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

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

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

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

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

Let God ariſe. It is ſpoken after the manner of men, as when we implore ſpeedy Succour of another, we ſuppoſe his Riſing and haſt'ning to our Relief. 'Tis a Phraſe uſual in Scripture, and Significant of Gods affording timely and preſent Help unto His People who truſt in him; and equally of his taking ſpeedy Vengeance of His and their Enemies. Pſal. 12.5. For the Oppreſſion of the Poor, for the ſighing of the Needy, now will I ariſe, (ſaith the Lord) I will ſet him in ſafety from him that puffeth at him. 102.13. Thou ſhalt ariſe, and have mercy upon Zion. Jer. 2.27. In the time of their Trouble they will ſay, Ariſe and Save us. So alſo in Inflicting Judgment, God is ſaid to Ariſe: Iſa. 14.22.33.10. Job 31.14. What ſhall I do when God riſeth up, & when he viſiteth, what ſhall I anſwer him?

To both Senſes the Phraſe is neceſſarily determined in the Text: The Firſt is implied, ſoil. Gods timely appearing for the Protection and Defence of his People; for the Ark (at the Removes of which the Words were uttered) was the Glorious and SpecialPſal. 132.8. 1 Sam. 4.3. a Sam. 15.24, 25. Jer. 3.16. Rev. 11.19. Symbol of Jehovahs Preſence, and his giving Strength unto his People: Hence 'tis called, the Ark of his Strength, and from this Conception about it the Army of Iſrael in Eli's time ſent for the Ark of God into the Camp to Save 'em, and received it with Shouting in their vain Confidence: So alſo when David was flying before Abſalom, Zadock and the Levites were for bearing away the Ark of the Covenant of God, as a Pledge of the Divine Preſence and Aſſiſtance with the Afflicted King; but his Care of it, and Reverence to it, was too great to ſuffer it, and he had a more juſt apprehenſion of a right Truſt in God, then to build meerly on the outward ſign of Gods Preſence and Power.

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

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

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

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

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

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

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

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

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

Moreover, Fervency Rom. 8.26, Col. 4.12. St. Luk. 22.44. 1 Theſ. 3.10. muſt accompany all our Prayers, if we expect they ſhou'd be acceptable and Prevalent. St. James puts theſe two together, Jam. 5.16. The Effectual Fervent Prayer of a Righteous Man availeth much: And the Pſalmiſt ſayes, With my whole heart have I fought thee,—I entreated thy Favour with my whole heart, Pſ. 119. 10.18. This is but decent and neceſſary, becauſe the Object to whom we addreſs in Prayer is the Moſt High and Holy GOD, whoſe Name is Glorious and Fearful, and before whom the Serephims cover their Faces! Tis an awful thing to have to do with the Supream Majeſty of Heaven and Earth! we ſhou'd not dare to trifle with Him! Moreover, The things we ask in Prayer are of the laſt Weight and Importance, and if we have a preſſing ſenſe of our Needs, and a real Deſire of the Bleſſings we requeſt, we cannot but be earneſt and ſervent in Spirit. In a word, Prayer is a Sacred Exerciſe of great ſeriouſneſs and ſolemnity, and nothing can be more Indecent & Criminal than a light and common, a cold and indifferent frame of Spirit in it; But the Mind ought to be Intent, Deſire Strong, the Affections vigorouſly moving, Grace in its lively Exerciſe, and then (like Iſrael) we Wreſtle with God and as a Prince we do prevail.

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

I. Imprecation of Judgment on the wicked Enemies of God and his Church is one part of Prayers; &c we ought to make it one Article in our Petitions, that God wou'd blaſt their Deſigns & Attempts againſt his Truths, and Wayes, and Intereſt, confound their wicked Counſels, Scatter 'em in their evil Enterprizes, bring down their Power and Pride, and execute the Judgments written againſt them. We have many Examples of this part of Prayer in the Holy Scriptures Pſal. 5.10, 7, 6.9.59, 13.69.24. &c. 79.10, 11, 125.5. 〈◊〉 eſpecially in the Book of Pſalms: I will mention two only, Pſal. 94.1, 2. O Lord God, to whom Vengeance belongeth, O God, to whom vengeance belongeth, ſhew thy ſelf! Lift up thy ſelf thou Judge of the Earth, render a Reward to the Proud! Lord, how long ſhall the wicked, how long ſhall the wicked triumph? &c. Pſal. 83.1, 2. Keep not thou ſilence O God: hold not thy peace and be not ſtill, O God. For lo, thine Enemies make a tumult, & they that hate thee have lift up the head.— v. 13, 15, &c. O my God, make them like a Wheel: as the ſtubble before the Wind.—So perſecute 'em with thy Tempeſt, and make 'em afraid with thy Storm.— Let them be confounded and troubled for ever; yea, let 'em be put to ſhame, and periſh.

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

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

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

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

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

3. However ſure we are that a Perſon or Party do deſerve the Judgments and Rebukes of Heaven, as Publick Enemies of the true Wayes of God, yet if there has been any thing of Perſonal. Oppoſition, Conteſts, Affronts Wrongs either given or received, Be ſparing, ſuſpicious, and lay Reſtraint upon thy ſelf: Dare not to truſt thy own heart, where 'tis ſo eaſily partial and byaſſed, leſt Regards to ſelf are blended with thoſe to Heaven, and Heaven be diſhonour'd and offended. And if men are apt to juſtifie and guide themſelves by the Pſalmiſts Example in this Caſe As Pſalm 7.35. • 2. • 4.55.59.69.70.109, &c., we muſt know that as we have not his Grace, ſo much leſs have we his Infallible Guidance and Inſpiration, to ſafe-guard and warrant us. Mr. Vincent therefore tells us, That David and the other Prophets are no Examples for us to follow in this matter, for they knew by a Prophetick Spirit Gods Intentions concerning the Perſons whom they prayed againſt.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Indeed there was among the Jews a Form of Adjuration or Imprecation, ſcil. GOD DO SO, AND MORE ALSO. The moſt Eminent Saints us'd it, but in a devout and awful manner, & upon weighty and ſerious Occaſions: And ſo us'd, it was properly a part of Religion, as much as the taking an Oath is when we are called to it; for this alſo is a ſolemn Appeal unto God, and a tacit Invoking his holy Vengeance in caſe of Falſhood, which Vengeance does therefore follow Perjury. So (I ſay) Imprecation was of old uſed as an Act of Religion & Worſhip, in devout manner. Thus Eli adjur'd Samuel, 1 Sam. 3.17. God do ſo to thee, & more alſo, if thou hide any thing from me—.So Ruth unto Naomi: The Lord do ſo to me, and more alſo, if ought but death part thee & me, In this manner David once & again Sware & bound himſelf 2 Sam. 3 35.19.13. and ſo Solomon ſware by the Lord, 1 Kings • • 3. ſaying, God do ſo to to me and more alſo, if 〈◊〉 have not ſpoken againſt his own life: & St. Paul with like Solemnity 2 Cor. 1.23. aſſerts his Veracity by calling God to Record on his Soul. Theſe Inſtances ſhow that the thing is Good, if it be uſed lawfully.

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

But how many Graceleſs Creatures are there, who make a Trade of this and other Acts of Prophaneſs, and repent not, nor do their hearts ſeem to ſmite 'em. I might produce many dire Examples out of Hiſtory, of Perſons who have been dreadfully puniſh'd by God, as they have wiſh'd againſt themſelves in their cruel Paſſions: But there is one Select and terrible Scripture Inſtance, which alone I will leave with you to think of; and the rather to let you ſee of what kind of Perſon this Impiety might be expected; and how ſevere and exact Heaven is to fulfil and perform the curſed Wiſh. Let Jezebel be the Inſtance (that Woman Jezebel, "the Type of the Romiſh Whore, drunk with the Blood of Saints) of whom we read, 1 King. 19.1, 2. that when Ahab told her all that Elijah had done, (how he had encounter'd the Prieſts of Baal, expos'd 'em, and at his order the convinced Multitude had in their zeal ſlain 'em) this inrag'd Woman then ſent a Meſſenger unto him ſaying, So let the gods do to me and more alſo, if I make not thy life, as the life of one of them by to morrow about this time The like Inſtance we have, a King 6.31. Act 23.14.. Thus ſhe imprecated againſt her own Life: Words worthy of her lewd Mouth, and agreable to her outrageous and bloody Spirit! And in a little time God did to her as ſhe had wiſh'd, and more alſo than what ſhe had threat'ned Elijah, & than he had done to her Idolatrous Prieſts; for ſhe was not Slain barely, but in an uncommon way and manner, being thrown out of a Window; daſht to death on the Pavement, trodden under foot, and eaten of dogs. Well did Jehu call her the Curſed Woman! Curs'd from her own Mouth, and the Curſe confirm'd by the God of Heaven, who heard and executed what her lips had utter'd.

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

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

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

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

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

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

And being that God has caſt our day in a time of War with the Antichriſtian Enemy, I wou'd crave leave to offer this Comfortable Aſſurance to YOUR EXCELLENCY and the HONOURABLE COURT, Your Officers and Troops; That we bear you in our Hearts, and on our Knees to God, and follow our Brethren in their weariſome Marches, and thro' all their Dangers, with our earneſt Cries to Heaven for their ſafe Conduct, Succeſs, Victories, and a Triumphant Return. We alſo ſtand ready as our Office binds us, and Your whole praying People, bound by their Holy Profeſſion, to aſcribe and give the Glory to God of all his merciful Appearances with You, in bleſſing Your Councels and Enterprizes. We have an ARK to take up and bear before You, even the Exalted NAME of the Victorious REDEEMER! We have a MERCY-SEAT to come before,—And we thank GOD on Your Behalf (the Fathers of the Congregation) who have lately call'd us to Enquire before it, for and with you On a Day of Prayer at the Council Chamber in Boſton, Fryday, March 7.17 • 7.; Admoniſhing us herein of our Duty and Priviledge, if we cou'd have forgot it, & leaving us a happy Teſtimony of Your own devout Dependance.

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

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

For does not the Holy God moſt reſent Sin in his own Profeſſing People? Exod 32.10 Deut 9 19 Ezek 6 9. Amos 2.13. Iſa 63 10. and will He not puniſh it in them? Levit. • 6.15, 16, 18. Amos 2.4, 6. Lam. 1.8, 14. Amos 3.2. You only have I known of all the Families of the Earth; therefore I will puniſh you for all your Iniquities. Will He not diſown us? Hoſ. 1.9. Call his Name Lo-ammi; for ye are not my People, and I will not be your God. And has not God threatned to uſe his real Enemies as the Inſtruments, by whom to avenge the Quarrel of his Covenant Deut. 28 48.49 Pſal. 78.61, 62. Joſhu 23.13 Judg 2.14, 15.?

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

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

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

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