God's Rising, HIS Enemies Scattering; Delivered in a SERMON Before the Honourable House of Commons, At their Solemn Fast, 26. Octob. 1642. But, through many occasions and hindrances, not Printed till this 25. of May 1644. By Thomas Case, Preacher, at Milk-street, London, And one of the Assembly of Divines.  ISAIAH. 33.10. 
Now will I rise, saith the Lord: Now will I be exalted, Now will I lift up myself.  
LONDON: Printed by J. R. for Luke Fawn, and are to be sold at his Shop in Paul's Churchyard, at the sign of the Parrot. 1644.   

Die Mercurii. 26. Octobris.  
IT is this day Ordered, by the House of Commons, That Sir William Brereton, do return thanks from this House, to Mr. Thomas Case, for the great pains he took in the Sermon he preached at the entreaty of the said House; at St. Margaret's in the City of Westminster, this present day of public Humiliation; And that he be desired to Print his Sermon. And it is Ordered, that no man shall presume to Print it, but he who shall be authorized under the said Mr. Tho: Case, his hand-writing.  
H. Elsing, Cler. Parl. D. Com.   

I Authorise Luke Fawn, to Print my Sermon.  
Tho: Case.   

TO THE HONOURABLE and truly Noble, his worthy Friend, Sir William Brereton, Baronet Commander in Chief, of the Parliaments Forces in Cheshire.  
SIR,  
IT was by your hand I received the commands of that Honourable House, whereof yourself are a Member, to Preach and Print these poor labours, long since; and therefore I hope I am so much the more capable of your pardon, if by the same hand, I crave the advantage to present them to their favourable acceptatio: together with my humble Apology, that I come so extremely late with the tender of this service: occasio'nd partly by the conscienciousnes of mine own weakness; and partly by the crowds of intervening distractions; through which at length I have forced my way, that I might no longer lie under the suspicion of neglect to their Commands. To this, divine providence hath added a new encouragement and and advantage, and that in reference to yourself; while in the interim of this necessitated suspension, some of these notions (lying by me) served to celebrate 
* In a day of  kept at Laurence Church London, for that purpose. Feb. 5. 1643.  that great Victory and Deliverance (amongst many others) which God gave into the hands of your fidelity and Zeal, against that formidable Army of Rebels, at Namptwitch in Cheshire: so that now at length they come forth not as the Work only, but as the blessed return and fruit of a day of prayer; then the travel, now the birth (or celebration) of a great, yea of many great, Deliverances, and Victories. So that concerning this Text and Sbject you may sing with the Church, Psal. 48. As we have heard, so have we seen: What you heard from this Text, and Sermon while you were here, that you have seen since your undertaking of this eminent Service for God and the Kingdom; Namely, that Gods Rising time is his Enemies Scattering time, his haters stying time; while in 22. Conflicts with the Enemy, you have been Honoured with 18. Victories: all which, notwithstanding, that you got not by your own Sword, neither did your own arm save you, 
Psal. 44.2.3.  but God's right hand, and God's arm, and the light of his countenance, because he had a favour to you, and to those poor bleeding Counties; this may a bundantly evidence, that in all these blessed successes, you have had no other Artillery, but what you have wrested by main strength of that Arm, out of the hands of those proud daring Rebels; and so David-like have you cut off Goliah's head with his own Sword: and the surviving Enemy may complain Heu patior telis vulnera factameis. Certainly Sir, among all those Worthies who have been engaged in these Battles of the Lord of Hosts now in these latter days, there is none that have seen more of God, than yourself have done; and without flattery I speak it, I verily believe none have observed God more in the passages of his providence then yourself. This, as it hath been your wisdom, and a Perspective glass to discover the love of God to you, for whoso is wise, 
Psal. 107. last.  and will observe these things even they shall understand the loving kindness of the Lord, So Sir, let it be both an encouragement, and engagement, to carry you on in this Service, with invincible courage, and resolution.  
It may be, after all the hazards you have run, and the exhausting of so fair a livelihood, as Providence had bequeathed you, in your Country and Kingdom's service; and a long attendance here, you shall not return so accomplished, as might answer your merits, or the just expectation of those gallant spirits which have accompanied, and served you in this Design.  
But let it not dishearten you, you return not without the amplest expression of the Parliaments affection, and Cities esteem, that these draining times, can possibly reach to: And let me tell you this; your second Expedition, cannot be so unballa'st of second causes, as your first was; which yet you may christian, 
1 Sam. 17.12.  as Samuel did his Victory over the Philistines; EBEN-EZER, hitherto hath God helped.  
I must confess Sir, your adventure seems somewhat like that, of that 
* Regulus.  gallant Roman, who taken prisoner by the Athenians, and trusted upon his honour to go to Rome, and procure a peace, between the Romans and them, or else to return to his imprisonment; upon the failing of that design, scorned life and liberty, in respect of his honour, resolving to return to death and torture at Athens, rather than to outlive his honour at Rome.  
But Sir, the more your hazard is, the greater is your honour. When poverty, and obscurity, exposeth itself to a doubtful danger, for public safety, it is no great matter; miscarriage itself, to a desperate condition is the cure of its misery; what is it for lepers, hungerstarved lepers, to adventure on the enemies? If they kill us, 
2 King. 7.4.  we shall but die, if we sit here, we shall die, if we enter into the City, we shall die by famine; This is not resolution but necessity: but for one without the verge of danger, to interest and hazard himself, in a public reseve of Religion, and Country, is a character of true Fortitude.  
Me thinks, I hear those bleeding Counties, cry unto you, 
Josh. 10.6.  as once the Gibeonites to Joshua; Slack not thy hand, come down quickly and save us: and I know there is a Joshuah-like spirit, both of compassion, and valour beating in your veins.  
It was a life-breathing Motto, which the Israelites gave to God in their Wars.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
" Who among the gods is like unto thee, 
Psal. 86.8.  Jehovah! While their Soldiery, before their joining battle with the enemy, encouraged one another thus, Trust in him, who is the Saviour of Israel in affliction: And this day thou fightest, 
Judg. 6.14.  pro confessione unitatis divinae; Therefore thou mayest carry thy life in thy hand securely: Words worthy to be engraven upon the palms of the hands, of all those, whither Commanders, or Soldiers, that fight the Lords battles.  
But what shall I need to multiply words? Sir, you have expressed too much faith and resolution, to be out-dared by any difficulty in the cause of God, and your Country.  
Go, therefore, in this thy might, thou mighty man; have not I sent thee, saith God? And let the sword of the Lord, and of Brereton, be as dreadful, as once the sword of the Lord, and of Gideon, that you may smite your enemies as one man.  
Sir, while you are fight abroad, this shall be the prayer of him, (among thousands) at home, who humbly craves leave to let the World know he is,  
Your humble servant, in all Gospel-Offices: Tho: Case.   

God's Rising, HIS Enemies Scattering.  PSAL. 68.1, 2. 
Let God arise, and let his enemies be scattered, let them that hate him, flee before him.  
THis Psalm is a Song of triumph, composed by David; that is clear from the Title, To the chief Musician, or the Master of Music, a Psalm, or Song of David, composed and sung upon their day of Thanksgiving, for the bringing home of the Ark, (that Sacrament of God's presence) from the house of Obcd-Edom, and the settling, and fixing of it in its own place, in the midst of the Tabernacle which David had pitched for it; of which you may read; 2 Sam. 6.17, this is the most probable conjecture of the best Interpreters.  
In this Psalm, as he doth Historically celebrate the many famous victories and spoils, wherewith God had graciously and even miraculously crowned his Government (and so the Argument of this Psalm is the same with the 60. Psalms) So also Prophetically he doth celebrate the happiness and glory of the Evangelicall Church, under the government of the Lord Jesus Christ, rising from the dead, spoiling the Kingdom of sin and Satan, and leading captivity captive; for upon that triumph doth the Apostle expound some passages of this Psalm, in Ephes. 4.8.  
The Psalmist gins his Song with the words which Moses used, 
Vers. 35.  when the Ark set forward, Numb, 10.35, 36. 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, 
Vers. 36,  flee before thee. And when it rested, he said, Return, O Lord, unto the many thousands of Israel: Which words Moses leaving as a model of prayer, and a prop of faith to all succeeding generations, were most proper for David's purpose, in bringing home the same Ark into its resting place.  
And he useth these words by way of prayer and triumph, petition and thanksgiving;  
Wherein is contained such choice provision, had I skill to dish it out unto you, as though it be a fasting day, would present you with a spiritual feast for soul repast.  
I must not stand to Analyse the Psalm, that which entertains us at the very threshold, being of such fullness, and variety, as the straits into which the distractions of this day doth cast us, will hardly suffer to take a taste of every particular.  
There offer themselves to our view, Doctrines. these six Observations from the words.  
First, The Church of God ever had, and will have enemies and haters: For against these, doth the Psalmist arm himself and the Church, with this Prayer.  
Secondly, The Church's enemies are Gods enemies; they that hate the Church, hate God. Thine enemies, them that hate thee.  
Thirdly, God sometime seems to sleep, or lie still, and let these enemies and haters do what they will for a season: this also is implied; He to whom we say, Arise, is either asleep, or lies still.  
Fourthly, There is a time when God will arise.  
Fifthly, Gods rising time, is the enemies scattering time, his haters flying time.  
Sixthly, It is the duty of God's people, to pray him up, when he seems to be down, and to exalt him in their praises when he doth arise to their rescue and redemption; For these words are both a prayer and a triumph, as they are used both by Moses and David.  
You see, I have prepared more work, than I shall be able to finish, in the time allotted me for this service.  
Give me leave therefore to preface but a little upon the three former; And I will sit down upon the three latter in the main body of my discourse.  The Church of God hath Enemies, Haters. 
When she was in her Infancy, and in so narrow a compass, Doctrine. 1 that the two first Parents of the world, had yet but two sons, (of whom the Scripture takes notice) one was the Church, the other an enemy; the one a Saint, the other a malignant; 
1 Joh. 3.13:  an hater, that hated him even to fratricide.  
As the Church multiplied, her enemies multiplied also; yea so over-multiplied her, that in the 74. Psalms, ver. 19 it is but one poor Turtledove, against a multitude of wicked; enemies, haters.  
Lo, yonder you may see heaps of them gathered together, Psal. 83.6, 7, 8. The Tabernacles of Edom, and Ishmaelites, of Moab, and the Hagarens, Gebal, and Ammon, and Amaleck, the Philistines, with the Inhabitants of Tyre, Assur, and the children of Lot. Evil Beasts enough, one would think, to have devoured one poor Turtledove.  
In our Saviour's time they were grown into a world-full of enemies, Joh. 15.19. The world hateth you.  
If any should demand with Pilate, Why, Ground. what evil hath the Church done? She may answer with David; 
Psal. 69.4,  They hate me without a cause, It is a causeless enmity and hatred, the Lord knows.  
But if you will have a cause, Reason. He shall give it you that best knew what it was, Christ himself: 
Joh. 15.19.  Because you are not of the world, but I have chosen you out of the world, therefore the world hateth you. There is a secret malignancy in the men of the world (as there was in Cain) to see others chosen, and beloved of Christ, and themselves rejected. Reason. 2  
If you would dig to the root of this venomous hateful weed, 
Gal. 3.16.  you shall find it to be the same seed, which the old Serpent hath spawned into the children of disobedience: The true Church and the Malignant, are begotten and born of a contrary seed, the seed of the Serpent who is the Devil; and the Seed of the Woman, which is Christ; and these hate one another with the purest hatred, because their principles be most contrary and most active: The one of God, who is sum activus as the Schools speak, a pure simple act, most vigorous and operative; and the other of Satan who in the highest sphere of created beings, is a most subtle and active Spirit.  
The principles of hatred in all other creatures, are of a far lower and duller mould and motion; and their Antipathy and hatred is nothing so immortally mortal; these hating, and hated of one another, not only to death, but in death, and beyond death to all Eternity.  

Use.  
I would commend from this obeservation, Use. this one Caution. There is no time then for God's people to be secure, since they live among Enemies and Haters: and the nearer they meet in their Relations, the more is the enmity and hatred intended.  
So you shall observe there is no such enmity between man and the Bruit Creatures, as there is between man and man; Among men, there is no such enmity and hatred between Heathens and Christians, as there is between Christians and Christians; among Christians, no such antipathy between Papists and Protestants: as there is between Protestants and Protestants: At this day no hatred so mortal, no Enemies, so Irreconcilable as the Malignant Protestants, and those whom they scorn by that Newname, Rowndhead, that poor despised party that stand up for Reformation; The Protestant indeed.  
The reason is because the nearer men meet in aliquo tertio, in their relations, or Profession, and yet differ, as in the Principles of their Natures (as before) so in the Nature of their Principles or opinions, the more reproach and odium they conceive, that difrence reflects one upon another: and so the more impatient and implacable are they rendered: Contraries the nearer they come together, the more eminent is their difference, and the greater their conflict and contention.  
This puts the people of God into a dangerous posture, the malignant party always having made the major part in the World, in the Christian World, and yet it is wonderful to consider, how hardly God's people are brought to entertain real and seasonable thoughts of the world's desperate and devilish intentions towards them. Is it not with them as it was once with Gedaliah, when Intelligenct by Jonathan the son of Kareah of a bloody Massacre contrived against him, and the poor Jews under his command; he would not believe it, but for his pains gives him the lie.  Thou speakest falsely of Ishmael. 
jer. 40.13.16.  
Were it not a strange folly in a people, to let Lions, and Bears, and Wolves, and Leopards, run up and down in the streets, and highways, unchained, and unmuzled, and say, 
jer. 5.6.  they will do no harm? And hath not God branded Malignant Spirits with these names in Scripture? What a strange security hath seized upon us? Surely the children of the world are wiser in their generations then the children of light; would they have dealt so beleevingly with us, had they had us at that advantage that we have had them? Did they when they had it? Innocence you know is credulous, but credulity is not always innocent; It is a noxious weed though it grow upon a good soil: I wish it may not be suffered to grow too rank.  
We do somewhat, but it is not till our Enemies force us to it, when we must either kill, or be killed.  
We do somewhat, but it is by halves and peece-meals, what they do they do in earnest; we do as if we were in jest; Do we bestir ourselves to save, as the Enemies do to destroy? It is well we have a God, or else our security and slenderness of spirit would certainly undo us; and had undone us long before this time. Be instructed Oh England lest God's Soul departed from thee; 
jer. 6.8.  for if while we trust and spare them, we be found to tempt and weary God, we way expect to hear that sad News from heaven that Ahab did:  
Because you have let go out of your hands a people whom I have appointed to destruction; 
1 Kings 20.24.  Your Kingdom shall go for their Kingdom, and your lives for their lives: Now the Lord awaken our Spirits to a timely prevention of such a doom, and divert it from us.   

I come to the second Doctrine. Doct. 2  
The Churches Enemies are Gods Enemies, they that hate God's people, hate God himself.  
There is hardly any language more frequent in Scripture, Psal. 
Psal. 21.8.  21.8. thine hand shall find out all thine Enemies, thy right hand shall find out those that hate thee.  
Psal. 83.2. Lo thine Enemies make a tumult, and those that hate thee have lift up the head; Why, wherein did they show themselves the Enemies and haters of God? It follows, ver. the third: They have taken crafty counsel against thy people, & consulted against thy Hidden ones, and said, Come let us cut them off from being a Nation, etc. Their Malignant Counsels against God's people, was nothing else but a paraphrase of their malice against God himself, for so yet it follows more expressly, verse. the fifth: They consult together with one consent, they are confederate against thee: thee and thine, them and thee go hand in hand.  
The Grounds of this may be, Grounds.  
First, the mutual interest that God and his people have one in another, Master, and Scrvant, Father and Children, Husband and Wife, Head and Members, these are the usual titles by which this mutual relation is expressed in Scripture, (and among all the members of the body the tenderest is chosen to express the interest that God's people have in his compassion and love, The Eye, Zech. 2.8. He that toucheth you, toucheth the apple of mine eye: The least violence will offend that member; what is done to the Eye, presently is at the Heart: wicked men cannot hate gods people, but God must needs be very sensible of it; they cannot be Enemies to them, but they must be Enemies to God himself: Especially since they are found by our Saviour not only to hate them in these relations, but for these relations, not only being the Servants and Children and Spouse, and Members of Jesus Christ, but because they are so; because ye are not of this world, but I have chosen you out of the world, 
john 15.19.  therefore the world hateth you: Because, that is crime enough, that they belong to Jesus Christ.  
Secondly, The Quarrel: wherein God is as deeply interested as his people: Thou hast given a banner to them that fear thee, that it may be displayed because of the Truth, Psal. 60.4.  
A Banner is the Emblem of Victory, Victory implies Battle, but what was the Quarrel? The truth; The truth of Doctrine; The truth of Religion; The truth of Discipline, The truth of Government, in all these God is as much or more concerned than his people; Truth is, the Truth of God, and God is the God of Truth; and therefore they that are Enemies to God's people for the truth's sake, are Enemies to God himself; they that hate them for the truth's sake hate God also whose truth it is, look into all the Battles of the Church since Christ's time to this day, and you shall find the Quarrel to have been somewhat about Christ himself: While Christ was yet upon the Earth, the Quarrel was about the Birth of Christ: in the next ages the Quarrel was about the Person of Christ, in the succeeding Age, concerning the Natures of Christ, then about the Offices of Christ, And now in our days about the life and Government of Christ.  
In a word, the first battle that ever was fought, was in heaven, Between Michael and his Angels, and the Dragon and his Angels. And look what the Quarrel was there, the same you shall find it ever since; though fought in a lower ground, and that is, Who shall be God?  
I will be God said the proud Angel, my throne shall be above the Throne of God; And so saith Antichrist unto this day, I will be God, 'tis his very Character, in 2 Thes. 2.4. He opposeth and exalteth himself above all that is called God, or that is worshipped, so that he as God sitteth in the Temple of God, showing himself that he is God. And this is the language of every wicked man; he that saith I will not, when God saith do, he that saith I will, when God saith do not; (Oh do not this abominable thing that I hate) he saith by interpretation I will be God: Oh did you but understand the blasphemous language of sin, you would not suffer it to harbour one hour longer in your bosoms: the truth is, the Enemies of God's truth and people would not only have the Sword off from Christ his thigh, the Sceptre out of his Hand, the Crown off from his Head, but his very life out of his heart; not unscepter him only, but un-essence him, If sin and sinners could help it, God should be God no longer.  
And now Christians, they that are Enemies to God's people upon these terms, are they not Enemies to God himself? They that thus hate the Saints, do they not hate also the God of the Saints?   

Use. Use. 1  
If this be an invincible truth, than  
First, The more have they to answer for, that show mercy to these Enemies of the Church and people of God, since God is concerned in the Quarrel more than they; If the sons of Belial, that are risen up against the peace and safety of the Kingdom, were our Enemies only, we might use our discretion, and make what accommodation we please; 
1 Kings 20.41.  but if these be Sheba's the sons of Bichri who are risen up against David, yea against him who is the Son and Lord of David, in that obstinate and implacable rebellion; crying, Nolumus hunc regnare, come what will on't, This man shall not reign over us, then surely we cannot compound the matter as we please, without wrong to Christ's Crown and danger to our own Heads.  
Secondly, Use. 2 Are the Church's Enemies God's Enemies? Then the more hopes we have, 
Job. 9.4.  they shall not stand long: who hath hardened himself against God and prospered? As Jezebel said, when Jehu came in at the gates: 
2 Kings 9.31.  Had Zimri peace who slew his master? So may I say, Had Cain peace who slew his Brother? Did Pharaoh prosper who hardened himself against God? Had Saul peace who persecuted righteous David? Did Judas prosper who betrayed his Master? Did Julian prosper who blasphemed Jesus Christ? Have the Enemies of the Church prospered? No surely, Why? because they be God's Enemies as well as the Churches. Enemies to Christ his Kingdom, as well as the Church's peace; whose doom is long since past and shall be in due time executed.  And those mine Enemies that would not have me reign over them, 
Luke 19 ●●.  bring them hither and slay them before me. 
Surely this day of vengeance is in Christ's heart, and their judgement slumbreth not, is not the sound of its feet at the very doors?  
They think they are wise and trust in their help. 
Isa. 31.2.  But he also is wise and will bring evil, and will not call back his word, but will arise against the house of the evil doers and against the help of them that work iniquity.  
Thirdly, Use. 3 The more warrant and encouragement have we to set upon God for their destruction; a mighty advantage in prayer. There is a question, Whether we may pray for the destruction of our Enemies or no? This Doctrine will resolve it. When they are our Enemies only, and sin Ignorantly, seducedly, then, Father forgive them they know not what they do: 
Luk. 23.34. Act. 7.60. 2 Kings. 6.17.   
And, Lord lay not this sin to their charge.  
Then, Lord open the eyes of these men, with the prophet, that is, Lord convince them, Lord convert them, is becoming language for Christians:  
But when they discover their sins as Sodom, when they make it apparent to all the world, that if there be a God, in heaven, they hate him, if a Christ and a Gospel, they are sworn irreconcilable Enemies to both, and that they sin Seducingly, and out of malicious wickedness; Then,  
O Lord God of hosts the God Israel awake to visit all the Heathen, be not merciful to them, 
Psal. 59.5.  to them that sin of malicious wickedness, make their Nobles like Oreb and Zeeb, 
Psal. 83.11, 12.  yea all their Princes as Zeba and Zalmunna, who said, let us take to ourselves the houses of God in possession.  
O my God make them like a wheel, 
13.  and as the stubble before the wind;  
As the fire burneth the wood, 
14.  and as the flame setteth the mountains on fire.  
So persecute them with thy tempest, 
15.  and make them afraid with thy storm.  
Fill their face with shame, 
16.  that they may seek thy Name O Lord.  
Let them be confounded and troubled for ever, 
17.  yea let them be put to shame and perish.  
Pull them out like sheep for the slaughter, 
jer. 12.4.  and prepare them for the day of slaughter.  
Set thou a wicked man over him, 
Psal. 109.6,  and let Satan stand at his right hand.  Where he shall be be Judged, let him be condemned, and let his prayer be turned into sin, (though truly our Enemies will save us this labour; for they pray not at all, they deride and gear at prayer, blaspheme the Spirit of prayer, yea they themselves have turned their prayers into sin, prayers into curses, and forgive us our trespasses into fearful and desperate invocations of Damnation: in which case the Prophet fears not to follow them home with Curses: 
17.  As he loved cursing, so let it come unto him; as he delighted not in blessing, so let it be far from him. 
18.  As he clothed himself with cursing like as with his Garment, so let it come into his bowels like water, and like oil into his bones, etc.) 
I say, when they be God's Enemies, and profess themselves so to all the world, then, such expressions as these will be no breaches to the law of charity, nor blemishes in the prayers of God's people.  
Provided that we look to our hearts, that we be upright in this matter, and that the enmity that these men bear, and the blaspemy they belch out against God, affect us more than the slaughter and persecution they breathe out against ourselves. Peradventure (said Jacob) my father will feel me, and if I seem to him as one that mock, I shall bring a Curse upon me instead of a blessing.  
If God see us pretending his wrongs, but intending our own, cursing them as his Enemis, but hating them only as our own, we shall translate their curse upon our own heads.  
Otherwise, if God see our hearts deeply affected with, and bitterly afflicted for the Insolences and Violences done to his Name and Glory; as we need not be afraid to pour out such vials of wrath upon them (for the vials of wrath are nothing else but the prayers of the Saints, showered down in storms of vengeance upon the head of the wicked) so, there cannot, 
Revel. 8.4, 5.  be an argument of greater advantage to prevail with God for their destruction, then when a people, or person can demonstrate this to God in their prayers, that whom they pray against are Gods Eenemies, as well as their own, that their hatred is not so much against them as against God, 
Psal. 44 22.  and that for his Names sake they are killed all the day long. Truly, make this appear, and we may be silent in our own Cause; God is concerned in it more than ourselves.  
And truly our Enemies themselves will teach us this wisdom; It is, and hath been from Ancient times, the cursed policy of desperate Malignant Courtiers, and Counselors, when they would Arm Princes and Potentates against the poor people of God, to possess their ears and hearts with this prejudice, That they are Enemies to Monarchy, Traitors and Rebels to the Crown and Dignity of Kings and Princes.  
So did of old, Rehum the Chancellor, and Shimshie the Scribe, (a couple of Arch Malignants) labour to bring the Jews into disfavour and odium with Attaxerxes, as you may read in that Scandalous Libel, or letter, 
Ezra. 4.8.  they writ to Babylon.  

Be it known unto the King (said they) that the Jews which came up from thee to us, are come to Jerusalem, 
12.  building the rebellious and bad City, etc.  
Be it known now to the King that if this City be builded, 
13.  and the wall set up again, then will they not pay toll tribute and Custom, and so thou shalt endamage the Revenue of the King. And so again.  
Let search be made in the book of the Records of thy fathers, 
Vers. 15."  so shalt thou find in the book of the Records, and know that this is a rebellious city, and hurtful to Kings and Provinces, and that they have moved Sedition within the same of old time, for which cause was this city destroyed.  
We certify the King that if this city be built again, etc. 
16.  by this means, thou shalt have no portion on this side the River.   
With such jealousies did the Enemies of God, and his people in the neighbour nation of Scotland laboured to possess his Majesty towards those his loyal Subjects there. They were represented to his Majesty as Traitors, and Rebels, that intended nothing else but to un-crown, and un-King him, when power should be in their own hand.  
And is not the same Design practised upon his faithful Parliament, and Subjects here in England? Do not these Rehums, and Shimshies fill his Royal ears with this odium, That the Parliament, and the Puritans are enemies to Monarchy, and intent nothing but to bring all into a Parity, and after they have pulled down Bishops, than down with King too; with a world of such calumnies, invented by the father of lies. Truly the land is not able to bear their words.  
This is their policy; for these mediums they know are most proper to render themselves gracious to Sovereignty, and the people whom they would trample under feet, odious and unsufferable, Kings being jealous enough, of what ever may endanger their Crowns, limit their Power, or eclipse their Glory.  
But as it is the policy of malignants, so it is their wickedness too; they lie when they use these Arguments to Kings and Princes. The God of truth knows they lie: And the Father of lights open the eyes of the Kings and Princes of the Earth, in his good time, to see how much they are abused, as well as their subjects, that that prophecy and promise may once be made good: The Governors of Judah shall say in their heart, 
Zach. 12.5.  the Inhabitants of Jerusalem shall be my strength, in the Lord of Hosts their God.  
Those that I had once thought, had been my worst enemies, and traitors, I see now are my best friends and subjects. The Lord hasten this in his time.  
But Brethren, in the mean time, though the enemies of God's people, lie when they use this argument to Kings and Princes; God's people shall not need to fear the lie, when they use this argument against their enemies to God; for they be God's encmies as well as the Churches, and they hate God as much, and more than they hate his people, Enemies to the Crown and dignity of the Lord Jesus, King of the Church; (himself being witness) they strike at God through his people's sides; And therefore if you shall plead this Argument, with suitable affections, you may with an humble confidence, expect that God will take it well at your hands, and take such order with your enemies, as shall make for your security, and the advancement of his own Sovereignty; God being more jealous, and more righteously, of his crown and dignity, than any of the Monarches of the Earth can be of theirs, who are but his Deputies; hear him else; I am the Lord, that is my Name, 
Isa. 42.8.  and my glory will I not give to another. God cannot endure a Rival in his Kingdom. But I have stayed too long upon this, I must hasten forward, to the third Doctrine.   

God for a season, seems sometimes to liE still, and sleep. Doct. 3  
This is the occasion of all those awakening cries, which Gods people make in his ears.  Awake, why steepest thou? arise cast us not off for over. Psal. 44.23. Arise, O Lord, let not man prevail. Psal. 9.19. Arise, O Lord, save me, O my God: Psal. 3.7. And arise, O Lord, plead thine own cause. Psal. 74.22. 
So here, Let God arise, etc.  
These expressions be so frequent in the Psalms, and else where, that they need no Quotation.  
The Church comes to God, as the Disciples once came to Christ, when he was asleep in the ship.  Awake Master, why sleepest thou, 
Mark 4.38.  carest thou not that we porish? 
God hath his Ends in it, and these may be some of them, briefly. Reasons. 1  
First, That he may see what his enemies will do. (we speak after the manner of men) The Master sometimes makes as if he slept, to see what the servant will do, when such and such advantages lie before him. If God were always up, and discovering himself in the world, the thousandth part of that rage, and enmity, that is in the seed of the Serpent, against the seed of the Woman, Christ and his members, would not show itself; they would certainly by't it in.  
But let God hold his peace, and make as if he did not see; let him suspend the execution of his righteous and dreadful judgements for a time in the world, than the cursed malignity, and venom that is in the spirits of wicked men, will discover itself to purpose: They will rage's and storm, plunder and imprison, deflower virgins, ravish women, murder, burn, destroy, and exercise all the cruelty, and villainy that the wit of malice can invent; lie, swear, and forswear, curse, blaspheme, and even dare the God of heaven to do his worst. In a word, than the Atheism and villainy that is in their spirits will break out like a stream of wildfire, devouring all that stands before it. Like a Wolf, when the Shepherd is out of the way, or laid down to sleep, then falls a worrying, and tearing the poor sheep, and tender lambs.  
The encouragement to all this villainy is, Gods lying still;  
They break in pieces thy people, O Lord, and afflict thine heritage. They slay the widow and the stranger, and murder the fatherless.  
What is it that emboldens them to all this villainy? It follows: They say, The Lord shall not see, neither shall the God of jacob regard it.  
The enemies of God, that are up in arms against him, and his people in this Kingdom, have put such blasphemous Glossee upon this Text, that if David were alive, he would be afraid to read his own Text in Paraphrase. Surely, because sentence against evil doers, 
Eccles. 8.11.  is not spcedily executed, therefore the heart of these sons of men (or rather these sons of Belial) is fully set in them to do evil.  
They take God's silence, for God's consent; because he holds his peace, 
Psal. 50.21.  they think he is altogether like themselves. But he will reprove them, and set their sins in order before their eyes: And surely in that order, there will be nothing else but confusion: And this may be the meaning of those words of Simeon to Mary; 
Luke 2.35.  A sword shall pass through thine own soul, that the thoughts of many bearts may he revealed; that is, God would leave his own dear Son, in the power of men, and make as if he were asleep, and did not see, that so the secret hypocrisy, and atheism, and villainy that was in men's spirits, might fully discover itself; That's the first Reason.  
Secondly, 
Hos. 5.15.  God doth this, that he may see what his people will do.  
I will go and return to my place, till they acknowledge their offences, etc.  
I will see whether they will confess, and mourn, and repent, and humble themselves, and pray, and wait, and keep close to God, and stand for him, and venture their Liberties, Estates, and Lives for Jesus Christ and his Gospel; Whether they love father and mother, son or daughter, or any thing in the world more than me:  
Yea Brethren, God seems to sleep, that they may not sleep; he seems to sleep, that he may awaken them out of the sleep of security; he seems to lie still, that he may raise them up; he lets the cradle of his Providence stand still a while, till the children cry, and then he bestirs himself with the tender hearted mother.  
Thirdly, he doth this, that so we may see what he will do. Stand still and see the salvation of God. God seems to sleep, that so his enemies may go on, and gather themselves together, and so he may bring them all into an Ambush, and destroy them together. God's sleeping time, is nothing else but his enemy's Ambushing-time.  
There are two famous places for this, Josh. 11.19, 20. speaking there of the Nations, the Text saith; 
Iosh. 11 19, 20.  There was not a Nation that made peace with the children of Israel, save the Gibeonites, why? For it was of the Lord, to harden their hearts, that they might go against Isracl in Battle, that they might be destroyed, and find no mercy. God suffered them to gather together, that so they might be destroyed together, and save Israel a labour in pursuing and slaughtering them in too many places. There is a prophecy of the like Providence in the fourth of Micha 11, 12, 13. verses where you shall find God using the same Stratagem; It shall come to pass, that many Nations shall gather together against Zion, (one poor little Zion) that in all natural probability, was not able to have raised strength enough to have waged war with one Nation; behold many Nations associate against her, armed with fury; as well as with power; For so you hear them insulting and threatening: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Insultabimus, or per metathesin, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adultera est, punietur.  Let her be defiled, and let our eye look upon Zion. Let her be defiled, or lapidetur, let her be stoned; which was the proper punishment of Adulteresses, and so some read it; She is an adulteress, or unclean, defiled, and therefore let her be stoned, put to death; so they palliate their cruelty with the garment of Justice, as if they came but to execute God's Commission, so Rabsheka, Isa. 36.10. Am I now come up without the Lord, against this land to destroy it? The Lord said to me, go up against this land and destroy it. They pretend Justice I say, but they betray malice and hatred in the very next words; Let our eye look upon Zion; (i. e.) let us delight and sport ourselves in the desolation of Zion; they promise to satisfy both their lust and cruelty at once upon Zion: and what should hinder them? God seems to be asleep all this while, and there is but one Zion to many Nations; one would surely give Zion for lost, that should see her beset with such multitudes of Armies, and her God stand by and say nothing all this while. Oh but saith the Prophet, let them alone, fear them not, let them come when they will; They know not the thoughts of the Lord, they know what they mean, they know not what God means. They little know what a design God hath upon them: stand still and see the Salvation of God, for saith he, God all this while is but laying an ambush for them, and when he hath them at the advantage you shall see what work the Lord will make with them: 
Vers. 13.  for he shall gather them as the sheaves into the floor: Arisc and thresh, O daughter of Zion: For I will make thine horn iron, and I will make thy hoofs brass, and thou shalt beat in pieces many people: They had thought to have thrashed Zion, but Zion shall thrash them. They had thought to have destroyed Zion, but Zion must destroy them; God ariseth and bids Zion thrash them: Lay on Zion; spare them not; till thou hast beat them to dust; I will stand by thee, and strengthen thee to do execution to purpose upon these Enemies, and haters of God and Zion: I will make thine horn iron, and thy hoofs brass, thou shalt hold out till thou hast utterly consumed them. The sum of all you have, Isa. 1.28. The destruction of transgressors, and of sinners shall be together. God lets them go, and gather themselves together, and then when they think they are ripe for their Designs, God finds them ripe for his; and destroys them at once.  
All the use I shall make of this, Use. shall be only to turn you to that place (and the Lord turn your hearts to it) Isa. 26.6, 7. O you that are the Lords remembrancers, 
Isa. 62.6, 7.  give him no rest till he arise, etc. For that very purpose hath God set you upon the wall, that when he seems to sleep, you should come and awaken him, and give him notice of the approach of the Enemy, and cry him up to the rescue of his Church and people; Arise, O Lord, lest man prevail, etc. This is your very calling, you that are the Ministers of the Gospel, and people of the Lord; Give him therefore no rest until you have raised him out of his holy habitation, and till he hath made Zion the praise of the whole earth, It is our sin and folly that if God seem to be a sleep, we go to sleep too, if God be down, we are down also, either in security, or despair; What mean you oh sleepers? arise and call upon your God, etc. and awaken him with your importunate cries, Let God arise, etc. But so much for that point, I come now to the fourth Doctrine, which is this;   

God hath a time wherein he will awake and arise, Doct. 4 though he hath seemed before to be asleep, you need not doubt of the truth hereof, you have the promise from Gods own mouth; 
Isa. 33.10.  Now will I arise, and oft in Scripture elsewhere, etc. And the servants of the Lord dare believe him upon his word, Psal. 102.12. Thou wilt arise and have mercy upon Zion, God promiseth it, and they believe it, and dare not do otherwise.  
Now that which I shall endeavour to do, in the managing of this precious truth shall be these four things, viz.  
First, to open to you the meaning of the phrase, what it doth import, and show you, what it is for God to arise.  
Secondly, I shall show you what these Nows or times are when God will arise, and when his people may expect that he will exalt himself in their behalf.  
Thirdly, The Grounds of it, why God will arise.  
Fourthly, I shall improve it according to the seasonableness thereof.  
First, What it is for God to arise, I will arise, etc. God doth like himself, but he speaks like man, for the infirmity of our flesh; this I shall desire you to carry along with you, while I open this expression to you, for which purpose take this in General; look whatsoever this phrase doth import amongst men, you shall find in Scripture the same things are attributed unto God, and God doth assume them to himsef when he doth arise for the deliverance of his people; Now this expression amongst men (namely) to arise, That is, to arise to the undertaking of some work, as the Encountering with, and the Conquering of an Enemy, as here it doth imply six or seven gradations, and you shall find them all in Scripture to be attributed unto God.  
First, to arise amongst men, in the first degree of it doth imply an opening of the eyes, a man cannot arise till he be awaked: and this very thing you shall find attributed to God, God himself useth the expression, 
Exod. 3.7, 8.  I have surely seen the affliction of my people, etc. God hath seemed for some hundreds of years together, to have been asleep, and all that while to have taken no care what became of his people, in Egypt, therefore the first news of Deliverance comes to them in this language, God is awaked and hath seen your affliction, etc.  
Secondly, It doth imply a taking of counsel: Counsel is nothing else, but the awaking and raising of the Intellectuals to any undertaking, and this also God doth assume to himself: You may hear him calling all his Enemies to take notice of the counsel which he took against them. jer. 49.20. Therefore hear the Counsel of the Lord, that he hath taken against Edom, 
jer. 49.20.  and his purpose that he hath purposed against the Inhabitants of Teman; Surely the least of the flock shall draw them out: Surely he shall make their habitation desolate with them, and so Chap. 51.11. there God speaks thus; My devise is against Babylon, to destroy it: this is the second step of God's vengeance, God had opened his eyes to see the opressions of his people in Babylon, (as formerly in Egypt) and now God calls (as it were) a Council of War, how he may execute his vengeance upon Babylon; The vengeance of the Lord, the vengeance of his Temple.  
Thirdly, it implieth resolution, a man is up when his spirit and resolutions are up; 
Isa. 14.24, 25, 26.  and this is attributed unto God also; as I have thought, (saith God) so it shall stand: God had a long time lain still, and then they began to trample God and his people under foot, and God is resolved to bear it no longer, therefore faith he, This is my purpose, I am determined what to do, I will cast the Assyrians out of the Land.  
Fourthly, Rising amongst men, implieth preparing and making ready for war; preparing men, moneys, Ammunition, and all other manner of warlike Artilleries, 
2 Sam. 3.21.  saith Abner to David; I will arise, and go and gather all Israel together, that is, I will prepare them for war, and thus God is expressed; 
Psalm. 7.12, 13.  If a man will not turn, he will whet his sword, he hath bend his bow, and made it ready, he hath also prepared his instruments of death, etc. Hear, and tremble, and desire the people of God to pray for you, (if there be any of the enemies of God, and his people here this day) you are all dead men, God hath whet his sword, and bend his bow, and made it ready against all that are up in Arms against him and his people, how can you escape?  
Fifthly, Another step or gradation, in man's, and so in Gods rising, in the sense mentioned is, The putting on of the Armour, the harnessing of himself for the Battle: Then is a man up, when he hath put on his clothes; and then is a Soldier up, when he hath put on his Armour: and this also is spoken of God by the Prophet, in Elegant language (as he was taught by the holy Ghost) And he looked, and there was no man, 
Isaiah 59.17.  and he wondered there was no Intercessor, therefore his own Arm brought salvation, etc. He put on the garments of vengeance for clothing, and was clad with zeal, as with a cloak. Thus you see God armed, from head to foot, than woe be to his enemies, for it follows; 
Verse 18.  According to their deeds, accordingly will he repay fury to his adversaries, recompense to his enemies, to the Lands he will repay recompense.  
Sixtly, It doth imply a Marching toward the enemy: It was the word which David spoke unto the General, Arise and pursue him, lest he get him walled Cities; and escape us, etc. 
2 Sam. 20.6.  And this is the word that is proclaimed before the Lord of Hosts: Be silent, O all ye Nations, for God is raised up, 
Zach. 2. ult.  out of his holy habitation, etc. It is not said, God is risen up in his holy habitation (he had done this before) but the Lord is raised up, out, etc. He is gone forth, he is upon the March, going towards the Enemy; Thou didst march through the Land in indignation, and then is he risen indeed. 
Hab. 3.12.  There is but one gradation more to perfect it:  
Seventhly, And that is, a Joining with, and encountering of the Enemy in Battle; and this is attributed unto God also. He will arise against the house of the wicked: 
Isaiah 31.2.  And if God and the enemy be once at it, you may easily know who will have the best. What David sung of Jonathans' Bow, and saul's sword, may much more be celebrated of God, 2 Sam. 1.22. From the blood of the slain, and the fat of the mighty, the Bow of Jonathan turned not back, and the sword of Saul returned not empty. When once God hath drawn his sword, he will not put it up, before he hath drawn the blood of his Enemies. 
Isaiah 27.1.  In that day the Lord with his sore, and great, and strong sword, shall punish Leviathan, etc. When God hath drawn this Sword, and closeth, and fighteth with his enemies, than there is nothing to be expected but the execution of that vengeance threatened. Therefore thus saith the Lord, 
Ezek. 25.13.  I will stretch out my hand against Edom, and will cut off man and beast from it, and make it desolate, etc. Thou didst march through the Land in indignation, 
Hab. 3.12.  thou didst thresh the heathen in anger.  
This is the highest, and last step in Gods rising; when he hath made all preparations, and marcheth towards them, and not only faceth them, but joins battle with them. Now all these things, God doth two ways.  
First, when he doth it by second causes, as in the place last quoted; I will execute all my vengeance by the hand of Israel, etc. and when God doth a waken his people, and furnish them with weapons of war, for their own defence, and for the executing of his vengeance upon their enemies; what they do, God himself is said to do, because it is, both by his Commission, and in his strength.  
Secondly, God doth all this, immediately himself, by his own Arm. 
Isaiah 59.17.  I looked, and behold there was no man, so mine own Arm brought salvation, and my righteousness that sustained me, etc. So did God arise, and go forth for the deliverance of his people; when by one Angel he slew a hundred fourscore and four thousand, 
Isaiah 37.36.  in one night, of his enemies.  
Thus you see (in part) what it is for God to arise, and what it doth import, namely: 

The opening of the eyes.  
The taking of counsel.  
The putting on of resolution.  
The preparing of Artillery, and weapons of death.  
The putting on of Armour.  
The marching towards the Enemy, and  
The closing with them in Battle.    
All which God doth, either by his people, when he fills them with resolution, and strength; or when he doth it by his own more immediate Arm.  
Now for the second Quaere, sc. what those nows be, Quaere. 2 or what be those times, when God will thus arise, and exalt himself, in the scattering of his enemies.  
I find in Scripture, ten special nows, or seasons, when God will thus arise.  
First, When God hears his people sigh and groan, under the tyranny of their oppressors; As at such times they do call and cry: Awake, why sleepest thou? arise O Lord, 
Psal. 44.23.  cast us not off for ever: Wherefore hidest thou thy face, etc. ut sup. So, God hath engaged himself by promise to arise for their rescue, 
Psal. 12.5.  For the oppression of the poor, and sighing of the needy, Now will I arise, saith the Lord, and set him in safety, from him that puffeth at him. The people of God sigh, and cry under their insupportable burdens; in the mean time their oppressors puff at them, and laugh them to scorn, and think to swallow them up with open mouth, saith God. Now will I arise, and set them in safety, etc. 
Isa. 52.5, 6.  And again, Now therefore what have I here, saith the Lord, that my people is taken away for nought, and they that rule over them make them to howl, saith the Lord, etc. Therefore my people shall know my Name. I'll bear it no longer.  
Secondly, Another now, when God will arise is, When the enemy doth arise in his pride, and gins in his own conceit to be more than man: When Pharaoh asked, Who is the Lord, that I should let Israel go, than God arose and made him know to his cost, who he was. Pharaoh knew no God but himself; but saith God, I will make him know another God above him, before he and I have done. For this very purpose, God is said to be terrible to the Kings of the earth, and cuts off the spirits of Princes. The Kings of the earth and Princes of the world, if God let them go on and prosper in their desperate designs for a time, they will not acknowledge him to be God, but think to carry out with an arm of omnipotence, till God comes upon them, 
Dan. 4.31.  in a terrible manner, and cuts off their spirits, and lays them for dead at his feet; that they may know that the most high God ruleth in the Kingdom of men. The Church was glad of such an opportunity to awaken God up to her aid 
* Psal. 9 vlt.  Arise O Lord, that the Heathen may know themselves to be but men, as if he should have said, Lord, these proud Heathenish Tyrants think they are so many gods; they know no God, but their own strength, and their own wisdom, &c, But Lord do thou arise, and make them know that they are but dying men, and that thou only art the living God. And so elsewhere, God in this case (sensible of this affront) how emphatically and angrily he speaks to that proud Prince of Tyrus; 
Eze. 28.6.9.  When his heart began to swell above the thoughts of a man, thus saith the Lord God, because thou hast set thy heart as the heart of God, behold therefore, I will bring strangers upon thee, and they shall draw the sword against thee, 
v. 9  thy beauty and thy wisdom shall departed, etc. And in vers. 9 God jeers the Tyrant thus, wilt thou yet say before him that slayeth thee, 
v. 10.  I am God? but thou shalt be a man, and no God in the hand of him that slayeth thee; When the sword of the Executioners of my vengeance is in thy bowels, wilt thou say I am God? I will make thee change thy voice before I have done; I will make thee know I am God, and thou but man, when thou shalt die a base and ignominious, death, the death of the uncircumcised.  
A third Now is, when the people of God are persecuted for God's sake, when God and truth and Religion is the only quarrel; 
Psal. 44.22.  and this Argument doth the Church plead for herself, For thy sake are we killed all the day long, we are counted as sheep for the slaughter, as if they should have said, it is true Lord, we are not so good as we should be, but truly the Enemies do not persecute us because we are so bad, but because we are no worse: The quarrel is, That we are thine, and desire to stand for thy Cause, 
v. 23. v. 26.  and for thy truth; And therefore upon this consideration she bottoms her petition, and doubles it, verses 23, 26. Awake, why sleepest thou, O Lord? arise, cast us not off for ever, ver. 26. Arise for our help and redeem us for thy mercy's sake: And as upon this ground the Church begs, 
Isaiah 66.5.  so upon the same God promiseth her Deliverane; Hear the Word of the Lord, ye that tremble at his Word: your brethren that hated you, that cast you out for my Names sake, said, let the Lord be glorified, but he shall appear to your joy, and they shall be ashamed, because they were excommunicated and exiled; and reproachfully used, for no other reason but because God's Name was called upon them, God promiseth to stir up himself and appear for their Redemption; 
Psal. 60.4.  And this promise you find made good, Thou hast given a banner to them that fear thee, that it may be displayed, because of thy truth: Because the people of God stood up for the Truth of Doctrine, and Discipline, for the truth of Worship and pure Ordinances, therefore God gave them a banner, that is, for deliverances and victories, over their Enemies, fresh and frequent occasions of triumph and joy: Because the truth of God was precious in their eyes, therefore their lives were precious in God's eyes.  
A fourth Now of Gods rising is, when the Enemies grow outrageous and unsatisfiable in cruelty, See that place, Isa. 33.8. 
Isa. 33.8.  The high ways lie waste; the wayfaring man ceaseth: he hath broken the covenant, he hath despised the Cities, he regardeth no man. See there how the enemy in his pride and cruelty had laid all waste, the land before him was a Garden of Eden, Behind him a desolate wilderness there was no pity nor humanity left in him; saith God it is time for me to arise, If I sit still, they will not leave me one that fears my Name alive to praise me; I will hold no longer. I will arise: and that you may know God is in good earnest, he trebles it. Now will I arise, Now will I be exalted, Now will I lift up myself. 
Esther 7.8.  God seems to ask that angry question, that Ahashuerus did concerning Haman. What will he force the Queen before my face? So saith God, What will they plunder and burn and tear up women with child, and dash the children's brains against the stones and devour all before my face, and shall I let them alone? Nay, I will arise, and cut them off in the midst of their rage and madness against my people.  
Fifthly, God doth rise when his Enemies daringly begin to open their mouths in cursed plasphemies against him. 
Psal. 74.22.  God usually suffers it not long at their hands, therefore the Church takes that hint of calling out God to her succour, 
Psal. 74.22.  arise Lord, remember how the wicked men blaspheme thee daily, three times this Argument is used in that Psalm. q. d. Lord if our peace, and lives, and comforts were only concerned in this matter, we would have held our peace; but lord thy Glory lies at stake, wicked men take occasion from thy Patience and longsufferance to blaspheme thee to thy face; 
v. 18.  dost thou not hear how the foolish men rail upon thy name, and reproach thee daily? And what wilt thou do for thy great Name? Oh forget it not Lord, Forget not the voice of thine Enemies: 
v. 23.  the tumult of those that rise up against thee, increaseth continually.  
Sixthly, When he seethe his people in a helpless condition, and if he do not rise, they must of necessity fall, and if he do not appear they must perish: 
Deut. 36.32.  when he seethe their power is gone; and there is none left, and when he seethe they are like to be swallowed up by the devouring Enemy, than he will arise: Then the Lord shall Judge his people, and repent himself concerning his servants.  
Seventhly, When God seethe his people deeply affected with, and afflicted for, the sufferings of the Saints, when they lay to heart the sorrows and sufferings of Zion, This is an hour when God will arise: 
Psal. 102.17.  Thou wilt arise and have mercy upon Zion, Why? Oh saith she the set time is come, I but how knew she that? She will tell you, For thy Servants take pleasure in her stones, and favour the dust thereof: The prophet observed how the people of God behaved themselves, when the Churches were in misery, he could see them every where wring their hands, and mourning for Zion, crying out; alas for Zion, this is God's bebeloved Zion, whose stones lie in the dust, and she in her blood, etc. saith God, I can forbear no longer. If I hold my peace and do not arise and deliver them, these poor children will cry their eyes out of their head, and themselves to death.  Now I will arise, etc. But, 
Eightly, When gods people accept of their punishments: that is, 
Levit. 26.41.  when under the afflictions that lie upon them, they are sensible of divine displeasure; 
* 1 King. 8.47.  turn in upon themselves, labour to find out the 
* Josh. 17.17.  accursed thing, the Achan that troubles Israel; acknowledge the equity of God's deal; 
* Nehe. 9.33.  justifying God and judging themselves. Yea not the Equity only, but the 
* Ezra. 9.13.  moderation and indulgence of God's proceed, in laying the affliction fare beneath the provocation: and in conscience of offended justice, labour to 
* Mich. 7.9.  submit and lie down at God's feet; study God's meaning, and labour to answer his expectation; to 
* Mich. 6.9.  hear the rod and him that smites: when I say God sees his people in such a posture, God hath them where he would, and then saith God; I will remember my Covenant with Jacob, 
Levit. 26.42.  and also my Covenant with Israel, and also my Covenant with Abraham will I remember: and I will remember the land. God's remembrance is a part, a degree of Gods Rising, when God says he remembers and sees the affliction of his people, it will not be long before he march forth for their Salvation; as you saw before.  
Ninthly, When God seethe his people cordially and conficentiously engaging themselves unto him in a sure covenant to reform their ways, and walk closely and humbly with their God; When they are like the Doves in the valleys, weeping and mourning over their back-slidings and apostasies from God, and then come to join themselves with God in a perpetual Covenant, 
Isa. 63.8.  that shall not be forgotten, Now will I arise saith God, etc.  
Surely these be my people, children that will not lie. etc.  
I see these people coming to join themselves in Covenant unto me in good earnest; they are my people, and now I will be their God: They are my people that will not lie to me, and I will be their Saviour that will not fail them; I will deliver them. I will be their Saviour.  
Tenthly, A tenth time of Gods rising is; When his people are preparing a place for him to rest in: Arise, O Lord, cries David, 
Psal. 132.8.  into thy resting place both thou and the Ark of thy strength.  
When the house and worship of God is filled with pollutions and abominations, such as his soul hates; God withdraws himself; You may see a sad Emblem of it in Ezekiel's vision, 
Eze. 20.4.  where God first removes himself from between the Cherubims, to the threshold of the house; and from thence unto the Mountains, etc. 
Chap. 11.24.  (by such steps and degrees doth God departed from a people;) and the reason of this departure is given, Chap. 8. where you shall find with what hidden Idolatries they had filled the Temple. Thus when there is no place for the soles of God's feet to tread upon by reason of defilements, and pollutions in every place, 
jer. 12.7.  saith God, I have forsaken my house, I have left mine Heritage.  
But now when the people of God arise, and bestir themselves to cleanse the House of God with Hezekiah; 
2 Chro. 29.16.  and to carry out all the uncleanness, and to sanctify it according to the Laws and Ordinances thereof; when they have made it a fit resting place, for so holy a Majesty, Yea while they are doing of it with their whole heart; while they are yet upon the resolution, as vers. 3.4, 5.  
Vers. 3. Surely I will not come into the tabernacle of my house: nor go up into my bed.  
Vers. 4. I will not give sleep to mine eyes: or slumber to mine eyelids. V 5. Until I find out a place for the Lord: an habitation for the mighty God of Jacob; I say while they are thus resolving for God, they may comfortably invite, and expect God's presence; arise, O Lord, into thy resting place, and God will make his way through the midst of his Enemies, 
Vers. 18.  to come and take possession, and say; This is my rest for ever, here will I dwell, for have desired it.  
And thus you have the second thing undertaken in this Doctrine. sc: the News, or Times, when God will Arise.  
The third thing propounded are the Reasons.  
Which I will but touch upon and proceed. Reasons.  
I could give you divers in reference to 

1. The Enemy.  
2. The Church and people of God.  
3. God himself.    
But that I may not be burdensome; because I have hinted something already to this purpose on the third Doctrine; I will but point at two that respects God himself, and given by God himself, in that, Isa. 33.10. Now will I rise saith the Lord, Now will I be exalted, Now will I lift up myself. There you have a twofold reason, given in a twofold cause. The moving cause and the final cause; The moving cause, I will; and the final cause, I will be exalted; I will lift up myself. God's will, there is the ground; God's glory, there is the end; God will do it because he will do it: The same good will and pleasure of God that moved God to 
* Ephes. 1.5.  Elect them; the same good will & pleasure of his, moves him to do all his works in them & for them. God will not let his people lie under the Tyranny and Cruelty of his Enemies for ever; 
* Psal. 125.3.  The rod of the wicked shall not rest upon the Lot of the righteous: It may be upon them, & it may lie upon them; but it shall not rest upon them. God will not suffer wicked men to reproach his people and blaspheme his Name for ever: 
Ezek. 20.  I will rise, saith God, I will work for my Names sake; There I say is the moving Cause. And then,  
I will be exalted; I will lift up myself; All the while that God seems to be still, he is not known in the world, the wicked they begin to insult and trample upon him, and dare him to his face, as it were, to do his worst: Where is their God? 
2 Pet. 3.4.  And where is the promise of his coming? And let him make speed and hasten his work that we may see it; and let the Counsel of the Holy One of Israel draw nigh and come, that we may know it. 
Isa. 5.19.  Thus the Enemies do tempt and provoke God to their own destruction.  
And truly his own people do notknow him nor magnify him, nor set him up, as they ought, by sanctifying him in their hearts, by trusting in him, and waiting for him; 
Isa. 8. Hosea. 8.2.  so much is employed in that promise: Israel shall cry unto me, My God I know thee. Israel had thought she had known God before, but she did not; Israel shall cry, My God I know thee.  
Thus that God may be known in the world, both by friends and foes; that the Enemies may know him, to their Confusion, and Israel may know him, to their Consolation; That God may be Somebody in the world; God hath times to Arise for the rescue and deliverance of his people:  Now will I Arise, Now will I be Exalted, Now will I lift up myself. 
God will be known to be himself, and all the world shall acknowledge it. 
Num. 14, 21.  All the earth shall be filled with the glory of God.  
This shall suffice to have pointed at for the Reasons.  
I should come now in the fourth place, to make some Use of this; But to expedite my work, I shall step on to the fifth Doctrine, and then we will improve them both together.   

The fifth Doctrine therefore is;  Gods rising time, Doct. 5 is the enemies flying time. 
Let God arise, and let his enemies be scattered, let them that hate him, fly before him.  
Let us fly from the face of Israel, 
Exod. 14.25.  cried the Egyptians, for the Lord fighteth for them, against the Egyptians.  
It must needs be so;  
For God and wicked men cannot endure one another, Reasons. they hate God, as you see in the Text, and God 
* Psal. 11.5.  hates them; As God once said of the three wicked shepherds.  
My. 
Zach. 11.8.  soul loathed them, and their soul loathed me. As the proud Angel turned Devil, got as far from God as he could go, so do wicked men: There is that Antipathy between them, that cannot bear one another's presence; Therefore say they to the Almighty, 
Job 21.15.  depart from us, for we desire not the knowledge of thy ways: And if they cannot endure God's presence, as a Teacher, how will they endure his presence as a Judge? If they cannot abide his presence, as a sin-reproving God, how will they abide it as a sin-revenging God? Surely that presence of God is so unsupportable, that you may hear them willing to exchange it for the burden of rocks and mountains, Revel. 6.16. They said to the Mountains and Rocks, 
Revel. 6.16.  fall on us, and hid us from the face of him that sitteth on the throne, and from the wrath of the Lamb. And as they cry to God, Depart from us, so God, when he ariseth, he answers them in their own language, and speaks to them in his wrath; Depart from me: and this is their misery, they have the first word, but God will have the last: 
Matth. 7.23.  Depart from me ye workers of iniquity. Unhappy caitive that ever he was born, unto whom that shall be the last word God will say, Object. Depart from me.  
You will say perhaps, that is in the day of Judgement, when Christ comes to reveal himself in flaming fire, 
2 Thess. 1.7, 8.  rendering vengeance on them that do not know him, etc.  
Truly, these Rising times of God, are God's Petty-Sessions; Answ. they be little days of Judgement, 
Psal. 9.7.  wherein the Thrones being prepared for Judgement, he will make inquisition for blood; for the blood of his people, causelessly, 
Vers. 12.  and cruelly spilt by the enemies; and surely even of these lesser days of Judgement, the Psalmist speaks as well as of that last and great day:  
The ungodly shall not stand in judgement, 
Psal. 1.7.  nor sinners in the congregation of the righteous.  
God's rising time, is their scattering, their flying time.  
But how do the enemies of God know when God ariseth, Quest. that they make such haste to fly from his presence, He being the invisible God?  
God makes them to perceive his rising and approach towards them, sometimes in a secret, Answ. but always in a very sensible and terrible manner.  
And that partly by some 

Inward impressions upon their spirits and consciences.  
Outward demonstrations, apparent to their senses.    
First, Sometime by some inward and secret impressions, Answ. 1 upon their spirits and consciences, by some secret convictions, and self-condemnations seizing upon their consciences.  
This being the unhappiness of all wicked men, and haters of God, that though they have murdered their consciences, in respect of the instigative, and directive Office of conscience, they cannot kill it in respect of the accusing, condemning, and executing office of conscience. Though they have killed conscience as a Preacher, they cannot kill conscience as a Judge and executioner; or if they have wounded, and seared conscience so, that it seems to lie dead for a time, yet this is their misery, when God awakes, conscience will awake too, when God ariseth, conscience revives, to take God's part against them, and that in a double reference.  
First, In reference to their persons; conscience will arise, when God ariseth to tell them that they are none of Gods, as you see in Cain; conscience began to misgive, sad and ominous forebodings there lay upon his spirit, that God had chosen his brother, and rejected him; conscience began to tell him, that God hated him, and that was the ground of his malice against his brother, and against God too: And so it is with wicked men, the haters of God, when God ariseth against them: As God gives his children some praelibations, and praegustations of his love, and of that glory to which he hath ordained them, sealing them up to the day of redemption; so God gives his enemies some prae-apprehensions, and foretastings, some secret earnests, and impressions of his wrath, and final rejection, sealing them as it were up to eternal perdition. Oh saith their consciences, God hates me; Oh that I were above God, etc.  
Secondly, In reference to their cause; they that have shut their eyes against the light, and would not be convinced by the Ministers of God, of the wickedness, and hellishness of the cause they undertook, when God awakes, and conscience awakes, than they begin to confess it: Oh saith Judas, I have sinned in betraying innocent blood; and so will wicked men; yea, so have some of the enemies of God been heard to confess, when they have lain gasping of the wounds they have received in the Battle; Oh we have a damned cause; Oh said a poor dying wretch in the West to our Soldiers, As soon as we saw you, our hearts failed us, for we know our cause is damned. There is an hand of divine truth, and justice in it, making good that threatening, 
Isaiah 26.11.  Lord, when thine hand is lifted up, they will not see, but they shall see, and be ashamed. They that will not see to timely repentance, shall see to final shame and confusion. In a word, this is the thing I say, The enemies and haters of God, may, and do, sin away a sin-preventing conscience, but they cannot sin away a sin-condemning, a self-executing conscience; when the command cannot find a conscience, wrath will find a conscience, the curse will find a conscience, and this will be the worm that never dies. I have heard of a poor wretch, that lived an Atheist all his life, and when he came to die, conscience began to revive, and he to cry out, Oh what will become of me, if there be a God? Unhappy man is he, that ever he was born, who concludes himself undone, if there be a God.  
And thus God makes his enemies, perceive his approach, by some inward impressions upon their spirits.  
Secondly, he makes them perceive it, Answ. 2 by some outward demonstrations, liable to their very senses:  
As 1. By the stupendious acts of his power and providence, which God puts forth for his people, before their eyes; as the dividing of the Red-sea, and cutting off the waters of Jordan, etc. See what tremble and shaking terrors, this caused in the hearts of the Canaanites, Josh. 2.9, 10.  
2. By some ominous forerunners of wrath upon the enemies, sometimes making them to hear the noise of multitudes of horses and chariots, as he did the Syrians, 2 Kings 7.6. Sometimes taking off their wheels, and troubling their host, as he dealt with the Egyptians in the Red-sea; At other times, smiting the enemies with blindness and madness, as the Sodomites, and threatened, Zach. 12.4.  
3. Sometimes, by putting a majesty and dreadfulness on his people, Cant. 6.10. Who is she that looketh forth as the morning, fair as the Moon, clear as the Sun, and terrible as an army with banners. If she be so, 
Psal. 14.5.  when she is in her nuptial habit, her bride's attire; what, when in her Martial accoutrements. There were they in great fear, because God is in the generation of the righteous. God let out some beam of glory upon his people, and presently the enemy fell a trembling.  
4. By arming the very inanimate creatures against them; Sun, Moon, and Stars, fire, hail, storms, tempest, earth, water, the whole Creation, all pressed to fight the battles of the Lord of Hosts.  
5. By raising the spirits and courage of people above themselves, to Lion-like, Angellike prowess, and unconquerableness of spirit; so that he that is weak among them, is as David, who slew the Lion, and the Bear; and he that is as David, becomes like the Angel of God, who went out and slew an hundred fourscore and five thousand in one night. Surely, when the Spirit of God comes upon his people, Armies, and legions of Armies are not able to stand before them, as you may see in Jephtah, Gideon, Samson, David, and other the Worthies of the Lord of Hosts they cry; Let us flee, for the Lord fights for Israel against Egypt. They perceive God filling the spirits of his people with invincible courage, and taking their part, and betook themselves to their heels.  
Objection. But is this all the effect of Gods Rising, that the Enemies shall be scattered only, and his haters put to flight? shall they escape by flying?  
Answer. No sure; This expression implies more than a bare flight; For you know in war the Routing of the Enemy is the first degree of their ruin; when they begin to fly they begin to fall; 
Psal. 18.37, 42.  when once they turn the back, and break their ranks, they can make no resistance, and then the Armies of God, and the God of Armies pursues them, slaying and beating them down with a great destruction, as David describes it. I have pursued mine Enemies, and overtaken them: neither did I turn again till they were consumed.  
Vers. 42. Then did I beat them as small as dust before the wind: I did cast them out, as the dirt in the streets. And therefore David desires, no more but to see his enemy's retreat and lose ground, and begin to fly; he is then confident of the victory, Psal. 
Psal. 9.3.  9.3. When mine enemies are turned back, they shall fall and perish at thy presence. Do they fly? Nay then I am confident, they shall fall and never rise again.  
So that in a word, 
Hab. 3.8.  flying is but put Synechdochically, for their total and final perishing and destruction, it must needs be so; for sure they must fly fast, whom God, when he rides upon his Horses and Chariots of Salvation, cannot overtake.  
I come now to the Use, Use 1 which shall be twofold 

1. Consolation, or, Encouragement.  
2. Exhortation, or, Engagement.    
The first use shall be for Comfort or Encouragement, for are these Gods Rising times? and is God's Rising time the Enemies flying time? Then hence for our Encouragement, we may take notice what time of day it is, though as yet we cannot see the Sun of Righteousness fully risen in our horizon with healing in his wings, yet we may make some hopeful conjecture and gvesse, that it is about Sunrising: Our God is Rising, yea already upon his March.  
Look over else all those ten News, or Times wherein God hath engaged himself to rise for his people's Deliverance, and tell me which of them do you find wanting upon our Times?  
1. Do not the people of God in divers places of the Kingdom (as in other parts of the Christian world) sigh and groan under their unsupportable burdens and oppressions?  
Surely the cry of the poor and needy, that are plundered and stripped naked of their subsistence, the cry of the poor captives, that are made to serve the lusts and cruelty of the Enemies of God in their own houses; the cry of the fatherless children and widows, 
Lam. 5.9.  who are wand'ring up and down in peril of their lives to seek, bread to relieve their souls, because of the sword of the wilderness; the cry of violence and oppression, but above all, the cry of Blood is gone up to heaven, 
James 5.4. Gen. 4.10.  and cries in the ears of the Lord of Sabbath: For if of one righteous Abel's blood God said unto Cain, The voice of thy brother's blood (bloods in the Hebrew) cryeth unto me from the ground; If every drop of Abel's blood had a tongue to cry to God for vengeance, then how much louder doth the blood of more innocent persons than Abel had drops of blood in his body, poured out in England and Ireland, like water upon the ground, cry in the ears of a righteous God against the Fratricidious, yea and Parricidious Caines of our times; Vengeance, vengeance?  
From heaven hath the Lord beheld the earth, 
Psa. 102.19.20. Our prisoners at Oxford.  even to hear the groaning of the prisoners, etc. his poor hungerstarved prisoners; many of whom have given up the ghost for want of bread; and others that survive, forced for hunger to rake the gutters and sinks of their merciless enemies for a little stinking food to relieve their dying souls.  
Surely all these sighs and groans have forced their way into God's presence long before this time, Though men do not hear, friends cannot, and Enemies will not; yet God doth and will hear from the height of his Sanctuary.  
Secondly, In the mean time doth not the Enemy carry himself, as if he were more than man? Surely, They are corrupt and speak wickedly concerning oppression; they speak loftily, they set their mouth against the heaven, and their tongue walketh through the earth. 
Psal. 73.9, 10.  They will do this, and they will do that; and they will make the proudest of them stoop; Yea, have not some of them lately, as if they had been God, taken upon them to threaten the poor besieged people of God with Eternal fire? Who yet within few hours after, as the Psalmist speaks, died like a man; slain, as it is conjectured by the hand of a child.  
Thirdly, But thirdly, are not these enemy and haters of God grown to a strange and unheard of height of cruelty! Surly, the very merceis of these wicked men are cruel. Plunderings and firings, and downright murders, are mercies with this Generation (of men shall I say? or incarnate Devils?) Oh when the stories of these Wars in Ireland and England shall be reported to the world, posterity shall read and look pale, and be astonished and ready to give up the Ghost for anguish of spirit; Yea Turks and Infidels shall hear and be ashamed to see themselves so outbid in cruelty, by them that call themselves Christians, and that one upon another. The land before them is as the Garden of God, and behind them like a desolate Wilderness.  
Fourthly, And wet is the Quarrel all this while, is it not Religion and the Truth of God? The truth of Doctrine, the truth of Discipline, the truth of Worship? May not the Parliament, and the Parliaments friends cry to God; For thy name's sake, O Lord, are we killed all the day long? Surely had not the Gospel, and the Government of Jesus Christ been precious in their eyes, they might have compounded for their civil Liberties upon infinitely cheaper terms than it hath cost them already, and yet the Lord knows what it may cost them more! but whatever it is, or may be, Happy England and happy they in England; that can say, For thy sake, O Lord are we killed all the day long. Woe to them to whom God will say, when they lie gasping of their wounds, 
jer. 2.17.  Hast thou not procured these things unto thyself? and stand and laugh at your calamity and mock when your fear comes. 
Prov. 1.26.   
Fifthly, But in the next place, are not these Enemies, and haters of God as Blasphemous against God, as they are outrageous against his people? You have heard of their blasphemies, I dare not repeat them, I tremble to think of them: Their blasphemous imprecations of Damnation upon themselves, are grown now to be their hope, their oath now with many of them is, as they hope to be damned; and it is nothing now with them to drink healths, to the confusion of the Roundheads Parliament: unless they may now also (I know not how to utter it) drink healths to the confusion of the Roundheads God, many other blasphemies I could tell you of, which the Devil may happily invent, but I dare say, he dares not vent, for he believes and trembles, neither of which these Belials do. Rabshecah was a puny, and might have gone to chool to Oxford, to have learned to blaspheme, of these monsters who have there taken many degrees in this black hellish art: but I could wish they might be cast into the pit from whence they came, that the ears of posterity might never be defiled nor offended with the report of such unheardof cursednesses.  
Sixthly, In the midst of all these blasphemies against God and violences against God's people, are not, or at , were not the true Protestant party that cleaves to God and the Parliament brought very low? Oh how low before the beginning of this Parliament? When the proud imperious Enemy had all the power both of Common and Martial Law in their own hands, and not a man found that durst open his mouth against them, but were presently clapped up close prisoners, or sent into banishment, etc. How low have we been brought, and that more than once, since the Parliament sat, and since providence hath put defensive Arms into our hands? How oft have I seen men with their hands upon their Loins, and pains take hold of them, as upon a woman in travel? How oft have many even of our most discerning Christians, given all for lost, meditating, and preparing for flight! How oft have we concluded of ourselves, (in fits of unbelief) as those captives in Babylon, 
Ezek. 37.11.  Our bones are dried, and our hope is lost, we are cut off for our parts? The Lord pardon and help our unbelief for Christ's sake.  
Seventhly, However yet Zion and her stones, Jerusalem and her afflictions, (wherewith the Lord hath afflicted her in the day of his fierce anger) finds compassion in the eyes and hearts of gods people; while they are ready to bring forth, not only their silver and gold, but have been contented to spend and to be spent, to engage state, blood, lives, and whatever is dear unto them for the recovery of Zion out of the dust; witness the Well-affected of this City, who have bled themselves almost into a consumption, to fill Zions veins; and witness our Dear Brethren of Scotland, who have put their lives in their hands to come forth to the help of the Lord, to the help of the Lord against the mighty. What means all those frequent days of humiliation, both in public and private, that are kept in this City, and other parts of the Kingdom, where the Wild bore rageth not? Doubtless either they are bestowed upon the breaches and wounds of Zion, and Gods dishonours, or else we are guilty of the deepest hypocrisy that ever people were; in which case woe, woe unto us.  
Eightly, In these also, do they not profess to accept of the punishment of their Iniquities: Justifying God, judging themselves; enquiring into the cause of that fierce wrath, that smokes against us; and labouring to quench it with their tears, wrestling with God for grace to answer his expectation.  
Ninthly, And have not both Nations joined themselves to the Lord in an everlasting covenant, never to be forgotten?  
Tenthly, And is not one main design in that Covenant David's vow and Oath to the Lord, 
Psal. 132.2.  that they will not go into the tabernacle of their house, nor go up into their bed, that they will not give sleep to their eyes, nor slumber to their eyelids till they have found out a place for the Lord, an habitation for the mighty God of Jacob.  
Surely beloved Christians, if the people of God be but as cordial in what they do, as the Enemies of God and his Christ are in their designs; if the people of God be but as sincere as they are busy and active, there is not one of all these News marked out in Scripture for Gods Rising to the help and salvation of his Church, but it is to be found upon us and our times, in a fair and Legible character.  
And now Noble Senators, and beloved friends, if one of these postures and conditions of the Church, or her Enemies, have been enough in former times to Raise God out of his holy habitation, to come forth for the rescue of his bleeding languishing people, how much more (I pray observe it) how much more I say, when all these Ten seem as it were by an happy conspiracy, to meet together, and kiss each other in this hour of England's Temptation? may we with an awful and humble confidence, conjecture, if not conclude, that; 

God is Risen, God is Risen: at least  
God is Rising, God is Rising, for the help of his poor oppressed people in England.    
And if so then, as here is a word of Terror to Enemies, Use. 2 for Gods Rising is their scattering, their flying time, 
Terror to the Enemies.  so also here is a word of Exhortation to all you that are his friends, and I beseech you suffer it.  
It is the third and last use, an use of Exhortation.  
In general it is but this one word. 
If God be Risen, or Rising;  
Then all you that are his friends  
Do you Rise too.   
It was the salutation of the Ancient Christians upon the Lords days in the morning; The Lord is Risen, and they an-answered one another; The Lord is Risen indeed, So may we salute and answer one another, The Lord is Risen, The Lord is risen indeed; and let us withal stir up and awaken one another; Let us Rise too: by our prayers we say, Let God Arise. Now in this word of Exhortation, let me call upon you, and do you call one upon another, Let all God's people arise, etc.  
This is the Use in general: But that I may not speak confusedly, nor give an uncertain sound, (for than who shall prepare himself to battle) it craves leave to divide itself into these Ten distinct Branches; whereof the two last, shall be the two Branches of the Doctrine that yet remains untouched, and we shall briefly wind up all in ten words.  
First then, If God be Risen, then let us Rise in our Observations, take notice what God is doing in the World, and take notice what God is doing here in England: For shame Sirs, let not God arise, and we lie sleeping in the bed of security, and supine inadvertency. Awake Barak, awake thou son of Abinoam; Awake Christians, and observe diligently what God is doing, either with us, or for us.  
It is that word which God himself causes to be proclaimed before him, when he stirs up himself for the help of his Church. 
Zach. 2.13.  Be silent all flesh before the Lord, for the Lord is raised up, out of his holy habitation. Silence is the note, or posture, of exact & diligent attention; And this God expects from all the World, Be silent, oh all flesh; much more from his own people, when he is risen out of his Sanctuary, and gone forth for their Redemption; as if he should say, Peace, be quiet, stand still, and behold the salvation of the Lord; Observe diligently what God is doing.  
How else shall we be able to pray? As one says of Preachers, they should take their Text from God's works, observe what God is doing, and Preach upon that; So I may say to Christians, You should make Gods works abroad in the World, the subject of your Prayers, and Praises at home; observe what God is doing, and pray upon it.  
An Inadvertent Christian, is an unpraying Christian.  
How else shall you be able to know the Lord, if you observe him not? 
Isal. 9.16.  The Lord is known by the judgements which he executeth: An unobservant Christian, is an ignorant Christian. Who so is wise, 
Psal. 107.1.  and will observe these things, they shall understand the loving kindness of the Lord. The Prophet had been discoursing of the works of Providence all the Psalm through, and builds two Conclusions upon the Premises.  

First, That it is a point of special wisdom, to observe what God doth in the various and wonderful dispensations of his providence: Who so is wise, will observe, etc. An unobserving man, or woman is a fool.  
Secondly, That this observation. is the next way to grow into the acquaintance with God, and the knowledge of his loving kindness: For,   
By this means, you may come to see all the Attributes of God; his Wisdom, Power, Goodness, Justice, Unchangeableness shining forth in the wonderful, and miraculous deliverances of his Church, and the stupendious destructions of the Enemies thereof.  
By this means, you may come to be acquainted with the faithfulness of God, in making good the promises.  
And by this means, you may come to be acquainted with God's love to you, in the answers and returns of your prayers. Wherefore, since so much of God's glory, and your comfort, is bound up in this duty, let it be a mighty awakening call to your spirits, to arise in your observations.  
Secondly, O ye people of God, rise in your faith; Is God up, and shall our faith be down? Is God risen out of his holy habitation, and shall our faith lie in bed? What a shame is it for Christians, not to believe God further than we see him! What a sad thing, that after so many clear discoveries of God, in his word, and works, we should not to this day, have faith enough to carry us from one miracle to another; to be tossed up and down in our hopes, as if God were one day upon his Throne, and the other day upon the threshold. Christians, let not the shield of faith hang by the walls any longer. Behold, the plots and conspiracies of your Enemies shall be given up to the hands of your faith, there shall all your enemies be imprisoned, more than in strong-holds, and fenced Cities. Let your faith be fetters, and prisons to your adversaries. Do but study and observe what faith hath done, and what Victories it hath been crowned withal in all Ages; and your hands shall be strong: God crowns faith, because faith crowns God. God loves faith above all other Graces, because if God put a crown upon it, 
Psal. 115.1.  the modesty of faith will come and lay it down at God's feet; Not unto us, O Lord, not unto us, but to thy Name give the praise. Why should your hearts fail you: It is an awakening word, and remember it, I beseech you: As for God his way is perfect, 
Psal. 18.30.  he is a buckler to all that trust in him: q. d. Fellow God in the way of his promises, and providence, and you shall find no crooked turning in it from one end to another; you shall not find God stepping one foot awry; The word of the Lord is tried; there be millions of Saints that have tried it in all ages, and will be ready to bring in their letters-testimoniall for the truth of it; He is a buckler to all those that put their trust in him; He hath been Armour of proof to all those that have trusted in his protection, which hath rendered them invulnerable, invincible, against all the Gun-shot and Artillery of men and devils. There is not a man to be found that can say, I have trusted in God and he deceived me; no saith David, Thou never failest them that seek thee. 
Psal. 9.10.  The sum is thus much; You may trug God if you will and be safe; if not, secure yourselves better where you can.  
Sirs, I beseech you, after so much experience of God, both others, and our own, let not God have cause to complain of us, as once of that people in the Wilderness; 
Numb. 14.11.  How long will this people provoke me, and how long will it be ere they believe me, for all the signs which I have showed among them? If after all this, England should perish, which God forbidden, this shall be our Epitaph.  

Matth. 13. ult.  He could not do many mighty works there, because of their unbelief.  
Rise therefore in your faith.  
Thirdly, Rise in your courage, and resolution, for behold, God is risen, and seems to encourage us, as once his Israel; Fear not thou worm Jacob, 
Isaiah 41.14.  etc. What can be more inconsiderable than a worm? and yet fear not thou worm Jacob; fear not thou worm England: A Worm, and a God shall be hard enough for all the World. Thou shalt thresh the mountains, and beat them small, and shalt make the hills as chaff. It is strange work that a Worm shall make with the Mountains, when God stands by it.  
It is the charge that God gives to all his Worthies, and Commanders, when they go out to Battle; this is the Word (FEAR NOT) And indeed Brethren, what is there in the Enemy, that we should fear? Why should we fear them, that fear not God? Their cause is damned, there consciences are damned; Do you not hear how they rave for their own damnation; their power, and policy, their combinations, and all their preparations cannot stand before you: See them all sufficiently jeered, by the people of God: 
Isaiah 8.9.  Associate yourselves, O ye people, and ye shall be broken in pieces, and give ear all ye of fare Countries, gird yourselves, and ye shall be broken in pieces; gird yourselves, and ye shall be broken in pieces, why? how comes it to pass that they are so contemptible? the reason is given verse 10. Immanuel, for God is with us, God is Risen, fear them not: Truly all the counsels, and conspiracies, and tumult, and rage, of the enemies, are no more, then if you should see a mad man stand upon his head, and shake his heels against the Sun.  
Courage, courage, Noble Senators, Worthy Commanders, courage Christians, God is risen, and Gods rising time, shall be their scattering, 
Psal. 2.  their flying time; Then shall he speak to them in his wrath, and vex them in his sore displeasure, and make the proudest of them know that he hath set his Christ King upon his Holy Hill:  
Alas what is the Chasse and the smoke when the wind riseth, what the clouds when the Sun riseth? What wax and stubble, When the fire riseth? Behold, as smoke is driven away, 
Psal. 68.2.  so the haters of God shall be driven away; as the wax melteth before the fire, so the wicked shall perish at the presence of God. Arise in your courage, and the Lord shall make good that prophecy, Behold, the people shall rise up as a great Lion, 
Numb. 23.24.  and lift up himself as a young Lion; he shall not lie down till he eat of the prey, and drink of the blood of the slain.  
Fourthly, If God be Risen, Rise in your zeal, rise in your zeal. A patched pie'ct reformation will not answer God's expectation; Moses resolution was worthy your Imitation, we will not leave an Hoof behind us. 
Exod. 10.25.  In the building of the Temple there was not a board or a pin or a nail of the old Tabernacle used.  
The Church's Reformation is called the New-heaven, and the New-earth, as for difficulty, so for beauty and perfection: Worthy Senators, remember that caution of the Apostle; 
Gal. 4.18.  It is good to be zealously affected always in a good thing: if ever any work was worth your zeal, the work you have in hand is; Rise in your zeal; zeal is good in a good cause.  
Fifthly, Rise in your bounty, you have done much, do more; you have gone high, go higher still; Say as David, I will be more vile, etc. So you, I will be yet more liberal, I will be yet more for God, Away with those shifts and carnal pretences (what shall I leave for my wife and children) I have so much owing me, and cannot get in my debts: trading is not as it hath been; I am out thus much already; They are (for the most part) but the Churl's Instruments of which the Holy Ghost speaketh. 
Isa. 32.2.  The Instruments of the Churl are cruel, he deviseth wicked devises to destroy the poor with lying words. Hear this Oh ye covetous Mammonists, who withhold your money and estates, when it is in the power of your hands to help, to help the Lord and the Kingdom, against the mighty; The holy Ghost puts you amongst Thiefs and Murderers; you are listed among the Anti-christian Enemies of Jesus Christ who destroy his poor people: he that doth not save life when he may, destroics it: While in the mean time, of the willing people hear what God speaks: But the liberal man deviseth liberal things: he deviseth how he may serve the Cause, he studies which way he may do most good: You would think that were the next way to be undone, but mark what follows, by liberal things he shall stand, etc. Christians be of good cheer, you that have been liberal to the Cause, even not only to your power, 
2. Cor. 8.3.  but beyond your power; This is not the way to undo your families, but to preserve them, by liberal things shall England stand, by liberal things shall London stand, be of good cheer, who ever thou art that hast spent thyself for God and his Cause, you have not only the public faith of the Kingdom but the public faith of Heaven also, for repayment with advantage (by liberal things he shall stand) time may come, when what thou hast lent to Christ and his Cause, may be all the livelihood for thee and thy family to subsist on: when the rest may be plundered or burnt or taken away by violence, this may be thy stock; and behold than it shall not repent thee of thy Liberality. If the Parliament should never pay us a farthing, yet if all that God is worth in heaven or earth, be able to make thee satisfaction, thou shalt not be a loser by thy bounty, And truly if God by this Parliament will give us but a Reformation, a through and settled Reformation, these Worthies will not die in our debts; yea though we should not live to see it, yet if our little ones, may be brought into that good land, we shall have no cause to repent of our bargain: I pray God, while the poor well-affected inherit the Praise with the poor Widow, some rich covetous Mammonists do not carry away the curse with Meroz; If you would not, Rise in your bounty.  
Sixthly, Let us Rise in our Patience; we think perhaps we have waited long, and yet our deliverance comes not; but if God will have us wait longer, and longer yet, let us remember, we wait not so long on God, as God hath waited on us: and if we have put God to his How-longs? It is but a just and easy censure if God put us to our How-longs? And yet believe it Cristians, 
jer. 30.18.  this present time we do not so much wait for God, as God waits for us. The Lord waits to be gracious. The Lord doth but wait for our faith, and our humiliation, and our real Reformation; were we fit for it, Deliverance should not tarry an hour longer. Let us not make more haste out of our troubles, then good speed; but remember who hath said, 
Lam. 3.26.  It is good that a man should both hope, and quietly wait for the salvation of the Lord, It is good for a man, and it is good for a Nation, it is for a people to wait quietly for the salvation of the Lord; so did Jacob till his very dying day, on his deathbed he could say, 
Gene. 49.18.  I have waited for thy salvation, O Lord, we say it is good to be delivered, it is good to have peace; it were good to have our trading again, I but what saith God? It is good to wait, it is good to bear the yoke, it is good to put one's mouth in the dust, if so be there may be hope:  
It is so indeed, and a good reason is given of it, Vers. 25.  
The Lord is good to them that wait for him, to the soul that seeketh him, That is, The Lord is better to such a people then victory; The Lord is better than peace; The Lord is better than trading, etc. The Lord is better to such a soul then a cure, if they be sick; Then enlargement, if in prison; then a Ransom, if in the Enemy's hand; better than a Deliverance, be they under what affliction soever. Oh friends, that you would study this Text! that you knew experimentally this truth! Yea, Oh if you would but study to know it! truly well may the Lord himself be better, for even a waiting frame of heart itself is better than any of these; for all these are but gifts, a waiting frame of spirit is a grace; a people or person may have all these deliverances and perish, never see God's face; but there is none that possesseth such a frame of Spirit, but he hath God to be his portion: it sprang from the fountain of God's special love in Christ, and it will carry the soul back thither again.  
And therefore remember that counsel of the Apostle, 
jam. 1.4.  Let patience have her perfect work. There is a work of patience; and there is a perfect work: for to stay and wait a year or two for a deliverance, is a work of patience, to bear small trials, and great trials is a work of patience, but to bear the greatest trials, and to bear them as long as God will have them lie; 
Chap. 5.7, 8.  to wait patiently till the coming of the Lord, (i. e.) till he come, and bring with him the mercy and Salvation, prayed for, and waited for, this is a work and a perfect work of patience. The Lord give us this, and it will be the greatest kindness that God can do for us.  
Well, study it, pray for it; that as the trials shall arise, so our patience may arise also: 
Psal. 27. vlt.  Let us be often renewing David's charge upon our souls. Wait thou on the Lord, be of good courage and he shall strengthen thy heart, wait I say on the Lord.   

Rise in your patience.  
Seventhly, Rise in your mutual love one towards another; God is Risen up against our Enemies, shall we rise up one against another? God forbidden: Hear the Apostle;  
If ye by't and devour one another, 
Gal. 5.15.  take heed ye not consumed one of another. Truly friends, it were better the Cavaliers should destroy us, than ever it should be reported abroad in the world, that praying Christians did destroy and devour one another: it would be less scandal and reproach to Christ and his Gospel.  
For the divisions of Reuben there are great thoughts of heart; for the divisions of London, and the Ministers and professors in London, and elsewhere, are great search of heart; I profess to you Sirs, I fear them more, than I do all the power and policy of the blasphemous Enemy; Yea, I know they promise themselves more from our divisions; then they do from all their own combinations. Let us study I beseech you to disappoint and baffle their expectations. To that end hear the Apostle most pathetically wooing of you, 
Phil. 2.1, 2.  If there be any consolation in Christ, if any comfort of love; if any fellowship of the spirit, if any bowels, and mercies; Fulfil ye my joy, that ye be like minded, having the same love, being of one accord, of one mind. If you cannot hit it to be of one mind, yet I beseech you labour to be of one heart: why should we not?  
One body, one Spirit, one Hope, one Faith, one Lord, one Baptism, 
Ephes 4.4, 5, 6.  one God, one Father of all, who is above all, through all, in all; yea (at this present) One common Anti-christian Enemy; One Cause, one end, are not here Ones enough to make us one too? I remember a sad complaint of Augustine, of the Christians of his time; and we are so unhappy as to revive it: The Heathen (saith he) have many gods, and false Gods, and yet they can agree, but Christians have but one God, and the true. God, and they fall together by the ears. This was his Lamentation, and this may be our Lamentation. Christians, you that love the peace and welfare of Zion, labour to be healers of these breaches; while too too many make it their design to cast on ail, (and I know from whence they are set on work, even from Hell and Oxford) make it your business to cast water on these coals, lest at length they break out into devouring-flames and there be none to quench them. At least, if the multitude should be so mad as to foment their own ruin, yet let the leaders of the people study to preserve the unity of the spirit, in the bond of peace: Oh that those Celestial Luminaries, that shine upon inferior bodies, with so sweet and enlivening influence, should look upon one another sometime with a Malignant aspect. I could be contented with all my soul, to give the best blood that runs next my heart, for the reconciling of these uncomely, unnatural, (I had almost said unnecessary differences among Brethren, were it not to widen that distance, I would compose) But there is better blood paid for this purchase already, infinitely better blood, and my prayer and hope shall be that that blood which hath been effectual to the Reconciling of us, to God the Father, may be efficacious also to reconcile us one to another, till we come into the unity of Faith, and of the knowledge of the Son of God, unto the perfect man, unto the measure of the stature of the fullness of Christ.  
Well. Arise in Love.  
Eightly, Arise in Holiness: Our Holy God is Risen let us arise in Holiness; let us labour to be holy as he is holy; 
1 Pet. 1.15.  that an Holy God may find us an holy people and take delight to walk in the midst of us: and may not be ashamed to be called our God; 
Heb. 11.16.  we have contented ourselves long enough with Forms, Forms of prayer, and forms of duties, and 
* Rom. 2.20.  forms of knowledge, and a 
* 2 Tim. 1.5.  form of Godliness: Let us now labour for the power of Godliness; To be Christians in good earnest, not in word only but in the purity and the power of the Gospel of Jesus Christ.  
Add to your faith, virtue, and to your virtue knowledge, and to your knowledge, temperance; 
2 Pet. 1.5, 6, 7.  and to your temperance patience, and to patience, godliness; and to godliness, brotherly kindness, and to brotherly kindness, charity. Christians, study your additions, be still adding duty, to duty; one grace to another; one degree of grace to another, and the exercise of one grace to another.  
Content not yourselves with your former stints in profession, and with your wont forms of godliness; get Paul's ambition; 
Psal. 3.13.  I forget the things that are behind, and I press forward toward the mark of the high calling of God in Christ Jesus. 
Verse 11.  If by any means I might attain to the resurrection of the dead. He knew there would be perfection in the Resurrection, and if it were possible he would fain have attained to it on this side the grave; he knew there was still more to be attained unto then he had attained, and therefore he pressed forward still, striving to be as holy as the condition of mortality was capable of. O let the same mind be in you, as was in Paul: I tell you, our grace is not sufficient for the the times we live in already; we are not godly enough, for the deliverances we have had already; nor for the Ordinances which we now enjoy. You call for purer Ordinances, and more refined Congregations, when as alas, your holiness is not high enough for the present; and how then will you hold out with a pure and perfect reformation: I tell you, if you have purer Ordinances; and more powerful Preaching, and if you do not labour for holiness proportionable, your condition will be far worse than ever it was; if God give you new heavens, and a new earth, and you get not new hearts, you are undone.  
Ninthly, Let us Rise in prayer; Our God is risen, and hath done great things for us, whereof we are glad. Let us follow him with Jacob-like importunity, and resolve not to let him go, till he bless us; till he bless us with the perfecting of the work he hath begun in us, and for us: We have prayed, let us pray yet oftener, longer, louder; let us besiege heaven with our prayers, and take it by violence. Let us carry ourselves so (with holy reverence be it spoken) that God may never look to have an hour's rest, till he give rest to Zion: 
* Vis ista non ingrata est Deo, sed vehementer accepta. Berh.  With such violence, God is well pleased.  
I have certainly observed a fault among Christians; and that is, when they observe a mercy coming, they begin to withdraw prayer, and cool in their fervency and importunity. I wish from my soul, this may not be the fruit of the Victories which God hath lately given us in Cheshire, in the North, in the West, etc. whereas Christians should then double their importunity, and with their Saviour, pray yet more fervently. The behaviour of the Saints in this Kind is very observable, towards the end of the 70. year's Captivity in Babylon, when one would have thought that the strength of the Spirit of prophecy that began then to stir in those times would have delivered the Jews alone out of those throws and pangs, without the help of prayer, yet even then doth Daniel give himself up to fasting and prayer: And about that time, Interpreters do conceive, 
Dan. 9.1, 2.  either Daniel himself, or some other of the Prophets, did in the behalf of the Church pen the 102. Psalm, as a model upon which the people of God in captivity should form their prayers, that God would arise and have mercy upon Zion; The whole Psalm is nothing else but a Bedroll of Arguments wherewith those children of Jacob should wrestle with God for the accomplishment of that great expiring promise; and so the Spouse in the Revelations, the nearer her Bridegroom was, 
Revel. 22.20.  the more pathetically she importunes his coming, I come quickly says the Bridegroom; yea and to put it out of doubt, he sets his seal to it, surely I come quickly: Yet not content with this, the Spouse ecchoe's this promise back again with the voice of an holy restless impatience of any delay, 
Vers. 21.  Even so come Lord Jesus. And it is no more than is commanded all believers; Looking for, and hastening to the coming of the day of God, 
2 Pet. 3.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. properantes adventum. Isa 62.8, 9  the Greek reads it, hastening the coming, etc. Let us learn this holy impatience & importunity, in hastening the coming of this day of God, for England's full, and perfect Deliverance and Reformation; You that are the Lords remembrances, arise and give the Lord no rest till he establish and make this our Jerusalem a praise in the midst of the earth.   

This should have been the first branch of the Sixth Doctrine. Let God Arise.  
Let us make it our daily use. The Text gives you; Motives. sc:  

First, That Generation against which we pray, are not only our Enemies, but Gods too, His Enemies, Them that hate him.  
Secondly, They are already Doomed and Damned to destruction; They shall be scattered; They shall fly, They shall be driven away; They shall melt, They shall perish.  
Thirdly, All this may be easily done; it is but God Rising, there needs no more but Gods, appearance, let God but show himself in the field, and they are all but dead men.   
With these arguments strengthen your weak hands and feeble knees, to wrestle with God, as Mariners, the nearer the Anchor comes into the ship the harder they pull, the louder they cry; So do ye with the Anchor of Hope, now drawing near, etc.  
There is certainly a spirit of Prophesic, stirring in these times, and labouring to the birth; Oh now if the Spirit of prayer come in to the Travel and bestir itself mightily, I am humbly confident it will not be long ere the Church of God in these Kingdoms, be delivered of a Man-child, the birth whereof, will make us forget all our labour and sorrow.  
Tenthly, Interim let us Rise in our Praise and thanks-givings.  
God is Risen, and hath done great things for us already, whereof were glad; and for which we have great cause to Rise in our Thankfulness.  
This also is a duty in the Text, the words being spoken by way of praise as well as of prayer. The whole psalm is nothing else but a Triumph for the bringing home of the Ark and the setting of it up in his place, as also for the celebration of those many victories and Salvations which God had vouchsafed the Church under David's Government: And so this should have been a second branch, in the Seventh Doctrine, in the Text, but let us make it up into an Use; and the Lord make us yet more cordial and skilful in this heavenly Angelical duty. He hath exalted us, let us exalt him, it was David's resolution, I will extol thee O God for thou hast lifted me up, etc.  Let us  ourselves with the same resolution; And, Let us exalt God. And that, 
First, In our thoughts; Get great, and good, and high thoughts of God, let us be taken up in the admiration of his Wisdom, Power, Faithfulness, and All-sufficiency, etc. God is awaked out of sleep, like a mighty man refreshed with wine; 
Psa. 103.1. vlt.  Let us awaken and call up all within us to praise the Lord; our memoris to recount the worthy acts of the Lord; our understadings to consider them; Let us do with Deliverances as you do with your Watches, take them in pieces, and view the several materials and contrivances of them: Let us call up our wills to praise God; I will praise thee, O my God; our affections to solace them in the contemplation of the wonders of mercy done for us: Oh that we could Work our hearts so into the thoughts of God and his Works, that we could say with David. How precious are thy thoughts to me, O God? 
Psal 139.17, 19  How great is the sum of them, they are more in number then the sand, when I awake I am still with thee.  
Secondly, Let us exalt him in our mouths; 
Psal. 66.17.  I cried to him with my mouth and he was extolled with my tongue; If we have cried to him with our mouths, and he hath heard, and answered, it is but our duty we should extol him with our tongve: and we may say so; We have called, and he hath answered; We have cried, and he hath said, here I am. Yea behold, while this day we have been presenting our supplications unto him he hath sent in a speedy and a rich return of prayer, in vouchsafing a wonderful and stupendious Deliverance and Victory, to our Noble Gencrall, and the Forces with him yonder at Edge-Hill, the certainty and some prticulars whereof at this instant God hath sent me hither, by an 
* At this moment the Lord Wharton, sent up to me in the pulpit the first relation of the victory at Edge Hill which then I read, to the great satisfaction and admiration of the whole Congregation; abundance of tears being shed for joy. Psal. 65.5.  Honourable hand: God herein having done himself, and us that honour that he did to Danicl, Dan. 9.23. At the beginning of thy supplication the command came forth. Yea before we were preparing our prayers, God hath been preparing an answer, full of wonder and mercy. By terrible things in Righteousness hast thou answered us, O God of our salvation.  
Christians, God you see is Risen he hath stirred up his glory, let us awake our Glory, our tongues to trumpet forth his praises. Awake my glory, awake psaltery and Harp, I myself will awake right early; Behold God hath turned our day of Hmiliation, into a day of Thanksgiving, and so hath fulfilled that promise, 
Psal. 125.6.  They that sow in tears, shall reap in joy, etc. We that sowed in tears, in the morning, do reap in joy in this our evening; A quick return: Shall not we for this, go on with the Psalmists resolution; 
Psal. 57.9, 10, 11.  I will praise thee, O Lord, among the people, I will sing to thee among the nations: For thy mercy is great unto the heavens, and thy truth unto the clouds: Be thou exalted, O God, above the heavens, and thy glory above all the earth.  
O that the fathers would be telling their children, and one Christian be making over the report unto another, of the righteous Acts of the Lord; Oh that to the perpetuating of the memory of God's loving kindness, we would all put ourselves under the Prophet Isaiahs' Engagement; 
Isa. 63.7.  I will mention the loving kindness of the Lord, and the praises of the Lord, according to all that the Lord hath bestowed on us, and the great goodness towards the house of Israel, which he hath bestowed on them, according to his mercies, and according to the multitude of his loving kindnesses.  
And again, 
Psal. 71.15.  that of the Psalmist; My mouth shall show forth thy righteousness, and holy salvation all the day, for I know not the numbers thereof.  Rejoice in the Lord, 
Psal. 33.1.  O ye righteous, for praise is comely for the upright, etc. 
Thirdly, and lastly, Let us exalt God in our lives. Take heed, I beseech you, of honouring God in our duties, and dishonouring of him in our conversations, of exalting of him with our tongues, and casting him down in our lives: This were to imitate those wretched jews, who carried up our Saviour to the top of the Mountain, that they might throw him down the pracipice, and break his neck: Let not our lives give the lie to our duties. Walk becomingly to your mercies, and becomingly to your duties. Let an holy, sweet, gracious, conversation be the Paraphrase of our duties, and a Comment upon our days of Humiliation, and Thanksgiving: I will conclude with that earnest obsecration, and obtestation of the Apostle.  I beseech you therefore brethren, 
Rom. 12.1.  by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. 
It is unreasonable, as well as irreligious, to give God our mouths, and sin our lives; to give the dead sacrifice to God, and the living sacrifice to the devil.  
God hath done all, let him have all; Our 

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


November 17. 1640 Doctor Burgess, Jer. 50.5.  
November 17. 1640 Master Martial, 2 Chron. 15.2.   

Before the recieving of the Sacrament.  
Novemb. 29. Mr. Gauden, Zach. 8.19.   

At the thanksgiving of the Union, betwixt England and Scotland.  
September 7. 1641 Mr. Marshal, Psal. 124.6, 7, 8.  
September 7. 1641 Mr. Burroughs, Isai. 66.10.  
November. 5. Dr. Burgess, Psal. 76.10.  
Decemb. 22. 1641 Mr. Calamy, Jerem. 18.7, 8.  
Decemb. 22. 1641 Mr. Marshal, 2 Kings 23.25, 26.  
February 23. 1641 Mr. Calamy, Ezek, 36.32.  
February 23. 1641 Mr. Marshal Judg. 5.23.  
March 30. 1642 Dr. Burgess, not Printed, Jerem. 4.14.  
March 30. 1642 Mr. Ash, Psalm 9.9.  
April 27. 1642 Mr. Thomas Goodwin, Zach. 4.6, 7, 8.  
April 27. 1642 Mr. Carryll, Revel. 2.2, 3.  
May 25. 1642 Mr. Harris, Luke 18.6, 7, 8.  
May 25. 1642 Mr. Ob. Sedgwich, Jerem. 4.3.  
June 29. 1642 Dr. Gouge, Nehem. 5.19.  
June 29. 1642 Mr. William Sedgwich. Isaiah 62.7.  
July 27. 1642. Mr. Reynolds, Hosea 14.8.  
July 27. 1642. Mr. Hill, Proverbs 23.23.  
August 31. 1642 Dr. Downing, not Printed, 2 Thes. 3.2.  
August 31. 1642 Mr. Carter, Judges 20.26, 27, 28.  
Septemb. 28. 1642. Mr. Hodges, Psalm 113.5, 6.  
Septemb. 28. 1642. Mr. Wilson, Hebrews 11.30.  
October 26. 1642. Dr. Temple, Psalm 2.6.  
October 26. 1642. Mr. Case, Psalm 68.1.  
Novemb. 5. M. Newcomen, Nehem. 4.11.  
Novemb. 28. 1642 Mr. Herle, Zachary 8.19.  
Novemb. 28. 1642 Mr. Vines, Numb. 14.24.  
Decemb. 28. 1642 Mr. Valentine, Zepha. 3.8.  
Decemb. 28. 1642 Mr. Corbet, 1. Corinthians 1.27.  
january 25. 1642. Mr. Arrowsmith, Leviticus 26.25.  
january 25. 1642. Mr. Whittaker, Haggai 2.7.  
February 22. 1642. Mr. Bridges, 2 Sam. 19 5, 6, 7, 8.  
February 22. 1642. Mr. Ellis, Micah 5.5.  
March 29. 1643 Mr. Gibons, not Printed,  
March 29. 1643 Mr. Lightfoot, Luke 1.14.  
April 26. 1643 Mr. Ley, jeremy 4.21.22.  
April 26. 1643 Mr. Greenhill, Matthew 3.10.  
May 31. 1643 Mr. Perne, Micah. 4.5.  
May 31. 1643 Mr. Cheinell, Zachary 2.7.   
Thanksgiving Sermons, for the discovery of a dangerous, and bloody Design, tending to the utter subversion of the Parliament and the Famous City of London.  

Before the Lords.  
june 15. 1643 Mr. Calamy, joshua 24.15.  
june 15. 1643 Mr. Herle, Psalm. 95.1.   

Before the Commons.  
june 15. 1643 Mr. Marshal, Revelation 15.2, 3, 4.  
june 15. 1643 Mr. Obadiah Sedgwick, Ester 9.1.  
june 28. 1643 Mr. Carter, Exodus 32.9, 10.  
june 28. 1643 Mr. Palmer, Esther. 4.13, 14.   

At a Fast before both Houses, and the Assembly of Divines.  
july 7. 1644 Mr. Bowls, john. 2.7.  
july 7. 1644 Mr. Newcomen, Isaiah 62.67.   

At an extraordinary Fast.  
july 21. 1643 Mr. Hill, Revelation 12.11.  
july 21. 1643 Mr. Spurstow, 1 Samuel 7.6.  
july 21. 1643 Mr. Vines not Printed.  
july 26. 1643 Mr. Conant, Jer. 30.7.  
july 26. 1643 Mr. Sympson, Isaiah 4.5.  
August 30 1643 Mr. Tuckney, Jerem. 8.22.  
August 30 1643 Mr. Coleman, Jerem. 8.20.  
September 27 1643 Mr. Chambers, Zach. 7.5, 6.  
September 27 1643 Mr. Anthony Burges, Mark 1.2, 3.   

At the taking of the Covenant of the three Kingdoms.  
September, 29. Mr. Coleman, Jer. 30.21.  
October, 6. Mr. Carill, Nehem. 9.38.  
October 25. 1643 Mr. Wilkinson, Zach. 1.18, 19, 20, 21.  
October 25. 1643 Mr. Salwey, 1 King. 18.21.  
Novemb. 29. 1643 Mr. Mew, Isaiah 42.24, 25.  
Novemb. 29. 1643 Mr. Bridge, Zach. 1.18, 19, 30, 21. and Chap. 2.1.   

At the Funeral of Mr. Pym.  
December, 15. Mr. Marshal, Mich. 7.1, 2.  
Decemb. 27, 1643 Mr. Henderson, Ezra 7.23.  
Decemb. 27, 1643 Mr. Strickland, Isaiah 10.12.  
January 31, 1643 Mr. Cawdrey, Prov. 29.8.  
January 31, 1643 Mr. Rutherfurd, Dan. 6.26.  
February 28. 1643 Mr. Bailiff, Zach. 3.1, 2.  
February 28. 1643 Mr. Young, Psal. 31.24.  
March 27, 1644 Mr. Gillespie, Ezek. 43.11.  
March 27, 1644 Mr. Bond, Isaiah 45.15.   

At the Thanksgiving, for the Victory given to our Forces, under Sir William Waller, and Sir William Balfore, over Sir Ralph Hoptons' Army.  
April. 9 1644 Mr. Sedgwick, Psalm. 3.8.  
April. 9 1644 Mr. Case Daniel. 11 32.   

At the thanksgiving, for the Victory given to the forces under the Command of the Noble Lord Fairfax at Selby in York Shire.  
April 23. 1644 Mr. Perne, Exodus. 34.6.  
April 23. 1644 Mr. Carryl, Revelations 11.16, 17.  
April. 24. 1644. Dr. Staunton, Deut. 32.31.  
April. 24. 1644. Mr. Greene, Nehemiah. 1.3, 4.   
FINIS.