THis Psalme in the ve­ry Letter is a com­plaint of the waste that was made vpon the Citie of Ierusa­lem; and the propha­nation of the Temple that was in it. And these goe together. For when did any Man see a Kingdome, or a great Citie wasted, and the Mother Church left stan­ding in beauty? sure I think neuer. For Enemies when they haue possessed a Ci­tie [Page 2] seldome thinke themselues Masters of their owne possessions, till they haue (as they thinke) plucked that God out of his House, which defended the citty. As you may see in that bragge of the Heathen in In Octau. Indaeorum Deum suisse Rom. numi­nibus vna cū gente Cap­tiuum. Minu. Foelix. And so 'twas heere. The Enemies roared in the Citty, and displayed their Banners, verse 5. And then Verse 5. by and by followes the defiling of the ho­ly Place. Downe goes the carued worke with Axes and Hammers, and Fire on the rest, verse 6. Verse 6.

A prophanation vpon the Temple, and vpon all the Rights of Religion there was. All agree vpon that. But it was yet but in Prophecie, not come. And the lear­ned which liued after, and looked backe vpon the Prophecy, and the accomplish­ment of it, are not agreed. For some say, the Text refers to the first great desola­tion by Nebuchadonozor; some, to the last by Titus: some, to that which came be­tween by Antiochus Epiphanes: and some indefinitly to all. The best is you cannot referre the Text amisse. For ineuery of [Page 3] these, the Cittie and the Temple; the State and the Church were threatned alike. And I for my part see no great reason yet, why the Prophet should not meane all, since certaine it is both State and Church did suffer in all.

This Psalme as in the Letter it lookes backe vpon the State and Church of the Iewes, so in the Figure it lookes forward vpon the whole course of the Church of Christ, entertained in any State: For if the State come to suffer 'tis madnesse to thinke the Church can be free. And therefore this Psalme certainely was penned to be Documentum perpetuum an euerlasting document to the Church of Christ, to labour and pray for the safety of the State; Because if any violence threaten the Kingdome with Wast, it must needs at once threaten the Church with both Prophanation and Persecution.

Well: This danger is vsually threat­ned before it come. And so 'twas heere. But vpon that threatning what remedy [Page 4] hath the State? What? why wisely to fore-see, carefully to prouide against, and vnanimously and stoutly to resist the In­solence and the violence of the Enemie. And to this work euery Subject is bound by all Law, of God, of Nature, and of Nations, to put hand, and meanes, life and liuely-hood. But what remedy hath the Church? What? Why a Remedy be­yond all this. Maiora arma as Saint Chry­sostome Hom. 14. in Ep. ad Hebr. calls them, greater, sharper wea­pons. For fore-sight, and care, and vna­nimity, and courage, sometimes come all too short. For all these may dwell in greater proportion in the Enemies Camp. Whither goes the Church then? Whi­ther? Why doubtlesse to God. For when all things else faile, The helpe that is done vpon Earth, hee doth it himselfe, verse 13. Verse 13.

To God; and to God by Prayer. That's the Church way. And the Church way is Via Regia the Kings way (as Epi­phan: calls it). The Prophet heere is all Haeres. 59. vpon this way. For heere in the Psalme [Page 5] is a Noyse of Enemies comming. There's a Prophecy what they will doe if they get the better. What doth the Church? Doth shee stay till the Ene­mies be come? No sure. 'Tis no wise­dome in the State; 'Tis no Religion in the Church to doe so. No: nor did the Church so heere. But shee called to minde what strange things God had done of old for his Seruants, verse 14. Vpon that mer­cy Verse 14. shee grounds her confidence; That vpon the same Repentance, she shall haue the like deliuer ance. And vpon this Faith and hope shee repents and prayes, verse 20. Verse 20.

My Text is the conclusion of this Prayer: And it hath two parts. The one 1 is the Inuocation, That God would bestur himselfe. Arise O God. The other is what the Prophet would haue him doe 2 when hee is Risen: And they are two things which he doth expresly desire of him. The one is that he would pleade and maintaine his owne cause. The o­ther 1 that hee would remember how the 2 [Page 6] foolish man reproaches, or blasphemes him daily. Arise O God, maintaine thine owne cause: Remember how the foolish man blasphemeth thee daily.

The Text it selfe is all as it begins a Prayer.

It must needs fit the work of the day; 1 For that Proclaimes for Prayer. No time is or can be vnfit to call vpon God; But such Times as this are necessary. And there cannot more well bee said, then such Times as this. The Prophet Dauid where he points out opportunity for Prayer goes not so farre. Call vpon me in the day of trouble, so will I heare thee, and Psal. 50. 15. thou shalt glorifie me, Psal. 50. There 'twas but the day of Trouble. But these Times, might I bee bold to put them vnder their iust character, for difficulties both at home, and abroad, are more then the day of trouble.

For, beside that they haue made vp a long Day of Trouble alreadie: These Times are the very concurse of Feare and Danger. The Clowdes haue threatned [Page 7] from heauen now many daies together, to destroy a hopefull and a plentifull Haruest in the Day of Possessiō. As the Pro­phet speakes, Esay 17. The Pestilence as Esa. 17. 11. if it were angry that God had driuen it out of this great Cittie of the Kingdome, wastes and destroyes farre and neere in other places of it. The Sword of a for­raine Enemie threatens to make way for it selfe: And if it enter, 'tis worse then Famin and the Pestilence. The Prophet calls it a Rasor, Esay 7. But such as is red­dier Esa. 7. 20. to cut the Throat, then shaue the Beard.

Can yee tell where to sue out reme­dy against these, but at God? Perhaps you may think vpon second and subordinate Helpes; And 'tis fit yee should: For these are simply necessary too. And 'tis Gods great blessing vpon the Kingdome, that to meete with the Distractions of the Time, hee hath placed ouer vs in the Throne, a wise, a stout, a vigilant, and a most prouident King. Well: But can you alwaies haue these second helpes at hand? [Page 8] Can you alwaies by them effect your end? Haue you them ready at this time? Haue you the Sinewes that moue them? Tis well if you haue. But I doubt 'tis a great part of the sorrow and trou­ble of the time that you haue not. And howsoeuer, haue, or haue not, there is a commanding power both ouer you and these. And therefore this is a time for Humiliation vnder that power, that hee which giues Grace to the Humble, would resist the Pride of our Enemies: S. Iaco. 4. S. Iacob. 4.

I need not presse this any further. The necessity of these Times speakes out. Tis past whispering now that this is a day of Trouble. Of Trouble: therefore it ought to be a day of Prayer, humble and deuout prayer, which may Out-Cry our sinnes to God. And as it ought to be, so Authority in a most religious hand commands it. And a powerfull Edict hath made that duty publique, which else perhaps would haue beene, as much neglected in the priuate, as the time it selfe and the danger both haue beene.

[Page 9] Will ye say: vvee see by the threat­nings, 2 that God is angry vvith vs? vvill ye adde to this? If he be angry, he vvill not succour vs; no nor regard the pray­ers that are made for succour? Well, suppose this: yet Prayer is necessarie, and the ready way to bring God into the Battell on our side. Will ye see how? First, God giues Grace: In the strength of Grace do you repent, and God can­not continue angrie. In your repen­tance pray, and God cannot but heare; and some way or other come in to helpe. And it vvas neuer a Church Con­clusion; God is angrie, therefore I will not pray. No, But therefore I will, was the Churches voice. First, pray to ap­pease his anger, and then pray againe to obtaine his loue, & those blessings which he giues, vvhere he loues.

And the Church of old often did v­pon great apprehensions, as vve do this day, Fast and Pray together. That is, labour by all meanes to make God for the State. First, because if there be any [Page 10] euill Spirit, as you lately heard, got in betweene Abimelech and the Men of Se­chem, betweene the King and his People. Iud. 9. There's no Exorcisme so soue­raigne Iud. 9. 33. to cast him out, as Fasting and Prayer. For some Diuells, you know, vvill not otherwise out. S. Mat. 17. And Mat. 17. 21. because a soule, humbled by Fasting, growes hungrie after God. And that hunger shall be satisfied; S. Mat. 5. But Mat. 5. 6. one Fast there is, take heed of it. 'Tis a mighty Enemy both to Prayer and him that prayes. 'Tis to Fast from sustenance vvhile vvee are in the Church: and to fall greedily like hungrie Men, vpon all our old sinnes, so soone as we are out of the Church dore. God himselfe cries out against this Fast, and will none of it, Esay 58. Esa. 58. 5.

Well: Fasting then and Prayer's 3 necessary. But how doth this Prayer of the Prophet fit vs? Hovv? VVhy sure it fits vs euery way. And wee haue as much need, euery way as much, to pow­er out our praiers to God, as Israel had. [Page 11] The Prayer is Exurge Deus, Arise, O God.

When the Priests of Baall had pray­ed long and were not heard, Elias bid them cry lowder: Their God was asleep, and must be awaked, ere he could help them. 3. Reg. 18. Asleepe: Yes, dead a­sleepe. 3. Reg. 18. 27. And it was in iust scorne of their grosse Idolatrie, that hee bid them crie lowder vpon a deafe Idoll. But that God that watches ouer Israell, doth neither slumber nor sleepe. Psal. 121. Psal. 121. 4. As appears in the speedie return which he there made to the praiers of Elias.

Why but then, if the God of Israell doth neither flumber nor sleepe; why doth the Prophet call vpon him to arise, and take care of the People? VVhy? Surely not because he vvas laid downe to rest: But because this is one of the manie speeches which are vttered of God in Scripture, [...], after the manner of men. Not to expresse any such thing in God, but to make vs vn­derstand some thing of God by our [Page 12] selues. So that while the Prophet praies, that God would arise; heer's no signifi­cation of any slumber in God: But tis to to teach vs, that God sometimes in his prouidence ouer vs, is Dormienti fimilis, like to a man that sleepes. As some in S. Bafil render that, in the Psalme 44. 23. Psal. 44. 23. S. Basil in Psal. 23.

For, as hee that sleepes must haue some call to awaken him. So when God S. Ierom in Habac. 3. Uelut ad dormientem loquimur. either for our sinnes, or for triall of our Faith and Patience, or for some other cause best knowne to himselfe, shall suspend or drawe in the sensible com­fort of his prouidence, by which wee are presently exposed to Feare or Dan­ger, our Prayers must bee the Call, to make it appeare by the Actiuenesse of his prouidence that he sleeps not. And God is then said to Arise, when after long with-drawing, as it were his Act of Power and prouidence, (For so 'tis cal­led ver. 12. Why with-drawest thou thy Verse 12. hand?) he at last shewes he was waking ouer his people. And to manifest this to their comfort is the Prophets praier: Arise, O God.

[Page 13] Now the Prophet pray'd heere in 4 the name of the Church & of the State. And the manner of the Praier tells me, both were in danger, great danger: as they must euer bee when God with­holds his mercie, as heere he did. For, Nisi Dominus, except the Lord keepe the Citie, the watch-man waketh but in vaine, Psal. 127. And Nisi homo, except Men Psal. 127. 2. haue some sensible experience of Gods fauour that he doth keepe the Citie: they are apt to doubt and distrust his goodnes. And very ready to thinke he sleepes. Whereas he doth but as earth­ly Parents sometimes doe with their lesser children, hide themselues that they may bee sought. And the more their children crie at their absence, the stronger Argument they draw of their loue; and Ioy in their verie Teares, to see they cannot call but Crying. And poore Infants they cry, because they knowe no safetie but in their Mothers Armes. And certainly no safetie for vs, but in the hand of God: And therefore [Page 14] 'tis time to call, that God would bee found of vs, and Arise to succour vs.

But you will say. Though God cannot, yet Christ as man could and did 5 sleepe. And 'tis in vaine for vs to make anie addresse to God, if Christ be a sleep and not with vs. For, the well-pleasing of God is in him, not in vs, S. Matt. 3. Yea, S. Mat. 3. 17. but marke. Though Christ could and did sleepe while his body was passible: yet after his Resurrection, that his bodie was glorified, as he can dye no more, Rom. 6. So can he sleep no more. And he is Rom. 6. 9. more vigilant, a great deale, ouer all the Praiers we make, then we are to make them: Else wee must deny him to be God. For (as S. Austin tels vs) Aures S. Aug. in Psal. 129. Dei in Corde Precantis sunt, The eares of God are in the heart of him that prayes. Not a motion in the heart, but the eare of God hath it presently. And so of Christ, or he cannot be God: So, no feare that Christ is a sleepe neither.

And euen in the time while he car­ried about him our flesh mortall, vvee [Page 15] neuer read that he slept but once, And that was at Sea: and at Sea in a Tempest S. Mat. 8. An ill time chosen, you will S. Mat. 8. 28. say, to sleepe in; But that's not so nei­ther. For hee tooke opportunitie on­ly of the Tempest, to shew his Disciples that his Command could lay the Sea. If any Enemie come vpon vs, hee must come by Sea. It's therefore fit for vs to pray, that though CHRIST now slumber not, yet that he would remem­ber where hee once slept, but Arose to make a Calme. VVe haue been in one Tempest, and we haue cause to feare a­nother. Let vs in any case get Christ to Sea, and a board our Shippes. That no Tempest may vntackle them, or rent their Keeles; or hewe down their Masts. That no enemie may come neere them with safetie; nor slide from them by e­scape. This is the waie, and you are now vpon it, to make God and Christ arise together. And this very Prayer heere in the Text is grounded vpon a wonderfull deliuer ance at Sea, Ver. 14. Ver. 14.

[Page 16] Well: wee are safe enough at Sea and at Land, if wee can but get God to 6 Arise on our part. But how shall we be able to do it? How? why neuer dream, (for it is a Dreame indeed, and a fond one too) that ye can euer be able with­out Gods Grace, to make God yours. But knowe that he hath Grace for you, and giues it, and he is halfe yours alrea­die: Hee will Arise and bee all yours, if you pray in Graee. But here two things are especially to be taken heed of, if we will haue our Fasting and our Prayers preuaile. And I doubt we are guiltie of both: and haue taken heed of neither.

The one is Pride: and the worst of it Rising against God. For, wee must 1 not looke that God should Arise to helpe vs, if wee arise to oppose and vn­glorie him. And marke the phrase of Scripture. God resists the proud, S. Iac. 4. S. Iacob. 4. 6. Resists: therefore that time which wee would haue God spend to defend vs, our Pride forces him to vse to Resist vs. And certainely Rising against God, and [Page 17] raising our sinnes with vs, euen aboue Mercy, were it possible, is not the way to make God Arise for vs but against vs. If we will haue God Arise, wee must fall lowe on our face before his Footstoole, for hee is Holy, Psal. 99. And humble our selues as wee haue begun this day, that Psal. 99. 5. hee which is all Mercy and Power, may be as willing, as we know him able to de­liuer vs.

The other is Security. And the worst 2 kinde of that too Security in and vnder danger. For wee must not looke that God should Arise and take care of vs, if wee will sleepe on in Security, without care of our selues. And no destruction so suddaine as that which comes when secu­rity sings Peace and Safety, 1 Thes. 5. Nay, 1 Thes. 5. 3. which is worse, the Apostle there tells vs, that in the time of security God threatens it shall come. So Security is both a meanes to bring danger, and a disinabling to resist it. And therefore if you will haue God Arise, you must arise too. Arise in soule by deuotiō: Arise [Page 18] in life by the workes of Sanctification. And arise in prudence and in prouident care to be vp, and not found sleeping in riot and excesse when an Enemie is, or ought to be feared.

I know 'tis hard to make you confesse that you haue been or are, either secure amongst men, or proud against God. And I am sorry 'tis so. For the very dif­ficulty of confession makes mee doubt you are guilty of both, and so continue. For he was a wise Man, that gaue this reason why a man doth not confesse his faults, namely, Quia etiam nunc in illis est; because he continues in them still. And Sen. Ep. 53. you know Somnium narrare, vigilantis est. 'Tis a proofe that a man is awaked, when hee can tell, and doth acknow­ledge how his dreaming fancie fool'd him while he slept. But if after all this you doe not yet see you haue binne in a dreame, I must craue leaue to thinke you are secure and asleepe still. Let vs therefore confesse and amend these and all our other sins, that haue made God [Page 19] stand a loose from vs, and then God will Arise before we can call him vp.

This for the Inuocation. The second II generall part of the Text is, What the Prophet would haue God doe when he is Risen. And they are two things.

The first is, that God when hee is 1 risen would pleade and maintaine his owne cause. In which the circumstances are many and important.

And first I finde acknowledged here 1 by the Prophet, that God hath a cause in hand; not alwaies the same, but still a cause; and a cause in continuall agitation among the Sonnes of Men. So 'tis alwaies Terme with God; some cause still, and a trying. And yet the opinion which some of the Heathen had, that God could not worke in pro­uidence Min. Foel. in Octau. ouer vs, but he must be vnquiet and troubled in himselfe, is as weake as false. Christ tels vs otherwise, S. Ioh. 5. S. Ioh. 5. 17. My Father worketh hitherto, & I worke.

For (as the Schoole obserues) though he Tho. sup. q. 88. A. 1. ceased the Seauenth day from the work [Page 20] of the generall Creation of the kinds of things; yet there is another worke from which he ceased not. That worke is in gubernatione Creaturarum, in his proui­dence and gouernement of the world. But this worke of God is questioned too. For many things in the workes of pro­uidence, many Men, yea and some­times the best, are a great deale to bu­sie with.

For instance. They would faine know why many wicked Men prosper in the world; And why many vertuous Men suffer? This secret hath exercised the world in all Ages, and the Church euer since it had a being. It put such a stresse vpon the Prophet, that it crushed these words out of him. It is in vaine that I haue clensed my heart and washed my hands in Innocency, Psal. 73. In vaine; No, Psal. 73. 12. God forbid. And the Prophet corrects his passion after, verse 16. In the meane Verse 16. time, heer's the cause of God at triall; And men apt to quarrell that for In­iustice, which is not against the Rule, [Page 21] but aboue their reach: As at the day of Iudgement shall plainely appeare saith Lib. 20. de Ciuit. Dei. cap. 1. S. Augustine.

Againe; They would faine know all the secrets of Predestination. But 'tis one of Gods foundations: And such a foun­dation as hee hath set a Seale vpon it, 2 Tim. 2. The Lord knowes who are his. 2 Tim. 2. 19. 'Tis very dangerous breaking vp of Seales, especially Gods. The indorce­ment is enough for vs, and very plaine to be read. It followes. And let euery Man that calls on the name of Christ, depart from Iniquity. If he doe not that, hee is not Christ's; Let him talke of Predestination while he will. And in these and all other causes of God try them where you will, and how you can; Dauid and Saint Paul agree vpon it: He will be Iustified in his sayings and cleare and ouer­come when hee is Iudged, Psal. 51. & Psal. 51. 4. Rom. 3. Rom. 3. 4.

Well: Gods cause is at triall: But what 2 cause of his is it, that's particularly meant in this place? For, if it bee Gods, [Page 22] 'tis worth the knowing what ere it bee. And no cause of his can be heere, but Men owe it, as well as him, some duty. And therefore necessary to be knowne, that due may be performed vnto it.

Now the Cause of God meant heere though it bee proposed, as Causa vna, one cause, yet 'tis very large, and com­prehends many particulars vnder it. Some directly concerne God, and some only by reflex. But God is so tender of his Iustice and his Honor, that nothing can so much as touch vpon him, but 'tis Gods cause presently: In as much as yee haue done it, or not done it, to one of these little ones, you haue done it, or not done it to mee, S. Matt. 25. And so goes the Text, S. Mat. 25. 45. Gods Cause, all, and but one, whether it be directed against him, or reflected vpon him. Whether it bee the Reproach which the Sonne of God suffered for vs, Or the troubles, and afflictions which we suffer for him; 'tis Gods Cause still, and accounted as one.

As one: And yet I find three things [Page 23] agreed vpon, to bee principally con­tain'd in this Cause of God. First, the 1 Magistrate and his Power and Iustice. And resist either of these, and yee resist Caluin 4. Inst. 20. §. 23. the power, and the ordinance of God. Rom. 13. There's Gods cause plaine. And the Eye of nature could see Aliquid Rom. 13. 2. Arist. 1. Eth. c. 2. diuinum, somewhat that was diuine in the Gouernours and Orderers of Common­wealths. In their verie Office: In as much as they are singled out, to be the Ministers of diuiue Prouidence vpon Earth: And are expresly called the Officers of Gods Kingdom Sap. 6. And therfore the Sap. 6. 4. Tho. 2. 2. q. 99. Schoole concludes, that any the least irreue­rence of a King; as to dispute of his Iudge­ments: A. 1. Primū. And whether wee ought to follow and obey him: Sacrilegium dicitur, is iust­ly extended to be called Sacriledge. And since all Sacriledge is a violation of some thing that is Holy; it is euident that the Office and Person of the King is sacred. Sacred; and therefore cannot be viola­ted by the Hand, Tongue, or Heart of a­ny Man, that is, by deede, word or [Page 24] thought. But 'tis Gods cause, and hee is violated in him. And here Kings may learne if they will, I am sure 'tis fit they should, That those Men which are sacri­legious against God and his Church, are for the very Neigbour-hood of the sinne, the likeliest men to offer violence, to the Honour of Princes first, and their Persons after.

Secondly: the cause of the Church 2 in what kinde soeuer it be. Be it in the cause of Truth, or in the cause of Vnity; or in the cause of Right and meanes, 'tis Gods cause too: And it must needes be so. For Christ and his Church are Head and Body, Ephes. 1. And therefore they must Ephes. 1. 22. 23. needs haue one common cause. One cause: And you cannot corrupt the Church in her Truth, or persecute her for it, nor distract her from her Vnity, nor impo­uerish and abase her in her meanes, but God suffers in the oppression. Nay more: no man can wilfully corrupt the Church in her doctrine, but he would haue a false God. Nor persecute the profession of the [Page 25] Church, but he would haue no God. Nor rent the Church into Sects, but hee would haue many Gods. Nor make the Church base, but he would plucke GOD as lowe, Were God as much in his power as the Church is. And therefore the Churches Cause, is Gods Cause. And as Eusebius tells vs, when by Stephen Bi­shop Lib. 7. Hist. cap. 32. of Laodicea, the state of that Church was much hazarded; it, and the meanes of it, were mightily vp­held by God himselfe. And Elias Cre­tensis In. G. Naz. Orat. 4. goes full vpon it in the generall. 'Tis Gods cause, any controuersie that he debates against his Enemies.

Now this euer holds true, in what­soeuer the Church suffers for the name of God and Christ. And therefore if ei­ther State or Church will haue their cause Gods, the State must looke their procee­dings be iust, and the Church must looke their Deuotions & Actions be pious. Else, if the State be al in vvorme-wood & In­iustice: if the Church sauour of impurity and irreligion: If either of these threa­ten [Page 26] either Bodie, neither can call vp God then. For sinne is their owne and the diuells cause, no cause of Gods, who punishes sinne euer, but neuer causes it.

Thirdly: 'Tis Gods cause, which is di­rectly 3 against himselfe, when Iniustice that he will not, or weakenesse that hee cannot, Arise and Helpe, are most vn­worthily, nay blasphemously cast vpon him. The very Text you see calls it no lesse then Blasphemie. And as S. Basil Ibid. tells vs 'twas audacter effusa, most audaci­ously cast into the face of God. But how I pray? How? why they persecu­ted the Church of Christ with great ex­tremities, and then because God did not alwaies, and in all particulars, deli­uer it, Deum vt infirmum traducebant, they accused God of Impotencie. Rabsaches case before Christ in the flesh: which of the Gods haue deliuered the Nati­ons that serue them, that the Lord should deliuer Ierusalem? 4. Reg. 18. Pilates case 4 Reg. 18. 25 to Christ. Haue not I power to crucifie S. Ioh. 19. 10 Elias Cret. in Naz. Orat. 4. thee, and power to loose thee? S. Ioh. 19. Iu­lians [Page 27] case after Christ. For while he raged against the Christians, hee turn'd the contumely vpon God: And charg'd omnipotence with weakenesse. So you see the Cause of God what it is, and withall that it is many and but one. Many in the circumference of his creatures, which fill vp the State and the Church: and yet but one in the point of that indi­uisible Center which is himselfe.

Well, we haue found Gods cause as 'tis 3 tumbled vpon the earth: But what is it the Prophet would haue God doe to it? What? Why that followes. Iudica. Pleade it, Iudge it, Maintaine it Lord. For the King and the State; For thy Church and Seruice; For thy selfe and thine honours sake. Thou hast made their cause thine owne, therefore maintaine it, as thou doest thine owne.

Now this God is neuer wanting to doe, nor neuer will be. So far as Iustice and Religion make the cause his, hee will Pleade it first, and Maintaine it after. But yet hee doth not this alwaies with a [Page 28] Iudgement that is visible to vs. Nor with such a one as will make enemies confesse that Gods maintenance is on our Ibid. part. And therefore as Ruffinus thinks, these words are not only a Prayer, that God would Arise, and maintaine his cause: but that he would so plead it, that hee would make the Iustice and Right of it appeare to Enemies and Opposers; and the maintenance euident to friends and defenders of it. So, maintaine thy Cause, is as much in effect, as make the world know 'tis thine, and thou wilt maintain it. That from Gods maintenance, the cause may haue safety: And from our hope of maintenance, we may receiue Comfort.

Why, but why should God pleade, iudge, and maintaine his owne Cause? Is the Prayer of the Prophet iust? Yes no question. For, the Cause of God is euer iust, and therefore ought euer to bee maintained. Nor is it any partialitie in God to his owne Cause, that hee comes to iudge it. But he is forced, as it were, [Page 29] to the maintenance of it himselfe, part­ly, because some men will not, and some men cannot defend his Cause. And partly, because it must be iudged at some Tri­bunall. Now there lye many Appeales in the cause of God. And all Appeale is to a superiour Court. The highest is Gods. Therefore when Malice and Ty­rannie hath done what it can to Gods cause, if his Seruants doe but Appeale, as they euer doe; The Cause must in the end reuolue to God himselfe, who alone hath no superiour. Yet his very Enemies need not feare. For he vvill so plead and iudge his owne Cause, that their owne Consciences shall tell them his Iudgement's right.

Now one thing vvhich laies a kinde of Necessitie vpon God to maintaine his own cause, is as I told you, that some Men will not, and some men cannot maintaine it. I find both these touched in the Text.

First, they that vvill not. For these 1 vvords, Arise, O God, and maintaine thine [Page 30] owne Cause, are a grieuous taxe vpon all them to whom God hath giuen means & ability, yet will not stir to succour his cause. For'tis as if he had said, Men vvil not maintaine thy cause: If thou vvilt haue it defended thou must doe it thy selfe. The Iewes it seemes vvere now very guilty of this, else the Prophet vvould neuer haue runne vvith that earnestnesse to God. He vvould haue prayed to God had Men bin neuer so vvilling; yes, God forbid else; but had they done their duty, the extremity had not beene fear'd. And marke and tremble at the curse of God which vvas called for vpon some of that People for this sinne, Iudg 5. Curse yee Meroz, (saith Iudg. 5. 23. the Angell of the Lord) curse the Inhabi­tants thereof. Why? beause they came not vp to helpe the Lord, to helpe the Lord a­gainst the mighty. To helpe the Lord: Why, What cause of God vvas this? What? Why'twas his cause of Warre against Sisera; as appeares, Iudg. 4. Against Sise­ra; yet to helpe the Lord. Iudg. 4.

[Page 31] And certainely 'tis a great and a grie­uous errour in any People as well as in Is­rael: and in any age of the world as well as in that; to fast, and pray, and call vpon God to Arise and Maintaine his cause and their owne ioyn'd vvith it; if in the meane time they vvill put nor hand nor purse to maintaine either their owne, or Gods. Their owne in the State; Or Gods in the Church. These Men perhaps are of Tiberius his minde Tacit. Lib. 1. Anal. Deorum iniuriae Dijs curae; And vvhat that Oracle meant, when he writ so to the Senate; vvhether; It belongs to God to vindicate his owne cause; Or, God vvill be sure to doe it, Or let his cause sinke if he vvill not defend it; I am not certaine. This I am sure of, God can de­fend himselfe sine Patrocinio nostro, with­out Cal. 3. Inst. c. 23. §. 2. any aide of ours. But yet if we come not in to helpe vvhen the Cause of God is deposited vvith vs; the feare is, and 'tis Iust, that God vvill Maintaine his cause, and leaue vs to maintaine our owne.

Secondly: They that cannot. For 2 [Page 32] these vvords, Arise, O God, Maintaine thine owne cause, imply disability in Man, as vvell as malice. For 'tis as if hee had said; Men cannot at all times maintaine thy cause. If thou vvilt haue it defen­ded, thou must doe it thy selfe. And this is true of the strongest of the Sonnes of Men, if they bee left to themselues. But this, though it puts vs in more feare, yet it makes vs not halfe so guilty. For Guilt followes malice more then Impo­tency. And our weakenesse and disabili­ty is such, that we are not able to hold it vp against so many and great Enemies, as the cause of God bath. This was the case of Hezekiah; He durst not trust to himselfe, and his owne strength against the Hoste of Assiria. Therefore to his Prayers he went, 4. Reg. 19. O Lord our 4. Reg. 19. 19. God, do thou saue vs out of his hand: which is all one with the Text. Arise, and main­taine thine owne cause. But I pray take this with you. When Hezekiah pray'd 2 Chron. 32. 6. thus, the People were in Armes. No de­serting the cause though no selfe-ability could hold it vp.

[Page 33] But what Enemies had the cause of 5 God then, or hath it at this day, that such earnest prayers vvere then, and are now made, that God would Arise and maintaine it? Doe you aske vvhat Enemies? I'le tell you; Perhaps I shall not be able to tell you all. But what my Text tells me, I'le shew you. First, the 1 Text tells me, the Enemies that came vp against Gods cause were fierce, & had got some hope of Aduantage; Implyed in this, that the Israelites were faine to call for maintenance, and supply against them. Next the Text tells mee, these 2 Enemies were thought too cunning & too strong for Israel, to whom the defence of Gods Cause was then committed: Im­plied in this, that they were faine to flie to God, and call him in to his owne de­fence. A signe, that all seconds were too weak. Thirdly, the Enemies were many, 3 and not like to be beaten or mastered at once. And that's expressed, ver. 20. A Verse 20. multitude of Enemies. And last of all, 4 they vvere as cruell, as strong and nume­rous. [Page 34] For so vvee read, ver. 5. Where Verse 5. they are called Roaring Enemies. A name vvhich euer had some affinitie with the Diuell, 1. S. Peter 5. So in all 1 S. Pet. 5. 8. likelihood nothing remain'd but to get God to be absent, and then they might easily swallow his People and his Cause together. To preuent this was the Pro­phets praier, and so it is ours this day. For so the Psalme begins: O God (conside­ring how thy cause is streitned) Wherefore art thou absent from vs so long? And it ends at Arise and maintaine thy Cause against them.

And the forme of the Prophets Praier 6 is very considerable too, and a great ex­ample to the Church of Christ. The Prayer is, that God would Arise, and main­taine his Cause. The first thing the Pro­phet aimes at is the Cause; the equity & right that belongs to it, not the respect it had to Persons. And this out of que­stion is the vvay of Iustice, to honour the person for the Cause, not to esteeme the cause for the person. Now men for the most [Page 35] part goe a crosse way to this, and there­fore, vvhen they vvill come into the way of lustice I cannot tell. For vsually all businesse is sided into parties. 'Tis no matter for the Cause, let who will main­taine that simply for it selfe. If it make for vs and our party, so farre vvee vvill maintaine it; else be it Gods cause or whose it vvill, vvhether it sinke or swimme, it shall not trouble vs. And I doubt as the practise of too many men is, so is their Prayer. For the Faction and the Party all; not the cause, either as 'tis Gods, the Chur­ches, or the States. And parties are euer priuate ends. The Cause as 'tis Gods, the Churches, or the Kingdoms is euer common. Euer fit to be made the Obiect of our Prayers.

Yet this aduantage may heere be had. If euer you may safely preferre the per­son before the cause, and yet be iust, you may doe it heere. God before his owne cause. And the Reason is, because God as he can neuer tender an vniust cause to his People, so is he Iustice it selfe: And [Page 36] euer Iuster then any cause of his that is without him. Therefore whatsoeuer o­thers doe, Arise, O God, and maintaine thy selfe, and thine owne cause. Maintaine it euen from heauen, ther's no great trust to the Earth: for that is full of darkenesse and cruell habitations, verse 21. Verse 21.

Now all this while wee haue almost 7 forgotten, who 'tis that makes this Pray­er. Saint Hierom tells me, and hee is not Epist. Fabio. de 42. Mans. Ma. 3. & Elias Cret. in Naz. Orat. 4. alone in the opinion, the Psalme was Da­uids, and therefore the Prayer too. As a Prophet he foresaw the danger, and as a King he went on directly to the highest remedy. And though Kings now are not Prophets, yet 'tis a great blessing vpon any Kingdome to haue the King a Seer so farre as is possible. To haue him with both eyes open. His right eye open and vp to heauen, for God to maintaine him; And his other eye downwards, but open, vpon his People to take care of them, and maintaine them, with the same support that hee hath receiued from God. And herein aboue other Nations we are blessed [Page 37] this day, I say againe, Aboue other Nations; if vve can see our blessing, and be thanke­full. For the King keepes his eye as steddy vpon God, as if hee had no helpe below him: And yet at the same time as gracious an eye vpon his People to relieue their iust grieuances, as if he were more ready to helpe them, then to receiue helpe from them.

Let not your hearts be troubled, nei­ther feare, S. Ioh. 14. Here are two Kings S. Iohn 14. 1. at once at Prayer for you, Dauid and your owne King. They are vp and calling vp on God to Arise. For shame Lagge not behinde God and your King. You haue beene and I hope are, a valiant Nation, let nothing dead your spirits, in Gods & your Countries Seruice. And if any man drop malignant poyson into your Eares, powre it backe into his owne bosome.

And Sir, as you were first vp, & sumon'd the Church to awake, and haue sounded an Alarum in the Eares of your People; Not that they should Fast and Pray, and serue God alone, but goe with you into the [Page 38] House of the Lord; so goe on to serue your Preseruer. Your Merit, and the Noblenesse of your heart will glew the hearts of your People to you. And your Religious care of Gods Cause and seruice, will make him (I doubt not) Arise, and haste to the maintenance of your Cause, as of his owne. Only in these, and all times of difficultie, bee strong and of a good courage, keepe close to the Lawe of the Lord. Be full of Counsell, and then reso­lute to Act it. Else, if you shal not be firme to deliberated Counsells, they which are bound to serue you, may seeke and finde opportunities to serue themselues vpon you. This doe, and God Arise and be with you, as he was with Moses; Ios. 1. This do, Iosuah 1. 7. 17. and as S. Chrysost. speakes. Aut non habe­bis Inimicum, aut irridebis eum: Either Homil. 14. in Epist. ad Hebr. you shall haue no Enemy, or you shall be able to scorne him the world ouer.

The second thing vvhich the Prophet 2 vvould haue God doe when he is risen, is that he would Remember how the Foo­lish man blasphemeth him dayly.

[Page 39] The Enemies of Gods Truth, and of 1 the peace of his People, it seemes, doe not onely seeke to ouerthrow his Cause, but base & vnciuilly irreligious as they are, they flye vpon his person too. For so you see the Text changes from the thing to the person. Maintain thy cause: but re­member, the Reproach runs against thy selfe: They blasphemethee. And by this you may see how dangerous a thing it is for any Men; or any States, to become E­nemies to the Cause of God. For sinne will not stay till it haue wrought them far­ther, euen into enmity against God him­selfe. And therefore this sin here, a high and a presumptuous sinne, is not called the presumption of them that hate Gods Cause, but of them which hate God himselfe, Ver. 24. Verse 24.

Presumption easily falls to Reproach 2 goodnes itselfe. But what Reproach is it these Enemies cast vpon God? What? Why, 'twas in the highest degree. 'Twas Blasphemy. For so Saint Basil renders my Ibid. Text. And so 'tis called againe, Ver. 11. Verse 11. & 19. [Page 40] & 19. You may be sure the Prophet mis­tooke it not: It went not single, there vvere more then one; and Theoderet cals them Execrationes, Cursings and Reui­lings Ibid. of God.

And men of all sorts, as vvell as vsur­ping Enemies, had need bee watchfull o­uer this sin. For a man may quickly be vvithin the borders of it, before hee be aware; especially, if he be bold and busie vvith the Cause of God, as it is reserued and secret in himselfe. For since all Blas­phemie is a Derogation of some Excellencie chiefly in God: the Schoole collects and Tho. 2. 2. q. 13. A. 1. c. truly, That vvhosoeuer denies to God any attribute that is due vnto him: or af­firmes any of God that is not agreeable to his Nature: is within the Confines of Blasphemie. Entred, though perhaps not so far gone. But these Enemies, it seems, stuck at no degree of Blasphemy: Spared God himselfe no more then his Cause. And vvhat reason can this State or Church haue, to thinke these Enemies, or their like, that spared not God nor his [Page 41] Cause, vvill if they haue power enough, spare them or theirs.

But I pray, vvho or vvhat manner of 3 Enemy vvas it, that made thus bold vvith God? Who? vvhy, my Text answers that too. Sculous fuit, it vvas the foolish Man: And you may know so much by his boldnesse. We find, Psal. 14. There Psal. 14. 1. was a Foole that blasphemed God. But 'twas in his heart. Out of his mouth hee durst not let it goe: not once. And this Foole was in the same feare at first. For his Blasphemie kept in his heart, verse 9. Verse 9. But now hee was growne impudent, it Ibid. brake out at his Lippes: For as S. Basil, and Cal 3 Inst. c. 23. §. 2. others obserue; he did Palam maledicere, Blaspheme at large.

The Prophet no question knew these Enemies what they were, and that they had other names beside Fooles. But hee fits them with their Name of Merit: That they deserued, that he giues them. I told you these Enemies vvere cunning, sub­till Enemies. And 'tis true: But Maligni­ty against Gods cause, and Blasphemie a­gainst [Page 42] his Person, vvill make the greatest Wisedome in the world turne Foole. And Follie dares aduenture any thing against Man: Nay, against God too: vvhich is a like true of the Foole at home, and the Foole abroad.

The Prophet pray'd against their Ene­mies, as vve doe now against ours. O my God make them as a wheele, Psal. 83. And see Psal. 83. 13. in what a wheele they are: The worst that euer moued. For their Blasphemy carries their Wisedome round into Folly. And their Folly turnes their malice round in­to heigher degrees of Blasphemy. Thus is this Enemy no sooner a Blasphemer but a Foole: And no sooner a Foole, but a greater Blasphemer. So Blasphemy is pu­nished with Folly, and Folly vvith Blasphe­my. Ther's the vvheele, both in the sinne, and the punishment.

And I pray obserue: These Enemies that beset Gods Cause at Ierusalem vvere a Nation. And so some reade heere; Not the Foolish man, but the Foolish People. And a powerfull Nation they were, were [Page 43] they Babilonians, Syrians, or Romanes. And one of them they were. And yet you see the Prophet giues them, no other, no better name, then Foole, when they violently persecute Gods Cause. In­deed they deserue it. And this Sinne is as able to Foole a whole Nation, as a par­ticular Man. Nay the holy Ghost heere speakes of them as of one Man. As if Blasphemie could change a whole Nation into one Foole. And surely, 'tis no hard thing with God to make the wisedome of the whole world Foolishnesse, 1 Cor. 1. And 'tis 1 Cor. 1. 20. as easie with him, to confound the wise­dome of a whole Nation, as of one Achi­tophell. 2 Sam. 17. 14.

And see I beseech you how their sins 4 continue: Once a Foole in this kinde, and an Enemy to Gods Cause, and a Blasphe­mer of his Person euer after, without a great deale of mercy. And this is noted in the circumstance Tota Die, and Quoti­die, Daily, and all the day long at this Blasphemy: And 'tis vsuall this with Ene­mies; All the day: For their Studdie is vp­on [Page 44] it. And euery day: For these Enemies were the same in Blasphemy, The day of their preparation: The day of their Fight; & the day of their Victory. And Ruffinus obserues that this Blasphemy grew in the Ibid. continuance. And either it derided God in his Seruants, or it menaced men for seruing God How it flatter'd it self there while against both Man and God, is thus far apparant in the Text: That they neuer durst haue bin daily Blasphemers against God, if they had not bin Opinators at least, that God could neuer haue maintai­ned & made good his cause against them.

It is too much to see the cause of God opposed: To heare the Name of GOD Blasphemed, were it but once: But all the day long, and euery day is a Tentation all­most vnsupportable to Christian and religious hearts. Yet this wee must bee Inur'd to heare against King and Church, and God himselfe, if wee take not better course then hitherto wee haue done to keepe out the Enemy and his Blasphemy.

Against this 'twas time for the Prophet, 5 [Page 45] and 'tis time for vs to pray. The Blasphe­my of an Enemie is a very vrgent Mo­tiue to make Men pray. And the Prayer of the Prophet heere, that God would re­member the Blasphemer, was very feruent. For he beginnes this Prayer, at Remem­ber the Rebuke of the Enemy, verse 20. And Verse 20. hee ends his Prayer with Remember the Blasphemy of this Foole, v. 23. Remember and Verse 23. forget it not, verse 24. This was the Pro­phet's Zeale for Gods Cause, and you Verse 24. may learne by it, that cold Prayers are not they which remoue the Blasphemy of Enemies. The Prayers indeed of but one righteous Man doth much, but 'tis when they are feruent, S. Iaco. 5. S. Iaco. 5. 16.

But you vvill say: What needs all this calling vpon God to Remember? Is it possible he should forget? not possible S. Hierom in Thren. 5. certainly. But then as before: Though God cannot sleepe: Yet to awaken not him but our poore vnderstanding con­cerning him the Praier was, Arise, O God. So heere, though God cannot forget, yet because in his prouidence, he somtimes [Page 46] carries himselfe to our sense and appre­hension, Ad modum obliuiscentis, as if hee did forget; and threatens that hee will forget; Obliuione obliuiscar eorum, Ose. 1. Ose 1. 6. Forgetting, I will forget them. Therfore heere againe the Prayer runnes after the manner of men: Arise, O Lord, yes, and Remember too.

Why, but since heer's Enmity against the Cause of God, and Blasphemy against himselfe, why doth the Prophet aske no more of God, but that he would remem­ber this? Why? why certainly'tis, be­cause there's aboundantly enough of that. He knew if God did Remember, he would punish? And (as S. Ierome obserues) Ibid. hee therefore Remembers, that hee may con­found in Iudgement.

And indeede in Gods Language to Marke and Remember, is many times to punish: and not to Remember, is to forgiue Innocen. 3. [...] L. 2. Mist. Miss. c. 6. sinne. If thou Lord shouldest be extreame to marke and obserue; that is, to punish, What is done amisse, Psal. 130. And the Psal. 130. 3. Church hath learn'd not only to speake, [Page 47] but to pray of the Prophet. For so the Church praies in the Letanie: Not, pu­nish not, but Remember not Lord our Offen­ces. And therefore the Prophets Praier was home enough, Remember Lord: Yes, do but that, and we either haue, or shall haue enough and our enemies too. We, I hope of deliuerance and preseruation, and they of punishment.

Thus you haue heard the Prophets prai­er, and I hope made your owne, that God would Arise and bestir himself. And what he desired God would do, both for State and Church when he was Risen. That is; That hee would pleade and maintaine his owne Cause. And Remember, that is, pu­nish, in his owne time the Blasphemy of all them, that reproach or detract from it or him.

One thing yet remaines and 'tis fit to be thought vpon this day, euerie daie, all the day long. And that is, what it is that makes God a Protector of any King, any State, any Nationall Church, against either in bred or forraine Enemies. A­gainst the Fox at home and the Lion a­broad. [Page 48] And that certainly is; for the State to goe on with Honour and Iustice. And for the Church to labour Deuotion as much at least, if not more then know­ledge. For else Gods cause and ours may be two. And then God may Arise, and maintaine his owne, but leaue vs to the Fa­mine, to the Pestilence, to the Sword, to any other Iudgement.

The onely way to make God Arise as soone as euer we call: Nay, to preuent our call and come in to helpe before we pray, is, for both King and People, State and Church, to weaue their Cause and Gods together. To incorporate them so, that no cunning of the Diuel may be able to separate them. For then the benefit is apparant. God cannot Arise and main­taine his owne cause, but he must maintaine ours too: because 'tis one with his. And his owne (doubt you not) he will main­taine, against the proudest Enemie that can come against it. And certainly the greatest hope and confidence of Gods Assistance to any Nation, to anie Man, [Page 49] that can preceed deliuerance itself, is to make their Cause all one with Gods. And that is done by vpholding his, and confor­ming theirs.

Our safety then is when our cause is one with Gods: Our danger when they differ. But what is it that puts the difference betweene them? What? why that which put the first Enmity betweene God and Man, Sinne. And therefore if wee will quit the Enmity and bee made friends, the onely vvay to reconcile vs with God, and our Cause vvith his, is by Faith and Repentance to banish Sin. The sooner this is done, the sooner we are safe: vvhich cannot be till our Cause be one with Gods: One, and yet vvhen 'tis one the prehemi­nence is still vvith Gods Cause, vve must not suffer ours to step on before him.

For our Cause as 'tis spirituall and con­cernes our soules, if it be neuer so good, neuer so close ioyned vvith Gods, yet God's is to haue the precedence. For be ours neuer so good, I must begge of your humility to Remember, that Gods Grace [Page 50] did both preuent and follow, to make it so. And therefore we are to put his cause first, and to pray chiefly for the mainte­nance of that which gaue worth to ours.

And for our cause as 'tis tempor all and concernes this life onely, Our safety, life, and liuely-hood; Gods cause is to haue the precedence of that much more. Father and Mother, Wife and Children, Brethren and Sisters, Life and all, must be accounted as no­thing to Gods Cause, S. Luke 14. And it hath euer been a signe that the Soule of a Man S. Luke 14. 26. goes right: That a vvhole People keepe vpon Gods path; when they seeke first the Kingdome of GOD and the righteousnesse thereof, and leaue God to minister and main­taine the rest, S. Mat. 6. When they are S. Mat. 6. 33. more tenderly affected to the Cause of God, and more sensible of the Reproach or Blasphemy of his Name, then of any calamities, that might or malice can bring vpon their persons.

And yet our giuing Gods Cause the precedence, in our loue to it, and our Pray­ers for it, is no exclusion of our own Cause: [Page 51] Nay, the preferring of Gods before our owne, And the making of our owne con­formable to Gods, Is the way to make God as iealous of our safety from all ex­tremity, as he is to vindicate his owne ho­nour from Reproach and Blasphemy. And therefore though the Prophet heere (as Theodoret obserues) doth not say Arise, Ibid. O God, and maintaine Causam meam, my cause, but thine owne. Yet the same God that will haue vs preferre his cause, will haue vs pray for our owne like wise. And so the Prophet did: For though he be heere all for Gods cause; yet vvee haue hime very earnest for his owne too. Pleade thou my cause O Lord with them that striue with me, and fight thou against them, Psal. 15. 31. 1. that fight against me, Psal. 35. And defend my cause, O God, against the vngodly People, Psal. 43. 1. Psal. 43. 1. Well then: Thy cause O God; and my Cause O God. But the Rule of Practise goes heere; Gods cause must leade, that ours may follow it, vnder the protection of God.

As we haue therefore now begun, so [Page 52] let vs pray on as the Prophet did. That God euen our Gracious Father will bee no longer like vnto one that sleepes: That hee will Arise, and blow ouer these feares from vs. 'Tis but his Breath, and he can drie the Cloudes, that they drop not Rottennesse vpon our Haruest. 'Tis but his Breath, and he can cleere the Ayre of Infection, as well all ouer the Kingdome, as he hath, beyond admiration, done it in our chiefe City. And 'tis but the same Breath, and he can shake our Enemies to peeces in the Sea.

That God being Arisen and come neere in prouidence, will pleade first, and after maintaine his owne Cause. His owne in the hand of the King: His owne in the heart of the Church: And his owne in the Holinesse of his Name. That he will giue this State and Church, and euery Member of both such grace, that our cause may bee his, and his Maintenance ours. That he wil remember and that's enough, that if his Cause bee ours, our Enemies are his. That we may so order our liues by [Page 53] his Grace, that if these or any Enemies will Blaspheme, it may not bee Him for our sinnes, but Vs for his seruice. That our Enemies and his, how-wise soeuer in other things, yet in their plots and practises against vs may be written in the Text-Letters FOOLES. That we, being preserued from them and all other Ad­uersity, may take warning in time to mend our liues, and so heereafter liue to ho­nour and serue him, that the world may see he hath beene mercifull, and wee la­bour to be Thankfull. That after the main­tenance of his and our Cause heere, we may in our seuerall times be receiued vp to him in Glory, Through Iesus Christ our Lord: To whom with the Fa­ther, &c.