THE THIRTEENTH SERMON, UPON THE 76. PSALM.

THE THIRTEENTH SERMON, UPON THE 76. PSALM.
8 Thou diddest cause thy judgment to be heard from heaven, therefore the earth feared and was still:
When thou O God, arose to judgment, to help all the meek of the earth. Selah.
10 Surely, the rage of man shall turn to thy praise: the remnant of the rage shalt thou restrain.
11 Vow and perform unto the Lord your God, all ye that be round about him, let them bring presents unto him that ought to be feared.
12 He shall cut off the spirit of Princes: he is terrible to the Kings of the earth.
We divided (well-beloved in Christ Jesus) this Psalm in three parts. In the first part there was propounded unto you certain benefits, wherein the Lord showeth himself exceeding merciful and gracious to his Church. The benefits wherein he showeth himself so gracious were two; namely: The first and chief benefit wherein he showeth himself exceeding merciful to his Church was this; that he had revealed himself to her by a familiar and heavenly revelation. For why? the Church knoweth not only that which may be known of God by a general knowledge, which is common to the whole world, but she knoweth that which may be known of God, by a special knowledge, heavenly revelation and supernatural light; the which supernatural light and heavenly revelation, maketh us to be counted the children of the light, and of the day. Which supernatural light severeth us from the rest of the world, who are darkness and the children of the night; supernatural light is proper to the Church only: so that there is none that can know God rightly, but they who have received of this light.
This spiritual light is so proper to the Church, that it discerneth her from all false Churches upon the face of the earth: for as the Apostle saith; Faith which is no other thing but this light, appertaineth not unto all; but this gift of justifying faith, is nothing else but that very light which is given to those, who before all eternity were appointed for salvation.
This special revelation is not obtained or purchased by any natural force: for so it were common to all men. It is not purchased by natural wit or understanding: for the wisdom of this world cannot know those things that are of God: Yea, the wisdom of the world is the greatest enemy to the wisdom of God, and the wit of the world esteemeth the wit of God to be plain foolishness. This light is not gotten by the sight of the works of God, or by looking upon this great Universe; we get a light indeed by looking on the works of God, but this light conveigheth us not a far off; we lose it in the threshold, in the very entry it is choked by our affections, and the vile appetites that are in us do choke it. Now we get not this supernatural light only by the outward ministry of the word; no: sever me the Spirit from the word, the word is nothing else but a minister of death to my soul, and a slaying letter, it serveth for nothing, but to be a further testimony of my just condemnation. Therefore this heavenly light whereby we are made heirs of heaven, and the children of God, is purchased by the word and Spirit of God jointly: By the word striking and piercing the ear outwardly, and the Spirit penetrating the heart inwardly. So where these two are conjoined, that heavenly light is wrought, and it is an earnest-penny of thy everlasting salvation.
Of this light and revelation it cometh to pass, that God is well known in Judah: that is, in his own Church; and of this knowledge it cometh to pass that his Name is great in Israel: that is, his praise is highly extolled, and his name renowned among all them that know him rightly.
By the Name of God is understood God himself, as he maketh himself known in the wonderful works which he worketh: as when he hath mercy on his Church, he is called a merciful God; when he keepeth his promises, he is called a true God; when he delivereth her mightily, he is called a potent God. And so as many works as he worketh, so many Names he hath.
Now of this revelation cometh the knowledge of God. For, except the Spirit of God take away the ignorance of our hearts, it is as impossible for me to know God rightly, as the dumb element. Except this veil of ignorance which sticketh so fast unto our hearts be taken off, that in time the mighty power of God may be reverenced, there remaineth no further sight then serveth unto our eternal condemnation. Therefore the Spirit must concur mightily to take off this veil of ignorance, that our hearts and minds being renewed, we may begin to be new creatures in Christ Jesus. Of this knowledge it cometh to pass, that God is reverenced and his praises are sounded: for it is impossible that these who know God aright, but they must praise him and reverence his Name. God is not like the great men of this country: for they, where they are best known, there are worst loved: But God by the contrary, where he is best known, he is best loved. And this love of God can never be idle, but it must burst forth into his praises. So these two are joined together: the Spirit of God bringeth knowledge, which knowledge is helpful to faith, and true faith ever praiseth God.
Then examine your knowledge from the effect, the praise of God, and see whether the knowledge of God be in this country or not. This conclusion must hold fast; where God is highly praised, he is well known: and the contrary must hold as fast, where God is no ways praised, he is not known there. Assume now, but so it is, that he is no ways praised in this country; Therefore he was never well known of us, his goodness and mercy was never well tasted of us. And surely, if multitude of benefits, or multitude of miracles might have made God known to us, we have had our large part: Yea to omit all the rest, I think, though there were no more but this delivery past, it is a sufficient argument to move the hearts of all creatures to praise his name. But such is our horrible ingratitude that for lack of praise we bring not only a curse upon the benefit, but a curse upon our own persons. And therefore mine exhortation is now, as then, That with such hearts as the Lord hath given us, we be ready to sound his praise for this great delivery: the thankful memory of this last benefit shall be the ready way to purchase the next: therefore with thankful hearts let us praise him. And where they are not so disposed, as the worthiness of the benefit requireth, let us beg mercy for our evil disposed hearts, let us desire pardon for our unprepared hearts; and wish that it would please the Lord to sanctify them further and further to his own praises; that being covered with his merciful protection, we may at all times rest under his wings and safeguard, so that we shall be sure to assail the enemy when he pleaseth. Thus far for the first benefit.
The second benefit wherein the Lord shown himself gracious toward his people is this: he made his residence with this people, which he did with no other nation of the earth; he taketh his abiding at Shalem, as the tokens and ensigns of his presence did testify. God maketh his residence with no sort of people in ye earth but with his Church: he hath espied out and select to himself a people among all the nations of the earth, and with them he hath made his residence.
It is no strange language to say, that God hath chosen a people to himself, and doth make his residence with such a people. For albeit the majesty of God fill and replenish both heaven and earth, and his power reach everywhere, yet is it as true; our God dwelleth everywhere, he hath selected a sort of people, & a number of persons, with whom he maketh his residence. And among all nations he selected this nation of the Jews, unto whom he gave the visible ensigns of his presence, and in whose hearts he dwelt. Now it hath pleased him in mercy to translate his Tabernacle, & to make his residence with us: and he hath chosen a few of the hearts of this country, where he hath begun his dwelling place: for God dwelleth now in the hearts and consciences of his own by his holy Spirit: and surely, so he hath dwelt with us these 30. years, and in such purity that he hath not done the like with any nation in the earth. He hath not remained with any nation without error or heresy to long as he hath done with us: So that of all nations we may be counted most unworthy, for this entertainment which we give to God: it is not possible that he can continue his residence with us if he be handled after this sort: For we all, King, Priest, and people, have made defection from God. Well, the Lord will not weary himself still with us, he will not vex his righteous Spirit in offering pearls to dogs & swine, he cannot dwell here. Now ye see he is beginning to give a great part of this nation over to a strange delusion; ye see by reason they loved not the truth, he hath made them to prefer the leaven of the Pharisees to the truth; and this is the righteous judgment of God. And whereunto see ye all things work, but unto a universal confusion? So we have this petition to desire of God, That he in his mercy would prevent this utter extermination, which the confusion both in Church and policy visibly portendeth; and that he would put it in the hearts of the Magistrates to set to their hand, to disburden the earth of this horrible confusion.
Now in the second part of this Psalm he testifieth, that he made his residence at Shalem by a wonderful miracle, a work wrought by himself only. Again, in the 4. verse we see the place noted where this overthrow was given. As to the place, he noteth it by an adverb of place, there he brake, pointing it out with his finger as it were: It was done there where God dwelleth; there where he hath chosen a lodging to himself, there this notable overthrow was given. Ye know this and nature hath taught it; there is no man will be cast out of his dwelling place willingly, but if they presume to cast him forth, he will stand to the defense of his lodging. So when these men came to cast God out of his dwelling place, he stood to the defense thereof. I compared like with like, and I shown yt this question flieth in all men's mouths: Where was yonder great overthrow given? It is answered and will be answered, about the coasts of the Lord's dwelling place, there yonder navy perished: They came to cast God out of his Isle, but he stood to the defense thereof, and shown he was not ready to remove. And it is certain, there is no external force in the earth that can cast out God, except we cast him out by our wicked lives & devilish conversations, he will never be cast forth. What great comfort & commodity we have by this dwelling of God with us, judge ye. Would God he had good neighborhood: For suppose he maketh his residence with us, yet he getteth evil neighborhood: and greater unquietness is not out of hell then he getteth on all sides. Well, I tell you it is not possible that the Lord can be dislodged by any external force, except we dislodge him by our wicked lives and conversations, he will never be dislodged: And how far we are gone forward in this work, the doings of this country clearly testify. Let us see where he may rest, where he may make his residence, where the cries of murder and blood shall not amaze him? Where shall he sit, where the clamors of blood, the great complaints & cries of oppression shall not astonish him? What part is clean, let us see, without horrible blasphemies? Well, how is it possible but this way we must lose God? and losing God we lose all.
I shown you, the ready way to entertain him, was, that seeing he hath chosen his dwelling place in the hearts and consciences of his own, it is not possible he can be entertained, except we take up a new fashion of doing. The manner of doing that we ought to take up is this; Look what reverence thou bearest unto any Prince or Magistrate in the earth externally, let the like reverence be given to God inwardly: although there be no proportion between these two. And if the external reverence which thou bearest unto a man be of such force, that it will make thee to compose thy gesture, and refrain thy tongue, that thou burst not forth into evil speech which may offend him: How much more ought the reverence which we bear to God, dwelling within us by his holy Spirit, make us to refrain from evil thoughts, and from wicked and filthy affections? For the affections of the heart are as good language to God, as the words of the mouth are to any Prince. Then I say, should not our third petition be this, that the Lord would rule our hearts so by his presence, yt the cogitations thereof molest him not, nor the canker of our affections disturb him not? If this be done, then God shall make his residence with you.
Now after he hath noted the place in the 5. verse, he enlargeth this work by a notable comparison; in the which he letteth us see, that there is no majesty nor power in heaven or earth that can come near in glory, majesty, or power to our great God: that is, there are no arms, force, counsel, nor endeavor, that can prevail against God. So the nations that have God upon their side, have more with them then be against them. Upon this I desired you, seeing we have such an advantage of the dwelling of God, to prepare a clean chamber where he may make his residence; he maketh his residence only in the hearts of his own: The heart is only made clean by faith, therefore let us beg faith, that God may rest with us; and God being with us, the enemy shall find more with us then with them, surprise us when they will.
In the 6. and 7. verses he setteth down more particularly, the manner of this great overthrow, after what sort, how easily he accomplished this great work: he letteth us see, all this great victory did cost him but a word, it cost him no more travel, but he commanded the winds, and the winds did undo them: For the Lord's rebukes are ever effectual, he proffereth not against his enemies, but he layeth on. So this great victory cost him not 14. or 15. years preparation; it cost him not millions of gold and levyings of men, part in Spain, and part in the Low-countries; it cost him but one word. So it could not be that this work which was so mightily & easily done, could have been done except the Lord had done it. Thus far we proceeded in our last lesson.
Now to come to our text. After that he hath shown in particular the manner of this delivery, and letten us see after what sort, and how easily God hath done this work; and after he hath cried out, Thou, thou art terrible: being ravished by the greatness of the work, and after that he hath shown the great infirmity and weakness of the creature, so oft as it dare presume to oppose it self and match itself with the great Creator: after he hath done this, he insisteth yet in setting forth of this wonderful judgment; and in the 8. verse he letteth us see, that this great and terrible judgment was wrought by the power and force of God only; it was done extraordinarily from the heaven by himself only. So that the whole world saw the finger and hand of God in it.
Then in the beginning of this eight verse, I say, he maketh it known that he did it only; and in the end of the verse he letteth us see what his judgments wrought in the hearts of men. In the 9. verse, he letteth us see the time when it was that it pleased him to work it, and to what end he wrought it. In the 10. verse he letteth us see whereunto the great fury and rage of the wicked served: and in the end of that verse he meeteth with an objection which the Church might have made: And in the last two verses is contained the conclusion of the Psalm.
Then to return to the 8. verse: in the beginning thereof the Prophet maketh it known, that it was God only that did this work immediately, without the employment of any creature. And therefore this manner of execution testified to the whole world, that God only was the chief doer of it.
Then the chief reason that moved God to do this extraordinarily and immediately with his own hand, is this: Although our God hath infinite ways and as many means in his hand, at all times ready to destroy his enemies: yet such is the malice of man, and the envy of the Devil (that possesseth man) to the glory of God, that so long as God worketh his work ordinarily, and employeth this or that instrument in doing of his work, so long man spoileth God of his Glory, and spoileth him of a part of his praise. So yt man will sometime ascribe the glory to his own industry and wit, or to fortune, or to one occasion or other: so that ere they suffer God to have his whole glory, they will give a part of it to any creature of the earth. For this cause the Lord worketh extraordinarily, and from heaven, that the mouths of all the world, yea of the very enemies, may be compelled to say, (and this confession must be wrung out of them,) that it is the finger of God that wrought this, without the support of any creature.
After what sort he wrought this overthrow I will not dispute in particular, whether it were by lightning, thunder, earthquake, upon this I insist not. The general is sure and certain, that it was a work that flowed from heaven immediately.
Now he saith in the end of the verse, that this terrible judgment brought forth two effects in the hearts of men: First, it brought forth a wonderful fear: and secondly, it brought forth a great silence, their tongues were taken from them, the earth feared, and was still. By the earth, the inhabitants of the earth is understood: or if we will hold us in our particular, the remanent of Sennacherib's army is understood, I mean the remanent of the army that were saved from the judgment: This remanent began to fear, and be afraid with a terrible fear, and the tongues of them that were so stout the night before, held themselves quiet. They that lifted and hoisted their arms the night before, & provoked God, as it were, to the combat, after the sight of this judgment, they have their hands to seek; and they who boasted so much of their valiantness, and filled the very earth with their blasphemies the night before, when they saw this terrible judgment, were silent, and had not a word to speak.
It is wonderful, the Lord's manner of doing and proceeding is a hid manner of doing against his enemies, and few perceive the fashion of the bringing about of his judgments. For ye see, he taketh his enemies in an instant at unawares: whilst a man is in the height of his pride, he bereaveth him of his counsel, he bereaveth him of his force, and spoileth him both of heart and hand, in such sort, that he hath no wit to devise more than an Ass, and hath not a hand to perform anymore then if he wanted hands. So he bereaveth him of his policy & exquisite judgment. And how is this done? It is by a blind fear that he striketh them with: he casteth them into such anguish and blindness of mind, that they neither see God who is the striker, nor, can find any way out, but are cast into a desperate estate, and utter darkness remediless. And so it cometh to pass, that these miserable men lay violent hands on themselves, thinking that the soul which now is in prison, as it were, will be in a better estate, if it were out of the body: but alas, they are deceived. So I say, the judgment of God when it lighteth, how long soever it be delayed, terrible shall it be when it lighteth on the enemy. It is a fearful thing to cast ourselves willingly into the hands of a consuming fire.
Therefore now seeing ye have courses in hand, ye should take good heed to your courses, look well about you, and be diligent to know whether ye be on God's side or against him. Ye again that are not practicers, and meddle not with high matters, take heed how ye walk in your own calling. Look unto your trade, ye that are Merchants, look unto your dealing, ye that are Lawyers, how crooked or how straight ye are: ye that are Lord's and Judges, with what conscience ye proceed in your vocation, and mark this: Look to his word, look what profit ye have made of his word, examine your calling by his word. And if ye examine your calling by his word this way, ye shall find the fruit or loss of your calling: but if ye depend on the testimony of your conscience, without the examination and rule of his word, ye will be deceived: for many do this, and say, I am not troubled in conscience, I am sure my conscience presseth me not; when in the mean time they run a wicked course, & try not their calling by the blessed word of God: but look only to the estate of their conscience, which in such evil affairs flatters them; they think themselves sure enough. O, but thou art deceived, and why? Thy conscience may be deceived as well as thou. And how? Thy conscience can give thee no better warrant of thy doing, neither to accuse nor to excuse, but as she is informed. So that if she be rightly informed, she will give thee a right warrant: but if she be evilly informed, she will give thee as evil a warrant and flatter thee: So that of a slight information, she will give as slight a testimony. There is no right information but that which proceedeth of the word; therefore seeing now ye have the word so clearly taught unto you, ye should try and examine your callings by this word. See what this word biddeth you do, try in particular, and say; What warrant of the word have I to do this? what warrant have I of his mouth, for thus doing? And finding a warrant of God's word, and of his Spirit going together, thou art sure: But where the conscience giveth a testimony without the warrant of the word, it is a deceiving testimony without the warrant of the word, it is a deceiving testimony. Therefore conjoin these two: Try narrowly in your doings, if the word and the Spirit go together. And if these two be joined, they shall stand as two witnesses with thee.
The greatest impediment, that stayeth men from the conjoining of these two in their doings, is the affection they have to their own person, the affection and love they have to themselves hindereth this trill: For we see that such is the superiority and dominion which that affection hath, that it carrieth reason whither it pleaseth; and it is so strong that it suffereth not the grace of God to enter into us, but moveth man to give obedience to the wickedness of her lust of appetite; and to say, Ere I will want the service of my lust & pleasure of mine appetites, I will make subject rather ye word to mine appetite, then subdue my appetite to the word, & so to want my pleasure. (Judge ye what conscience this is.) They make the word to serve their appetites, and never suffer the word to mortify their appetites. And of this what cometh to pass? By this kind of dealing it cometh to pass, that at last they lose their conscience, so that it can neither accuse nor excuse, because they are cast asleep & lie in this dead sleep till they be wakened with a terrible wakening by God, the righteous judge from heaven. Take heed, for this is the truth. And at that wakening, he shall make the terrors of these same sins (which, if they had followed counsel, they might have eschewed) terribly to overwhelm them. Now the conscience is at quietness and rest, and holdeth thee in security; But alas, it is a festered security. The inward heart is full of filth, which filthiness shall bring such terrors in the end with it, that it shall multiply thy torments, and so oppress thee, except in time thou search out the bottom of thy conscience. Therefore be not deceived; as ye are come into this world to serve & glorify him, so everyone in your own ranks and callings be upright. Ye deal uprightly in you calling when ye have the warrant of the word, for the warrant of the word is not changeable, it cometh not under alteration: But once have the warrant, and have it full. So whosoever obtaineth the warrant of the word in this world, that blessed mouth shall be a warrant to them in a greater place. Then take heed to this terrible judgment, look in time, that out of time it overtake thee not with a terrible wakening.
Now to come to the ninth verse. In this verse he noteth the time when this great judgment was wrought upon the enemies: and he saith, it was wrought when God arose; it was not done when God sate; for ye whole time when he sate, his enemies were spending their time in raging, murder, oppression & blood, as now ye may see the great men in this country raging, who are his enemies. Then all the time that God sate, his enemies were aloft. And this long sitting of God, what did it? whereas it should have drawn them to repentance, it confirmed them in their pride, & increased their malice. Well, God ariseth at the last, and when he ariseth he striketh them with a terrible judgment. He bringeth in God here, after the manner of earthly Judges, after the custom of our Judges: For first they sit down, they try, seek out, and advise; and after advisement they resolve, and after advisement and resolution they rise up, given judgment, and pronounce the sentence. Even so the Prophet bringeth in God after the same manner, sitting, and after sitting arising and pronouncing the sentence. Then the Lord ye see hath his time of sitting, & his time of rising.
The time of his sitting, I call the time of his patience, the time of his long suffering, the time of his benignity, whereby he allureth, yea if it were possible, his very enemies to turn unto him: And I call the time of his sitting, the time of his delay of the execution of his judgment. I call the time of his rising, the time of his execution, the time of his hot wrath, and the time of the declaration of his righteous judgment upon flesh. The Lord hath both these times, and they who abuse the time of his sitting, shall not be able to escape the time of his rising. Sennacherib abused the patience and long suffering of God's sitting, but he escaped not his rising, as he did bear him witness. All doctrine should be applied to our present estate; all men's consciences are asleep, and except they be now wakened in time, terrible shall that wakening be which they shall have, when the terrors thereof shall oppress them. Therefore it is good that this matter of terror were presented in time, to waken the conscience. For by the way, the biting conscience is not the worst of all sort of consciences, but the biting conscience is in ye second rank: for the conscience that biteth thee, and accuseth thee, sendeth thee to seek remedy. And the more that it hasteth thee, the sooner thou purchasest remission of thy sins, and peace in the body and blood of Christ Jesus. So of all consciences the biting conscience is not the worst, but is in the second rank: it sendeth thee to seek remedy. Only of this beware, that thou furnish not matter to her biting by increasing of further corruption, but ever cast out sin whereby God is offended, and this biting nourished; and in the end thou shalt find a true pacification, and a taste of the right peace that floweth from Christ Jesus, which peace passeth all understanding.
To come to the particular: The Lord is not risen as yet in this country, albeit he hath sitten long. And why hath he sitten, but to see if his enemies will repent? And hath this taken effect? No; for he hath not greater enemies in any part then the great men in this country, where his word is so clearly preached. So that the greater the knowledge is, the greater is the contempt; and the greater the contempt is, the heavier must the judgment be that abideth them. Now in all this time of the Lord's sitting, what are they doing? They are burning and scalding, slaying and murdering, and using all kind of oppression, and raging so, as if there were not a King in Israel. Well, the Lord sitteth not to this end, that they should abuse his patience; he sitteth not that they should be confirmed in their cruelty, that they should lose their knowledge, or think that either there were not God, or God were become like themselves. Always I say, this is not the end wherefore he sitteth, but he sitteth only to this end, that he may draw them by the hand to repentance. And now seeing they have abused the time of his sitting, he is even at the rising; And assuredly the Lord shall rise to be revenged upon the iniquities of the great men of this Country, whose sins do so abound. And whereby know ye this? By one argument which is infallible. Examine by your own wit and judgment which ye have of the book of God, and by your natural judgment: Is it possible that the ground of this country is able to bear a greater birth of iniquity, both in Hie-land & Low-land? Is it possible that it can be heavier loaden with mischief in all corners then it is now? Yea the ground must be disburdened of this iniquity, where the Lieutenant whō God hath placed, overseeth it, and will not disburden the earth of her birth: where the Magistrates that are inferiors neglect their duties, of necessity he must extraordinarily from the heaven disburden the earth thereof. And surely to let this pass, if there were no more but these horrible confusions in all parts, which no man can overtake, it appeareth that the Judge of the world himself shall come down shortly to disburden it. And why? Because I see all tokens that go immediately before his coming, to be already passed; faith is scarily to be found, yea no faith in promises, much less faith in Christ Jesus. For iniquity aboundeth so, and there are so many confusions left unovertaken by the Magistrate, that it appeareth clearly, the Judge himself must needs come, and that the Judge of the world shall be the first yt shall redress this confusion. And seeing it is so, it becometh not us to be idle, for surely the time draweth near. And if the time shall be shortened for the elects cause, now I think it shall be shortened for the cries of the poor of this land. Therefore it is no time for us to sleep. It is time for us to prepare to go & meet yt great Judge now, whilst oil is offered abundantly: buy oil to your lamps; for so soon as the Trumpet blows, and that he is making homeward from the clouds to his Fathers dwelling, from whence he shall come, it is no time to have our oil to seek. Now we have this oil of gladness freely offered: Therefore it becometh you to prepare yourselves, that when he cometh, whether it be at night or in the morning, by night or by day, he may not find you unawares. These iniquities and wickedness of the heart of man are so deep, that if the Ethnic might say justly, that the labyrinths & deceits of the heart of man are infinite; how much more may we speak it, having Jerem. his warrant, who calleth it deep and inscrutable above all things? Jerem. 17. It is time therefore, that we be busy in seeking the renewing, breaking and humiliation of our hearts, for the outward scar, suppose it appeareth to be whole, where the inward is festered, it availeth nothing, but maketh it to fester again. Therefore now it is time to study to have your hearts broken, for once they must be broken ere they be healed. Once they must be low ere they be high. For thine heart that was never touched with any sense of thine own sin, and feeling of God's judgment, knew never what the taste of mercy meant: For there is no way to go to heaven, but by the gates of hell. Therefore it is time to beg of God, that he would bring your hearts to that estate, that ye may know your sin, & sorrow for it; and that he may prepare your hearts so, that ye may look for the accomplishment of your happiness in his coming: And where the heart is so desirous of that day, it may be welcome, come when it will. The Lord of heaven prepare your hearts: It is not possible that this can be done, O Lord; except thou by the mighty power of thy Spirit, humble them, and hammer down this natural hardness that is in them, otherwise our hearts will never give obedience to thee. Therefore, O Lord, work it.
Now in the end of the verse he letteth us see, to what end the Lord rise and executed judgment: The chief cause that moved him to rise, was the poor and oppressed in all corners of the earth. The great complaint and cry of the people in all countries, was the cause why God did rise. Examine then and try, hath not God good cause to rise in this country? I know well there cannot be more complaints of the poor in a country then in this: so that it is no marvel, but he rise and that suddenly, he is like unto himself no was of before: Then these great complaints and cries of the poor, must make him to rise as ye have it, Psal. 12. And if they prevent not his rising, terrible shall it be to the wicked: forever with the salvation of his own the destruction of his enemies is joined. And out of these, both salvation & destruction, he maketh himself to be glorified. Then I would these bloody men and oppressors (that renown themselves with shame and ignominy) knew that the Lord will rise and that shortly, except they prevent him, whereof I see no appearance.
In the tenth verse he letteth us see to what purpose the great fury of these men serveth; and in the beginning he letteth us see it with a constant affirmation, Surely, surely, the rage of men shall turn to his praise: Their greatest rage and highest fury is the highest matter of the Lord's praise. That same fury and rage whereby they think to dishonor God and overwhelm his Church, he turneth to the contrary, and maketh out of that same fury his own glory and the delivery of his Church to shine. The Lord is a wonderful workman, he bringeth about his purpose in such sort, that he can draw out light out of darkness, and bring forth his own praise out of their greatest rage. Have ye not seen this from time to time? hath he not made his greatest enemies to testify it, and drawn a confession out of their own mouths? Ye read in the history of Julian the Apostate, when he was in his greatest rage, and in the top of his fury provoking Christ to the combat: in that high rage whilst he draweth his weapon to strike our head, he striketh himself: and after he had given himself a deadly wound, he bursteth forth and saith at the last, thou hast won O Galilean: so out of his own mouth the Lord drew a confession of this praise. Ye read in the 6. of Exod. of those enchanters that opposed themselves to Moses and Aaron, and counterfeited all that they did until it came to the plague of Lice: there they stand and say, it is the finger of the Lord; as if they would say, this plague is done by the mighty hand and power of God only, we are not able to counterfeit it. Here we see they are compelled out of their own mouth to confess the praise of the Lord. Sennacherib was compelled to say, (who list to read that history) and it is said that his grave hath this superscription, that he confessed it was the great God of heaven that fought against him. Now hear ye at the same present, what say the Spaniards? They are compelled to say, that it was the finger of the Lord, the mighty hand of the God of Jacob that hath wrought this overthrow without the help of any creature. So by these examples and many more ye see the verity of this proposition: God maketh the greatest rage and fury of his enemies to be the greatest matter of his praise.
Now in ye end of the verse he meeteth an objection, which the Church might have objected. For the Church in those days (as the Church this day) might have said, although this victory of the Lord's be strange and wonderful, yet he hath not slain all: For we understand that the Lord shall not make all Christ's enemies his footstool until the last day. And therefore seeing there is a remnant of them who are endued with that same restless spirit that their forefathers were before, they cannot rest, but still pursue and come against the Church of God. For the spirit of the devil although it possess not all ye enemies in a like measure, yet they are all possessed with one sort and kind of spirit, which possessed their elder brother Cain; to wit, the spirit of persecution possesseth the all where ever they be scattered. And as Cain persecuted his brother Abel, so we must look to be persecuted of them: as ye hear this spirit bursting forth in horrible effects which come to your ears our of Roan, out of Paris, and out of all those parts. Ye hear there of the great persecution and bloody rage of the enemies, which testifieth that they are possessed with that same spirit of persecution where with their elder brother Cain was possessed. So the Church seeing that the Lord hath not slain all, but that there is a remnant left, who are endued with that same restless spirit of their predecessors, she might have said, Who shall restrain the remnant of the rage of the enemies? For although that here they be called a remnant, yet in respect of us they are not a remnant, but an huge multitude. Therefore seeing it is so that they are possessed with this spirit that will make them to conjoin their forces, they will renew their assault, and who shall restrain them?
The Prophet answers clearly in the name of God, and biddeth the Church take no thought of their rage: for he that had destroyed the root, would destroy the remnant: the God of glory that overthrew the main army, would also restrain the remnant. The Church hath no more ado but to depend upon the God of armies, and he shall fight for her. Now ye see how clearly and easily this matter applieth itself: Ye know how it is common in the mouths of all men, that this fleet which is perished, is counted to have come only to have scoured the waters, and to have espied the forces of the Queen of England; there is a greater army coming, the second assault shall be made with greater courage, and shall have a better success. This is the common objection, & upon this the weak ones of ye Church may ask: Who shall restrain this remnant? and who shall oppose unto this second assault? The Prophet answereth, the God of heaven shall restrain the second assault: The mighty God of this Isle who hath shown himself wonderful from time to time in this country, howsoever we be ingrate, he shall restrain the second as he did the first: So on our part we have no more ado, but to hold us in the sight of God. And this is even a very great work to hold us in his eye: for by bending up of our eye to him, we shall draw down his merciful eye to us: and so being guarded with his eye, and being environed with his merciful protection which is unto us a brazen wall, the enemy shall never prevail, assail when he pleaseth. And this shall be done only by holding us in the sight of God's eye. Therefore so long as every one of you in particular, and this country in general, is able to hold themselves in the sight of his eye, heaven and earth and all that is therein, is not able to overcome them. But if thou build up a parpan wall of thine own making between thee and him, then not he only, but all his creature shall be fearful to thee and ready to destroy thee. For, wherefore is it that some men are commonly so exceedingly afraid, but only for want of an issue? and we have this issue of trouble only in the sight of his eye: So that if thou keep God, thou hast ever a sure issue. O then, the care of a Christian should be this, to repent and sorrow for his sins past, to demolish and cast down this parpan wall of iniquity that it grow no more, but that by sobs and sighs, piece by piece it may be demolished. No question, the more sin is removed, the more we are in the sight of his eye; and the more we see him, the greater comfort shall we get all manner of ways: There is no other way to be saved but by this. Thus far concerning the second part of our division.
Now in the third part which is in the last two verses, he concludeth with a notable exhortation, that seeing the God of heaven hath deserved so well of her, she should show herself thankful. The least thing that she can do is to praise the Name of God, yea surely it is the least thing: Therefore he saith, Vow, and perform your vows; Vow to testify your thankfulness: Perform your vows to testify your obedience, and how ready ye are to serve so good a God.
By vows here he understandeth not these foolish vows, but the action of praise and thanksgiving: for so oft as the Spirit of God maketh mention of vows, so oft he meaneth of vows of thanksgiving; as ye may see clearly in this book of the Psalms, as namely in the 50.55.60.61.65. and 66. Psalms. And to vow to thank God, it is a part of our duty, we are bound to it, yea we have our warrant for it. And these sorts of vows are very profitable, for we have two great benefits by them. First they stir up & confirm our faith: For when a man is in any great extremity, and promiseth to be thankful to God if he be delivered, it strengtheneth his faith, and maketh him to look the more for his delivery. And again, when the delivery is past that we are returned to our own home, if it were no more but for very shame & keeping of the promise that we made, we cannot but be thankful. So these sorts of vows are good, & ought to be vowed and performed: but those unlawful vows of the Papists have no ground here. Neither ought any wicked vows ought to be kept, vows which are rashly vowed to be wickedly performed, for in so doing they make a double fault: First, they do a fault in vowing rashly: secondly, they make a fault in performing their rash vow: All these vows are beside the warrant of the word; we should promise to be thankful to God, and to perform.
Then the exhortation riseth unto us after the example of the Prophet here; that seeing in this great benefit (although we had never received more benefits) the Lord hath deserved so well of you, ye ought every one of you to frame your hearts to grow in thankfulness to him, whereby he may grow in mercy and love towards you, and in hatred and anger towards his enemies. And although ye be thankful, think not that ye deserve anything, for when ye have done this, ye cannot add anything to his estate, ye enrich not God one whit: It is not possible that he who is absolutely perfect of himself can need anything whereby his estate may be enriched; yea suppose we add nothing to his estate, our best thanksgiving is no ways acceptable to him but by way of grace; if Christ Jesus step not in betwixt us and him, it is not possible that our persons or any action that floweth from our person can be acceptable unto him. Therefore it is only by way of grace and mercy in Christ Jesus, in whom he cannot be displeased with us, that our thankfulness is accepted by him: So it is not for our merits, as the Papists foolishly allege, nor by way of our deserving, that he accepteth of us; it is by way of mercy and grace that he alloweth of us and our thankfulness. Indeed he accepteth so of our thanksgiving, that unless we praise him nothing can please him: And therefore seeing all our actions are acceptable to him only in his well-beloved, let us praise him in Christ. Ye see, we will thank him for meat and drink after dinner and supper: and why should ye not thank him for the rest of the creatures? As for this benefit of your delivery and preservation both of Church & country, the Lord give us hearts to thank him. Now in the end of this verse he saith, let them bring presents to him that ought to be feared. We have no other presents to bring, but this sacrifice of praise and thanksgiving, which is called calves of the lips, Psal. 51. Would God that this were truly given, although not in such measure as is required. Always let us bring these sacrifices, and present them to him only, who is fearful, not only to mean men, but to the greatest Princes and Monarchs of the earth. And how proveth he this? He proveth this in the last verse, where he saith, He cutteth off the spirit of Princes: that is, he spoileth them of their wit and force: and last of all, when it pleaseth him, he spoileth them of the life itself, he taketh all from them, even from these same Princes that oppose themselves most against him; he spoileth them in an instant of heart & hand and all forces, and maketh them a spectacle to all nations. Well, they will not learn in time, it is terrible for Princes to fall into his hands: For when they fall into his hands, he is not satisfied to spoil them both of heart and hand, but after he hath spoiled them both of heart and hand, he taketh the very life from them. Sennacherib found this, for his own sons laid hands on him & slue him. Our great men think they will eschew his hands: There is no example or proclamation of judgment that will make them leave off from burning, slaying and murder. This is not looked to by the Council, and he who should punish this, overseeth it; and they that are inferior magistrates oversee it: so that this land is so overwhelmed with sin, that it cannot be discharged, until the great God himself doth it. Terrible is he therefore to Kings, & look how terrible Kings are to mean men, far more terrible is he to them. The Kings of the earth, at least since the Gospel began, have ever conspired to expel Christ out of the number of Kings, and so to root out his kingdom, that he should not bear rule in the earth. And this conclusion hath been laid by them. So by Kings here to whom he is terrible, is to be understood, those mischievous Kings that will not acknowledge Christ as King, nor submit their scepter to his scepter: but have all conspired and assayed their forces to put him out of their number. What profit they have gotten of this, time hath tried. Ye see what the King of Spain hath gained, ye see what his predecessors gained. And what followeth? There is a second assault to be made: and it is not possible but the second assault must be; For the devil must be ever like to himself. So the second assault shall come, & in great rage he shall push at that same stone, as he and his predecessors have done oft before. Is it sure that Spain shall make the second assault? It is sure, and yonder argument letteth me see it: for the spirit of the devil cannot be at rest. And what shall come of this? The next thing that ye shall hear, God shall cut off his life; he that hath spoiled him first of his heart and hand, shall spoil him of all: and so the second thing that ye shall hear, the great Monarch of Spain shall die. And so he shall be disappointed in the second assault, and all the kingdoms which are under the protection of this King shall be let loose: For rather shall heaven and earth go together, ere God suffer his Church to be rooted out, if we remain in any part of our obedience. O then we ought earnestly to prepare us to reverence him who is only fearful: For if they who have the supreme place will not reverence him, he shall take their reverence out of the hearts of men. It is only for God's sake that they are reverenced: whosoever therefore honoreth not God, he shall not honor him. So we ought to honor God and give him his due reverence and his own place, that we reverence no man nor the laws of any man but God, and for God's cause. And so honoring God, God shall honor us and extol us, and that in the righteous merits of his Son. To whom with the Father and the holy Spirit, be all honor and praise, both now and ever, Amen.