A SERMON PREACHED Before His MAJESTY, On Wednesday the fifth of july, AT WHITEHALL. At the solemn FAST then held. By the Bishop of S. DAVID'S. Wm Laud. LONDON, Printed for RICHARD BADGER. M. DC. XXVI. PSAL. 74. 22. Arise, O God (plead or) maintain thine own Cause: Remember how the foolish man (reproacheth or) blasphemeth thee daily. THis Psalm in the very Letter is a complaint of the waste that was made upon the City of jerusalem; and the profanation of the Temple that was in it. And these go together. For when did any Man see a Kingdom, or a great City wasted, and the Mother Church left standing in beauty? sure I think never. For Enemies when they have possessed a City seldom think themselves Masters of their own possessions, till they have (as they think) plucked that God out of his House, which defended the city. As you may see in that brag of the Heathen in * In Octau. Indaeorum Deum suisse Rom. numinibus una cum gente Captiwm. Minu. Foelix. And so 'twas here. The Enemies roared in the City, and displayed their Banners, verse 5. And then Verse 5. by and by follows the defiling of the holy Place. Down goes the carved work with Axes and Hammers, and Fire on the rest, verse 6. Verse 6. A profanation upon the Temple, and upon all the Rights of Religion there was. All agree upon that. But it was yet but in Prophecy, not come. And the learned which lived after, and looked back upon the Prophecy, and the accomplishment of it, are not agreed. For some say, the Text refers to the first great desolation by Nebuchadonozor; some, to the last by Titus: some, to that which came between by Antiochus Epiphanes: and some indefinitely to all. The best is you cannot refer the Text amiss. For inevery of these, the City and the Temple; the State and the Church were threatened alike. And I for my part see no great reason yet, why the Prophet should not mean all, since certain it is both State and Church did suffer in all. This Psalm as in the Letter it looks back upon the State and Church of the jews, so in the Figure it looks forward upon the whole course of the Church of Christ, entertained in any State: For if the State come to suffer 'tis madness to think the Church can be free. And therefore this Psalm certainly was penned to be Documentum perpetuum an everlasting document to the Church of Christ, to labour and pray for the safety of the State; Because if any violence threaten the Kingdom with Waste, it must needs at once threaten the Church with both Profanation and Persecution. Well: This danger is usually threatened before it come. And so 'twas here. But upon that threatening what remedy hath the State? What? why wisely to foresee, carefully to provide against, and unanimously and stoutly to resist the Insolence and the violence of the Enemy. And to this work every Subject is bound by all Law, of God, of Nature, and of Nations, to put hand, and means, life and livelihood. But what remedy hath the Church? What? Why a Remedy beyond all this. Maiora arma as Saint Chrysostome Hom. 14. in Ep. ad Hebr. calls them, greater, sharper weapons. For foresight, and care, and unanimity, and courage, sometimes come all too short. For all these may dwell in greater proportion in the Enemies Camp. Whither goes the Church then? Whither? Why doubtless to God. For when all things else fail, The help that is done upon Earth, he doth it himself, verse 13. Verse 13. To God; and to God by Prayer. That's the Church way. And the Church way is Via Regia the King's way (as Epiphan: calls it). The Prophet here is all Haeres. 59 upon this way. For here in the Psalm is a Noise of Enemies coming. There's a Prophecy what they will do if they get the better. What doth the Church? Doth she stay till the Enemies be come? No sure. 'Tis no wisdom in the State; 'Tis no Religion in the Church to do so. No: nor did the Church so here. But she called to mind what strange things God had done of old for his Servants, verse 14. Upon that mercy Verse 14. she grounds her confidence; That upon the same Repentance, she shall have the like deliver ance. And upon this Faith and hope she reputes and prays, verse 20. Verse 20. My Text is the conclusion of this Prayer: And it hath two parts. The one is the Invocation, That God would bestir himself. Arise O God. The other is what the Prophet would have him do when he is Risen: And they are two things which he doth expressly desire of him. The one is that he would plead and maintain his own cause. The other that he would remember how the foolish man reproaches, or blasphemes him daily. Arise O God, maintain thine own cause: Remember how the foolish man blasphemeth thee daily. The Text itself is all as it begins a Prayer. It must needs fit the work of the day; For that Proclaims for Prayer. No time is or can be unfit to call upon God; But such Times as this are necessary. And there cannot more well be said, than such Times as this. The Prophet David where he points out opportunity for Prayer goes not so far. Call upon me in the day of trouble, so will I hear thee, and Psal. 50. 15. thou shalt glorify me, Psal. 50. There 'twas but the day of Trouble. But these Times, might I be bold to put them under their just character, for difficulties both at home, and abroad, are more than the day of trouble. For, beside that they have made up a long Day of Trouble already: These Times are the very concourse of Fear and Danger. The Clouds have threatened from heaven now many days together, to destroy a hopeful and a plentiful Harvest in the Day of Possession. As the Prophet speaks, Esay 17. The Pestilence as Esa. 17. 11. if it were angry that God had driven it out of this great City of the Kingdom, wastes and destroys far and near in other places of it. The Sword of a foreign Enemy threatens to make way for itself: And if it enter, 'tis worse than Famine and the Pestilence. The Prophet calls it a Razor, Esay 7. But such as is reddier Esa. 7. 20. to cut the Throat, then shave the Beard. Can ye tell where to sue out remedy against these, but at God? Perhaps you may think upon second and subordinate Helps; And 'tis fit ye should: For these are simply necessary too. And 'tis God's great blessing upon the Kingdom, that to meet with the Distractions of the Time, he hath placed over us in the Throne, a wise, a stout, a vigilant, and a most provident King. Well: But can you always have these second helps at hand? Can you always by them effect your end? Have you them ready at this time? Have you the Sinews that move them? 'tis well if you have. But I doubt 'tis a great part of the sorrow and trouble of the time that you have not. And howsoever, have, or have not, there is a commanding power both over you and these. And therefore this is a time for Humiliation under that power, that he which gives Grace to the Humble, would resist the Pride of our Enemies: S. jaco. 4. S. jacob. 4. I need not press this any further. The necessity of these Times speaks out. 'tis past whispering now that this is a day of Trouble. Of Trouble: therefore it ought to be a day of Prayer, humble and devout prayer, which may Outcry our sins to God. And as it ought to be, so Authority in a most religious hand commands it. And a powerful Edict hath made that duty public, which else perhaps would have been, as much neglected in the private, as the time itself and the danger both have been. Will ye say: we see by the threatenings, that God is angry with us? will ye add to this? If he be angry, he will not succour us; no nor regard the prayers that are made for succour? Well, suppose this: yet Prayer is necessary, and the ready way to bring God into the Battle on our side. Will ye see how? First, God gives Grace: In the strength of Grace do you repent, and God cannot continue angry. In your repentance pray, and God cannot but hear; and some way or other come in to help. And it was never a Church Conclusion; God is angry, therefore I will not pray. No, But therefore I will, was the Church's voice. First, pray to appease his anger, and then pray again to obtain his love, & those blessings which he gives, where he loves. And the Church of old often did upon great apprehensions, as we do this day, Fast and Pray together. That is, labour by all means to make God for the State. First, because if there be any evil Spirit, as you lately heard, got in between Abimelech and the Men of Sechem, between the King and his People. jud. 9 There's no Exorcism so sovereign jud. 9 33. to cast him out, as Fasting and Prayer. For some Devils, you know, will not otherwise out. S. Mat. 17. And Mat. 17. 21. because a soul, humbled by Fasting, grows hungry after God. And that hunger shall be satisfied; S. Mat. 5. But Mat. 5. 6. one Fast there is, take heed of it. 'Tis a mighty Enemy both to Prayer and him that prays. 'Tis to Fast from sustenance while we are in the Church: and to fall greedily like hungry Men, upon all our old sins, so soon as we are out of the Church door. God himself cries out against this Fast, and will none of it, Esay 58. Esa. 58. 5. Well: Fasting then and Prayers necessary. But how doth this Prayer of the Prophet fit us? How? Why sure it fits us every way. And we have as much need, every way as much, to power out our prayers to God, as Israel had. The Prayer is Exurge Deus, Arise, O God. When the Priests of Baal had prayed long and were not heard, Elias bid them cry louder: Their God was asleep, and must be awaked, ere he could help them. 3. Reg. 18. Asleep: Yes, dead asleep. 3. Reg. 18. 27. And it was in just scorn of their gross Idolatry, that he bid them cry louder upon a deaf Idol. But that God that watches over Israel, doth neither slumber nor sleep. Psal. 121. Psal. 121. 4. As appears in the speedy return which he there made to the prayers of Elias. Why but then, if the God of Israel doth neither flumber nor sleep; why doth the Prophet call upon him to arise, and take care of the People? Why? Surely not because he was laid down to rest: But because this is one of the many speeches which are uttered of God in Scripture, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, after the manner of men. Not to express any such thing in God, but to make us understand some thing of God by our selves. So that while the Prophet prays, that God would arise; here's no signification of any slumber in God: But 'tis to to teach us, that God sometimes in his providence over us, is Dormienti fimilis, like to a man that sleeps. As some in S. Bafil render that, in the Psalm 44. 23. Psal. 44. 23. S. Basil in Psal. 23. For, as he that sleeps must have some call to awaken him. So when God S. jerom in Habac. 3. Uelut ad dormientem loquimur. either for our sins, or for trial of our Faith and Patience, or for some other cause best known to himself, shall suspend or draw in the sensible comfort of his providence, by which we are presently exposed to Fear or Danger, our Prayers must be the Call, to make it appear by the Activeness of his providence that he sleeps not. And God is then said to Arise, when after long withdrawing, as it were his Act of Power and providence, (For so 'tis called ver. 12. Why withdrawest thou thy Verse 12. hand?) he at last shows he was waking over his people. And to manifest this to their comfort is the Prophet's prayer: Arise, O God. Now the Prophet prayed here in the name of the Church & of the State. And the manner of the Prayer tells me, both were in danger, great danger: as they must ever be when God withholds his mercy, as here he did. For, Nisi Dominus, except the Lord keep the City, the watchman waketh but in vain, Psal. 127. And Nisi homo, except Men Psal. 127. 2. have some sensible experience of God's favour that he doth keep the City: they are apt to doubt and distrust his goodness. And very ready to think he sleeps. Whereas he doth but as earthly Parents sometimes do with their lesser children, hide themselves that they may be sought. And the more their children cry at their absence, the stronger Argument they draw of their love; and joy in their very Tears, to see they cannot call but Crying. And poor Infants they cry, because they know no safety but in their Mother's Arms. And certainly no safety for us, but in the hand of God: And therefore 'tis time to call, that God would be found of us, and Arise to succour us. But you will say. Though God cannot, yet Christ as man could and did sleep. And 'tis in vain for us to make any address to God, if Christ be a sleep and not with us. For, the wellpleasing of God is in him, not in us, S. Matt. 3. Yea, S. Mat. 3. 17. but mark. Though Christ could and did sleep while his body was passable: yet after his Resurrection, that his body was glorified, as he can dye no more, Rom. 6. So can he sleep no more. And he is Rom. 6. 9 more vigilant, a great deal, over all the Prayers we make, than we are to make them: Else we must deny him to be God. For (as S. Austin tells us) Aures S. Aug. in Psal. 129. Dei in Cord Precantis sunt, The ears of God are in the heart of him that prays. Not a motion in the heart, but the ear of God hath it presently. And so of Christ, or he cannot be God: So, no fear that Christ is a sleep neither. And even in the time while he carried about him our flesh mortal, we never read that he slept but once, And that was at Sea: and at Sea in a Tempest S. Mat. 8. An ill time chosen, you will S. Mat. 8. 28. say, to sleep in; But that's not so neither. For he took opportunity only of the Tempest, to show his Disciples that his Command could lay the Sea. If any Enemy come upon us, he must come by Sea. It's therefore fit for us to pray, that though CHRIST now slumber not, yet that he would remember where he once slept, but Arose to make a Calm. We have been in one Tempest, and we have cause to fear another. Let us in any case get Christ to Sea, and a board our Ships. That no Tempest may untackle them, or rend their Keels; or hew down their Masts. That no enemy may come near them with safety; nor slide from them by escape. This is the way, and you are now upon it, to make God and Christ arise together. And this very Prayer here in the Text is grounded upon a wonderful deliver ance at Sea, Ver. 14. Ver. 14. Well: we are safe enough at Sea and at Land, if we can but get God to Arise on our part. But how shall we be able to do it? How? why never dream, (for it is a Dream indeed, and a fond one too) that ye can ever be able without God's Grace, to make God yours. But know that he hath Grace for you, and gives it, and he is half yours already: He will Arise and be all yours, if you pray in Graee. But here two things are especially to be taken heed of, if we will have our Fasting and our Prayers prevail. And I doubt we are guilty of both: and have taken heed of neither. The one is Pride: and the worst of it Rising against God. For, we must not look that God should Arise to help us, if we arise to oppose and unglorie him. And mark the phrase of Scripture. God resists the proud, S. jac. 4. S. jacob. 4. 6. Resists: therefore that time which we would have God spend to defend us, our Pride forces him to use to Resist us. And certainly Rising against God, and raising our sins with us, even above Mercy, were it possible, is not the way to make God Arise for us but against us. If we will have God Arise, we must fall low on our face before his Footstool, for he is Holy, Psal. 99 And humble ourselves as we have begun this day, that Psal. 99 5. he which is all Mercy and Power, may be as willing, as we know him able to deliver us. The other is Security. And the worst kind of that too Security in and under danger. For we must not look that God should Arise and take care of us, if we will sleep on in Security, without care of ourselves. And no destruction so sudden as that which comes when security sings Peace and Safety, 1 Thes. 5. Nay, 1 Thes. 5. 3. which is worse, the Apostle there tells us, that in the time of security God threatens it shall come. So Security is both a means to bring danger, and a disinabling to resist it. And therefore if you will have God Arise, you must arise too. Arise in soul by devotion: Arise in life by the works of Sanctification. And arise in prudence and in provident care to be up, and not found sleeping in riot and excess when an Enemy is, or aught to be feared. I know 'tis hard to make you confess that you have been or are, either secure amongst men, or proud against God. And I am sorry 'tis so. For the very difficulty of confession makes me doubt you are guilty of both, and so continue. For he was a wise Man, that gave this reason why a man doth not confess his faults, namely, Quia etiam nunc in illis est; because he continues in them still. And Sen. Ep. 53. you know Somnium narrare, vigilantis est. 'Tis a proof that a man is awaked, when he can tell, and doth acknowledge how his dreaming fancy fooled him while he slept. But if after all this you do not yet see you have been in a dream, I must crave leave to think you are secure and asleep still. Let us therefore confess and amend these and all our other sins, that have made God stand a loose from us, and then God will Arise before we can call him up. This for the Invocation. The second general part of the Text is, What the Prophet would have God do when he is Risen. And they are two things. The first is, that God when he is risen would plead and maintain his own cause. In which the circumstances are many and important. And first I find acknowledged here by the Prophet, that God hath a cause in hand; not always the same, but still a cause; and a cause in continual agitation among the Sons of Men. So 'tis always Term with God; some cause still, and a trying. And yet the opinion which some of the Heathen had, that God could not work in providence Min. Foel. in Octau. over us, but he must be unquiet and troubled in himself, is as weak as false. Christ tells us otherwise, S. joh. 5. S. joh. 5. 17. My Father worketh hitherto, & I work. For (as the School observes) though he Tho. sup. q. 88 A. 1. ceased the Seaventh day from the work of the general Creation of the kinds of things; yet there is another work from which he ceased not. That work is in gubernation Creaturarum, in his providence and government of the world. But this work of God is questioned too. For many things in the works of providence, many Men, yea and sometimes the best, are a great deal to busy with. For instance. They would fain know why many wicked Men prosper in the world; And why many virtuous Men suffer? This secret hath exercised the world in all Ages, and the Church ever since it had a being. It put such a stress upon the Prophet, that it crushed these words out of him. It is in vain that I have cleansed my heart and washed my hands in Innocency, Psal. 73. In vain; No, Psal. 73. 12. God forbid. And the Prophet corrects his passion after, verse 16. In the mean Verse 16. time, here's the cause of God at trial; And men apt to quarrel that for Injustice, which is not against the Rule, but above their reach: As at the day of judgement shall plainly appear saith Lib. 20. de Civit. Dei. cap. 1. S. Augustine. Again; They would fain know all the secrets of Predestination. But 'tis one of God's foundations: And such a foundation as he hath set a Seal upon it, 2 Tim. 2. The Lord knows who are his. 2 Tim. 2. 19 'Tis very dangerous breaking up of Seals, especially Gods. The endorsement is enough for us, and very plain to be read. It follows. And let every Man that calls on the name of Christ, depart from Iniquity. If he do not that, he is not Christ's; Let him talk of Predestination while he will. And in these and all other causes of God try them where you will, and how you can; David and Saint Paul agree upon it: He will be justified in his sayings and clear and overcome when he is judged, Psal. 51. & Psal. 51. 4. Rom. 3. Rom. 3. 4. Well: God's cause is at trial: But what cause of his is it, that's particularly meant in this place? For, if it be Gods, 'tis worth the knowing what ere it be. And no cause of his can be here, but Men owe it, as well as him, some duty. And therefore necessary to be known, that due may be performed unto it. Now the Cause of God meant here though it be proposed, as Causa una, one cause, yet 'tis very large, and comprehends many particulars under it. Some directly concern God, and some only by reflex. But God is so tender of his justice and his Honour, that nothing can so much as touch upon him, but 'tis God's cause presently: In as much as ye have done it, or not done it, to one of these little ones, you have done it, or not done it to me, S. Matt. 25. And so goes the Text, S. Mat. 25. 45. God's Cause, all, and but one, whether it be directed against him, or reflected upon him. Whether it be the Reproach which the Son of God suffered for us, Or the troubles, and afflictions which we suffer for him; 'tis God's Cause still, and accounted as one. As one: And yet I find three things agreed upon, to be principally contained in this Cause of God. First, the Magistrate and his Power and justice.. And resist either of these, and ye resist Calvin 4. Inst. 20. §. 23. the power, and the ordinance of God. Rom. 13. There's God's cause plain. And the Eye of nature could see Aliquid Rom. 13. 2. Arist. 1. Eth. c. 2. divinum, somewhat that was divine in the Governors and Orderers of Commonwealths. In their very Office: In as much as they are singled out, to be the Ministers of diviue Providence upon Earth: And are expressly called the Officers of God's Kingdom Sap. 6. And therefore the Sap. 6. 4. Tho. 2. 2. q. 99 School concludes, that any the least irreverence of a King; as to dispute of his judgements: A. 1. Primum. And whether we ought to follow and obey him: Sacrilegium dicitur, is justly extended to be called Sacrilege. And since all Sacrilege is a violation of some thing that is Holy; it is evident that the Office and Person of the King is sacred. Sacred; and therefore cannot be violated by the Hand, Tongue, or Heart of any Man, that is, by deed, word or thought. But 'tis God's cause, and he is violated in him. And here Kings may learn if they will, I am sure 'tis fit they should, That those Men which are sacrilegious against God and his Church, are for the very Neigbour-hood of the sin, the likeliest men to offer violence, to the Honour of Princes first, and their Persons after. Secondly: the cause of the Church in what kind soever it be. Be it in the cause of Truth, or in the cause of Unity; or in the cause of Right and means, 'tis God's cause too: And it must needs be so. For Christ and his Church are Head and Body, Ephes. 1. And therefore they must Ephes. 1. 22. 23. needs have one common cause. One cause: And you cannot corrupt the Church in her Truth, or persecute her for it, nor distract her from her Unity, nor impoverish and abase her in her means, but God suffers in the oppression. Nay more: no man can wilfully corrupt the Church in her doctrine, but he would have a false God. Nor persecute the profession of the Church, but he would have no God. Nor rend the Church into Sects, but he would have many Gods. Nor make the Church base, but he would pluck GOD as low, Were God as much in his power as the Church is. And therefore the Church's Cause, is God's Cause. And as Eusebius tells us, when by Stephen Bishop Lib. 7. Hist. cap. 32. of Laodicea, the state of that Church was much hazarded; it, and the means of it, were mightily upheld by God himself. And Elias Cretensis In. G. Naz. Orat. 4. goes full upon it in the general. 'Tis God's cause, any controversy that he debates against his Enemies. Now this ever holds true, in whatsoever the Church suffers for the name of God and Christ. And therefore if either State or Church will have their cause Gods, the State must look their proceedings be just, and the Church must look their Devotions & Actions be pious. Else, if the State be all in wormwood & Injustice: if the Church savour of impurity and irreligion: If either of these threaten either Body, neither can call up God then. For sin is their own and the devil's cause, no cause of Gods, who punishes sin ever, but never causes it. Thirdly: 'Tis God's cause, which is directly against himself, when Injustice that he will not, or weakness that he cannot, Arise and Help, are most unworthily, nay blasphemously cast upon him. The very Text you see calls it no less than Blasphemy. And as S. Basil Ibid. tells us 'twas audacter effusa, most audaciously cast into the face of God. But how I pray? How? why they persecuted the Church of Christ with great extremities, and then because God did not always, and in all particulars, deliver it, Deum ut infirmum traducebant, they accused God of Impotency. Rabsaches case before Christ in the flesh: which of the Gods have delivered the Nations that serve them, that the Lord should deliver jerusalem? 4. Reg. 18. pilate's case 4 Reg. 18. 25 to Christ. Have not I power to crucify S. joh. 19 10 Elias Cret. in Naz. Orat. 4. thee, and power to lose thee? S. joh. 19 julians' case after Christ. For while he raged against the Christians, he turned the contumely upon God: And charged omnipotence with weakness. So you see the Cause of God what it is, and withal that it is many and but one. Many in the circumference of his creatures, which fill up the State and the Church: and yet but one in the point of that indivisible Centre which is himself. Well, we have found God's cause as 'tis tumbled upon the earth: But what is it the Prophet would have God do to it? What? Why that follows. judica. Plead it, judge it, Maintain it Lord. For the King and the State; For thy Church and Service; For thy self and thine honour's sake. Thou hast made their cause thine own, therefore maintain it, as thou dost thine own. Now this God is never wanting to do, nor never will be. So far as justice and Religion make the cause his, he will Plead it first, and Maintain it after. But yet he doth not this always with a judgement that is visible to us. Nor with such a one as will make enemies confess that God's maintenance is on our Ibid. part. And therefore as Ruffinus thinks, these words are not only a Prayer, that God would Arise, and maintain his cause: but that he would so plead it, that he would make the justice and Right of it appear to Enemies and Opposers; and the maintenance evident to friends and defenders of it. So, maintain thy Cause, is as much in effect, as make the world know 'tis thine, and thou wilt maintain it. That from God's maintenance, the cause may have safety: And from our hope of maintenance, we may receive Comfort. Why, but why should God plead, judge, and maintain his own Cause? Is the Prayer of the Prophet just? Yes no question. For, the Cause of God is ever just, and therefore ought ever to be maintained. Nor is it any partiality in God to his own Cause, that he comes to judge it. But he is forced, as it were, to the maintenance of it himself, partly, because some men will not, and some men cannot defend his Cause. And partly, because it must be judged at some Tribunal. Now there lie many Appeals in the cause of God. And all Appeal is to a superior Court. The highest is Gods. Therefore when Malice and Tyranny hath done what it can to God's cause, if his Servants do but Appeal, as they ever do; The Cause must in the end revolve to God himself, who alone hath no superior. Yet his very Enemies need not fear. For he will so plead and judge his own Cause, that their own Consciences shall tell them his judgement's right. Now one thing which lays a kind of Necessity upon God to maintain his own cause, is as I told you, that some Men will not, and some men cannot maintain it. I find both these touched in the Text. First, they that will not. For these words, Arise, O God, and maintain thine own Cause, are a grievous tax upon all them to whom God hath given means & ability, yet will not stir to succour his cause. For'tis as if he had said, Men will not maintain thy cause: If thou wilt have it defended thou must do it thyself. The jews it seems were now very guilty of this, else the Prophet would never have run with that earnestness to God. He would have prayed to God had Men been never so willing; yes, God forbid else; but had they done their duty, the extremity had not been feared. And mark and tremble at the curse of God which was called for upon some of that People for this sin, judge 5. Curse ye Meroz, (saith judg. 5. 23. the Angel of the Lord) curse the Inhabitants thereof. Why? because they came not up to help the Lord, to help the Lord against the mighty. To help the Lord: Why, What cause of God was this? What? Why'twas his cause of War against Sisera; as appears, judg. 4. Against Sisera; yet to help the Lord. judg. 4. And certainly 'tis a great and a grievous error in any People as well as in Israel: and in any age of the world as well as in that; to fast, and pray, and call upon God to Arise and Maintain his cause and their own joined with it; if in the mean time they will put nor hand nor purse to maintain either their own, or Gods. Their own in the State; Or Gods in the Church. These Men perhaps are of Tiberius his mind Tacit. Lib. 1. Anal. Deorum iniuriae Dijs curae; And what that Oracle meant, when he writ so to the Senate; whether; It belongs to God to vindicate his own cause; Or, God will be sure to do it, Or let his cause sink if he will not defend it; I am not certain. This I am sure of, God can defend himself sine Patrocinio nostro, without Cal. 3. Inst. c. 23. §. 2. any aid of ours. But yet if we come not in to help when the Cause of God is deposited with us; the fear is, and 'tis Just, that God will Maintain his cause, and leave us to maintain our own. Secondly: They that cannot. For these words, Arise, O God, Maintain thine own cause, imply disability in Man, as well as malice. For 'tis as if he had said; Men cannot at all times maintain thy cause. If thou wilt have it defended, thou must do it thyself. And this is true of the strongest of the Sons of Men, if they be left to themselves. But this, though it puts us in more fear, yet it makes us not half so guilty. For Gild follows malice more than Impotency. And our weakness and disability is such, that we are not able to hold it up against so many and great Enemies, as the cause of God bath. This was the case of Hezekiah; He durst not trust to himself, and his own strength against the Host of Assiria. Therefore to his Prayers he went, 4. Reg. 19 O Lord our 4. Reg. 19 19 God, do thou save us out of his hand: which is all one with the Text. Arise, and maintain thine own cause. But I pray take this with you. When Hezekiah prayed 2 Chron. 32. 6. thus, the People were in Arms. No deserting the cause though no selfe-ability could hold it up. But what Enemies had the cause of God then, or hath it at this day, that such earnest prayers were then, and are now made, that God would Arise and maintain it? Do you ask what Enemies? I'll tell you; Perhaps I shall not be able to tell you all. But what my Text tells me, I'll show you. First, the Text tells me, the Enemies that came up against God's cause were fierce, & had got some hope of Advantage; Employed in this, that the Israelites were fain to call for maintenance, and supply against them. Next the Text tells me, these Enemies were thought too cunning & too strong for Israel, to whom the defence of God's Cause was then committed: Implied in this, that they were fain to fly to God, and call him in to his own defence. A sign, that all seconds were too weak. Thirdly, the Enemies were many, and not like to be beaten or mastered at once. And that's expressed, ver. 20. A Verse 20. multitude of Enemies. And last of all, they were as cruel, as strong and numerous. For so we read, ver. 5. Where Verse 5. they are called Roaring Enemies. A name which ever had some affinity with the Devil, 1. S. Peter 5. So in all 1 S. Pet. 5. 8. likelihood nothing remained but to get God to be absent, and then they might easily swallow his People and his Cause together. To prevent this was the Prophet's prayer, and so it is ours this day. For so the Psalm begins: O God (considering how thy cause is straightened) Wherefore art thou absent from us so long? And it ends at Arise and maintain thy Cause against them. And the form of the Prophet's Prayer is very considerable too, and a great example to the Church of Christ. The Prayer is, that God would Arise, and maintain his Cause. The first thing the Prophet aims at is the Cause; the equity & right that belongs to it, not the respect it had to Persons. And this out of question is the way of justice, to honour the person for the Cause, not to esteem the cause for the person. Now men for the most part go a cross way to this, and therefore, when they will come into the way of justice I cannot tell. For usually all business is sided into parties. 'Tis no matter for the Cause, let who will maintain that simply for itself. If it make for us and our party, so far we will maintain it; else be it God's cause or whose it will, whether it sink or swim, it shall not trouble us. And I doubt as the practice of too many men is, so is their Prayer. For the Faction and the Party all; not the cause, either as 'tis God's, the Churches, or the States. And parties are ever private ends. The Cause as 'tis God's, the Churches, or the Kingdoms is ever common. Ever fit to be made the Object of our Prayers. Yet this advantage may here be had. If ever you may safely prefer the person before the cause, and yet be just, you may do it here. God before his own cause. And the Reason is, because God as he can never tender an unjust cause to his People, so is he justice itself: And ever juster than any cause of his that is without him. Therefore whatsoever others do, Arise, O God, and maintain thyself, and thine own cause. Maintain it even from heaven, there's no great trust to the Earth: for that is full of darkness and cruel habitations, verse 21. Verse 21. Now all this while we have almost forgotten, who 'tis that makes this Prayer. Saint Hierom tells me, and he is not Epist. Fabio. de 42. Mans. Ma. 3. & Elias Cret. in Naz. Orat. 4. alone in the opinion, the Psalm was David's, and therefore the Prayer too. As a Prophet he foresaw the danger, and as a King he went on directly to the highest remedy. And though Kings now are not Prophets, yet 'tis a great blessing upon any Kingdom to have the King a Seer so far as is possible. To have him with both eyes open. His right eye open and up to heaven, for God to maintain him; And his other eye downwards, but open, upon his People to take care of them, and maintain them, with the same support that he hath received from God. And herein above other Nations we are blessed this day, I say again, Above other Nations; if we can see our blessing, and be thankful. For the King keeps his eye as steady upon God, as if he had no help below him: And yet at the same time as gracious an eye upon his People to relieve their just grievances, as if he were more ready to help them, then to receive help from them. Let not your hearts be troubled, neither fear, S. joh. 14. Here are two Kings S. john 14. 1. at once at Prayer for you, David and your own King. They are up and calling up on God to Arise. For shame Lagge not behind God and your King. You have been and I hope are, a valiant Nation, let nothing dead your spirits, in Gods & your Country's Service. And if any man drop malignant poison into your Ears, pour it back into his own bosom. And Sir, as you were first up, & sumoned the Church to awake, and have sounded an Alarm in the Ears of your People; Not that they should Fast and Pray, and serve God alone, but go with you into the House of the Lord; so go on to serve your Preserver. Your Merit, and the Nobleness of your heart will glue the hearts of your People to you. And your Religious care of God's Cause and service, will make him (I doubt not) Arise, and haste to the maintenance of your Cause, as of his own. Only in these, and all times of difficulty, be strong and of a good courage, keep close to the Law of the Lord. Be full of Counsel, and then resolute to Act it. Else, if you shall not be firm to deliberated Counsels, they which are bound to serve you, may seek and find opportunities to serve themselves upon you. This do, and God Arise and be with you, as he was with Moses; jos. 1. This do, josuah 1. 7. 17. and as S. Chrysost. speaks. Aut non habebis Inimicum, aut irridebis eum: Either Homil. 14. in Epist. ad Hebr. you shall have no Enemy, or you shall be able to scorn him the world over. The second thing which the Prophet would have God do when he is risen, is that he would Remember how the Foolish man blasphemeth him daily. The Enemies of God's Truth, and of the peace of his People, it seems, do not only seek to overthrow his Cause, but base & uncivilly irreligious as they are, they fly upon his person too. For so you see the Text changes from the thing to the person. Maintain thy cause: but remember, the Reproach runs against thyself: They blasphemethee. And by this you may see how dangerous a thing it is for any Men; or any States, to become Enemies to the Cause of God. For sin will not stay till it have wrought them farther, even into enmity against God himself. And therefore this sin here, a high and a presumptuous sin, is not called the presumption of them that hate God's Cause, but of them which hate God himself, Ver. 24. Verse 24. Presumption easily falls to Reproach goodness itself. But what Reproach is it these Enemies cast upon God? What? Why, 'twas in the highest degree. 'Twas Blasphemy. For so Saint Basil renders my Ibid. Text. And so 'tis called again, Ver. 11. Verse 11. & 19 & 19 You may be sure the Prophet mistook it not: It went not single, there were more than one; and Theodoret calls them Execrationes, Cursings and Revile Ibid. of God. And men of all sorts, as well as usurping Enemies, had need be watchful over this sin. For a man may quickly be within the borders of it, before he be aware; especially, if he be bold and busy with the Cause of God, as it is reserved and secret in himself. For since all Blasphemy is a Derogation of some Excellency chiefly in God: the School collects and Tho. 2. 2. q. 13. A. 1. c. truly, That whosoever denies to God any attribute that is due unto him: or affirms any of God that is not agreeable to his Nature: is within the Confines of Blasphemy. Entered, though perhaps not so far gone. But these Enemies, it seems, stuck at no degree of Blasphemy: Spared God himself no more than his Cause. And what reason can this State or Church have, to think these Enemies, or their like, that spared not God nor his Cause, will if they have power enough, spare them or theirs. But I pray, who or what manner of Enemy was it, that made thus bold with God? Who? why, my Text answers that too. Sculous fuit, it was the foolish Man: And you may know so much by his boldness. We find, Psal. 14. There Psal. 14. 1. was a Fool that blasphemed God. But 'twas in his heart. Out of his mouth he durst not let it go: not once. And this Fool was in the same fear at first. For his Blasphemy kept in his heart, verse 9 Verse 9 But now he was grown impudent, it Ibid. broke out at his Lips: For as S. Basil, and Call 3 Inst. c. 23. §. 2. others observe; he did Palam maledicere, Blaspheme at large. The Prophet no question knew these Enemies what they were, and that they had other names beside Fools. But he fits them with their Name of Merit: That they deserved, that he gives them. I told you these Enemies were cunning, subtle Enemies. And 'tis true: But Malignity against God's cause, and Blasphemy against his Person, will make the greatest Wisdom in the world turn Foole. And Follie dares adventure any thing against Man: Nay, against God too: which is a like true of the Fool at home, and the Fool abroad. The Prophet prayed against their Enemies, as we do now against ours. O my God make them as a wheel, Psal. 83. And see Psal. 83. 13. in what a wheel they are: The worst that ever moved. For their Blasphemy carries their Wisdom round into Folly. And their Folly turns their malice round into higher degrees of Blasphemy. Thus is this Enemy no sooner a Blasphemer but a Fool: And no sooner a Fool, but a greater Blasphemer. So Blasphemy is punished with Folly, and Folly with Blasphemy. there's the wheel, both in the sin, and the punishment. And I pray observe: These Enemies that beset God's Cause at jerusalem were a Nation. And so some read here; Not the Foolish man, but the Foolish People. And a powerful Nation they were, were they Babylonians, Syrians, or Romans. And one of them they were. And yet you see the Prophet gives them, no other, no better name, than Fool, when they violently persecute God's Cause. Indeed they deserve it. And this Sin is as able to Fool a whole Nation, as a particular Man. Nay the holy Ghost here speaks of them as of one Man. As if Blasphemy could change a whole Nation into one Foole. And surely, 'tis no hard thing with God to make the wisdom of the whole world Foolishness, 1 Cor. 1. And 'tis 1 Cor. 1. 20. as easy with him, to confound the wisdom of a whole Nation, as of one Achitophel. 2 Sam. 17. 14. And see I beseech you how their sins continue: Once a Fool in this kind, and an Enemy to God's Cause, and a Blasphemer of his Person ever after, without a great deal of mercy. And this is noted in the circumstance Tota Die, and Quotidie, Daily, and all the day long at this Blasphemy: And 'tis usual this with Enemies; All the day: For their Study is upon it. And every day: For these Enemies were the same in Blasphemy, The day of their preparation: The day of their Fight; & the day of their Victory. And Ruffinus observes that this Blasphemy grew in the Ibid. continuance. And either it derided God in his Servants, or it menaced men for serving God How it flattered itself there while against both Man and God, is thus far apparent in the Text: That they never durst have been daily Blasphemers against God, if they had not been Opinators at least, that God could never have maintained & made good his cause against them. It is too much to see the cause of God opposed: To hear the Name of GOD Blasphemed, were it but once: But all the day long, and every day is a Tentation almost unsupportable to Christian and religious hearts. Yet this we must be Inur'd to hear against King and Church, and God himself, if we take not better course than hitherto we have done to keep out the Enemy and his Blasphemy. Against this 'twas time for the Prophet, and 'tis time for us to pray. The Blasphemy of an Enemy is a very urgent Motive to make Men pray. And the Prayer of the Prophet here, that God would remember the Blasphemer, was very fervent. For he begins this Prayer, at Remember the Rebuke of the Enemy, verse 20. And Verse 20. he ends his Prayer with Remember the Blasphemy of this Fool, v. 23. Remember and Verse 23. forget it not, verse 24. This was the Prophet's Zeal for God's Cause, and you Verse 24. may learn by it, that cold Prayers are not they which remove the Blasphemy of Enemies. The Prayers indeed of but one righteous Man doth much, but 'tis when they are fervent, S. jaco. 5. S. jaco. 5. 16. But you will say: What needs all this calling upon God to Remember? Is it possible he should forget? not possible S. Hierom in Thren. 5. certainly. But then as before: Though God cannot sleep: Yet to awaken not him but our poor understanding concerning him the Prayer was, Arise, O God. So here, though God cannot forget, yet because in his providence, he sometimes carries himself to our sense and apprehension, Ad modum obliviscentis, as if he did forget; and threatens that he will forget; Oblivione obliviscar eorum, Ose. 1. Ose 1. 6. Forgetting, I will forget them. Therefore here again the Prayer runs after the manner of men: Arise, O Lord, yes, and Remember too. Why, but since here's Enmity against the Cause of God, and Blasphemy against himself, why doth the Prophet ask no more of God, but that he would remember this? Why? why certainly'tis, because there's abundantly enough of that. He knew if God did Remember, he would punish? And (as S. Jerome observes) Ibid. he therefore Remembers, that he may confound in judgement. And indeed in God's Language to Mark and Remember, is many times to punish: and not to Remember, is to forgive Innocen. 3. 〈◊〉 L. 2. Mist. Miss. c. 6. sin. If thou Lord shouldest be extreme to mark and observe; that is, to punish, What is done amiss, Psal. 130. And the Psal. 130. 3. Church hath learned not only to speak, but to pray of the Prophet. For so the Church prays in the Litany: Not, punish not, but Remember not Lord our Offences. And therefore the Prophet's Prayer was home enough, Remember Lord: Yes, do but that, and we either have, or shall have enough and our enemies too. We, I hope of deliverance and preservation, and they of punishment. Thus you have heard the Prophet's prayer, and I hope made your own, that God would Arise and bestir himself. And what he desired God would do, both for State and Church when he was Risen. That is; That he would plead and maintain his own Cause. And Remember, that is, punish, in his own time the Blasphemy of all them, that reproach or detract from it or him. One thing yet remains and 'tis fit to be thought upon this day, every day, all the day long. And that is, what it is that makes God a Protector of any King, any State, any national Church, against either in bred or foreign Enemies. Against the Fox at home and the Lion abroad. And that certainly is; for the State to go on with Honour and justice.. And for the Church to labour Devotion as much at least, if not more than knowledge. For else God's cause and ours may be two. And then God may Arise, and maintain his own, but leave us to the Famine, to the Pestilence, to the Sword, to any other judgement. The only way to make God Arise as soon as ever we call: Nay, to prevent our call and come in to help before we pray, is, for both King and People, State and Church, to weave their Cause and Gods together. To incorporate them so, that no cunning of the Devil may be able to separate them. For then the benefit is apparent. God cannot Arise and maintain his own cause, but he must maintain ours too: because 'tis one with his. And his own (doubt you not) he will maintain, against the proudest Enemy that can come against it. And certainly the greatest hope and confidence of God's Assistance to any Nation, to any Man, that can preceded deliverance itself, is to make their Cause all one with Gods. And that is done by upholding his, and conforming theirs. Our safety then is when our cause is one with Gods: Our danger when they differ. But what is it that puts the difference between them? What? why that which put the first Enmity between God and Man, Sinne. And therefore if we will quit the Enmity and be made friends, the only way to reconcile us with God, and our Cause with his, is by Faith and Repentance to banish Sin. The sooner this is done, the sooner we are safe: which cannot be till our Cause be one with Gods: One, and yet when 'tis one the pre-eminence is still with God's Cause, we must not suffer ours to step on before him. For our Cause as 'tis spiritual and concerns our souls, if it be never so good, never so close joined with Gods, yet God's is to have the precedence. For be ours never so good, I must beg of your humility to Remember, that God's Grace did both prevent and follow, to make it so. And therefore we are to put his cause first, and to pray chiefly for the maintenance of that which gave worth to ours. And for our cause as 'tis tempor all and concerns this life only, Our safety, life, and livelihood; God's cause is to have the precedence of that much more. Father and Mother, Wife and Children, Brethren and Sisters, Life and all, must be accounted as nothing to God's Cause, S. Luke 14. And it hath ever been a sign that the Soul of a Man S. Luke 14. 26. goes right: That a whole People keep upon God's path; when they seek first the Kingdom of GOD and the righteousness thereof, and leave God to minister and maintain the rest, S. Mat. 6. When they are S. Mat. 6. 33. more tenderly affected to the Cause of God, and more sensible of the Reproach or Blasphemy of his Name, then of any calamities, that might or malice can bring upon their persons. And yet our giving Gods Cause the precedence, in our love to it, and our Prayers for it, is no exclusion of our own Cause: Nay, the preferring of Gods before our own, And the making of our own conformable to Gods, Is the way to make God as jealous of our safety from all extremity, as he is to vindicate his own honour from Reproach and Blasphemy. And therefore though the Prophet here (as Theodoret observes) doth not say Arise, Ibid. O God, and maintain Causam meam, my cause, but thine own. Yet the same God that will have us prefer his cause, will have us pray for our own like wise. And so the Prophet did: For though he be here all for God's cause; yet we have hime very earnest for his own too. Plead thou my cause O Lord with them that strive with me, and fight thou against them, Psal. 15. 31. 1. that fight against me, Psal. 35. And defend my cause, O God, against the ungodly People, Psal. 43. 1. Psal. 43. 1. Well then: Thy cause O God; and my Cause O God. But the Rule of Practice goes here; God's cause must lead, that ours may follow it, under the protection of God. As we have therefore now begun, so let us pray on as the Prophet did. That God even our Gracious Father will be no longer like unto one that sleeps: That he will Arise, and blow over these fears from us. 'Tis but his Breath, and he can dry the Clouds, that they drop not Rottenness upon our Harvest. 'Tis but his Breath, and he can clear the Air of Infection, as well all over the Kingdom, as he hath, beyond admiration, done it in our chief City. And 'tis but the same Breath, and he can shake our Enemies to pieces in the Sea. That God being Arisen and come near in providence, will plead first, and after maintain his own Cause. His own in the hand of the King: His own in the heart of the Church: And his own in the Holiness of his Name. That he will give this State and Church, and every Member of both such grace, that our cause may be his, and his Maintenance ours. That he will remember and that's enough, that if his Cause be ours, our Enemies are his. That we may so order our lives by his Grace, that if these or any Enemies will Blaspheme, it may not be Him for our sins, but Us for his service. That our Enemies and his, how-wise soever in other things, yet in their plots and practices against us may be written in the Text-Letters FOOLS. That we, being preserved from them and all other Adversity, may take warning in time to mend our lives, and so hereafter live to honour and serve him, that the world may see he hath been merciful, and we labour to be Thankful. That after the maintenance of his and our Cause here, we may in our several times be received up to him in Glory, Through jesus Christ our Lord: To whom with the Father, etc. FINIS.