: חגיון סלה JERUSALEM Fatal to her Assailants. DISCOVERED In a Sermon before the Honourable House of COMMONS August 29. 1649. At MARGARET'S Westminster, Upon their solemn day of thanksgiving for that signal Victory over the Lord ORMOND, In routing his whole Army, and raising the Siege of Dublin in Ireland, By the Garrison thereof under the Command of Lieutenant General JONES. By WILLIAM COOPER M. A. Minister of the Gospel at OLAVES Southwark.  PSAL. 9.16. 
The Lord is known by the judgement that he executeth: The wicked is snared in the work of his own hands. Higgaion Selah.  Claud. lib. 1. in Eutrop. 
Sic opifex tauri, tormentorumque repertor,  
Primus inexpertum, Siculo cogente tyranno;  
Sensit opus, docetque suum mugire juvencum.  
London Printed by J. C. for the Author, and are to be sold at the Crown in Popes-head Alley. 1649.   

Die jovis 30 Augusti 1649.  
ORDERED by the Commons assembled in Parliament; that the thanks of this House be given to M. Cooper for his great pains taken in his Sermon preached before this House yesterday at Margaret's Westminster; being a day set a part for a public Thanksgiving: And that he be desired to print his Sermon; and have the like privilege in printing as others usually have had in the like case. And it is ordered that Sir Henry Mildmay do give him the thanks of this House accordingly.  
Henry Scobel Cler. Parliamenti.   

To the Honourable House of Commons assembled in Parliament at Westminster.  
Honourable Worthies,  
THE Romans, what out of policy, or superstition, 
Pluc. & Macrob. Vide Casp. Bart. ad Rutil. l. 2. v. 42.  made it heinous and capital to make known the name of their Cities tutelar God, by whose favour Rome had attained to that height of grandor and glory; it was religion to them to be silent and secret in this: But our silence would be so far from being sacred, that it were a sin and high profaning the name of our tutelar God, the great God and Lord of Hosts, not to publish and blaze his Name unto the world, especially when himself declares, that he doth his wondrous works, that they may be had in everlasting remembrance. But when I consider the sullen silence and ingratitude of many, notwithstanding so vast a confluence of mercies upon us with measure pressed down and running over, me thinks it calls to mind what an Hebrew Writer complains of in his time, that the Fathers had ploughed, 
R. Hag.  sown, reaped, fanned, and set bread upon the Table, but the children had not a mouth to eat it. Surely that's a foolish and a froward child, that sees not how his heavenly Father hath provided for him, and yet wants a heart to value, and a mouth to proclaim his goodness. The sense of which alone prevailed upon my spirit, to attend the call of Divine Providence by you (Honourable Worthies) both first to speak, and now to publish this ensuing homely discourse. I believe, therefore have I spoken.  
It was a noble acknowledgement in David when he said, Thine, O Lord, is the greatness, and the power, and the glory, and the victory, and the Majesty: All things come of thee, and of thine own have we given thee. How then can we grudge to give God his homage and tribute, who hold all at the will of the Lord? Our thankfulness what is it but the reflection of his own beams, and the echo of his strokes? strokes laid on so home and heavy upon your adversaries, as makes some of them with the Magicians, to confess the finger of God.  
You (right honourable) have declared your high sense of so transcendent a deliverance, and I hope it will not soon die with you, being so rich a present, and earnest of future happiness. Yet know, this doth not pay all your debt, Crescentibus donis, donorum crescunt rationes, much is given you, and therefore much shall be required of you. So then, it is proper for your souls now to ask this question, What shall I render, and how shall I stand under this weight of glory and mercy? A question so much the more proper and seasonable, as our frailties are apt to expose us in prosperous successes, unto the power of temptations; insomuch as a sage Heathen tells us this observation of his, 
Cicero, lib. 4. Epist. 3. ad Lam.  that although war be full of calamities, yet nothing is more dangerous than victory, which albeit it happen to the best men, yet it commonly renders them fierce, and impotent in their excesses; yea, notwithstanding they are otherwise by nature inclined, yet by a kind of fatality they are made such. The consideration of this, I hope, will over-aw your hearts by a holy fear and watchfulness, not only to shun these rocks of extremity, to which you see men in such a case obnoxious, but also to study an improvement of your mercies suitable to the greatness of them.  
There is a memorable story of that grave Emperor Charles the fifth, a man cut out for greatness and happiness, had he not dashed upon that rock which commonly splits Royal Families, an endeavour to smother the Gospel by force, and fraud; this man upon some successes, was flattered by Antonius Leva, and some other of his officers, to make use of his victories for the advantage and interest of his Imperial Majesty, their meaning was, that he should thereby make himself great, after the example of Caesar & Alexander, not sparing any that stood in his way. To whom he thus replied, The sole mark of Alexander and J. Caesar's aim, 
Besold. Dissert. Philolog. etc.  was worldly glory; but it becomes me, and other Christian Princes, so to look at honour, as to take heed lest while we hunt after that, we lose our souls; and to use victory so, as we may be able to give God an account of our actions. This answer from such a man at such a time, I confess made some impression upon me, when I read it, my prayers are, it may do more upon you, whom for your present capacity and transactions it more fitly suits.  
Show thou yourselves to God, as he hath declared himself to you: Wots you how? In righteousness and holiness, by these two the Lord makes himself glorious, and these two will be as the two pillars Jachin and Boaz both to your own honour, and the happiness of this people. For Religion, 
Bodin. val. in Res. Hac velnti thyrso percutiuntur mentes humanae Lib. 2. cap. 18. de prin.  I know a name only of it is sufficient to some to maintain their own name, and to preserve an interest. This hath been esteemed by Princes sufficient to charm and restrain the multitudes, forasmuch as Religion hath the strongest reason in it and for it, of all things. But if there be but a name, if there be but a show, and singleness in this, the Lord will not be mocked: Yet if any should tell me, that England hath the same ground to complain of what France did long ago, That too many of their Chiefs had learned that Maxim of the Florentine Atheist, That as it was necessary for a Governor, so enough to seem religious outwardly, though inwardly he were not so; I would not give credit to him upon this ground, because it is impossible that those visible and signal discoveries of God to us in all the ways of his dispensations, should suffer us to impose upon his omniscience. Besides, methinks you often signify, that religion is a tender Virgin, that must be as watchfully kept, as warily approached: The first of these, will mind you, that men be not suffered to run wild in the things of God: The other, that conscience be not imposed on by one or t'other hand The first is a Gallionisme, the other is Antichristianisme. I know none shall ever have just cause to fasten either of these upon your counsels or actions; for the one, who durst presume but that the name of God shall be as tender to you, as your own: for the other, that of Tertullian is observable, Hoc ad irreligiositatis elogium concurrit adimere libertatem religionis, & interdicere opinionem divinitatis, ut non liceat mihi colere quem velim, sed cogar colere quem nolim. In a word, therefore endeavour by steering aright betwixt these two rocks, to preserve our vessel from shipwreck; and let peace between brethren be so endeavoured y you, which doth as it were pitch the ship within and without, that no leaks or chinks shall sink it. Great Constantine did think it his duty and interest to persuade and urge this by his personal presence, & authority. O you Fathers of your Country, consider your children, some are stronger, some younger, some more heavy and sullen, others more sprightly and wanton; there are not only diversities, but divisions among them. Put forth your authority with wisdom and tenderness effectually, that we may not always by't and devour one another. I shall add this, Let interest of State sway nothing to the calculation of religion to any point. Notable is that example of Scipio Ammiratus upon Tacitus, Sith there is no proportion between temporal things and spiritual, when thou seest Religion to oppose thy reason of State, presently betake thyself to religion, and accommodate thy reason of State to that, and not the contrary: for if you think to lay a yoke upon the consciences of men, and thereby as a strong man endeavour to keep the House in peace, they will answer you with that stout Praetor, O ye Romans we reverence you; and if you will have more, we fear you too; yet know, we bear a greater reverence and fear to the immortal Gods. Look therefore to this.  
The other Pillar of your name, and of your safety, is Righteousness: Read over those innumerable Petitions written and unwritten of a long time, and yet daily presented; lay your ears to the sighs and tears of the oppressed that have no comforter, take heed that none justly appeal to the day of judgement from you, or against you; remember that your duty is by a Geometrical proportion to give to every one his right according to his capacity and merit, and to do as you would be done by: sometime to part with your plenty by contribution, and to abate of your height by condescension, according to exigence. Salvian persuading to this very thing, brings in the Fabii, Fabricii, and Cincinnati, who refused the advantage of growing rich, 
Lib. 1. de Pro.  that if it were possible by their impoverishment they might raise the ruins of a shattered Commonwealth. But that of Philo is notable, who saith, Jupiter had two Twins, to one of them he gave immortality, the other he made mortal: the brother that was immortal considering his own life to be endless, and that his brother should die, and so his grief for his brother's death would consequently be eternal, devised this marvellous exchange, he communicated immortality with his mortal brother, by which both had a mixture of both. This he calls the fountain and ground of all Justice. Some will be ready to apply this against the immortality of your present Session, me thinks it clearly tells all, whom God hath for a turn lifted up above their brethren, that they declare a communicablenesse with their brethren. My aim (Worthies) was but this, that by the flourishing of Religion and Righteousness among you and us. I may congratulate my Country with this acclamation, The Lord bless thee, O habitation of justice, and mountain of holiness, Jer. 31.23.  
This mean Sermon here again presented, together with the occasion, serves for a comfortable encouragement in the premises, by showing the self-destroying erterprises of your enemies, how fatal Jerusalem is to her assailants, how faithful the Lord is in his engagements for his people. That emergency which gave occasion to our solemnity, and this discourse, bears testimony to so weighty a truth. Now that our hearts may come up to it in our respective places and duties, is the prayer of  
Your Honours daily Orator at the Throne of Grace, William Cooper   

A Sermon Preached before the House of PARLIAMENT.  Zach. 12.2, 3, 4, 5. 
Behold, I will make jerusalem a cup of poison unto all the people round about: also with judah will he be in the siege against jerusalem.  
And in that day will I make jerusalem an heavy stone for all people: all that lift it up shall be torn, though all the people of the earth be gathered together against it.  
In that day, saith the Lord, I will smite every horse with astonishment, and his rider with madness, and I will open mine eyes upon the house of judah, and will smite every horse of the people with blindness.  
And the Princes of judah shall say in their hearts, The inhabitants of jerusalem shall be my strength in the Lord of hosts their God.  
Right honourable and beloved,  
TO day is this word fulfilled to us; this prophecy is but a narrative, or representative of mercy, if our hearts do but answer unto both; and if our thankfulness come but up to these words, and to these works of God, it will be a pleasing harmony in God's ears: Which that it may be, I am now here by your Call, to contribute a little out of my penury, to what you had but now so largely and so lively set before your eyes. God hath this day turned our Fast into a Feast, and this as solemn for praise and mirth, as that was solemn for prayer and mourning; thus he alone can change the seasons and the occasions, and calls to us answerably to change the key of our devotions: there is a time to weep and a time to laugh; we have had both; and the first preparing for, and changed into the latter, through the precious mercies of our God, who is yet good to our Israel, and hath not left himself without witness to us, as at this day. That I might further hold out God in his glory to you, and hold up your hearts to take a full survey of it; I have endeavoured to seek out a seasonble and suitable word: for we may know, as there's nothing new under the Sun; so the providence of God which hath wrought hitherto, worketh yet still for his Church; and so will do yet more gloriously, that ye all may marvel.  
Observe then the parts and parralel together: You have here, first, a very formal, and formidable laying a siege; secondly, We have a signal raising of that siege: thirdly, we have the causes and consequents of both: In the first, two things are considerable,  
First, The besieged, secondly, the besiegers.  
The Besieged is a City, no mean City; but a Mother in Israel, Jerusalem, the metropolis of Judea, the glory of the earth; the City of God is invested, and beleaguered; the beloved City is surrounded and straightened by her adversaries.  
2. The Besiegers; a numerous Host, all the people round about; sundry Nations, bad neighbours, such as bear evil will to Zion; all these come up against Juda and against Jerusalem; this is clearly employed, v. 2. Nay its presupposed, that all the people of the earth may design a siege, and sacking to Jerusalem, v 3. Besides, they shall come up well provided with Horse and Foot, and all warlike equipage, and they shall advance so far, as to attach it, they shall be lifting at it, presuming to carry it, v. 2, 3, 4. compared together: Thus much of the siege of Jerusalem.  
2. The signal raising of the siege:  
Wherein observe we first, the Causes: secondly, the consequents: The Causes are twofold, Principal, and instrumental: the principal cause of this work of Deliverance and Victory, for its both, is the Lord Jehovah, who appears chief in this action, in every verse to the eighth, and he is described by his power and by his will, which are put forth to relieve and secure Jerusalem. Particularly, the Lord comes forth armed with his Almighty creating power, described in there eminent effects of it, stretching out the heavens, laying the foundation of the earth, and forming the spirit of man within him: This is to tell you how far the Lord Jehovah will engage for the rescuing of Jerusalem in distress, his wonderworking, and world creating power.  
2. The Instrumental cause of Jerusalem's relief, for the Lord makes use of Instruments in it; and that is, Jerusalem itself shall be instrumental in its own deliverance; and the Lord thus working for Jerusalem by Jerusalem, puts forth several acts in the manner of his working, here elegantly expressed, and happily taking effect upon the enemy.  
1. Infatuating of him, he would needs drink a cup, and he was intoxicated with it, v. 2.  
2. Worsting or breaking them; he would be lifting and heaving at Jerusalem, and this stone fell upon him and broke him, v. 3.  
3. By astonishing the Horse and his rider, their most active powers, their Cavalry and flower:  
4. After this follows the enemies utter consumption; all of them shall be cut in pieces, and consumed as straw with fire, v. 3, 6. Thus we have the Causes. Hence,  
3. Fellow the effects and consequents.  
1. Jerusalem is delivered and secured:  
2. Hereupon follows the doxology, high and low, governor's and inhabitants of jerusalem, speak hearty praise to the Lord of Hosts, acknowledging wherein their strength lies, in the Lord and his people; and withal we have an act of faith in the governor's, resolving to make choice of the Lord of Hosts for their protector, cleaving to him, and being assured of him upon this score and interest, that they have the inhabitants of jerusalem with them and for them, i. e. God's people, who have always God's presence and power by which they are invincible, v. 5. Thus you have the Lords doing, and our duty.  
These are our parts, and the parallel is clear between jerusalem case and this occasion; it needs not further repetition or application: for as the words seem literally meant of jerusalem assaulted and distressed by Antiochus, defended and relieved by the Maccabees; so is it mystically meant of the Christian Church, or any part of it, persecuted by Antichrist and his powers of whom Antiochus was no obscure type or forerunner. 
* The interest of God's people in Dublin, and the enemy's rage against it, together with the righteous in it, may well entitle such another City, Jerusalem.   
Now, oh that the other part of the Prophecy v. 8. were fulfilled upon us this day as it was upon them; that in that day, i. e. when God puts forth his power in and for his people; then the inhabitants of jerusalem, and he that is feeble among them shall be as David, and the house of David as God, and as the Angel of God before him; they have been in power and valour: Oh let us be as david's, and as Angels in praise and thanksgiving: Had we but David's heart and harp, we might sing upon those parts of the text, a Psalm of Degrees.  
I must crave leave to pass through the Porch and Entry, to my Text, the first verse of the Chapter is but a preparatory preface to that I pitch upon for our meditations; yet hath it some influence and relation to that which follows.  
The burden of the word of the Lord for Israel: Thus saith the Lord that stretched forth the heavens, that laid the foundations of the earth, that formeth the spirit of man within him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, This Song or comfortable prophecy gins with the burden first; a burden that doth not pinch or press God's people at all, 'tis for Israel, for their sakes, for their safety, for their comfort: but a burden indeed fallen heavy upon jerusalems' enemies, jerusalems' besiegers; this burden is theirs.  
It's a common metaphor among the Prophets, importing some judgement, or prophetical threatening of judgement upon a people; such a contrariety is there between jerusalem and her enemies: that as the two scales of a balance, put weight in one, it presseth down, and lifts the other up: the rise of Zion is the fall of Babylon; the death of the witnesses makes the inhabitants of the earth merry, Revel. 11.10. When jeremy and his people lamented in tears, their enemies laughed, mocking at their Sabbaths. Again, the Saints have their turn at last, they shall laugh last, Isa. 65.13, 14. Behold, my servants shall rejoice, but ye shall be ashamed; my servants shall sing for joy of heart, but ye shall cry for sorrow of heart, and howl for vexation of Spirit. Revel. Now this is a special act of divine justice, to give every one his turn; and not only so, but by the law of retaliation, to make his people shift their burdens upon their oppressors shoulders: The burdens that oppressors lay on the back of the righteous, shall fall heavy upon themselves, breaking their bones, and pressing them down into the Pit. This they get by laying load on the Saints of God: but of that afterward from the 3. v.  The burden of the word of the Lord. 
The word falls heavy upon sinners, though they make light of it: this expression was so familiar among the Prophets, in the degenerate time of the Church; that the obstinate Jews would come in scorn, ask, 
jer. 23.33, 14, etc.  what is the burden of the Lord? but they found it a burden to them indeed. Pharaoh made light of God's threats and plagues on him by Moses and Aaron; but at last they sunk him as a stone to the bottom of the Sea. Ahab made light of Michaiahs' word, but it proved a heavy burden to Ahab, as jehu calls it. 2 Kings 9.25.  
The burden of the word of the Lord for Israel, i. e. This vengeance threatened on the besiegers, is for Israel's sake, in favour of Israel: All the havoc that he makes of great persons, of families, of whole Cities, Armies, Nations, is for Israel; the whole current of God's judgements is but a comment and confirmation of this; pertinent to this and very pregnant is that of the Prophet; 
Isa. 43.1, 2, 3, 4, 5.  when he tells Israel there, as here; that he was his maker, redeemer, and preserver from all evils: he gives the reason of all, verse 3, 4. I am the Lord thy God, the holy one of Israel, thy Saviour: I gave Egypt for thy ransom, Ethiopia and Seba for thee, since thou wast precious in my sight, thou hast been honourable, and I have loved thee; therefore will I give men for thee, & people for thy sake. The Lord takes away multitudes of wicked men as dross, and counts them but as the dung of the Earth for Israel. What a distinguishing love is here in a gracious God, that puts so  a difference between men and men; between party and party, accounting his own honourable, his enemies base; his own precious, his enemies vile: The Lord like a Lion goes forth and tears what ever he meets with, to feed his young, be it men or beasts. Thus the Lord makes bloody sacrifices and slaughters his adversaries be they never so mighty or many; 
Rev. 19.17, 18, 19  as we have it notably described by john in the Revelations; Having armed and mounted jesus Christ with royal conquering power, brings in the Angel, inviting all to a great feast, which he calls the supper of God; the provision is flesh, costly flesh; to eat the flesh of Kings, the flesh of Captains, the flesh of mighty men of hosts; and them that sit on them, etc. I do not take the words literally of Birds feeding on the carcases of the church's slaughtered enemies lying unburied, though that may be too; but of warriors mingling themselves with the Church for pay and prey; or of militant Saints, who being married to jesus Christ as conquerors; he sups them upon the spoils of their enemies, 
Psal. 74.14.  the mighty Behemoths and Leviathans that prey on Sea and Land; the insatiable Potentates of the Earth, even they shall be meat for his people, as joshua and Caleb said, the mighty Anachs' should be bread for Israel, Num. 14.9. Thus out of the 〈◊〉 comes forth meat, and out of the strong cometh sweetness; the Lord will make the Lion that wars against Samson to fall by his hands, he shall tear him as a Kid, and the carcase of him shall yield Samson honey.  Saith the Lord which stretcheth forth the Heavens, etc. 
Then the Lord comes forth armed as a God, he puts on all his majesty, and all his might when he engages for jerusalem: then he awakes as a great Lion, and as a Giant refreshed with Wine; Then the hills melt, and the earth trembles at his presence, when he cometh forth to aid Jerusalem; for than he cometh forth like a God, that is, like himself; the Lord will put forth no less grandour and glory in delivering jerusalem, then when he made the world: Let all, saith God, be reduced to a Chaos of confusion, such seemed once our condition, and now little better to those that cannot or will not see; yet I will fetch order out of that, saith the Lord: Let all be covered over with darkness, and jumbled into rubbish; nay, let all be shut up again, into the womb of nothing, at least that nothing of inability, improbability, and impossibility too, as to a created agent; yet I will create deliverance, fetch out a cosmos, a beautiful pile, and face of things: praise the Lord in this great last restauration of the world, which we trust is now beginning. The Lord will make a new heaven and a new earth, Revel. 21.1. The Lord will make quite another world, and all this for Israel. Have you not heard, hath it not been told you, that it is I, and only I do this; that I make nothing of my people's enemies, be they many, a whole world of them, as vers. 3. Yet I spread out the heavens while they besiege then jerusalem, i'll overwing their multitudes, i'll front them and flank them; I will catch them all in a Net, for I stretch out the heavens: and for their power, their mining, their confidence; let them look to their ground, I lay the foundations of the earth; let them dig as deep as hell to hid counsel, and to shake thy walls, and cast thee down O jerusalem: I will countermine them, I'll blow them quite up, they shall be buried in their own rubbish, saith the Lord: what if they abound with courage and malice insomuch that my people are even afraid of them? is it not I that form the spirit of man within him; I take and give courage, I will make thee stouthearted as women, but I will make them that are feeble among my people, as David, for I form the spirit of man within him: And for the Savage disposition of the enemy, I tame that saith God; Daniel and the Lions shall lodge quietly together, my Lambs shall feed safely among the Bears and Wolves, my Children shall play with Asps and Cockatrices, for I form the spirit of man within.  
Right honourable and beloved, Here's matter of courage and confidence for us; here's ground not of prayer only, but of praise this day. Was not the enemy swelled with that height of arrogance and presumption upon his numbers and advantages; had he not so near compassed and carried Dublin, as to say, it could not be delivered out of his hands without a miracle: Lo! our Creator hath wrought this miracle, when he that stretcheth out the heavens, etc. undertakes it; he can do it, and hath done it; and did he ever appear like a God for us yet more, then in this engagement: so few and feeble against so many and mighty, 1200 Horse, and not the third part of 4000 Foot in the act on, conquering 19000 and beyond their own purposes and thoughts to charge the whole Army, yet carried on! Thus if the spirit of the Lord come on Samson he shall break his cords, and slay heaps upon heaps with an Ass' jawbone, but let us not anticipate: Here have ye seen the Lord of Hosts armed like himself: now hear the Herald sounding the trumpet before him in the next verse, Behold, I will make jerusalem a cup of trembling, etc. I thus armed, thus resolved, will now show my glory at this great undertaking; come and see a famous spectacle, your God engaging for jerusalem: when the Lord once engageth eminently for jerusalem to defend and deliver it, 
Note.  he summons all to be spectator and observers of it. Before he shown his power what he could do, here he declares his will, what he is resolved to do. Behold, I will make, etc. a solemn summons.  
This is worth noting, God looks to be observed and admired in his great workings for a distressed people, he calls for it aloud. Revel. 6. When the Lamb opened the first seal, John saith, he heard a noise as of thunder, one of the four beasts, saying, Come and see; and when he had opened the second seal, I heard the second beast say, Come and see: And when he had opened the third seal, I heard the voice of the third beast, say, Come and see: And when he had opened the fourth seal, I heard the fourth beast, Come and see; Alloquitur joannem sustinentem personam fidelis populi qui similiter per vocem ministrorum excitarentur ad observandos hos mirabiles eventus. Exod. 14.13. Moses told trembling Israel, Fear not stand still and see the salvation of God, which he will show you this day; The Lord shall fight for you, and ye shall hold your peace: yea, that's a glorious sight to see indeed, to see God taking a Pharaoh in hand, of whom we said, For this cause have I raised thee up to show in thee my power, and that my name may be declared throughout all the earth. This is one main end, why the Lord fat's and heightens an adversary, that he may try mysteries with him, and spend his arrows on him; and all this, to be observed and admired the more. Psal. 111 2. The works of the Lord are great, sought out of all that have pleasure therein: his work is honourable and glorious, he hath made his wonderful works to be remembered, that's their end: the Lord would never appear upon the stage, if he had not some strange act to present; he would never call inspectatours, if he would not provide somewhat worth seeing.  
This hath made the Saints in all ages curious in observing Gods works. Abraham rejoiced in seeing Christ's day: jacob waited for God's salvation, Moses said, I beseech thee show me thy glory; he had seen much of God before, all that did but whet his appetite, he was still greedy after more. Daniel was a man of desires in this sense, as you heard it glossed but now, and had a large prospect, yet would fain have crowded to see more.  
Right honourable, You set us to display God in his grandour this day, you stand upon advantageous ground, and you see fare and quick into God's works; for you have declared your sense of this and former mercies: yet you will yield, you have not seen all, and that its worth reading, and turning over and over this marvellous discovery and dispensation of God: Say then with Moses, when the bush burned and was not consumed, when the Church was in a flame, and yet flourished in the fire; I will now turn about and see what this great sight meaneth, Exod. 3.3. The Lord wonders and is very angry at the senlesnesse and blindness of men, that will not see his hand lifted up: men that are quick witted, and sharp sighted in other things, they can discern the face of the skies, but will not know the signs of the times, when they are visible; but let the wicked do wickedly, for none of them shall understand, but the wise shall understand: the scripture makes t'other a matter of folly and brutishness, but these providential acts upon wicked men in their ruff, and when they flourish, and are presumptuous, then to pull them down, this is too deep for wicked men; yet are we solemnly called to observe it; See Dan. 12.10. Hos. 14. ult. Psal. 92 5, 6, 7. Psal. 107.40, 41, 42, 43.  
Behold, I will make jerusalem a cup of trembling to all the people round about, when they shall be in the siege, both against judah and jerusalem.  
Note, jerusalem may be besieged by her enemies; the place and people of God may be encompassed and distressed by their Adversaries; a truth so clear, both of literal and mystical jerusalem, that it is but time waste to prove it.  
It's observable, that our three grand enemies, are encompassing enemies, and grow dangerous: For an enemy to encompass, argues a fourfold danger. First, It argues nearness.  
Secondly, Superiority in power, else he neither could or durst advance so close.  
Thirdly, Superiority in numbers, else he could not surround and encompass; for he that is without hath the largest Line.  
Fourthly, A distress and straitning from escape: all this is employed in a siege.  
1. The Devil, job 1.7. job 2.2. He compasseth the earth; 1 Pet. 5.8. He is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to walk about, and to devour: There's not a soul of a righteous man, but he lays siege, making assaults and battery to that soul: as for the hearts of wicked men, he is possessed of them already; and they are fortified by him against God his Word, and judgements.  
2. Sin is an increasing evil, it's called sin that doth easily beset, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Hebr. 12. Psal. 49.5. David speaks of the iniquity of his heels compassing him about.  
3. The world none will doubt but that's an encompassing enemy. Therefore the poor Church is not only called a lily among thorns, a speckled Bird amongst the Birds, Lambs among Wolves, but expressly a besieged City, the Daughter of Zion is left as a Cottage in a Vineyard, as a Lodge in a Garden of Cucumbers, as a besieged City. 
Isaiah 1.8.  Solitary and surrounded, and not only invested at large, but closely straightened and distressed; so as with Jehosaphat they know not what to do, only their eyes, are upward towards God, restat iter coelo tantum.  
The ground of this from God, is partly to give check, restraint to the extravagancies of his people, and we know sometimes it is but need: the best and most retired soul hath his wanton flings, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and it's very hard to keep it from leering and hankering after some vanity: to cure this the Lord will hedge us in with thorns, 
Chrysost. Hos. 2.  that we shall not find our lovers. We are apt to turn our liberty into licentiousness, and the grace of God into wantonness, and to surfeit upon mercy, to grow fat and rank, to begin to gone and kick, and break fence: the Lord sees good to pinch us for this, to reduce us to our measure and compass, by driving us into corners. Sic deus cohibet & fraenat suos ne diffluant: 
Calvin.  thus the Lord will hamper his own; he will bank and bound them into their right Channels, lest they overflow their banks; but this is chief to role on a proud enemy to presumption, that while he thinks to try experiments, and do exploits upon Jerusalem: the Lord will lay snares and ambushes for him, the Lord will lead him on, and make his work seem facile and feisable to him: he will give him some advantages, he shall begin to grow fat with some successes, he'll present him fair hopes of carrying the day, and glutting himself with spoils: he'll suffer the Lion to get his prey into his Chambers, and between his teeth, playing with it securely, and gaping to devour: now all this is but to get Pharaoh beyond retreat, and when I have him but in my net, then saith God, I'll draw: now is my time to stir and work: now i'll look through the Cloud and pillar of fire, upon the Egyptians, and trouble them; and there Pharaoh flies, but 'tis too late, stretch out thy hand Moses, and let the waters cover Pharaoh and all his Host, let him sink and be buried in the mighty waves, the Lord will reduce his people beyond humane hopes of relief, and then he will be glorified, let Lazarus be sick, and let him die, and let him be buried, and let him stink: now saith Christ, my hour is come, I'll go to Bethany and raise Lazarus: the Lord delivers a people out of the mouth of danger, 
1 Sam. 17.34. etc. 2 Sam. 21.16.17.  as David rescued the Lamb and Kid out of the mouth of the Lion and Bear; or as Abishai succoured David when IshbiBenob, a son of the Giant, lift up his sword to have slain David, than Abishai flew him; or as when Saul had compassed David round, that there was but a stop between him & death, and a Messenger came and diverted Saul: thus will the Lord judge his people, when he seethe their strength is gone, 
Deut. 32.36.  when there is none shut up or left: when his people are full of mis-giving, dis-maying fears, when their Anchor breaks, and their Faith fails, when every countenance is cast down, and every corner is full of murmur, when Ziglag is burnt and all taken, and David weeps till there be no more strength, and his men talk of stoning of him too, at that instant shall he march and God before him, 
1 Sam. 30.31. cap.  to recover what's lost, and spoil the spoiler, and moreover, then Saul his capital enemy is destroyed Who so is wise will ponder this, etc.  
And was it not thus with Ireland? how near was that whole Land lost, but two places, and those ready to give up the Ghost, left? two little flocks of kids, and those penned up too, while the enemy filled the Country? when all was bend to revolting, and intended succours not ready; when wagers were laid, and books out that Dublin was lost, and Ireland lost, and at the same time the people striving and chiding with Moses? Now will I come forth and work, saith God, now will I appear most gloriously, had I begun before, it had been too soon, and should I delay longer, it would be too late: the adversary is presumptuous and secure, my people are low, and distressed enough. And how doth God work? It follows, I will make Jerusalem a cup of trembling, etc.  
The spirit of God makes often use of this Metaphor of the cup, in the case of affliction, 
Mat. 26.29.  punishment or judgement, our Saviour himself dranck his Cup, a very bitter one, wherein no creature could pledge him, i. e. in his measure; although every Child of God hath a portion of the cup of affliction, in conformity to our head, not to expiate sin, or satisfy divine justice, yet oftentimes to prevent and purge sin.  
The Saints have also another cup, a delicious one given them of God; the cup of blessing in the Eucharist, that soul-refreshing nectar, which the Lord Jesus hath broached out of his own side.  
They have another delicious cup, which the Lord gives them into their mouths, upon any great mercy and deliverance from their enemies, which is the cup of Salvation: this was used in their sacrifices and feasts, and they were wont to lift it up, 
Illyric.  and to pray and praise God with it, for victory and mercy, and it was a sign of freedom; This cup hath the Lord given us to drink, wherein we taste and see how gracious he is to us, this he fills us to the brim, and makes it overflow in the presence of our enemies, Psal. 23.5. But as for the wicked 'tis not so with them, the Lord hath tempered another kind of cup for them, of which our text speaks: of this mention is made in Ezek. 
Ezek. 23.33  where the Lord tells Aholibah, i. e. Judah, that because she walked after the way of her Sister Aholah, i. e. Samaria: therefore saith he, I will give her cup into thy hands, thus saith the Lord, thou shalt drink of thy Sister's cup, deep and large, thou shalt be laughed to scorn, and had in derision, it containeth much, thou shalt be filled with drunkenness and sorrow, with the cup of astonishment and desolation, with the cup of thy Sister Samaria, thou shalt drink it, and suck it out, thou shalt even break the shards thereof, and pluck off thy breasts, i. e. shalt carry thyself as one that is mad drunk, who breaks pots and glasses, abusing himself as one distracted: this is the sore cup of judgement and devastation.  
The like we have, Psal. 75.8. Jer. 25.15.16. where the Lord tempered a cup of fury, and makes Jeremy the modeperator to give every one his share, they shall drink, and be moved, and be mad, because of the sword which I will send among them, v. 27.28. and if you search the causes why these Nations were punished: comparing this with other Scriptures, we shall see the quarrel to be that in the Text, they had plotted or laid hands against Jerusalem, and 'tis for Jerusalem's sake this cup is given him?  
But what ground is there of this Metaphor, and usage of the cup thus applied  
1. Some will have meant by cup, portion, or measure; every one at their seasts was to take his dimensum, or proportion: according to these, the phrase signifies but this, every sin shall have his degrees and share in punishment, for cup signifies portion, or lot in Scripture.  
But this is too scanty for the question.  
2. Others will have it derived from witches and sorcerers, which were wont to mingle intoxicating cups, and to sophisticate their wines, and the word in the text will bear it, for it signifies poison, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and hence the latin word venesica.  
3. Hierome and some others, think it taken from a medicinal potion of strong Physic, which is ill to look on, and worse to swallow down, being bitter, loathsome, and worse to some Patients, than the disease, causing them to feel heart-qualmes, to stagger, and even swoon away.  
4. Besides all these, there are who think it taken from condemned malefactors, whose friends were wont to temper them a cup of wine, for the reviving of their spirits, against excessive sorrow and fear of death: 
jer. 16.7.  of this the Prophet seems to speak, when among other funeral rights, he saith, men shall not give them the cup of consolation to drink for their Father or Mother, Those that draw the Metaphor hence make it hold in this only, that those that drank the cup of consolation, were such as were already condemned to die; and therefore it was a sign of judgement; but that in the Text seems a cup, that the friends of them that were dead already, drunk to comfort themselves, and to make them less sensible of that loss: ours is not a cup of consolation to our enemies, nor their friends; but a cup of trembling and astonishment.  
Prada on Ezekiel though he seemed to incline to the other Expositions for a while, yet at last he closed with this as the most genuine, Namely, that there was a sift sort of cup, or drinking, which was in use at their great compotations, where the sons of Bacchus strove for Masteries, who should drink most, and every one was forced to take off his cup to the bottom; which was not so sweet and pleasant in the beginning, as it was loathsome afterwards, as being too heavy a load for his natural strength to bear, and therefore must sink under it; This is the contention between divine Justice and the sinner. A wicked man loves to drink the sweet wine of pleasure and lust, to satisfy himself in his inordinate long; but he refuseth to drink out the bottom, where judgement and punishment always lie, he loathes that; but oh saith God, it's in vain to strive, thou shalt have the bottom too, thou canst not draw off the Wine from the lees, 
Psal. 75.8.  but thou shalt drink both. The Psalmists expression seems to come home to this. In the hand of the Lord there is a cup, the Wine red, 
Kimchi.  (the colour of the most generous Wines in Palestine, with which colour they were most enamoured and tempted, Prov. 23.31.) it is full of mixture, and he poureth out of the same; but the dregs thereof, all the wicked of the earth shall wring them out and drink them. Howbeit there seems somewhat more than this exposition in that instance: The substance of the draught contains many ingredients; which is, variety of God's judgements and wrath; and therefore some read for vinum, rubrum (red) turbidum (troubled Wine) thick, like, a confection or medicinal potion; Take them altogether, we may draw out this, That the enemies of God's people who thirst to swallow them up, though this be sweet to their palates; yet they shall have such a Potion through God's just fury and revenge, as shall make them sick, and carry themselves as drunken men, and they shall perish in this their drunkenness.  
The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translatad by us trembling, in the text signifies luxury, drunkenness, stupidity, poison, and so is variously tendered, and it makes the sense full: the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also translated cup, signifies a gate or threshold, whence the vulgar renders it superliminarie crapulae, the threshold of surfeit, the Syriac, the gate of trembling, 
Cor. the 70.  the Arabic, the gate of commotion, some, a cup of poison, this emphatical pregnancy of the words gives us this sum: The enemy shall come and besiege jerusalem, they shall advance to the very gates, they shall set their foot on the threshold, but there they shall stumble and fall; they shall come up greedily to swallow with open mouth, as a man hot and dry swallows down a cup of refreshing liquor, they shall thirst for blood, treasure, and spoils, 
Isaiah. 49. ult.  but I will make them drunk with their own blood, as with sweet wine, spoken of the Church's oppressors: as Thomyris told Cyrus, whose head she cut off, and cast into a vessel of blood, saying this, Thou hast slain my Son, and didst thirst after my blood too; now satisfy thyself with that thou didst thirst after. Herodot. etc. The enemy that made so full account to swallow up jerusalem quick, when his wrath was kindled, is stupefied and astonished with that draught, its poculum soporis, a cup of drowsiness to him: 
Psal. 76.5.6.  Thus the Psalmist expresseth it, The stouthearted are spoilt, they have slept their sleep, and none of the men of might have found their hands: At thy rebuke O God of Jacob, both the Chariot and horse are cast into a dead sleep: as our Text hath it verse 4. where the cup doth astonish the horse and rider; and where was it the Psalmist saith, 
Ier 25.15.16  this confusion came on the enemy? at Salem, v. 3. there broke he the Arrows, that made he such a cup, that's one effect.  
Another is a cup of madness, which is another effect of this cup, they shall drink, and be moved, and mad. It was said of the Sibyl of Cuma, that assoon as any stepped over her threshold they began to rave, 
Virg. 6. Eneid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  such is jerusalems' threshold, it is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is superliminarie crapulae, aut dementiae, a distracting cup, or a threshold of madness.  
Alcazar out of Theodoret, expounds the word elegantly according to the effects of drunkenness, a drunkard by reason of the dizzines of his head imagines the house moves, and will surely fall, whereas the motion is in his own brain, the reeling and falling in his own bulk, the drunkard tumbles down in the dirt, while the house stands fast; thus jerusalem that seems to totter only in the enemy's fancy, and to fall only in his presumption, shall stand fast when her enemies lick the dirt, according to David's case, 
Psal. 27.2.  When the wicked, even mine enemies came upon me, to eat up my flesh, they stumbled and foll.  
And for the trembling of the enemies, the Lord makes jerusalem such a cup to them; 
Dan. 5 3.  we have a notable instance of it, even to the letter in Belshazzer, who in the midst of his jollity, must needs send for the Vessels and Cups of jerusalem, to drink wine with his Concubines; but mark, in the same hour came forth fingers of a man's hand upon the wall against him, which made such an Earthquake in his heart, that his countenance was changed, his thoughts were troubled, the joints of his loins were loosed, and his knees smote one against the other: was not here a cup of trembling? Thus was jonathan & his Armor-bearer such a cup to the Philistines, when he climbed up the rock against them, there fell a trembling in their Host, in the field, & among all the people, the Garrison and the spoilers they also trembled, and the earth quaked, for there was a very great trembling hebr. a trembling of God: God made this attempt, a cup of very great trembling to them. It's said of the drunkard's cup, that in praelia trudit inermem, it adds courage to the feeble and fearful; but this cup of spiritual drunkenness takes away courage, and adds fear and trembling, it is a hornet from God that doth chase and affright the enemies of God.  
I will make Jerusalem a cup of trembling: the Lord doth often punish drunkards in their kind: the enemies of the Church who commonly are bacchanalian and debauched Epicures, the Lord makes their very sin and delight, their snare and punishment. When the plundering Amalekites after some successes, 
1 Sam. 30.16.17.  and outrages upon Ziglag and other places, they were drinking and dancing, in the nick David comes upon them, and mingles their blood with the blood of the grape, and destroyed them, so that they were feign to vomit up all the spoils and preys they had taken; pertinent also is that of Benadad, who with a mighty host besieged Samaria, 
1 King. 20.11.16. &c,  even as he was drinking himself drunk in his pavilion, with the rest of his Commanders, set his men in array against the City. But the Israelites came out and slew his Army with a very great slaughter. Right Honourable, was it not thus in our case with the enemy? He was carousing and playing in his Tent, when he had sent his party against Dublin: he was so confident and insolent, that he had already won the City in his presumption; for he fell a disposing of prisoners before hand, drinking healths to their own successes, and your confusion. Are not these the Acts of men drunk, not with Wine only; but with wrath? Yes, they had then tasted the top of the cup, which was the sweeter, yet intoxicating, and must now take of the bottom too: Mark it in the effects and issue, a bloody issue to them; they staggtred in their Counsels, they roared and raved in their purposes, they trembled in their undertake, they stumbled in their approaches, they fell down to the ground in their shameful discomfiture: and lastly, they vomited up the greater part of the spoil they had before swallowed, and fed themselves with. Hence it is said, 
Isaiah 28.7.  that Drunkards are said to be swallowed up of wine, they are swallowed up of what they swallow: It's true in the letter, and mystically so too, 
v. 16.  their own morsel poisons them. How doth the Lord assure that? Behold (saith he) I lay a stone in Zion; 
v. 3.  this leads me to open to you the other Metaphor in the Text, in these words, In that day will I make Jerusalem a burdensome stone for all people, all that burden themselves with it, shall be cut in pieces, though all the people of the earth be gathered together against it. The 70. read it, A stone of treading down, so also the Syriac, or a stone of subjection and casting down: thus the Arabic and the Chaldee come near our Translation, A stone of offence, or stumbling.  
The ground of this Metaphor is taken from a custom in all the Cities and Villages of Palestine, which held in use till Jeromes time, 
Hieronymus.  that for the exercise of their youth, they appointed great round stones: These they were to lift, some to their knees, they that were stronger could lift them to the navel, or higher; even to their shoulders, and the crown of their heads, etc. yet it came to pass, that many in lifting of these massive stones, by overreaching and over-straining, or by sinking under their weight, were so strained, bruised, and sometimes their bones broken, that they became maimed by this means: They were snared and broken by the work of their hands; thus saith the holy Ghost. Many a one boasting and presuming of his strength, shall be lifting and heaving at Jerusalem, they shall endeavour to do feats upon it, and take it into their hands, but it should prove too heavy, and too tough a piece for them, they shall be overreached in it, and shall break their heads, their necks, their hearts, in the enterprise. I do not wonder now, the Prophet gins with, The burden of the word of the Lord  
Thus the Lord who is a Sanctuary unto his people, is therein a stone of stumbling, 
Isa. 8.14.15.  and a rock of offence unto his enemies, he is a gin and snare unto them, and they shall stumble, and fall, and be broken, and snared, and taken. How this comes to pass, will presently appear in these two ensuing conclusions; both which comprise the general mind of this Text, and hold forth a great truth unto us, very worthy our meditations, very suitable to this day, and so as comfortable to the people of God, as terrible to their adversaries, all sorts of men.  

1. Observe.  It is ever fatal to assault the Jerusalem of God. In their engaging against Jerusalem, they do but march the nearest out to their own graves: It's an evident token the Lord intends to blast a Person, Family, or Nation, if he permits them to advance and act hostility against his people: Jerusalem is a cup of poison, & a burdensome stone unto her enemies.  
2. As the Lord is often exactly just in his recompense and retaliation of punishment upon malefactors, so he doth frequently observe and execute it upon his Church's enemies: both these are frequently taught in this Scripture; I will not handle them singly, but wrap them up together, as near as I can, as belonging both to one.  

Prov. 20.25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 1.12.  The wise man saith, it is a snare for a man to devour that which is holy, or a holy man, for the word bears either, and some read it in this latter. The word to swallow, or to devour with open jaws, is attributed to persecuting men; let us swallow them up alive as the grave, and whole as those that go down into the pit, it's meant of ravenous beasts, birds, or fishes, that cruelly and greedily swallow their prey, wicked men in doing so, do but swallow their own banes, their own poison: the word here for snare signifies the snare of a Hunter, or Fowler, persecuting Nimrods', that hunt the poor sheep of Christ with bloodhounds, that lay snares, and make pits for them that lie in wait for innocent blood, and to catch men; wretched Hunters, their own evils shall hunt them out; the game they chase and lie in wait for, shall turn against them, their own dogs shall eat these Actaeon's, they shall be taken in their own nets: as when the Whale had swallowed jonah, it was too hard a gobbet for him to digest, or hold it in his paunch, he must give him up again: when Chedorlaomer and his party had plundered the Cities of the plain, and carried away righteous Lot among the rest: this one holy thing or holy man, was a snare to Chedorlaomar, he was his ruin. For his sake only did Abraham engage, pursue, and recover all again, to the utter overthrow of 4. Kings that were Conquerors over five  
That of the Psalmist is very full, when he would express the abortive designs of wicked men against the righteous, 
Psal. 7.15.  he doth it thus, he traveled with iniquity, conceived mischief, and brought forth a lie, he made a pit, and is fallen into it. Thus wicked men's conceptions are not like those of women, 
Chrysost. Chrysologus. Cum in coelis insanitis, non modo sacrilegium facitis, sed operam p●rditis.  but those of Vipers, which eat out their own bowels that bred them: therefore our Saviour calls wicked men Vipers, of whom they writ that the female in copulation bites off the males head, for this the young dig out the mother's belly to revenge the sire's death: Thus the jewish Synagogue which had persecuted and killed the Prophets, their own Children destroy that Synagogue, their cruel Mother. I can but wonder that Heathen Seneca should ever have any sense of this; for saith he under the person of Soc●ates, against whom some in his age inveighed, when you wax mad against Heaven, you do not only commit sacrilege, but lose all your labour, and yourselves also.  
God tells the Prophet Ezekiel, that the people he had to deal with, were obstinate, stiff necked, and brazen fore-headed, 
Ezek. 3.8.  and they should come and fight against him; but should not prevail against him, why? Behold I have made thy face strong against their faces, and thy forehead strong against their foreheads; as an Adamant, harder than a flint, have I made thy forehead: 
Prada. in Ezek.  thus in contending with thee, they shall but break themselves, indomabilis adamantis duricies, etc. An Adamant is of invincible hardness, it breaks the hammer, it dents the anvil, and overcomes the fire; so all our strokes, and cruel expositions of persecutors, shall not hurt or break a true Saint of God, but they shall break themselves upon them, as Dagon did upon the Ark, head and hands, craft and powers, a little before Ezekiels enemies are called Scorpions, Serpents of poisonous crooked stings; 
Cap. 2.  but as they commonly lose their stings, so by crushing and applying it to the wounds, is the most effectual Antidote against its own poison; such are the Churches virulent persecutors, upon whom they lose their malice and power, and through the wise dispensation of God, become medicines and preservations by their crushing, to the people of God whom they afflicted.  
Thus, is that verified which Solomon speaks, When sinners entice thee saying, come let us lay wait for blood, 
Prov. 1.11.  let us lurk privily for the innocent without cause: they do but lay wait for their own blood, and lurk privily for their own lives: this is the issue of such attempts (saith he) take heed of confederating with them: Hereto accords that of the Prophet; Woe to their soul, 
Isai. 3.9.10.11.  for they have rewarded evil to themselves: Woe to the wicked, it shall be ill with him, for the reward of his hands shall be given him: the word elegantly implies, that wicked men by their certain miscarriages in afflicting the righteous, and therein afflicting themselves, are therein their own paymasters, in their own kind and coin.  
Blind is that ignorance that sees not how it is armed against itself; 
Athanasius.  much like one that takes a Serpent in his hand to throw at another, wherein he cannot miss of being bitten with it himself, or as one that taketh fire in his hands to burn another, cannot avoid the scorching himself by it: thus malice always fights against itself, wounding more the Subject where it breeds, than the Object to which it would do mischief: was not Goliath beheaded with his own Sword: thus wicked men do but show God a way (in persecuting the righteous) and as it were, give him a precedent whereby his Justice shall proceed in their own execution. This may be gathered out of that testimony of our Apostle, 
2 Thes. 1.4.5, 6.  a manifest token of the righteous judgement of God to recompense tribulation to them that trouble you, the word is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pattern, precedent or Copy, as well as token, and is, as if God who by nature is meekness and mercy itself, and one who seems scarce to understand (with Honour to the sacred Majesty, 
Velas. in Ep. ad Phil. c. 1. v. 28.  and in conformity to Scripture phrase) which way to go about the work of punishment, seeming always awke and averse thereunto, he learns the way of it from wicked men's actions against the righteous.  

Zach. 2.8.  Observe that phrase of the Prophet, He that toucheth you, toucheth the apple of his eye: there are two things observable by us in these words. 1. the tender love of God to his Church, how it is guarded and regarded by him: 
Corn. in locum.  the apple of the eye is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Daughter, to show the Lord is as chary and tender of his people, as an indulgent Father or Mother is of a young beautiful Virgin against hurt or defloration, in the apple of the eye appears, a little Image of a man, which the Hebrews call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little man or Son: thus the Lord sees his own Image in his Children, and they are ever in his eye: now who dare strike God's eye. 2. But how comes the Lord to speak immediately before, and after in the first person: why God, did he not say thus here, he that toucheth you, toucheth the apple of mine eye, so it should run, and not his eye, properly if we apply it to God's eye, as before; what if it be interpreted of the wicked man's eye: thus he that toucheth you, 
Cyrill. Vatab.  toucheth the apple of his own eye,: you see it agrees with the phrase, and its a truth clear; for which I have named it, though I do not urge that exposition, howbeit some interpreters are for it: sic semper Ecclesiae persecutoribus conatus ipsorum in caput reciderunt, & tangunt suammet pupillam, even their nearest and dearest contentments, wherein God will observe his own Law, an Eye for an Eye, and a Son for a Son.  
We cannot have a better instance than Pharaoh, so clear an illustration of this truth, and every way so accommodate to our purpose. Thou shalt say to Pharaoh, Israel is my Son, my first born, 
Exod. 4.23.24.  say to him, let Israel my Son go to serve me, if not, I will slay thy Son, thy first born: lock to it Pharaoh, the Lord toucheth the apple of thine eye indeed, it was even so, 
Exod. 12.29.30.  the Lord destroyed Pharaohs first born, and all the first born of Egypt, upon this Pharaoh and the Egyptians rise in the night, and there was a great cry, God had put out all their lights, can you blame their cry that night, 
1 King. 15.4  for so a Son and successor is called, 2 Chron. 21.7. etc. thus we see what it cost Pharaoh for afflicting Israel, yet were there many reasons why the Lord should punish him, besides the foremencioned he was a great Idolater, and Magician, he worshipped the Cocrodile, and other abominable things; but the Lord pleads with him for none of these, only for Israel. 
Exod. 3.7.  I have seen the affliction of my people, and have heard their cry, by reason of their Taskmasters: this above all made God come down, and this proved fatal unto Pharaoh. Come let us deal wisely said he, i. e. let us deal cruelly and enslave Israel; but was not this Prince of Zoan a fool in this, for that slavery was their increase, and their liberty, he would kill Israel's males, they were saved, he lost his own, their punishments are called plagues, i. e. strokes, answering those strokes which the Taskmasters laid upon the poor Israelites. 
Tertull.  Who would not even pity any person or parts in the world, engaged against God's Isralites, they are as forlorn, and such as are a lost Generation, so fatal is Israel to her enemies: this was observed even by the enemies of the Jews, and it must arise from observing how the Lord continually owned and avenged them, when Hamon's plot did not take, and he came home melancholy, 
Est. 6.13.  his wise men and Zeresh his wife told him, If Mordecai be of the seed of the Jews, before whom thou hast begun to fall thou shalt not prevail against him, but shalt surely fall: An uncomfortable Omen. What an unfortunate seed was this of the Jews? It was so to all their enemies: they knew it, and could tell that Jerusalem had been hurtful unto Kings and Princes, a very bad City. 
Chald. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezra. 4.12.15.  His meaning was, it had been very fatal, mischievous, and unlucky unto Kings in their quarrels with it: it was seditious, and apt to insurrections: i e. it would not willingly endure the yoke of Tyrants, for that to them was sedition: There was none of the Nations round about, but had their marks and maims by meddling with Jerusalem. So fares it with all the Church's adversaries in all ages.  

Lib. 1. ad Scap. c. 3.  God forbidden (saith Tertullian) that we should wish or work you any mischief: yet we cannot but grieve that no City which hath shed our blood, should go unpunished, nor unrevenged.  
The example of Ahab is not lightly to be passed by: Ahab had committed many sins in marrying Jezabel a foul Idolatress, and by her a practizer and setter up of Idolatry: All this while Ahab lives: but mark where he dasheth, and falleth irrecoverably upon Naboth a righteousman, he coveted first, and then killed, & got possession: By this unpolitick sin he brings upon himself quick destruction, 
1 Kings 21.19, 20, 21.  and a recompense in his kind.  
Mark the Text: Thus saith the LORD, In the place where Dogs licked the blood of Naboth, shall Dogs lick thy blood, even thine. Which last words are added for the greater certainty; also to show the law of retaliation, which God observed in the punishment: and thirdly, that he would not spare him, 
21  though a King: Thy blood, Ahab, even thine, shall go for Naboths. But this is not all: But behold, I will bring evil upon thee, and will take away thy posterity, and I will take away thy House like the House of Jeroboam the son of Nebat, and like the House of Baasha the son of Ahijah, for the provocations whereby thou hast provoked me to anger, and made Israel to sin. By which sin is meant Ahabs' Idolatry: but what is that to Naboth? This injury against Naboth makes Ahabs' Idolatry to be remembered: the murdering of Naboth, and the tract of his blood, led God along to all Ahabs other sins against God, which before seemed forgotten: but his falling upon a righteous man, made a sleepy Lion to awake, and tear him with his family in pieces, at least 70. of them.  
Mark, when Ahabs 70. sons were killed, they put their heads in Baskets, and brought them to Jezreel. Behold here the recompense of the punishment answers to the sin here also: In Jezreel Naboth was killed, the Baskets of grapes which he lusted after, are repaid with Baskets of heads, even of his own childrtn in the same place. Surely thou art righteous, O Lord, and just are thy judgements. It is the note of chrysostom on this judgement.  

Luke 7.37.  See another instance, Our Saviour Christ coming to dine at the house of one Simon a Pharisee, did not receive from him those civilities which were usually bestowed in those times and Countries at entertainments. Simon should have washed Christ's feet ere he sat down; he should have received him with a kiss at his first coming in, he should have anointed his head with oil: all these things were wont to be observed at Feasts, and entertainments, and were due to our Saviour in course as his invited guest, but were denied him by the proud Pharisee; yet the Lord seems to pass them over in silence: But lo this Pharisee doth not rest there, but proceeds to find fault with a poor penitent soul that came in love to Christ, to afford him what Simon had denied him; but he not being able to bear it, falls out with her, calls her sinner, and taxes her for old miscarriages. Mark, 
Mat 26.6. John 12. ubi vides Judae in Christum & ejus res familiares delicta, rapacitatem & furta non antea objurgata & infamiae supplicio affecta quam ipse sanctae illi mulieri infensus fuerit, etc. Velasq. in Ep. ad Phil. c. 1. Dan. 3 2a. Dan. 6.24.  the Lord Jesus that was silent till now, can hold no longer: Now thou abusest this poor creature that loves me, & is beloved by me I cannot spare thee, take therefore a gentle rebuke for thy omissions of duty to me, which else I should have buried in silence, thank thyself Simon for this check; for thou hast showed me the way by thy quarrelling her that is my servant. The like befalls Judas Iscariot for the same crime, who by his finding fault with the pious act of a devout woman, brought his own sins to light, which till that time had been hid and covered, and might have long so continued, had he not awakened Divine justice, by grudging at God's servant. When Abimelech took Abraham's wife, was not his own wife struck with barrenness, and was not his house plagued with great plagues for this cause, Gen. 12.17? Mark how God threatened him. Gen. 20. When the Sodomites that vexed the righteous soul of Lot from day to day, burned in the flames of unnatural lust at his door, they were consumed by the fire of hell out of heaven, Gen. 18.19. See how the punishment answers this sin. The same befell the enemies of Shadrach and his two companions, their enemies that kindled a fire to burn them, were burnt by the same flames. daniel's enemies were eaten by the Lions which they had cast him amongst to be devoured.  
Thus was Ammon recompensed by keeping Israel in bondage, 
Jer. 49.1.2.  by becoming bondmen unto Israel, they dwelled in Israel, as if Israel had no Sons or Heirs, as if Israel were escheated; for this the Lord sent a sword upon Ammon, and devoured him: Thus was Israel Heir to them that were his Heirs, saith the Lord.  
The same befell them for their scoffing at Israel in her Calamity, 
Ezek. 25.3. etc.  saying, aha, clapping their hands, and stamping with their feet, that the same Judgement should befall them.  
The King of Moab would needs curse Israel by a sorcerer, was cursed by him with his people, 
Num. 22.23.24. cap. Jer. 48.26.27.  and the cursing Prophet slain with the Sword of Israel; but the Prophet Jeremiah gives Moab a Cup of drunkenness to wallow in his vomit, and to become a derision: what's the reason, because he had derided Israel, lo a cup of trembling for Moab. Haman got a Commission to put the Jews to death, and built a Gallows for Mordecai; Hester got a Commission to put Haman to death with his Sons, and he was hanged on his own Gallows; 
Esther. Cap. 6.7, 8. Mat. 15.11.  lo the exact severity of divine justice upon his people's adversaries; for with what measure they meat to us, the Lord will measure to them again.  

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

Prov. 22.17. Deut. 32.41.42. Psal. 64.4.7, 8, 9  Thus he that seeketh evil and vengeance, evil and vengeance shall come upon him: and this the Lord will recompense on his Church's adversaries, as he solemnly professeth: He will shoot suddenly with an Arrow against those wicked Archers that shoot at his people, and will wound them: so shall they make their own tongues to fall upon them, and all men shall fear, and shall declare his do. This hath made me the more copious in this, That God having executed the same acts of retaliating Justice upon your enemies, we may both wisely consider his do, and declare those works of God this day.  
Reason. Which consideration may well put us upon a little search of the ground of this proceeding in God.  
It's from that near union and interest that the Lord and his people have in each other, whereby the Lord cannot but engage himself to be tender of them.  

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

Ephes. 5.  His people are his Body, and his Members, and his Flesh and Blood: Now no man ever hated his own flesh, but nourished and cherished it. Therefore if any hurt his body, members, or flesh, he will require eye for eye, tooth for tooth, limb for limb, and life for life.  
They are the Lords sons and children; he that wrongs them, 
Exod. 4.22, 23.  the Lord will slay their sons, their first born.  
They are his Lambs, how tender is he of them, appears in his threefold charge to Peter to feed them, and in bearing them in his Arms: will he see them worried, and not avenge their blood?  
They are his brethren, mother and sister; 
Mark. 3.35.  it were unnatural not to defend the lives and avenge the deaths of these? Nay, observe this is one reason why he is called the Redeemer, or God; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Numb. 35. Ruth. 3, 12, 13.  it is one of his Attributes, and he was properly a kinsman, and blood-friend, and he was such a one which had jus vindiciarum: and shall we think this an empty Title? I tell you he will avenge his kindred's blood, and that right speedily.  
They are the Lords crown and glory, Isai. 62.9. Nay, 
Isa. 62.3, 4.  and his very Jewels, will he suffer any to rifle his Cabinet; or pluck off the Crown from his head? who will not tremble at the thought of such an attempt?  
They are the Lords Freemen; can we think he will endure them to be made slaves? How hath he then triumphed, 
1 Cor. 7.22.  and led captivity captive, if he hath not made a perfect conquest?  
They are pure Virgins of the Lord; 
2 Cor. 11.2.  who durst attempt the chastity of his Virgins, or of his Spouse, to kindle the fire of his jealousy?  
They are all Kings and Priests to him through Jesus Christ: 
Rev. 1.6.  therefore all anointed: therefore all sacred, therefore he charges all the world not to touch them under that notion, and reproves Kings for their sakes, the height of which profaneness and Sacrilege in his account, is a daring and provoking sin. Let us not think these Titles and Relations empty, they are the highest engagements in the world.  
Hence the Lord hath clothed himself with all titles of defence and safety. Take notice of one place where David in the day the Lord delivered him from all his enemies, calls God his Rock, 
Psal. 18.2.  his Fortress, his Deliverer, his God, his Strength, his Buckler, his high Tower, and the Horn of his Salvation, and several attributes of defence: which last also is a Horn of Salvation for his servants to push down their enemies. So we have God both a defensive and an offensive weapon to his people against their enemies, in that congratulation, 
Deut. 33.29.  Happy art thou O Israel, saved by the Lord, the shield of thy help, and the sword of thine excellency: i. e. the most excellent sword that his people can have, and that by which they excel and conquer their foes; 
Psa. 44.6.7. Zach. 2.5.  therefore said to be better than Bow or Sword, and more to be trusted unto.  
But that of our Prophet is a very high expression, where the Lord saith, He will be a wall of fire about Jerusalem, he had said before, Jerusalem shall be inhabited as Towns without Walls: Then they might object, How shall it be defended if it hath no Walls? Very well saith God, I will be instead of Walls, my salvation shall be Walls and Bulwarks, 
Isa. 26. v. 1.  this makes a strong City; but this is not all, they are no common Walls that I will be to Jerusalem, 
Gladio ancipiti, flammeo et versatili.  he will be a Wall of sire about Jerusalem. Alluding, saith Lactantius and others, to Paradise which was guarded by Cherubims and a flaming Sword, burning every way. Or perhaps alluding to such as travel through Deserts, where they have no fence in the night from savage Beasts, but by making fires, which affrights a far off the devouring creatures: thus the Lord is to Jerusalem. Oh but will not this damnify or endanger the Church within that fire? No, I will be glory in the midst of her, fire without, and glory within. At the same time as the furnace was in Daniel, fire without burnt the enemies, but glory within to the three Worthies, 
Jer. 51.58.  for the Lord was there with them. Babylon's wall is called a broad wall, it being 50. foot, others say 50. cubits thick, and of an incredible height, yet taken; we have a wall of water about us, 
Deut. 1.28.  and wooden walls, yet all this is nothing to a wall of fire. It was said of the Canaanites Cities that they were walled up to heaven, they fell down before Israel; but a wall of fire is more impregnable; 
Isa. 10.17.  This the Lord threatened against that grand Tyrant Nebucadnezzar. The light of Israel shall be for a fire, and his holy One for a flame: and it shall burn and devour his thorns and his briers in one day. Thus you see the enemy is combustible stuff, as elsewhere tow, chaff, stubble and straw: Thus shall they be to Jerusalem in their attempts, and she shall be fire unto them ver. v. 6. after my text, Surely the Lord will make it a hot day to Jerusalem's assailants.  
This shows God's people to be invincible, because all these titles of defence, as Walls, Tower, etc. declare the Saints to be in God, that they dwell in, or within him: So the Psalmist clearly, 
Psal. 91.2 etc. 1 joh. 4.16.  He that dwelleth in the secret of the most high, shall abide under the shadow of the Almighty. Now hence it follows, that those who will attach Jerusalem, must first fight with God, and batter, storm and break through him, ere they come at God's people; think then that Jerusalem's assailants have the hardest pull of it of all others in the world. For who will set the briars and thorns against him in battle, he will go through them and consume them together. Go, 
Isa. 27.2, 3, 4.  sing unto Jerusalem a Vineyard of red wine. I the Lord do keep it, I will water it every moment: lest any hurt it, I will keep it night and day. etc. Mark Jerusalem is red wine, i. e. generous and delectable to God, but poisonous and dreadful unto her enemies; and you hear the reason of it, I the Lord do keep it.  
Let us speak a word to this reason of the point, according to the metaphor, in the third verse, viz. of a Stone. How comes the Church to be such a burdensome and breaking Stone to her adversaries? Answ. Because the Lord Jesus is incorporated into their Walls both in the foundation and corners, and they as living Stones are cemented to him, and built upon him by his blood. This is that Rock against which neither the storms, 
1 Pet. 2.4.5, 6, 7.8.  winds and waters, no nor the gates of hell can prevail. This is that precious corner Stone of God unto believers, but a Stone of stumbling and a Rock of offence unto the wicked. 
Math. 21.44.  This is that Stone on which whosoever falls shall be broken, but on whomsoever it shall fall it shall grind them to powder.  
This is that little stone cut out of the Mountain without hands, 
Dan. 2.34.35, 45.  which broke in pieces the iron, brass, clay, silver and gold, and when it had smote the Image, it filled the whole earth: This little Stone is Jesus Christ in his word and members, little and despised in the eye of the world, as David's pebble was to Goliath and his Arms, but yet that which felled that Giant to the ground: 
Psal. 2.  so this little Stone shall break Crowns, Swords and Sceptres, even as Potsherds, shall fill the earth and prevail; It is the Lord that makes Jerusalem a burdensome Stone to her enemies.  
Use. 1 Is it so, That its fatal to Jerusalem's enemies to attach her, and doth the Lord punish such machinations in their kind? Then let not Jerusalem feat her enemies in their highest ruff, and threaten. There be 4 things that render an enemy formidable.  
Policy, For they are in their generation more subtle than the Saints, they are Serpents and foxes, the Saints are Lambs and Doves. Yet fear not this, this cup here shall astonish and infatuate them. What a fool did that grand Oracle Achitophel become as soon as ever he engaged against David.  
Courage, yec fear not that, this cup shall be a cup of trembling to them; and shall make them shake as the leaves of a tree shaken with the wind.  
Number, Fear not that neither, What saith the text? though all the people of the earth shall be gathered together against you, yet they shall be cut in pieces. And have you not had trial hereof in all your conflicts, being still over numbered by your adversaries; yet your Barley Cake tumbled down the Tents of Midian?  
Power, Be they a huge host of Cavalry and Infantry as the text hath it, do they glory in their strength? and therefore approach with contempt to your strength; as Tobiah the Horonite, and Sanballat the Ammonite, What do these feeble Jews? if a Fox go up, he shall break down their stone wall. Yet up it went, and it became so strong, that all the strength they had could not demolish, nor dismantle it.  
Your adversaries had all these four advantages against you, Policy, Courage, Numbers, Power, yet your God frustrated all before Jerusalem: which became a cup of trembling, and a stone of stumbling to all these.  
Use. 2 For Instruction, to behold as in a mirror this great truth verified to us this day, as by innumerable former proofs, so by that signal instance, the cause of this solemnity. Let your raised meditations read over what God hath done for you, and behold this great Truth, riding triumph in all ages of the Church of God, that wicked men may hear, and fear, and that the righteous may believe and rejoice; If we should walk through the histories of the Church, 
Euseb. l. 2. c. 7.  we should not only find Pilate for condemning Jesus Christ to kill himself, Herod and Herodias that slew John Baptist, ending their days in misery and banishment: Besides the example of another Herod, who killed james, and imprisoned Peter, 
Acts 12  and persecuted the Church, he was smitten of God, and eaten of worms in that very chapter; But also among persecuting Emperors.  
Domitius Nero, the first persecutor of Christians that was an Emperor, 
justin.  proclaimed and condemned by the Senate to be whipped to death, and dragged through the City: for fear of which he slew himself.  
Flavius Domitian, the second Persecutor, was slain, 
Suet. in Domitia. Speed. Chron.  and his body disgracefully used by the Senate, his Scutcheons and Images thrown down, and they forbade any remembrance of him. Thus was he recompensed in his Body and members, that mangled the Image, Body and Members of Jesus Christ.  
The like befell Septimius Severus, slain at York, Cassianus, Macrinus, Antonius, Heliogabolus, Murderers and Monsters, all slain; Alexander Severus, and Maximinus, likewise came to the same fatal ends. Behold the justice of God against those murderers of Christ's innocent servants, punishing blood with blood, according to the Law of retaliation. What shall I tell you of Decius, who raised the seventh persecution, for which God suffered him to be assaulted for his life; for fear of which he threw himself into a pit, and was never found.  
Gallus and Valusian treading in his steps, were both destroyed by Emilian, a Captain. In those day's God plagued the Empire with an Epidemical pestilence, and many other heavy calamities, which the Heathens laid to the Christians charge: But Cyprian writeth a confutation of that, and clearly proves it was their contempt of the Gospel, and persecuting of the Saints, caused those evils.  
These judgements fell also upon Valerian, who raised an eighth persecution against God's people: He was taken by Sapores King of Persia, who made a captive of him, and his body a footstool, treading on his neck when he went on horseback. A righteous judgement upon him who had trampled the truth, and professors of it under his feet.  
Aurelian, the ninth persecuting Emperor, was terrified by a Thunderbolt from heaven, and afterward slain, though he seemed somewhat to relent of his cruelty.  
Dioclesian and Maximilian raised the tenth persecution, both which quitted their imperial dignity, and the latter of them slain by the command of Constantine. Maximinus was smitten of God with rottenness and vermin, as Herod was for wasting the body of Jesus Christ.  
Famous is the death of Julian the Apostate, who first subtly, then openly persecuted the Gospel: he asked counsel of the heathen Oracle which was destroyed by fire from heaven to small powder; he encouraged the Jews to rebuild the Temple, which was destroyed by an Earthquake, fire, and a mighty wind, at last he was wounded and died, crying out, Thou jesus of Galilee, thou art too hard for me.  
Many such instances may be added of the fatal ends of Arrian and Eutychean Persecutors: But that of Phocas is very remarkable, who was the first that set up Antichrist visibly, by making the Bishop of Rome Universal Bishop, and the Church of Rome head of all other Churches. This Emperor was beheaded, dismembered, and his body given to the Soldiers to be burnt with fire.  
Notable is the example of Minerius, who being sent to destroy the poor Christians called Waldenses, which he did by fire and sword, felt the just vengeance of heaven by fire in his body, was consumed with rottenness, and voided blood in stead of urine, and died with great torments.  
Charles the fifth, a famous Emperor for wisdom and valour, yet dashed against this rock of endeavouring to destroy Protestants, was himself driven out of his Empire, that endeavoured to drive out the Gospel thence.  
To step but on the other side, we shall find Henry the second, and Francis the second of France, taken away by death, who began persecutions there. Likewise the Duke of Guise, a cruel persecutor, dying, gave breath to the poor afflicted Saints.  
And Charles the ninth, a most perfidious and bloody Prince, died with great effusion of blood from sundry parts of his body. 
Anno 1574.  Thus will the Lord have blood for blood, not sparing the effusion of Royal blood, to avenge the blood Royal of his children, whom he hath made Kings and Priests to himself through Christ Jesus, Rev. 1.8. and which cost the blood of his dear son.  
I cannot pass by Henry the third of France, who was killed by a jacobine Monk in that very chamber where the King had been chief in concluding the massacre of Paris; which massacre was so bloody and barbarous, that the very Spaniards at the treaty of Munster, told the States of the Low Countries, that the Spanish Nation had never done such a Butchery against those of the Religion, but abhorred such acts; and that it was sufficient to declare the genius of the French.  
I will not come down lower to instance in later times, they are so infinite and so fresh, your own memories I hope are stored with them as so many Courts of Records, and your meditations often read them over. If it be not so, give me leave; as your remembrancer, to tell you, that you ought never to forget the judgements of God written in blood, legible to all the world, that he will never let a wickedness go unpuished which is acted against his people.  
Use 3 Let us see the greatness of the mercy which we commemorate this day, how God hath made Dublin a cup of trembling, and a burdensome stone to her enemies in the siege. The greatness of the mercy may be seen in these two particulars.  
There was very much of God in it, and little of man: whether you regard numbers the enemy had that advantage, whether his confidence, whether his successes before: In a word, if you look on the besieged as the last that were left to be eaten, that their adversaries had it in consultation to bind them back to back, and throw them into the Sea, that their succours were delayed, and many disheartening emissaries to persuade the beleaguered that no relief would come to them at all; that therefore they should secure the Governor, and deliver the City; that then the Lord should deliver the City from the enemy, arming a few beyond their own intentions, to destroy a huge Host, let the Governors of Judah say, for this say the inhabitants of Jerusalem shall be my strength in the Lord of Hosts.  
Consider the latitude and extent of this mercy, look not upon it as within the circumference of one single City, 
Nahum 3.12.  divers other Forts and strong Holds followed, and come on still dropping, as ripe Figs into the mouth of the eater. Many daughters attend the mother, or Metropolis; this great mercy is but the first fruits, and the earnest of that which follows,  
Look on this mercy as that which reacheth three Nations, and all the true Israel of God, and the Generations to come; let us look on this mercy as one deadly wound to the Beast, and the false Prophet: a mercy though in comparison of many great ones, not so great, yet superadded to the quotient and catalogue, adds very much to the bulk of them, and to God's glory; yet let me tell you, this victory and deliverance singly shines in its own lustre, without borrowing, and is able to speak its own greatness abstracted from others: Ask the broken enemy, their frustrated hopes, their slaughtered carcases, their great loss speaks it our great gain. Ask the trembling Citizens that were even in the paws of danger, and plunder, and death, and were delivered, they will say 'tis a great mercy, 
Psalm 107.1, 2.  the redeemed of the Lord say so, That his mercy endureth for ever. What need I say more? yourselves that stand upon advantageous and higher ground, that see further and clearer than us, that know the times what Israel ought to do, that weigh circumstances and consequences in a right balance, you have declared your sense of it so high, that not a greater mercy on this side Egypt, hath been declared to God's people. This mercy hath made such an impression upon some of your enemies, as was upon Saul when he told David, Blessed be thou my son David, for thou shalt do great things, and shalt still prevail: or as was upon Balaam, when hired to curse Israel, he blessed them, and said, they were invincible, and should still do valiantly: or as was upon Hamans' wife Zeresh, who said, If Mordecai was of the seed of the jews, those that began to fall before him, should fall irrecoverably. This mercy to them is a owning by heaven of your paesent power, your late changes and transactions which the world so much disowned, and were startled at.  
This mercy doth eclipse and drown foregoing mercies, whereby the Lord doth not only keep on his course of mercy to his people, but in a higher and more signal way; keeping the best wine till last, & the most excellent Arts and Sciences till the conclusion. When the Trumpets sounded louder and louder, than God came down. 
Exod. 19.19.  When Joshua compassed Jericho 7. days, the Ram's horns sounding; the last found had a shoot with it, and then Jericho walls fell down. Me thinks the Lord speaking louder every day, his strokes being still greater, his discoveries being more glorious continually than before, what can it bode, but Babylon's walls falling; the Lord coming down nearer unto us, even among us: See how the enemy, yea the earth trembles at his presence. Shout therefore brethren his praises aloud, many a poor soul prayed and cried aloud for this deliverance, and is heard by this return. Let our praises sound as high, you know who got the victory by praising God aloud, at which time the Lord set ambushes for his enemies, 2 Chro. 20.21, 22. and who knoweth what he is doing for us at this instant?  
Add hereunto the nearnes of this mercy, many will look on this mercy as a thing afar off, because done in another Land: but do we not know that our safety, and interest was even bound up in theirs? Is it not our outworks, which taken will soon straighten us? It's the making up of a great bank, which broken will let in the enemy like a flood upon us. Have we not felt inundations from thence already? He turned the Sea into dry land, they went through the stoud on foot, there did we rejoice in him. 
Psal. 66.6.  Was not that deliverance far from David both in time and place; yet he saith, there did we rejoice. Much more let us rejoice now, as more nearly interessed and related. Were not our hearts tuned to the notes of this Harp in the doleful tunes of it? Let it be so now, in the joyful tidings that it brings us.  
Again, learn to trust thy God O Jerusalem, he will defend thee in a siege and straight against all the world. Never distrust a Lord of Hosts more upon any seeming dis-advantages whatsoever, they are but lures and snares to catch a presumptuous daring enemy: 
Rev. 20.9.10.  take an example yet to come after the thousand years, Satan shall be loosed, and shall go out to deceive all the Nations of the four Quarters of the Earth, Gog and Magog, to gather them together to battle, whose number is as the sand of the Sea, and they went up on the breadth of the earth, and compassed the Camp of the Saints about, and the beloved City: never was there such a league before Jerusalem, never did it sustain such a siege; but mark the end, fire came down from God out of Heaven, and devoured them, and then the Devil is cast into the lake of fire and brimstone, never look for war or sieges more after that time: therefore trust God for ever, and know, if you will believe, you shall see the glory of God yet daily, but I may not enlarge.  
Again, learn we hence, to wait on God, notwithstanding some delays, though he tarry wait for him, the adversary must have his hour of the power of darkness: the waves must beat the ship, and fill it too while Jesus sleeps; yet know, he doth but seem to sleep, his providence ever waketh, he that watcheth and keepeth Israel doth not slumber: what if Jerusalem be besieged, yet is it not therefore taken and destroyed. How hard were the Inhabitants of Jabesh Gilead put to it by Naash, 
1. Sam. 11.  almost to the putting out of their right eyes, and loss of liberty, yet they waited a little and were delivered: how greatly was Samaria distressed, even to a great famine, so that the King said, why shall I wait any longer; yet had they speedy deliverance and plenty. 2 King 6. ult. and cap. 7.1.  

2 King. chap. 18.19.  How formidable was Zenacheribs numerous Host before Jerusalem, of well nigh two hundred thousand, that had conquerred and wasted all Countries round about, and by the blasphemies of that great Rhodomont Rabshakeh, all successors seemed hopeless; yet Hezekiah waited, and Jerusalem was delivered, and Zenacheribs Army destroyed, wait you on the Lord, wait I say on the Lord.  
There is another consectary which the Text holds out to us in the 5. verse, that the Inhabitants of Jerusalem under God are the strength of the Governors of Judah, the people of God in any place, are the strongest Bulwark to that place, why? because the Lord of Hosts is their God. O ye Governors of Judah think on this, how great have been your contests about the Militia of this Nation: now you have it, there is as great a care to manage it with safety, and to its proper ends; but know this Worthies, you have a better Militia than the former, even Gods own people among you, this is your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say you in your hearts, the Inhabitants of Jerusalem shall be my strength in the Lord of Hosts their God: mark the Interest they have in God, is the Magazine and citadel of their strength and safety.  
Israel was called a Camp of Host as they came up from Egypt, and ask but Balaam, what he thought of them, when with an evil eye he took a prospect of them. How godly are thy truths O Jacob, the Lord is among them, he hath as it were the strength of an Unicorn, the people shall rise up as a great Lion, and stir as a young Lion, he shall not lie down till he eat of the Prey, and drink the blood of the slain. Numb. 23.21, 22, 23. mark that, the Lord is among them, that's their strength, they are among you, there's your strength, these are your artillery, 
2 King. 13.14. Rev. 11.5, 6  your great Ordinance; these are your Chariots and your Horsemen, as he said of the Prophet.  
If any shall hurt these, fire goes out of their mouth, and consumes their enemies, as was said of the witnesses, those have power to shut Heaven that it rain not in the days of their Prophecy, and have power over waters to turn them to blood, and to smite the earth with all Plagues as often as they will: it was said of the Romans, nemo impune lacessivit populum Romanum, it's more truly applied to God's people, none goes unpunished that sets himself against them. Know therefore where your strength lies, in the holy people of God; be as Fathers to them, and as Nurses, make much of them; do not think their or your strength and safety lies in their divisions, 'tis both your weakness and nakedness, theirs and yours: call your Children together, make peace among them, favour them that do that work, and frown on them that divide: thus shall they be when ordered and united as terrible as an Army with banners.  
Give me leave in the last place, to add a word of Direction towards that Country, which the Lord hath given you livery and seizin of by this victory.  
An able Patriot udon this very subject, and Country, 
Sr. I. Davies.  hath this rule. A barbarous Country is like a field overgrown with weeds and briars: which therefore must first be throughly broken up with the Plough, and then immediately sown with good and profitable seed; namely, good Laws and Discipline: in the going of the Plough of war and severity, whatever you do with the principals, who not unlike great wasters overshadow, and destroy others. I could desire mercy towards the multitude in general, that there be a rooting up rather of evil manners, than men; but that God may speed the Plough, I beseech you forget not a good Ministry there, which in conjunction with a good Magistracy, may effectually pluck up every bitter root that beareth gall and woormwood, as Popery and profaneness, and sow them with the precious seed of truth, and righteousness: if you shall not only civilize, but spiritualise their wild barbarism; if you shall endeavour to destroy the venomous things out of their hearts and houses, as their land is said to be free of them, if you labour to out them off, not only from foreign interests abroad, but such as are foreign to Jesus Christ; then shall they know the Lord Jesus a better Protector to them, and Saviour then the Pope or Patricius.  
Right honourable, the Lord hath given you a City and a Nation, take heed you make surrender of it to him that gave it you, not for yourselves, but for himself. Thus did joab when he won Rabath, he would not have it called after his name, but sent to David to have the Crown set on his head, give you the Crown of Ireland to jesus Christ, much less let Jim and Ohim roost there. Send all the pack of Babylonish trash to Rome after the Nuncio. Let there be as much care taken for the Lord as for the land; for The spiritual estate of the poor people, as for the temporal estate of the rich: that they may look upon him whom they have cruelly pierced, and murdered in his Members: forasmuch, as many of them did it ignorantly. Thus shall your victory become theirs, or rather the Lords; This will be a right improvement of so memorable and so great a mercy.  
And let not the great things done abroad, render you forgetful of what the Lord hath done for you at home, and what you ought to do for him reciprocally. Two things were commended to us in Papers, to be recommended to your grave considerations; the cries of the poor prisoners, and those many files of Petitions that lie dormant in your hands, and were never read over. I do not pretend to any such knowledge, or power, which takes cognisance of particulars of those two kinds forementioned; yet I beseech you, let your ears be open to those cries, both in the former and also in other kinds, which reach up into Heaven, and beat loud Alarms in the Ears of Divine justice: Oh take care and heed, that the oppressions in the land, may not be such as may cause the tears of the oppressed to speak, They have no comforter, while on the oppressors side there is power; 
Ecles. 4.1, 2.  some cry for bread to feed their bodies, others cry for bread to feed their souls: some cry for justice, others for mercy: some sink under their burdens, others play the Taskmasters upon their brethren, laying on them more load: some grow rich upon others poverty, and some proud by others riches. Now, if you according to the trust and power in your hands, unload heavy burdens, take off every yoke, and let the oppressed go free; If you make up the breaches between brethren, and not suffer them to smite one another with the fist, if you countenance the truth setting it run and be glorified, and give check unto conscience wasting eror; if every way you are tender of the name of God, by righteousness and holiness, the Lord will be tender of you and yours, and will build you a sure foundation.  
And to end with the text; Take heed you do not dash upon that Rock of fight against God in any of his Members; It's your work to be tender of them, as it's theirs to be tender of you: It may be Abiathar hath not carried himself well to you in this great turn; yet remember they bear the Ark of the Lord God, 
1 King. 2.26.  and have been afflicted in all wherein you were afflicted. Let Constantine's example be your pattern, to persuade, and even to enforce amity between divided brethren.  
I had many things to have added, but I would not abridge your other expressions of joy suitable to such a time, nor impede your emergent consultations, nor impose upon your judgements. Let us shut up all by invocation and praise.  
FINIS.   

Reader, by reason of the Author's absence from the press, thou art desired to correct with thy pen these faults which escaped the Corrector,  
Title page, for docet read docuit. p. 1. r. our. p. 2, r. of. p. 3. r. the for our. p. 4. l. 7. r. it. l. blot out Revel. p. 5. l. 8. r. of. l. 13. for hosts r. horses. l. 21. r. Anakims. l. 23. for wars r. rose. p. 6, r. the. p. 7. l. 2. r. spectators. l 19 for we r. be. p. 8. p. 9 grow r. therefore. l. 38. for increasing r. encompassing. p. 18. l. 25. r. God's eye. p. 23. for God r. good. p. 24. l. 20. r. turning. p. 25. for go r. therefore. p. 27. r. volusian. p. 29. blot out say in l. 24. p. 30. l. 36. for arts and sciences r. acts & scenes. p. 31. l. 1. r. shout. p. 31. l. 36. for league r. league r. p. 32. l. 21. for successors r. succours p. 33. l. 2. for godly r. goodly, & for truths r. tents. p. 33. l. 29. r. upon, p. 34. l. 7. for out r. out. p. 35. r. error.