12. THE TWELFTH SERMON, UPON THE 76. PSALM, BY M. ROBERT BRUCE,

THE TWELFTH SERMON, UPON THE 76. PSALM, BY M. ROBERT BRUCE, (IN THE Church of Edinborow,) at a thanksgiving to God for delivery from the tyranny of the Spaniards. The text.

1 God is known in Jury: his name is great in Israel.

2 For in Shalem is his Tabernacle: and his dwelling in Zion, 2 There brake he the arrows of the bow: the shield, and the sword, and the battle. Selah.

4 Thou art more bright and puissant, then the mountains of prey.

5 The stout hearted are spoiled, they have stepped their sleep: and all the men of strength have not found their hands.

6 At thy rebuke, ô God of Jacob, both the chariot and horse are cast asleep.

7 Thou, even thou art to be feared: and who shall stand in thy sight when thou art angry?

8 Thou didest cause thy judgment to be heard from heaven, therefore the earth feared and was still.

I Have chosen this song, which is a song of praise and of thanksgiving, (Well-beloved in Christ Jesus) as a song that is most meet for our purpose, and that agreeth best with the business and holy action that we have in hand this day. For in this song the Psalmist praiseth God for his singular benefits bestowed from time to time upon his own people: As namely, by reason he hath chosen them to be his people, and selected them out from amongst all the Nations on the earth, to be a peculiar inheritance and possession to himself; he hath bequeathed unto them his Oracles, which he had done to no other company under the Sun beside her; he hath made his residence with her, which he hath done with no other society of men in the earth; he hath taken the defense of her against whatsoever sort of enemies, which he hath done to no other sort or condition of men: In such sort, that she hath found from time to time, experience of his mighty hand, to her great comfort, to his glory, and to the perpetual overthrow of his and her enemies that have assailed her. No doubt but some singular and particular delivery hath given occasion to this notable song; albeit the form of the song is general, and may serve well to the use of the Church in all ages following to the end of the world. For these benefits wherefore the Psalmist praiseth God in this Psalm, they have been common, they are common, and shall be common benefits to the Church so long as she is absent in the body from the Lord; For he hath given the custody of his word to no other society in the earth but to his Church; he dwelleth with no other company of men but with the company of faithful men and women; he taketh the defense of no other sort of people in the earth, but of these faithful men. These people have felt in experience his inward & outward deliveries, both in soul & body; & the Church of this country at this day, that she standeth on foot, and that she hath liberty to assemble, and that now she hath a mouth and voice to praise him, she hath this God to thank only, and not any flesh under the Sun.

Therefore I say, address your hearts every one of you in some measure to do this; for surely, ye had never better occasion thē ye have at this time. All men I know are not alike disposed & yet were never more unfit. For I know there is a sort of men, who think themselves by this delivery disappointed, who in their hearts are as sorrowful of ye Sparniards case, as they themselves are: of these I look for no praying. There is another sort of men, who were never touched with the danger, and these men cannot be moved with the delivery; for he that saw not the peril, it is not possible that he can esteem of the delivery. There is thirdly, another sort of men, who both saw the peril, sighed for the peril, and desired the delivery: This sort of men will praise God for the benefit of delivery. Surely in this, we have all occasion to thank God, that commandment hath passed from Church and King, that all knees shall bow and do reverence to this God, whether they do it feignedly or truly, to themselves be it said: whether they do it under pretense or sincerity, to themselves be it said; for the weal and profit will redound to themselves only. Although we that fear God have great occasion to praise him, that his name is glorified this day, suppose it be feignedly. This Psalm hath three special parts. In the first part he propoundeth certain benefits, in the which, the Lord shown himself both gracious & merciful to his Church. In the second part, he praiseth God for a singular delivery, for a work more than wonderful; a work in the which the Lord shown himself to be a mighty preserver of his own, and a terrible revenger on his enemies: a work accomplished by his own virtue and force only, without the support of any creature living. In the third part he setteth down an exhortation to the Church, to grow in thankfulness towards God; to grow in thankfulness towards him, that he may grow in mercy and savor towards her; and that he may grow in anger and hatred towards his and her enemies. These are the parts of this Psalm. In the first part, there is first propounded a chief and principal benefit, wherein still the Lord showeth himself exceeding gracious towards his people, the benefit is this: that he hath revealed himself so plainly and so familiarly to her, besides all the rest of the world: In such sort, that he hath made her acquainted with him, and made himself well known to her. For first, the Lord hath revealed himself to his Church, by a special and particular revelation, beside that general revelation, which is known in the whole world: for as to this general revelation which is known to the world, it serveth nothing to our instruction, profit, nor erudition; but serveth rather to our conviction, that the Lord may have within us a testimony of our just condemnation. And therefore beside this general revelation, whereby he hath revealed himself unto all flesh, he hath manifested himself to his Church, by a special and particular revelation; beside that common light and natural understanding, he hath opened himself to us by an heavenly light & supernatural understanding, which heavenly light & understanding maketh us, first the children of light and of the day; which heavenly light discerneth us from the rest of the world, who are darkness and the children of the night, (as the Apostle calleth them.) For this heavenly light and supernatural understanding, whereby we see God, is proper only to the true members of Christ Jesus who are his Church; none hath this eye of Faith but they only. It is so proper to them, that it severeth them from all other societies in ye earth, whether they take unto themselves ye name of the Church, or are altogether enemies thereunto. This supernatural light and understanding is offered by the word, & is given unto us by the Spirit of God: for the natural man, as long as he remaineth in his natural estate, cannot perceive the things of God. For why? the greatest light and greatest wit that is in our nature, is the greatest enemy that this heavenly light & wit can have; as we have in the Apostle writing Romans 8. The best wit, yea that which we call ye best wit that is in a natural man, it counteth the word of God foolishness. And therefore, seeing the world by her own wisdom, yea the greatest Philosopher in it, by his own knowledge could not know God: this God was moved by that same light and wit, which the world counteth foolishness, to make men to know him in Christ Jesus, to their eternal salvation. This wit, I say, is offered to us by his word, and given by his Spirit only: For as there is no man knoweth what is the mind of man toward hm, except the spirit of the man’s self, or he to whom this spirit revealeth it: so there is none knoweth the wisdom of God, nor knoweth his mind toward him, except the Spirit of God, and they to whom this Spirit communicateth the matter. Of this Spirit he hath poured upon his own Church, whereby he hath revealed himself more plainly to her, and given her a clearer sight of him, then all the rest of the world can have. For as to that sight which we have of God, which is common to us with the rest of the world in the mirror of his works, it faileth us in the very entry, we lose it in the threshold, it is choked and suffocate by the mischief of our affections within us. Again, as to that sight which we have in his word: take once his Spirit from the word, that this word be but a slaying letter, and not a quickening Spirit; the mirror of the word is but a dim mirror, and a sealed letter to all men, as Isaiah calleth it: It cannot profit us.

Therefore there is no way to seek God truly, but in the mirror of his own word and Spirit conjunctly: that is, by the word piercing the ear, and the Spirit piercing the heart. The word to work outwardly, and to pierce the ear, and the Spirit to work inwardly an eye in the mind, and to open adore in the heart: Where this conjunct and joined working is, it cometh to pass, that the veil of ignorance is taken out of our minds; it cometh to pass, that our hard hearts are mollified; it cometh to pass yt the filthiness of our affections are mortified; it cometh to pass, that our souls are renewed; our conscience getteth this boldness, that with joy we dare open these mouths of ours which otherwise we durst never open, and call the Father of Jesus Christ, Our Father. This heavenly revelation we have by the working of the word and Spirit conjunctly; and still the more we get of the Spirit, the more clearly we see him, and the better know we our God. Then let us come to the matter: by this heavenly revelation of God by his word and by his Spirit, it cometh to pass that God is well known in Judah; that is, in his Church. And of this good knowledge, which is no other thing but faith, again it cometh to pass, that his name is great in Israel; that is, yt his name is greatly praised, highly extolled, and his remembrance is ever continually in memory in Israel. By the name of God here, God himself is understood: for in so many good effects as God uttereth himself toward his Church, as many names he giveth to himself, whereby he may be praised of her. As for example when, he promiseth unto his Church freely grace and mercy, his Church giveth him a name, and calleth him merciful. When he keepeth his promises, and uttereth himself a faithful God to his Church, his Church giveth him a name, and calleth him a true God. When he delivereth his Church out of danger, and showeth himself a mighty God, & terrible against his enemies, the Church giveth him a name, and calleth him a potent God, and so forth in the rest of his effects: So that by the name of God, is understood here God himself; as God maketh himself to be known in his wonderful works and effects.

Then to take up the doctrine of this first benefit, we see, this heavenly & familiar revelation of God only, and no other thing, maketh this God well known in Israel. Of this heavenly and familiar revelation springeth true knowledge, which is no other thing but our justifying faith; and of this justifying faith & benefit of knowledge, springeth a continual praising and loving of God: for these two further others mutually: the true knowledge of God, and the true praising of God. God is well known in Judah: Therefore his name is greatly praised there. So that it is not possible but that man who knoweth God rightly, must praise him truly.

God is not like our countrymen: For many of our men, where they are best known, they are worst loved. It is far otherwise with God, for where he is best known, he is best loved. And this love can never be idle, but must burst forth in praises and thanksgiving of him whom it loveth: For these two follow others mutually: the true knowledge of God, and the true praising of God.

Now let us see, and let us turn over this argument upon ourselves, and see if the consequence be true in us. This country no ways praiseth God, nor magnifieth his name: and therefore it followeth, he was never well known here, his name is not great in Scotland. Therefore it is a sure token, yt his goodness was never well felt in Scotland. Surely, if a multitude of benefits might have moved us to have altered our taste, we might long since have tasted the sweetness. If a multitude of miracles and many wonders might have made him to have been known among us: there are more shown to us, and more wonderful then ever was shown to Pharaoh. But God knoweth what we have profited, both in our knowledge, and in our feeling. For, as to our knowledge in our hearts, whatsoever we profess in our mouths, (for all that is come and gone,) we are for the most part asking with Pharaoh, who is the great Jehovah, that we should obey him? And on the other part, we doubt as much of his Son the Savior of the world; so that we are still asking with the blind man, John 9. Who is the Lord, that we should believe in him? I say, if marvelous or wondrous works might have moved us to know & praise him, he hath shown a work lately, which even the more we hear of it, it is the more marvelous. And yet I am assured, a great part of the circumstances that should aggravate this matter, are not as yet come to our knowledge. We are assembled this day for that end, and to praise him for this benefit, that his name may be great in Edinburgh. The Lord grant that every one of you, in some measure, may burst forth in thanksgiving: that ye may answer to our expectation, as God hath given you grace. And on the other side, accursed be he, as he is accursed from the heaven, that presenteth himself here to scorn God, that cometh here, and bringeth not his heart and mind ready prepared in some measure to praise him. I stand not here upon the degrees of preparation, howsoever it be, so it be true: otherwise here I pronounce him accursed from the heaven, that cometh not here to praise God in some measure.

Since these corporal Sacrifices ceased in the which God was honored, there is no spiritual Sacrifice more acceptable to him then the Sacrifice of thanksgiving: For as to this Sacrifice; it sanctifieth not only our own persons, but the whole creatures appointed to the use of our persons: For that which is true in meat and drink, is true in all the rest of the creatures of God; ye see by your experience daily, that your meat and drink is made wholesome to your nourishment by thanksgiving to God after dinner and supper, and so oft as ye refresh your bodies. This that is true in these creatures is true in all the rest of the benefits of God: So this proposition abideth firm: Thankfulness to God sanctifieth the whole benefits of God. It is not possible but a good conscience must praise God in some measure. A good conscience cannot cast off the memory of God and his benefits altogether; but in some measure it must praise him: Therefore that we may possess this great work and benefit of our delivery in the mercy and favor of God, and with his blessing in a good conscience, let us in some measure give him praise therefore. Surely the longer ye look in this benefit, and the more ye weigh it, ye will find it the more worthy of praise.

I am sorry in my heart that our disposition is so evil, that we cannot praise him as we would; yet howsoever it be that we can do it as we would, let us do it as we may according to that measure of grace that is granted to every one of us. And for this default that is in us, let everyone of us desire pardon, following me after this manner: Lord be merciful to our unprepared hearts, Lord behold us in the righteous merits of thy Son; and suffer not this evil disposition of ours to be a hindrance to the second delivery, if peradventure that Balaak with his Priest Balaam make the second assault: But Lord in thy mercies sanctify our hearts more and more to all thy holy uses, that thy merciful protection may cover us; and being environed therewith, we shall not be found naked, let the fury and rage of the enemy assail when he pleaseth. Let us I say after this manner be thankful to God. And surely, the thankful memory of this benefit shall be the ready way to purchase the second delivery, in case (as I have said) the enemies of God, being possessed with that restless spirit of the Devil, make the second assault. Thus far concerning the first benefit. The second benefit whereby he showeth himself gracious to his people, followeth in the second verse: to wit, He made his residence with them, he dwelt at Shalem, as his Tabernacle placed in Zion doth testify. He dwelt at Jerusalem which at that time was called Shalem, where his Tabernacle was placed. This dwelling of God with his Church is the second benefit wherein he showeth himself gracious to her. For suppose it be true that the majesty of our God replenisheth heaven and earth, and is everywhere, yet it is as true that this God of ours dwelleth not everywhere, for he dwelleth only in his Church and among his faithful. For the Lord is far off continually from the hearts of the wicked (as the Apostle saith.) Therefore the Lord had made as yet his residence and dwelling to be in Zion: He dwelt in the hearts and consciences of his own people of old, he gave them ensigns of his visible presence, as was the Tabernacle, the Ark, as types and ceremonies which were seats of his oracles; and gave many miracles and wonders for the confirming of his presence. Now it hath pleased the Lord to translate his Tabernacle from the Jews to us, and to set down the ensigns of his presence among us; such as the preaching of his word, as ye hear it this day; the ministering of his Sacraments, as ye see this day; and the exercise of discipline, as we have at this time. These are the visible ensigns of his presence whereby your senses are informed that ye invisible God dwelleth here, he maketh his residence properly in the hearts of faithful men and women: And the Lord dwelleth in his Saints two manner of ways: to wit, by faith, and by his holy Spirit. It is by the benefit of faith & the Spirit of God, that we become the Church of God, Temples of his holy Spirit, Citizens with the Saints, and domestics of heaven. For by this faith our hearts (as Peter speaketh, Acts 15.) are purified, whereby Christ Jesus may have residence in them, and as Ephes. 3.17. whereby Christ may dwell in us. By the same faith again we are built on the doctrine of the Prophets and Apostles, that we may be a habitation to God by his holy Spirit, as in the last verse, Ephes. 2. Then I say, if the Lord dwelleth in his Saints by these two manner of ways, by faith and by his holy Spirit. he dwelleth not substantially in his Saints, but he dwelleth so only in his own Son: For the fullness of the Godhead dwelleth in him corporally. By faith and his holy Spirit therefore he maketh his residence with you, by the ministry of his word and Sacraments he testifieth his presence here. And surely more and greater promises Jerusalem had never then this Church of ours hath; more notable testimonies of his presence and mighty deliverances Judah had never then we have. And God dwelt never in no nation of the earth (at least since the Gospel began) so long in such sincerity and purity, without error or heresy as he hath done with us. So that if there be any nation under the Sun bound to praise God, we are chiefly bound, and of all nations we must be most ungrate if his name be not great among us. But when I look to the horrible ingratitude answering to this obligation, I cannot promise a continuance of this light and presence. For will ye look unto our answering in our lives: the great men in this country are become companions to the theives and Pirates, oppressors, and manifest blasphemers of God and man. Ye see murder, oppression and bloodshed is the only thing that they shoot and mark at. As to the simple sort of people, the profane multitude, they are altogether godless, there is not such a thing in them as a natural light whereby they may see God in his works, much less the supernatural. As to the greatest part of our Priests, our Ministers, their mouths have lost the truth, and their persons have lost their reverence; the Lord hath made them contemptible in the eyes of men: And by reason they have forgot to give him his due reverence, he hath taken their reverence out of the hearts of men. Well, the Lord will not weary and trouble himself perpetually, as he hath done these many years past, in offering pearls to filthy swine, to curres and to dogs. It is not possible that he should weary himself still; but at the last seeing there is no estate of life that testifieth any true love to his truth, therefore it is as ye see, the most part of this country is given over already to a strange delusion, because they would not receive his Son when he was offered: therefore the Lord hath given them over to a strange delusion. And to what I pray you? Even to prefer the leaven of the Pharisees and dregs of Papistry, to the wholesome and blessed word of truth. And shall this be the end of these plagues? No, but in respect of the contempt of the truth, their bodies shall be plagued also in the sight of you all, whosoever they be that have made foul defection from that blessed truth. And upon this we have also a petition in the second place, to crave of God as in the first place; to crave that the Lord of his great mercy in time would prevent this utter extermination, which this great confusion both in Church and policy so terribly threateneth and portendeth. For it is not possible that things can ever stand still in this estate, but of necessity either the Magistrate and in special the supreme Magistrate must put to his hand, and make an end of this confusion, or else this confusion shall make an end of him. Therefore yet I say, join your prayers with me, that the Lord would prevent this extermining & confusion threatened, and give him grace and an inclining will to make his soul free of the iniquities of his Nobles. Thus far concerning the second benefit.

Now in the second part of this Psalm which beginneth at the third verse: he praiseth God for a singular deliverance which he had granted to his Church, for a deliverance in the which he shown himself more than wonderful: a deliverance accomplished by his own power and force, without the help or aide of any creature; a deliverance in the which he shown himself a mighty preserver of his own, and a terrible Judge to the enemy. What deliverance it was in particular he expresseth not: I agree well to think it the same deliverance which was purchased against Sennacherib. I will not insist in the particular, but if ye take it to be so, ye shall take it well.

He keepeth this order in setting down this wonderful deliverance. First in the third verse, he setteth down the overthrow generally together with the circumstance of place, where this overthrow was done. In the 4. verse he amplifieth this deed, and by way of comparison he enlargeth it. And that it may be the more pithy, he turneth his speech to God. In the 5. and 6. verses he setteth down the manner of the victory more particularly, and he letteth us see in the same verses how easily God did it: And in the 7. verse he is ravished in admiration of the work, and he bursteth forth into that grave sentence: Thou, even thou art terrible, &c. To come back then to the third verse: in it there are two things. First he setteth down the overthrow generally, and he noteth the place next where the overthrow was done. As to this overthrow he saith, He brake their bows and their arrows, their shields and their battle. As if he would say in one word, he utterly overthrew the enemies & put them to flight, he made them to leave all their armor behind them that came to invade his dwelling place: For the breaking of the armor had served to little purpose, except he had broken the men also that managed the armor. And therefore by that accustomed figure he understandeth by the breaking of the armor, the breaking of all them that did bear the armor. As to the place where this overthrow was done, he noteth it in the first word by an adverb of place, pointing it out, as it were by his finger. Where was it done? It was done where God dwelt, where he made his residence at Salem, which is Jerusalem; he testified to his own people, and bare Sennacherib witness that he dwelt there. There is no man that will suffer himself to be cast out of his dwelling place willingly: These men, to wit, the King of Ashur and his accomplices, came to cast out God out of his dwelling place; but he stood to the defense of his own house, & shown them that he would not remove for their pleasure. For the Church then, and the Church now, have found in experience, that there is no external force in the world able to dislodge God against his will, nor make him to change his dwelling place, if we dislodge him not our selves; if they had not cast him out by their actions, he had never been dislodged. So long as the Jews left him a clean footstep to remain in, so long he dwelt and lodged with them: But from time all was defiled, therefore (as ye have heard sometimes from this place, and may read in that 9.10. and 11. of Ezekiel) at last he is compelled to take his leave. How loath he was to depart, his many good-nights, his many rests which are there set down do clearly testify. I think, between the Cherubims and the mount of Olives he made four rests, as ye have in that prophecy of Ezekiel, and all to testify how loath he was to depart, and how ready he was to abide, if they had turned unto him: But they turned not unto him, and therefore he departed. Thus far concerning the text.

Now if we shall compare delivery with delivery, and compare like with like: it is commonly questioned already, and will be questioned till the end of the world, where was yonder great overthrow given, and in what place was yonder navy destroyed? It will be answered again; and I am assured it is answered already; this navy was destroyed about the coasts of the Lord’s own dwelling place, where he made his residence. They came to invade his own Isle, & to cast him out of his possession. And what did he? He shown them to their own cost, that he would not remove neither for the Pope nor Spaniards pleasure. And surely, if we have not the fault ourselves, he will never remove. What glory, what preeminence, what comfort, what dignity we have by the presence of God, I think it was never well known of us: And if there were no more but this singular comfort which as yet appeareth never to have entered into your hearts, I think the very commodity, besides the glory which we have of the presence of God, should move us much. And yet notwithstanding all this glory and dignity that we have by him, we will not suffer him to remain among us. That thing which no external force was able to bring about, we by our filthy and wicked lines are like to bring to pass. Look all the corners of the country, is there a clean place wherein he may make his residence and his rest, without the cries and lamentable voices of terrible murder, oppression and blood; where shall he make his residence, where he shall not be dislodged by blasphemy? Alas, this is over rife among men, whom we would otherwise account good men. It is not possible for him to make his residence amongst a people that is altogether unclean, he must have a clean chamber to rest in at the least; if that our hearts be altogether unclean, he can have no abode here.

O then, what is the remedy of this? and how shall this matter be helped? for if he depart we lose all. There is no other remedy but to prepare a lodging for his remaining. And how shall this be? I will tell you. Look how much more excellent our God and his blessed Spirit is then any Monarch or Prince in the earth, let us be so much the more careful that our hearts and consciences may be clean and holy for his remaining. Let not our hearts be a closet and a dunghill of all corruption. It is not possible for him to dwell there. For the blessed Spirit of God cannot rest but in a clean place. Then I say, look what reverence thou bearest to earthly men: for is it possible that the face and countenance of a Prince should strike thee with such fear, that the reverence thou bearest to him will make thee not only to compose thy gesture, but so to temper thy talk, that thy tongue utter neither evil nor filthy communication? And hath the reverence of man, (suppose he be at odds with thee) such force? How much more should the presence of the mighty God by his holy Spirit (not being near by thee as commonly Princes are, but within thy heart and mind) make thee greedy and earnest to take order with thy cogitations and affections, that the wickedness of them dislodge him not? It is not possible that the Spirit of God can dwell where he hath so great molestation; For when the heart is continually set on mischief, what rest can there be for the good Spirit of God?

Therefore take up thyself in time, and desire of God with me, as I am to desire in this last point. And what is that, that I have to desire? I have to desire that God would show himself present continually in our hearts, that the majesty of his presence may make us to have a regard to our cogitations and affections. I wish that his blessed Spirit would so mortify our sinful lusts and affections, that he may rest in our souls quietly without molestation. Every one of you all in this third point, desire for the mortifying of your lusts and affections, that he may make his residence in you, and pray for an eye to see his glorious presence, that the sight thereof may make you to stand in awe. And this being done, ye shall keep God with you; otherwise if this be not done, adieu with God. Thus far concerning our third verse. As to the 4. verse ye see, in it he will not leave this matter yet, but he amplifieth this matter, and setteth out this great work by way and form of a comparison. And he addresseth his speech to God, even as if he saw him before him, and he saith, Thou art more puissant, bright, and glorious, then the mountains of prey. As if he would say, thou art more glorious and mighty then the greatest King or Monarch of the earth: thou hast not a match in majesty, nor a fellow in dignity, thou hast no match in power nor in glory. By the mountains of prey he understandeth here, no question, the highest moutaines. And it is very easy for you to know what is meant by the highest mountains: by them he understandeth the greatest Kings and Kingdoms in the earth. I say, by the mountains of prey he understandeth the highest mountains: And why? By reason the beasts of prey hunted by dogs, or sleight of the hunter, they have recourse to the highest places for their safeguard. So by reason that the ravenous beasts betake them to these high mountains and inaccessible places, I think here by the mountains of prey, is understood the highest mountains.

Now, what is the sense and meaning of this? There is no King nor kingdom in the earth, that may come near in power and majesty to our great King. If this be true, that no King or Monarch may come near in majesty to our great God Jehovah, this also must be true: he that hath God with him hath help enough. This also must be true, if we keep God on our side, there is no counsel, force, policy, nor endeavor, (suppose all these four excel in the enemy.) can prevail against his Church. This Balak the King of Moab knew well, that so long as God stood by his people, his people was invincible, and therefore as ye have there in that history, he taketh consultation with his neighbors the Midianites, and adviseth with them what should be best. And surely he took a right consultation, they concluded, that except God were corrupted, it was not possible to get victory over them. And therefore he compasseth to get God to be corrupted. And how? he addresseth him to corrupt Balaam, thinking that way God should lie by also, by reason Balaam was counted to be his Prophet, and so come to his purpose. Indeed if God had been corrupted from his people, as Balaam was, he had attained to his purpose; but seeing God stood by his people, although his Prophet disappointed them yet the people were preserved.

Then I say, the lesson is only this: keep God well on our side; for if we keep God in our hearts and consciences, let the enemy assail us when he will, he shall find ever more with us then with them. God cannot be kept, except there be another kind of reformation then I see appearing yet. I have spoken already enough of this. And therefore I go forward. Thus much for the 4. verse. In the 5. and 6. verses he setteth down more particularly, the manner how this victory was obtained by God, after what sort, & how easily he overcame these great enemies. As to the manner of the victory, it standeth in two sorts, according to two kinds of enemies that were in the army. There was one sort of great and mighty men, who were Princes and rulers of the army: there was another of inferior rank and estate, who were counted the valiant men of courage, and strong men of the army. Against both these sorts, he useth two sorts of means to obtain the victory; And first in the 5. verse, he setteth upon the men of courage, who were puffed up in the conceit of their own strength and valiantness. And what doth he with them? He striketh such a fear in them whereby he spoileth & pulleth from them both wit and strength, he spoileth them of heart and hand, in such sort, that their wit and strength serveth them to no more use, then if they had been asleep. Their hands which they boasted of so much the night before, served them to no better service then if they had been cut off. These men by flight escaped, they left their armor & all behind them: and they that were swiftest, thought them to have the greatest vantage. This work then was wrought by a terrible fear which he struck into their hearts and consciences. As to the other sort, they fought on horses and chariots, and these were the great men, the princes and rulers of the army: The means that he useth against these, is told in the end of the 6. verse: He striketh them with a deadly sleep, with such a sleep that the rider was as dead as the Chariot. I will not insist; the Chariot is here placed for the rider, by the same figure whereof we spake before. Thus far concerning the manner. As to the other thing, how easily he brought this about, he letteth us see it in the beginning of the 6. verse, all this was done at his rebuke. All this great overthrow cost him but a word: There was no matter to weary him here, nor to make any trouble to him. There was no more desired in it, but only the word of his mouth. The Lord is said to rebuke, when he punisheth; for the rebukes of the Lord are continually effectual, he maketh not a proffer against his enemies, but he layeth on also: So the word and voice of his mouth returneth never again without the errand done. Thus far concerning the paticular of the overthrow purchased against Sennacherib. To take up this now, and apply it to this overthrow: As to the particulars of their overthrow, for the which we praise God this day, they are not all come as yet to our knowledge, after what sort, and in what manner the Lord hath overthrown that navy of ships. There are two things that are certain, who hath done this seat, and how easily he hath done it. As to him who did work this overthrow, I think there is no man but he seeth, there is no creature on the earth had a hand in this work, or can claim any portion in it, and so go betwixt God and his glory. The most that ye creature can speak of is this; we he be of an engine of fire devised by the English, which scattered the ships while they lay at anchor; but yet notwithstanding few or none perished by that engine. The whole slaughter & drowning of ships hath followed since: at the least the most part. So that it was the mighty hand of God from heaven, who this way testified his anger against them. And there are none under the Sun can come betwixt him and it. Then we see clearly, who hath wrought the work, God immediately from heaven. As to the other thing, how easily he hath done it, I think none of you can be ignorant of it. It hath not taken him up 13. or .14. years preparation. It hath not cost millions of Gold, or thousands of men. What then? It cost him but a word. And what word? He commanded the winds only, and the winds did disperse them. Then ye see how mightily & how easily God hath done this work: And upon the sight of these particulars, ye may take up two notable lessons. The first lesson is this, God never armeth his creatures in vain, he never sendeth them out to do his errand that they return empty: but as he directeth them, so they accomplish his direction. As this is true in God, and faileth never on his part: so we see, it faileth commonly on man’s part. Look to all the expeditions, great preparations, and armies of puissant Princes these many years by-past; every one of them hath been frustrate in the end. For notwithstanding all the ships of all the army of Spain, his levying of men partly in Spain, and partly in the low Countries: notwithstanding all his great army, which was so long in setting forth, whereby he thought no doubt to have rooted out the Church, while he is fully bent to have put in execution that bloody decree of the council of Trent; howsoever he pretendeth another purpose in the meantime; yet what cometh to pass I pray you? When he was of mind to fight with the Church, he meeteth with the wind, and he findeth the wind more than party, as the dead corpses of men and broken ships in all coasts do testify. As this letteth us see, that God is never disappointed of his purpose: so it letteth us see, that men are commonly disappointed of their purpose. The other thing is this: I say, it hath been the custom of God from time to time, to bring his Church into wonderful extremities, that in the judgment of man there appeareth no hope of safety in them: yea, much less in the judgment of others; in our own judgment oftentimes, there appeareth no escape: I say, it is his custom to bring his Church into these extremities, that his glory may appear so much the more in her extraordinary deliverances. For such is the nature of proud flesh, that if he use them as instruments in his work, they cannot content themselves with the half, or to compound with him; but they take the whole glory to themselves. So the Lord bringeth his Church into such extraordinary dangers, whereas no creature can relieve them, he delivereth them extraordinarily, that the whole glory may appertain to himself; And praised be his name therefore.

Now what profit and commodity have the enemies of God in all these great assaults, long preparations, wearisome travel, and great changes? What profit reap they in this? They rush their heads against a wall, and haste themselves to an evil end. They provoke the fury of the Holy one, and make both soul and body to perish. Is not this the profit? and yet they are so blind in this matter, that never a one of them can teach another. The Lord was not sleeping when he appointed enemies to his Church, but foresaw and appointed their ends: and beyond these ends they might not pass. And wherefore appointed he the enemies, what are the ends, let us see, unto the which he appointed them? The first end, is to exercise his Church: as Spain hath put us in an exercise this twelve months by-past; that is one end. This is very good. What is the next end? to bless his Church by this? Yea, he maketh his very enemies to do good to his Church, he maketh them that knew him not, to grant entertainment to his Church: And when it pleaseth him, he maketh them to grant her further assistance. The last end is when he hath wrong all these good uses out of them, whereof they have no thanks because they do it for another end, he maketh each one of them to be hangmen to other: as ye see commonly in our Hilands; he maketh each one of them to bury others, and so punisheth sin by sin in them. Then are they not over busy in procuring such an evil end? for they cannot assail the apple of his eye, but he must be angry against them. And so long as we remain under his obedience, he counteth us as dear to him as the apple of his eye or the black of his eye. And so whosoever assaulteth the Church, so long as she remaineth in his obedience, they shall win an evil end. Hath not experience taught this in our time? have we not seen the experience of this in the great men of our time, who have opposed themselves unto the Church? in the Lord’s of the South, and great men of the North, that have opposed themselves to the Church? Have we not seen that stone which they have pushed at to remove, to have bruised them? Well, there is one of them lying in prison not bruised yet; but he shall be bruised if he take not up himself. And he in the North also shall be bruised if he continue; for there are none yet that ever endeavored to push at that stone, but it bruised them. It were better to stumble upon any other stone, then upon that precious corner. For there is none that stumble upon that stone, but he shall break the neck both of body and soul. I see this stone placed to be a stone of offense, whereon too many of this country (alas) break their necks. Indeed, I am sorry to see that the most part of this country should make a stumbling stone of that precious corner. Albeit in this point among the rest, we have this petition to seek at God, that howsoever it be a stumbling stone unto them, it may remain a sure foundation & ground-stone to us, on the which we being built as lively stones, may be a holy Temple to our Lord; and that the Lord in time would prevent this utter extermination, which the devil in his rage and members intend. Thus far concerning the particulars, by just proportion betwixt that singular delivery from Sennacherib, and our delivery from Spain.

Now what resteth? Ye see in the 7. verse, he is ravished in admiration of the great work and of this great benefit; And what doeth he? he bursteth forth in ye pithy sentence: Thou, even thou art terrible; as if he would say, Thou only, even thou art terrible, & hast not any match or companion. For the proudest man in the earth, & he that is most high in his own conceit, is not able to strike any such terror as to dash a man or stupefy his senses. This terror is proper to God only, it is he only that giveth the heart to men, and spoileth them of this heart when he pleaseth, and casteth them into a dead sleep. Therefore, this only is proper to God; And wherefore is it that he doubleth the Pronoun, Thou, thou, but to testify that it is he only that is terrible? He proveth this in the end of the verse, & how? By an interrogation there, saying, Who is able to stand and abide in his presence, if once his anger beginneth never so little to kindle? Look to the devil, what became of him from the time he presumed to make himself companion to him? He was cast down out of heaven perpetually. Look to Adam, from the time he began to follow the wit of the devil, and presumed in himself, he was cast out of Paradise. And so, there is no creature that can abide in the presence of God of itself. For how is it possible that we that are stubble, can abide in the presence of a consuming fire? Is not stubble the mater of fire? even so we that are conceived in sin, borne in sin, and are but a mass of sins; we are no more but as stubble is to the fire, so are we in the presence of God who is a consuming fire, except we haur a sconce, except we have Christ Jesus to stand betwixt us and him. And therefore he is appointed to be a mediator and intercessor, to stand betwixt us and God the Father; to make our prayers acceptable, his merits step in betwixt the Father and us, his justice covereth our wickedness, his purity covereth our impurity, that under this coverture the Father may be well satisfied, & we may stand in his presence, & be defended from the devil and all enemies: Otherwise, there is no creature able to stand in the presence of God.

What teacheth this us? It letteth us see the great weakness & infirmity of the creature in respect of the Creator. Is not this a great weakness, when the blessed Angels, although they stand & shall stand by grace, yet they are not able to behold his countenance, but must cover their faces with their wings? how much more are other creatures unable to stand in his presence? And yet notwithstanding all this great infirmity which is in us, which are but worms of the earth, sinful flesh will sometime forget it self, so that in it own conceit it will match itself with God, and in his word despite him, and provoke him to the combat as it were, as Juliā did: I have heard of him yt hath provoked God to combat, and it hath come to mine ears: this is blasphemy. If it be true, that man is fallen into the hands of the living God; And suppose he be delayed, because the Lord is long suffering to try his repentance, if he abuse the Lord’s patience, that by blasphemies his wrath be nourished and his anger as it were with coals incensed, heavy shall his end be. Well, it is a heavy thing that he is fallen into the hands of such a God: Iest not with the majesty of God, whatever ye do with flesh. Indeed, it is no new thing for flesh to miss-know it self, and specially whilst he hath cast them into a reprobate sense, and spoiled them not only of supernatural light, but of natural also. Alas, they know not what torments abideth them, nor the terrible hell that is prepared for them, except God prevent them in his mercy. Indeed, I wish that God may prevent them who utter these blasphemies; and if it be possible, they may be reclaimed, that their life may testify their repentance. And now to end this present exercise, that I and so many of you as are to communicate may dress us to that Table; let us remember that he is only terrible: and seeing he only is terrible, because he is only Lord of body & soul, only he hath power to save and cast away. And seeing it is so, let us fear, and retire ourselves to him who is able to preserve and keep both body and soul, and sanctify them throughout, and present them blameless at that great day of the glorious appearing of Jesus Christ. To whom with the Father and the holy Ghost, be all honor, praise and glory, both now and forever. Amen.