Ʋse.

I would commend from this obeservation, Ʋse. this one Cavtion. There is no time then for Gods people to be secure, since they live among Enemies and Haters: and the neerer they meet in their Relations, the more is the enmity and hatred intended.

So you shall observe there is no such enmity between man and the Bruit Creatures, as there is betweene man and man; Among men, there is no such enmity and hatred between Heathens and Christians, as there is betweene Christians and Christians; among Christians, no such antipathy between Papists and Protestants: as there is between Protestants and Protestants: At this day no hatred so mortall, no Enemies, so Irreconcileable as the Malignant Protestants, and those whom they scorne by that New-name, Rowndhead, that poor despi­sed partie that stand up for Reformation; The Protestant indeed.

The reason is because the neerer men meet in aliquo tertio, in their relations, or Profession, and yet differ, as in the Principles of their Natures (as before) so in the Nature of their Principles or opinions, the more reproach and odium they conceive, that dif­rence reflects one upon another: and so the more impatient and implacable are they rendered: Contraries the neerer they come [Page 5]together, the more eminent is their difference, and the greater their conflict and contention.

This puts the people of God into a dangerous posture, the malignant partie alwaies having made the major part in the World, in the Christian World, and yet it is wonderfull to con­sider, how hardly Gods people are brought to entertain reall and seasonable thoughts of the worlds desperate and devillish inten­tions towards them. Is it not with them as it was once with Gedaliah, when Intelligenct by Jonathan the son of Kareah of a bloody Massacre contrived against him, and the poor Jewes under his command; he would not beleeve it, but for his paines gives him the lye.

Were it not a strange folly in a people, to let Lions, and Bears, and Wolves, and Leopards, run up and down in the streets, and high-waies, unchain'd, and unmuzled, and say, Ier. 5.6. they will do no harm? And hath not God branded Malignant Spirits with these names in Scripture? What a strange se­curity hath seized upon us? Surely the children of the world are wiser in their generations then the children of light; would they have dealt so beleevingly with us, had they had us at that ad­vantage that we have had them? Did they when they had it? Innocence you know is credulous, but credulity is not al­waies innocent; It is a noxious weed though it grow up­on a good soil: I wish it may not be suffered to grow too ranke.

We do somewhat, but it is not till our Enemies force us to it, when we must either kill, or be killed.

We do somewhat, but it is by halfes and peece-meals, what they do they do in earnest; we do as if we were in jest; Do we bestir our selves to save, as the Enemies do to destroy? It is well we have a God, or else our security and slendernesse of spirit would certainly undoe us; and had undone us long before this time. Be instructed Oh England lest Gods Soul depart from thee; Ier. 6.8. for if while we trust and spare them, we be found to tempt and wea­ry God, we way expect to hear that sad Newes from heaven that Ahab did:

Because you have let go out of your hands a people whom I have appointed to destruction; 1 Kings 20.24. Your Kingdome shall go for their Kingdome, and your lives for their lives: Now the Lord awa­ken our Spirits to a timely prevention of such a doom, and divert it from us.

I come to the second Doctrine. Doct. 2

The Churches Enemies are Gods Enemies, they that hate Gods people, hate God himself.

There is hardly any language more frequent in Scripture, Psal. Psal. 21.8. 21.8. thine hand shall finde out all thine Enemies, thy right hand shall finde out those that hate thee.

Psal. 83.2. Loe thine Enemies make a tumult, and those that hate thee have lift up the head; Why, wherein did they shew themselves the Enemies and haters of God? It followes, ver. the third: They have taken crafty counsell against thy people, & consult­ed against thy Hidden ones, and said, Come let us cut them off from being a Nation, &c. Their Malignant Counsels against Gods people, was nothing else but a paraphrase of their malice against God himself, for so yet it followes more expressely, vers. the fifth: They consult together with one consent, they are confederate against thee: thee and thine, them and thee go hand in hand.

The Grounds of this may be, Grounds.

First, 1 the mutuall interest that God and his people have one in another, Master, and Scrvant, Father and Children, Husband and Wife, Head and Members, these are the usuall titles by which this mutual relation is exprest in Scripture, (and among all the members of the body the tenderest is chosen to expresse the interest that Gods people have in his compassion and love, The Eye, Zech. 2.8. He that toucheth you, toucheth the apple of mine eye: The least violence will offend that member; what is done to the Eye, presently is at the Heart: wicked men cannot hate gods people, but God must needs be very sensible of it; they canot be Enemies to them, but they must be Enemies to God himself: Especially since they are found by our Saviour not onely to hate them in these relations, but for these relations, not onely being the Servants and Children and Spouse, and Members [Page 7]of Jesus Christ, but because they are so; because ye are not of this world, but I have chosen you out of the world, Iohn 15.19. therefore the world hateth you: Because, that is crime enough, that they belong to Jesus Christ.

Secondly, The Quarrell: 2 wherein God is as deeply inte­rested as his people: Thou hast given a banner to them that fear thee, that it may be displayed because of the Truth, Psal. 60.4.

A Banner is the Embleme of Victory, Victorie implies Battell, but what was the Quarrell? The truth; The truth of Do­ctrine; The truth of Religion; The truth of Discipline, The truth of Government, in all these God is as much or more concerned then his people; Truth is, the Truth of God, and God is the God of Truth; and thefore they that are Enemies to Gods people for the truthes sake, are Enemies to God himself; they that hate them for the truths sake hate God also whose truth it is, look into all the Battells of the Church since Christs time to this day, and you shall finde the Quarrell to have been some-what about Christ himself: While Christ was yet upon the Earth, the Quarrell was about the Birth of Christ: in the next ages the Quarrell was about the Person of Christ, in the succeeding Age, concerning the Natures of Christ, then about the Offices of Christ, And now in our dayes about the life and Government of Christ.

In a word, the first battell that ever was fought, was in hea­ven, Between Michael and his Angels, and the Dragon and his Angels. And look what the Quarrell was there, the same you shall finde it ever since; though fought in a lower ground, and that is, Who shall be God?

I will be God said the proud Angel, my throne shall be above the Throne of God; And so saith Antichrist unto this day, I will be God, tis his very Character, in 2 Thes. 2.4. He opposeth and ex­alteth himself above all that is called God, or that is worshipped, so that he as God sitteth in the Temple of God, shewing himself that he is God. And this is the language of every wicked man; he that saith I will not, when God saith do, he that saith I will, when God saith do not; (Oh do not this abominable thing that I hate) he saith by interpretation I will be God: Oh did you but under­stand the blasphemous language of sin, you would not suffer it [Page 8]to harbour one hour longer in your bosoms: the truth is, the Enemies of Gods truth and people would not onely have the Sword off from Christ his thigh, the Scepter out of his Hand, the Crown off from his Head, but his very life out of his heart; not un-scepter him only, but un-essence him, If sin and sin­ners could helpe it, God should be God no longer.

And now Christians, they that are Enemies to Gods people upon these termes, are they not Enemies to God himself? They that thus hate the Saints, do they not hate also the God of the Saints?

Ʋse. Ʋse. 1

If this be an invincible truth, then

First, The more have they to answer for, that shew mercy to these Enemies of the Church and people of God, since God is concern­ed in the Quarrell more then they; If the sons of Belial, that are risen up against the peace and safety of the Kingdome, were our Enemies onely, we might use our discretion, and make what accommodation we please; 1 Kings 20.41. but if these be Sheba's the sons of Bi­chri who are risen up against David, yea against him who is the Son and Lord of David, in that obstinate and implacable rebel­lion; crying, Nolumus hunc regnare, come what will on't, This man shall not raign over us, then surely we cannot com­pound the matter as we please, without wrong to Christs Crown and danger to our own Heads.

Secondly, Ʋse. 2 Are the Churches Enemies Gods Enemies? Then the more hopes we have, Job. 9.4. they shall not stand long: who hath hard­ned himself against God and prospered? As Jezebel said, when Je­hu came in at the gates: 2 Kings 9.31. Had Zimri peace who slew his master? So may I say, Had Cain peace who slew his Brother? Did Phara­oh prosper who hardned himself against God? Had Saul peace who persecuted righteous David? Did Judas prosper who betrayed his Master? Did Julian prosper who blasphemed Jesus Christ? Have the Enemies of the Church prospered? No surely, Why? be­cause they be Gods Enemies as well as the Churches. Enemies to Christ his Kingdome, as well as the Churches peace; whose doom is long since past and shall be in due time executed.

Surely this day of vengeance is in Christs heart, and their judgement slumbreth not, is not the sound of its feet at the very dores?

They think they are wise and trust in their help. Isa. 31.2. But he also is wise and will bring evill, and will not call back his word, but will arise against the house of the evill doers and against the help of them that work iniquity.

Thirdly, Ʋse. 3 The more warrant and encouragement have we to set upon God for their destruction; a mighty advantage in prayer. There is a question, Whether we may pray for the destruction of our Enemies or no? This Doctrine will resolve it. When they are our Enemies onely, and sin Ignorantly, seducedly, then, Father forgive them they know not what they do: Luk. 23.34. Act. 7.60. 2 Kings. 6.17.

And, Lord lay not this sin to their charge.

Then, Lord open the eyes of these men, with the prophet, that is, Lord convince them, Lord convert them, is becomming langvage for Christians:

But when they discover their sins as Sodom, when they make it apparent to all the world, that if there be a God, in heaven, they hate him, if a Christ and a Gospel, they are sworne irrecon­cileable Enemies to both, and that they sin Seducingly, and out of malicious wickednesse; Then,

I say, when they be Gods Enemies, and professe themselves so to all the world, then, such expressions as these will be no breaches to the law of charity, nor blemishes in the prayers of Gods people.

Provided that we look to our hearts, that we be upright in this matter, and that the enmity that these men bear, and the blaspemy they belch out against God, affect us more then the slaughter and persecution they breath out against our selves. Peradventure ( said Jacob) my father will feel me, and if I seem to him as one that mocke, I shall bring a Curse upon me instead of a blessing.

If God see us pretending his wrongs, but intending our own, cursing them as his Enemis, but hating them onely as our own, we shall translate their curse upon our own heads.

Otherwise, if God see our hearts deeply affected with, and bitterly afflicted for the Insolencies and Violences done to his Name and Glory; as we need not be afraid to pour out such vials of wrath upon them (for the vials of wrath are nothing else but the praiers of the Saints, showred down in stormes of vengeance upon the head of the wick­ed) [Page 11] so, there cannot, Revel. 8.4, 5. be an argument of greater advantage to prevail with God for their destruction, then when a peo­ple, or person can demonstrate this to God in their pray­ers, that whom they pray against are Gods Eenemies, as well as their own, that their hatred is not so much against them as against God, Psal. 44 22. and that for his Names sake they are killed all the day long. Truely, make this appear, and we may be silent in our own Cause; God is concernd in it more then our selves.

And truly our Enemies themselves will teach us this wise­dome; It is, and hath been from Ancient times, the cur­sed policy of desperate Malignant Courtiers, and Counsel­lours, when they would Arme Princes and Potentates against the poor people of God, to possesse their ears and hearts with this prejudice, That they are Enemies to Monarchy, Traytors and Rebels to the Crown and Dignity of Kings and Princes.

So did of old, Rehum the Chancellour, and Shimshie the Scribe, (a couple of Arch Malignants) labour to bring the Jews into disfavour and odium with Attaxerxes, as you may read in that Scandalous Libell, or letter, Ezra. 4.8. they writ to Ba­bylon.

• Be it known unto the King (said they) that the Jews which came up from thee to us, are come to Jerusalem, 12. build­ing the rebellious and bad City, &c.
• Be it known now to the King that if this City be builded, 13. and the wall set up again, then will they not pay toll tribute and Custome, and so thou shalt endamage the Revenue of the King. And so again.
• Let search be made in the book of the Records of thy fathers, Vers. 15." so shalt thou finde in the book of the Records, and know that this is a rebellious city, and hurtfull to Kings and Provinces, and that they have moved Sedition within the same of old time, for which cause was this city destroyed.
• We certifie the King that if this city be built again, &c.
  16.
  by this means, thou shalt have no portion on this side the River.

With such jealousies did the Enemies of God, and his people in the neighbour nation of Scotland labourd to possesse his [Page 12]Majesty towards those his loyall Subjects there. They were represented to his Majesty as Traitors, and Rebels, that in­tended nothing else but to un-crown, and un-King him, when power should be in their own hand.

And is not the same Designe practised upon his faithfull Par­liament, and Subjects here in England? Do not these Rehums, and Shimshies fill his Royall ears with this odium, That the Par­liament, and the Puritans are enemies to Monarchy, and intend nothing but to bring all into a Parity, and after they have pul­led down Bishops, then down with King too; with a world of such calumnies, invented by the father of lies. Truely the land is not able to bear their words.

This is their policie; for these mediums they know are most proper to render themselves gracious to Soveraignty, and the people whom they would trample under feet, odious and un­sufferable, Kings being jealous enough, of what ever may endan­ger their Crowns, limit their Power, or eclypse their Glory.

But as it is the policy of malignants, so it is their wickednesse too; they lie when they use these Arguments to Kings and Prin­ces. The God of truth knows they lie: And the Father of lights open the eyes of the Kings and Princes of the Earth, in his good time, to see how much they are abused, as well as their subjects, that that prophesie and promise may once be made good: ‘ The Governours of Judah shall say in their heart, Zach. 12.5. the Inha­bitants of Jerusalem shall bee my strength, in the Lord of Hoasts their God.’

Those that I had once thought, had been my worst enemies, and traitors, I see now are my best friends and subjects. The Lord hasten this in his time.

But Brethren, in the mean time, though the enemies of Gods people, lie when they use this argument to Kings and Princes; Gods people shall not need to fear the lie, when they use this argument against their enemies to God; for they be Gods enc­mies as well as the Churches, and they hate God as much, and more then they hate his people, Enemies to the Crown and dig­nity of the Lord Jesus, King of the Church; (himself being witnesse) they strike at God through his peoples sides; And therefore if you shall plead this Argument, with sutable affe­ctions, [Page 13]you may with an humble considence, expect that God will take it well at your hands, and take such order with your enemies, as shall make for your security, and the advancement of his own Soveraignty; God being more jealous, and more righteously, of his crown and dignity, then any of the Mo­narchs of the Earth can be of theirs, who are but his Deputies; hear him else; I am the Lord, that is my Name, Isa. 42.8. and my glory will I not give to another. God cannot endure a Rival in his King­dome. But I have staid too long upon this, I must hasten for­ward, to the third Doctrine.

God for a season, seems sometimes to liE still, and sleep. Doct. 3

This is the occasion of all those awakening cries, which Gods people make in his ears.

So here, Let God arise, &c.

These expressions bee so frequent in the Psalms, and else where, that they need no Quotation.

The Church comes to God, as the Disciples once came to Christ, when he was asleep in the ship.

God hath his Ends in it, and these may bee some of them, briefly. Reasons. 1

First, That hee may see what his enemies will do. (we speak after the manner of men) The Master sometimes makes as if he slept, to see what the servant will do, when such and such advantages lie before him. If God were alwayes up, and dis­covering himself in the world, the thousandth part of that rage, and enmity, that is in the seed of the Serpent, against the seed of the Woman, Christ and his members, would not shew it self; they would certainly bite it in.

But let God hold his peace, and make as if he did not see; let him suspend the execution of his righteous and dreadfull judge­ments for a time in the world, then the cursed malignity, and [Page 14]venom that is in the spirits of wicked men, will discover it self to purpose: They will rage and storm, plunder and impri­son, deflowre virgins, ravish women, murder, burn, destroy, and exercise all the cruelty, and villany that the wit of malice can invent; lie, swear, and forswear, curse, blaspheme, and even dare the God of heaven to do his worst. In a word, then the Atheisme and villany that is in their spirits will break out like a stream of wild-fire, devouring all that stands before it. Like a Wolf, when the Shepherd is out of the way, or laid down to sleep, then falls a worrying, and tearing the poor sheep, and tender lambs.

The encouragement to all this villany is, Gods lying still;

They break in pieces thy people, O Lord, and afflict thine he­ritage. They slay the widow and the stranger, and murder the fa­therlesse.

What is it that emboldens them to all this villany? It fol­lows: They say, The Lord shall not see, neither shall the God of Iacob regard it.

The enemies of God, that are up in arms against him, and his people in this Kingdom, have put such blasphemous Glossee upon this Text, that if David were alive, he would bee afraid to read his own Text in Paraphrase. Surely, because sentence against evill doers, Eccles. 8.11. is not spcedily executed, therefore the heart of these sonnes of men (or rather these sonnes of Belial) is fully set in them to do evil.

They take Gods silence, for Gods consent; because hee holds his peace, Psal. 50.21. they think he is altogether like themselves. But hee will reprove them, and set their sinnes in order before their eyes: And surely in that order, there will bee nothing else but confusion: And this may be the meaning of those words of Simeon to Ma­ry; Luke 2.35. A sword shall passe through thine own soul, that the thoughts of many bearts may he revealed; that is, God would leave his own dear Son, in the power of men, and make as if hee were asleep, and did not see, that so the secret hypocrisie, and atheisme, and villany that was in mens spirits, might fully discover it self; That's the first Reason.

Secondly, Hos. 5.15. God doth this, that he may see what his people will do.

I will go and return to my place, till they acknowledge their of­fences, &c.

I will see whether they will confesse, and mourn, and re­pent, and humble themselves, and pray, and wait, and keep close to God, and stand for him, and venture their Liberties, Estates, and Lives for Jesus Christ and his Gospel; Whether they love father and mother, sonne or daughter, or any thing in the world more then me:

Yea Brethren, God seems to sleep, that they may not sleep; he seems to sleep, that hee may awaken them out of the sleep of security; hee seems to lie still, that he may raise them up; hee lets the cra­dle of his Providence stand still a while, till the children crie, and then he bestirs himself with the tender hearted mother.

Thirdly, hee doth this, that so wee may see what hee will do. Stand still and see the salvation of God. God seems to sleep, that so his enemies may go on, and gather themselves together, and so he may bring them all into an Ambush, and destroy them to­gether. Gods sleeping time, is nothing else but his enemies Am­bushing-time.

There are two famous places for this, Josh. 11.19, 20. speaking there of the Nations, the Text saith; Iosh. 11 19, 20. There was not a Nation that made peace with the children of Israel, save the Gibeonites, why? For it was of the Lord, to harden their hearts, that they might go against Isracl in Battell, that they might bee destroyed, and finde no mercy. God suffered them to gather to­gether, that so they might be destroyed together, and save Israel a labour in pursuing and slaughtering them in too many places. There is a prophesie of the like Providence in the fourth of Mi­cha 11, 12, 13. verses where you shall finde God using the same Stratagem; It shall come to passe, that many Nations shall gather together against Sion, (one poor little Sion) that in all naturall probability, was not able to have raised strength enough to have waged war with one Nation; behold many Nations asso­ciate against her, armed with fury; as well as with power; For so you hear them insulting and threatning: [...] Insultabimus, or per metathe­sin, [...] adultera est, punietur. Let her be defi­led, and let our eye look upon Sion. Let her be defiled, or lapide­tur, let her be stoned; which was the proper punishment of Adulteresses, and so some read it; She is an adulteresse, or un­clean, defiled, and therefore let her bee stoned, put to death; so they palliat their cruelty with the garment of Justice, as if they [Page 16]came but to execute Gods Commission, so Rabsheka, Isa. 36.10. Am I now come up without the Lord, against this land to destroy it? The Lord said to me, go up against this land and destroy it. They pretend Justice I say, but they betray malice and hatred in the very next words; Let our eye look upon Sion; (i. e.) let us delight and sport our selves in the desolation of Sion; they pro­mise to satisfie both their lust and cruelty at once upon Sion: and what should hinder them? God seems to be asleep all this while, and there is but one Sion to many Nations; one would surely give Sion for lost, that should see her beset with such multitudes of Armies, and her God stand by and say nothing all this while. Oh but saith the Prophet, let them alone, fear them not, let them come when they will; They know not the thoughts of the Lord, they know what they mean, they know not what God meanes. They little know what a designe God hath upon them: stand still and see the Salvation of God, for saith he, God all this while is but laying an ambush for them, and when he hath them at the advantage you shall see what work the Lord will make with them: Vers. 13. for he shall gather them as the sheaves into the floor: Arisc and thresh, O daughter of Zion: For I will make thine horn iron, and I will make thy hoofs brasse, and thou shalt beat in pieces many people: They had thought to have thrasht Sion, but Sion shall thrash them. They had thought to have destroyed Sion, but Sion must destroy them; God ariseth and bids Sion thrash them: Lay on Sion; spare them not; till thou hast beat them to dust; I will stand by thee, and strengthen thee to do execu­tion to purpose upon these Enemies, and haters of God and Si­on: I will make thine horne iron, and thy hoofs brasse, thou shalt hold out till thou hast utterly consumed them. The sum of all you have, Isa. 1.28. The destruction of transgressours, and of sinners shall be together. God lets them go, and gather them­selves together, and then when they think they are ripe for their Designes, God findes them ripe for his; and destroys them at once.

All the vse I shall make of this, Ʋse. shall be onely to turn you to that place (and the Lord turn your hearts to it) Isa. 26.6, 7. O you that are the Lords remembrancers, Isa. 62.6, 7. give him no rest till he arise, &c. For that very purpose hath God set you upon the wall, [Page 17]that when he seems to sleep, you should come and awaken him, and give him notice of the approach of the Enemie, and cry him up to the rescue of his Church and people; Arise, O Lord, least man prevail, &c. This is your very calling, you that are the Ministers of the Gospel, and people of the Lord; Give him there­fore no rest untill you have raised him out of his holy habitati­on, and till he hath made Sion the praise of the whole earth, It is our sin and folly that if God seem to be a sleep, we go to sleep too, if God be down, we are down also, either in security, or despaire; What mean you oh sleepers? arise and call upon your God, &c. and awaken him with your importunate cries, Let God arise, &c. But so much for that point, I come now to the fourth Doctrine, which is this;

God hath a time wherein he will awake and arise, Doct. 4 though he hath seemed before to be asleep, you need not doubt of the truth hereof, you have the promise from Gods own mouth; Isa. 33.10. Now will I arise, and oft in Scripture elsewhere, &c. And the servants of the Lord dare beleeve him upon his word, Psal. 102.12. Thou wilt arise and have mercy upon Zion, God promiseth it, and they beleeve it, and dare not do otherwise.

Now that which I shall endeavour to do, in the managing of this precious truth shall be these four things, viz.

First, to open to you the meaning of the phrase, what it doth import, and shew you, what it is for God to arise.

Secondly, I shall shew you what these Nows or times are when God will arise, and when his people may expect that he will exalt himself in their behalf.

Thirdly, The Grounds of it, why God will arise.

Fourthly, I shall improve it according to the seasonablenesse thereof.

First, What it is for God to arise, I will arise, &c. 1 God doth like himself, but he speaks like man, for the infirmity of our flesh; this I shall desire you to carry along with you, while I open this expression to you, for which purpose take this in Generall; look whatsoever this phrase doth import amongst men, you shall finde in Scripture the same things are attributed vnto God, and God doth assume them to himsef when he doth arise for the delive­rance [Page 18]of his people; Now this expression amongst men (namely) to arise, That is, to arise to the undertaking of some work, as the Encountring with, and the Conquering of an Ene­my, as here it doth imply six or seven gradations, and you shall finde them all in Scripture to bee attributed unto God.

First, 1 to arise amongst men, in the first degree of it doth im­plie an opening of the eyes, a man cannot arise till he be awaked: and this very thing you shall finde attributed to God, God him­self useth the expression, Exod. 3.7, 8. I have surely seen the affliction of my people, &c. God hath seemed for some hundreds of yeers toge­ther, to have been asleep, and all that while to have taken no care what became of his people, in Egypt, therefore the first newes of Deliverance comes to them in this language, God is awaked and hath seen your affliction, &c.

Secondly, 2 It doth imply a taking of counsell: Counsell is nothing else, but the awaking and raising of the Intellectualls to any undertaking, and this also God doth assume to him­self: You may hear him calling all his Enemies to take notice of the counsell which he took against them. Ier. 49.20. Therefore heare the Counsell of the Lord, that he hath taken against Edom, Ier. 49.20. and his purpose that he hath purposed against the Inhabi­tants of Teman; Surely the least of the flock shall draw them out: Surely he shall make their habitation desolate with them, and so Chap. 51.11. there God speaks thus; My devise is against Ba­bylon, to destroy it: this is the second step of Gods vengeance, God had opened his eyes to see the opressions of his people in Ba­bylon, (as formerly in Egypt) and now God calls (as it were) a Councell of War, how he may execute his vengeance upon Ba­bylon; The vengeance of the Lord, the vengeance of his Tem­ple.

Thirdly, 3 it implieth resolution, a man is up when his spirit and resolutions are up; Isa. 14.24, 25, 26. and this is attributed unto God also; as I have thought, (saith God) so it shall stand: God had a long time lyen still, and then they began to trample God and his people under foot, and God is resolved to bear it no longer, therefore faith he, This is my purpose, I am determined what to do, I will cast the Assyrians out of the Land.

Fourthly, Rising amongst men, 4 implieth preparing and ma­king ready for warre; preparing men, monies, Ammunition, and all other manner of warlike Artilleries, 2 Sam. 3.21. saith Abner to Da­vid; I will arise, and go and gather all Israel together, that is, I will prepare them for warre, and thus God is exprest; Psalm. 7.12, 13. If a man will not turn, hee will whet his sword, hee hath bent his bow, and made it ready, hee hath also prepared his instruments of death, &c. Hear, and tremble, and desire the people of God to pray for you, (if there be any of the enemies of God, and his peo­ple here this day) you are all dead men, God hath whet his sword, and bent his bow, and made it ready against all that are up in Arms against him and his people, how can you escape?

Fifthly, Another step or gradation, in mans, 5 and so in Gods rising, in the sence mentioned is, The putting on of the Armour, the harnessing of himself for the Battell: Then is a man up, when he hath put on his clothes; and then is a Souldier up, when hee hath put on his Armour: and this also is spoken of God by the Prophet, in Elegant language (as hee was taught by the holy Ghost) And hee looked, and there was no man, Isaiah 59.17. and hee wondred there was no Intercessour, therefore his own Arm brought salvati­on, &c. He put on the garments of vengeance for clothing, and was clad with zeal, as with a cloak. Thus you see God armed, from head to foot, then wo bee to his enemies, for it follows; Verse 18. According to their deeds, accordingly will hee repay fury to his ad­versaries, recompence to his enemies, to the Ilands he will repay recompence.

Sixtly, It doth imply a Marching toward the enemie: 6 It was the word which David spake unto the Generall, Arise and pursue him, lest he get him walled Cities; and escape us, &c. 2 Sam. 20.6. And this is the word that is proclaimed before the Lord of Hoasts: Be silent, O all ye Nations, for God is raised up, Zach. 2. ult. out of his holy habitation, &c. It is not said, God is risen up in his holy habitation (he had done this before) but the Lord is raised up, out, &c. Hee is gone forth, hee is upon the March, going to­wards the Enemy; Thou didst march through the Land in in­dignation, and then is he risen indeed. Hab. 3.12. There is but one grada­tion more to perfect it:

Seventhly, And that is, a Joyning with, 7 and encountring of [Page 20]the Enemie in Battell; and this is attributed unto God also. He will arise against the house of the wicked: Isaiah 31.2. And if God and the ene­mie be once at it, you may easily know who will have the best. What David sung of Jonathans Bow, and Sauls sword, may much more be celebrated of God, 2 Sam. 1.22. From the bloud of the slain, and the fat of the mighty, the Bow of Jonathan tur­ned not back, and the sword of Saul returned not empty. When once God hath drawn his sword, hee will not put it up, before he hath drawn the bloud of his Enemies. Isaiah 27.1. In that day the Lord with his sore, and great, and strong sword, shall punish Levia­than, &c. When God hath drawn this Sword, and closeth, and fighteth with his enemies, then there is nothing to bee ex­pected but the execution of that vengeance threatned. There­fore thus saith the Lord, Ezek. 25.13. I will stretch out my hand against Edom, and will cut off man and beast from it, and make it desolate, &c. Thou didst march through the Land in indignation, Hab. 3.12. thou didst thresh the heathen in anger.

This is the highest, and last step in Gods rising; when he hath made all preparations, and marcheth towards them, and not onely faceth them, but joynes battell with them. Now all these things, God doth two wayes.

First, 1 when he doth it by second causes, as in the place last quoted; I will execute all my vengeance by the hand of Israel, &c. and when God doth a waken his people, and furnish them with weapons of war, for their own defence, and for the executing of his vengeance upon their enemies; what they do, God him­self is said to do, because it is, both by his Commission, and in his strength.

Secondly, 2 God doth all this, immediatly himself, by his own Arm. Isaiah 59.17. I looked, and behold there was no man, so mine own Arm brought salvation, and my righteousnesse that sustained me, &c. So did God arise, and go forth for the deliverance of his people; when by one Angel he slew a hundred fourscore and four thousand, Isaiah 37.36. in one night, of his enemies.

Thus you see (in part) what it is for God to arise, and what it doth import, namely:

• The opening of the eyes.
• The taking of counsell.
• [Page 21]The putting on of resolution.
• The preparing of Artillery, and weapons of death.
• The putting on of Armour.
• The marching towards the Enemie, and
• The closing with them in Battell.

All which God doth, either by his people, when hee fills them with resolution, and strength; or when he doth it by his own more immediate Arm.

Now for the second Quaere, sc. what those nows be, Quaere. 2 or what be those times, when God will thus arise, and exalt himself, in the scattering of his enemies.

I finde in Scripture, ten speciall nows, or seasons, when God will thus arise.

First, When God hears his people sigh and groan, 1 under the ty­ranny of their oppressours; As at such times they do call and cry: Awake, why sleepest thou? arise O Lord, Psal. 44.23. cast us not off for ever: Wherefore hidest thou thy face, &c. ut sup. So, God hath engaged himself by promise to arise for their rescue, Psal. 12.5. For the oppres­sion of the poor, and sighing of the needy, Now will I arise, saith the Lord, and set him in safety, from him that puffeth at him. The people of God sigh, and cry under their insupportable burdens; in the mean time their oppressours puffe at them, and laugh them to scorn, and think to swallow them up with open mouth, saith God. Now will I arise, and set them in safety, &c. Isa. 52.5, 6. And again, Now therefore what have I here, saith the Lord, that my people is taken away for nought, and they that rule over them make them to howl, saith the Lord, &c. Therefore my people shall know my Name. Ile bear it no longer.

Secondly, Another now, when God will arise is, 2 When the enemy doth arise in his pride, and begins in his own conceit to bee more then man: When Pharaoh asked, Who is the Lord, that I should let Israel go, then God arose and made him know to his cost, who he was. Pharaoh knew no God but himself; but saith God, I will make him know another God above him, before he and I have done. For this very purpose, God is said to bee terrible to the Kings of the earth, and cuts off the spirits of Princes. The Kings of the earth and Princes of the world, if God let them go on and prosper in their desperate designes for a [Page 22]time, they will not acknowledge him to be God, but think to carry out with an arme of omnipotence, till God comes upon them, Dan. 4.31. in a terrible manner, and cuts off their spirits, and layes them for dead at his feet; that they may know that the most high God ruleth in the Kingdom of men. The Church was glad of such an opportunity to awaken God up to her aid Psal. 9. vlt. Arise O Lord, that the Heathen may know themselves to be but men, as if he should have said, Lord, these proud Heathenish Tyrants think they are so many gods; they know no God, but their own strength, and their own wisdome, &c, But Lord do thou arise, and make them know that they are but dying men, and that thou onely art the living God. And so elsewere, God in this case (sensible of this affront) how emphatically and angerly he speakes to that proud Prince of Tyrus; Eze. 28.6.9. When his heart began to swell above the thoughts of a man, thus saith the Lord God, because thou hast set thy heart as the heart of God, behold therefore, I will bring strangers upon thee, and they shall draw the sword against thee, v. 9. thy beauty and thy wisdome shall depart, &c. And in vers. 9. God jeers the Tyrant thus, wilt thou yet say before him that slayeth thee, v. 10. I am God? but thou shalt be a man, and no God in the hand of him that slayeth thee; When the sword of the Executioners of my vengeance is in thy bowels, wilt thou say I am God? I will make thee change thy voice before I have done; I will make thee know I am God, and thou but man, when thou shalt die a base and ignominious, death, the death of the un­circumcised.

A third Now is, when the people of God are persecuted for Gods sake, when God and truth and Religion is the onely quar­rell; Psal. 44.22. and this Argument doth the Church plead for her selfe, For thy sake are we killed all the day long, we are counted as sheep for the slaughter, as if they should have said, it is true Lord, we are not so good as we should be, but truly the Enemies do not per­secute us because we are so bad, but because we are no worse: The quarrell is, That we are thine, and desire to stand for thy Cause, v. 23. v. 26. and for thy truth; And therefore upon this consideration she bottoms her petition, and doubles it, verses 23, 26. Awake, why sleepest thou, O Lord? arise, cast us not off for ever, ver. 26. Arise for our help and redeem us for thy mercies sake: And as up­on [Page 23]this ground the Church beggs, Isaiah 66.5. so upon the same God promi­seth her Deliverane; Hear the Word of the Lord, ye that tremble at his Word: your brethren that hated you, that cast you out for my Names sake, said, let the Lord be glorified, but he shall appear to your joy, and they shall be ashamed, because they were excom­municated and exiled; and reproachfully used, for no other rea­son but because Gods Name was called upon them, God promiseth to stir up himself and appear for their Redemption; Psal. 60.4. And this promise you finde made good, Thou hast given a banner to them that fear thee, that it may be displayed, because of thy truth: Be­cause the people of God stood up for the Truth of Doctrine, and Discipline, for the truth of Worship and pure Ordinances, there­fore God gave them a banner, that is, for deliverances and victo­ries, over their Enemies, fresh and frequent occasions of tri­umph and joy: Because the truth of God was precious in their eyes, therefore their lives were precious in Gods eyes.

A fourth Now of Gods rising is, 4 when the Enemies grow outra­gious and unsatisfiable in cruelty, See that place, Isa. 33.8. Isa. 33.8. The high waies lye waste; the wayfaring man ceaseth: hee hath bro­ken the covenant, he hath despised the Cities, he regardeth no man. See there how the enemie in his pride and cruelty had laid all waste, the land before him was a Garden of Eden, Behinde him a desolate wildernesse there was no pity nor humanity left in him; saith God it is time for me to arise, If I sit still, they will not leave me one that fears my Name alive to praise me; I will hold no longer. I will arise: and that you may know God is in good earnest, he trebles it. Now will I arise, Now will I be exalted, Now will I lift up my self. Esther 7.8. God seems to ask that angry questi­on, that Ahashuerus did concerning Haman. What will he force the Queen before my face? So saith God, What will they plun­der and burne and tear up women with childe, and dash the childrens brains against the stones and devour all before my face, and shall I let them alone? Nay, I will arise, and cut them off in the midst of their rage and madnesse against my people.

Fifthly, 5 God doth rise when his Enemies daringly begin to open their mouthes in cursed plasphemies against him. Psal. 74.22. God usually suffers it not long at their hands, therefore the Church takes that [Page 24]hint of calling out God to her succour, Psal. 74.22. arise Lord, remember how the wicked men blaspheme thee daily, three times this Argu­ment is used in that Psalm. q. d. Lord if our peace, and lives, and comforts were onely concerned in this matter, we would have held our peace; but lord thy Glory lies at stake, wicked men take occasion from thy Patience and long-sufferance to blas­pheme thee to thy face; v. 18. dost thou not hear how the foolish men rail upon thy name, and reproach thee daily? And what wilt thou do for thy great Name? Oh forget it not Lord, Forget not the voice of thine Enemies: v. 23. the tumult of those that rise up against thee, increaseth continually.

Sixthly, 6 When he seeth his people in a helplesse condition, and if he do not rise, they must of necessity fall, and if he do not appear they must perish: Deut. 36.32. when he seeth their power is gone; and there is none left, and when he seeth they are like to be swal­lowed up by the devouring Enemie, then he will arise: Then the Lord shall Judge his people, and repent himself concerning his servants.

Seventhly, 7 When God seeth his people deeply affected with, and afflicted for, the sufferings of the Saints, when they lay to heart the sorrowes and sufferings of Zion, This is an hour when God will arise: Psal. 102.17. Thou wilt arise and have mercy upon Zion, Why? Oh saith she the set time is come, I but how knew she that? She will tell you, For thy Servants take pleasure in her stones, and fa­vour the dust thereof: The prophet observ'd how the people of God behaved themselves, when the Churches were in mise­ry, he could see them every where wringing their hands, and mourning for Zion, crying out; alas for Zion, this is Gods be­beloved Zion, whose stones ly in the dust, and she in her blood, &c. saith God, I can forbear no longer. If I hold my peace and do not arise and deliver them, these poore children will cry their eyes out of their head, and themselves to death.

Eightly, 8 When gods people accept of their punishments: that is, Levit. 26.41. when under the afflictions that lie upon them, they are sen­sible of divine displeasure; 1 King. 8.47. turn in upon themselves, labour to finde out the Josh. 17.17. accursed thing, the Achan that troubles Is­rael; [Page 25]acknowledge the equity of Gods dealings; Nehe. 9.33. justifying God and judging themselves. Yea not the Equity onely, but the Ezra. 9.13. moderation and indulgence of Gods proceedings, in laying the affliction farre beneath the provocation: and in conscience of offended justice, labour to Mich. 7.9. submit and ly down at Gods feet; study Gods meaning, and labour to answer his expectation; to Mich. 6.9. hear the rod and him that smites: when I say God sees his peo­ple in such a posture, God hath them where he would, and then saith God; I will remember my Covenant with Jacob, Levit. 26.42. and also my Covenant with Israel, and also my Covenant with Abraham will I remember: and I will remember the land. Gods remembrance is a part, a degree of Gods Rising, when God saies he remem­bers and sees the affliction of his people, it will not be long before hee march forth for their Salvation; as you saw before.

Ninthly, 9 When God seeth his people cordially and conficenti­ously engaging themselves unto him in a sure covenant to reforme their waies, and walk closely and humbly with their God; When they are like the Doves in the valleyes, weeping and mourning over their back-slidings and apostacies from God, and then come to joyn themselves with God in a perpetuall Covenant, Isa. 63.8. that shall not be forgotten, Now will I arise saith God, &c.

Surely these be my people, children that will not lye. &c.

I see these people comming to joyne themselves in Covenant unto me in good earnest; they are my people, and now I will be their God: They are my people that will not lye to me, and I will be their Saviour that will not fail them; I will deli­ver them. I will be their Saviour.

Tenthly, A tenth time of Gods rising is; 10 When his people are preparing a place for him to rest in: Arise, O Lord, cries David, Psal. 132.8. into thy resting place both thou and the Ark of thy strength.

When the house and worship of God is fill'd with pollutions and abominations, such as his soul hates; God withdrawes him­self; You may see a sad Emblem of it in Ezekiels vision, Eze. 20.4. where God first removes himself from between the Cherubims, to the threshold of the house; and from thence unto the Mountaines, &c. Chap. 11.24. (by such steps and degrees doth God depart from a people;) [Page 26]and the reason of this departure is given, Chap. 8. where you shall finde with what hidden Idolatries they had fil'd the Tem­ple. Thus when there is no place for the soles of Gods feet to tread upon by reason of defilements, and pollutions in every place, Ier. 12.7. saith God, I have forsaken my hovse, I have left mine Heritage.

But now when the people of God arise, and bestirre them­selves to cleanse the House of God with Hezekiah; 2 Chro. 29.16. and to carry out all the uncleannesse, and to sanctifie it according to the Lawes and Ordinances thereof; when they have made it a fit resting place, for so holy a Majesty, Yea while they are doing of it with their whole heart; while they are yet upon the reso­lution, as vers. 3.4, 5.

Vers. 3. Surely I will not come into the tabernacle of my house: nor go up into my bed.

Vers. 4. I will not give sleep to mine eyes: or slumber to mine eye-lids. V. 5. Vntill I finde out a place for the Lord: an habitation for the mighty God of Jacob; I say while they are thus resolving for God, they may comfortably invite, and expect Gods pre­sence; arise, O Lord, into thy resting place, and God will make his way through the midst of his Enemies, Vers. 18. to come and take possession, and say; This is my rest for ever, here will I dwell, for have desired it.

And thus you have the second thing undertaken in this Doctrine. sc: the Nowes, or Times, when God will Arise.

The third thing propounded are the Reasons.

Which I will but touch upon and proceed. Reasons.

I could give you divers in reference to

• 1. The Enemy.
• 2. The Church and people of God.
• 3. God himself.

But that I may not be burdensome; because I have hinted something already to this purpose on the third Doctrine; I will but point at two that respects God himself, and given by [Page 27] God himself, in that, Isa. 33.10. Now will I rise saith the Lord, Now will I be exalted, Now will I lift vp my self. There you have a two-fold reason, given in a two-fold cause. The moving cause and the finall cause; The moving cause, I will; and the finall cause, I will be exalted; I will lift up my self. Gods will, there is the ground; Gods glory, there is the end; God will do it because he will do it: The same good will and pleasure of God that moved God to Ephes. 1.5. Elect them; the same good will & pleasure of his, moves him to do all his works in them & for them. God will not let his people lie under the Tyranny and Crueltie of his Ene­mies for ever; Psal. 125.3. The rod of the wicked shall not rest vpon the Lot of the righteous: It may be upon them, & it may lie upon them; but it shall not rest upon them. God will not suffer wicked men to reproach his people and blaspheme his Name for ever: Ezek. 20. I will rise, saith God, I will work for my Names sake; There I say is the moving Cause. And then,

I will be exalted; I will lift up my self; All the while that God seemes to be still, he is not known in the world, the wick­ed they begin to insult and trample upon him, and dare him to his face, as it were, to do his worst: Where is their God? 2 Pet. 3.4. And where is the promise of his coming? And let him make speed and hasten his work that we may see it; and let the Counsell of the Holy One of Israel draw nigh and come, that we may know it. Isa. 5.19. Thus the Enemies do tempt and provoke God to their own destruction.

And truely his own people do notknow him nor magnifie him, nor set him up, as they ought, by sanctifying him in their hearts, by trusting in him, and waiting for him; Isa. 8. Hosea. 8.2. so much is implyed in that promise: Israel shall crie unto me, My God I know thee. Israel had thought shee had known God before, but she did not; Israel shall cry, My God I know thee.

Thus that God may be known in the world, both by friends and foes; that the Enemies may know him, to their Confusion, and Israel may know him, to their Consolation; That God may be Somebody in the world; God hath times to Arise for the rescue and deliverance of his people:

God will bee known to be himself, and all the world shall acknowledge it. Num. 14, 21. All the earth shall be filled with the glory of God.

This shall suffice to have pointed at for the Reasons.

I should come now in the fourth place, to make some Ʋse of this; But to expedite my work, I shall step on to the fifth Doctrine, and then we will improve them both together.

The fifth Doctrine therefore is;

Let God arise, and let his enemies be scattered, let them that hate him, flie before him.

Let us flie from the face of Israel, Exod. 14.25. cried the Egyptians, for the Lord fighteth for them, against the Egyptians.

It must needs be so;

For God and wicked men cannot endure one another, Reasons. they hate God, as you see in the Text, and God Psal. 11.5. hates them; As God once said of the three wicked shepherds.

My. Zach. 11.8. soul loathed them, and their soul loathed me. As the proud Angel turn'd Devill, got as far from God as he could go, so do wicked men: There is that Antipathy between them, that cannot bear one anothers presence; Therefore say they to the Almighty, Job 21.15. depart from us, for wee desire not the knowledge of thy wayes: And if they cannot endure Gods presence, as a Teacher, how will they endure his presence as a Judge? If they cannot abide his presence, as a sin-reproving God, how will they abide it as a sin-revenging God? Surely that presence of God is so unsupportable, that you may hear them willing to ex­change it for the burden of rocks and mountains, Revel. 6.16. They said to the Mountains and Rocks, Revel. 6.16. fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb. And as they cry to God, Depart from us, so God, when he ariseth, he answers them in their own language, and speaks to them in his wrath; Depart from mee: and this is their misery, they have the first word, but God will have the last: Matth. 7.23. Depart from me yee workers of iniquity. Unhappy caitive that ever he was born, unto whom that shall bee the last word God will say, Object. Depart from me.

You will say perhaps, that is in the day of Judgement, when [Page 29]Christ comes to reveal himself in flaming fire, 2 Thess. 1.7, 8. rendring ven­geance on them that do not know him, &c.

Truely, these Rising times of God, are Gods Petty-Sessions; Answ. they bee little dayes of Judgement, Psal. 9.7. wherein the Thrones being prepared for Judgement, hee will make inquisition for bloud; for the bloud of his people, causelesly, Vers. 12. and cruelly spilt by the ene­mies; and surely even of these lesser dayes of Judgement, the Psalmist speaks as well as of that last and great day:

The ungodly shall not stand in judgement, Psal. 1.7. nor sinners in the con­gregation of the righteous.

Gods rising time, is their scattering, their flying time.

But how do the enemies of God know when God ariseth, Quest. that they make such hast to flie from his presence, Hee being the invisible God?

God makes them to perceive his rising and approach to­wards them, sometimes in a secret, Answ. but alwayes in a very sensi­ble and terrible manner.

And that partly by some

• Inward impressions upon their spirits and consciences.
• Outward demonstrations, appa­rent to their senses.

First, Sometime by some inward and secret impressions, Answ. 1 upon their spirits and consciences, by some secret convictions, and self-condemnations seizing upon their consciences.

This being the unhappinesse of all wicked men, and haters of God, that though they have murthered their consciences, in re­spect of the instigative, and directive Office of conscience, they cannot kill it in respect of the accusing, condemning, and execu­ting office of conscience. Though they have kil'd conscience as a Preacher, they cannot kill conscience as a Judge and executio­ner; or if they have wounded, and seared conscience so, that it seems to lie dead for a time, yet this is their misery, when God awakes, conscience will awake too, when God ariseth, consci­ence revives, to take Gods part against them, and that in a double reference.

First, In reference to their persons; conscience will arise, when God ariseth to tell them that they are none of Gods, as [Page 30]you see in Cain; conscience began to misgive, sad and omi­nous forebodings there lay upon his spirit, that God had chosen his brother, and rejected him; conscience began to tell him, that God hated him, and that was the ground of his malice against his brother, and against God too: And so it is with wicked men, the haters of God, when God ariseth against them: As God gives his children some praelibations, and praegustations of his love, and of that glory to which he hath ordained them, sealing them up to the day of redemption; so God gives his enemies some prae-apprehensions, and fore-tastings, some secret earnests, and impressions of his wrath, and finall rejection, sealing them as it were up to eternall perdition. Oh saith their consciences, God hates me; Oh that I were above God, &c.

Secondly, In reference to their cause; they that have shut their eyes against the light, and would not be convinced by the Ministers of God, of the wickednesse, and hellishnesse of the cause they undertook, when God awakes, and conscience a­wakes, then they begin to confesse it: Oh saith Judas, I have sinned in betraying innocent bloud; and so will wicked men; yea, so have some of the enemies of God been heard to confesse, when they have lien gasping of the wounds they have received in the Battell; ‘ Oh we have a damn'd cause; Oh said a poor dying wretch in the West to our Souldiers, As soon as we saw you, our hearts failed us, for wee know our cause is damn'd.’ There is an hand of divine truth, and justice in it, making good that threatning, Isaiah 26.11. Lord, when thine hand is lifted up, they will not see, but they shall see, and be ashamed. They that will not see to timely repentance, shall see to finall shame and confusion. In a word, this is the thing I say, The enemies and haters of God, may, and do, sin away a sin-preventing conscience, but they can­not sin away a sin-condemning, a self-executing conscience; when the command cannot finde a conscience, wrath will finde a con­science, the curse will finde a conscience, and this will bee the worm that never dies. I have heard of a poor wretch, that li­ved an Atheist all his life, and when he came to die, conscience began to revive, and he to cry out, Oh what will become of mee, if there be a God? Unhappy man is he, that ever he was born, who concludes himself undon, if there be a God.

And thus God makes his enemies, perceive his approach, by some inward impressions upon their spirits.

Secondly, he makes them perceive it, Answ. 2 by some outward demon­strations, lyable to their very senses:

As 1. By the stupendious acts of his power and providence, which God puts forth for his people, before their eyes; as the dividing of the Red-sea, and cutting off the waters of Jordan, &c. See what tremblings and shaking terrors, this caused in the hearts of the Canaanites, Josh. 2.9, 10.

2. By some ominous forerunners of wrath upon the enemies, sometimes making them to hear the noise of multitudes of horses and chariots, as hee did the Syrians, 2 Kings 7.6. Sometimes taking off their wheels, and troubling their hoast, as he dealt with the Egyptians in the Red-sea; At other times, smiting the ene­mies with blindnesse and madnesse, as the Sodomites, and threat­ned, Zach. 12.4.

3. Sometimes, by putting a majesty and dreadfulnesse on his people, Cant. 6.10. Who is she that looketh forth as the morning, fair as the Moon, clear as the Sunne, and terrible as an army with banners. If shee bee so, Psal. 14.5. when she is in her nuptiall ha­bite, her brides attire; what, when in her Martiall accoutre­ments. There were they in great fear, because God is in the gene­ration of the righteous. God let out some beam of glory upon his people, and presently the enemy fell a trembling.

4. By arming the very inanimate creatures against them; Sun, Moon, and Stars, fire, hail, storms, tempest, earth, water, the whole Creation, all prest to fight the battells of the Lord of Hoasts.

5. By raising the spirits and courage of people above them­selves, to Lion-like, Angel-like prowesse, and unconquerable­nesse of spirit; so that he that is weak among them, is as Da­vid, who slew the Lion, and the Bear; and he that is as David, becomes like the Angel of God, who went out and slew an hun­dred fourscore and five thousand in one night. Surely, when the Spirit of God comes upon his people, Armies, and legions of Armies are not able to stand before them, as you may see in Jephtah, Gideon, Samson, David, and other the Worthies of the Lord of Hoasts they cry; Let us flee, for the Lord fights for Israel [Page 32]against Egypt. They perceive God filling the spirits of his people with invincible courage, and taking their part, and betook themselves to their heels.

Objection. But is this all the effect of Gods Rising, that the Enemies shall be scattered onely, and his haters put to flight? shall they escape by flying?

Answer. No sure; This expression implies more then a bare flight; For you know in war the Routing of the Enemie is the first degree of their ruine; when they begin to fly they begin to fall; Psal. 18.37, 42. when once they turne the back, and break their ranks, they can make no resistance, and then the Armies of God, and the God of Armies pursues them, slaying and beating them down with a great destruction, as David describes it. I have pursued mine Enemies, and overtaken them: neither did I turn again till they were consumed.

Vers. 42. Then did I beat them as small as dust before the wind: I did cast them out, as the dirt in the streets. And therefore Da­vid desires, no more but to see his enemies retreat and loose ground, and begin to flie; he is then confident of the victory, Psal. Psal. 9.3. 9.3. When mine enemies are turned back, they shall fall and perish at thy presence. Do they fly? Nay then I am confident, they shall fall and never rise again.

So that in a word, Hab. 3.8. flying is but put Synechdochically, for their totall and finall perishing and destruction, it must needs be so; for sure they must fly fast, whom God, when he rides upon his Horses and Chariots of Salvation, cannot overtake.

I come now to the Ʋse, Ʋse 1 which shall be two-fold

• 1. Consolation, or, Encouragement.
• 2. Exhortation, or, Engagement.

The first use shall be for Comfort or Encouragement, for are these Gods Rising times? and is Gods Rising time the Enemies flying time? Then hence for our Encouragement, we may take notice what time of day it is, though as yet we cannot see the Sun of Righteousnesse fully risen in our horizon with healing in his wings, yet we may make some hopefull conjecture and gvesse, that it is about Sun-Rising: Our God is Rising, yea al­ready upon his March.

Look over else all those ten Nowes, or Times wherein God hath engaged himself to rise for his peoples Deliverance, and tell me which of them do you finde wanting upon our Times?

1. Doe not the people of God in divers places of the Kingdom (as in other parts of the Christian world) sigh and groan under their unsupportable burdens and oppressions?

Surely the cry of the poor and needy, that are plundered and stript naked of their subsistence, the crie of the poor cap­tives, that are made to serve the lusts and cruelty of the Ene­mies of God in their own houses; the crie of the fatherlesse children and widdowes, Lam. 5.9. who are wandring up and down in pe­rill of their lives to seek, bread to relieve their soules, because of the sword of the wildernesse; the cry of violence and oppression, but above all, the crie of Blood is gone up to heaven, James 5.4. Gen. 4.10. and cries in the eares of the Lord of Sabbath: For if of one righteous Abels blood God said unto Cain, The voice of thy brothers blood (bloods in the Hebrew) cryeth unto me from the ground; If every drop of Abels blood had a tongue to cry to God for vengeance, then how much lowder doth the blood of more innocent persons then Abel had drops of blood in his body, powred out in England and Ireland, like water upon the ground, crie in the eares of a righte­ous God against the Fratricidious, yea and Parricidious Caines of our times; Vengeance, vengeance?

From heaven hath the Lord beheld the earth, Psa. 102.19.20. Our priso­ners at Ox­ford. even to hear the groaning of the prisoners, &c. his poor hunger-starved priso­ners; many of whom have given up the ghost for want of bread; and others that surviue, forced for hunger to rake the gutters and sinkes of their mercilesse enemies for a little stink­ing food to relieve their dying soules.

Surely all these sighs and groans have forced their way into Gods presence long before this time, Though men do not hear, friends cannot, and Enemies will not; yet God doth and will hear from the height of his Sanctuary.

Secondly, In the mean time doth not the Enemy carry him­self, as if he were more then man? Surely, They are corrupt and speak wickedly concerning oppression; they speak loftily, they set their mouth against the heaven, and their tongue walketh through the earth. Psal. 73.9, 10. They will do this, and they will do that; and they will make the [Page 34]proudest of them stoop; Yea, have not some of them lately, as if they had been God, taken upon them to threaten the poor be­sieged people of God with Eternall fire? Who yet within few houres after, as the Psalmist speaks, died like a man; slain, as it is conjectured by the hand of a childe.

Thirdly, But thirdly, are not these enemie and haters of God grown to a strange and unheard of height of cruelty! Surly, the very merceis of these wicked men ar cruell. Plunderings and firings, and down-right murders, are mercies with this Generation (of men shall I say? or incarnate Divels?) Oh when the stories of these Warres in Ireland and England shall be reported to the world, posterity shall read and look pale, and be astonished and ready to give up the Ghost for anguish of spirit; Yea Turkes and In­fidels shall hear and be ashamed to see themselves so out-bid in cruelty, by them that call themselves Christians, and that one upon another. The land before them is as the Garden of God, and behinde them like a desolate Wildernesse.

Fourthly, And weat is the Quarrell all this while, is it not Religion and the Truth of God? The truth of Doctrine, the truth of Discipline, the truth of Worship? May not the Parliament, and the Parliaments friends crie to God; For thy names sake, O Lord, are we killed all the day long? Surely had not the Gospel, and the Government of Jesus Christ been precious in their eyes, they might have compounded for their civill Liberties upon in­finitely cheaper termes then it hath cost them already, and yet the Lord knows what it may cost them more! but whatever it is, or may be, Happy England and happy they in England; that can say, For thy sake, O Lord are we killed all the day long. Woe to them to whom God will say, when they ly gasping of their wounds, Ier. 2.17. Hast thou not procured these things unto thy self? and stand and laugh at your calamity and mock when your fear comes. Prov. 1.26.

Fifthly, But in the next place, are not these Enemies, and ha­ters of God as Blasphemous against God, as they are outragious against his people? You have heard of their blaspemies, I dare not repeat them, I tremble to think of them: Their blasphe­mous imprecations of Damnation upon themselves, are grown now to be their hope, their oath now with many of them is, as [Page 35]they hope to be damned; and it is nothing now with them to drink healths, to the confusion of the Round-heads Parliament: unlesse they may now also (I know not how to utter it) drink healths to the confusion of the Round-heads God, many other blas­phemies I could tell you of, which the Divell may happily in­vent, but I dare say, he dares not vent, for he beleeves and trem­bles, neither of which these Belials do. Rabshecah was a punie, and might have gone to chool to Oxford, to have learned to blas­pheme, of these monsters who have there taken many degrees in this black hellish art: but I could wish they might be cast into the pit from whence they came, that the ears of posterity might never be defiled nor offended with the report of such unheard­of cursednesses.

Sixthly, In the midst of all these blasphemies against God and violences against Gods people, are not, or at lest, were not the true Protestant partie that cleaves to God and the Parliament brought very low? Oh how low before the beginning of this Par­liament? When the proud imperious Enemy had all the pow­er both of Common and Martiall Law in their own hands, and not a man found that durst open his mouth against them, but were presently clapt up close prisoners, or sent into banishment, &c. How low have we been brought, and that more then once, since the Parliament sate, and since providence hath put defensive Armes into our hands? How oft have I seen men with their hands vpon their Loyns, and pains take hold of them, as upon a woman in travell? How oft have many even of our most discerning Christians, given all for lost, meditating, and preparing for flight! How oft have we concluded of our selves, (in fits of unbelief) as those captives in Babylon, Ezek. 37.11. Our bones are dryed, and our hope is lost, we are cut off for our parts? The Lord pardon and helpe our vnbelief for Christs sake.

Seventhly, However yet Sion and her stones, Jerusalem and her afflictions, (wherewith the Lord hath afflicted her in the day of his fierce anger) findes compassion in the eyes and hearts of gods people; while they are ready to bring forth, not only their silver and gold, but have been contented to spend and to be spent, to engage state, blood, lives, and whatever is dear unto them for the recovery of Zion out of the dust; witnesse the [Page 36] Well-affected of this City, who have bled themselves almost into a consumption, to fill Sions veines; and witnesse our Dear Bre­thren of Scotland, who have put their lives in their hands to come forth to the help of the Lord, to the help of the Lord against the mighty. What meanes all those frequent dayes of humiliation, both in publike and private, that are kept in this Citie, and other parts of the Kingdome, where the Wilde bore rageth not? Doubt­lesse either they are bestowed upon the breaches and wounds of Sion, and Gods dishonours, or else we are guilty of the deepest hypocrisie that ever people were; in which case woe, woe unto us.

Eightly, In these also, do they not profess to accept of the punish­ment of their Iniquities: Justifying God, judging themselves; en­quiring into the cause of that fierce wrath, that smoakes against us; and labouring to quench it with their tears, wrestling with God for grace to answer his expectation.

Ninthly, And have not both Nations joyned themselves to the Lord in an everlasting covenant, never to be forgotten?

Tenthly, And is not one main designe in that Covenant Da­vids vow and Oath to the Lord, Psal. 132.2. that they will not go into the taber­nacle of their house, nor go up into their bed, that they will not give sleep to their eyes, nor slumber to their eye-lids till they have found out a place for the Lord, an habitation for the mighty God of Jacob.

Surely beloved Christians, if the people of God be but as cor­diall in what they do, as the Enemies of God and his Christ are in their designes; if the people of God be but as sincere as they are busie and active, there is not one of all these Nowes mark't out in Scripture for Gods Rising to the help and salvation of his Church, but it is to be found upon us and our times, in a fair and Legible character.

And now Noble Senators, and beloved friends, if one of these postures and conditions of the Church, or her Enemies, have been enough in former times to Raise God out of his holy habi­tation, to come forth for the rescue of his bleeding languishing people, how much more (I pray observe it) how much more I say, when all these Ten seeme as it were by an happy conspiracy, to meet together, and kisse each other in this hour of Englands [Page 37]Temptation? may we with an awfull and humble confidence, conjecture, if not conclude, that;

• God is Risen, God is Risen: at least
• God is Rising, God is Rising, for the help of his poor op­pressed people in England.

And if so then, as here is a word of Terror to Enemies, Ʋse. 2 for Gods Rising is their scattering, their flying time, Terror to the Enemies. so also here is a word of Exhortation to all you that are his friends, and I be­seech you suffer it.

It is the third and last vse, an vse of Exhortation.

In generall it is but this one word.

It was the salutation of the Antient Christians upon the Lords dayes in the morning; The Lord is Risen, and they an­answered one another; The Lord is Risen indeed, So may we salute and answer one another, The Lord is Risen, The Lord is risen indeed; and let us withall stir up and awaken one ano­ther; Let us Rise too: by our prayers we say, Let God Arise. Now in this word of Exhortation, let me call upon you, and do you call one upon another, ‘ Let all Gods people arise, &c.’

This is the Use in generall: But that I may not speak confu­sedly, nor give an uncertain sound, (for then who shall pre­pare himself to battell) it craves leave to divide it self into these Ten distinct Branches; whereof the two last, shall bee the two Branches of the Doctrine that yet remains untoucht, and we shall briefly winde up all in ten words.

First then, If God be Risen, then let us Rise in our Observa­tions, take notice what God is doing in the World, and take no­tice what God is doing here in England: For shame Sirs, let not God arise, and we lie sleeping in the bed of security, and supine inadvertency. Awake Barak, awake thou sonne of Abinoam; Awake Christians, and observe diligently what God is doing, either with us, or for us.

It is that word which God himself causes to bee pro­claimed before him, when hee stirres up himself for the help [Page 30]of his Church. Zach. 2.13. Bee silent all flesh before the Lord, for the Lord is raised up, out of his holy habitation. Silence is the note, or po­sture, of exact & diligent attention; And this God expects from all the World, Be silent, oh all flesh; much more from his own people, when hee is risen out of his Sanctuary, and gone forth for their Redemption; as if he should say, Peace, be quiet, stand still, and behold the salvation of the Lord; Observe diligently what God is doing.

How else shall wee bee able to pray? As one sayes of Preachers, they should take their Text from Gods works, ob­serve what God is doing, and Preach upon that; So I may say to Christians, You should make Gods works abroad in the World, the subject of your Prayers, and Prayses at home; observe what God is doing, and pray upon it.

An Inadvertent Christian, is an unpraying Christian.

How else shall you be able to know the Lord, if you observe him not? Isal. 9.16. The Lord is known by the judgements which he execu­teth: An unobservant Christian, is an ignorant Christian. Who so is wise, Psal. 107.1. and will observe these things, they shall understand the loving kindnesse of the Lord. The Prophet had been discoursing of the works of Providence all the Psalm through, and builds two Conclusions upon the Premisses.

• First, That it is a point of speciall wisdome, to observe what God doth in the various and wonderfull dispensations of his pro­vidence: Who so is wise, will observe, &c. An unobser­ving man, or woman is a fool.
• Secondly, That this observation. is the next way to grow into the acquaintance with God, and the knowledge of his loving kindnesse: For,

By this means, you may come to see all the Attributes of God; his Wisdome, Power, Goodnesse, Justice, Unchange­ablenesse shining forth in the wonderfull, and miraculous de­liverances of his Church, and the stupendious destructions of the Enemies thereof.

By this means, you may come to bee acquainted with the faithfulnesse of God, in making good the promises.

And by this means, you may come to bee acquainted with Gods love to you, in the answers and returns of your prayers. [Page 31]Wherefore, since so much of Gods glory, and your comfort, is bound up in this duty, let it be a mighty awakening call to your spirits, to arise in your observations.

Secondly, O ye people of God, rise in your faith; Is God up, 2 and shall our faith be down? Is God risen out of his holy habi­tation, and shall our faith lie in bed? What a shame is it for Christians, not to beleeve God further then we see him! What a sad thing, that after so many cleer discoveries of God, in his word, and works, we should not to this day, have faith enough to carry us from one miracle to another; to bee tossed up and down in our hopes, as if God were one day upon his Throne, and the other day upon the threshold. Christians, let not the shield of faith hang by the walls any longer. Behold, the plots and conspiracies of your Enemies shall be given up to the hands of your faith, there shall all your enemies be imprisoned, more then in strong-holds, and fenced Cities. Let your faith bee fet­ters, and prisons to your adversaries. Do but study and observe what faith hath done, and what Victories it hath been crowned withall in all Ages; and your hands shall be strong: God crowns faith, because faith crowns God. God loves faith above all other Graces, because if God put a crown upon it, Psal. 115.1. the modesty of faith will come and lay it down at Gods feet; Not unto us, O Lord, not unto us, but to thy Name give the praise. Why should your hearts fail you: It is an awakening word, and remember it, I beseech you: As for God his way is perfect, Psal. 18.30. hee is a buckler to all that trust in him: q. d. Follow God in the way of his pro­mises, and providence, and you shall finde no crooked turning in it from one end to another; you shal not finde God stepping one foot awry; The word of the Lord is tried; there be millions of Saints that have tried it in all ages, and will be ready to bring in their letters-testimoniall for the truth of it; Hee is a buckler to all those that put their trust in him; Hee hath been Armour of proof to all those that have trusted in his protection, which hath rendred them invulnerable, invincible, against all the Gun-shot and Ar­tillery of men and devills. There is not a man to be found that can say, I have trusted in God and hee deceived me; no saith Da­vid, Thou never failest them that seek thee. Psal. 9.10. The summe is thus much; You may trug God if you will and be safe; if not, secure your selves better where you can.

Sirs, I beseech you, after so much experience of God, both others, and our own, let not God have cause to complain of us, as once of that people in the Wildernesse; Numb. 14.11. How long will this people provoke mee, and how long will it be ere they beleeve mee, for all the signes which I have shewed among them? If after all this, England should perish, which God forbid, this shall bee our Epitaph.

Thirdly, 3 Rise in your courage, and resolution, for behold, God is risen, and seems to encourage us, as once his Israel; Fear not thou worm Jacob, Isaiah 41.14. &c. What can bee more inconsiderable then a worm? and yet fear not thou worm Jacob; fear not thou worm England: A Worm, and a God shall be hard enough for all the World. Thou shalt thresh the mountains, and beat them small, and shalt make the hils as chaffe. It is strange work that a Worm shall make with the Mountains, when God stands by it.

It is the charge that God gives to all his Worthies, and Commanders, when they go out to Battell; this is the Word (FEAR NOT) And indeed Brethren, what is there in the Enemy, that we should fear? Why should we fear them, that fear not God? Their cause is damn'd, there consciences are damn'd; Do you not hear how they rave for their own damnation; their power, and policie, their combinations, and all their prepara­tions cannot stand before you: See them all sufficiently jeered, by the people of God: Isaiah 8.9. Associate your selves, O ye people, and ye shall be broken in pieces, and give ear all ye of farre Countreys, gird your selves, and yee shall be broken in pieces; gird your selves, and yee shall bee broken in pieces, why? how comes it to passe that they are so contemptible? the reason is given verse 10. Imma­nuel, for God is with us, God is Risen, fear them not: Truely all the counsels, and conspiracies, and tumult, and rage, of the enemies, are no more, then if you should see a mad man stand upon his head, and shake his heels against the Sun.

Courage, courage, Noble Senators, Worthy Commanders, courage Christians, God is risen, and Gods rising time, shall bee their scattering, Psal. 2. their flying time; Then shall hee speak to them [Page 41]in his wrath, and vex them in his sore displeasure, and make the proudest of them know that he hath set his Christ King upon his Holy Hill:

Alas what is the Chasse and the smoake when the winde riseth, what the clouds when the Sun riseth? What wax and stubble, When the fire riseth? Behold, as smoake is driven away, Psal. 68.2. so the haters of God shall be driven away; as the wax melteth before the fire, so the wicked shall perish at the presence of God. Arise in your courage, and the Lord shall make good that pro­phesie, Behold, the people shall rise up as a great Lion, Numb. 23.24. and lift up himself as a young Lion; he shall not lie down till he eat of the prey, and drink of the blood of the slain.

Fourthly, If God be Risen, Rise in your zeal, rise in your zeal. A patcht pie'ct reformation will not answer Gods ex­pectation; Moses resolution was worthy your Imitation, we will not leave an Hoof behinde us. Exod. 10.25. In the building of the Temple there was not a board or a pin or a nail of the old Tabernacle vsed.

The Churches Reformation is called the New-heaven, and the New-earth, as for difficultie, so for beauty and perfection: Wor­thy Senators, remember that caution of the Apostle; Gal. 4.18. It is good to be zealously affected alwaies in a good thing: if ever any work was worth your zeal, the work you have in hand is; Rise in your zeal; zeal is good in a good cause.

Fifthly, Rise in your bounty, you have done much, do more; you have gone high, goe higher still; Say as David, I will be more vile, &c. So you, I will be yet more liberall, I will be yet more for God, Away with those shifts and carnall pretences (what shall I leave for my wife and children) I have so much owing me, and cannot get in my debts: trading is not as it hath been; I am out thus much already; They are (for the most part) but the Churles Instruments of which the Holy Ghost speaketh. Isa. 32.2. The Instru­ments of the Churle are cruell, he deviseth wicked devises to destroy the poor with lying words. Hear this Oh ye covetous Mammo­nists, who withold your money and estates, when it is in the power of your hands to help, to help the Lord and the King­dom, against the mighty; The holy Ghost puts you amongst Theeves and Murderers; you are listed among the Anti-christian [Page 42]Enemies of Jesus Christ who destroy his poore people: he that doth not save life when he may, destroics it: While in the mean time, of the willing people hear what God speaks: But the li­berall man deviseth liberall things: he deviseth how he may serve the Cavse, he studies which way he may do most good: You would think that were the next way to be undone, but mark what followes, by liberall things he shall stand, &c. Christians be of good cheere, you that have been liberall to the Cause, even not onely to your power, 2. Cor. 8.3. but beyond your power; This is not the way to undoe your families, but to preserve them, by liberall things shall England stand, by liberall things shall London stand, be of good cheere, who ever thou art that hast spent thy self for God and his Cause, you have not onely the publike faith of the King­dome but the publike faith of Heaven also, for repaiment with advantage (by liberall things he shall stand) time may come, when what thou hast lent to Christ and his Cause, may be all the livelyhood for thee and thy family to subsist on: when the rest may bee plundered or burnt or taken away by violence, this may be thy stocke; and behold then it shall not repent thee of thy Liberality. If the Parliament should never pay us a far­thing, yet if all that God is worth in heaven or earth, be able to make thee satisfaction, thou shalt not be a looser by thy bounty, And truly if God by this Parliament will give us but a Refor­mation, a through and setled Reformation, these Worthies will not die in our debts; yea though we should not live to see it, yet if our little ones, may be brought into that good land, we shall have no cause to repent of our bargain: I pray God, while the poore well-affected inherit the Praise with the poore Widow, some rich covetous Mammonists do not carry away the curse with Meroz; If you would not, Rise in your bounty.

Sixthly, Let us Rise in our Patience; we think perhaps we have waited long, and yet our deliverance comes not; but if God will have us wait longer, and longer yet, let us remember, we wait not so long on God, as God hath waited on us: and if we have put God to his How-longs? It is but a just and easie cen­sure if God put us to our How-longs? And yet beleeve it Cristi­ans, Ier. 30.18. this present time we do not so much waite for God, as God waites for us. The Lord waits to be gracious. The Lord doth but [Page 43]waite for our faith, and our humiliation, and our reall Refor­mation; were we fit for it, Deliverance should not tarry an hour longer. Let us not make more haste out of our troubles, then good speed; but remember who hath said, Lam. 3.26. It is good that a man should both hope, and quietly wait for the salvation of the Lord, It is good for a man, and it is good for a Nation, it is for a people to wait quietly for the salvation of the Lord; so did Jacob till his very dying day, on his death-bed he could say, Gene. 49.18. I have wai­ted for thy salvation, O Lord, we say it is good to be delivered, it is good to have peace; it were good to have our trading again, I but what saith God? It is good to waite, it is good to bear the yoke, it is good to put ones mouth in the dust, if so be there may be hope:

It is so indeed, and a good reason is given of it, Vers. 25.

The Lord is good to them that wait for him, to the soul that seek­eth him, That is, The Lord is better to such a people then victory; The Lord is better then peace; The Lord is better then tra­ding, &c. The Lord is better to such a soul then a cure, if they be sick; Then enlargement, if in prison; then a Ransome, if in the Enemies hand; better then a Deliverance, be they under what affliction soever. Oh friends, that you would study this Text! that you knew experimentally this truth! Yea, Oh if you would but studie to know it! truly well may the Lord himself be better, for even a waiting frame of heart it self is better then any of these; for all these are but gifts, a waiting frame of spirit is a grace; a people or person may have all these deliverances and perish, never see Gods face; but there is none that possesseth such a frame of Spirit, but he hath God to be his portion: it sprang from the fountain of Gods speciall love in Christ, and it will car­ry the soul back thither again.

And therefore remember that counsell of the Apostle, Iam. 1.4. Let pa­tience have her perfect work. There is a work of patience; and there is a perfect work: for to stay and waite a yeer or two for a deliverance, is a work of patience, to bear small trialls, and great trials is a work of patience, but to bear the greatest trials, and to bear them as long as God will have them lie; Chap. 5.7, 8. to waite patiently till the coming of the Lord, (i. e.) till he come, and bring with him the mercie and Salvation, prayed for, and waited for, this [Page 44]is a work and a perfect work of patience. The Lord give us this, and it will be the greatest kindnesse that God can do for us.

Well, study it, pray for it; that as the trialls shall arise, so our patience may arise also: Psal. 27. vlt. Let us be often renewing Davids charge upon our soules. Wait thou on the Lord, be of good courage and he shall strengthen thy heart, wait I say on the Lord.

Rise in your patience.

Seventhly, Rise in your mutuall love one towards another; God is Risen up against our Enemies, shall we rise up one against ano­ther? God forbid: Hear the Apostle;

If ye bite and devour one another, Gal. 5.15. take beed ye not consumed one of another. Truly friends, it were better the Cavaleeres should destroy us, then ever it should be reported abroad in the world, that praying Christians did destroy and devour one another: it would be lesse scandall and reproach to Christ and his Go­spell.

For the divisions of Reuben there are great thoughts of heart; for the divisions of London, and the Ministers and professors in London, and elsewhere, are great searchings of heart; I professe to you Sirs, I fear them more, then I do all the power and policie of the blasphemous Enemie; Yea, I know they promise them­selves more from our divisions; then they do from all their own combinations. Let us study I beseech you to disappoint and baf­fle their expectations. To that end hear the Apostle most pathe­tically wooing of you, Phil. 2.1, 2. If there be any consolation in Christ, if any comfort of love; if any fellowship of the spirit, if any bow­els, and mercies; Fulfill ye my joy, that ye be like minded, having the same love, being of one accord, of one mind. If you cannot hit it to be of one minde, yet I beseech you labour to be of one heart: why should we not?

One body, one Spirit, one Hope, one Faith, one Lord, one Baptisme, Ephes 4.4, 5, 6. one God, one Father of all, who is above all, through all, in all; yea (at this present) One common Anti-christian Enemie; One Cause, one ende, are not here Ones enough to make us one too? I remember a sad complaint of Augustine, of the Christians of his time; and we are so unhappy as to revive it: The Heathen (saith he) have many gods, and false Gods, and [Page 45]yet they can agree, but Christians have but one God, and the trve. God, and they fall together by the eares. This was his Lamenta­tion, and this may be our Lamentation. Christians, you that love the peace and welfare of Sion, labour to be healers of these breaches; while too too many make it their designe to cast on ayle, (and I know from whence they are set on work, even from Hell and Oxford) make it your businesse to cast water on these coales, least at length they break out into devouring-flames and there be none to quench them. At least, if the multitude should be so mad as to foment their own ruine, yet let the lea­ders of the people studie to preserve the unity of the spirit, in the bond of peace: Oh that those Caelestiall Luminaries, that shine upon inferiour bodies, with so sweet and enlivening influence, should look upon one another sometime with a Malignant as­pect. I could be contented with all my soul, to give the best blood that runs next my heart, for the reconciling of these un­comely, unnaturall, (I had almost said unnecessary differences among Brethren, were it not to widen that distance, I would compose) But there is better blood paid for this purchase al­ready, infinitely better blood, and my prayer and hope shall be that that blood which hath been effectuall to the Reconciling of us, to God the Father, may be efficacious also to reconcile us one to another, till we come into the unity of Faith, and of the know­ledge of the Son of God, unto the perfect man, unto the measure of the stature of the fulnesse of Christ.

Well. Arise in Love.

Eightly, Arise in Holinesse: Our Holy God is Risen let us arise in Holinesse; let us labour to be holy as he is holy; 1 Pet. 1.15. that an Holy God may finde us an holy people and take delight to walk in the midst of us: and may not be ashamed to be called our God; Heb. 11.16. we have contented our selves long enough with Formes, Formes of prayer, and formes of duties, and Rom. 2.20. formes of knowledge, and a 2 Tim. 1.5. forme of Godlinesse: Let us now labour for the power of God­linesse; To be Christians in good earnest, not in word only but in the purity and the power of the Gospel of Jesus Christ.

Add to your faith, vertue, and to your vertue knowledge, and to your knowledge, temperance; 2 Pet. 1.5, 6, 7. and to your temperance patience, and to patience, godlinesse; and to godlinesse, brotherly [Page 46]kindnesse, and to brotherly kindnesse, charity. Christians, study your additions, be still adding duty, to duty; one grace to another; one degree of grace to another, and the exercise of one grace to another.

Content not your selves with your former stints in professi­on, and with your wonted formes of godlinesse; get Pauls am­bition; Psal. 3.13. I forget the things that are behinde, and I presse forward toward the mark of the high calling of God in Christ Jesus. Verse 11. If by any meanes I might attain to the resurrection of the dead. He knew there would bee perfection in the Resurrection, and if it were possible hee would fain have attained to it on this side the grave; hee knew there was still more to be attained unto then he had attained, and therefore hee prest forward still, striving to bee as holy as the condition of mortality was capable of. O let the same minde be in you, as was in Paul: I tell you, our grace is not sufficient for the the times wee live in already; wee are not godly enough, for the deliverances wee have had already; nor for the Ordinances which we now enjoy. You call for purer Ordinan­ces, and more refined Congregations, when as alas, your holinesse is not high enough for the present; and how then will you hold out with a pure and perfect reformation: I tell you, if you have purer Ordinances; and more powerfull Preaching, and if you do not labour for holinesse proportionable, your condition will be far worse then ever it was; if God give you new hea­vens, and a new earth, and you get not new hearts, you are un­done.

Ninthly, Let us Rise in prayer; Our God is risen, and hath done great things for us, whereof wee are glad. Let us follow him with Jacob-like importunity, and resolve not to let him go, till he blesse us; till he blesse us with the perfecting of the work he hath begun in us, and for us: We have prayed, let us pray yet oftner, longer, lowder; let us besiege heaven with our prayers, and take it by violence. Let us carry our selves so (with holy reverence be it spoken) that God may never look to have an houres rest, till hee give rest to Sion: Vis ista non ingrata est Deo, sed vehementer accepta. Berh. With such violence, God is well pleased.

I have certainly observed a fault among Christians; and that is, when they observe a mercy comming, they begin to withdraw [Page 47]prayer, and cool in their fervencie and importunity. I wish from my soul, this may not be the fruit of the Victories which God hath lately given us in Cheshire, in the North, in the West, &c. whereas Christians should then double their importunity, and with their Saviour, pray yet more fervently. The behaviour of the Saints in this Kinde is very observeable, towards the end of the 70. yeeres Captivity in Babylon, when one would have thought that the strength of the Spirit of prophesie that began then to stir in those times would have delivered the Jewes alone out of those throwes and panges, without the help of prayer, yet even then doth Daniel give himself up to fasting and prayer: And about that time, Interpreters do conceive, Dan. 9.1, 2. either Daniel him­self, or some other of the Prophets, did in the behalf of the Church pen the 102. Psalme, as a modell upon which the peo­ple of God in captivity should forme their prayers, that God would arise and have mercy upon Sion; The whole Psalme is nothing else but a Bedroll of Arguments wherewith those chil­dren of Jacob should wrestle with God for the accomplish­ment of that great expiring promise; and so the Spouse in the Revelations, the neerer her Bridegroome was, Revel. 22.20. the more pathetically she importunes his coming, I come quickly sayes the Bride­groome; yea and to put it out of doubt, he sets his seal to it, surely I come quickly: Yet not content with this, the Spouse ecchoe's this promise back again with the voice of an holy restlesse impatience of any delay, Vers. 21. Even so come Lord Jesus. And it is no more then is commanded all beleevers; Looking for, and hastening to the coming of the day of God, 2 Pet. 3.12. [...], &c. properantes ad­ventum. Isa 62.8, 9. the Greeke reads it, hastening the coming, &c. Let us learn this holy impatience & importunity, in hastning the coming of this day of God, for Englands full, and perfect Deliverance and Reformation; You that are the Lords remembrances, arise and give the Lord no rest till he establish and make this our Jerusalem a praise in the midst of the earth.

This should have been the first branch of the Sixth Doctrine. Let God Arise.

Let us make it our daily vse. The Text gives you; Motives. sc:

• First, That Generation against which we pray, are not [Page 48]onely our Enemies, but Gods too, His Enemies, Them that hate him.
• Secondly, They are alreadie Doom'd and Damned to destruction; They shall be scattered; They shall flie, They shall be driven away; They shall melt, They shall perish.
• Thirdly, All this may be easily done; it is but God Rising, there needs no more but Gods, appearance, let God but shew himself in the field, and they are all but dead men.

With these arguments strengthen your weak hands and feeble knees, to wrestle with God, as Marriners, the neerer the Ancor comes into the ship the harder they pull, the lowder they cry; So do ye with the Anchor of Hope, now drawing neer, &c.

There is certainly a spirit of Prophesic, stirring in these times, and labouring to the birth; Oh now if the Spirit of prayer come in to the Travell and bestir it self mightily, I am humbly con­fident it will not be long ere the Church of God in these King­domes, be delivered of a Man-childe, the birth whereof, will make us forget all our labour and sorrow.

Tenthly, Interim let us Rise in our Praise and thanks-givings.

God is Risen, and hath done great things for us already, where­of were glad; and for which we have great cause to Rise in our Thankfulnesse.

This also is a duty in the Text, the words being spoken by way of praise as well as of prayer. The whole psalme is no­thing else but a Triumph for the bringing home of the Arke and the setting of it up in his place, as also for the celebration of those many victories and Salvations which God had vouchsa­fed the Church under Davids Government: And so this should have been a second branch, in the Seventh Doctrine, in the Text, but let us make it up into an Ʋse; and the Lord make us yet more cordiall and skilfull in this heavenly Angelicall dutie. He hath exalted us, let us exalt him, it was Davids resolution, I will extoll thee O God for thou hast lifted me up, &c.

First, In our thoughts; Get great, and good, and high thoughts [Page 49]of God, let us be taken up in the admiration of his Wise­dome, Power, Faithfulnesse, and All-sufficiency, &c. God is awak't out of sleep, like a mighty man refresh't with wine; Psa. 103.1. vlt. Let us awaken and call up all within us to praise the Lord; our memoris to recount the worthy acts of the Lord; our understa-dings to consider them; Let us do with Deliverances as you do with your Watches, take them in pieces, and view the severall materials and contrivances of them: Let us call up our wills to praise God; I will praise thee, O my God; our affections to solace them in the contemplation of the won­ders of mercy done for us: Oh that we could Work our hearts so into the thoughts of God and his Workes, that we could say with David. How precious are thy thoughts to me, O God? Psal 139.17, 19 How great is the summe of them, they are more in number then the sand, when I awake I am still with thee.

Secondly, Let us exalt him in our mouthes; Psal. 66.17. I cryed to him with my mouth and hee was extolled with my tongue; If we have cried to him with our mouthes, and he hath heard, and an­swered, it is but our duty we should extoll him with our tongve: and we may say so; Wee have called, and hee hath answered; We have cried, and he hath said, here I am. Yea behold, while this day wee have been presenting our sup­plications unto him he hath sent in a speedy and a rich re­turn of prayer, in vouchsafing a wonderfull and stupendious Deliverance and Victorie, to our Noble Gencrall, and the Forces with him yonder at Edge-Hill, the certainty and some prticulars whereof at this instant God hath sent me hi­ther, by an At this mo­ment the Lord Wharton, sent up to me in the pulpit the first rela­tion of the victory at Edge Hill which then I read, to the great satis­faction and admiration of the whole Congregation; abundance of teares being shed for joy. Psal. 65.5. Honourable hand: God herein having done him­self, and us that honour that he did to Danicl, Dan. 9.23. At the beginning of thy supplication the command came forth. Yea before we were preparing our prayers, God hath been preparing an answer, full of wonder and mercy. By terrible things in Righteousnesse hast thou answered us, O God of our salva­tion.

Christians, God you see is Risen he hath stirr'd up his glory, let us awake our Glory, our tongus to trumpet forth his prai­ses. Awake my glory, awake Psalterie and Harp, I my self will awake right early; Behold God hath turnd our day of Hmili­ation, [Page 50]into a day of Thanksgiving, and so hath fulfilled that pro­mise, Psal. 125.6. They that sow in tears, shall reap in joy, &c. We that sow­ed in tears, in the morning, do reap in joy in this our evening; A quick return: Shall not wee for this, go on with the Psal­mists resolution; Psal. 57.9, 10, 11. I will praise thee, O Lord, among the people, I will sing to thee among the nations: For thy mercy is great unto the heavens, and thy truth unto the cloudes: Bee thou exalted, O God, above the heavens, and thy glory above all the earth.

O that the fathers would be telling their children, and one Christian be making over the report unto another, of the righ­teous Acts of the Lord; Oh that to the perpetuating of the me­mory of Gods loving kindenesse, wee would all put our selves under the Prophet Isaiahs Engagement; Isa. 63.7. I will mention the lo­ving kindnesse of the Lord, and the prayses of the Lord, according to all that the Lord hath bestowed on us, and the great goodnesse to­wards the house of Israel, which hee hath bestowed on them, accor­ding to his mercies, and according to the multitude of his loving kindnesses.

And again, Psal. 71.15. that of the Psalmist; My mouth shall shew forth thy righteousnesse, and holy salvation all the day, for I know not the numbers thereof.

Thirdly, and lastly, Let us exalt God in our lives. Take heed, I beseech you, of honouring God in our duties, and dishonouring of him in our conversations, of exalting of him with our tongues, and casting him down in our lives: This were to imi­tate those wretched Iews, who carried up our Saviour to the top of the Mountain, that they might throw him down the pra­cipice, and break his neck: Let not our lives give the lie to our duties. Walk becommingly to your mercies, and becomming­ly to your duties. Let an holy, sweet, gracious, conversation be the Paraphrase of our duties, and a Comment upon our dayes of Humiliation, and Thanksgiving: I will conclude with that earnest obsecration, and obtestation of the Apostle.

It is unreasonable, as well as irreligious, to give God our mouthes, and sinne our lives; to give the dead sacrifice to God, and the living sacrifice to the devill.

God hath done all, let him have all; Our

• Hearts,
• Mouthes,
• Lives.

When God doth great things for us, hee expects great things from us, and if wee labour not to answer his expectations wee are undone. Consider what I say, 2 Tim 2.7. and the Lord give you a right understanding in all things. Amen.