THESE Words begin a Triumphant Psalm of David's, the Subject whereof is the Majesty and Pow­er and Mercies of God, display'd in the Salvations of his Church, past and to come. The Triumphs of the GOD of Israel are here Celebrated, in a Style and Ex­pression Lofty like the Place wherein He dwells, and Great as the Works they praise. There is a Mixture of History and Prophesie, a Review of the Glorious things which God had wro't for his Church from the days of Moses, and a Predicti­on of the greater Salvation by the MESSIAH to come; His Victorious and Triumphant As­cention, and leading Captivity Captive. v. 18.

[Page 2] The Occasion of the Psalm seems very obvious, tho' particular-Passages in it are Intricate and Perplex'd; so that One of the Criticks said of it, ‘that there are almost as many Shelfs and Labyrinths in it, as there are Verses and Words, and that it merits to be called the Tryal of the Wits of Interpreters, and their disgrace:’ Yet (I say) the Occasion of the Psalm seems very plain, and that it was Compo­sed for and used at that Illustrious Solemnity in David's Reign, the Translation of the Ark of the Covenant from the House of Obed-Edom unto Zi­on; for the words of the Text, which are the Exordium of the Psalm, are the very same that Moses always used at the Removal of the Ark: Numb. 10.35. And it came to pass when the Ark set forward, that Moses said, Rise up, LORD, and let thine Enemies be scattered; and let them that hate thee flee before thee!

This then was the Original of the Text, being the words of Moses, the Lords Prophet, and the first Ruler of Israel, and Ancient as the first Re­demption of His Church, and the days of their Travels in the Wilderness; where the Lord Led his People like a Flock, by the hand of Moses and Aaron. As soon as the Tabernacle was reared up, and the Ark of the Testimony was in its place, &c, Then a Cloud covered the Tent of the Congregation, and the Glory of the Lord filled the Tabernacle. The Cloud of the Lord was upon it by day, and Fire was on it by night, in the sight of all the House of Israel, [Page 3]thro'out all their Journeys. And when the Cloud was taken up from over the Tabernacle, the Children of Israel went onward in all their Journeys: But if the Cloud were not taken up, then they Journyed not, till the day that it was taken up. No doubt it was a very joyful sight to that People when the Cloud rose up, God therein appearing to 'em to be making good his Promise, and leading them to Canaan: And the Phrase agree to their very sight, Rise up Lord! for there was a visible Ap­pearance to their Senses of his doing so, as the Cloud was taken up.

It is very probable, that this Form of Prayer at the taking up of the Ark, was by Divine Ap­pointment to be for ever used on this Occasion and Solemnity, as often as the Levites shou'd e­ver be called in all future Generations to Offici­ate in Bearing the Ark: At least 'tis past doubt that Moses at first spake these words by Inspirati­on, and Inspir'd David retaining them as the most Apt and Ancient, and the best that could be on the great Occasion.

This Famous Prayer consists of two Petitions, one giving the Reason of the other.

Let God arise. It is spoken after the manner of men, as when we implore speedy Succour of another, we suppose his Rising and hast'ning to our Relief. 'Tis a Phrase usual in Scrip­ture, and Significant of Gods affording timely and present Help unto His People who trust in him; and equally of his taking speedy Venge­ance [Page 4]of His and their Enemies. Psal. 12.5. For the Oppression of the Poor, for the sighing of the Nee­dy, now will I arise, (saith the Lord) I will set him in safety from him that puffeth at him. 102.13. Thou shalt arise, and have mercy upon Zion. Jer. 2.27. In the time of their Trouble they will say, Arise and Save us. So also in Inflicting Judgment, God is said to Arise: ^‖ What shall I do when God riseth up, & when he visiteth, what shall I answer him?

To both Senses the Phrase is necessarily deter­mined in the Text: The First is implied, soil. Gods timely appearing for the Protection and Defence of his People; for the Ark (at the Removes of which the Words were uttered) was the Glorious and Special^† Symbol of Jehovahs Presence, and his giving Strength unto his Peo­ple: Hence 'tis called, the Ark of his Strength, and from this Conception about it the Army of Israel in Eli's time sent for the Ark of God into the Camp to Save 'em, and received it with Shouting in their vain Confidence: So also when David was flying before Absalom, Zadock and the Le­vites were for bearing away the Ark of the Co­venant of God, as a Pledge of the Divine Pre­sence and Assistance with the Afflicted King; but his Care of it, and Reverence to it, was too [Page 5]great to suffer it, and he had a more just appre­hension of a right Trust in God, then to build meerly on the outward sign of Gods Presence and Power.

The other Sense is in words expressed: Let God arise, and let his Enemies be scattered, let them also that hate him flee before him. This is the Express Reason of the Petition, that the Enemies of God might be put to Confusion and Flight, be bro't to Ruine and Destruction upon his Arising.

Observe here, That the Enemies and Haters of God are One; and so likewise are the Enemies of God and Israel One: those that hate his Church hate him, and 'tis a most Consolatory Cosidera­tion that the Great GOD holds 'em to do so.

Yet note, that they are considered here as Gods Enemies, and not Ours personally: The E­nemies of his Name and Glory, his Truth and Cause, his Church and Kingdom, and that Im­placably; As such, Vengeance is here impreca­ted on them, and against such we may & ought to pray: 'Tis best to carry 'em to God, & leave 'em to his Judgments written against 'em.

And you cannot but remark the high Devo­tion & flaming Zeal, which this Prayer breathes: Such a Zeal for Gods Honour, and such Love to his Interest and People, as God who is here invok'd is wont Himself to express. And what a Noble Trust and Dependance on God alone is here express'd! Let God arise! they look to Him, they build on his Appearing for them, and not [Page 6]on any Arm of Flesh. Finally, The words speak a most glorious Faith and Confidence; Let God a­rise, let his Enemies be scattered, i. e. Let God a­rise and they will be so, they shall be so, there needs nothing more to discomfit 'em: and so indeed the Hebrew runs, in the Future Tense.

Thus I have as briefly as I cou'd fully, set this Copious Prayer in its true Light: You easily see how fruitful it is of Noble & Divine Truths, and how many rich Observations I might offer from it; I shall select One only, the plain scope of the Text, and what I designed in the Choice of it: Namely,

DOCT. That the People of God ought by Earnest & Fervent Prayer to be seeking to Him for the Over­throw and Destruction of His and His Churches Enemies.

PRAYER is our Duty, and our rich Priviledge in all Cases and Circumstances whatsoever. We owe this to God, and His Honour calls for it; we need it our selves, and 'tis an unspeakable Favour, Mercy and Advantage to us. The Command is, Eph. 6.18. Pray always with all Prayer, & Supplication in the Spirit, watching there­unto with all perseverance: Phil. 4.6. In every thing [...] Prayer and Supplication with Thanksgiving, let your Requests be made known unto God.

'Tis what the Saints have always abounded in: from Abraham to David, from David to Elias, [Page 7]from Him to Daniel, &c. And above all out Blessed Saviour has taught it to his Church for ever, both in repeated Precepts and his own Heavenly Practice. A most Reasonable Duty to the Great God and our Merciful Redeemer! Whose we are, Who gave us Being, in whom we live, on whom we depend, from whom we receive all that we have, all that we can have, & more than we know of! (Who is able to do exceeding abundantly above all that we ask or think, Eph. 3.20.) To whom we are by our Baptism devoted and consecrated, being bought with a Price, the precious Blood of Christ, who also is our Advocate, and ever lives to present our Prayers.

Prayer is the least Acknowledgment that can be of God, his Providence, his Written Word, and all Spiritual Blessings in Christ; and the least Testimony we can give of a Religious Reverence & Veneration toward Him; of Gratitude, Love, Trust and Submission to Him; and surely there can be no more meet and proper, or Nobler Use of Speech, which Faculty is given us for this End, to utter aloud the devout Motions & Re­sentments of our Minds, in way of Homage to the Great GOD, and for His Honour & Glory.

Moreover, Fervency ^‖ must accompany all our Prayers, if we expect they shou'd be acceptable and Prevalent. St. James puts these two toge­ther, [Page 8]Jam. 5.16. The Effectual Fervent Prayer of a Righteous Man availeth much: And the Psalmist sayes, With my whole heart have I fought thee,—I entreated thy Favour with my whole heart, Ps. 119. 10.18. This is but decent and necessary, because the Object to whom we address in Prayer is the Most High and Holy GOD, whose Name is Glo­rious and Fearful, and before whom the Serephims cover their Faces! Tis an awful thing to have to do with the Supream Majesty of Heaven and Earth! we shou'd not dare to trifle with Him! Moreover, The things we ask in Prayer are of the last Weight and Importance, and if we have a pressing sense of our Needs, and a real Desire of the Blessings we request, we cannot but be ear­nest and servent in Spirit. In a word, Prayer is a Sacred Exercise of great seriousness and so­lemnity, and nothing can be more Indecent & Criminal than a light and common, a cold and indifferent frame of Spirit in it; But the Mind ought to be Intent, Desire Strong, the Affections vigorously moving, Grace in its lively Exercise, and then (like Israel) we Wrestle with God and as a Prince we do prevail.

This I cou'd not but hint of Prayer in General, and now have the same thing to observe and make good of that particular Branch of Prayer, the Imprecation of Judgment upon the Enemies of God. I shall therefore show, that this is one Part of Prayer, and that we ought to be Earnest and Fervent in these Addresses to God.

[Page 9] I. Imprecation of Judgment on the wicked Ene­mies of God and his Church is one part of Prayers; &c we ought to make it one Article in our Petitions, that God wou'd blast their Designs & Attempts against his Truths, and Wayes, and Interest, confound their wicked Counsels, Scatter 'em in their evil Enterprizes, bring down their Power and Pride, and execute the Judgments written against them. We have many Examples of this part of Prayer in the Holy Scriptures ^‖ especially in the Book of Psalms: I will mention two only, Psal. 94.1, 2. O Lord God, to whom Vengeance be­longeth, O God, to whom vengeance belongeth, shew thy self! Lift up thy self thou Judge of the Earth, render a Reward to the Proud! Lord, how long shall the wicked, how long shall the wicked triumph? &c. Psal. 83.1, 2. Keep not thou silence O God: hold not thy peace and be not still, O God. For lo, thine Enemies make a tumult, & they that hate thee have lift up the head.— v. 13, 15, &c. O my God, make them like a Wheel: as the stubble before the Wind.—So persecute 'em with thy Tempest, and make 'em afraid with thy Storm.— Let them be confounded and troubled for ever; yea, let 'em be put to shame, and perish.

Nor can it be said, that these Prayers do not agree to the Spirit of Christianity. They did agree to the Unequal'd Meekness of Moses, & to the exalted Devotion of David: Nay they do agree [Page 10]with the Goodness of that Frame, which we are sure the Blessed Spirits in Heaven are always in; for so the Souls of them that are Slain for the Word of God, are represented to be crying with a loud Voice, Rev. 6.10. How long, O Lord, Holy & True, dost thou not judge and avenge our Blood on them that dwell on the Earth! And thus the Divine heard the Angel of the Waters say, Rev. 16.5, 6. Thou art Righteous, O Lord, which art, and wast, and shalt be, because thou hast judged thus: For they have shed the Blood of Saints and Prophets, and thou hast given them blood to drink; for they are worthy. Now if both Prayers and Praises are utter'd on this ac­count in Heaven above, are they not decent and becoming, and agreeable to pure Religion, in the Church here below?

But you will expect that I do both state and limit this point, and then offer something in Proof of it. Take then a few Rules about pray­ing against others, even the most wicked Ene­mies of God, and then a few Reasons to prove it to be lawful, decent and necessary.

First, The Rules, which we ought to govern our selves by in this Case, are such as these.

1. We must be sure that we do simply consider 'em as Gods Enemies and not our Own, and that there be no private Grudge on personal accounts. For this wou'd spoil our Prayers, and be an Asking God to gratify our private Spleens, which he abominates in us. Therefore we must na­kedly confider those, whom we pray against, [Page 11]as the Publick Enemies of Gods Truth and Ho­ly Religion.

2. We must therefore be sure that we can prove 'em to be so, before we venture to pray against 'em. This will put restraint upon a hasty Zeal, which is apt to mistake, and to judge them whom Christ receives. 'Twill also manifest a due sense of our Ignorance and Fallibility; and prevent many a bitter Reflection, full of shame and sorrow, the certain fruit and punishment of Vain-Confidence and Criminal Rashness. I wish that all Parties among Protestants wou'd se­riously lay this Rule to heart, lest in the Inte­grity and Honesty of their Hearts they run into the Disciple's Error, Luk. 9.49. Master, we saw one casting out Devils in thy Name; and we forbad him, because he followeth not us. And Jesus said, Forbid him not: for he that is not against us, is for us. You must observe, that Moses in the first Use of our Text, pray'd against those Enemies and Nations, whom he know God had devoted to destruction, and whom Israel were going to root out, and take possession of their Land: And a like Warrant we have to pray against the Romish Antichrist, the Daughter of Babylon that is to be destroyed.

3. However sure we are that a Person or Par­ty do deserve the Judgments and Rebukes of Heaven, as Publick Enemies of the true Wayes of God, yet if there has been any thing of Per­sonal. Opposition, Contests, Affronts Wrongs [Page 12]either given or received, Be sparing, suspicious, and lay Restraint upon thy self: Dare not to trust thy own heart, where 'tis so easily partial and byassed, lest Regards to self are blended with those to Heaven, and Heaven be dishonour'd and offended. And if men are apt to justifie and guide themselves by the Psalmists Example in this Case ^‖, we must know that as we have not his Grace, so much less have we his Infalli­ble Guidance and Inspiration, to safe-guard and warrant us. Mr. Vincent therefore tells us, ‘That David and the other Prophets are no Examples for us to follow in this matter, for they knew by a Prophetick Spirit Gods In­tentions concerning the Persons whom they prayed against.’

4. We must be sure that it be not from a Spirit of Cruelty, nor from any want of Charity and Com­passion, nor from a delight in the Griefs and Ruine of any of our Fellow-Creatures, that we Impre­cate Judgments on them. When we are forc'd into it, it shou'd be only from a sense of Duty to God, and what we owe unto His Honour, Cause and Members: It must not be from Ill-will to men: it shou'd be from a grieved Spirit, that the Wickedness of men necessitates it, that men will bring down the Wrath of Heaven on their own Heads, and will not live in Holiness, [Page 13]and in Peace, and be happy. And then we do Imprecate in a Gracious Spirit, like that where­with the Good God does Inflict Judgment, Who does not afflict willingly, nor grieve the Children of men. So the Prophet cou'd denounce the Judg­ments of God against Moab in the Spirit of ten­der affliction for her, Isa. 16.11. My Bowels shall sound like an Harp for Moab, and mine In­ward parts for Kir-haresh.

5. When we pray against the Enemies of God, some have tho't it shou'd rather be for "their Restraint than for their Hurt, but to be sure it shou'd be for their Conviction and Conver­sion, rather than Destruction. We shou'd pray for their Repentance, and Recovery from the Er­ror of their Wayes, and from their bloody Counsels: that God wou'd Enlighten their Minds and turn their Hearts: that the Light from Heaven might Strike them to the Ground, and the Scales fall off from their Eyes: that if it please God he wou'd yet use 'em, as he did Perse­cuting Saul, to be eminently Serviceable to the Truths which they destroy: And finally, that God wou'd even judge 'em with this merciful Intention, as the Psalmist pray'd of old, Psal. 83.16. Fill their Faces with shame, that they may seek thy Name, O Lord.

6. Vengeance must not be Absolutely impreca­ted on any, but on supposition of their Implacable Malignity against God, which God only knows; or where he has Revealed it to be so, and has [Page 14]expressly devoted unto destruction: As we know that the Great Whore and Mother of Abominations is; As to which Accursed Interest in general therefore, Charity and Pity are shut out for E­ver.

7. And Lastly, In all such Prayers against the Enemies of God and His Church, we must pre­serve a perfect Submission to the Will and Good Pleasure of God; leaving it to Him to judge in his own Time Way and Manner, not daring to prescribe our Tho'ts to Him, nor pretend to be privy to His; When, Where or How His Decrees shall take place, be bro't about or effected. All this we must for Ever submit to God in Adoring Manner, with humble and contented Minds: 'Tis eno' for us assuredly to Believe that His Day is coming, that the Vision is for an appoint­ed time and will not tarry, and to have Hearts to pray with Earnestness and Joy, Even so Come, Lord Jesus! Come quickly!

Such Rules as these we ought to go by in praying against the Enemies of God and of His Church. I pass,

Secondly, To name some Reasons and Argu­ments, which do prove it Lawful and Decent, Necessary and a Duty to pray against 'em.

1. It is a proper and fitting Expression of Zeal a­gainst Sin and Errer. These are found among the Enemies & Haters of God; the Habitations of Ignorance and Cruelty are there. Here are Cor­ruptions cherish'd, maintain'd and defended: [Page 15]Here Impostures are hatch'd, vended and vindica­ted: Here the Truth is blaspheem'd and out­rag'd; damnable Heresies are furiously propa­gated by Violence and Force; the Blood of Saints thirsted after and greedily drank down: Hence come the Discords, Confusions and Wars in the Earth; they come of Mens Lusts, and Errors Originally of Hell, Adopted and carefully nurs'd up by the Romish Apostacy, Her fruitful, Spurious, acknowledg'd Issue. The Death of these we ought to seek, the Extirpation of Er­ror and of Lust, which destroy mens Souls, dis­honour God, and turn the World upside down. Surely we shou'd pray for a stop to be put to such Guilts! O let the wickedness of the Wicked come to an End, but establish the Just!—For her Sins have reached unto Heaven, and God hath re­membred her Iniquities;—therefore shall her Plagues come in one day—.

2. It is but a meet Expression of Love to the Church and Members of Christ in the World. The Church's Preservation, defence and safety, Establishment and Inlargement, Purity and Reformation, Peace and Tranquility, Comfort and Joy, do depend on the Judgment of its implacable Ene­mies. Their fall is the Church's Security and Triumph, Rejoice over her, thou Heaven, and ye Ho­ly Apostle and Prophets! the Persecuted Saints are herein deliver'd, honour'd and Avenged; to Them we owe our first and superiour Love, next unto what we owe to the LORD Himself, nay [Page 16]he reckons it to Himself, and it is our Love to His Name and Glory. For Zions sake there­fore we shou'd not hold our peace, and for Jerusa­lems sake we shou'd not rest, until the Righteousness thereof go forth as brightness, and the Salvation thereof as a Lamp that burneth. Isai. 62.1. This was a strong Motive to the Psalmist in the Con­te [...]t, v. 2, 3. As smoke is driven away, so drive them away: as wax melteth before the Fire, so let the wicked perish at the Presence of God: BUT let the Righteous be glad, let 'em rejoyce before God, yea let them exceedingly rejoyce.

3. And Lastly, The Glory of God, and of our Lord and Saviour Jesus Christ is greatly consulted in such Prayers. The Glory of the Being and Providence of God is so: for by this it appears terribly to a wicked and Infidel World, that there is a God, and that Zions God reigns; that Verily there is a Reward for the Righteous, verily he is a God who judgeth in the Earth! and that He whose Name a­lone is Jehovah is the Most High over all the Earth! v. 4. Extol him that rideth upon the Heavens by his Name JAH, and rejoyce before Him.

God has the Glory of his Holiness and Justice, and his Holy Angels laud him for Ever, saying, —They are Worthy! And of His Truth, both in his Promises and his Threatnings, Even so, Lord God Almighty! true and Righteous are thy Judgments.

It is to the Great Glory of Divine Power: especially when these Enemies of God are High and Mighty upon Earth, and they are never­theless [Page 17]made to know that there is a God a­bove them: So God gets Himself a Name on a haughty Pharaoh, a blaspheeming Senecharib, and a vaunting Nebuchadnezzar; He makes the One to know—Who is the Lord, and puts a hook into the Others Nose, and causes the Virgin, the Daugh­ter of Zion, to despise him, to laugh him to scorn, & to shake the head at him; & the Last He humbles, and forces to confess that there is A Most High, the King of Heaven, to Praise, Extol & Honour Him, whose Dominion is Everlasting, all whose Works are Truth, and His Ways Judgment, & those that walk in Pride He is able to abase.

Moreover, God has the Glory of his Compas­sion and Mercy to His Church: He confirms his In­heritance when it is weary,—and prepares of his Goodness for the poor. v. 9, 10.

Finally, The Wisdom of God is sure to shine forth Gloriously: Mysterious Wisdom, in defeat­ing the deep Polices, craft and subtilty of man, turning their Counsels backward, and taking them in their own Snares! Surprizing his Church with Salvations in Unexpected Way and Man­ner! snatch'd from among the pots, v. 13. and on a sudden rais'd & beautify'd as the Wings of a Dove cover'd with Silver, & her Feathers with yellow Gold.

For these plain Reasons we ought to be seeking to God in Prayer for the Overthrow and De­struction of His & his Church's Enemies: these are the Ends of such Prayers, the proper Mo­tives to 'em, and what do justifie us in 'em; not [Page 18]only arguing 'em to be lawful and decent, but a Duty and of necessity. And the same Reasons do oblige us.

II. Unto Fervency and Earnestness in such parts of Prayer; which shou'd have been the Second Ge­neral Head of Discourse, the Text breathing a very sensible Zeal and Flame; as also the Elect, whom God will avenge, are said to Cry day and night. If we shou'd not be Zealous against Sin, and in Earnest when the Glory of God lies at stake, and if we ought not to be hearty and fervent in Love to Christ and his Interest, what shou'd Inspire us to be so?

Moreover, The Enemies of Christ & of his Church are zealous in their Opposition and Enmity. Zealous in their Idolatrous Invocations, and in numbring their Ridiculous Prayers, like the Priests of Baal in Elijahs time, who together with their Antick Gestures, and bloody Rites, held their Yell from Morning to Evening, O Baal, hear us! Furious (like Jezabel, their Patroness) in hatred of the Truth, and persecuting the Prophets of the Lord to Death, to exterminate pure Worship from the Earth! So zealous (it may be) as to bind themselves with detested Vows, and take the Sacrament on it that they will imbrew their hands in Blood! Surely then we shou'd find Zeal too, and be very Jealous for the Lord God of Hosts, for his People, and our Holy Religion; and against the Spirit of Antichrist and all its A­bominations! [Page 19]A manly, rational, meek Divine Zeal shou'd put us on praying, and the Lord wou'd answer by fire, and burn up his Enemies.

USE. I will Improve the Doctrine in a few devout and practical Reflections.

I. If Imprecation shou'd be made against the wicked Enemies of God and his Church, in Solemn Prayer unto God, we learn thence how Prophane it is to use this Mode of Speech on light and trivial Causes, how horrid and cruel it is to make our Neighbours the Objects of 'em, and how Unnatu­ral and Monstrous a thing 'tis to make them against our selves. The least that can be said of it in either of these Cases is, that 'tis a profane Ta­king the Name of God in vain: But one wou'd never guess it, if 'twere not so often prov'd, that men cou'd turn a thing so Awful and Solemn into a Jest and Play, nor dare to direct the Poin­ted Lightning to their own heads, or wish it on their Neighbours. Yet this vile Use do men too often make of Imprecation, sometimes wan­tonly, sometimes maliciously, always prophanely.

Some cruelly & unnaturally Imprecate against their own Souls, on trivial Causes and in a strange kind of Jest & Sport, wishing damnation to them­selves every day they live! the only Prayer they ever make it may be! Others in Vexation and discontent do the same to their Limbs or Life; & God, whose holy Name is impiously profan'd. [Page 20]hears their hideous Wishes, and sometimes judici­ally seals and affixes an Amen to 'em, saying, Yes, Profane man, equally an hater of thy self and Me, inherit the wish'd Curse.

Sometimes men bestow their direful Impreca­tions on Others, sportively very often, and often from passion and sudden wrath, and too often from a bitter Malignity, and Implacable hatred of their Persons. A Crime that Christianity ut­terly detests, whatever our Provocations may be, strictly requiring us to love our Enemies and for­give men their trespasses, to bless them that curse us, and to pray for them that despitefully use us. Ro. 12.14. Bless them which persecute you, bless and curse not. Not but that we may have a sorrowful Re­sentment of Wrongs, and may go to God, with whom 'tis best to leave our selves and others.—I Mourn in my complaint and make a noise, because of the Voice of the Enemy, because of the Oppression of the Wicked; for they cast Iniquity upon me, & in Wrath they hate me.—They curse inwardly: My Soul, wait then only upon God, for my Expectation is from Him.—Do thou for me, O God the Lord, for thy Names take: because thy Mercy is Good, deliver thou me.—That they may know that this is thy Hand, that thou, Lord, [...] done it: let them curse, but bless Thou!—

Sometimes these barbarous and bloody Exe­crations have put on the Reverend Face of Sanctity and Religion, & Zeal for God & His Truth: & so the Men of one Party, Sect and Opinion in Re­ligion have, with much solemnity [...] pretended [Page 21]Devotion, Anathematiz'd and damn'd all that dif­fer from 'em. This has been peculiarly the Guilt of Rome: And we shou'd learn to spue out this Le­ven, for 'tis very apt to taint us in our Disaffec­tions to one another, even where men agree in all the Fundamentals of Religion; whence it is that so many Thousands stand Excommunicate in mens Tho'ts and on Records, whom the Lord Jesus Christ will own and embrace.

Indeed there was among the Jews a Form of Ad­juration or Imprecation, scil. GOD DO SO, AND MORE ALSO. The most Eminent Saints us'd it, but in a devout and awful manner, & upon weighty and serious Occasions: And so us'd, it was properly a part of Religion, as much as the taking an Oath is when we are called to it; for this also is a solemn Appeal unto God, and a ta­cit Invoking his holy Vengeance in case of Falshood, which Vengeance does therefore follow Perju­ry. So (I say) Imprecation was of old used as an Act of Religion & Worship, in devout man­ner. Thus Eli adjur'd Samuel, 1 Sam. 3.17. God do so to thee, & more also, if thou hide any thing from me—.So Ruth unto Naomi: The Lord do so to me, and more also, if ought but death part thee & me, In this manner David once & again Sware & bound himself ^(a) and so Solomon sware by the Lord, ^(b) saying, God do so to to me and more also, if [...] [Page 22]have not spoken against his own life: & St. Paul with like Solemnity ^(c) asserts his Veracity by calling God to Record on his Soul. These Instances show that the thing is Good, if it be used lawfully.

But as every act of Religion may be abus'd and profan'd, and then looks horrid, so do pro­fane Imprecations more especially; it is so Inso­lent and daring a Dishonour to the Name and Authority of God. Yet good Men have some­times rashly fallen into it, but have deeply re­pented of it, as David did of his passionate Re­solve against Nabal: 1 Sam. 25.22. So and more also do God unto the Enemies of David, if I leave of all that pertain to him by the Morning light: but there follows a full proof of his Repenting of those blooly Words, v. 32, 33. where he blesses God, and blesses Abigail, that he was kept from shedding blood and from avenging himself.

But how many Graceless Creatures are there, who make a Trade of this and other Acts of Pro­phaness, and repent not, nor do their hearts seem to smite 'em. I might produce many dire Ex­amples out of History, of Persons who have been dreadfully punish'd by God, as they have wish'd against themselves in their cruel Passions: But there is one Select and terrible Scripture Instance, which alone I will leave with you to think of; and the rather to let you see of what kind of Per­son this Impiety might be expected; and how severe and exact Heaven is to fulfil and perform [Page 23]the cursed Wish. Let Jezebel be the Instance (that Woman Jezebel, "the Type of the Romish Whore, drunk with the Blood of Saints) of whom we read, 1 King. 19.1, 2. that when Ahab told her all that Elijah had done, (how he had encounter'd the Priests of Baal, expos'd 'em, and at his order the convinced Multitude had in their zeal slain 'em) this inrag'd Woman then sent a Messenger un­to him saying, So let the gods do to me and more also, if I make not thy life, as the life of one of them by to morrow about this time ^‖. Thus she imprecated against her own Life: Words worthy of her lewd Mouth, and agreable to her outrageous and bloody Spirit! And in a little time God did to her as she had wish'd, and more also than what she had threat'ned Elijah, & than he had done to her Idolatrous Priests; for she was not Slain barely, but in an uncommon way and manner, being thrown out of a Window; dasht to death on the Pavement, trodden under foot, and eaten of dogs. Well did Jehu call her the Cursed Woman! Curs'd from her own Mouth, and the Curse confirm'd by the God of Heaven, who heard and executed what her lips had utter'd.

In short, let us learn to abhor this Savage Spi­rit, which pure Religion bids the last Defyance to; it being equally void of Reverence to God or Mercy to Men, equally against Nature & against Grace.

[Page 24] II. Here is a Serious and Affectionate Call to Prayer, for our People, and Churches, and for the In­terest of Christ in the World. For what is it to Pray against the Church's Enemies, but to be lifting up a Prayer for the Church it self? 'Tis in effect the same thing, and they are mutually imply'd in each other. The same Reasons and Argu­ments incite equally to either, and therefore the proper Inference & Exhortation from the preceding Discourse is this, Pray for the Peace of Jerusalem! Psal. 122.7, 8, 9. Peace be within thy Walls, and Prosperity within thy Palaces. For my Brethren and Companions sake I will now say, Peace be within thee. Because of the House of the Lord our God, I will seek thy Good. So in the same Breath wherein the Psalmist prayes, Remember, O Lord, the Children of Edom, he took special care himself not to for­get Jerusalem, If I forget thee, O Jerusalem, let my right hand forget her Cunning: If I do not remember thee, let my tongue cleave to the roof of my mouth; if I prefer not Jerusalem above my chief Joy.

Millions of Prayers are daily going up to God from his Church, in every part of the World, a­gainst his Enemies; and such hands as Moses held up High and Steadily in the Mount, and hearts like his breathing out this Short Petition, wou'd utterly scatter every Amaleck, and put the Haters of the Lord to a perpetual Rout. God has fulfill'd his gracious Promise, and has set Watchmen upon Jeru­salems Walls, who do [...] hold their Peace, day nor night: Isa. 62.6, 7. Ye that make mention of the [Page 25]Lord keep not Silence, and give Him no Rest, till He establish, & till He make Jerusalem a Praise in the Earth.

III. Salvations receiv'd shou'd be lookt upon at Answers given unto Prayer, and demand Returns of Solemn Praise and Thanksgiving. When God has Risen up and smote his Enemies, our Prayers a­gainst them are Answer'd, our Petition is given us; as indeed of late years the Church's Prayers have been most signally, in a Series of great Successes and wonderful Victories over the Powers of the Beast; and I need look no further than our Con­text for the proper Acknowledgments & Thank­ful Praises, which such gracious Answers of Pray­er shou'd constrain from us: v. 11, 12. The Lord gave the Word, Great was the Company of those that Publish'd it. Kings of Armies did flee apace, and she that tarry'd at home divided the spoil. v. 26. Bless ye God in the Congregations, even the Lord from the Fountain of Israel. v. 28. Thy God hath commanded thy strength; strengthen, O God, that which thou hast wro't for us. v. 32, 33, &c. Sing unto God, O ye Kingdoms of the Earth; O Sing Praises unto the Lord, Selah: To Him that rideth upon the Heavens of Hea­vens, which were of old; Lo, He doth send out his Voice, and that a Mighty Voice. Ascribe ye strength unto God: His Excellency is over Israel, and His strength is in the Clouds. O God, thou art Terrible out of thy holy Places: the God of Israel is he that giveth strength and power unto his People: Blessed be God.

[Page 26] IV. If we may Pray against the Enemies of God and his Church, for their Overthrow and Destruction, Then also we may Seek and Endeavour their ruin and downfal in LAWFUL WAR. 'Tis you see what we can Pray over, and may trust in God for his Blessing on. For tho' Christiani­ty abhors the Principle of Propagating the Truth by Force of Arms; or of making War on others because they are the avowed Enemies of God & his Church; yet if thro' the over-ruling Provi­dence of God we come to be in a just War with such, we may the more confidently hope that God will make it Subserve to his own Glory in their Overthrow, and we can plead before Him, that they are His Enemies, and Pray that He wou'd Arise and Scatter 'em.

This gives the GOVERNMENT Confidence in their Councels against the Enemy, and heartens the Christian Souldiers in their Marches and En­gagements; to be Strong and to Play the Men, for the People and Cities of their God; for as many Prayers are following 'em, So who knows what Arms God will use for the Fall of the Man of Sin, against whom so many Prayers are continually ascending. What we may Pray for, we may also endeavour, at the plain and loud Call of Provi­dence. The Psalmist wou'd have been glad to have us'd his Hands as well as Tongue, to have drawn his Sword as well as Pen, against Devoted Babylon: Psal. 137.8. O Daughter of Babylon, who art to be destroy'd! happy shall he be that reward­eth thee as thou hast served us.

[Page 27] And being that God has cast our day in a time of War with the Antichristian Enemy, I wou'd crave leave to offer this Comfortable Assurance to YOUR EXCELLENCY and the HONOU­RABLE COURT, Your Officers and Troops; That we bear you in our Hearts, and on our Knees to God, and follow our Brethren in their weari­some Marches, and thro' all their Dangers, with our earnest Cries to Heaven for their safe Con­duct, Success, Victories, and a Triumphant Re­turn. We also stand ready as our Office binds us, and Your whole praying People, bound by their Ho­ly Profession, to ascribe and give the Glory to God of all his merciful Appearances with You, in blessing Your Councels and Enterprizes. We have an ARK to take up and bear before You, even the Exalted NAME of the Victorious RE­DEEMER! We have a MERCY-SEAT to come before,—And we thank GOD on Your Behalf (the Fathers of the Congregation) who have lately call'd us to Enquire before it, for and with you ^‖; Admonishing us herein of our Duty and Priviledge, if we cou'd have forgot it, & leaving us a happy Testimony of Your own devout De­pendance.

V. And lastly, Let us be Caution'd and Directed to earnest Heed and Care, lest we be found our selves among the Enemies of a HOLY GOD, and so the Efficacy of our Prayers be hindred, and our Imprecati­ons [Page 28]turn'd at last against our selves. Let us be Ex­horted to Universal Holiness and a General Refor­mation; for if we regard Iniquity in our hearts, and retain it in practice, the Lord will not hear our Prayers, and the Scripture concludes us Ene­mies to the Cross of Christ, whose End is Destruction! and then while we pray—So let thine Enemies pe­rish, O Lord—, we forget that we Invoke upon our own Heads. For verily; Irreligion, Disobedi­ence, Profaness or Hypocrisie are equally En­mity and Odious to God, as are corrupt Doct­rine, Superstition, False Worship and bloody Principles adopted into Religion.

What great Difference is there, tho' there be Error and Impostures with our Enemies, and the Truth held in Unrighteousness with us! Worship Corrupted with them, and the pure Ordinances neglected or profaned by us! Idol Images with them, and Idol-lusts with us! more Bloodiness with them, but aggravated Immoralities of other kind with us! Aggravated (I say) under our superi­our light and advantages! and stricter Bonds! Our Sins being more bold and insolent, base & ungrateful, false and treacherous in the sight of Heaven than theirs.

For does not the Holy God most resent Sin in his own Professing People? ^(a) and will He not punish it in them? ^(b) Amos 3.2. You only have I known of all the Families of the Earth; therefore I [Page 29]will punish you for all your Iniquities. Will He not disown us? Hos. 1.9. Call his Name Lo-ammi; for ye are not my People, and I will not be your God. And has not God threatned to use his real Ene­mies as the Instruments, by whom to avenge the Quarrel of his Covenant ^(c)?

It behoves us therefore to judge our selves this day before the Lord our God: Have we been a People faithful in his Holy Covenant? Or are we a penitent and reforming People? If not, what Confidence have we that God will hear and bless us? What Efficacy are our Pray­ers like to have? What hurt will they do our Enemies, if we be as wicked as they? as barren under better Means, and as Cold and dead under more Awakenings!

Traitors that we are to God, to our selves, & Countrey! We side with our Enemies in their ill designs upon us, by retaining our provoking Lusts! we betray and deliver up the Interest of Christ! we provoke God to forsake the Land, and the Ark will not save us! We show no real Regard to our Churches, nor to our Brethren in the Field! We blast our own Prayers, and che­rish worse Enemies within us, than those that can invade us from without!

We must therefore put away the Accursed thing from among us, or our Trouble is from our selves, and God will trouble us. Let us be zeal us and repent. Especially lay out your Zeal against Im­moralities, [Page 30]and for Practical Godliness. Let us join heart and hand for Truth and Holiness, & against the open Neglect, I had amost said Contempt, of Divine Institutions. Let us be Spirited [to re­cover and establish Government in our Church­es,] and to maintain a Godly and strict Discipline. Finally, Let our Civil Rulers see to the Execution of those good Laws, which we have against O­pen Wickedness, and to provide for Religion and Literature in After-Generations; that there may be an Instructed and Godly Seed after us, excelling us, as They have done who are gone before us.

Then wou'd the LORD awake for our Help, and put our Enemies to a perpetual Reproach; the Haters of the Lord shou'd submit themselves, and our Time would be for ever! He would Set up his Taber­nacle with us, and His Soul would not abhor us! He wou'd Walk among us, and be our God, and we shou'd be His People! The Cloud of his merciful Protection wou'd cover us, and rest over us! We might Set down the ARK of His Covenant, and say,—Return, O LORD, to the many Thousands of Israel! AMEN.