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The Way to True Peace and Rest · Robert Bruce

The Way to True Peace and Rest, Sermon 12

THE TWELFTH SERMON, VPONUPON THE 76. PSALME, BY M. ROBERT BRVCE, (IN THE Church of Edinborow,) at a thanksegiuing to God for deliuery from the tyranny of the Spaniards.

The text.

1 God is knowne in Iurie: his name is great in Israel.

2 For in Shalem is his Tabernacle: and his dwelling in Zion,

2 There brake he the arrowes of the bow: the shield, and the sword, and the battell. Selah.

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

5 The stout hearted are spoyled, they hauehave stept their sleepe: and all the men of strength hauehave not found their hands.

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

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

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

I HaueHave chosen this song, which is a song of praise and of thansegiuing, (Welbeloued in Christ Iesus) as a song that is most meete for our purpose, and that agreeth best with the businesse and holy action that we hauehave in hand this day. For in this song the Psalmist praiseth God for his singular benefites bestowed from time to time vponupon his owne people: As namely, by reason he hath chosen them to be his people,The purpose of the Prophet in this psalme. and selected them out from amongst all the Nations on the earth, to be a peculiar inheritance and possession to himselfe; he hath bequeathed vntounto them his Oracles, which he had done to no other company vnderunder the Sunne 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 defence of her against whatsoeuer sort of enemies, which he hath done to no other sort or conditiō 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 perpetuall ouerthrow of his and her enemies that hauehave assailed her. No doubt but some singular and particular deliuery hath giuen occasion to this notable song; albeit the forme of the song is generall, and may serue well to the vse of the Church in all ages following to the end of the world. For these benefits wherefore the Psalmist praiseth God in this Psalme, they hauehave bene common, they are common, and shall be common benefites to the Church so long as she is absent in the body from the Lord; For he hath giuen 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 faithfull men and women; he taketh the defence of no other sort of people in the earth, but of these faithfull men. These people hauehave felt in experience his inward & outward deliueries, both in soule & body; & the Church of this country at this day, that she standeth on foote, and that she hath liberty to assemble, and that now she hath a mouth and voice to praise him, she hath this God to thanke onelyonly, and not any flesh vnderunder the Sunne.

Exhortation to be thankfull.Therfore I say, addres your hearts eueryevery one of you in some measure to do this; for surely, ye had neuer better occasion thē ye hauehave at this time. All men I know are not alike disposed & yet were neuer more vnfit. For I know there is a sort of men, who thinke themselues by this deliuery disappointed, who in their hearts are as sorowful of ye Sparniards case, as they thēselues are: of these I look for no praying. There is another sort of men, who were neuer touched with the danger, and these men cannot be moued with the deliuery; for he that saw not the perill, it is not possible that he can esteeme of the deliuery. There is thirdly, another sort of men, who both saw the perill, sighed for the perill, and desired the deliuery: This sort of men will praise God for the benefite of deliuery. Surely in this, we hauehave all occasion to thank God, that commandement hath passed from Church and King, that all knees shal bow and do reuerence to this God, whether they do it fainedly or truly, to themselues be it said: whether they do it vnderunder pretence or sincerity, to themselues be it said; for the weale and profite will redound to themselues onelyonly. Although we that feare God hauehave great occasion to praise him, that his name is glorified this day, suppose it be feinedly.

This Psalme hath three speciall parts.The diuision of the Psalme. In the first part he propoundeth certaine benefites, in the which, the Lord shewed himselfe both gracious & mercifull to his Church. In the second part, he praiseth God for a singular deliuery, for a worke more then wonderfull; a worke in the which the Lord shewed himselfe to be a mighty preseruer of his owne, and a terrible reuenger on his enemies: a worke accomplished by his owne vertue and force onelyonly, without the support of any creature liuing. In the third part he setteth downe an exhortation to the Church, to grow in thankefulnesse towards God; to grow in thankefulnesse towards him, that he may grow in mercy and sauour towards her; and that he may grow in anger and hatred towardes his and her enemies. These are the parts of this Psalme.

In the first part,A mercy that God is neare vntounto his people. there is first propounded a chiefe and principall benefite, wherein still the Lord sheweth himselfe exceeding gracious towards his people, the benefite is this: that he hath reuealed himselfe 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 himselfe well knowne to her. For first, the Lord hath reuealed himselfe to his Church, by a speciall and particular reuelation, beside that generall reuelation, which is knowne in the whole worlde: for as to this generall reuelation which is knowne to the world, it serueth nothing to our instruction, profite, nor erudition; but serueth rather to our conuiction, that the Lord may hauehave within vsus a testimony of our iust condemnation. And therefore beside this generall reuelation, whereby he hath reuealed himselfe vntounto all flesh, he hath manifested himselfe to his Church, by a speciall and particular reuelation; beside that common light and naturall vnderstanding, he hath opened himselfe to vsus by an heauenly light & supernaturall vnderstanding, which heauenly light & vnd…rstanding maketh vsus, first the children of light and of the day; which heauenly light discerneth vsus from the rest of the world, who are darkenesse and the children of the night, (as the Apostle calleth them.) For this heaenly light and supernaturall vnderstanding, whereby we see God, is proper onelyonly to the true members of Christ Iesus who are his Church; none hath this eye of Faith but they onelyonly. It is so proper to them, that it seuereth them from all other societies in ye earth, whether they take vntounto themselues ye name of the Church, or are altogether enemies therunto. This supernaturall light and vnderstanding is offered by the word, & is giuen vntounto vsus by the Spirit of God: for the naturall man, as long as he remaineth in his naturall estate, cānot perceiue the things of God. For why? the greatest light and greatest wit that is in our nature, is the greatest enemy that this heauenly light & wit can hauehave; as we hauehave in the Apostle writing Rom. 8. The best wit, yea that which we call ye b…st wit that is in a naturall man, it counteth the word of God foolishnes. And therfore, seeing the world by her own wisdome, yea the greatest Philosopher in it, by his owne knowledge could not know God: this God was moued by that same light and wit, which the world counteth foolishnesse, to make men to know him in Christ Iesus, to their eternall saluation. This wit, I say, is offered to vsus by his word, and giuen by his Spirit onelyonly: For as there is no man knoweth what is the minde of man toward hm, except the spirit of the mans selfe, or he to whom this spirit reuealeth it: so there is none knoweth the wisedome 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 powred vponupon his owne Church, whereby he hath reuealed himselfe more plainely to her, and giuen her a clearer sight of him, then all the rest of the world can hauehave. For as to that sight which we hauehave of God, which is common to vsus with the rest of the world in the mirrour of his workes, it faileth vsus in the very entry, we lose it in the threshold, it is choked and suffocate by the mischiefe of our affections within vsus. Againe, as to that sight which we hauehave in his word: take once his Spirit from the word, that this word be but a slaying letter, and not a quickning Spirit; the mirrour of the word is but a dim mirrour, and a sealed letter to all men, as Isaiah calleth it: It cannot profite vsus.

Therefore there is no way to seeke God truely, but in the mirrour of his owne word and Spirit coniunctly: that is, by the word piercing the eare, and the Spirit piercing the heart. The word to work outwardly, and to pierce the eare, and the Spirit to worke inwardlie an eye in the minde, and to open adore in the heart: Where this coniunct and ioyned working is, it cometh to passe, that the veile of ignorance is taken out of our mindes; it cometh to passe, that our hard hearts are mollified; it cometh to passe yt the filthines of our affectiōs are mortified; it cometh to passe, that our soules are renewed; our conscience getteth this boldnesse, that with ioy we dare open these mouthes of ours which otherwise we durst neuer open, and call the Father of Iesus Christ, Our Father.

This heauenly reuelation we hauehave by the working of the worde and Spirit coniunctly; and still the more we get of the Spirit, the more clearely we see him, and the better know we our God. Then let vsus come to the matter: by this heauenly reuelation of God by his word and by his Spirit, it cometh to passe that God is well knowne in Iudah; that is, in his Church. And of this good knowledge, which is no other thing but faith, againe it cometh to passe, that his name is great in Israel; that is, yt his name is greatly praised, highly extolled, and his remembrance is euer continually in memory in Israel.

What is meant by the name of God in this place.By the name of God here, God himselfe is vnderstood: for in so many good effects as God vttereth himself toward his Church, as many names he giueth to himselfe, whereby he may be praised of her. As for example when, he promiseth vntounto his Church freely grace and mercy, his Church giueth him a name, and calleth him mercifull. When he keepeth his promises, and vttereth himselfe a faithfull God to his Church, his Church giueth him a name, and calleth him a true God. When he deliuereth his Church out of danger, and sheweth himselfe a mighty God, & terrible against his enemies, the Church giueth him a name, and calleth him a potent God, and so foorth in the rest of his effects: So that by the name of God, is vnderstood here God himselfe; as God maketh himselfe to be known in his wonderful works and effects.

Then to take vp the doctrine of this first benefit, we see, this heauenly & familiar reuelation of God only, and no other thing, maketh this God well knowne in Israel. Of this heauenly and familiar reuelation springeth true knowledg, which is no other thing but our iustifying faith; and of this iustifying faith & benefite of knowledge, springeth a continuall praysing and louing of God: for these two further others mutually: the true knowledge of God, and the true praysing of God. God is well knowne in Iudah: Therefore his name is greatly praised there. So that it is not possible but that man who knoweth God rightlie, must praise him truely.

God is not like our countrymen: For many of our men, where they are best knowne,The true knowledge of God, and the true praise of God, accompany others mutually. they are worst loued. It is farre otherwise with God, for where he is best knowne, he is best loued. And this louelove can neuer be idle, but must burst forth in praises and thanksegiuing of him whom it loueth: For these two follow others mutually: the true knowledge of God, and the true praysing of God.

Now let vsus see,Application. and let vsus turne ouer this argument vponupon our selues, and see if the consequence be true in vsus. This countrey no waies praiseth God, nor magnifieth his name: and therefore it followeth, he was neuer well knowne here, his name is not great in Scotland. Therefore it is a sure token, yt his goodnes was neuer well felt in Scotland. Surely, if a multitude of benefites might hauehave moued vsus to hauehave altered our taste, we might long since hauehave tasted the sweetnesse. If a multitude of miracles and many wonders might hauehave made him to hauehave bene knowne among vsus: there are more shewed to vsus, and more wonderfull then euer was shewed to Pharaoh. But God knoweth what we hauehave profited, both in our knowledge, and in our feeling. For, as to our knowledge in our hearts, whatsoeuer we professe in our mouthes, (for all that is come and gone,) we are for the most part asking with Pharaoh, Who is the great Iehouah, that we should obey him? And on the other part, we doubt as much of his Son the Sauiour of the world; so that we are still asking with the blindeman, Iohn. 9. Who is the Lord, that we should beleeue in him? I say, if marueilous or wonderous workes might hauehave moued vsus to know & praise him, he hath shewed a worke lately, which euen the more we heare of it, it is the more marueilous. And yet I am assured, a great part of the circumstances that should aggrauate this matter, are not as yet come to our knowledge. We are assembled this day for that end, and to praise him for this benefite, that his name may be great in Edinborough. The Lord grant that eueryevery one of you, in some measure, may burst forth in thansgiuing: that ye may answer to our expectation, as God hath giuen you grace. And on the other side, accursed be he, as he is accursed from the heauen, that presenteth himselfe here to scorne God, that cometh here, and bringeth not his heart and minde ready prepared in some measure to praise him. I stand not here vponupon the degrees of preparation, howsoeuer it be, so it be true: otherwise here I pronounce him accursed from the heauen, that cometh not here to praise God in some measure.

Since these corporall Sacrifices ceassed in the which God was honoured, there is no spirituall Sacrifice more acceptable to him then the Sacrifice of thanksgiuing: For as to this Sacrifice;The profite th…t redoundeth to vsus of giuing thanks it sanctifieth not onelyonly our owne persons, but the whole creatures appointed to the vse of our persons: For that which is true in meate and drinke, is true in all the rest of the creatures of God; ye see by your experience dayly, that your meate and drinke is made wholesome to your nourishment by thanksgiuing 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 firme: Thankfulnesse 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 memorie of God and his benefits altogether; but in some measure it must praise him: Therefore that we may possesse this great worke and benefite of our deliuerie in the merciemercy and fauour of God, and with his blessing in a good conscience, let vsus in some measure giuegive him praise therefore. Surely the longer ye looke in this benefit, and the more ye weigh it, ye will find it the more worthie of praise.

I am sorie in my heart that our disposition is so euill, that we cannot praise him as we would; yet howsoeuer it be that we can do it as we would, let vsus do it as we may according to that measure of grace that is granted to euerie one of vsus. And for this default that is in vsus, let eueryevery one of vsus desire pardon,A Prayer. following me after this manner: Lord be mercifull to our vnprepared hearts, Lord behold vsus in the righteous merits of thy Sonne; and suffer not this euill disposition of ours to be a hinderance to the second deliuerie, if peraduenture that Balaak with his Priest Balaam make the second assault: But Lord in thy mercies sanctifie our hearts more and more to all thy holy vses, that thy mercifull protection may couer vsus; and being inuironed therewith, we shall not be found naked, let the furie and rage of the enemie assaile when he pleaseth. Let vsus I say after this manner be thankfull to God. And surely, the thankfull memory of this benefit shall be the readie way to purchase the second deliuerie, in case (as I hauehave said) the enemies of God, being possessed with that restlesse spirit of the Diuell, make the second assault. Thus farre concerning the first benefit.

The second benefit whereby he sheweth himselfe gracious to his people, followeth in the second verse: to wit,Verse 2. A merciemercy for God to lodge with his people. He made his residence with them, he dwelt at Shalem, as his Tabernacle placed in Sion doth testifie. He dwelt at Ierusalem 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 sheweth himselfe gracious to her. For suppose it be true that the maiestie of our God replenisheth heauen and earth, and is eueryevery where, yet it is as true that this God of ours dwelleth not eueryevery where, for he dwelleth onelyonly in his Church and among his faithfull. For the Lord is farre 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 Sion: He dwelt in the hearts and consciences of his owne people of old, he gaue them ensignes of his visible presence, as was the Tabernacle, the Arke, as types and ceremonies which were seates of his oracles; and gaue many miracles and wonders for the confirming of his presence. Now it hath pleased the Lord to translate his Tabernacle from the Iewes to vsus, and to set downe the ensignes of his presence among vsus; such as the preaching of his word, as ye heare it this day; the ministring of his Sacraments, as ye see this day; and the exercise of discipline, as we hauehave at this time. These are the visible ensignes of his presence whereby your senses are informed that ye inuisible God dwelleth here, he maketh his residence properly in the hearts of faithfull men and women: And the Lord dwelleth in his Saints two manner of waies: 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 domesticks of heauen. For by this faith our hearts (as Peter speaketh, Act. 15.) are purified, whereby Christ Iesus may hauehave residence in them, and as Ephes. 3.17. whereby Christ may dwell in vsus. By the same faith againe we are builded on the doctrine of the Prophets and Apostles, that we may be an 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 waies, by faith and by his holy Spirit. he dwelleth not substantially in his Saints, but he dwelleth so onelyonly in his owne Sonne: For the fulnesse of the Godhead dwelleth in him corporally. By faith and his holy Spirit therefore he maketh his residence with you, by the ministerie of his word and Sacraments he testifieth his presence here.

Application.And surely moe and greater promises Ierusalem had neuer then this Church of ours hath; moe notable testimonies of his presence and mightie deliuerances Iudah had neuer then we hauehave. And God dwelt neuer in no nation of the earth (at least since the Gospell began) so long in such sinceritie and puritie, without error or heresie as he hath done with vsus. So that if there be any nation vnderunder the Sunne bound to praise God, we are chiefly bound, and of all nations we must be most vngrate if his name be not great among vsus. But when I looke to the horrible ingratitude answering to this obligation, I cannot promise a continuance of this light and presence. For will ye looke vntounto our answering in our liues: the great men in this countrey are become companions to the eues and Pirates, oppressors, and manifest blasphemers of God and man. Ye see murther, oppression and bloodshed is the onelyonly thing that they shoote and marke at. As to the simple sort of people, the prophane multitude, they are altogether godlesse, there is not such a thing in them as a naturall light whereby they may see God in his works, much lesse the supernaturall. As to the greatest part of our Priests, our Ministers, their mouthes hauehave lost the truth, and their persons hauehave lost their reuerence; the Lord hath made them contemptible in the eyes of men: And by reason they hauehave forgot to giuegive him his due reuerence, he hath taken their reuerence out of the hearts of men. Well, the Lord will not wearie and trouble himselfe perpetually, as he hath done these many yeares past, in offering pearles to filthie swine, to curres and to dogs. It is not possible that he should wearie himselfe still; but at the last seeing there is no estate of life that testifieth any true louelove to his truth, therefore it is as ye see, the most part of this countrey is giuen ouer alreadie to a strange delusion, because they would not receiue his Sonne when he was offered: therefore the Lord hath giuen them ouer to a strange delusion. And to what I pray you? Euen to prefer the leauen of the Pharisies and dregs of Papistrie, to the wholsome and blessed word of truth. And shal 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, whosoeuer they be that hauehave made foule defection from that blessed truth.

And vponupon this we hauehave also a petition in the second place, to craue of God as in the first place;A Prayer. to craue that the Lord of his great merciemercy in time would preuent this vtter extermination, which this great confusion both in Church and policie so terribly threatneth and portendeth. For it is not possible that things can euer stand still in this estate, but of necessitie either the Magistrate and in speciall the supreame 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, ioyne your prayers with me, that the Lord would preuent this extermining & confusion threatned, and giuegive him grace and an inclining will to make his soule free of the iniquities of his Nobles. Thus farre concerning the second benefit.

Now in the second part of this Psalme which beginneth at the third verse: he praiseth God for a singular deliuerance which he had granted to his Church, for a deliuerance in the which he shewed himselfe more then wonderfull: a deliuerance accomplished by his owne power and force, without the helpe or aide of any creature; a deliuerance in the which he shewed himselfe a mightie preseruer of his owne, and a terrible Iudge to the enemie. What deliuerance it was in particular he expresseth not: I agree well to thinke it the same deliuerance which was purchased against Senacherib. I will not insist in the particular, but if ye take it to be so, ye shall take it well.

Diuision.He keepeth this order in setting downe this wonderfull deliuerance. First in the third verse, he setteth downe the ouerthrow generally together with the circumstance of place, where this ouerthrow 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 pithie, he turneth his speech to God. In the 5. and 6. verses he setteth downe the manner of the victorie more particularly, and he letteth vsus see in the same verses how easily God did it: And in the 7. verse he is rauished in admiration of the worke, and he bursteth footh into that graue sentence: Thou, euen thou art terrible, &c.

To come backe then to the third verse: in it there are two things. First he setteth downe the ouerthrow generally, and he noteth the place next where the ouerthrow was done. As to this ouerthrow he saith, He brake their bowes and their arrowes, their shields and their battell. As if he would say in one word, he vtterly ouerthrew the enemies & put them to flight, he made them to leaue all their armour behinde them that came to inuade his dwelling place: For the breaking of the armor had serued to little purpose, except he had broken the men also that managed the armor. And therefore by that accustomed figure he vnderstandeth by the breaking of the armor, the breaking of all them that did beare the armour.

As to the place where this ouerthrow was done, he noteth it in the first word by an aduerbe 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 Ierusalem; he testified to his owne people, and bare Senacherib witnesse that he dwelt there. There is no man that will suffer himselfe to be cast out of his dwelling place willingly: These men, to wit, the King of Ashur and his complices, came to cast out God out of his dwelling place; but he stoode to the defence of his owne house, & shewed them that he would not remooue for their pleasure. For the Church then, and the Church now, hauehave found in experience, that there is no externall 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 selues; if they had not cast him out by their actions, he had neuer bene dislodged. So long as the Iewes left him a cleane footstep to remaine in, so long he dwelt and lodged with them: But from time all was defiled, therefore (as ye hauehave heard sometimes from this place, and may reade in that 9.10. and 11. of Ezechiel) at last he is compelled to take his leaue. How loath he was to depart, his manie good-nights, his manie rests which are there set downe do clearely testifie. I thinke, betweene the Cherubims and the mount of Oliues he made foure rests, as ye hauehave in that prophecie of Ezechiel, and all to testifie how loath he was to depart, and how ready he was to abide, if they had turned vntounto him: But they turned not vntounto him, and therefore he departed. Thus farre concerning the text.

Now if we shall compare deliuerie with deliuerie,Application. and compare like with like: it is commonly questioned alreadie, and will be questioned till the end of the world, where was yonder great ouerthrow giuen, and in what place was yonder nauy destroyed? It will be answered againe; and I am assured it is answered alreadie; this nauy was destroyed about the coasts of the Lords owne dwelling place, where he made his residence. They came to inuade his own Isle, & to cast him out of his possession. And what did he? He shewed them to their owne cost, that he would not remooue neither for the Pope nor Spaniards pleasure. And surely, if we hauehave not the fault our selues, he will neuer remooue. What glory, what preheminence, what comfort, what dignitie we hauehave by the presence of God, I thinke it was neuer well knowne of vsus: And if there were no more but this singular comfort which as yet appeareth neuer to hauehave entred into your hearts, I thinke the very commoditie, besides the glory which we hauehave of the presence of God, should mooue vsus much. And yet notwithstanding all this glorie and dignity that we hauehave by him, we will not suffer him to remaine among vsus.

What is it that dislodges God.That thing which no externall force was able to bring about, we by our filthie and wicked lines are like to bring to passe. Looke all the corners of the countrey, is there a cleane place wherin he may make his residence and his rest, without the cries and lamentable voyces of terrible murther, oppression and blood; where shall he make his residence, where he shall not be dislodged by blasphemie? Alas, this is ouer 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 vncleane, he must hauehave a cleane chamber to rest in at the least; if that our hearts be altogether vncleane, he can hauehave no abode here.

O then, what is the remedie of this? and how shall this matter be helped? for if he depart we lose all. There is no other remedie but to prepare a lodging for his remaining. And how shall this be? I will tell you. Looke how much more excellent our God and his blessed Spirit is then any Monarch or Prince in the earth, let vsus be so much the more carefull that our hearts and consciences may be cleane 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 cleane place. Then I say, looke what reuerence thou bearest to earthly men: for is it possible that the face and countenance of a Prince should strike thee with such feare, that the reuerence thou bearest to him will make thee not onelyonly to compose thy gesture, but so to temper thy talke, that thy tongue vtter neither euill nor filthie communication? And hath the reuerence 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 neare by thee as commonly Princes are, but within thy heart and mind) make thee greedie and earnest to take order with thy cogitations and affections, that the wickednes 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 mischiefe, what rest can there be for the good Spirit of God?

Therefore take vp thy selfe in time, and desire of God with me, as I am to desire in this last point. And what is that, that I hauehave to desire? I hauehave to desire that God would shew himselfe present continually in our hearts, that the maiestie of his presence may make vsus to hauehave a regard to our cogitations and affections. I wish that his blessed Spirit would so mortifie our sinfull lusts and affections, that he may rest in our soules quietly without molestation. EueryEvery 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 keepe God with you; otherwise if this be not done, adieu with God. Thus farre concerning our third verse.

As to the 4. verse ye see, in it he will not leaue this matter yet, but he amplifieth this matter, and setteth out this great worke by way and forme of a comparison. And he addresseth his speech to God, euen as if he saw him before him, and he saith, Thou art more puissant, bright, and glorious, then the mountaines 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 maiestie, nor a fellow in dignitie, thou hast no match in power nor in glorie.

What is meant by the mo…nt…ines of prey.By the mountaines of prey he vnderstandeth here, no question, the highest moutaines. And it is very easie for you to know what is meant by the highest mountaines: by them he vnderstandeth the great…st Kings and Kingdomes in the earth. I say, by the mountaines of prey he vnderstandeth the highest mountaines: And why? By reason the beasts of prey hunted by dogs, or sleight of the hunter, they hauehave recouse to the highest places for their safegard. So by reason that the rauenous beasts betake them to these high mountaines and inaccessible places, I thinke here by the mountaines of prey, is vnderstood the highest mountaines.

Now, what is the sence and meaning of this? There is no King nor kingdome in the earth, that may come neare in power and maiestie to our great King. If this be …rue, that no King o… Monarch may come neare in maiesty to our great God Iehoua, this also must be true: he that hath God with him hath helpe enough. This also must be true, if we keepe God on our side, there is no counsell, force, policie, nor indeuour, (suppose all these foure excell in the enemy.) can preuaile against his Church. This Balak the King of Moab knew wel, that so long as God stood by his people, his people was inuincible, and therefore as ye hauehave there in that history, he taketh consultation with his neighbours the Midianites, and aduiseth with them what should be best. And surely he tooke a right consultation, they concluded, that except God were corrupted, it was not possible to get victory ouer them. And the…fore 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 bene corrupted from his people, as Balaam was, he had attained to his purpose; but seeing God stood by his people, alhough his Prophet disappointed them yet the people were preserued.

Lesson.Then I say, the lesson is onelyonly this: keepe God well on our side; for if we keepe God in our hearts and consciences, let the enemy assaile vsus when he will, he shall finde euer more with vsus then with them. God cannot be kept, except there be another kinde of reformation then I see appearing yet. I hauehave spoken already enough of this. And therfore I go forward. Thus much for the 4. verse.

In the 5. and 6. verses he setteth down more particularly,Verse 5.6. How this victory was obtained. the manner how this victory was obteined by God, after what sort, & how easily he ouercame these great enemies. As to the maner of the victory, it standeth in two sorts, according to two kindes 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 inferiour ranke and estate, who were counted the valiant men of courage, and strong men of the army. Against both these sorts, he vseth two sorts of meanes to obteine the victory; And first in the 5. verse, he setteth vponupon the men of courage, who were puft vp in the conceit of their owne strength and valiantnesse. And what doth he with them? He striketh such a feare in them whereby he spoyleth & pulleth from them both wit and strength, he spoileth them of heart and hand, in such sort, that their wit and strength serueth them to no more vse, then if they had bene asleepe. Their hands which they boasted of so much the night before, serued them to no better seruice then if they had bene cut off. These men by flight escaped, they left their armour & all behind them: and they that were swiftest, thought them to hauehave the greatest vantage. This worke then was wrought by a terrible feare which he strooke 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 meanes that he vseth against these, is told in the end of the 6. verse: He striketh them with a deadly sleepe, with such a sleepe 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 farre concerning the manner.

As to the other thing, how easily he brought this about, he letteth vsus see it in the beginning of the 6. verse, all this was done at his rebuke. All this great ouerthrow cost him but a word: There was no matter to weary him here, nor to make any trouble to him. There was was no more desired in it, but onelyonly the word of his mouth.How the Lord is said to rebuke. The Lord is said to rebuke, when he punisheth; for the rebukes of the Lord are continually eff…ctuall, he m…keth not a proffer against his enemies, but he layeth on also: So the word and voice of his mouth returneth neuer againe without the errand done. Thus far concerning the paticular of the ouerthrow purchased against Senacherib.

To take vp this now, and apply it to this ouerthrow: As to the particulars of their ouer…hrow, for the which we praise God this day, they are not all come as yet to our knowledge, after what so…t, and in what manner the Lord hath ouerthrowne that nauy of ships. There are two things that are certaine, who hath done this feate, and how easily he hath done it. As to him who did worke this ouerthrow, I thinke there is no man but he seeth, there is no creature on the earth had a hand in this worke, or can claime any portion in it, and so go betwixt God and his glory. The most that ye creature can speake of is this; we hea…e of an engyn of fyre deuised by the English, which scattered the ships while they lay at anchor; but yet notwithstanding few or none perished by that engyn. 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 heauen, who this way testified his anger against them. And there are none vnderunder the Sunne can come betwixt him and it. Then we see clearely, who hath wrought the worke, God immediately from heauen. 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 vp 13. or .14. yeares 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 windes onelyonly, and the windes did disperse them. Then ye see how mightily & how easily God hath done this worke: And vponupon the sight of these particulars, ye may take vp two notable lessons.

The first lesson is this, God neuer armeth his creatures in vaine, he neuer sendeth them out to do his errand that they returne emptie: but as he directeth them, so they accomplish his direction. As this is true in God, and faileth neuer on his part: so we see, it faileth cōmonly on mans part. Look to all the expeditions, great preparations, and armies of puissant Princes these many yeares by-past; eueryevery one of them hath bene frustrate in the end. For notwithstanding all the shippes of all the army of Spaine, his leuying of men partly in Spaine, and partly in the low Countries: notwithstanding all his great army, which was so long in setting forth, wherby he thought no doubt to hauehave rooted out the Church, while he is fully bent to hauehave put in execution that bloody decree of the councell of Trent; howsoeuer he pretendeth another purpose in the meane time; yet what cometh to passe I pray you? When he was of minde to fight with the Church, he meeteth with the winde, and he findeth the winde more then party, as the dead corpses of men and broken ships in all coasts do testifie.

As this letteth vsus see, that God is neuer disappointed of his purpose: so it letteth vsus see, that men are commonly disappointed of their purpose.

The other thing is this: I say, it hath bene the custome of God from time to time,Gods formall dealing with his Church. to bring his Church into wonderfull extremities, that in the iudgement of man there appeareth no hope of safety in them: yea, much lesse in the iudgement of others; in our owne iudgement oftentimes, there appeareth no escape: I say, it is his custome to bring his Church into these extremities, that his glory may appeare so much the more in her extraordinary deliuerances. For such is the nature of proud flesh, that if he vse them as instruments in his worke, they cannot content themselues with the halfe, or to compound with him; but they take the whole glory to themselues. So the Lord bringeth his Church into such extraordinarie dangers, whereas no creature can relieue them, he deliuereth them extraordinarily, that the whole glory may appertaine to himselfe; And praised be his name therefore.

Now what profite and commodity hauehave the enemies of God in all these great assaults, long preparations, wearisome trauell, and great cha…g…s? wha… profite reape they in this? They rush their heads against a wal, and haste themselues to an euill end. They prouoke t…e furie of the Holy one, and make both soule and body to perish. Is not this the profite? and yet they are so blinde in this matter, that neuer a one of them can teach an other.

What are the ends wherefore the Lord appointed enemies to his Church. First end.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 passe. And wherefore appointed he the enemies, what are the ends, let vsus see, vntounto the which he appointed them? The first end, is to exercise his Church: as Spaine hath put vsus in an exercise this twelue moneths by-past; that is one end. This is very good.2. end. What is the next end? to blesse 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.

3. end.The last end is when he hath wrong all these good vses out of them, whereof they hauehave no thankes because they do it for an other 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 burie others, and so punisheth sin by sin in them. Then are they not ouer busie in procuring such an euill end? for they cannot assaile the apple of his eye, but he must be angry against them. And so long as we remaine vnderunder his obedience, he counteth vsus as deare to him as the apple of his eye or the blacke of his eye. And so whosoeuer assaulteth the Church, so long as she remaineth in his obedience, they shall winne an euill end. Hath not experience taught this in our time? hauehave we not seene the experience of this in the great men of our time, who hauehave opposed themselues vntounto the Church? in the Lords of the South, and great men of the North, that hauehave opposed themselues to the Church? HaueHave we not seene that stone which they hauehave pushed at to remoue, to hauehave bruised them? Well, there is one of them lying in prison not bruised yet; but he shall be bruised if he take not vp himselfe. And he in the North also shall be bruised if he continue; for there are none yet that euer endeuoured to push at that stone, but it bruised them. It were better to stumble vponupon any other stone, then vponupon that precious corner. For there is none that stumble vponupon that stone, but he shall breake the necke both of body and soule. I see this stone placed to be a stone of offence, whereon too many of this countrey (alas) breake their necks. Indeed, I am sory 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 hauehave this petition to seeke at God, that howsoeuer it be a stumbling stone vntounto them, it may remaine a sure foundation & ground-stone to vsus, on the which we being builded as liuely stones, may be an holy Temple to our Lord; and that the Lord in time would preuent this vtter extermination, which the diuell in his rage and members intend. Thus farre concerning the particulars, by iust proportion betwixt that singular deliuery from Senacherib, and our deliuery from Spaine.

Now what resteth? ye see in the 7. verse, he is rauished in admiration of the great work and of this great benefit;Verse 7. The end of his mercy is admiration. And what doeth he? he bursteth forth in ye pithy sentence: Thou, euen thou art terible; as if he would say, Thou only, euen thou art terrible, & hast not any match or cōpanion. 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 stupifie his senses. This terror is proper to God only, it is he only that giueth the heart to men, and spoyleth them of this heart when he pleaseth, and casteth them into a dead sleepe. Therefore, this onelyonly is proper to God; And wherefore is it that he doubleth the Pronoune, Thou, thou, but to testifie that it is he onelyonly that is terrible? He proueth 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 neuer so little to kindle? Looke to the diuell, what became of him from the time he presumed to make himselfe companion to him? He was cast downe out of heauen perpetually. Looke to Adam, from the time he beganne to follow the wit of the diuell, and presumed in himselfe, he was cast out of Paradise. And so, there is no creature that can abide in the presence of God of it selfe. 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 fyre? euen so we that are conceiued in sinne, borne in sinne, and are but a masse of sinnes; we are no more but as stubble is to the fyre, so are we in the presence of God who is a consuming fire, except we haur a sconce, except we hauehave Christ Iesus to stand betwixt vsus and him. And therefore he is appointed to be a mediator and intercessor, to stand betwixt vsus and God the Father; to make our prayers acceptable, his merits step in betwixt the Father and vsus, his iustice couereth our wickednesse, his purity couereth our impurity, that vnderunder this couerture the Father may be well satisfied, & we may stand in his presence, & be defended from the diuel and all enemies: Otherwise, there is no creature able to stand in the presence of God.

What teacheth this vsus? It letteth vsus see the great weaknesse & infirmity of the creature in respect of the Creator. Is not this a great weaknesse, when the blessed Angels, although they stand & shal stand by grace, yet they are not able to behold his countenance, but must couer their faces with their wings? how much more are other creatures vnable to stand in his presence? And yet notwithstanding all this great infirmity which is in vsus, which are but wormes of the earth, sinfull flesh will sometime forget it selfe, so that in it owne conceit it will match it selfe with God, and in his word despite him, and prouoke him to the combat as it were, as Iuliā did: I hauehave heard of him yt hath prouoked God to combat, and it hath come to mine eares: this is blasphemy. If it be true, that man is fallen into the hands of the liuing God; And suppose he be delayed, because the Lord is long suffering to try his repentance, if he abuse the Lords patience, that by blasphemies his wrath be nourished and his anger as it were with coales incensed, heauy shall his end be. Well, it is an heauy thing that he is fallen into the hands of such a God: Iest not with the maiesty of God, whateuer ye do with flesh. Indeed, it is no new thing for flesh to misse-know it selfe, and specially whilest he hath cast them into a reprobate sense, and spoyled them not onelyonly of supernaturall light, but of naturall also. Alas, they know not what torments abideth them, nor the terrible hell that is prepared for them, except God preuent them in his mercy. Indeed, I wish that God may preuent them who vtter these blasphemies; and if it be possible, they may be reclaimed, that their life may testifie their repentance.

And now to end this present exercise,Conclusion. that I and so many of you as are to communicate may dresse vsus to that Table; let vsus remember that he is onelyonly terrible: and seeing he only is terrible, because he is onelyonly Lord of body & soule, onelyonly he hath power to saue and cast away. And seeing it is so, let vsus feare, and retyre our selues to him who is able to preserue and keepe both body and soule, and sanctifie them throughout, and present them blamelesse at that great day of the glorious appearing of Iesus Christ. To whom with the Father and the holy Ghost, be all honour, praise and glory, both now and for euer. Amen.