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place thereof. And, after one author in that church' had charged the Jews, that they had rased that clause out of the Hebrew, and that it was in the Hebrew at first, a learned and a laborious Jesuit', (for truly, schools may confess the Jesuits to be learned, for they have assisted there; and states, and council-tables may confess the Jesuits to be laborious, for they have troubled them there) he, I say, after he hath chidden his fellow, for saying, that this word had ever been in the Hebrew, or was rased out from thence by the Jews, concludes roundly, Undecunque advenerit, howsoever those additions, which are not in the Hebrew, came into our translation, authoritatem habent, et retineri debent, their very being there, gives them authenticness, and authority, and there they must be. That this, in the title of this Psalm, be there, we are content, as long as you know, that this particular, (that this Psalm by the title thereof concerns the resurrection) is not in the original, but added by some expositor of the Psalms; you may take knowledge too, that that addition hath been accepted and followed, by many, and ancient, and reverend expositors, almost all of the eastern, and many of the western church too; and therefore, for our use and accommodation, may well be accepted by us also.
We consider ordinarily three resurrections: a spiritual resurrection, a resurrection from sin, by grace in the church; a temporal resurrection, a resurrection from trouble, and calamity in the world; and an eternal resurrection, a resurrection after which no part of man shall die, or suffer again, the resurrection into glory. Of the first, the resurrection from sin, is that intended in Esay, Arise, and shine, for thy light is come, and the glory of the Lord is risen upon thee'. Of the later resurrection, is that harmonious strain of all the apostles in their creed intended, I believe the resurrection of the body. And of the third resurrection, from oppressions and calamities which the servants of God suffer in this life, some of our later men understand that place of Job, I know that my Redeemer liveth, and that in my flesh I shall see God'; and that place of Ezekiel all understand of that resurrection, where God saith to the prophet, Son of man, can these bones
1 Leo Castr.
& Isaiah Lx. I. 5 Job xix. 26.
live®? Can these men thus ruined, thus dispersed, be restored again by a resurrection in this world? And to this resurrection from the pressures and tribulations of this life, do those interpreters, who interpret this Psalm, of a resurrection, refer this our text, (Say unto God, how terrible art thou in thy works! through the greatness of thy power shall thine enemies submit themselves unto thee.) Consider how powerfully God hath, and you cannot doubt, but that God will give them a resurrection in this world, who rely upon him, and use his means, whensoever any calamity hath dejected them, ruined them, scattered them in the eyes of men Say unto the Lord, that he hath done it, and the Lord will say unto thee, that he will do it again and again for thee.
We call Noah, Janus, because he had two faces, in this respect, that he looked into the former, and into the later world, he saw the times before, and after the flood. David in this text, is a Janus too; he looks two ways, he hath a prospect, and a retrospect, he looks backward and forward, what God had done, and what God would do. For, as we have one great comfort in this, that prophecies are become histories, that whatsoever was said by the mouths of the prophets, concerning our salvation in Christ, is effected, (so prophecies are made histories) so have we another comfort in this text, that histories are made prophecies; that whatsoever we read that God had formerly done, in the relief of his oppressed servants, we are thereby assured that he can, that he will do them again; and so histories are made prophecies: and upon these two pillars, a thankful acknowledgement of that which God hath done, and a faithful assurance that God will do so again, shall this present exercise of your devotions be raised; and these are our two parts. Dicite Deo, Say unto God, how terrible art thou in thy works! (that part is historical, of things past) in multitudine virtutis, In the greatness of thy power, shall thine enemies submit themselves unto thee, (that part is prophetical, of things to come.)
In the history we are to turn many leaves, and many in the prophecy too, to pass many steps, to put out many branches in each. In the first, these; Dicite, say ye; where we consider first, the person that enjoys this public acknowledgement and thanks
. Ezek. xxxvii. 3.
giving, it is David, and David as a king; for to him, to the king, the ordering of public actions, even in the service of God appertains. David, David the king speaks this, by way of counsel, and persuasion, and concurrence to all the world, (for so in the beginning, and in some other passages of the Psalm, it is omnis terra, All ye lands, verse 1. and All the earth, verse 4.) David doth what he can, that all the world might concur in one manner of serving God. By way of assistance he extends to all, and by way of injunction and commandment to all his, to all that are under his government, dicite, say, you, that is, you shall say, you shall serve God thus. And as he gives counsel to all, and gives laws to all his subjects, so he submits himself to the same law; for, (as we shall see in some parts of the Psalmi, to which the text refers) he professes in his particular, that he will say and do, whatsoever he bids them do, and say; My house shall serve the Lord, says Joshua?; but it is, ego, et domus mea, I and my house ; himself would serve God aright too.
From such a consideration of the persons, in the historical part, we shall pass to the commandment, to the duty itself; that is, first dicite, say. It is more than cogitate, to consider God's former goodness; more than admirari, to admire God's former goodness; speculations, and ecstacies are not sufficient services of God; Dicite, Say unto God, declare, manifest, publish your zeal, is more than cogitate, consider it, think of it; but it is less than facite, to come to action; we must declare our thankful zeal to God's cause, we must not modify, not disguise that; but, for the particular ways of promoving, and advancing that cause, in matter of action, we must refer that to them, to whom God hath referred it. The duty is a commemoration of benefits; Dicite, speak of it, ascribe it, attribute it to the right author; who is that? That is the next consideration, Dicite Deo, Say unto God; non robis, not to your own wisdom, or power, non sanctis, not to the care and protection of saints or angels, sed nomini ejus da gloriam, only unto his name be all the glory ascribed. And then, that which falls within this commandment, this consideration, is opera ejus, the works of God, (How terrible art thou in thy works!) It is not decreta ejus, arcana ejus, the secrets of his state, the ways of his government, unrevealed decrees, but those things, in which he hath manifested himself to man, opera, his works. Consider his works, and consider them so as this commandment enjoins, that is How terrible God is in them; determine not your consideration upon the work itself, for so you may think too lightly of it, that it is but some natural accident, or some imposture and false miracle, or illusion, or you may think of it with an amazement, with a stupidity, with a consternation, when you consider not from whom the work comes, consider God in the work; and God so, as that though he be terrible in that work, yet, he is so terrible but so, as the word of this text expresses this terribleness, which word is Norah, and Norah is but reverendus, is a terror of reverence, not a terror of confusion, that the consideration of God in his works should possess us withal.
7 Josh. xxiv, 15.
And in those plain and smooth paths, we shall walk through the first part, the historical part, what God had formerly done, (Say unto God, how terrible art thou in thy works!) from thence we descend to the other, the prophetical part, what, upon our performance of this duty, God will surely do in our behalf; he will subdue those enemies, which, because they are ours, are his; In multitudine virtutis, In the greatness of thy power, shall thine enemies submit themselves unto thee. Where we shall see first, that even God himself hath enemies; no man therefore can be free from them; and then we shall see, whom God calls enemies here, those who are enemies to his cause, and to his friends; all those, if we will speak David's language, the Holy Ghost's language, we must call God's enemies. And these enemies nothing can mollify, nothing can reduce, but power; fair means, and persuasion will not work upon them; preaching, disputing will not do it; it must be power, and greatness of power, and greatness of God's power. The law is power, and it is God's power; all just laws are from God. One act of this power (an occasional executing of laws at some few times, against the enemies of God's truth) will not serve; there must be a constant continuation of the execution thereof; nor will that serve, if that be done only for worldly respects, to raise money, and not rather to draw them, who are under those laws, to the right worship of God, in the truth of his religion. And yet all, that even all this, this
power, this great power, his power shall work upon these, his, and our enemies, is but this, They shall submit themselves, says the text, but how? Mentientur tibi, (as it is in the original, and as you find it in the margin) they shall dissemble, they shall lie, they shall yield a feigned obedience, they shall make as though they were good subjects, but not be so. And yet, even this, though their submission be but dissembled, but counterfeited, David puts amongst God's blessings to a state, and to a church; it is some blessing, when God's enemies dare not appear, and justify themselves, and their cause, as it is a heavy discouragement, when they dare do that. Though God do not so far consummate their happiness, as that their enemies shall be truly reconciled, or thoroughly rooted out, yet he shall afford them so much happiness, as that they shall do them no harm.
And, beloved, this distribution of the text, which I have given you, is rather a paraphrase, than a division, and therefore the rest will rather be a repetition, than a dilatation ; and I shall only give same such note, and mark, upon every particular branch, as may return them, and fix them in your memories, and not enlarge myself far in any of them, for I know the time will not admit it.
First then, we remember you, in the first branch of the first part, that David, in that capacity, as king, institutes those orders, which the church is to observe in the public service of God. For the king is king of men; not of bodies only, but of souls too; and of Christian men; of us, not only as we worship one God, but as we are to express that worship in the outward acts of religion in the church. God hath called himself king; and he hath called kings Gods. And when we look upon the actions of kings, we determine not ourselves in that person, but in God working in that person. As it is not I that do any good, but the grace of God in me®, so it is not the king that commands, but the power of God in the king. For, as in a commission from the king, the king himself works in his commissioners, and their just act is the king's act: so in the king's lawful working upon his subjects, God works, and the king's acts are God's acts.
That abstinence therefore, and that forbearance which the
81 Cor. xv. 10.