The Way to True Peace and Rest, Sermon 13
THE THIRTEENTH SERMON, VPONUPON THE 76. PSALME.
8 Thou diddest cause thy iudgment to be heard from heauen, therefore the earth feared and was still:
When thou O God, arose to iudgement, to helpe all the meeke of the earth. Selah.
10 Surely, the rage of man shall turne to thy praise: the remnant of the rage shalt thou restraine.
11 Vow and performe vntounto the Lord your God, all ye that be round about him, let them bring presents vntounto 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 deuided (welbeloued in Christ Iesus) this Psalme in three parts.Recapitulation. In the first part there was propounded vntounto you certaine benefits, wherein the Lord sheweth himselfe exceeding mercifull and gracious to his Church. The benefits wherein he sheweth himselfe so gracious were two; namely: The first and chiefe benefit wherein he sheweth himselfe exceeding mercifull to his Church was this; that he had reuealed himselfe to her by a familiar and heauenly reuelation. For why? the Church knoweth not onelyonly that which may be knowne of God by a generall knowledge, which is common to the whole world, but she knoweth that which may be knowne of God, by a speciall knowledge, heauenly reuelation and supernaturall light; the which supernaturall light and heauenly reuelation, maketh vsus to be counted the children of the light, and of the day. Which supernaturall light seuereth vsus from the rest of the world, who are darknesse and the children of the night; supernaturall light is proper to the Church onelyonly: so that there is none that can know God rightly, but they who hauehave receiued of this light.
This spirituall light is so proper to the Church, that it discerneth her from all false Churches vponupon the face of the earth: for as the Apostle saith; Faith which is no other thing but this light, appertaineth not vntounto all; but this gift of iustifying faith, is nothing else but that very light which is giuen to those, who before all eternitie were appointed for saluation.
This speciall reuelation is not obtayned or purchased by any naturall force: for so it were common to all men. It is not purchased by naturall wit or vnderstanding: for the wisdome of this world cannot know those things that are of God: Yea, the wisedome of the world is the greatest enemie to the wisedome of God, and the wit of the world esteemeth the wit of God to be plaine foolishnesse. This light is not gotten by the sight of the works of God, or by looking vponupon this great Vniuerse; we get a light indeed by looking on the works of God, but this light conueigheth vsus not a far off; we lose it in the threshold, in the very entrie it is choked by our affections, and the vile appetites that are in vsus do choke it. Now we get not this supernaturall light onelyonly by the outward ministerie of the word; no: seuer me the Spirit from the word, the word is nothing else but a minister of death to my soule, and a slaying letter, it serueth for nothing, but to be a further testimonie of my iust condemnation. Therefore this heauenly light whereby we are made heires of heauen, and the children of God, is purchased by the word and Spirit of God ioynctly: By the word striking and piercing the eare outwardly, and the Spirit penetrating the heart inwardly. So where these two are conioyned, that heauenly light is wrought, and it is an earnest-pennie of thy euerlasting saluation.
Of this light and reuelation it cometh to passe, that God is well knowne in Iudah: that is, in his owne Church; and of this knowledge it cometh to passe that his Name is great in Israel: that is, his praise is highly extolled, and his name renowmed among all them that know him rightly.
By the Name of God is vnderstood God himselfe, as he maketh himselfe knowne in the wonderful works which he worketh: as when he hath merciemercy on his Church, he is called a mercifull God; when he keepeth his promises, he is called a true God; when he deliuereth her mightily, he is called a potent God. And so as many works as he worketh, so many Names he hath.
Now of this reuelation 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 dumbe element. Except this veile of ignorance which sticketh so fast vntounto our hearts be taken off, that in time the mighty power of God may be reuerenced, there remaineth no further sight then serueth vntounto our eternall condemnation. Therefore the Spirit must concurre mightily to take off this veile of ignorance, that our hearts and minds being renewed, we may begin to be new creatures in Christ Iesus. Of this knowledge it cometh to passe, that God is reuerenced and his praises are sounded: for it is impossible that these who know God aright, but they must praise him and reuerence his Name. God is not like the great men of this countrey: for they, where they are best knowne, there are worst loued: But God by the contrary, where he is best knowne, he is best loued. And this louelove of God can neuer be idle, but it must burst foorth into his praises. So these two are ioyned together: the Spirit of God bringeth knowledge, which knowledge is helpefull to faith, and true faith euer praiseth God.
Then examine your knowledge from the effect, the praise of God, and see whether the knowledge of God be in this countrey or not. This conclusion must hold fast; where God is highly praised, he is well knowne: and the contrary must hold as fast, where God is no waies praised, he is not knowne there. Assume now, But so it is, that he is no waies praised in this countrey; Therefore he was neuer well knowne of vsus, his goodnesse and merciemercy was neuer well tasted of vsus. And surely, if multitude of benefits, or multitude of miracles might hauehave made God knowne to vsus, we hauehave had our large part: Yea to omit all the rest, I thinke, though there were no more but this deliuerie past, it is a sufficient argument to mooue the hearts of all creatures to praise his name. But such is our horrible ingratitude that for lacke of praise we bring not onelyonly a curse vponupon the benefit, but a curse vponupon our owne persons. And therefore mine exhortation is now, as then, That with such hearts as the Lord hath giuen vsus, we be readie to sound his praise for this great deliuerie: the thankfull memorie of this last benefit shall be the readie way to purchase the next: therefore with thankfull hearts let vsus praise him. And where they are not so disposed, as the worthinesse of the benefit requireth, let vsus beg merciemercy for our euill disposed hearts, let vsus desire pardon for our vnprepared hearts; and wish that it would please the Lord to sanctifie them further and further to his owne praises; that being couered with his mercifull protection, we may at all times rest vnderunder his wings and sauegard, so that we shall be sure to assaile the enemy when he pleaseth. Thus farre for the first benefit.
The second benefit wherein the Lord shewed himselfe 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 ensignes of his presence did testifie. God maketh his residence with no sort of people in ye earth but with his Church: he hath espied out and select to himselfe 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 himselfe, and doth make his residence with such a people. For albeit the maiestie of God fill and replenish both heauen and earth, and his power reach eueryevery where, yet is it as true; our God dwelleth eueryevery where, 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 Iewes, vntounto whom he gaue the visible ensignes of his presence, and in whose hearts he dwelt. Now it hath pleased him in merciemercy to translate his Tabernacle, & to make his residence with vsus: and he hath chosen a few of the hearts of this countrey, where he hath begun his dwelling place: for God dwelleth now in the hearts and consciences of his owne by his holy Spirit: and surely, so he hath dwelt with vsus these 30. yeares, and in such puritie that he hath not done the like with any nation in the earth. He hath not remained with any nation without error or heresie to long as he hath done with vsus: So that of all nations we may be counted most vnworthie, for this entertainment which we giuegive to God: it is not possible that he can continue his …esidence with vsus if he be handled after this sort: For we all, King, Priest, and people, hauehave made defection from God. Well, the Lord will not wearie himselfe still with vsus, he will not vexe his righteous Spirit in offering pearles to dogs & swine, he cannot dwell here. Now ye see he is beginning to giuegive a great part of this nation ouer to a strange delusion; ye see by reason they loued not the truth, he hath made them to prefer the leauen of the Pharisies to the truth; and this is the righteous iudgement of God. And whereunto see ye all things worke, but vntounto an vniuersall confusion? So we hauehave this petition to desire of God, That he in his merciemercy would preuent this vtter extermination, which the confusion both in Church and policie visibly portendeth; and that he would put it in the hearts of the Magistrates to set to their hand, to disburthen the earth of this horrible confusion.
Now in the second part of this Psalme he testifieth, that he made his residence at Shalem by a wonderfull miracle, a worke wrought by himselfe onelyonly. Againe, in the 4. verse we see the place noted where this ouerthrow was giuen. As to the place, he noteth it by an aduerbe 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 himselfe, there this notable ouerthrow was giuen. 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 foorth, he will stand to the defence of his lodging. So when these men came to cast God out of his dwelling place, he stood to the defence thereof. I compared like with like, and I shewed yt this question flieth in all mens mouthes: Where was yonder great ouerthrow giuen? It is answered and will be answered, about the coasts of the Lords dwelling place, there yonder nauie perished: They came to cast God out of his Isle, but he stood to the defence thereof, and shewed he was not ready to remooue. And it is certaine, there is no external force in the earth that can cast out God, except we cast him out by our wicked liues & diuellish conuersations, he will neuer be cast foorth. What great comfort & commoditie we hauehave by this dwelling of God with vsus, iudge ye. Would God he had good neighbourhood: For suppose he maketh his residence with vsus, yet he getteth euill neighbourhood: and greater vnquietnesse 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 externall force, except we dislodge him by our wicked liues and conuersations, he will neuer be dislodged: And how farre we are gone forward in this worke, the doings of this countrey clearely testifie. Let vsus see where he may rest, where he may make his residence, where the cries of murther and blood shall not amaze him? Where shall he sit, where the clamours of bloud, the great complaints & cries of oppression shall not astonish him? What part is cleane, let vsus see, without horrible blasphemies? Wel, how is it possible but this way we must lose God? and losing God we lose all.
I shewed you, the readie way to entertaine him, was, that seeing he hath chosen his dwelling place in the hearts and consciences of his owne, it is not possible he can be entertained, except we take vp a new fashion of doing. The manner of doing that we ought to take vp is this; Looke what reuerence thou bearest vntounto any Prince or Magistrate in the earth externally, let the like reuerence be giuen to God inwardly: although there be no proportion betweene these two. And if the externall reuerence which thou bearest vntounto a man be of such force, that it will make thee to compose thy gesture, and refraine thy tongue, that thou burst not foorth into euill speech which may offend him: How much more ought the reuerence which we beare to God, dwelling within vsus by his holy Spirit, make vsus to refraine from euill thoughts, and from wicked and filthie 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 disturbe 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 worke by a notable comparison; in the which he letteth vsus see, that there is no maiestie nor power in heauen or earth that can come neare in glorie, maiestie, or power to our great God: that is, there are no armes, force, counsell, nor endeuour, that can preuaile against God. So the nations that hauehave God vponupon their side, hauehave moe with them then be against them. VponUpon this I desired you, seeing we hauehave such an aduantage of the dwelling of God, to prepare a cleane chamber where he may make his residence; he maketh his residence onelyonly in the hearts of his owne: The heart is onelyonly made cleane by faith, therefore let vsus beg faith, that God may rest with vsus; and God being with vsus, the enemie shall find moe with vsus then with them, surprise vsus when they will.
In the 6. and 7. verses he setteth downe more particularly, the manner of this great ouerthrow, after what sort, how easily he accomplished this great worke: he letteth vsus see, all this great victorie did cost him but a word, it cost him no more trauell, but he commanded the winds, and the winds did vndoe them: For the Lords rebukes are euer effectuall, he proffereth not against his enemies, but he layeth on. S… this great victorie cost him not 14. or 15. yeares preparation; it cost him not millions of gold and leuyings of men, part in Spaine, and part in the Low-countries; it cost him but one word. So it could not be that this worke which was so mightily & easily done, could hauehave bene done except the Lord had done it. Thus farre we proceeded in our last lesson.
Now to come to our text. After that he hath shewed in particular the manner of this deliuerie, and letten vsus see after what sort, and how easily God hath done this worke; and after he hath cried out, Thou, thou art terrible: being rauished by the greatnesse of the worke, and after that he hath shewed the great infirmitie and weakenesse of the creature, so oft as it dare presume to oppose it selfe and match it selfe with the great Creator: after he hath done this, he insisteth yet in setting foorth of this wonderfull iudgement; and in the 8. verse he letteth vsus see, that this great and terrible iudgement was wrought by the power and force of God onelyonly; it was done extraordinarily from the heauen by himselfe onelyonly. So that the whole world saw the finger and hand of God in it.
Then in the beginning of this eight verse, I say,Diuision. he maketh it knowne that he did it onelyonly; and in the end of the verse he letteth vsus see what his iudgements wrought in the hearts of men. In the 9. verse, he letteth vsus see the time when it was that it pleased him to worke it, and to what end he wrought it. In the 10. verse he letteth vsus see whereunto the great furie and rage of the wicked serued: and in the end of that verse he meeteth with an obiection which the Chur…h might hauehave made: And in the last two verses is contained the conclusion of the Psalme.
Then to rerurne to the 8. verse:Verse 8. in the beginning thereof the Prophet maketh it knowne,God onelyonly did this great worke. that it was God onelyonly that did this worke immediately, without the imployment of any creature. And therefore this manner of execution testified to the whole world, that God onelyonly was the chiefe doer of it.
Then the chiefe reason that moued God to do this extraordinarily and immediatly with his owne hand, is this: Although our God hath infinite wayes and as many meanes in his hand, at all times ready to destroy his enemies: yet such is the malice of man, and the enuy of the Diuell (that possesseth man) to the glory of God, that so long as God worketh his worke ordinarily, and imployeth this or that instrument in doing of his worke, so long man spoyleth God of his Glory, and spoyleth him of a part of his praise. So yt man will sometime ascribe the glory to his owne industry and wit, or to fortune, or to one occasion or other: so that ere they suffer God to hauehave his whole glory, they will giuegive a part of it to any creature of the earth. For this cause the Lord worketh extraordinarily, and from heauen, that the mouthes 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 ouerthrow I wil not dispute in particular, whether it were by lightning, thunder, earthquake, vponupon this I insist not. The generall is sure and certaine, that it was a worke that flowed from heauen immediatly.
The effects of this great worke.Now he sayth in the end of the verse, that this terrible iudgement brought forth two effects in the hearts of men: First, it brought forth a wonderfull feare: 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 vnderstood: or if we will hold vsus in our particular, the remanent of Senacheribs army is vnderstood, I meane the remanent of the armie that were saued from the iudgement: This remanent beganne to feare, and be afraid with a terrible feare, and the tongues of them that were so stout the night before, held themselues quiet. They that lifted and hoissed their armes the night before, & prouoked God, as it were, to the combat, after the sight of this iudgement, they hauehave their hands to seeke; and they who boasted so much of their valiantnesse, and filled the very earth with their blasphemies the night before, when they saw this terrible iudgement, were silent, and had not a word to speake.
It is wonderfull, the Lords manner of doing and proceeding is a hid manner of doing against his enemies, and few perceiue the fashion of the bringing about of his iudgements. For ye see, he taketh his enemies in an instant at vnawares: whilest a man is in the height of his pride, he bereaueth him of his counsell, he bereaueth him of his force, and spoyleth him both of heart and hand, in such sort, that he hath no wit to deuise more then an Asse, and hath not a hand to performe any more then if he wanted hands. So he bereaueth him of his policy & exquisite iudgement. And how is this done? It is by a blinde feare that he striketh them with: he casteth them into such anguish and blindnesse of minde, that they neither see God who is the striker, nor, can finde any way out, but are cast into a desperate estate, and vtter darkenesse remedilesse. And so it commeth to passe, that these miserable men lay violent hands on themselues, thinking that the soule 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 deceiued. So I say, the iudgement of God when it lighteth, how long soeuer it be delayed, terrible shall it be when it lighteth on the enemie. It is a fearefull thing to cast our selues willingly into the hands of a consuming fire.
Therefore now seeing ye hauehave courses in hand,Vse. ye should take good heede to your courses, looke well about you, and be diligent to know whether ye be on Gods side or against him. Ye againe that are not practisers, and meddle not with high matters, take heede how ye walke in your owne calling. Looke vntounto your trade, ye that are Merchants, looke vntounto your dealing, ye that are Lawyers, how croked or how straight ye are: ye that are Lords and Iudges, with what conscience ye proceed in your vocation, and marke this: Looke to his word, looke what profite ye hauehave 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 fruite or losse of your calling: but if ye depend on the testimony of your conscience, without the examination and rule of his word, ye will be deceiued: for many do this, and say, I am not troubled in conscience, I am sure my conscience presseth me not; when in the meane time they runne a wicked course, & trie not their calling by the blessed word of God: but looke onelyonly to the estate of their conscience, which in such euill affaires flatters them; they thinke themselues sure enough. O, but thou art deceiued, and why? Thy conscience may be deceiued as well as thou. And how? Thy conscience can giuegive 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 giuegive thee a right warrant: but if she be euilly informed, she will giuegive thee as euill a warant and flatter thee: So that of a slight informatiō, she wil giuegive as slight a testimony. There is no right information but that which proceedeth of the word; therefore seeing now ye hauehave the word so clearely taught vntounto you, ye should trie and examine your callings by this word. See what this word biddeth you do, try in particular, and say; What warrant of the word hauehave I to do this? what warrant hauehave I of his mouth, for thus doing? And finding a warrant of Gods word, and of his Spirit going together, thou art sure: But where the conscience giueth a testimony without the warrant of the word, it is a deceiuing testimony without the warrant of the word, it is a deceiuing testimony. Therefore conioyne these two: Try narrowly in your doings, if the word and the Spirit go together. And if these two be ioyned, they shall stand as two witnesses with thee.
The greatest impediment, that stayeth men from the conioyning of these two in their doings, is the affection they hauehave to their own person, the affection and louelove they hauehave to themselues hindreth 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 vsus, but moueth man to giuegive obedience to the wickednes of her lust of appetite; and to say, Ere I will want the seruice of my lust & pleasure of mine appetites, I wil make subiect rather ye word to mine appetite, then subdue my appetite to the word, & so to want my pleasure. (Iudge ye what conscience this is.) They make the word to serue their appetites, and neuer suffer the word to mortifie their appetites. And of this what cometh to passe? By this kind of dealing it cometh to passe, that at last they lose their conscience, so that it can neither accuse nor excuse, because they are cast asleepe & ly in this dead sleepe till they be wakened with a terrible wakening by God, the righteous iudge from heauen. Take heede, for this is the truth. And at that wakening, he shall make the terrours of these same sinnes (which, if they had followed counsel, they might hauehave eschued) terrribly to ouerwhelme them. Now the conscience is at quietnesse and rest, and holdeth thee in security; But alas, it is a festered security. The inward heart is full of filth, which filthinesse shall bring such terrours in the end with it, that it shall multiply thy torments, and so oppresse thee, except in time thou search out the bottome of thy conscience. Therefore be not deceiued; as ye are come into this world to serue & glorifie him, so eueryevery one in your owne rankes and callings be vpright. Ye deale vprightly in you calling when ye hauehave the warrant of the word, for the warrant of the word is not changeable, it cometh not vnderunder alteration: But once hauehave the warrant, and hauehave it full. So whosoeuer obtaineth the warrant of the word in this world, that blessed mouth shall be a warrant to them in a greater place. Then take heede to this terrible iudgement, looke in time, that out of time it ouert…ke thee not with a terrible wakening.
Verse 9. The time of this great iudgement.Now to come to the ninth verse. In this verse he noteth the time when this great iudgement was wrought vponupon the enemies: and he sayth, 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 hauehave 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 iudgement. He bringeth in God here, after the manner of earthly Iudges, after the custome of our Iudges: For first they sit downe, they try, seeke out, and aduise; and after aduisement they resolue, and after aduisement and resolution they rise vp, giuen iudgement, and pronounce the sentence. Euen 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 Gods sitting. the time of his benignity, whereby he allureth, yea if it were possible, his very enemies to turne vntounto him: And I call the time of his sitting, the time of his delay of the execution of his iudgement. I call the time of his rising, the time of his execution, the time of his hote wrath, and the time of the declaration of his righteous iudgement vponupon 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. Senacherib abused the patience and long suffering of Gods sitting, but he escaped not his rising, as he did beare him witnesse. All doctrine should be applied to our present estate; all mens consciences are asleepe, and except they be now wakened in time, terrible shall that wakening be which they shall hauehave, when the terrours thereof shall oppresse 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 ranke: for the conscience that biteth thee, and accuseth thee, sendeth thee to seeke remedy. And the more that it hasteth thee, the sooner thou purchasest remission of thy sinnes, and peace in the body and blood of Christ Iesus. So of all consciences the biting conscience is not the worst, but is in the second ranke: it sendeth thee to seeke remedy. OnelyOnly of this beware, that thou furnish not matter to her biting by increasing of further corruption, but euer cast out sin wherby God is offended, and this biting nourished; and in the end thou shalt finde a true pacification, and a taste of the right peace that floweth from Christ Iesus, which peace passeth all vnderstanding.
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 countrey, where his word is so clearely preached. So that the greater the knowledge is, the greater is the contempt; and the greater the contempt is, the heauier must the iudgement be that abideth them. Now in all this time of the Lords sitting, what are they doing? They are burning and scalding, slaying and murthering, and vsing all kinde 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 thinke that either there were not God, or God were become like themselues. Alwayes I say, this is not the end wherefore he sitteth, but he sitteth onelyonly to this end, that he may draw them by the hand to repentance. And now seeing they hauehave abused the time of his sitting, he is euen at the rising; And assuredly the Lord shall rise to be reuenged vponupon the iniquities of the great men of this Country, whose sinnes do so abound. And whereby know ye this? By one argument which is infallible. Examine by your owne wit and iudgement which ye hauehave of the booke of God, and by your naturall iudgement: Is it possible that the ground of this country is able to beare a greater birth of iniquitie, both in Hie-land & Low-land? Is it possible that it can be heauier loaden with mischiefe in all corners then it is now? Yea the ground must be disburdened of this iniquity, where the Leiutenant whō God hath placed, ouerseeth 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 heauen disburden the earth thereof. And surely to let this passe, if there were no more but these horrible confusions in all parts, which no man can ouertake, it appeareth that the Iudge of the world himselfe shall come downe shortly to disburden it. And why? Because I see all tokens that go immediatly before his cōming, to be already passed; faith is skarslie to be found, yea no faith in promises, much lesse faith in Christ Iesus. For iniquity aboundeth so, and there are so many confusions left vnouertaken by the Magistrate, that it appeareth clearely, …he Iudge himselfe must needes come, and that the Iudge of the world shall be the first yt shall redresse this confusion. And seeing it is so, it becometh not vsus to be idle, for surely the time draweth neare. And if the time shall be shortened for the elects cause, now I thinke it shall be shortened for the cries of the poore of this land. Therfore it is no time for vsus to sleepe. It is time for vsus to prepare to go & meete yt great Iudge now, whilst oyle is offered abundantly: buy oyle to your lamps; for so soone as the Trumpet blowes, and that he is making homeward from the cloudes to his Fathers dwelling, from whence he shall come, it is no time to hauehave our oyle to seeke. Now we hauehave this oyle of gladnesse freely offered: Therfore it becometh you to prepare your selues, that when he cometh, whether it be at night or in the morning, by night or by day, he may not finde you vnawares. These iniquities and wickednesse of the heart of man are so deepe, that if the Ethnik might say iustlie, that the labyrinths & deceits of the hart of man are infinite; how much more may we speak it, hauing Ierem. his warrant, who calleth it deepe and inscrutable aboue all things? Ierem. 17. It is time therefore, that we be busie in seeking the renewing, breaking and humiliation of our hearts, for the outward scarre, suppose it appeareth to be whole, where the inward is festered, it auaileth nothing, but maketh it to fester againe. Therefore now it is time to study to hauehave 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 neuer touched with any sense of thine owne sinne, and feeling of Gods iudgement, knew neuer what the taste of mercy meant: For there is no way to go to heauen, but by the gates of hel. 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 looke for the accomplishment of your happinesse in his coming: And where the hart is so desirous of that day, it may be welcome, come when it will. The Lord of heauen 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 downe this naturall hardnes that is in them, otherwise our hearts wil neuer giuegive obedience to thee. Therfore, O Lord, worke it.
Now in the end of the verse he letteth vsus see, to what end the Lord rise and executed iudgment: The chiefe cause that mooued him to rise, was the poore and oppressed in all corners of the earth. The great complaint and crie 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 countrie? I know wel there can not be more complaints of the poore in a countrie then in this: so that it is no maruell, but he rise and that suddainlie, he is like vntounto himselfe no was of before: Then these great complaints and cries of the poore, must make him to rise as ye hauehave it, Psal. 12. And if they preuent no… his rising, terrible shall it be to the wicked: for euer with the saluation of his owne the destruction of his enemies is ioyned. And out of these, both saluation & destruction, he maketh himselfe to be glorified. Then I would these bloudie men and oppressors (that renowne themselues with shame and ignominie) knew that the Lord will ris… and that shortly, except they preuent him, whereof I see no appearance.
In the tenth verse he letteth vsus see to what purpose the great furie of these men serueth; and in the beginning he letteth vsus see it with a constant affirmation, Surely, surely, the rage of men shall turne to his praise: Their greatest rage and highest furie is the highest matter of the Lords praise. That same fury and rage whereby they thinke to dishonour God and ouerwhelme his Church, he turneth to the contrary, and maketh out of that same furie his owne glorie and the deliuery of his Church to shine. The Lord is a wonderfull workman, he bringeth about his purpose in such sort, that he can draw out light out of darknesse, and bring forth his owne praise out of their greatest rage. HaueHave ye not seene this from time to time? hath he not made his greatest enemies to testifie it, and drawne a confession out of their owne mouthes? Ye reade in the historie of Iulian the Apostata, when he was in his greatest rage, and in the top of his fury prouoking Christ to the combat: in that high rage whilest he draweth his weapon to strike our head, he striketh himselfe: and after he had giuen himselfe a deadly wound, he bursteth foorth and saith at the last, Thou hast won ô Galilean: so out of his owne mouth the Lord drew a confession of this praise. Ye reade in the 6. of Exod. of those inchanters that opposed themselues to Moses and Aaron, and counterfeited all that they did vntill 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 mightie hand and power of God onelyonly, we are not able to counterfeit it. Here we see they are compelled out of their owne mouth to confesse the praise of the Lord. Senacherib was compelled to say, (who list to reade that historie) and it is said that his graue hath this superscription, that he confessed it was the great God of heauen that fought against him. Now heare ye at the same present, what say the Spaniards? They are compelled to say, that it was the finger of the Lord, the mightie hand of the God of Iacob that hath wrought this ouerthrow without the helpe of any creature. So by these examples and manie moe ye see the veritie of this proposition: God maketh the greatest rage and furie of his enemies to be the greatest matter of his praise.
Now in ye end of the verse he meeteth an obiection,He answered to an obiection of the Church. which the Church might hauehave obiected. For the Church in those dayes (as the Church this day) might hauehave said, Although this victory of the Lords be strange and wonderfull, yet he hath not slaine all: For we vnderstand that the Lord shall not make all Christs enemies his footstoole vntill the last day. And therefore seeing there is a remnant of them who are endued with that same restlesse spirit that their fo…efathers were before, they cannot rest, but still pursue and come against the Church of God. For the spirit of the diuell although it possesse not all ye enemies in a like measure, yet they are all possessed with one sort and kind of spirit, which possest their elder brother Cain; to wit, the spirit of persecution possesseth thē all where euer they be scattered. And as Cain persecuted his brother Abel, so we must looke to be persecuted of them: as ye heare this spirit bursting forth in horrible effects which come to your eares our of Roan, out of Paris, and out of all those parts. Ye heare there of the gr…at persecution and bloudie rage of the enemies, which testifieth that they are possessed with that same spirit of persecution where with their elder brother Cain was possest. So the Church seeing that the Lord hath not slaine all, but that there is a remnant left, who are endued with that same restlesse spirit of their predecessors, she might hauehave said, Who shall restraine the remnant of the rage of the enemies? For although that here they be called a remnant, yet in respect of vsus 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 conioyne their forces, they will renew their assault, and who shall restraine them?
Answer.The Prophet answers clearely in the name of God, and biddeth the Church take no thought of their rage: for he that had destroyed the roote, would destroy the remnant: the God of glorie that ouerthrew the maine armie, would also restraine the remnant. The Church hath no more adoe but to depend vponupon the God of armies, and he shall fight for her. Now ye see how clearely and easily this matter applyeth it selfe: Ye know how it is common in the mouthes of all men, that this fleete which is perished, is counted to hauehave come onelyonly to hauehave scoured the waters, and to hauehave espied the forces of the Queene of England; there is a greater armie coming, the second assault shall be made with greater courage, and shall hauehave a better successe. This is the cōmon obiection, & vponupon this the weake ones of ye Church may aske: Who shall restraine this remnant? and who shall oppose vntounto this second assault? The Prophet answereth, the God of heauen shall restraine the second assault: The mightie God of this Isle who hath shewed himselfe wonderfull from time to time in this countrey, howsoeuer we be ingrate, he shall restraine the second as he did the first: So on our part we hauehave no more ado, but to hold vsus in the sight of God. And this is euen a very great worke to hold vsus in his eye: for by bending vp of our eye to him, we shall draw downe his mercifull eye to vsus: and so being guarded with his eye, and being enuironed with his mercifull protection which is vntounto vsus a brasen wall, the enemie shall neuer preuaile, assaile when he pleaseth. And this shall be done onelyonly by holding vsus in the sight of Gods eye. Therefore so long as eueryevery one of you in particular, and this countrey in generall, is able to hold themselues in the sight of his eye, heauen and earth and all that is therein, is not able to ouercome them. But if thou build vp a parpan wall of thine own making betweene thee and him, then not he onelyonly, but all his creature shall be fearefull to thee and ready to destroy thee. For, wherefore is it that some men are commonly so exceedingly affraid, but only for want of an issue? and we hauehave this issue of trouble onelyonly in the sight of his eye: So that if thou keepe God, thou hast euer a sure issue. O then, the care of a Christian should be this, to repent and sorrow for his sinnes past, to demolish and cast downe this parpan wall of iniquitie that it grow no more, but that by sobs and sighs, peece by peece it may be demolished. No question, the more sinne is remooued, 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 waies: There is no other way to be saued but by this. Thus farre concerning the second part of our diuision.
Now in the third part which is in the last two verses,Exhortation to thankfulnesse. he concludeth with a notable exhortation, that seeing the God of heauen hath deserued so well of her, she should shew her selfe thankfull. 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 performe your vowes; Vow to testifie your thankfulnesse: Performe your vowes to testifie your obedience, and how readie ye are to serue so good a God.
By vowes here he vnderstandeth not these foolish vowes, but the action of praise and t…anksgiuing: for so oft as the Spirit of God maketh mention of vowes, so oft he meaneth of vowes of thanksgiuing; as ye may see clearely in this booke of the Psalmes, as namely in the 50.55.60.61.65. and 66. Psalmes. And to vow to thanke God, it is a part of our dutie, we are bound to it, yea we hauehave our warrant for it. And these sorts of vowes are very profitable, for we hauehave two great benefits by them. First they stirre vp & confirme our faith: For when a man is in any great extremitie, and promiseth to be thankfull to God if he be deliuered, it strengtheneth his faith, and maketh him to looke the more for his deliuerie. And againe, when the deliuery is past that we are returned to our owne 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 vowes are good, & ought to be vowed and performed: but those vnlawfull vowes of the Papists hauehave no ground here. Neither ought any wicked vowes ought to be kept, vowes 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 vowes are beside the warrant of the word; we should promise to be thankfull to God, and to performe.
Then the exhortation riseth vntounto vsus after the example of the Prophet here; that seeing in this great benefit (although we had neuer receiued moe benefits) the Lord hath deserued so well of you, ye ought eueryevery one of you to frame your hearts to grow in thankfulnesse to him, whereby he may grow in merciemercy and louelove towards you, and in hatred and anger towards his enemies. And although ye be thankfull, thinke not that ye deserue any thing, for when ye hauehave done this, ye cannot adde any thing to his estate, ye enrich not God one whit: It is not possible that he who is absolutely perfect of himselfe can neede any thing whereby his estate may be enriched; yea suppose we adde nothing to his estate, our best thanksgiuing is no waies acceptable to him but by way of grace; if Christ Iesus step not in betwixt vsus and him, it is not possible that our persons or any action that floweth from our person can be acceptable vntounto him. Therefore it is onelyonly by way of grace and merciemercy in Christ Iesus, in whom he cannot be displeased with vsus, that our thankfulnesse is accepted by him: So it is not for our merits, as the Papists foolishly alledge, nor by way of our deseruing, that he accepteth of vsus; it is by way of merciemercy and grace that he alloweth of vsus and our thankfulnesse. Indeed he accepteth so of our thanksgiuing, that vnlesse we praise him nothing can please him: And therefore seeing all our actions are acceptable to him onelyonly in his welbeloued, let vsus praise him in Christ. Ye see, we will thanke him for meate and drinke after dinner and supper: and why should ye not thanke him for the rest of the creatures? As for this benefit of your deliuerie and preseruation both of Church & countrey, the Lord giuegive vsus hearts to thanke him. Now in the end of this verse he saith, Let them bring presents to him that ought to be feared. We hauehave no other presents to bring, but this sacrifice of praise and thanksgiuing, which is called calues of the lips, Psal. 51. Would God that this were truly giuen, although not in such measure as is required. Alwaies let vsus bring these sacrifices, and present them to him onelyonly, who is fearefull, not onelyonly to meane men, but to the greatest Princes and Monarchs of the earth. And how prooueth he this? He prooueth this in the last verse, where he saith, He cutteth off the spirit of Princes: that is, he spoyleth them of their wit and force: and last of all, when it pleaseth him, he spoyleth them of the life it selfe, he taketh all from them, euen from these same Princes that oppose themselues most against him; he spoyleth them in an instant of heart & hand and all forces, and maketh them a spectacle to all nations. Well, they will not learne in time, it is terrible for Princes to fall into his hands: For when they fall into his hands, he is not satisfied to spoile them both of heart and hand, but after he hath spoiled them both of heart and hand, he taketh the very life from them. Senacherib found this, for his owne sonnes laid hands on him & slue him. Our great men thinke they will eschue his hands: There is no example or proclamation of iudgement that will make them leaue off from burning, slaying and murther. This is not looked to by the Councell, and he who should punish this, ouerseeth it; and they that are inferiour magistrates ouersee it: so that this land is so ouerwhelmed with sinne, that it cannot be discharged, vntill the great God himselfe doth it. Terrible is he therefore to Kings, & looke how terrible Kings are to meane men, farre more terrible is he to them. The Kings of the earth, at least since the Gospell began, hauehave euer conspired to expell Christ out of the number of Kings, and so to roote out his kingdom, that he should not beare rule in the earth. And this conclusion hath bene laid by them. So by Kings here to whom he is terrible, is to be vnderstood, those mischieuous Kings that will not acknowledge Christ as King, nor submit their scepter to his scepter: but hauehave all conspired and assayed their forces to put him out of their number. What profit they hauehave gotten of this, time hath tried. Ye see what the King of Spaine hath gained, ye see what his predecessors gained. And what followeth? There is a secōd assault to be made: and it is not possible but the second assault must be; For the diuell must be euer like to himselfe. So the second assault shall come, & in great rage he shall push at that same stone, as he and his predecessors hauehave done oft before. Is it sure that Spaine shall make the second assault? It is sure, and yonder argument letteth me see it: for the spirit of the diuell cannot be at rest. And what shall come of this? The next thing that ye shall heare, God shall cut off his life; he that hath spoiled him first of his heart and hand, shall spoyle him of all: and so the second thing that ye shall heare, the great Monarch of Spaine shall die. And so he shall be disappointed in the second assault, and all the kingdomes which are vnderunder the protection of this King shall be let loose: For rather shall heauen and earth go together, ere God suffer his Church to be rooted out, if we remaine in any part of our obedience. O then we ought earnestly to prepare vsus to reuerence him who is onelyonly fearefull: For if they who hauehave the supreame place will not reuerence him, he shall take their reuerence out of the hearts of men. It is onelyonly for Gods sake that they are reuerenced: whosoeuer therefore honoureth not God, he shall not honour him. So we ought to honour God and giuegive him his due reuerence and his owne place, that we reuerence no man nor the lawes of any man but God, and for Gods cause. And so honouring God, God shall honour vsus and extoll vsus, and that in the righteous merits of his Sonne. To whom with the Father and the holy Spirit, be all honour and praise, both now and euer, Amen.