Jerusalem Fatal to her Assailants, Sermon

Jerusalem Fatal to her Assailants · Sermon

p. 1A Sermon Preached before the Houſe of PARLIAMENT.

Zach. 12.2, 3, 4, 5.

Behold, I will make Ieruſalem a cup of poyſon unto all the people round about: alſo with Iudah will he be in the ſiege againſt Ieruſalem.

And in that day will I make Ieruſalem 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 madneſſe, and I will open mine eyes upon the houſe of Iudah, and will ſmite every horſe of the people with blindeneſſe.

And the Princes of Iudah ſhall ſay in their hearts, The inhabitants of Ieruſalem ſhall be my ſtrength in the Lord of hoſts their God.

Right honourable and beloved,

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

p. 2Obſerve then the parts and parralel together: You have here, firſt, a very formall, and formidable laying a ſiege; ſecondly, We have a ſignall raiſing of that ſiege: thirdly, we have the cauſes and conſequents of both: In the firſt, two things are conſiderable,

Firſt, The beſieged, ſecondly, the beſiegers.

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

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

2. The ſignall raiſing of the ſiege:

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

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

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

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

p. 33. By aſtoniſhing the Horſe and his ryder, their moſt active powers, their Cavalry and flower:

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

3. Follow the effects and conſequents.

1. Jeruſalem is delivered and ſecured:

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

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

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

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

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

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

The burden of the word of the Lord.

The word fals heavy upon ſinners, though they make light of it: this expreſſion was ſo familiar among the Prophets, in the degenerate time of the Church; that the obſtinate Jews would come in ſcorn, asking,Ier. 23.33, 14, &c.Jer 23:33Jer 23:14 what is the burden of the Lord? but they found it a burden to them indeed. Pharaoh made light of Gods threats and plagues on him by Moſes and Aaron; but at laſt they ſunck him as a ſtone to the bottom of the Sea. Ahab made light of Michaiahs word, but it proved a heavy burden to Ahab, as Iehu cals it. 2 Kings 9.25.

The burden of the word of the Lord for Iſrael, i. e. This vengeance threatned on the beſiegers, is for Iſraels ſake, in favour of Iſrael: All the havock that he makes of great perſons, of families, of whole Cities, Armies, Nations, is for Iſrael; the whole current of Gods judgements is but a comment and confirmation of this; pertinent to this and very pregnant is that of the Prophet;Iſa. 43.1, 2, 3, 4, 5.Isa 43:1Isa 43:2Isa 43:3Isa 43:4Isa 43:5 when he tells Iſrael there, as here; that he was his maker, redeemer, and preſerver from all evils: he gives the reaſon of all, verſe 3, 4. I am the Lord thy God, the holy one of Iſrael, thy Saviour: I gave Egypt for thy ranſome, Ethiopia and Seba for thee, ſince thou waſt precious in my ſight, thou haſt been honourable, and I have loved thee; therefore will I give men for thee, & people for thy ſake. p. 5The Lord takes away multitudes of wicked men as droſſe, and counts them but as the dung of the Earth for Iſrael. What a diſtinguiſhing love is here in a gracious God, that puts ſo vaſte a difference between men and men; between party and party, accounting his own honourable, his enemies baſe; his own precious, his enemies vile: The Lord like a Lion goes forth and tears what ever he meets with, to feed his young, be it men or beaſts. Thus the Lord makes bloody ſacrifices and ſlaughters his adverſaries bee they never ſo mighty or many;Rev. 19.17, 18, 19.Rev 19:17Rev 19:18Rev 19:19 as we have it notably deſcribed by Iohn in the Revelations; Having armed and mounted Ieſus Chriſt with royall conquering power, brings in the Angel, inviting all to a great feaſt, which he cals the ſupper of God; the proviſion is fleſh, coſtly fleſh; to eat the fleſh of Kings, the fleſh of Captains, the fleſh of mighty men of hoſts; and them that ſit on them, &c. I do not take the words litterally of Birds feeding on the carkaſſes of the churches ſlaughtered enemies lying unburied, though that may be too; but of warriours mingling themſelves with the Church for pay and prey; or of militant Saints, who being married to Ieſus Chriſt as conquerours; hee ſups them upon the ſpoiles of their enemies,Pſal. 74.14.Ps 74:14 the mighty Behemoths and Leviathans that prey on Sea and Land; the inſatiable Potentates of the Earth, even they ſhall be meat for his people, as Ioſhua and Caleb ſaid, the mighty Anachs ſhould be bread for Iſrael, Num. 14.9. Thus out of the … comes forth meat, and out of the ſtrong commeth ſweetneſſe; the Lord will make the Lion that wars againſt Sampſon to fall by his hands, he ſhall tear him as a Kid, and the carkaſſe of him ſhall yeeld Sampſon honey.

Saith the Lord which ſtretcheth forth the Heavens, &c.

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

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

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

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

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

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

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

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

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

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

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

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

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

p. 93. The world none will doubt but that's an encompaſſing enemy. Therefore the poor Church is not only called a lilly among thorns, a ſpeckled Bird amongſt the Birds, Lambs among Wolves, but expreſly a beſieged City, the Daughter of Sion is left as a Cottage in a Vineyard, as a Lodge in a Garden of Cucumbers, as a beſieged City. Iſaiah 1.8.Isa 1:8Solitary and ſurrounded, and not only inveſted at large, but cloſely ſtreightned and diſtreſſed; ſo as with Jehoſaphat they know not what to do, only their eyes, are upward towards God, reſtat iter coelo tantum.

The ground of this from God, is partly to give check, reſtraint to the extravagancies of his people, and we know ſometimes it is but need: the beſt and moſt retired ſoul hath his wanton flings,foreign and its very hard to keep it from leering and hankering after ſome vanity: to cure this the Lord will hedge us in with thornes,Chryſoſt. Hoſ. 2.Hos 2 that we ſhall not find our lovers. We are apt to turn our liberty into licenciouſnes, and the grace of God into wantonnes, and to ſurfit upon mercy, to growe fat and ranck, to begin to gone and kick, and break fence: the Lord ſees good to pinch us for this, to reduce us to our meaſure and compaſſe, by driving us into corners. Sic deus cohibet & fraenat ſuos ne diffluant: Calvin.thus the Lord will hamper his own; he will banck and bound them into their right Channels, leaſt they overflow their bancks; but this is chiefly to role on a proud enemy to preſumption, that while he thinks to try experiments, and do exploits upon Jeruſalem: the Lord will lay ſnares and ambuſhes for him, the Lord will lead him on, and make his work ſeem facile and feiſable to him: he will give him ſome advantages, he ſhall begin to grow fat with ſome ſucceſſes, hee'l preſent him faire hopes of carrying the day, and glutting himſelf with ſpoyles: hee'l ſuffer the Lyon to get his prey into his Chambers, and between his teeth, playing with it ſecurely, and gaping to devoure: now all this is but to get Pharaoh beyond retreat, and when I have him but in my net, then ſaith God, Il'e draw: now is my time to ſtir and work: now il'e look thorough the Cloud and pillar of fire, upon the Aegyptians, and trouble them; and there Pharaoh flies, but 'tis too late, ſtretch out thy hand Moſes, and let the waters cover Pharaoh and all his Hoſt, let him ſink and be buried in the mighty waves, the Lord will reduce his people beyond humane hopes of relief, and then he p. 10will be glorified, let Lazarus be ſick, and let him die, and let him be buried, and let him ſtinck: now ſaith Chriſt, my houre is come, Il'e go to Bethany and rayſe Lazarus: the Lord delivers a people out of the mouth of danger,1 Sam. 17.34. &c. 2 Sam. 21.16.17.1 Sam 17:342 Sam 21:162 Sam 21:17 as David reſcued the Lamb and Kid out of the mouth of the Lyon and Beare; or as Abiſhai ſuccoured David when IſhbiBenob, a ſon of the Gyant, lift up his ſword to have ſlain David, then Abiſhai flew him; or as when Saul had compaſſed David round, that there was but a ſtop between him & death, and a Meſſenger came and diverted Saul: thus will the Lord judge his people, when he ſeeth their ſtrength is gone, Deut. 32.36.Deut 32:36when there is none ſhut up or left: when his people are full of miſ-giving, diſ-maying feares, when their Anchor breaks, and their Faith failes, when every countenance is caſt down, and every corner is full of murmurings, when Ziglag is burnt and all taken, and David weeps till there be no more ſtrength, and his men talk of ſtoning of him too, at that inſtant ſhall he march and God before him,1 Sam. 30.31. cap.1 Sam 30:31 to recover what's loſt, and ſpoyle the ſpoyler, and moreover, then Saul his capital enemy is deſtroyed Who ſo is wiſe will ponder this, &c.

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

The ſpirit of God makes often uſe of this Metaphor of the cup, in the caſe of affliction,Mat. 26.29.Matt 26:29 puniſhment or judgment, our Saviour himſelf dranck his Cup, a very bitter one, wherein no creature could pledge him, i. e. in his meaſure; although every Child of God hath a portion of the cup of affliction, in conformity to our head, not to expiate ſin, or ſatisfie divine juſtice, yet oftentimes to prevent and purge ſin.

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

They have another delicious cup, which the Lord gives them into their mouthes, upon any great mercy and deliverance from their enemies, which is the cup of Salvation: this was uſed in their ſacrifices and feaſts, and they were wont to lift it up,Illyric. and to pray and prayſe God with it, for victory and mercy, and it was a ſigne of freedom; This cup hath the Lord given us to drink, wherein we taſt and ſee how gracious he is to us, this he fils us to the brim, and makes it over-flow in the preſence of our enemies, Pſal. 23.5. But as for the wicked 'tis not ſo with them, the Lord hath tempered another kind of cup for them, of which our text ſpeakes: of this mention is made in Ezek. Ezek. 23.33Ezek 23:33where the Lord tells Aholibah, i. e. Judah, that becauſe ſhe walked after the way of her Siſter Aholah, i. e. Samaria: therefore ſaith he, I will give her cup into thy hands, thus ſaith the Lord, thou ſhalt drink of thy Siſters cup, deep and large, thou ſhalt be laughed to ſcorn, and had in deriſion, it containeth much, thou ſhalt be filled with drunkennes and ſorrow, with the cup of aſtoniſhment and deſolation, with the cup of thy Siſter Samaria, thou ſhalt drink it, and ſuck it out, thou ſhalt even break the ſheards thereof, and pluck off thy breaſts, i. e. ſhalt carry thy ſelf as one that is mad drunck, who breaks pots and glaſſes, abuſing himſelf as one diſtracted: this is the ſore cup of judgment and devaſtation.

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

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

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

But this is too ſcanty for the queſtion.

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

p. 123. Hierome and ſome others, think it taken from a medicinal potion of ſtrong Phyſick, which is ill to look on, and worſe to ſwallow down, being bitter, loathſome, and worſe to ſome Patients, then the diſeaſe, cauſing them to feele heart-qualmes, to ſtagger, and even ſwound away.

4. Beſides all theſe, there are who think it taken from condemned malefactors, whoſe friends were wont to temper them a cup of wine, for the reviving of their ſpirits, againſt exceſſive ſorrow and feare of death:Ier. 16.7.Jer 16:7 of this the Prophet ſeemes to ſpeak, when among other funeral rights, he ſaith, men ſhall not give them the cup of conſolation to drink for their Father or Mother, Thoſe that draw the Metaphor hence make it hold in this only, that thoſe that drank the cup of conſolation, were ſuch as were already condemned to die; and therefore it was a ſigne of judgment; but that in the Text ſeemes a cup, that the friends of them that were dead already, drunck to comfort themſelves, and to make them leſſe ſenſible of that loſſe: ours is not a cup of conſolation to our enemies, nor their friends; but a cup of trembling and aſtoniſhment.

Prada on Ezekiel though he ſeemed to incline to the other Expoſitions for a while, yet at laſt he cloſed with this as the moſt genuine, Namely, that there was a ſift ſort of cup, or drinking, which was in uſe at their great compotations, where the ſonnes of Bacchus ſtrove for Maſteries, who ſhould drink moſt, and every one was forced to take off his cup to the bottome; which was not ſo ſweet and pleaſant in the beginning, as it was loathſome afterwards, as being too heavy a load for his natural ſtrength to bear, and therefore muſt ſinke under it; This is the contention between divine Juſtice and the ſinner. A wicked man loves to drink the ſweet wine of pleaſure and luſt, to ſatisfy himſelf in his inordinate longings; but he refuſeth to drink out the bottome, where judgment and puniſhment alwaies lye, he loaths that; but oh ſaith God, its in vaine to ſtrive, thou ſhalt have the bottome too, thou canſt not draw off the Wine from the lees,Pſal. 75.8.Ps 75:8 but thou ſhalt drink both. The Pſalmiſts expreſſion ſeems to come home to this. In the hand of the Lord there is a cup, the Wine red, Kimchi.(the colour of the moſt generous Wines in Paleſtine, with which colour they were moſt inamoured and tempted, Prov. 23.31.) it is full of mixture, and he powreth out of the ſame; but the dregs thereof, all the wicked of the earth ſhall wring them out and drink them. Howbeit there ſeems ſomewhat more then this expoſition in that inſtance: p. 13The ſubſtance of the draught containes many ingredients; which is, variety of Gods judgements and wrath; and therefore ſome read for vinum, rubrum (red) turbidum (troubled Wine) thick, like, a confection or medicinall potion; Take them altogether, we may draw out this, That the enemies of Gods people who thirſt to ſwallow them up, though this be ſweet to their palats; yet they ſhall have ſuch a Potion through Gods juſt fury and revenge, as ſhall make them ſick, and carry themſelves as drunken men, and they ſhall periſh in this their drunkenneſſe.

The word foreign tranſlatad by us trembling, in the text ſignifies luxury, drunkenneſſe, ſtupidity, poyſon, and ſo is variouſly tendred, and it makes the ſence full: the word foreign alſo tranſlated cup, ſignifies a gate or threſhold, whence the vulgar renders it ſuperliminarie crapulae, the threſhold of ſurfeit, the Syriac, the gate of trembling,Cor. the 70. the Arabick, the gate of commotion, ſome, a cup of poyſon, this emphaticall pregnancy of the words gives us this ſumme: The enemy ſhall come and beſiege Ieruſalem, they ſhall advance to the very gates, they ſhall ſet their foot on the threſhold, but there they ſhall ſtumble and fall; they ſhall come up greedily to ſwallow with open mouth, as a man hot and dry ſwallowes down a cup of refreſhing liquor, they ſhall thirſt for blood, treaſure, and ſpoyles,Iſaiah. 49. ult.Isa 49 but I will make them drunk with their own blood, as with ſweet wine, ſpoken of the Churches oppreſſors: as Thomyris told Cyrus, whoſe head ſhe cut off, and caſt into a veſſel of blood, ſaying this, Thou haſt ſlayn my Son, and didſt thirſt after my blood too; now ſatisfie thy ſelf with that thou didſt thirſt after. Herodot. &c. The enemy that made ſo full account to ſwallow up Ieruſalem quick, when his wrath was kindled, is ſtupified and aſtoniſhed with that draught, its poculum ſoporis, a cup of drowſines to him:Pſal. 76.5.6.Ps 76:5Ps 76:6 Thus the Pſalmiſt expreſſeth it, The ſtout-hearted are ſpoyled, they have ſlept their ſleep, and none of the men of might have found their hands: At thy rebuke O God of Jacob, both the Chariot and horſe are caſt into a dead ſleep: as our Text hath it verſe 4. where the cup doth aſtoniſh the horſe and rider; and where was it the Pſalmiſt ſaith,Ier 25.15.16Jer 25:15Jer 25:16 this confuſion came on the enemy? at Salem, v. 3. there brake he the Arrowes, that made he ſuch a cup, that's one effect.

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

Alcazar out of Theodoret, expounds the word elegantly according to p. 14the effects of drunkennes, a drunkard by reaſon of the dizzines of his head imagines the houſe moves, and will ſurely fall, whereas the motion is in his own brain, the reeling and falling in his own bulk, the drunkard tumbles down in the dirt, while the houſe ſtands faſt; thus Ieruſalem that ſeemes to totter only in the enemies fancy, and to fall only in his preſumption, ſhall ſtand faſt when her enemies lick the dirt, according to Davids caſe,Pſal. 27.2.Ps 27:2 When the wicked, even mine enemies came upon me, to eat up my fleſh, they ſtumbled and foll.

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

I will make Jeruſalem a cup of trembling: the Lord doth often puniſh drunkards in their kind: the enemies of the Church who commonly are bacchanalian and debauched Epicures, the Lord makes their very ſin and delight, their ſnare and puniſhment. When the plundering Amalekites after ſome ſucceſſes,1 Sam. 30.16.17.1 Sam 30:161 Sam 30:17 and out-rages upon Ziglag and other places, they were drinking and dancing, in the nick David comes upon them, and mingles their blood with the blood of the grape, and deſtroyed them, ſo that they were faine to vomit up all the ſpoyles and preys they had taken; pertinent alſo is that of Benadad, who with a mighty hoſt beſieged Samaria, 1 King. 20.11.16. &c,1 Kgs 20:111 Kgs 20:16even as he was drinking himſelf drunk in his pavilion, with the reſt of his Commanders, ſet his men in array againſt the City. But the Iſraelites came out and ſlue his Army with a very great ſlaughter. Right Honorable, was it not thus in our caſe with the enemy? He was carouſing and playing in his Tent, when he had p. 15ſent his party againſt Dublin: he was ſo confident and inſolent, that he had already won the Citie in his preſumption; for he fell a diſpoſing of priſoners before hand, drinking healths to their owne ſucceſſes, and your confuſion. Are not theſe the Acts of men drunk, not with Wine onelyonly; but with wrath? Yes, they had then taſted the top of the cup, which was the ſweeter, yet intoxicating, and muſt now take of the bottome too: Mark it in the effects and iſſue, a bloody iſſue to them; they ſtaggtred in their Counſels, they roared and raved in their purpoſes, they trembled in their undertakings, they ſtumbled in their approaches, they fell down to the ground in their ſhamefull diſcomfiture: and laſtly, they vomited up the greater part of the ſpoyle they had before ſwallowed, and fed themſelves with. Hence it is ſaid,Iſaiah 28.7.Isa 28:7 that Drunkards are ſaid to be ſwallowed up of wine, they are ſwallowed up of what they ſwallow: It's true in the letter, and myſtically ſo too,v. 16. their own morſell poyſons them. How doth the Lord aſſure that? Behold (ſaith he) I lay a ſtone in Sion; v. 3.this leads me to open to you the other Metaphor in the Text, in theſe words, In that day will I make Jeruſalem a burdenſome ſtone for all people, all that burden themſelves with it, ſhall be cut in pieces, though all the people of the earth bee gathered together againſt it. The 70. read it, A ſtone of treading down, ſo alſo the Syriac, or a ſtone of ſubjection and casting down: thus the Arabick and the Chaldee come neere our Tranſlation, A ſtone of offence, or ſtumbling.

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

Thus the Lord who is a Sanctuary unto his people, is therein a ſtone of ſtumbling, Iſa. 8.14.15.Isa 8:14Isa 8:15and a rock of offence unto his enemies, he is a gin and ſnare unto them, and they ſhall ſtumble, and fall, and be broken, and ſnared, and taken. How this comes to paſſe, will preſently appear in theſe two enſuing concluſions; both which compriſe the generall mind of this Text, and hold forth a great truth unto us, very worthy our meditations, very ſutable to this day, and ſo as comfortable to the people of God, as terrible to their adverſaries, all ſorts of men.

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

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

Prov. 20.25. foreign Prov. 1.12.Prov 20:25Prov 1:12The wiſe man ſaith, it is a ſnare for a man to devoure that which is holy, or a holy man, for the word beares either, and ſome read it in this latter. The word to ſwallow, or to devoure with open jawes, is attributed to perſecuting men; let us ſwallow them up alive as the grave, and vvhole as thoſe that go down into the pit, its meant of ravenous beaſts, birds, or fiſhes, that cruelly and greedily ſwallow their prey, wicked men in doing ſo, do but ſwallovv their ovvn banes, their ovvn poyſon: the vvord here for ſnare ſignifies the ſnare of a Hunter, or Fowler, perſecuting Nimrods, that hunt the poor ſheep of Chriſt vvith blood-hounds, that lay ſnares, and make pits for them that lye in vvait for innocent blood, and to catch men; vvretched Hunters, their own evils ſhall hunt them out; the game they chaſe and lie in vvait for, shall turn againſt them, their own dogs shall eat theſe Acteons, they shall be taken in their own nets: as vvhen the VVhale had ſwallowed Ionah, it was too hard a gobbet for him to digeſt, or hold it in his paunch, he muſt give him up again: vvhen Chedorlaomer and his party had plundered the Cities of the plain, and carryed avvay righteous Lot among the reſt: this one holy thing or holy man, vvas a ſnare to Chedorlaomar, he vvas his ruine. For his ſake onelyonly did Abraham ingage, purſue, and recover all again, to the utter overthrow of 4. Kings that vvere Conquerors over five

That of the Pſalmiſt is very full, when he would expres the abortive deſignes of wicked men againſt the righteous,Pſal. 7.15.Ps 7:15 he doth it thus, he travelled with iniquity, conceived miſchief, and brought forth a lye, he made a pit, and is fallen into it. Thus wicked mens conceptions are not like thoſe of vvomen,Chryſoſt. Chryſologus. Cum in coelis inſanitis, non modo ſacrilegium facitis, ſed operam p…rditis. but thoſe of Vipers, vvhichwhich eat out their own bowels that bred them: therefore our Saviour calls vvicked men Vipers, of whom they write that the female in copulation bites off the males head, for this the young dig out the mothers belly to revenge the ſires death: Thus the Iewi…h Synagogue which had perſecuted and killed the Prophets, their own Children deſtroy that Synagogue, their cruel Mother. I can but wonder that Heathen Seneca ſhould ever have any ſenſe of this; for ſaith he under the perſon of Soc…ates, againſt whom ſome in his age inveighed, vvhen you wax mad againſt Heaven, you do not only commit ſacr…ledge, but looſe all your labour, and your ſelves alſo.

p. 17God tells the Prophet Ezekiel, that the people he had to deal with, were obſtinate, ſtiff necked, and brazen fore-headed,Ezek. 3.8.Ezek 3:8 and they ſhould come and fight againſt him; but ſhould not prevail againſt him, why? Behold I have made thy face ſtrong againſt their faces, and thy fore-head ſtrong againſt their fore-heads; as an Adamant, harder then a flint, have I made thy fore-head: Prada. in Ezek.thus in contending with thee, they ſhall but break themſelves, indomabilis adamantis duricies, &c. An Adamant is of invincible hardnes, it breaks the hammer, it dents the anvill, and overcomes the fire; ſo all our ſtrokes, and cruel expoſitions of perſecutors, ſhall not hurt or break a true Saint of God, but they ſhall break themſelves upon them, as Dagon did upon the Arke, head and hands, craft and powers, a little before Ezekiels enemies are called Scorpions, Serpents of poyſonous crooked ſtings;Cap. 2. but as they commonly looſe their ſtings, ſo by cruſhing and applying it to the wounds, is the moſt effectual Antidote againſt its own poyſon; ſuch are the Churches virulent perſecutors, upon whom they looſe their malice and power, and through the wiſe diſpenſation of God, become medicins and preſervations by their cruſhing, to the people of God whom they afflicted.

Thus, is that verifyed which Solomon ſpeaks, When ſinners intice thee ſaying, come let us lay wait for blood, Prov. 1.11.Prov 1:11let us lurck privily for the innocent without cauſe: they do but lay wait for their own blood, and lurk privily for their own lives: this is the iſſue of ſuch attempts (ſaith he) take heed of confederating with them: Hereto accords that of the Prophet; Woe to their ſoul, Iſai. 3.9.10.11.Isa 3:9Isa 3:10Isa 3:11for they have rewarded evill to themſelves: Woe to the wicked, it ſhall be ill with him, for the reward of his hands ſhall be given him: the word elegantly implies, that wicked men by their certain miſcarriages in afflicting the righteous, and therein afflicting themſelves, are therein their own pay-maſters, in their own kind and coyne.

Blind is that ignorance that ſees not how it is armed againſt it ſelfe;Athanaſius. much like one that takes a Serpent in his hand to throw at another, wherein he cannot miſſe of being bitten with it himſelf, or as one that taketh fire in his hands to burn another, cannot avoid the ſcorching himſelf by it: thus malice alwayes fights againſt it ſelf, wounding more the Subject where it breedes, then the Object to which it would do miſchief: was not Goliah beheaded p. 18with his own Sword: thus wicked men do but ſhew God a way (in perſecuting the righteous) and as it were, give him a preſident whereby his Juſtice ſhall proceed in their own execution. This may be gathered out of that teſtimony of our Apoſtle,2 Theſ. 1.4.5, 6.2 Thess 1:42 Thess 1:52 Thess 1:6 a manifeſt token of the righteous judgement of God to recompence tribulation to them that trouble you, the word is, foreign a pattern, precedent or Copy, as well as token, and is, as if God who by nature is meeknes and mercy it ſelf, and one who ſeemes ſcarce to underſtand (with Honour to the ſacred Majeſty,Velas. in Ep. ad Phil. c. 1. v. 28.Phil 1:28 and in conformity to Scripture phraſe) which way to go about the work of puniſhment, ſeeming alwayes awke and averſe thereunto, he learnes the way of it from wicked mens actions againſt the righteous.

Zach. 2.8.Zech 2:8Obſerve that phraſe of the Prophet, He that toucheth you, toucheth the apple of his eye: there are two things obſervable by us in theſe words. 1. the tender love of God to his Church, how it is garded and regarded by him:Corn. in locum. the apple of the eye is called foreign a Daughter, to ſhew the Lord is as chary and tender of his people, as an indulgent Father or Mother is of a young beautifull Virgin againſt hurt or defloration, in the apple of the eye appeares, a little Image of a man, which the Hebrews calle foreign a little man or Son: thus the Lord ſees his own Image in his Children, and they are ever in his eye: now who dare ſtrike Gods eye. 2. But how comes the Lord to ſpeak immediatly before, and after in the firſt perſon: why God, did he not ſay thus here, he that toucheth you, toucheth the apple of mine eye, ſo it ſhould run, and not his eye, properly if we apply it to Gods eye, as before; what if it be interpreted of the wicked mans eye: thus he that toucheth you, Cyrill. Vatab.toucheth the apple of his own eye,: you ſee it agrees with the phraſe, and its a truth clear; for which I have named it, though I do not urge that expoſition, howbeit ſome interpreters are for it: ſic ſemper Eccleſiae perſecutoribus conatus ipſorum in caput reciderunt, & tangunt ſuammet pupillam, even their neareſt and deareſt contentments, wherein God will obſerve his own Law, an Eye for an Eye, and a Sonne for a Sonne.

We cannot have a better inſtance then Pharaoh, ſo clear an illuſtration of this truth, and every way ſo accomodate to our p. 19purpoſe. Thou ſhalt ſay to Pharao, Iſrael is my Son, my firſt born, Exod. 4.23.24.Exod 4:23Exod 4:24ſay 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.Exod 12:29Exod 12:30 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. 15.41 Kgs 15:4 for ſo a Son and ſucceſſour is called, 2 Chron. 21.7. &c. thus we ſee what it coſt Pharaoh for afflicting Iſrael, yet were there many reaſons why the Lord ſhould puniſh him, beſides the foremencioned he was a great Idolater, and Magician, he worſhipped the Cocrodile, and other abominable things; but the Lord pleads with him for none of theſe, onelyonly for Iſrael. Exod. 3.7.Exod 3:7I have ſeen the affliction of my people, and have heard their cry, by reaſon of their Task-maſters: this above all made God come down, and this proved fatall unto Pharaoh. Come let us deale wiſely ſaid he, i. e. let us deal cruelly and inſlave Iſrael; but was not this Prince of Zoan a foole in this, for that ſlavery was their increaſe, and their liberty, he would kill Iſraels males, they were ſaved, he loſt his own, their puniſhments are called plagues, i. e. ſtrokes, anſwering thoſe ſtrokes which the Task-maſters laid upon the poor Iſraelites. Tertull.Who would not even pitty any perſon or parts in the world, engaged againſt Gods Iſralites, they are as forlorn, and ſuch as are a loſt Generation, ſo fatall is Iſrael to her enemies: this was obſerved even by the enemies of the Jewes, and it muſt ariſe from obſerving how the Lord continually owned and avenged them, when Hammons plot did not take, and he came home melancholy,Eſt. 6.13.Esth 6:13 his wiſe men and Zereſh his wife told him, If Mordecai be of the ſeed of the Jewes, before whom thou haſt begun to fall thou ſhalt not prevaile againſt him, but ſhalt ſurely fall: An uncomfortable Omen. What an unfortunate ſeed was this of the Jewes? It was ſo to all their enemies: they knew it, and could tell that Jeruſalem had been hurtfull unto Kings and Princes, a very bad City.Chald. foreign Ezra. 4.12.15.Ezra 4:12Ezra 4:15 His meaning was, it had been very fatall, miſchievous, and unlucky unto Kings in their quarrels with it: it was ſeditious, and apt to inſurrections: i. e. it would not willingly endure the yoak of Tyrants, for that to them was ſedition: There was none of the Nations round about, but had their markes and maimes by medling p. 20with Jeruſalem. So fares it with all the Churches adverſaries in all ages.

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

The example of Ahab is not lightly to be paſſed by: Ahab had committed many ſinnes in marrying Jezabel a foule Idolatreſſe, and by her a practizer and ſetter up of Idolatry: All this while Ahab lives: but mark where he daſheth, and falleth irrecoverably upon Naboth a righteousman, he coveted firſt, and then killed, & got poſſeſſion: By this unpolitick ſin he brings upon himſelf quick deſtruction,1 Kings 21.19, 20, 21.1 Kgs 21:191 Kgs 21:201 Kgs 21:21 and a recompence in his kind.

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

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

Luke 7.37.Luke 7:37See another inſtance, Our Saviour Chriſt comming to dine at the houſe of one Simon a Phariſee, did not receive from him thoſe civilities which were uſually beſtowed in thoſe times and Countries at entertainments. Simon ſhould have waſhed Chriſts feet ere he ſate down; he ſhould have received him with a kiſſe at his firſt comming in, he ſhould have anointed his head with oyle: all theſe things were wont to be obſerved at Feaſts, and entertainments, and were due to our Saviour in courſe as his invited gueſt, but were denied him by the proud Phariſee; yet the Lord ſeemes to paſſe them over in ſilence: But loe this Phariſee doth not reſt there, but proceeds to finde fault with a poore penitent ſoule that came in love to Chriſt, to afford him what Simon had denied him; but he not being able to beare it, falls out with her, calls her ſinner, and taxes her for old miſcarriages. Mark,Mat 26.6. John 12. ubi vides Judae in Chriſtū & ejus res familiares delicta, rapacitatem & furta non antea objurgata & infamiae ſupplicio affecta quam ipſe ſanctae illi mulieri infenſus fuerit, &c. Velaſq. in Ep. ad Phil. c. 1. Dan. 3 2a. Dan. 6.24.Matt 26:6John 12Phil 1Dan 3:2Dan 6:24 the Lord Jeſus that was ſilent till now, can hold no longer: Now thou abuſeſt this poor creature that loves me, & is beloved by me I cannot ſpare thee, take therefore a gentle rebuke for thy omiſſions of duty to me, which elſe I ſhould have buried in ſilence, thank thy ſelf Simon for this check; for thou haſt ſhewed me the way by thy quarrelling her that is my ſervant. The like befalls Judas Iſcariot for the ſame crime, who by his finding fault with the pious act of a devout woman, brought his own ſinnes to light, which till that time had been hid and covered, and might have long ſo continued, had he not awakened Divine juſtice, by grudging at Gods ſervant. When Abimelech took Abrahams wife, was not his owne wife ſtruck with barrenneſſe, and was not his houſe plagued with great plagues for this cauſe, Gen. 12.17? Mark how God threatned him. Gen. 20. When the Sodomites that vexed the righteous ſoule of Lot from day to day, burned in the flames of unnaturall luſt at his dore, they were conſumed by the fire of hell out of heaven, Gen. 18.19. See how the puniſhment anſwers this ſinne. The ſame befell the enemies of Shadrach and his two companions, their enemies that kindled a fire to burn them, were burnt by the ſame flames. Daniels enemies were eaten by the Lions which they had caſt him amongſt to be devoured.

Thus was Ammon recompenced by keeping Iſrael in bondage,Jer. 49.1.2.Jer 49:1Jer 49:2 by becomming bondmen unto Iſrael, they dwelt in Iſrael, as if Iſrael had no Sonnes or Heyres, as if Iſrael were eſcheated; for this the Lord ſent a ſword upon Ammon, and devoured him: Thus was Iſrael Heyre to them that were his Heyres, ſaith the Lord.

p. 22The ſame befell them for their ſcoffing at Iſrael in her Calamity,Ezek. 25.3. &c.Ezek 25:3 ſaying, aha, clapping their hands, and ſtamping with their feet, that the ſame Judgement ſhould befall them.

The King of Moab would needes curſe Iſrael by a ſorcerer, was curſed by him with his people,Num. 22.23.24. cap. Jer. 48.26.27.Num 22:23Num 22:24Jer 48:26Jer 48:27 and the curſing Prophet ſlain with the Sword of Iſrael; but the Prophet Jeremiah gives Moab a Cup of drunkennes to wallow in his vomit, and to become a deriſion: whats the reaſon, becauſe he had derided Iſrael, loe a cup of trembling for Moab. Haman got a Commiſſion to put the Jewes to death, and built a Gallows for Mordecai; Heſter got a Commiſſion to put Haman to death with his Sonnes, and he was hanged on his own Gallows;Eſther. Cap. 6.7, 8. Mat. 15.11.Matt 15:11 loe the exact ſeverity of divine juſtice upon his peoples adverſaries; for with what meaſure they meate to us, the Lord will meaſure to them again.

2 King. 18.19. Cap.2 Kgs 18:19Zenacherib 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.Jer 30:16Behold, all that devoure thee, ſhall be devoured, all that ſpoyle thee, ſhall be a ſpoyle, and all that prey upon thee, I will give for a prey.

Prov. 22.17. Deut. 32.41.42. Pſal. 64.4.7, 8, 9.Prov 22:17Deut 32:41Deut 32:42Ps 64:4Ps 64:7Ps 64:8Ps 64:9Thus he that ſeeketh evil and vengeance, evil and vengeance ſhall come upon him: and this the Lord will recompence on his Churches adverſaries, as he ſolemnly profeſſeth: He will ſhoot ſuddenly with an Arrow againſt thoſe wicked Archers that ſhoot at his people, and will wound them: ſo ſhall they make their own tongues to fall upon them, and all men ſhall feare, and ſhall declare his doings. This hath made me the more copious in this, That God having executed the ſame acts of retaliating Juſtice upon your enemies, we may both wiſely conſider his doings, and declare thoſe works of God this day.

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

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

1 Cor. 3.17.1 Cor 3:17They are as ſo many ſacred Temples unto God: Now If any man defile the Temple of God, him will God deſtroy.

Epheſ. 5.Eph 5His people are his Body, and his Members, and his Fleſh and p. 23Blood: 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.Exod 4:22Exod 4:23 the Lord will ſlay their ſons, their firſt born.

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

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

They are the Lords crown and glory, Iſai. 62.9. Nay,Iſa. 62.3, 4.Isa 62:3Isa 62:4 and his very Jewels, will he ſuffer any to rifle his Cabinet; or pluck off the Crown from his head? who will not tremble at the thought of ſuch an attempt?

They are the Lords Free-men; can we thinke he will endure them to be made ſlaves? How hath he then triumphed, 1 Cor. 7.22.1 Cor 7:22and led captivity captive, if he hath not made a perfect conqueſt?

They are pure Virgins of the Lord;2 Cor. 11.2.2 Cor 11:2 who durſt attempt the chaſtity of his Virgins, or of his Spouſe, to kindle the fire of his jealouſie?

They are all Kings and Prieſts to him through Jeſus Chriſt:Rev. 1.6.Rev 1:6 therefore all anointed: therefore all ſacred, therefore he charges all the world not to touch them under that notion, and reproves Kings for their ſakes, the height of which prophaneſſe and Sacriledge in his account, is a daring and provoking ſinne. Let us not think theſe Titles and Relations empty, they are the higheſt engagements in the world.

Hence the Lord hath cloathed himſelfe with all titles of defence and ſafety. Take notice of one place where David in the day the Lord delivered him from all his enemies, calls God his Rocke, Pſal. 18.2.Ps 18:2his Fortreſſe, his Deliverer, his God, his Strength, his Buckler, his high p. 24Tower, and the Horn of his Salvation, and ſeverall attributes of defence: which laſt alſo is a Horn of Salvation for his ſervants to puſh down their enemies. So we have God both a defenſive and an offenſive weapon to his people againſt their enemies, in that congratulation,Deut. 33.29.Deut 33:29 Happy art thou O Iſrael, ſaved by the Lord, the ſhield of thy help, and the ſword of thine excellency: i. e. the moſt excellent ſword that his people can have, and that by which they excell and conquer their foes;Pſa. 44.6.7. Zach. 2.5.Ps 44:6Ps 44:7Zech 2:5 therefore ſaid to be better then Bow or Sword, and more to be truſted unto.

But that of our Prophet is a very high expreſſion, where the Lord ſaith, He will be a wall of fire about Jeruſalem, he had ſaid before, Jeruſalem ſhall be inhabited as Townes without Walls: Then they might object, How ſhall it be defended if it hath no Walls? Very well ſaith God, I will be inſtead of Walles, my ſalvation ſhall be Walles and Bulwarks,Iſa. 26. v. 1.Isa 26:1 this makes a ſtrong City; but this is not all, they are no common Walles that I will be to Jeruſalem, Gladio ancipiti, flammeo et verſatili.he will be a Wall of ſire about Jeruſalem. Alluding, ſaith Lactantius and others, to Paradiſe which was guarded by Cherubims and a flaming Sword, burning every way. Or perhaps alluding to ſuch as travell through Deſarts, where they have no fence in the night from ſavage Beaſts, but by making fires, which affrights a far off the devouring creatures: thus the Lord is to Jeruſalem. Oh but will not this damnifie or endanger the Church within that fire? No, I will be glory in the midſt of her, fire without, and glory within. At the ſame time as the furnace was in Daniel, fire without burnt the enemies, but glory within to the three Worthies,Jer. 51.58.Jer 51:58 for the Lord was there with them. Babylons wall is called a broad wall, it being 50. foot, others ſay 50. cubits thick, and of an incredible height, yet taken; we have a wall of water about us,Deut. 1.28.Deut 1:28 and wooden walls, yet all this is nothing to a wall of fire. It was ſaid of the Canaanits Cities that they were walled up to heaven, they fel down before Iſrael; but a wall of fire is more impregnable;Iſa. 10.17.Isa 10:17 This the Lord threatned againſt that grand Tyrant Nebucadnezzar. The light of Iſrael ſhall be for a fire, and his holy One for a flame: and it ſhall burn and devoure his thornes and his briers in one day. Thus you ſee the enemy is combuſtible ſtuff, as elſewhere tow, chaff, ſtubble and ſtraw: Thus ſhall they be to Jeruſalem in their attempts, and ſhe ſhall be fire unto them ver. p. 25v. 6. after my text, Surely the Lord will make it a hot day to Jeruſalems aſſailants.

This ſhews Gods people to be invincible, becauſe all theſe titles of defence, as Walls, Tower, &c. declare the Saints to be in God, that they dwell in, or within him: So the Pſalmiſt clearly,Pſal. 91.2 &c. 1 Ioh. 4.16.Ps 91:21 John 4:16 He that dwelleth in the ſecret of the moſt high, ſhall abide under the ſhaddow of the Almighty. Now hence it followes, that thoſe who will attach Jeruſalem, muſt firſt fight with God, and batter, ſtorme and break thorough him, ere they come at Gods people; think then that Jeruſalems aſſailants have the hardeſt pull of it of all others in the world. For who will ſet the bryars and thorns againſt him in battell, he will go through them and conſume them together. Go, Iſa. 27.2, 3, 4.Isa 27:2Isa 27:3Isa 27:4ſing unto Jeruſalem a Vineyard of red wine. I the Lord do keep it, I will water it every moment: leſt any hurt it, I will keep it night and day. &c. Marke Jeruſalem is red wine, i. e. generous and delectable to God, but poyſonous and dreadfull unto her enemies; and you hear the reaſon of it, I the Lord do keep it.

Let us ſpeak a word to this reaſon of the point, according to the metaphor, in the third verſe, viz. of a Stone. How comes the Church to be ſuch a burthenſome and breaking Stone to her adverſaries? Anſw. Becauſe the Lord Jeſus is incorporated into their Walls both in the foundation and corners, and they as living Stones are cemented to him, and built upon him by his blood. This is that Rock againſt which neither the ſtormes,1 Pet. 2.4.5, 6, 7.8.1 Pet 2:41 Pet 2:51 Pet 2:61 Pet 2:71 Pet 2:8 windes and waters, no nor the gates of hell can prevaile. This is that precious corner Stone of God unto beleevers, but a Stone of ſtumbling and a Rock of offence unto the wicked.Math. 21.44.Matt 21:44 This is that Stone on which whoſoever falls ſhall be broken, but on whomſoever it ſhall fall it ſhall grind them to powder.

This is that little ſtone cut out of the Mountaine without hands, Dan. 2.34.35, 45.Dan 2:34Dan 2:35Dan 2:45which brake in peeces the iron, braſſe, clay, ſilver and gold, and when it had ſmote the Image, it filled the whole earth: This little Stone is Jeſus Chriſt in his word and members, little and deſpiſed in the eye of the world, as Davids pebble was to Goliah and his Armes, but yet that which fell'd that Gyant to the ground:Pſal. 2.Ps 2 ſo this little Stone ſhall breake Crowns, Swords and Scepters, even as Potſheards, ſhall fill the earth and prevaile; It is the Lord that makes Jeruſalem a burthenſome Stone to her enemies.

p. 26Ʋſe. 1 Is it ſo, That its fatall to Jeruſalems enemies to attach her, and doth the Lord puniſh ſuch machinations in their kind? Then let not Jeruſalem feat her enemies in their higheſt ruff, and threatenings. There be 4 things that render an enemy formidable.

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

2Courage, 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.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

2Conſider the latitude and extent of this mercy, look not upon it as within the circumference of one ſingle Citie,Nahum 3.12.Nah 3:12 divers other Forts and ſtrong Holds followed, and come on ſtill dropping, as p. 30ripe Figs into the mouth of the eater. Many daughters attend the mother, or Metropolis; this great mercy is but the firſt fruits, and the earneſt of that which followes,

Look on this mercy as that which reacheth three Nations, and all the true Iſrael of God, and the Generations to come; let us look on this mercy as one deadly wound to the Beaſt, and the falſe Prophet: a mercy though in compariſon of many great ones, not ſo great, yet ſuper-added to the quotient and catalogue, addes very much to the bulk of them, and to Gods glory; yet let me tell you, this victory and deliverance ſingly ſhines in its owne luſtre, without borrowing, and is able to ſpeak its own greatneſſe abſtracted from others: Ask the broken enemy, their fruſtrated hopes, their ſlaughtered carcaſſes, their great loſſe ſpeakes it our great gain. Ask the trembling Citizens that were even in the paws of danger, and plunder, and death, and were delivered, they will ſay 'tis a great mercy,Pſalm 107.1, 2.Ps 107:1Ps 107:2 the redeemed of the Lord ſay ſo, That his mercy endureth for ever. What need I ſay more? your ſelves that ſtand upon advantagious and higher ground, that ſee further and clearer then us, that know the times what Iſrael ought to doe, that weigh circumſtances and conſequences in a right ballance, you have declared your ſenſe of it ſo high, that not a greater mercy on this ſide Egypt, hath been declared to Gods people. This mercy hath made ſuch an impreſſion upon ſome of your enemies, as was upon Saul when he told David, Bleſſed be thou my ſon David, for thou ſhalt doe great things, and ſhalt ſtill prevaile: or as was upon Balaam, when hired to curſe Iſrael, he bleſſed them, and ſaid, they were invincible, and ſhould ſtill doe valiantly: or as was upon Hamans wife Zereſh, who ſaid, If Mordecai was of the ſeed of the Iewes, thoſe that began to fall before him, ſhould fall irrecoverably. This mercy to them is a owning by heaven of your paeſent power, your late changes and tranſactions which the world ſo much diſowned, and were ſtartled at.

This mercy doth eclipſe and drown fore-going mercies, whereby the Lord doth not only keep on his courſe of mercy to his people, but in a higher and more ſignall way; keeping the beſt wine till laſt, & the moſt excellent Arts and Sciences till the concluſion. When the Trumpets ſounded louder and louder, then God came down.Exod. 19.19.Exod 19:19 When Joſhua compaſſed Jerico 7. daies, the Rams hornes p. 31ſounding; the laſt found had a ſhoot with it, and then Jericho walls fell down. Me thinks the Lord ſpeaking louder every day, his ſtroakes being ſtill greater, his diſcoveries being more glorious continually then before, what can it bode, but Babylons walls falling; the Lord coming down neerer unto us, even among us: See how the enemy, yea the earth trembles at his preſence. Shout therefore brethren his praiſes aloud, many a poor ſoul prayed and cryed aloud for this deliverance, and is heard by this return. Let our praiſes ſound as high, you know who got the victory by prayſing God aloud, at which time the Lord ſet ambuſhes for his enemies, 2 Chro. 20.21, 22. and who knoweth what he is doing for us at this inſtant?

3Add hereunto the nearnes of this mercy, many will look on this mercy as a thing afar off, becauſe done in another Land: but do we not know that our ſafety, and intereſt was even bound up in theirs? Is it not our out-works, which taken will ſoone ſtraighten us? Its the making up of a great banck, which broken will let in the enemy like a floud upon us. Have we not felt inundations from thence already? He turned the Sea into dry land, they went through the ſtoud on foot, there did we rejoyce in him. Pſal. 66.6.Ps 66:6VVas not that deliverance far from David both in time and place; yet he ſaith, there did we rejoyce. Much more let us rejoyce now, as more nearly intereſſed and related. Were not our hearts tuned to the notes of this Harp in the dolefull tunes of it? Let it be ſo now, in the joyfull tydings that it brings us.

Again, learn to truſt thy God O Jeruſalem, he will defend thee in a ſiege and ſtreight againſt all the world. Never diſtruſt a Lord of Hoſts more upon any ſeeming diſ-advantages whatſoever, they are but lures and ſnares to catch a preſumptuous dareing enemy:Rev. 20.9.10.Rev 20:9Rev 20:10 take an example yet to come after the thouſand years, Satan ſhall be looſed, and ſhall go out to deceive all the Nations of the four Quarters of the Earth, Gog and Magog, to gather them together to battel, whoſe number is as the ſand of the Sea, and they went up on the breadth of the earth, and compaſſed the Camp of the Saints about, and the beloved City: never was there ſuch a league before Jeruſalem, never did it ſuſtain ſuch a ſiege; but mark the end, fire came down from God out of Heaven, and devoured them, and then the Devil is caſt into the p. 32lake of fire and brimſtone, never look for war or ſieges more after that time: therefore truſt God for ever, and know, if you will believe, you ſhall ſee the glory of God yet daily, but I may not inlarge.

Again, learn we hence, to wait on God, notwithſtanding ſome delayes, though he tarry wait for him, the adverſary muſt have his houre of the power of darknes: the waves muſt beat the ſhip, and fill it too while Jeſus ſleepes; yet know, he doth but ſeem to ſleep, his providence ever waketh, he that watcheth and keepeth Iſrael doth not ſlumber: what if Jeruſalem be beſieged, yet is it not therefore taken and deſtroyed. How hard were the Inhabitants of Jabeſh Gilead put to it by Naaſh, 1. Sam. 11.1 Sam 11almoſt to the putting out of their right eyes, and loſſe of liberty, yet they waited a little and were delivered: how greatly was Samaria diſtreſſed, even to a great famine, ſo that the King ſaid, why ſhall I wait any longer; yet had they ſpeedy deliverance and plenty. 2 King 6. ult. and cap. 7.1.

2 King. chap. 18.19.2 Kgs 18:19How formidable was Zenacheribs numerous Hoſt before Jeruſalem, of well nigh two hundred thouſand, that had conquerred and waſted all Countries round about, and by the blaſphemies of that great Rhodomont Rabſhakeh, all ſucceſſours ſeemed hopeles; yet Hezekiah waited, and Jeruſalem was delivered, and Zenacheribs Army deſtroyed, wait you on the Lord, wait I ſay on the Lord.

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

Iſrael was called a Camp of Hoſt as they came up from Aegypt, p. 27and aske but Balaam, what he thought of them, when with an evil eye he took a proſpect of them. How godly are thy truths O Jacob, the Lord is among them, he hath as it were the ſtrength of an Ʋnicorn, the people ſhall riſe up as a great Lyon, and ſtir as a young Lyon, he ſhall not lye down till he eat of the Prey, and drink the blood of the ſlain. Numb. 23.21, 22, 23. marke that, the Lord is among them, that's their ſtrength, they are among you, there's your ſtrength, theſe are your artillery,2 King. 13.14. Rev. 11.5, 62 Kgs 13:14Rev 11:5Rev 11:6 your great Ordinance; theſe are your Chariots and your Horſemen, as he ſaid of the Prophet.

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

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

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

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

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

And to end with the text; Take heed you do not daſh upon that Rock of fighting againſt God in any of his Members; Its your work to be tender of them, as its theirs to be tender of you: It may be Abiathar hath not carryed himſelf well to you in this great turne; yet remember they beare the Arke of the Lord God,1 King. 2.26.1 Kgs 2:26 and have been afflicted in all wherein you were afflicted. Let Conſtantines example be your patterne, to perſwade, and even to inforce amity between divided brethren.

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

FINIS.

Reader, by reaſon of the Authors abſence from the preſſe, 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. therfore. l. 38. for encreaſing r. encompaſſing. p. 18. l. 25. r. Gods 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. errour.

End of the text · William Cooper, Jerusalem Fatal to her Assailants (1649)