The Pulpit Of The Reformation Part 2

But if you will have a trial of your faith, then do this-Examine yourself concerning your enemy; he does you harm, he slanders you, or takes away your living from you. How shall you conduct yourself towards such a man?

If you can find in your heart to pray for him, to love him with all your heart, and forgive him with a good-will all that he has sinned against you-if you can find this readiness in your heart, then you are one of those who have faith, if you would have him to be saved as well as yourself. And if you can do this you may argue that your sin is forgiven, and that you are none of those that shall be cast out, but shall be received and placed among the number of the G.o.dly, and shall enjoy with them everlasting life. For St. Paul saith, "Those that are just," that is, those that are justified by faith, and exercise faith in their living and conversation, "they shall shine like unto the sun in the kingdom of G.o.d;"

that is to say, they shall be in exceeding great honour and glory. For like as the sun exceeds in brightness all other works of G.o.d, and is beautiful in the eyes of every man; so shall all the faithful be beautiful and endued with honour and glory: although in this world they are but outcasts, and accounted as "The dross and filth of the world;" but in the other world, when the angels shall gather together the wicked, and cast them into the fire, then shall the elect shine as the sun in the kingdom of G.o.d. For no man can express the honour and glory that they shall have, who will be content to suffer all things for G.o.d's sake, and reform themselves after his will; or are content to be told of their faults, and glad to amend the same, and humble themselves under the mighty hand of G.o.d.

Also the householder said unto his servants, "Let them alone until harvest." Here you may learn that the preachers and ministers of the word of G.o.d, have not authority to compel the people with violence to goodness, although they are wicked. But they should admonish them only with the word of G.o.d, not pull the wicked out by the throat; for that is not their duty.

All things must be done according as G.o.d has appointed. G.o.d has appointed the magistrates to punish the wicked; for so he saith, "Thou shalt take away the evil from amongst the people, thou shalt have no pity of him." If he be a thief, an adulterer, or a wh.o.r.e-monger, away with him. But when our Saviour saith, "Let them grow;" he speaks not of the civil magistrates, for it is their duty to pull them out; but he signifies that there will be such wickedness in spite of the magistrates, and teaches that the ecclesiastical power is ordained, not to pull out the wicked with the sword, but only to admonish them with the word of G.o.d, which is called "The sword of the Spirit." So did John Baptist, saying, "Who hath taught you to flee from the wrath of G.o.d that is at hand?"

So did Peter in the Acts of the Apostles; "Whom you have crucified," he said unto the Jews. What follows? "They were p.r.i.c.ked in their hearts;"

contrition and repentance followed as soon as the word was preached unto them. Therefore they said, "Brethren, what shall we do? How shall we be made clean from our sins, that we may be saved?" Then he sends them to Christ. So that it appears in this gospel, and by these examples, that the preacher has no other sword, but the sword of the word of G.o.d: with that sword he may strike them. He may rebuke their wicked living, and further he ought not to go. But kings and magistrates have power to punish with the sword the obstinate and vicious livers, and to put them to due punishment.

Now to make an end, with this one lesson, which is, If you dwell in a town where are some wicked men that will not be reformed, nor in anywise amend their lives, as there are commonly some in every town; run not therefore out of the town, but tarry there still, and exercise patience amongst them, exhort them, whensoever occasion serves, to amendment. And do not as the fondness of the monkery first did, for they at the first made so great account of the holiness of their good life, that they could not be content to live and abide in cities and towns where sinners and wicked doers were, but thought to amend the matter; and therefore ran out into the wilderness, where they fell into great inconveniences. For some despised the communion of the body and blood of our Saviour Christ, and so fell into other errors, so G.o.d punished them for their foolishness and uncharitableness. We are born into this world, not for our own sakes only, but for every Christian's sake. They forgetting this commandment of love and charity, ran away from their neighbours, like beasts and wild horses, that cannot abide the company of men. So there have been some in our time who follow their example, separating themselves from the company of other men, and therefore G.o.d gave them a perverted judgment. Therefore when you dwell in any evil town or parish, follow not these examples; but remember that Lot, dwelling in the midst of Sodom, was nevertheless preserved from the wrath of G.o.d, and such will be preserved in the midst of the wicked.

But for all that, you must not flatter them in their evil doings and naughty livings, but rebuke their sins and wickedness, and in nowise consent unto them. Then it will be well with you here in this world, and in the world to come you shall have life everlasting: which grant both to you and me, G.o.d the Father, the Son, and the Holy Ghost.-Amen.

A SERMON ON ISAIAH XXVI.

BY JOHN KNOX.

[In the Prospectus of our Publication it was stated, that one discourse, at least, would be given in each number. A strict adherence to this arrangement, however, it is found, would exclude from our pages some of the most talented discourses of our early Divines; and it is therefore deemed expedient to depart from it as occasion may require. The following Sermon will occupy two numbers, and we hope, that from its intrinsic value, its historical interest, and the ill.u.s.trious name of its author, it will prove generally acceptable to our readers. For the information of those who may not be acquainted with the circ.u.mstances attending its delivery, we subjoin the following extract from a late edition of the select works of Knox:-

"Henry Darnley (king of Scotland by his marriage with queen Mary,) went sometimes to ma.s.s with the queen, and sometimes attended the protestant sermons. To silence the rumours then circulated of his having forsaken the reformed religion, he, on the 19th of August, 1565, attended service at St. Giles's church, sitting on a throne which had been prepared for him.

Knox preached that day on Isaiah xxvi. 13, 14, and happened to prolong the service beyond the usual time. In one part of the sermon, he quoted these words of scripture, 'I will give children to be their princes, and babes shall rule over them: children are their oppressors, and women rule over them.' In another part he referred to G.o.d's displeasure against Ahab, because he did not correct his idolatrous wife Jezebel. No particular application of these pa.s.sages was made by Knox, but the king considered them as reflecting upon the queen and himself, and returned to the palace in great wrath. He refused to dine, and went out to hawking.

That same afternoon Knox was summoned from his bed to appear before the council. He went accompanied by several respectable inhabitants of the city. The secretary informed him of the king's displeasure at his sermon, and desired that he would abstain from preaching for fifteen or twenty days. Knox answered, that he had spoken nothing but according to his text, and if the church would command him either to preach or abstain, he would obey so far as the word of G.o.d would permit him. The king and queen left Edinburgh during the week following, and it does not appear that Knox was actually suspended from preaching."

The following are Knox's reasons for the publication of this Sermon, extracted from his preface to the first edition.

"If any will ask, To what purpose this sermon is set forth? I answer, To let such as satan has not altogether blinded, see upon how small occasions great offence is now conceived. This sermon is it, for which, from my bed, I was called before the council; and after long reasoning, I was by some forbidden to preach in Edinburgh, so long as the king and queen were in town. This sermon is it, that so offends such as would please the court, and will not appear to be enemies to the truth; yet they dare affirm, that I exceeded the bounds of G.o.d's messenger. I have therefore faithfully committed unto writing whatsoever I could remember might have been offensive in that sermon; to the end, that the enemies of G.o.d's truth, as well as the professors of the same, may either note unto me wherein I have offended, or at the least cease to condemn me before they have convinced me by G.o.d's manifest word."]

A SERMON ON ISAIAH XXVI.

ISAIAH x.x.xVI. 13, 14, 15, 16, &c.-_O Lord our G.o.d, other lords besides thee have had dominion over us; but by thee only will we make mention of thy name._

_They are dead, they shall not live; they are deceased, they shall not rise; therefore hast thou visited and destroyed them, and made all their memory to perish._

_Thou hast increased the nation, O Lord, thou hast increased the nation, thou art glorified; thou hast removed it far unto the ends of the earth._

_Lord, in trouble have they visited thee, they poured out a prayer when thy chastening was upon them, &c._

As the skilful mariner (being master,) having his ship tossed with a vehement tempest, and contrary winds, is compelled oft to traverse, lest that, either by too much resisting to the violence of the waves, his vessel might be overwhelmed; or by too much liberty granted, might be carried whither the fury of the tempest would, so that his ship should be driven upon the sh.o.r.e, and make shipwreck; even so doth our prophet Isaiah in this text, which now you have heard read. For he, foreseeing the great desolation that was decreed in the council of the Eternal, against Jerusalem and Judah, namely, that the whole people, that bare the name of G.o.d, should be dispersed; that the holy city should be destroyed; the temple wherein was the ark of the covenant, and where G.o.d had promised to give his own presence, should be burnt with fire; and the king taken, his sons in his own presence murdered, his own eyes immediately after be put out; the n.o.bility, some cruelly murdered, some shamefully led away captives; and finally, the whole seed of Abraham rased, as it were, from the fate of the earth. The prophet, I say, fearing these horrible calamities, doth, as it were, sometimes suffer himself, and the people committed to his charge, to be carried away with the violence of the tempest, without further resistance than by pouring forth his and their dolorous complaints before the majesty of G.o.d, as in the 13th, 17th, and 18th verses of this present text we may read. At other times he valiantly resists the desperate tempest, and p.r.o.nounces the fearful destruction of all such as trouble the church of G.o.d; which he p.r.o.nounces that G.o.d will multiply, even when it appears utterly to be exterminated. But because there is no final rest to the whole body till the Head return to judgment, he exhorts the afflicted to patience, and promises a visitation whereby the wickedness of the wicked shall be disclosed, and finally recompensed in their own bosoms.

These are the chief points of which, by the grace of G.o.d, we intend more largely at this present to speak;

_First_, The prophet saith, "O Lord our G.o.d, other lords besides thee have ruled us."

This, no doubt, is the beginning of the dolorous complaint, in which he complains of the unjust tyranny that the poor afflicted Israelites sustained during the time of their captivity. True it is, that the prophet was gathered to his fathers in peace, before this came upon the people: for a hundred years after his decease the people were not led away captive; yet he, foreseeing the a.s.surance of the calamity, did before-hand indite and dictate unto them the complaint, which afterward they should make. But at the first sight it appears, that the complaint has but small weight; for what new thing was it, that other lords than G.o.d in his own person ruled them, seeing that such had been their government from the beginning? For who knows not, that Moses, Aaron, and Joshua, the judges, Samuel, David, and other G.o.dly rulers, were men, and not G.o.d; and so other lords than G.o.d ruled them in their greatest prosperity.

For the better understanding of this complaint, and of the mind of the prophet, we must, _first_, observe from whence all authority flows; and, _secondly_, to what end powers are appointed by G.o.d: which two points being discussed, we shall better understand, what lords and what authority rule beside G.o.d, and who they are in whom G.o.d and his merciful presence rules.

The _first_ is resolved to us by the words of the apostle, saying, "There is no power but of G.o.d." David brings in the eternal G.o.d speaking to judges and rulers, saying, "I have said, ye are G.o.ds, and sons of the Most High." (Psal. lx.x.xii.) And Solomon, in the person of G.o.d, affirmeth the same, saying, "By me kings reign, and princes discern the things that are just." From which place it is evident, that it is neither birth, influence of stars, election of people, force of arms, nor finally, whatsoever can be comprehended under the power of nature, that makes the distinction betwixt the superior power and the inferior, or that establishes the royal throne of kings; but it is the only and perfect ordinance of G.o.d, who willeth his terror, power, and majesty, partly to shine in the thrones of kings, and in the faces of judges, and that for the profit and comfort of man. So that whosoever would study to deface the order of government that G.o.d has established, and allowed by his holy word, and bring in such a confusion, that no difference should be betwixt the upper powers and the subjects, does nothing but avert and turn upside down the very throne of G.o.d, which he wills to be fixed here upon earth; as in the end and cause of this ordinance more plainly shall appear: which is the _second_ point we have to observe, for the better understanding of the prophet's words and mind.

The end and cause then, why G.o.d imprints in the weak and feeble flesh of man this image of his own power and majesty, is not to puff up flesh in opinion of itself; neither yet that the heart of him, that is exalted above others, should be lifted up by presumption and pride, and so despise others; but that he should consider he is appointed lieutenant to One, whose eyes continually watch upon him, to see and examine how he behaves himself in his office. St. Paul, in few words, declares the end wherefore the sword is committed to the powers, saying, "It is to the punishment of the wicked doers, and unto the praise of such as do well." Rom. xiii.

Of which words it is evident, that the sword of G.o.d is not committed to the hand of man, to use as it pleases him, but only to punish vice and maintain virtue, that men may live in such society as is acceptable before G.o.d. And this is the true and only cause why G.o.d has appointed powers in this earth.

For such is the furious rage of man's corrupt nature, that, unless severe punishment were appointed and put in execution upon malefactors, better it were that man should live among brutes and wild beasts than among men. But at this present I dare not enter into the description of this common-place; for so should I not satisfy the text, which by G.o.d's grace I purpose to explain. This only by the way-I would that such as are placed in authority should consider, whether they reign and rule by G.o.d, so that G.o.d rules them; or if they rule without, besides, and against G.o.d, of whom our prophet hero complains.

If any desire to take trial of this point, it is not hard; for Moses, in the election of judges, and of a king, describes not only what persons shall be chosen to that honour, but also gives to him that is elected and chosen, the rule by which he shall try himself, whether G.o.d reign in him or not, saying, "When he shall sit upon the throne of his kingdom, he shall write to himself an exemplar of this law, in a book by the priests and Levites; it shall be with him, and he shall lead therein, all the days of his life: that he may learn to fear the Lord his G.o.d, and to keep all the words of his law, and these statutes, that he may do them; that his heart be not lifted up above his brethren, and that he turn not from the commandment, to the right hand, or to the left." Deut. xvii.

The same is repeated to Joshua, in his inauguration to the government of the people, by G.o.d himself, saying, "Let not the book of this law depart from thy mouth, but meditate in it day and night, that thou mayest keep it, and do according to all that which is written in it. For then shall thy way be prosperous, and thou shall do prudently." Josh. i.

The _first_ thing then that G.o.d requires of him, who is called to the honour of a king, is, The knowledge of his will revealed in his word.

The _second_ is, An upright and willing mind, to put in execution such things as G.o.d commands in his law, without declining to the right, or to the left hand.

Kings then have not an absolute power, to do in their government what pleases them, but their power is limited by G.o.d's word; so that if they strike where G.o.d has not commanded, they are but murderers; and if they spare where G.o.d has commanded to strike, they and their throne are criminal and guilty of the wickedness which abounds upon the face of the earth, for lack of punishment.

O that kings and princes would consider what account shall be craved of them, as well of their ignorance and misknowledge of G.o.d's will, as for the neglecting of their office! But now, to return to the words of the prophet. In the person of the whole people he complains unto G.o.d, that the Babylonians (whom he calls, "other lords besides G.o.d," both because of their ignorance of G.o.d, and by reason of their cruelty and inhumanity,) had long ruled over them in great rigour, without pity or compa.s.sion upon the ancient men, and famous matrons: for they, being mortal enemies to the people of G.o.d, sought by all means to aggravate their yoke, yea, utterly to exterminate the memory of them, and of their religion, from the face of the earth.

After the first part of this dolorous complaint, the prophet declares the protestation of the people, saying, "Nevertheless in thee shall we remember thy name," (others read it, But we will remember thee only, and thy name;) but in the Hebrew there is no conjunction copulative in that sentence. The mind of the prophet is plain, namely, that notwithstanding the long sustained affliction, the people of G.o.d declined not to a false and vain religion, but remembered G.o.d, who sometime appeared to them in his merciful presence; which although they saw not then, yet they would still remember his name-that is, they would call to mind the doctrine and promise, which formerly they heard, although in their prosperity they did not sufficiently glorify G.o.d, who so mercifully ruled in the midst of them. The temptation, no doubt, of the Israelites was great in those days; they were carried captives from the land of Canaan, which was to them the gage and pledge of G.o.d's favour towards them: for it was the inheritance that G.o.d promised to Abraham, and to his seed for ever. The league and covenant of G.o.d's protection appeared to have been broken-they lamentably complain that they saw not their accustomed signs of G.o.d's merciful presence. The true prophets were few, and the abominations used in Babylon were exceedingly many: and so it might have appeared to them, that in vain it was that they were called the posterity of Abraham, or that ever they had received the law, or form of right religion from G.o.d. That we may the better feel it in ourselves, the temptation, I say, was even such, as if G.o.d should utterly destroy all order and policy that this day is within his church-that the true preaching of the word should be suppressed-the right use of sacraments abolished-idolatry and papistical abomination erected up again; and therewith, that our bodies should be taken prisoners by Turks, or other manifest enemies of G.o.d, and of all G.o.dliness. Such, I say, was their temptation; how notable then is this their confession that in bondage they make, namely, That they will remember G.o.d only; although he has appeared to turn his face from them, they will remember his name, and will call to mind the deliverance promised!

Hereof have we to consider, what is our duty, if G.o.d bring us to the like extremity, as for our offences and unthankfulness justly he may. This confession is not the fair flattering words of hypocrites, lying and bathing in their pleasures; but it is the mighty operation of the Spirit of G.o.d, who leaves not his own dest.i.tute of some comfort, in their most desperate calamities. This then is our duty, not only to confess our G.o.d in time of peace and quietness, but he chiefly craves, that we avow him in the midst of his and our enemies; and this is not in us to do, but it behoves that the Spirit of G.o.d work in us, above all power of nature; and thus we ought earnestly to meditate before the battle rise more vehement, which appears not to be far off. But now must we somewhat more deeply consider these judgments of G.o.d.

This people dealt with thus, as we have heard, were the only people upon the face of the earth to whom G.o.d was rightly known; among them only were his laws, statutes, ordinances, and sacrifices, used and put in practice; they only invocated his name; and to them alone had he promised his protection and a.s.sistance. What then should be the cause, that he should give them over unto this great reproach; and bring them into such extremity that his own name, in them, should be blasphemed? The prophet Ezekiel, who saw this horrible destruction, forespoken by Isaiah, put into just execution, gives an answer in these words, "I gave unto them laws that were good, in the which whosoever should walk, should live in them; but they would not walk in my ways, but rebelled against me; and therefore, I have given unto them laws that are not good, and judgments, in the which they shall not live." (Ezek. xx.) The writers of the books of Kings and Chronicles declare this in more plain words, saying, "The Lord sent unto them his prophets, rising early, desiring of them to return unto the Lord, and to amend their wicked ways, for he would have spared his people, and his tabernacle; but they mocked his servants, and would not return unto the Lord their G.o.d to walk in his ways." (2 Kings xvii.) Yea, Judah itself kept not the precepts of the Lord G.o.d, but walked in the manners and ordinances of Israel; that is, of such as then had declined to idolatry from the days of Jeroboam; and therefore, the Lord G.o.d abhorred the whole seed of Israel, that is, the whole body of the people; he punished them, and gave them into the hands of those that spoiled them, and so he cast them out from his presence.

Hereof it is evident, that their disobedience unto G.o.d, and unto the voices of his prophets, was the cause of their destruction. Now have we to take heed how we should use the good laws of G.o.d; that is, his will revealed unto us in his word; and that order of justice, which by him, for the comfort of man, is established amongst men. There is no doubt but that obedience is the most acceptable sacrifice unto G.o.d, and that which above all things he requires; so that when he manifests himself by his word, men should follow according to their vocation and commandment. Now so it is, that G.o.d, by that great Pastor our Lord Jesus, now manifestly in his word calls us from all impiety, as well of body as of mind, to holiness of life, and to his spiritual service; and for this purpose he has erected the throne of his mercy among us, the true preaching of his word, together with the right administration of his sacraments: but what our obedience is, let every man examine his own conscience, and consider what statutes and laws we would have to be given unto us.

Wouldst thou, O Scotland! have a king to reign over thee in justice, equity, and mercy? Subject thou thyself to the Lord thy G.o.d, obey his commandments, and magnify thou the word that calleth unto thee, "This is the way, walk in it;" (Isa. x.x.x.) and if thou wilt not, flatter not thyself; the same justice remains this day in G.o.d to punish thee, Scotland, and thee Edinburgh especially, which before punished the land of Judah, and the city of Jerusalem. Every realm or nation, saith the prophet Jeremiah, that likewise offendeth, shall be likewise punished. (Jer. ix.) But if thou shalt see impiety placed in the seat of justice above thee, so that in the throne of G.o.d (as Solomon complains, Eccles. iii.) reigns nothing but fraud and violence, accuse thine own ingrat.i.tude and rebellion against G.o.d; for that is the only cause why G.o.d takes away "the strong man and the man of war, the judge and the prophet, the prudent and the aged, the captain and the honourable, the counsellor and the cunning artificer; and I will appoint, saith the Lord, children to be their princes, and babes shall rule over them. Children are extortioners of my people, and women have rule over them." Isa. iii.

If these calamities, I say, apprehend us, so that we see nothing but the oppression of good men, and of all G.o.dliness, and that wicked men without G.o.d reign above us; let us accuse and condemn ourselves, as the only cause of our own miseries. For if we had heard the voice of the Lord our G.o.d, and given upright obedience unto the same, G.o.d would have multiplied our peace, and would have rewarded our obedience before the eyes of the world.

But now let us hear what the prophet saith further: "The dead shall not live," saith he, "neither shall the tyrants, nor the dead arise, because thou hast visited and scattered them, and destroyed all their memory,"

verse 14.

From this 14th verse, unto the end of the 19th, it appears, that the prophet observes no order; yea, that he speaks things directly repugning(6) one to another; for, _first_, he saith, "The dead shall not live:" afterwards, he affirms, "Thy dead men shall live." _Secondly_, he saith, "Thou hast visited and scattered them, and destroyed all their memory." Immediately after, he saith, "Thou hast increased thy nation, O Lord, thou hast increased thy nation. They have visited thee, and have poured forth a prayer before thee."

Who, I say, would not think, that these are things not only spoken without good order and purpose, but also manifestly repugning one to another? For to live, and not to live, to be so destroyed that no memorial remains, and to be so increased that the coasts of the earth shall be replenished, seems to import plain contradiction. For removing of this doubt, and for better understanding the prophet's mind, we must observe, that the prophet had to do with divers sorts of men; he had to do with the conjured(7) and manifest enemies of G.o.d's people, the Chaldeans or Babylonians; even so, such as profess Christ Jesus have to do with the Turks and Saracens. He had to do with the seed of Abraham, whereof there were three sorts. The ten tribes were all degenerated from the true worshipping of G.o.d, and corrupted with idolatry, as this day are our pestilent papists in all realms and nations; there rested only the tribe of Judah at Jerusalem, where the form of true religion was observed, the law taught, and the ordinances of G.o.d outwardly kept. But yet there were in that body, I mean, in the body of the visible church, a great number that were hypocrites, as this day yet are among us that profess the Lord Jesus, and have refused papistry; also not a few that were licentious livers; some that turned their back to G.o.d, that is, had forsaken all true religion; and some that lived a most abominable life, as Ezekiel saith in his vision; and yet there were some G.o.dly, as a few wheat-corns, oppressed(8) and hid among the mult.i.tude of chaff: now, according to this diversity, the prophet keeps divers purposes, and yet in most perfect order.

And first, after the first part of the complaint of the afflicted as we have heard, in vehemency of spirit he bursts forth against all the proud enemies of G.o.d's people, against all such as trouble them, and against all such as mock and forsake G.o.d, and saith, "The dead shall not live, the proud giants shall not rise; thou hast scattered them, and destroyed their memorial." In which words he contends against the present temptation and dolorous state of G.o.d's people, and against the insolent pride of such as oppressed them; as if the prophet should say, O ye troublers of G.o.d's people! howsoever it appears to you in this your b.l.o.o.d.y rage, that G.o.d regards not your cruelty, nor considers what violence you do to his poor afflicted, yet shall you he visited, yea, your carcases shall fall and lie as stinking carrion upon the face of the earth, you shall fall without hope of life, or of a blessed resurrection; yea, howsoever you gather your substance, and augment your families, you shall be so scattered, that you shall leave no memorial of you to the posterities to come, but that which shall be execrable and odious.

Hereof the tyrants have their admonition, and the afflicted church inestimable comfort: the tyrants that oppress, shall receive the same end which they did who have pa.s.sed before; that is, they shall die and fall with shame, without hope of resurrection, as is aforesaid. Not that they shall not arise to their own confusion and just condemnation; but that they shall not recover power, to trouble the servants of G.o.d; neither yet shall the wicked arise, as David saith, in the counsel of the just. Now the wicked have their councils, their thrones, and finally handle(9) (for the most part) all things that are upon the face of the earth; but the poor servants of G.o.d are reputed unworthy of men's presence, envied and mocked; yea, they are more vile before these proud tyrants, than is the very dirt and mire which is trodden under foot. But in that glorious resurrection, this state shall be changed; for then shall such as now, by their abominable living and cruelty, destroy the earth, and molest G.o.d's children, see Him whom they have pierced; they shall see the glory of such as now they persecute, to their terror and everlasting confusion. The remembrance hereof ought to make us patient in the days of affliction, and so to comfort us, that when we see tyrants in their blind rage tread under foot the saints of G.o.d, we despair not utterly, as if there were neither wisdom, justice, nor power above in the heavens, to repress such tyrants, and to redress the dolours of the unjustly afflicted. No, brethren, let us be a.s.sured, that the right hand of the Lord will change the state of things that are most desperate. In our G.o.d there is wisdom and power, in a moment to change the joy and mirth of our enemies into everlasting mourning, and our sorrows into joy and gladness that shall have no end.

Therefore, in these apparent calamities, (and marvel not that I say _apparent_ calamities, for he that sees not a fire is begun, that shall burn more than we look for, unless G.o.d of his mercy quench it,(10) is more than blind,) let us not be discouraged, but with unfeigned repentance let us return to the Lord our G.o.d; let us accuse and condemn our former negligence, and steadfastly depend upon his promised deliverance; so shall our temporal sorrows be converted into everlasting joy. The doubt that might be moved concerning the destruction of those whom G.o.d exalteth, shall be discussed, if time will suffer, after we have pa.s.sed throughout the text. The prophet, now proceeds, and saith, "Thou hast increased the nations, O Lord, thou hast increased the nations; thou art made glorious, thou hast enlarged all the coasts of the earth. Lord, in trouble," &c.

verses 15, 16.

In these words the prophet gives consolation to the afflicted, a.s.suring them, that how horrible soever the desolation should be, yet should the seed of Abraham be so multiplied, that it should replenish the coasts of the earth; yea, that G.o.d should be more glorified in their affliction, than he was during the time of their prosperity. This promise, no doubt, was incredible when it was made; for who could have been persuaded, that the destruction of Jerusalem should have been the means whereby the nation of the Jews should have been increased? seeing that much rather it appeared, that the overthrow of Jerusalem should have been the very abolishing of the seed of Abraham: but we must consider, to what end it was that G.o.d revealed himself to Abraham, and what is contained in the promise of the multiplication of his seed, and the benediction promised thereto.