I Will sing of Mercy and of Judgment, unto thee O Lord will I sing; sayes the Sweet-Singer of Israel. Here we have mention of both, and from God's Eminent Appearing, and Wonderfull Working as to both; the Church Glories in him as her Strength and Refuge, and a very present help in Trouble. Luther was so Affected with this Psalm, that upon any Eminent Occasion, or under any Gloomy Dispensation, he would cry out, Come let us Sing the 46th Psalm. It seems to be Pen'd upon some Remarkable Mercy vouchsaf'd to the Church in time of War, whether we refer it to the Victory David got over the Philistines, as some think; or to the Deliverance of Jerusalem from Rezin King of Syria, as others think; I shall not enquire, much less determinate; for the matter is not much whether we look to either of them. But, certain it is, the Psalm is a Song of Triumph for a Great and Mighty Deliverance of the Church from her Enemies, destroyed by the Lord's Assistance; thereby giving her Peace, that she, without controule, might Serve and Praise him according to his Word. In this Verse she Triumphs in God's putting an end to her Troubles, by causing Wars to cease.—Wherein you have,

First. Her Acknowledging God the Author of this so Great and Glorious a Mercy— He maketh Wars to cease unto the ends of the Earth.

Secondly. Her declaring how, and which way he does it.—He breaks the Bow, be cuts the Spear in sunder, and be burns the Chariot in the fire..

For the First of these, that God is the Author of this Mercy, these Three things offer themselves to our Consideration.

First. The Lord is pleased to Entitle Himself as Related to War, and hence the Church speaks of him as a Warrior, Exod. 15. v. 3. Je­hovah is a man of War, Jehovah is his Name. How many Titles does the Lord assume; and this one amongst the rest, A man of War? The Great General of all the Forces in Heaven and Earth. And by this Name he makes his Glory manifest unto all. We Read of his Army, and that his Camp is very great, Joel 2. v. 11. And in his Warlike Power and Majesty lie will be glorified among the Sons of Men.

Secondly. The Lord orders and manages War as he pleases, and ac­cording to his Will. When he bids go to War, there must be no staying at home; and when he Commands to kill, there must be no quarter given. As soon as he had set Saul upon the Throne, he sent him to War against a Nation that had been long and malicious Enemies to his People; with a strict Command to carry on the War very Vigo­rously, 1 Sam. 15. v. 2.3. Thus saith the Lord of Hosts, I remember that which Amalek did to Israel, how he laid wait for him in the way when he came up from Egypt. Now go and smite Amaleck, and utterly destroy all that they have, and spare them not; but slay both Man and Woman, Infant and Suckling, Ox and Sheep, Camel and Ass. The word Amalek in the He­brew, denotes them to be great Sinners, and God gave Saul Commissi­on to make War upon them as such; but. his Ill-management of that War, lost him his Crown and his Soul too. God call'd Assyria the Rod of his Anger, the Staff of his Indignation, and he sent him against an Hypocritical Nation, against a People of his Wrath, Isa. 10. v. 5, 6. Thus you see God orders and disposes of War, and woe unto those Warriours that obey not the Command of this Great General.

Thirdly. The Lord puts an end to War in his own time, and when he thinks most fit. When his Work is finish'd, his present Design ac­complish'd; he then sayes to the Enraged Warriours, as he said to the Angel over Jerusalem, 2 Sam. 24. v. 16. It is enough, stay your hands, and stop the torrent of your fury. Or as he said to Peter, when he cut off Malchus his Ear, John 18. v. 11. Put up thy sword into the [Page 7]Sheath — He commands the Swords to be put up, and then they are Padlock'd till he gives a New Commission to unsheath them. Thus, according to the Phrase of the Text; He maketh Wars to cease.

And it Notes Three things.

First. He causes an Intermission of War, by an Intermission of Peace for a time. So the term is us'd, Lam. 3. v. 49. Mine eye trickleth down, and ceaseth not, without any intermission. But where there is an Intermission, there is a present Cessation. We find Judah had some In­tervals of Peace, upon their seeking the Lord with their whole desire. For 'tis said, He gave them rest round about, 2 Chro. 15. v. 15. And therefore how long Peace may last no body can tell, for 'tis wholly at God's, will. He that permits Peace to be concluded to day, may cause War to be Proclaim'd to morrow. He does but take off the Rod for a time, and so long a time as he pleases; he can soon lay it on again. How many times in the dayes of the Judges, did God procure Peace for his People? but, upon their Provocations, renew'd the War. And hence 'tis the utmost folly and madness to Triumph in the thoughts of a Setled Peace, whilst we continue in Sin; for we may soon see a sad Change. Oh remember 'tis but an Intermission.

Secondly. He causes the Calamities of War to be forgotten, through the comfort of Peace and Plenty. Thus the word is us'd, Deut. 32. v. 26. I will make the remembrance of them cease from among men. To cease, is to cause a forgetfulness. So we are to understand those words, Prov. 31. v. 7. Let him drink and forget his poverty, and remember his misery no more: That is, the Sweetness of the Wine shall stifle the sence of his Affliction. Now then the meaning of these words, He maketh VVars to cease (according to this) is; he Graciously procureth Peace, and with it such a Confluence of outward Blessings, that the Want, Scarci­ty, and Misery of War is forgotten and out of Mind.

Thirdly. He makes it manifest he has for the present done with War; and will use it no farther for Reforming Work; and so it may be in Judgment as well as Mercy there is a ceasing of it. As Sampson said to the Philistines, Judg. 15. v. 7.—Yet will I be avenged of you, and after that will I cease. So the Great God may execute this or that par­ticular act of Vengeance, and then cease. The end of War is to awa­ken, to reform a sinning and a Sinful People; but if this end be not at­tained, Why should the War be continu'd. Thus the Lord expostu­lates with Israel, Isa. 1. v. 5. Why should ye be stricken any more? ye will revolt more and more; the whole head is sick, and the whole heart faint. By Head and Heart here, some understand the Body of the, Magistracy, and the Clergy, that were so miserably out of order. Oh, may not [Page 8]God say, I have kept up a War, a Bloody War; Nine years have I sent a Sword amongst you, to cut off your Children from without, and your young Men from the Streets; but ye have not been humbled, nor turned to me for all this. Therefore I will now cease the War, and ye shall be stricken with it no more.

But how does God make Wars to cease? The Text tells us—by breaking the Bow, by cutting the Spear in sunder, and by burning the Char­riot in the Fire.

First. He breaketh the Bow. By which we may understand.

First. The whole Furniture and Appurtenances of War. How great and how many soever they are; which of themselves are weak and very vain; and therefore we find David disclaiming them as useless in an abstract sense, Psalm 44. v. 6. For I will not trust in my Bow, neither shall my Sword save me. By Bow here is meant Great Puissance, and Great Strength, such as is in a well appointed Army. Q. D. All my Preparations for War, and all my Men of War, shall be no Tempta­tion to me to put confidence therein, or depend thereupon. Warlike Utensills are also called Artillery, 1 Sam. 20. v. 40. Any thing that appertains to, or is used in War, is comprehended in this word Bow.

Secondly. Bow signifieth the continuance, and lengthning out of War. 'Tis said of Joseph, Gen. 49. v. 24. His Bow abode in strength, and the Arms of hit hands were made strong by the hands of the mighty God of Jacob. Though Joseph's Brethren made long War against him; yet Joseph was preserv'd in, kept above, and carried comfortably through it, by the help of the mighty God of Jacob. And we read of a long War between Rehoboam and Jeroboam which lasted all their dayes, 1 Kings 14. v. 30. And the Bow is an Emblem of such a long War.

Thirdly. Bow signifieth aptness and earnestness in prosecuting War; or the keenness of Mens Spirits, and sharpness of their appetitites to killing work. It is said of God's coming against the Wicked, Psal. 7. v. 12. If he turn not, he will whet his Sword; he hath bent his Bow, and made it ready. This Bow is, Framea aeternae mortis, the Javelin of Death. And in these words is painted the Wrath and Vindictive Justice of God against the workers of Iniquity; and they shall most certainly be destroy'd thereby. And as God is thus in earnest against wicked Men, so are Men against one another in time of War. Oh how ready was Jehosaphat to close with Ahab in going to Battel against Ramoth-Gilead, 1 Kings 22. v. 4.— And Jehosaphat said unto the King of Israel, I am as thou art, my People as thy People, and my Horses as thy Horses. Q. D. I am as much for Fighting-work as you can be, and as willing to go [Page 9]to it. Mens Spirits when once inflamed, need no Grindstone to sharpen them for acts of Cruelty.

Fourthly. Bow signifieth the dreadful end and design of VVar, which is miserable Destruction and Devastation; each party aiming at the Ruine of the other, and using their utmost effort to accomplish it, Psal. 11. v. 2. For lo the Wicked bend their Bow, they make ready their Arrow upon the String; that they may privily Shoot at the upright in Heart. I may difference the Bow and the Sword thus; the Bow is an Emblem of Crafriness and Slyness, the Sword of open Enmity; but the end of both is to do what mischief car be done; and when VVar is once begun, none knows how Terrible and Smarting the effects of it may be. Pro­claiming VVar, is as the opening of Pandora's Box sending out all man­ner of pestiferous Miseries and Calamities; and that from the intent and design of the Authors of it. And therefore Job to inhance the greatness of his Troubles, and sadness of his State, makes use of the word War as the most genuine comprehensive term, Chap. 10. v. 17. Thou renewest thy Witnesses against me, and increassest thine Indignation upon me; changes and VVar are against me. By changes he means alternate Sorrows; he had renewed, and changeable Trouble, such as attend the fate of War. The design of War is doing the utmost damages, and commiting the most Barbarous Cruelties. Hence Towns are not only taken and sack'd, but consum'd in Flame, Standing Corn trod down and destroy'd, yea Innocent Women most horridly Massacred; these and a thousand other Mischeifs are not only the ac­cidental Effects, but the real Design of War.

Fifthly. Bow signifieth the Threatnings and Denunciations of War. When men bend their Bow, they loudly proclaim; their resolution to shoot. Thus we read of our Lord Jesus, Rev. 6. v. 2. And I saw, and behold, a white horse: and he that sat on him had a Bow, and a Crown was given unto him, and he went forth Conquering, and to Conquer. By Bow here some understand the word in his Ambassadors mouths, Denouncing Vengance to his Enemies, and Wrath and Judgment to those that submit not to his will. Oh Sirs, our work and business is to tell you, that the Lord is at hand, and that he will be veveal'd in flaming Fire, taking Vengance on them that know not God, and o­bey not the Gospel of our Lord Jesus Christ; and that they shall be punished with evevlasting destruction, from the presence of the Lord, and from the Glory of his Power. Thus do Men menace one ano­ther upon their falling out. How proudly and insultingly did, Ben­hadad threaten War against Ahab, 1 Kings 20. v. 10.11. And Ben­hadad sent unto him, and said, the Gods do so unto me and more also, if the dust of Samaria shall suffice for handfulls for all the People that follow me. But Ahab answer'd him well in the next words: And the [Page 10]King of Israel answered and said, tell him, let not him that girdeth on his harness, boast himself, as he that putteth it off. And indeed the event shew'd that Benhadad boasted of more then he was able to perform; but boasting and threatning are natural products of wage­ing War.

Sixthly. Bow, Signifieth the Wrath and Fury that's us'd in War. Men engaged in War do not only Fight, but Spit their Venome and Choler one against another, and that in an hideous manner. Hence when the Church would express the anger of God towards Jerusalem, she uses this word, and likens it to the Wrath and Fury of enraged Men, Lam. 2. v. 4. He hath bent his Bow like an Enemy, he stood with his Right hand as an Adversary; and slew all that were pleasant to the Eye, in the Tabernacle of the daughter of Zion: he powred forth his fury like Fire. Q. D. God came inflamed with Anger, and not in his Indignation to­wards poor Jerrusalem; a Fire devoured before him, and it was very tempestuous round about him. The Bow then imports the most vehe­ment Wrath, the most invetirate hatred, such as boiled in the Sto­machs of Simeon and Levi, when they went against the men of Shechem; which Jacob bore a Testimony against by way of Execration, Gen. 49. v. 7. Cursed be their Anger, for was Fierce; and their Wrath, for it was Cruell: I Will divide them in Jacob, and scatter them in Israel. Oh how Feirce and Fiery is the Wrath of Man; how Mad and Furious is he when he goes against his Enemy in Bellona's Camp. How enraged and heigthned to the utmost Choller were Caesar and Pompey in the Pharsalian Feilds. The Nieghing of the Horses, the clashing of the Armor, the trampling on the Slain, with many other Black and horrible Actions, were sensible Evidences of their mutual Rage. The Passion of Hatred has as violent and rapid a Torment as that of Love: and is as restless in its Motion, and as effectual in its Opera­tion. Thus you see what the Bow Signifies; I am next to show you how God breaks the Bow.

First. We told you Bow signifies all the Furniture of War. Now God breaks the Bow by rendring this Furniture useless; he orders it so by his Providence, that the vast Preparations for War are to no purpose; there's no more occasion for the Stores and Magazines for the Armor and Ammunition; for now there's Peace, and so no farther need of these things. Thus breaking is taken, Exod. 32. v. 19. And it came to pass as soon as he came nigh unto the Camp, that he saw the Calf, and the dancing: and Moses anger waxed hot, and he cast the Tables out of his hands, and brake them beneath the Mount. He saw the People running apace into Idolatry, and so casting off God, that he thought there was no farther need of the Law, and therefore he broke the Tables in which the Law was wrote. So the breaking the [Page 11] Bow here is the making useless all the Provisions for another Campain. The Prophet speaking of the glory of the last days, speaks thus of God's breaking the Bow with respect to War, Micah 4 v. 3. And he shall judge among many People, and rebuke strong Nations affar off, and they shall beat their Swords into Plow-shares, and their Spears into Pruning-hooks: Nation shall not lift up a-Sword against Nation, neither shall they learn War any more. When there is no open War, there's no occasion of Swords and Spears, they are useless Weapons, and of no service unto those that have them, unless to make Plow-shears ond Pruning-hooks. Thus God breaks the Bow by making useless any thing that belongs to War.

Secondly. We told you Bow signifies the continuance or lengthning out of War; now God breaks this Bow by putting an end to it. He maketh VVars to cease, and so he breaks the Bow. When Gideon and his men brake the Pitchers, Judg. 7. v. 19. The controversie between them and the Midianites was soon ended. That breaking was a com­fortable omen of the easy conclusion of the War. God may suffer War to continue for a time, but he will not always let it rage; and that in Compassion to many poor Families that suffer by it, upon which consideration Abner does pathetically expostulate with Joab a­bout the Melancholy and Tragical theam of War, 2 Sam. 2. v. 26. Then Abner called to Joab, and said, Shall the Sword devour for ever? Knowest thou not that it will be bitterness in the latter end? How long shall it be then ere thou bid the People return form following their Brethren? Oh, the Sword is very devouring, and the effects of War are very bitter; and therefore God will not suffer such a devouring Judgment always to continue; No, he will stay the rough Wind in the day of the East Wind; and put a stop to that which has caused so great a Devastation. The crys of Oppressed Families, the Groans of Wounded Creatures, and the doleful complaints of all sorts of People, will reach the Ears of so Compassionate a God, who retaineth not his Anger for ever, but in the midst of Judgment will remember Mercy, and damm up the fountain of War, from whence has flowed so many Streams of Misery. Thus he breaks the Bow.

Thirdly. We told you that Bow signifies aptness and earnestness in prosecuting War; now God breaks this Bow by blunting the edge, and taking away the appetite in men to it. The Hearts of all are in his hands, and he can turn them as Rivers of Water. He can make the most Fierce Tyger to become meek and mild as a Lamb. We read of the he-Goat breaking the horns of the Ram, and then the Ram was quiet, Dan. 8. v. 7. So when God breaks the Bow; How are the boisterong Passions of Men allay'd? How calm are their Spirits, and how Serene their Temper? The Son of Mars unknits [Page 12]his brow, and looks forward with a pleasing aspect; and the rough skin'd Esau then has Jacob's Voice. How exasperated and enraged were Ahab and Benhadad one against another; and yet when the Fray was over, there was nothing but smooth and oily words between them. Ahab begins first enquiring, after the others Welfare— Is he yet alive? he is my Brother, 1 Kings 20. v. 32. —Quantum mutatus ab illo. God broake the Bow, and the Spirits of these two great Warriours were mightily come down. If God did not alter the Warlike Temper in great ones, there would never be any Peace. But, — Aspera turn positis mitescent saecula bellis. When the pug­natious humor sometimes predominant is a little abated, then Mens minds are composed, and they so far in a Sedate frame, as to hearken to overtures or Peace; and complement one another as Ahab and Ben­hadad did in the Chariot. Thus God breaks the Bow, and the aspir­ing Spirit falls.

Fourthly. We told you Bow signifies the dreadful end and design of War. Now God breaks this Bow by wholly frustrating it; and in his Wise Providence so aiding it, that neither side shall have what they aimed at; and therefore both will be forc'd to think of terms of Peace. God is said, Psal. 105. v. 16. —To break the whole. Staff of Bread. That is, he dissappointed those that look'd for plenty of Bread. He crush'd the rod of Bread, so the Hebrew. Bread that was promisingly coming as the Twig is budding forth in the forward Spring, and people were flush'd with hopes of reaping a Joyful Harvest. But God blasted it, and so disappointed their expecta­tion. —When Men engage in War, oh how bigg with hopes are they of Succeeding and Prevailing, and having their end accomplished in the Destruction of their Adversaries. But the wise God cuts them short of what they vainly thought to attain; and the reason is from God's gratious mixing the Cup of Anger with some drops of Mercy; hence he tells his People he will correct them in measure, and in Mercy, and will not leave them altogether unpunish'd. Jer. 30. v. 11. The Effects of War are bad enough, but if some Men had their wills they would be much worse, and far more intollerable; and because they can­not have their Wills, they grow weary of War, and encline to Peace. Thus God breaks the Bow.

Fifthly. We told you Bow signifies threatnings and denunciations of War. Now God breaks, his Bow, by stopping the mouths of these threatners and denouncers; so that they who were full of, and abound­ed with menacing Language, foaming out direful threatnings, and hectoring bravado's are now forc'd to be as mute as a Fish; so that that of the Poet may be apply'd to them—Fortis ubi est Ajax, ubi sunt ingentia magni—verba viri.— And this because God has smitten them on [Page 13]the Cheek-bone, he has broaken out their vapouring Teeth. The Pro­phet speaks of cutting the Staff, that he might break the Brotherhood between Judah and Israel, Zach. 11. v. 14. But God breaks the Bow, that there might be a Union between Nations that were at Variance. He stops their mouths, that their hands might be quiet; he makes them forbear Threatning, that they might cease Fighting, and begin to live in Peace. When God thus breaks the Bow, that promise is in tanto fulfilled, Isa. 11. v. 6. The Wolf also shall dwell with the Lamb, and the Leopard shall lie down with the Kid: and the Calf, and the young. Lyon, and the Fatling together, and a little Child shall lead them. Contrary Na­tures shall agree together, when the God of Nature breaks the Bow of Strife between them.

Sixthly. We told you Bow signifies the Wrath and Fury that's us'd in War. Now God breaks this Bow by curbing and depressing the Wrath that was so predominant in Warriors; by sweetning their Na­tures, and making them pliable and willing to put up former resent­ments, or by taking away and cutting off those that were indomit­able, and the chiefest incendiaries. Thus he brake the Bow for Israel, Psal. 74. v. 13.14. Thou didst divide the Sea by thy Strength: thou brakest the heads of the Dragons in the Waters. Thou breakest the heads of Leviathan in peices, and gavest him to be meat to the People inhabit­ing the Wilderness. That is, he drowned the Aegyptians in the Arabick Sea, and thereby prevented a War that Pharoah intended to make up­on his People. Oh, with what fury did proud Pharoah pursue them, and gloried that he should overtake them, and take his revenge on them; and then divide the Spoile among his followers. But God hoof'd his Horses, overthrew his Chariots, and destroy'd his whole Host in the mighty Waters; and so broke all the measures he had taken; and thereby procur'd rest and quietness to his poor disconsolate People; and so made good what his word tells us, Psal. 76. v. 10. Surely the Wrath of Man shall praise thee: the remainder of Wrath shall thou restrain. Pharoah's designing Wrath praised God; in that it gave him an oppertunity of manifesting his Power and Glory: but the finishing part, oh, that he restrained.—And so I pass from the break­ing the Bow, to the cutting of the Spear in sunder.

First. The Spear signifies a formidable weapon of VVar; such as strikes Terror. Hence we read the Philistines were afraid of the He­brews having Spears, 1 Sam. 13. v. 19. They thought if they had no Spears they might be able to deal with them; and therefore they did what they could to keep them from having any; that they might not be encourag'd to enter into a VVar. There is a Terrour in Carnal Weapons, as well as in Spiritualls, 2 Cor. 10. v. 4. And both are made mighty through the concurrence of a Divine Blessing to the do­ing great things. 'Tis the Weapons that are astonishing, and cause [Page 14]of consternation, when the Enemy draws near. We are not afraid of an Arm of Flesh, but 'tis the Sword of Steel that strikes the Terrour. The sharpness of the Spear creates a dread, when brandish'd in the hands of an implacable adversary. Hence the Poet brings in Ajax as jeering Ʋlisses, for his Cowardice in fearing the Trojans Weapons, and flying to him for shelter—Sub clypeo (que) late et meeum contende Sub illo.—And the Dumb Child that never spoke before, when he saw a drawn Sword at his Fathers breast, broke the chains of silence, and in spite of his natural Infirmity cryed out, Oh, do not kill my Father. So formidable is a weapon of War.

Secondly. The Spear signifies a restrained Weapon, peculiar to some. We read that none among the People had a Spear but Saul and Jonathan, 1 Sam. 13. v. 22. All are not in love with War; no truly, the generality of people had rather live in Peace; and as all are not in love with it, so all are not fit for it. Most Men are fitter for their Shops, and about their Imployments, then to be in the Field following the Camp—Equovis lingo non fit merourius— 'Tis only some par­ticular masculine Spirits, that are martially dispos'd, and have a peculiar genius adapted for it. Themistocles going to War against the Barbarians, seeing two Cocks fighting most keenly, took occasion from thence to encourage his Souldiers, and animate them to War. Hi neque pro patria, neque pro paenatibus, neque pro Sepulchris majorum, neque pro libertate aut filliis pugnant, Sed tantum ne vincantur neuter caedit alteri. these poor Crea­tures neither strive for their Country, nor for their Gods, nor for their Fathers Sepulchres, nor for their Liberty, or their Children, but they strive only for Victory. All Fowls are not Cocks of the Game; nor all Men spirited to march under displayed Colours; 'tis great Spirits only that affect this kind of work. We find in the Parable of Solomon's Worthies, that their Spirits were dreined from worldly Affections, and so quickned to the greatest and most generous employment, Cant. 3. v. 7.8. Behold, his Bed, which is Solomons, Threescore Valiant Men are about it, of the Valiant of Israel. They all hold Swords, being expert in War: every man hath his Sword upon his Thigh, because of fear in the night. This Com­bate was Spiritual not Carnal; and these combatants were sacred not military. By valiant Men therefore here are meant Ministers, zealous for God, and couragious in their Ministerial Work; and by their Sword uyon their Thigh, is meant their eminent Skill in word and Doctrin; and their being always upon the watch, to countermine the designes of evil ones who lie in wait to deceive. Now as all men are not Spirited to be Ministers; no, the most like Gallio care for none of these things; they trouble not their selves about Soul concerns. So all men are not fit to be Souldiers; the most Busie not their minds with publick affairs; they are not ambitious of honour, nor curiously diving into the intreagues of States and Kingdoms. It is but some certain men, skrewed above the [Page 15]strain of vulgar inclination, who care to draw a Sword in the quarrel of uneasie Princes. The Spear therefore notes — The peculiar Man for War.

Thirdly. The Spear signifies a Weapon kept for, and destin'd to some eminent use. God has extraordinary work to be done in the World, and he has extraordinary Instruments for it; such as Swords and Spears. And therefore we find them kept very charily, yea sometimes laid up in the holy Temple. As when Athaliah usurp'd the Crown after Ahaziah's death, and young Joash kept from his Right, by her impious Tyranny; when the time came that he was to be restor'd, then there was use of Spears; but where were they to be had, why we find a supply from a sacred repository, 2 Kings 11. v. 10. And to the Captains over hundreds, did the Priest give King Davids Spears and Sheilds, that were in the Temple of the Lord. They were there kept against such a time. As the Earth shall help the Woman, so those instruments which the worst of men use for their Lusts, shall help the cause of God, and he will be glorified in the use of them; and therefore the Temple it self (though a consecrat­ed place) was not too good to hold them. Every thing in Nature is of some use, and the God of Nature knows how to get himself glory in the use of what is most commonly employ'd to the greatest hurt and De­struction. Hence we find the Sword is call'd the Sword of the Lord, as well as of Gide n, Judg. 7. v. 20. When God has a work for the Sword, he will provide a Sword for that work. When he is angry with a Peo­ple that departs from him, he threatens to bring a Sword upon them, that shall avenge the quarrel of his Covenant. And when he has no more work to do, he will then cause the Sword to be sheath'd again. There is a consecrated as well as a common Spear. And though it is generally in the hands of the worst of Men, yet God will accomplish his end by it. Hence as we are not to be too much frightned by the Spear, so we are not to set too light by it; but when ever it is drawn to remember God's hand is in it, and that he designs some notable work by it. Hear the language of God in his word— If I whet my glittering Sword, and my hand take hold on Judgment, I will render vengance to my enemies, and will reward them that hate me. Thus he keeps the Spear till he has occasion for it.

Fourthly. The Spear signifies a very sharp weapon of War; fit for pierc­ing and goring, and every War answering the end of the Warrior. Hence David speaks metaphorically of his implacable Enemies, Psal. 57. v. 4. My Soul is among Lyons, and I lie even among them that are set on fire, even the Sons of men, whose teeth are Spears and Arrows, and their Tongue a sharp Sword. By Teeth and Tongue here, he means the Slanders and pestilent Accusations of malitious Backbiters, which he likens to sharp Spears and Swords; for as they Stab and kill the Body, so do these the Name and Reputation of honest Men. We read of sharp Arrows— Thine Arrows are sharp in the Heart of the Kings Enemies; whereby the People [Page 16]fall under thee. And of a sharp Rasor—Thy Tongue deviseth mischiefs: like a sharp Rasor, working deceitfully. And of a sharp threshing Instru­ment; thus God speaks to Ifrael—Behold, I will make thee a new sharp threshing Instrument having teeth: thou shalt thresh the Mountains, and beat them small, and shalt make the Hills as Chaff. And so here, of the sharp Spear, which does so much mischief in War. Oh how dismall are the effects of furious Battel, not only multitudes of men destroy'd, but Towns and Citties ras'd even to the Ground. We find the Church sadly com­plaining of the lamentable havock War had made, Isa. 64. v. 11 Our holy and our beautiful house, where our Fathers praised thee, is burnt up with fire: and all our pleasant things are laid wast. The Spear cuts deep, and War consumes at a strange rate. Hear the Prophet, how mournfully and pathetically he expresses the sad case of poor Jerusalem, after she had felt the sharpness of the Babylonian Spears—How doth the City sit solitary, that was full of People? How is she become as a Widdow? She that was great among the Nations, and Princess among the Provinces, how is she be­come tributary? She weepeth sore in the night, and her tears are on her Cheeks: among all her Lovers she hath none to comfort her, all her friends have dealt treachously with her, they are become her enemies. Judah is gone into Cap­tivity, because of affliction, and because of great Servitude: She dwelleth among the Heathen, she findeth no rest: all her Persecutors overtook her between the Straits. And have not both Nations enough to complain of the desolat­ing effects of the sharp Spear. How many Merchants are drooping for lost goods, how many Women are mourning for dead Husbands, how many Mothers are crying for Slaughter'd Children, and how many Peo­ple are bewailing desolate places.

Fifthly. The Spear signifies a Weapon for Guard and Defence; or such a Weapon with which a man may not only wound his Enemy, but defend himself. When Saul lay sleeping in his Trench, his Spear was stuck in the ground at his Boulster, 1 Sam. 26. v. 7. For his defence in case of an alarm. Defensive, is as good and as needful a propertie in a Weapon as Offensive. Hence promises of defence are equivolent to those of positive mercies. As when God says—I will defend this City to save it, for my own sake, and for my servant Davids sake. Is all one as if he had said; I will bestow eminent and special favours upon this City. Again—In that day shall the Lord defend the Inhabitants of Jerusalem, and he that is feeble among them at that day shall be as David, and the house of David shall be as God, and the Angel of the Lord before them. Mark it, The great and glorious promise to the feeble ones, that they shall be as David, that is, have a large portion of the sure Mercies of David; and that the Angel of the Lord should be before them, ministring from the Lord abundantly to them; is all comprehended is this, that God will Defend them. And so he tells Abraham that he should not fear, for he would be his Shield, to defend him from all ill; and in being so he would [Page 17]be also his exceeding great reward. When David was going against Goliah, Saul took great care of his preservation; and therefore 'tis said, 1 Sam. 17. v. 38. And Saul armed David with his Armour, and he put an Helmet of brass upon his head, also he armed him with a coat of Mail. That he might not be wounded by the Philistines weapon; though at that time, and upon that occasion David had no need of it; for God design'd to give him the Victory before he came within reach of the Enemy; and 'tis more then probable David was not ignorant of it, and that God had reveal'd it to him, which made him so willing to put off the Armor, and refuse any other Weapons but the Sling, and a bag of Stones. But in ordinary cases, defensive weapons are necessary. Skill to defend is as profitable, and every way advantagious, as dexterity in offending. For he that looks not well to himself, will be very little (or at least but a very little) capable to hurt his Enemy. Knowing how to guard, turns to as good an account, as apprehending when to strike. And hence that Souldier does his King and Country as much service in the day of battel, in preserving his own Life, as in taking away the Life of his Adversary. As therefore there is a double use of the Spear, one of Offence, and the other of Defence; so there should be a double skill in the management of it. He is an expert and valiant Warrior, that can say (under God) his Spear sav'd his Life. Thus you see what the Spear is; I must now show you how God cuts this Spear, in making Wars to cease.

First. We told you the Spear signifies a formidable weapon of War. Now God cuts this Spear, by making such a change as the Spear is no longer fear'd. Hence to cut, or shut up, are us'd as terms Synonimous, Job 11. v. 10. The Spear is now shut up, and there is no body afraid of it. Swords are now ornamental by Gentlemens Sides, and not terrible in Warriors hands. The Spear is now no more affrightning then the glittring of any other mettal. And what a mercy 'tis to be freed from tear, both as to our selves, our Friends and Relations. What a joyful frame was David in when he could say—I sough the Lord and he heard me, and deliver'd vie from all my fears. 'Tis a great mercy to be deliver'd, not only from evil, but from the fear of evil. This mercy is the effect of Peace, and God has promi'd it to his people.— And I will give peace unto the Land, and ye shall lye down, and none shall make you afraid. You shall meet those that were once your Enemies, and though they have Spears in their hands, you shall not be afraid of them. Fear shall be quite banished fron your minds, and lodge no more in your brests. And this is solemnly born wittness to by the Lord▪ as what he will do for his Peo­ple in the latter days.—But they shall sit every one under his Vine, and under his Fig tree, and none shall make them afraid, for the mouth of the Lord of Hosts hath spoken it. Oh what a Mercy 'tis to live free from the fear of the Sword. When there was a cessation of Aams between the house of David and the house of Saul; Abner was not afraid of Joab, but came back at the call of the messengers to him, and went aside to speak with him, without [Page 18]any suspition of harm; though Joab most basely and treacherously kill'd him, 2 Sam. 3 v. 27. Fear disquiets the mind, disturbs the Spirit, and keeps us continually in a state of bondage. Oh what a comfort (to be prized and thankfully received) that the Spear of fear is now cut, and all people may be at ease in their Habitations. Now the Merchants may send their Ships abroad, without racking and tormenting thoughts of the Pirates, now people may go voyages without fear of being made Prisoners in another Land, and now all men may be out of pain about the dubious success of War. In a word, that which crowns this great Mercy and makes it valuable indeed; now our endeared Sovereign may stay at home among his loving Subjects without exposing (as he has too often done) his Royal Person to the danger of the Enemies efforts. Oh what English Mans heart could forbear bleeding? What English mans Soul could for­bear trembling, to think what Dangers our King has been in, what Haz­ards he has gone through among the thundring Cannon? But now blessed be God the danger is over, the Spear is cut, and our Soveraign is safely return'd to his own house.

Secondly. We told you, the Spear signifies a restrain'd weapon, fit only for some. Now God cuts this Spear, by turning the minds of those who took so much pleasure in it, and making them weary of it. We read of some that are cut off from the Gospel, Zach. 11. v. 16. That is, they have no love or affection to the good things of it; or as the Apostle phrases it, they are alienated from the life of God. If some Men (especially great ones) did always retain the pleasure they take in the Field, we should never have any peace in our Dwellings. But God (when his time is) so changes their hearts, and alters their dispositions, that they are as much against War, as ever they were for it, and as willing to have Peace, and be at quiet as the rest of Mankind. How enrag'd was Esau once against Jacob, and how dreadfully did he threaten him? and yet when it was in his power to do him harm (being at the head of a great Company) God chang'd his heart, and quite turn'd his Mind, so that he met his Brother very peaceably. If God had not here cut the Spear, in all probabity Ja­cob, with his whole Family, had been destroy'd. And before this, Jacob experienc'd the comfort of God's cutting the Spear, with respect to La­ban, who pursu'd him with many Followers; and if God had not step'd in without doubt had done him a Mischief. This cutting the Spear shews both God's Mercy, and God's Majesty; his Mercy in thereby procuring Peace and Comfort to his people, that they might live at rest in their habitations. His Majesty, in giving a check to the proud and ambitious spirits of Men, and making them see their vanity and madness, in sacrifi­cing Kingdoms to their Lusts. God has special regard to that Prayer of the Church, and often answers it, Psal. 68. v. 30. Rebuke the company of Spear-men, the multitude of the Bulls, with the Calves of the People, till e­very one submit himself with pieces of Silver: Scatter thou the People that de­li [...] in War The company of [...] be great very great, in re­spect [Page 19]of quality as well as number; but they are not so great, but God can and will rebuke them. By Bulls and Calves, are meant the Potentates of this World; who are all at God's beck, and he can deal with them as he pleases; and though for a time they may delight in War, God will give them enough of it; that notwithstanding their Honours, their Places of Profit, and their living at so high a rate, they shall be as sick of War, as those that have been Tax'd, Oppress'd, and Groan'd under the Bur­den of it. And this is an unspeakable comfort to the People of God, that both Peace and War are in his hands, and at his dispose. When the sins of a Nation provoke him, he can bring War (with all the Cala­mities of it) upon them; and when his Will is accomplish'd, he can re­store Peace again unto them; and that by cutting the Spear.

Thirdly. We told you Spear signifies a Weapon destin'd to, and kept for some eminent use; now God cuts this Spear by inverting the use of it to a contrary thing. The Spear is an Instrument of War, but God can change its property, and make it serviceable in the time of Peace. Thu [...] God speaks of cutting off the Wine from the Drunkards Mouths, Joel 1. v. 5. And give it to those that would make a better use of it; refresh their Spirits without Intoxicating their Brains. So in this case; he will put Spears into the hands of such, as will employ them in a better way, then wounding and slaying their Fellow-creatures, even to a Cultivating and Manuring the Earth. These are the very words of the Promise, Isa. 2. v. 4. And he shall Judge among the Nations, and shall rebuke many Peo­ple: and they shall beat their Swords into Plow-shares, and their Spears into Pruning-hooks: Nation shall not lift up Sword against Nation, neither shall they learn War any more. Oh what a great change is this, when Spears instead of being run into the sides of Men, shall be thrust into the Fur­rows of the Earth; instead of taking away life, shall become remote In­struments of prolonging it. This is now in a great-part fulfill'd, but shall be most perfectly Accomplish'd in the day of the final Cessation of War. Thus God has cut the Spear; he has so brought it about by his Providence, that Spears are now good for nothing, but to be Hammer'd out into more pleasing Tools.

Fourthly. We told you Spear signifies a very sharp Weapon of War. Now God cuts this Spear, by blasting the glory of it, and making it of little esteem; so that the Warrior sets light by it; as Hezekiah did by the Brazen Serpent, when he call'd it, Nebustan, a piece of Brass. Thus Christ was humbled, in that he was said to be cut out of the Mountains, Dan. 2. v. 45. That is, Born of the Virgin Mary; though 'tis added, without hands; to shew that 'twas effected by the Overshaddowing of the Holy Ghost, without the Concurrence of Man. Oh how will God hum­ble the high Spirits of those Military Champions, who glory'd in no­thing more (and perhaps had nothing else to glory in) then the dextrous using the Spear; so that they now see, and are convinc'd, 'tis more praise-worthy to have a hand in Peace, then all the Exploits they ever [Page 20]did in War. As our Saviour has said, Matth. 5. v. 9. Blessed are the Peace-makers: for they shall be called the children of God. Those on Pran­cing Steeds with Javelins in their hands, breathing forth nothing but War and Desolation, may be call'd the Sons of Mars, but the procurers of Peace are term'd the Children of God. Thus God cuts the Spear, by making it little in the eye of the Manager.

Fifthly. We told you, Spear signifies a Weapon for Guard and De­fence. Now God cuts this Spear, by making way (through his gracious Providence) for Men to dwell in safety, without need of defence; so that they shall have no occasion to gird their Swords on their Thighs, or have any other Weapons to defend them from the assault of their Enemies, Thus God has promis'd for the safety of his People, Psal. 101. v. 5. Whoso privily slandereth his Neighbour, him will I cut off: him that hath an high look, and a proud heart will I not suffer. High look, by a Metalepsis, sig­nifies Men of a Proud Imperious Spirit, and those God will cut off; that is, bring down; for the quiet and safety of his People; so that his Peo­ple shall have no cause to fear them. 'Tis said, Jerusalem shall be Inhabi­ted without Walls; that is, there shall be no need of Walls to defend them from any Enemies coming against them; for God will be a Wall of Fire round about them, and the glory in the midst of them. We find his word very full as to this, Isa. 26. v. 1. In that day shall this Song be Sung in the Land of Judah, We have a strong City, Salvation will God appoint for Walls and Bulwarks. That City is strong enough indeed, and needs no other Defence, when the Salvation of God encompasses it about; and therefore there is great cause of Singing, where no Defensive Weapons are wanting, but people under the Divine Protection may live securely without them. And that City may well be call'd a strong City, or the City of Strength, which God secures from Enemies, and is himself a sa­fety to it. And so I pass from cutting the Spear in Sunder, to the Burn­ing of the Charriot in the Fire.

First. Chariot signifies that which makes War dubious and uncertain; or the strength of both sides; so that 'tis hard to judge which shall have the better; and therefore the War like to hang on an even poise a great while. So we are to understand that of David, Psal. 20. v. 7. Some trust in Chariots, and some in Horses: but we will remember the name of the Lord our God. That is, some have such great strength that they depend upon it, and fear not to be overthrown; though 'tis very weak and sinful to trust in any arm of Flesh, how strong soever. Christians have a better foundation for their trust, even the Name and Power of God. An Horse is a vain thing to confide in, in the day of Battel; but where there are many Horses and Chariots people are too apt to confide in them; which makes the Issue of War many times uncertain. This made the Spies a­fraid of the success of invading Canaan, Numb. 13. v. 38. Nevertheless, the people be strong that dwell in the Land, and the Cities are walled, and very [Page 21]great: and moreover, we saw the Children of Anak there. Q. D.; the Land indeed is a good Land, and very fruitful and pleasant, but we are like to have a long War, if we attempt to win it by the Sword; for the people are Strong and Valiant, and have every thing fit for War; and therefore 'twill not be an easie thing to subdue them. Thus Chariots make War doubtful.

Secondly. Chariot signifies the ground of mens Stoutness and hardiness, and unwillingness to yield; and also of their likelihood in Humane pro­bability to be Successful and Victorious. And this is the reason the Holy Ghost gives, why the Enemies for the present could not be overcome. Judg. 1. v. 19. And the Lord was with Judah, and he drave out the Inhabitants of the Mountain, but could not drive out the Inhabitants of the Valley, because they had Chariots of Iron. That was it which the Inhabitants of the Valley relyed on; they thought themselves safe and secure from any assault because they had Chariots of Iron. This made proud Benhadad so confident of success, that when he heard of the young Mens coming out of Samaria, he vaunt­ingly cryed out, 1 Kings. 20. v. 18—Whether they be come out for Peace, take them alive; or whether they be come out for War, take them alive. Q. D; let them be what they will I do not fear them, or in the least doubt prevail­ing over them; for I have Men enough, Horses enough, and Chariots e­nough, to deal with a far stronger company; but the event shew'd the rediculousness of his confident boasting. Men are willing and exceeding fond to Found their vain hopes upon the least Twigg of Creature-power, and more especially upon so appearing and promising a Strength as the multitude of Chariots; and they are apt fondly to think they can't be conquer'd, when to a Carnal eye the strength of their defensive grandeur seems so great; and this makes them Stout and vapouring, and not ready to hearken to terms of accomodation.

Thirdly. Chariot signifies the Renown and Glory of Warriors; and so is not only the ground of their Security, but of their Pride and Ambition. Hence 'tis said of Elam (a Country in Persia) he bare the Quiver, with Chariots of Men and Horse-men, and Kir uncover'd the Shield, and the number of Chariots was his glory. But hear what God says, Isa. 22. v. 18. He will surely violently turn and toss thee, like a Ball into a large Country: there shalt thou die, and there the Chariots of thy glory▪ shall be the shame of thy Lords house. There is a Syllepsis in the words; for by dying is meant the consummation of his glory, in the consumption of his Chariots; so that Chariots are the glory of an Army. Thus Moses Speaks of Gods spoil­ing the glory of Egypt by one stroke, Exod. 15. v. 4. Pharoahs Chariots and his Host hath he cast into the Sea: his chosen Captains also are drowned in the Red Sea. The Chariots of Pharoah were Pharoahs glory, and here he and all his glory, was overwhelmed in the Waters. The Angels, though Seraphick beings, that so eminently display the glory of God, are called Chariots—The Chariots of God are twenty thousand, even thousand of Angels, the Lord is among them as in Sinai, the holy place. And Elisha call'd Elijah [Page 22]—The Chariots of Israel and the Horsemen thereof. Because he was the glory of Israel. I now come to the burning of the Chariot.

First. We told you Chariot signifies the strength on both sides, which makes War dubious and uncertain. Now God burns this Chariot by en­lightning men into the expediency of Peace, and convincing them that Peace (if it may be honourably had) is far more eligible then War. Thus God commanded the pure Oil-Olive beaten, to be brought for the light, to cause the Lamps to burn always, Exod, 27. v. 20. These Lamps were to give light in the Tabernacle of the Congregation. Oh, when God by his Wisdom enlightens mens understandings that before were given to Martial exploits, and feats of Arms; then they have lower thoughts of War, and higher thoughts of Peace; then corrupt Sense gives place, and Reason sways in them. Hence the Welfare and Prosperity of a Place, is the result of true enlightning, Isa. 62. v. 1. For Zions sake will I not hold my peace, and for Jerusalems sake I will not rest, until the Righteousness thereof go forth as brightness, and the Salvation thereof as a Lamp that burneth. The Prophet could not rest, till men were enlightned as by the bright light of a Lamp, to see the Welfare and Peace of Jerusalem; and that is by the ceasing from all Wars, and putting an end to all broyls (though I know the words will admit of a more Spiritual meaning.) Oh when Men come to see this to be the best and most comfortable thing; they will then seek Peace and pursue it; and will not be easily irritated and provok'd to blow up the coals of Contention. Thus the great God burns the Chariot, by making even Martial Men see the excellency of Peace.

Secondly. We told you Chariot signifies the ground of mens stoutness and hardiness, and obstinate presisting in War. Now God burns this Chariot by convincing Men throughly of the vanity of their confidence in an Arm of Flesh, or in any Humane Power. When David and his Men came to Baal-perazim, they burnt the Images the people had left there, 2. Sam. 5. v. 21. This they did, detesting them, and to convince the Hea­thens of their folly in putting trust in them, or paying any respect to them. So God will convince Men of their extream madness in depend­ing on any created strength, how firm and secure soever it may be. And then they will do what the word says shall be done, Isa. 2. v. 20. In that day a man shall cast his Idols of Silver, and his Idols of Gold, which they made each one for himself to Worship, to the Moles, and to the Bats. Oh how many men Idolize their Strength and their Power, but when God enlightens them they shall throw this Idol aside; or according to the Anadiplosis in the Text, with vehemency and earnestness cast it away; and this they will do in revenge of their former-folly, in being so much bewitched by it. Oh, what cause have we to bless God for any of this enlightning this day, that he has enlightned so many Nations and Provinces, to see the vanity of depending on Arms and Armies though never so great and powerful; which if they had still put confidence in; we had been farther plung,d in­to the miseries of War. Thus God burns the Chariot.

Thirdly. We told you Chariot signifies the Renown and Glory of War­riors. Now God burns this Chariot by making Men see a contemptible­ness in what was once their Glory, and causing them to look down upon what they once so admir'd, and were so much taken with, Thus we find the Prophet breaking into Lamentation, for the sad condition he foresaw Palestina would be in, Jer. 9. v. 10. For the Mountains will I take up a weep­ing and wailing, and for the Inhabitants of the Wilderness a Lamentation, because they are burnt up, so that none can pass through them, neither can men hear the voice of the Cattel, both the Fowl of the Heavens and the Beast are fled, they are all gone. That is, the Land should be strip'd bare and naked of Cattel, and Pasture which was once its Glory; and then it should be contemptible in the eyes of all. So when men come once to see their greatest glory to be in Peace, not in War; as it is said of Melchezideck he was King of Salem, that is, King of Peace, Heb. 7. v. 2. And so an eminent Type of the Lord Jesus Christ, the Prince of Peace. I say when Men come to see this, they will then have very low thoughts of what was once their Pride and Glory. The Nieghing of the Horses, the clashing of the Armour, the rattling peals of the Drum, and the delightful sound of the Trumpets will then be disrelished and disregarded by them, in comparison of the much better and more charming sound of Peace, Peace in every corner of the Land; and of the true lasting Honour, every one shall be crowned with who had a hand in procuring it. Thus you see how God burns the Chariot in the Fire. But 'tis time to make some Application of these things.

First. Then stand off Sinners.—You have nothing to do with this Work, nor no part or portion in the comfort of it. The breaking the Bow, the cutting the Spear in sunder, and the burning the Chariot in the fire, will rebound nothing to your advantage. None of the Enemies of God (as such as live in Sin are) shall fare the better for any of these things. And therefore I may say to you, as Jehu said to the Messenger that Joram sent to enquire about Peace—What hast thou to do with Peace? 2 Kings 9. v. 18. Thou Swearer, Drunkard, Sabboth-breaker, Ah, what hast thou to do with Peace? 'Twill be small comfort for thee, that there is Peace on Earth, as long as the God of Heaven is denouncing War a­gainst thee—God is angry with the Wicked every day. Oh hear that and tremble; And upon the Wicked he will rain Snares, Fire, Brimstone, and an horrible Tempest, this shall be the portion (and that for ever) of their Cup. Hear how plainly, how positively the Prophet declares, as from the Lord of Hosts, Isa. 57. v. 21. There is no Peace, saith my God, to the Wicked Mark that Chapter; it begins with Peace, and ends with no Peace. Of the good Man it is said—He shall enter into Peace: they fall rest in their Beds, each one walking in his uprightness. But here in the close he avers —there is no Peace to the Wicked. The great God (notwithstanding out­ward Peace) will have ways enough to deal with, and bring Judgments upon them; and therefore they have small cause to rejoyce at this Peace.

Secondly. Oh then 'tis Saints only that have cause to rejoyce at this dis­pensation [Page 24]of peace, 'tis they and only they shall have the good of it. 'Tis for their sakes, that God makes Wars to cease, that he breaks the Bow, cuts the Spear in sunder, and burns the Chariot in the Fire. Indeed Saints have cause to Rejoyce at any thing, at every thing; for all things shall work together for good to them that Love God. 'Tis said, Psal. 97. v. 8. Zion heard and was glad, and the Daughters of judah rejoyced; because of thy Judgments, O Lord. Any news, any tidings is matter of Joy to the Children of Zion, for they are sure to reap Benefit and Comfort from all God's Dispensations, whether of Mercy or Judgment. Hence they are meditating day and night on the Works of God, and continually en­quiring about them. So we are told, Psal. 111. v. 2, 3, 4. The Works of the Lord are great, sought out of all them that have pleasure therein. His work is honourable and glorious: and his Righteousness endureth for ever. He hath made his wonderful works to be remembred: the Lord is gracious and full of Compassion. When he makes War, that is a glorious work to the Saints, for they are expecting the Issue of it; and when he makes Peace that's a gracious work to the Saints, for they are sure to reap Comfort by it; and in War and Peace, he will make his Works to be remembred by the Saints, for in both he is full of Compassion to them. Oh therefore they have ground to rejoyce, because their Father is in all things at work for them, and they may conclude that from his love to them he hath turn'd about the face of affairs, putting an end to a long bloody and terrible War, and made the Sun of Peace to shine forth with refreshing rays in the Horizon of Europe.

Thirdly. Then we should cast back our eyes upon the effects of this War, and see what lamentable havock has been made, in the one and the other Nation. How many goodly Towns have been laid in Ashes? How many stately Ships of War have been destroy'd? How many Thou­sand Lives have been lost? And how many poor Families have been ru­in'd and undone? For the more we consider this, the more we shall be affected with the Mercy of Peace. And this we are call'd to do in the words before the Text, Psal. 46. v. 8. Come, behold the works of the Lord, that desolations he hath made in the earth. And when we dwell awhile, on the Melancholly thought of the sad Desolations, that have been eve­ry where made by the raging War; Oh how comfortable and refreshing will this News be to us— That he hath now made Wars to cease, to the end of our Land, that he hath broken the Bow, that he hath cut the Spear in sunder, and that he hath burned the Chariot in the Fire. How Mournfull was the Churches Complaint of the effect of the Babylonian War, Lam. 2. v. 2. The Lord hath swallowed up all the habitations of Ja­cob, and hath not pitied: he hath thrown down in his wrath the strong holds of the Daughter of Judah: he hath brought them down to the ground: he hath polluted the Kingdom, and the Princes thereof. Such, Oh such have been the cryes in several places of late years. Oh therefore let us look back and [...] in▪ And how doleful [Page 25]were the resounding Eccho's of want and misery; and then we shall the more prize the present dispensation of Peace.

Fourthly. Oh then we should be looking for, and expecting of another War; wherein the work will be perfectly done, and the great controver­sy fully determin'd between Zion and Babylon. Our Saviour tells us to­wards the latter days, there will be Wars, and rumours of Wars. And in­deed all the Wars among Men are but rumours of Wars, in comparison of that great War, that shall be waged against Antechrist; which the Saints onely shall have the sole Management of. And Oh what a War will that be! Alas, the Men of the World are but Bunglers, and Boglers at the Art of War; like Mastiff Dogs, fight till they are wea­ry, and then leave off; but when the Saints come to take up the Sword, they'l make a clear riddance, and carry all before them. This Nation have had a Tast, what Work the Saints can make when they are called forth by the Trumpet of the Arch-Angel, and Spirited by the Lord of Hosts for Fighting-Work. And it will most certainly come to that Exod. 17. v. 15, 16. And Moses built an Altar, and called the name of it, Jehovah­nissi. For he said, because the Lord hath sworn that the Lord will have War with Amaleck from generation to generation. He will publickly declare War, and set his Saints in Battel Array against all that take part with Babylon when the time comes. Hear what the Prophet says, Jer. 51. v. 10, 11. —The Lord hath brought forth our righteousness: come and let us declare in Zi­on the work of the Lord our God. Make bright the Arrows: gather the shields: the Lord hath raised up the Spirit of the Kings of the Medes: for his device is against Babylon, to destroy it; because it is the vengance of the Lord, the vengance of his Temple. And as Litteral Babylon was destroy'd by the Sword, so must Mystical Babylon; and verily the day of her destruction is drawing near. Though God does now break the Bow, cut the Spear, and burn the Chariots of Men; yet I must tell you, there is a Bow bend­ing, that cannot be broken; there is a Spear drawing, that will not be cut asunder, and there is a Chariot preparing, that shall not be burnt with fire. Oh mark I beseech you.

First. A Bow.

1. God's will and purpose shall be accomplish'd, and what he hath de­termin'd concerning Babylon, shall surely be brought to pass.—He hath set his Bow in the Clouds. Gen. 9. v. 13. Importing his purpose, that Seed-time, and Harvest-time, Summer and Winter should not cease while the World endures; As he Covenanted with Noah; and as a Token of the unalterableness of this purpose— He hath set his Bow in the Clouds. So unalteterable is his decree against Babylon, Jer. 51. v. 29. And the Land shall tremble and sorrow: for every purpose, of the Lord shall be per­form'd against Babylon, to make the Land of Babylon, a desolation without an In­habitant. And therefore there is no preserving Babylon, or warding off the Blow from her, let all the Sons of Men do what they can. Tho [...] [Page 26]of Hosts concerning her, that the Day of her Calamity shall hasten, and she shall come down from the heighth of her glory, and be sunk as a Mil­stone in the Sea; and all that have taken part with her, or have parta­ken of her sins, shall receive of her Plagues, and be hurl'd into the same pit of Misery.

II. God's Word that he hath spoken, must and shall be perform'd; and this is the Bow that cannot be broken, Hab. 3. v. 9. Thy Bow was made quite naked, according to the Oaths of the Tribes, even thy word, Selah. Thou didst cleave the Earth with Rivers. That is, the word which thou speakest concerning thy People was made very plain; and every word about his People, and relating to the Kingdom of his Son, Isa. 45. v. 23. I have sworn by my self, the word is gone out of my mouth in righteousness, and shall not return, that unto me every knee shall bow, every tongue shall swear. When he has performed his purpose against Babylon, he will make the Nations Bowe unto his Son—He shall have dominion also from Sea to Sea, and from the River unto the ends of the Earth. They that dwell in the Wil­derness shall bowe before him: and his enemies shall lick the dust. The Kings of Tarshish and of the Isles shall bring presents: The Kings of Sheba and Se­ba shall offer gifts. Yea, all Kings shall fall down before him: all Nations shall serve him. For this is the word of the great God that changeth not—I will overturn, overturn, overturn, till he comes whose right it is, and I will give it him. And because of this word, which is gone out of God's Mouth; we find the Holy Ghost expostulating with the Great Ones of the World, as a Pack of Fools, in thinking to hinder the performance of it—Why do the Heathen rage, and the People imagine a vain thing? The Kings of the earth set themselves, and the Rulers take counsel together, against the Lord, and against his Anointed, saying. Let us break their bands asun­der, and cast away their cords from us. He that sitteth in the Heavens shall laugh: the Lord shall have them in derision. Then shall he speak unto them ln his wrath, and vex them in his sore displeasure. Yet have I set my King upon my holy Hill of Zion. Oh there is no breaking of this Bow, there is no hindring the accomplishing this word.

III. God's People which he hath Spirited to do his Work, they shall prevail and be successful in it; They are call'd a Bow, Zech. 9. v. 13. When I have bent Judah for me, filled the Bow with Ephraim, and raised up thy Sons, O Zion, against thy Sons, O Greece, and made thee as the sword of a Mighty Man. He will bend Judah as a Bow, and joyn Ephraim with him; that is, he will unite his Saints together, and Spi­rit them to fly in the Faces of their Enemies, with this Triumph flow­ing from their Mouths—Faith and Revenge. And this Motto Engra­ven on their Breasts—Holiness to the Lord. Oh then will they be made as the Sword of a Mighty Man, and none shall be able to stand before them. And then will that Promise in toto (as it has many times already in tanto) be fulfill'd, Lev. 26. v. 7, 8. And ye shall chase, your E­nemies, and shall fall before you by the Sword. And five of you shall [...] [Page 27]your enemies shall fall before you by the Sword. Oh Sirs, the day is com­ing, and 'tis approaching apace, when the Enemies of God and of his Christ, shall be driven by the Saints as the Dust before the Wind. And then the Saints Mouths, as so many Silver Trumpets, shall make the Earth Ring with this Glorious Eccho—The Lord of Hosts is with us, the God of Jacob is our Refuge, Selah.

Secondly. There is a Spear drawing out which will not be cut in sun­der. That is, the great and dreadful Appearance of God for his Peo­ple; in the day when he shall make bare his Arm for their defence; when he shall ride upon the Heavens by his Name JAH, and in his Excel­lency on the Clouds; when he comes to render his Anger with Fury, and his Rebukes with Flames of Fire; when he shall thresh the Mountains so that they Smoke, and make the everlasting Hills to bow. Oh this is likened, to a Spear, Hab. 3. v. 11, 12, 13. The Sun and Moon stood still in their habitation: at the light of thine Arrows they went, and at the shining of thy glittering Spear. Thou didst march through the Land in indignation, thou didst thresh the Heathen in anger. Thou wentest forth for the Salvation of thy People, even for Salvation with thine Anointed; thou woundedst the head out of the house of the wicked, by discovering the foundation unto the Neek, Selah. Now, with Balaam, we may take up our Parable, and say—Alas, who among the Nations shall live when God doth this. When this Spear is drawn forth, Oh what a terrible time will it be to all that are unacquainted with the Lord Jesus Christ? How will they be surpriz'd with fear, and how will Astonishment take hold on them?— How will they go into the holes of the Rocks, and into the corners of the Earth, for fear of the Lord, and for the glory of his Majesty, when he ariseth to shake terribly the Earth, Isa. 2. v. 19. This Elegant Macrology sets forth the miserable state of Wick­ed Men. And the Epiphonema shows the dreadfulness of God's appear­ing; when he arises to shake terribly the Earth; that is, the Men of the Earth, who are called Earth, because their hearts are swallow'd up in the Earth.

Thirdly. There is a Chariot preparing which shall not be burnt with fire; and that is Zion, or the visible Church in her full and compleat Glory, when she is upon the ascendant in her Meridian Splendor; shin­ing forth as the Sun in the Kingdom of her Father. This Chariot we read of, Cant. 3. v. 9. 10. 11. King Solomon made himself a Chariot of the Wood of Lebanon. He made the Pillars thereof of Silver, the bottom thereof of Gold, the covering of it of Purple; the midst thereof being paved with Love, for the Daughters of Jerusalem. Go forth, O ye Daughters of Zion, and be­hold King Solomon with the Crown wherewith his Mother crowned him in the day of his espousal, and in the day of the gladness of his heart. By Solo­mon is meant Christ, and by the Chariot is meant the Church. And Oh how beautiful and glorious will the Church be, when She gets above the reach of persecution, and is devested of the robes of corruption. Oh what a Sight will it be to see her thus array'd in Glory, going forth to meet the [...] [Page 28]Maiesty, so that the greatest Potentate will be afraid of her. Cant: 6. v. 4. Thou art beautiful, O my loue as Tirrah, comely as Jerusalem, terrible as an Army with banners. God has promised to make Jerusalem a burdensom Stone, Ah Sirs this chariot cannot be burnt. Fifthly, Then how foolish is it to rejoyce for this peace on any carnall account, Ah; how many look no farther then the present advantage of Trade, or easing of Taxes; but there eyes are not on God, or the hand he has in it, or what he designs by it, or that he has a wheel within the wheel, and a work going on in peace, as well as in war. And Oh how sad it is not to mind the work of the Lord, nor consider the operation of his hands. And as it is a foolish thing thus to ground your Joy, on some carnall respect; So it is a wicked thing to reioice after a Vain and wanton manner, as by drinking and Guzling, by feasting and rioting, by Carding and Gaming. Is this the Joy that becoms Christians. I am Sure Heathens would blush at it, if you will feast, let the Widows and Fatherless feast with you; Oh that is the best feasting, when we deal our bread to the hungry; & if you will rejoice, & rejoice in the Lord, give thanks praise to him, the Author and Donor of this peace. But alas men are be­come intoxicated, they have so long, And so much followed the cursed fashions of Rome, that they are wholly uncapable of doing any thing right. As the Lord complain'd of old. Jerm. 51. v 7. — The nations have drun­ken of her wine, therefore the nations are mad. Verily the generality of People are so mad that they make dayes of rejoicing, more then ordinary dayes of Sinning, Oh remember I beseech you, 'tis Grace, and no other abstracted consideration whatsoever, that is a ground of Joy, As our Lord said to his Disciples Luke. 10. v. 20. Notwithstanding in this rejoyce not, that the Spirits are subject unto you: but rather rejoyce, because your names are Written in Heaven. Oh this is the cause (and the only cause) that will bear Joy.

Sixthly. Oh then how should Saints he looking and longing for this time of Gods bending his Bow, drawing his Spear, and preparing his Chariot; and beleiving every Dispensation to be making way thereto. This ad­vice our Lord gives. Luke: 21 v. 28. And when these things begin to come to pass, then look up, and lift up your beads, for your redemption draweth nigh. Resupinato collo, qui gestus est eorunt Qui avide Sursum, &c. Is a note of Beza's on the place. Oh we should eagerly and greedily look up; we have Seen many things in our dayes, that are comfortable presages of Christs near ap­proach. The womb of time is very bigg, and the end of all things is at hand. Oh therefore let us wait for the day of Zions Salvation, and the coming of her King. Oh let us look up with an eye of faith, and with an eye of Joy. Could an Heathen say — Aspice venturo letentur ut omnia Saclo.— O mihi tam longe mancat pars ultima vitoe. — And shall not we more clear­ly See this day, and rejoyce in the Sight of it. Oh yet a little while, and he that shall come, will come, and will not tarry. Let our earnest fervent Prayer be that of the Church, Cant. 2. v. 17 Ʋntill the day break, and the shadows flee away; turn my beloved, and be thou like a Roe, or a young Hart upon the Mountains of Bether. Even so come Lord Jesus come quickly, Amen. [...]