabo: Yet I will grant you the thing signified (my Presence) in all Places to which I drive you. Oh how sad is that? and so be twitted of Brethren for it? Yet how tweet is this, to have God our Ark and Sanctuary? As Jacob had a little Bethel, Gen. 28.12, 13— 18. And, Oh! what an awful and full Convocation was it, where God was? For (as one says) Though they had no Temple, yet, Exiguae domunculae, supersunt, in quibus congregatis, adero. Little Houses shall remain, to which Assemblies I will come: (Aecolamp. W. Greenh. in Loc. p. 312. 3. Vol.) I will dwell with a few, if but two or three: and if one Jacob alone be but there, yet if a Convocation of Father, Son, and Spirit, and all the Angels descend, it makes up both want of Number and Strength: for the Angels attend holy Assemblies; as this place, and other Scriptures say; (Eccl. 5.1, 6. 1 Cor. 11.10.) And the Angel of the Lord encamps about them that Fear (or Worship) Him, Psal. 34.7. What for? To deliver them o and all are to Minister, Heb. 1.14. so (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [Service, Obsequium] signifies, to attend obsequiously, in the Assemblies) about the Heirs of Salvation, Eph. 3.10. Now how they perform, is too large here to treat: it suffices, if I glean an Instance, or two; not so much of the evil Angels, that are oft over ruled, as Instruments of Wrath. So a voice said to Bruno, Bishop of Herbipolis: Ho, Ho! thou Bishop, I am thy Malus Genius, thou art mine, go where thou wilt; though I am not now to hurt thee, I shall soon see thee again. (Dr Beard, p. 432.) And so it fell out soon after, he being in a Room (with others) that part of the Room fell, over him; he dies, and the rest escaped unhurt. But the Service of the Good, and for the Good, is that I aim at.  
That Author (Dr. Beard) after some seventeen Examples of Scripture, citys twenty two Stories of later days, of which I recite two or three.  
1. Out of Socrates; (p. 439. Sozomen, lib. 8. c. 4.) Of Gainas an Arrian; by Arcadius sent to Constantinople; who in Enmity to chrysostom, came on that City, in the night, to spoil it; and two Nights, was well resisted by an Army of tall, and lusty men; the Tyrant being apt to believe it was a Fable, came the third time in person, found it true, and with the terror, fled to Thracia, and so was there miserably slain. I gather hence, their way must be dark and slippery, if the Angel of Jehovah chase them, Psal. 35.5, 6.  
A second, is of Antioch, (Anno 585. Out of one Sigbertus, in the time of Mauritius.) where was a pious and hospitable man, that would not Dine or Sup without some poor Man, and coming into the Marketplace, meets a grave old Man, all in white, (and two with him) whom he entreats to Sup with him: but the Old Man answers, he had more need to pray against the Destruction of the City: so instantly shook his Handkerchief towards two parts of the City; but for the third part, was entreated to forbear, and speedily those two parts fell by a Earthquake, in which thousands were slain, the hospitable Man spared; and so the three Angels vanished: Angels have Commission both to shake Cities, and to secure the Pious therein. Lord, grant London be not nigh such a shake.  
A third, is one Tiburtius, (From Marullus Spalatens.) a Heathen, Ruler of Areciam, prohibits Pergentinus, and Laurentinus, to preach Christ; and not obtaining by Flatteries, he caused them to be beat by Clubs; but the Arms of those that beat them, so withered, they could not strike: after, he would fain have starved them in Prison; but an Angel fed them there: after, he caused them to go on burning Coals; but no sense of hurt: next, Jupiter's Image is brought, to Worship; which resolved to dust, they calling on the Name of Jesus; and mark the issue: for hence many of the Heathens forsook their Idols, for the Faith of Christ.  
Which teaches, that Christ preserves faithful Witnesses, by making Idols vanish, and fall before his Name, and gains ground for Truth, by the very fury of Idolaters: and what will it bring, when all Idols are abolished utterly, and famished, and the Lord alone exalted? Isai. 2.18. Zeph. 2.11.  
A fourth, out of the Lives of the Fathers. In Julian, the Apostate's days, a Christian cast in Prison, (by his Soldiers) being visited by Apolonus, they detained both: setting a Watch, lest they escaped: but that Night, an Angel (most clear) came, opened the Door, frighted the Watch and the Centurion, slew some of his Servants,; the Keeper came in, trembling, and delivered the two Christians free: as Peter was, Acts 12. and Acts 16.  
But this being more than sufficient to our end, I draw to a Conclusion, and in the last place, will only observe with Mr. Fox, (Acts and Monuments, Anno 1558. pag. 2031.) the more than ordinary Preservations, that God gave that one Faithful, separated Congregation, in Queen Mary's days (towards her end) in London. Of which he writes this strange Providential Vision, (in a Dream) that Mr. Rough had (a little ere he was taken) of Cuthbert Simson; (and that twice) that he saw the Guard lead him Prisoner, and the Book of all the Names, and Accounts of the Congregation in his Pocket: and as he is making ready to go to him; (as God would have it) in comes Cuthbert Simson, to whom he told his Dream; willing him to lay the Book away, and not to carry it about; which he being unwilling to do, taking Dreams for Fantasies; Mr. Rough charged him in the Lord's Name to do it: so he left it with Mr. Rough: which had it been took with him (as soon after he was) it had detected two or three hundred to the Enemies by Name, and fed the Malice and Popish Flames of those common Cutthroats with them all at once: and so no visible Remnant had been left.  
A little after, (pag. 2074.) the Author observes, of this saithful Congregation, that it was continued all the Reign of Queen Mary (that was five years) maugre the Malice and Inquisition of Men, and strictness of Laws to the contrary; and all by the usual good Hand of God on them. Of which many Instances are notified.  
1. At the House of Sir Thomas Cardens, the Mischief laid for them, was Prevented.  
2. About Algate, Spies Waylaid them, and by T. Simson (Deacon) discovered; so he dispersed them; after that the Constables came; but a Woman told them, some good Fellows were there, now gone a Maying.  
A third Escape was (in an Alley) by the Conduit; Jo. Avails saw them, sent for the Sheriffs; but ere they came, the People were gone.  
A fourth, was in a Ship at Billings gate, in the open view of all, they met, and yet escaped all.  
A fifth, was on board of Ship called, the Jesus, betwixt Ratcliff and Redriff, and had Prayers, Sermon, and Sacrament, and yet escaped (though not unseen) untaken.  
A sixth time, at a Cooper's in Pudding-Lane, being met, Jo. Avails came and talked with the Cooper; but either had no knowledge, or no power to act; so they escaped.  
A seventh, narrow escape in Thames-street, was in the Night, the House beset; but a Mariner swims to a Boar, and with his Shoes (for Oars) sculls them over water; so all are saved.  
Eigthly, once one comes in to take their Names, but is convinced, and cries them mercy.  
A ninth, the escape was great, in the taking Mr. Rough and Cuth. Simson, in that the Book of all their Names was not also taken. Nay, their Number increased at the end of Q. M's Time, under all the Papal Fury, for after four Preachers; they had a fifth, one Mr. Bentham, who with all the People, came to the seven last Martyrs Flames, in Smithfield, and (though contrary to an Order) saluted them openly, and prayed for them, all the Congregation saying, Amen, to it, yet were none seized for it.  
Once Bentham (by two Men) was forced to be of a Crowner's Inquest, and a Popish primer being offered him, (to swear on) he opens it, and finds fault with the Contents, for Superstition: the Coroner calls him an Heretic, and so commits him to Custody; but Providence so ruled, that the Coroner of the Admiralty comes, demanding the Right of that Inquest; so discharged them, and the said Bentham also; that was after Bishop of Coventry and Lichfield.  
Another Escape, was of the Godly in Calais.  
A twelfth, is (a little afore related, pag. 2074) of the Assembly at Stoke in Suffolk; that by good Union and Closeness, avoided their Rage, and yet refused to receive at the Priest's hands: One Fox (with Cotes the Priest) now practice to put a Force on Fox's Wife, to receive: who creeps to her Company, and tells them: so the good Women bid her be cheerful, for they would pray for her, and him too; and good was the Issue: Fox comes to them quite another Man, bewailed his heady rashness, prays Forgiveness, promising to be stronger in Faith thereafter, to their and his Wives great Joy. And after that, when the Bishop of Norwich's Officers came and sent for them, they kept out abroad, and escaped.  
In all which, I note the truth of our point, the watchful Eye, and Care of Providence, o'er his Work, Worship, and faithful Witnesses in time of peril: though the boldness of God's Servants, might likely have exposed them to vigilant Enemies; yet still God preserves them; and some that have jeoparded Person, Ship, House, State, Liberty, (yea, Life also) have come off safe, to show us what to do in like Hazards of Altar, and our Duties, He that will save, shall lose, Mark 8.35. And that noble Soul that ventures all, shall save all, Or if Life go to feed Rage, yet that shall be no loss: and it shall be as a Seed sown, to multiply the Lambs Followers, in the next Age, double: Sanguis Martyrum, Semen Ecclesiae.  
For any may observe, that the number of the Faithful in Queen Mary's days (of deplored memory) say they amounted in five year, to about seven or eight hundred (in all) in Queen Elizabeth's came to as many thousands, besides those before surviving; (and all the Exiles;) and could an accurate compute be took, of their Increase in the two last Kings Times; and under the Odiums of Puritans, Roundheads, Schismatics, fanatics, and whigs. (or Trimmers) it would easily be found, that for one Puritan of old, ten fanatics are now; and it shows what thanks are due to Observator, that almost has subdivided all the King's Liege's into two equal streams (yea, the Church of England itself, not escaping his Cleaver) Viz. the Tory and Whigg Party. And when such cloven Feet and Pens, and all dividing Practices, are laid aside; and uniting Principles obtain among us: the thing Reformation, and the Name of a Protestant shall be better reputed of.  
In the Interim, since God is so carry of his Altar, and so just a Revenger of Appellants (that fly to its horns) for a Sanctuary; and yet are hauled thence by Violence: let us comfort our Souls in our continued Cries, with the Souls and Urns under it; for the Lord comes out of his place, (Isa. 26. ult.) to punish Wrongs, and the Earth shall disclose her Blood, and no more cover her Slain.  
Again, if no Hedge or Shelter, no ordinary means be left about us: God, in some super-ordinary way, will be seen, as once in the Mount, to save Isaac, (the Knife being at the Throat) by an Angel, (Gen. 22.) and the pushing Ram shall be caught in his own Thickets, to become the Victim, for the blessed Seed, the Sons of the Promise.  
And as the shutting of the Temple calls for Sorrow, so with its opening, comes out seven Angels (as seven Thunders) one of which is that of the Altar, Rev. 16.5.7. Whose acclamation is, about God's righteous Judgements, which will make the Ears of absurd, deaf Sinners tingle, and their heart tremble.  
If God would thunder on Philistims for his Ark, and Suckling, then, (which was but Typical Service) can we think (now his Enemies are more) that his Care, Power, and Love is less? Did it cost such ado, that Hub. de Burgo, (Speeds Chro. p. 590.) Earl of Kent, was pulled from Sanctuary at Brentwood (by Soldiers) and put in the Tower; so that Roger, Bishop of London, threatens Excommunication to all the Actors (upon it) till he is restored: What must follow the violation of a better Sanctuary, and more sacred? May we not fall under the ill Counsels, (as that King, Hen. III. did.) Of Peter de Rupibus, a Bishop of Winchester, that brought in 2000 Poictovins: trusting himself, Treasures, and Realms to them: so that, Judicia, injustis; leges, ex legibus; pax, discordantibus; justicia, injuriosis tradidit. Judgements were committed to the Unjust; Laws, to Outlawed; peace to Wranglers; Justice to the Injurious.  
Yet again, hath Vengeance overtook some, that violated Heathen Oracles; vitiated Vestal Virgins? etc. And will not Injuries to Matters really sacred, be revenged by the true God?  
Has God left such Promises and Prophecies on sacred Record, for the latter Times, and will he not see them all in time fulfilled?  
When Purity shall once obtain  
In Worship, than the Lord shall Reign  
In all the Earth; (all Tyrants gone)  
One Lord, and now his Name is one:  
Now shall the Jewish Race come freely in,  
To Christ Wars; end, and times of Peace begin.  So Damianus de Conversione Judaeorum. 

Postquam Evangelium, toto narretur in Orb,  
Tunc amplectetur verum, Solynaea propago;  
Vltima Evangelium, legem, quae prima recepit,  
Quos docuit primos, postremos, Christus habebit.   

After the Gospel, preached in every Place,  
In Lands of which our Fathers could not tell;  
And when the Gentiles all are drawn to grace,  
That in the New Jerusalem shall dwell:  
Then shall the stubborn Jew the Truth embrace,  
From which in such contempt they did rebel:  
Who first the Law, shall last, the Gospel have:  
Christ, whom he first did call, shall last receive.   
Fear not then, ye Apostolic holy Lamb-following number, your Foreheads are marked, Apoc. 14.1. Your Virginpurity reserves you to the day of Espousals; your Lord the Bridegroom is coming; hark to the Cry at Midnight, Mat. 25.6. Go out, meet him, and lift up your heads with Joy, Luk. 21.28. Trimm your Lamps, and (as a holy One, Mr. B. S' Parable of X. Virgins, Mat. 25. says) ' Turn all your self-admiring Mirrors, into self-purifying Lavers, (as they in the Law did) Exod. 38.8. Your Redemption draws nigh; the sad sights now are many, but they are glad Signs of good approaching. If it be so sweet to sit down here, at Christ's Feet, under his Shadow, (Imbres audire foras: Storms blowing all abroad, without) What will be the first Welcome (and how sweet) in that New-Jerusalem Glory, with the Lamb for ever?  
Of which, to repast you and me, 
S. P, his Mund. Explica. p. 326.— 329.  I will borrow a good Poem from one, and conclude.  

S. P. of the N. Jerusalem, and the Pilgrim  
Here he beholds the glorious Lamb's Abode:  
Here he beholds the sacred Heart of God:  
Here he beholds thrice blessed Emanuel;  
Here he beholds where all the Angels dwell.  
There Hallelujahs sounded in his Ears:  
There sacred Songs of Praise and Joy he hears.  
There all the pleasure of Eternal Bliss,  
In height of Glory still triumphant is.  
The dainty Streets pure Crystal does enfold,  
And the whole City is of massy Gold.  
Transparent here, Life's River still doth flow,  
Upon whose Bank the Tree of Life doth grow.  
The glorious Splendour of the blessed Lamb,  
Is Sun and Moon to this Jerusalem.  
There doth Jehovah-Shammah ever sit,  
Both to enlighten, and oreshadow it.  
Night 's banished hence, the Lamb's refulgent Ray  
Endues it, with an everlasting day.   
FINIS.   

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

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