PASTORAL ADMONITIONS Directed by the BISHOP of CORK To all under His Charge. Whereunto is added A SERMON REFLECTING On the late Sufferings and Deliverance of the Protestants in the said County and City. Preached at White-Hall on the Fourth Sunday in Lent, March 22. 1690. CORK, Printed by John Brent, for David Jones Bookseller; and are to be sold at his Shop in Cork, 1691. Through hast these faults are escaped, which be pleased to amend before you read the whole. PAg. I. lin. 10. read I wish. pag. VI l. 17 r. I do not say, we here. p. IX. l. 21. 1 are able to p. XI. l. 1. r. from every evil. p. 16. l. 14. r. wrath both of God's and of their own. p. 22. l. 7. r. Wraths. p. la●t, l. 10. r. together Laws. To my Dear Beloved Brethren and Neighbours of the County and City of Cork. As well such who were Fellow Sufferers with me in all our late Calamities, as such who Retired seasonably from part of them. Grace and Peace be multiplied. Brethren and Neighbours, Dear Beloved; My Joy, and I wish I may be able to say, My Crown: THat I was not unmindful of you, or wanting to do you justice, in that my late absence, which bodily indisposition first made necessary, and then circumstances, that I could not remedy, protracted (beyond my first or last intention) to ten tedious months, My Constant Thoughts and Prayers, as well as the Account I every where gave of you, could you be sufficiently acquainted therewith, would abundantly manifest: But to possess you with such things, is not the design of the present paper to you. It comes only to bring to you an Admonition or two, which the same, my constant true Affection and Zeal for your good, prompts; Namely, to beseech and conjure you, that you will be mindful of, and just to yourselves; I mean to those your Vows, which your lips have uttered, and your mouths have spoken when we were in trouble. Humane nature is very apt upon all occasions to promise fair; but mutable withal, and slow to perform: Beware of it. Though I most intimately knew your sufferings, and felt not only my own share, but by compassion, and sympathy, a great measure of your share also; yet I cannot say I am privy to any special vows then made by any of you: but I am confident this in general was the common vow of all, or most of us, that If God would please to mend our condition, we would mend our manners. In his name therefore, I importune and conjure you, to Examine strictly, whether you have been faithful herein, to what you then in your hearts intended, and promised. What lives did you, while in prisons or restraints, while every minute, as to life itself, in your enemy's hands, and at their mercy: when amidst flames and ravage, Amidst bullets (great and small) and Bombs over your heads, What lives, I say, did you then promise to God, and yourselves, to live, if God youchsafed to deliver you from those Calamities? How often, and how constantly to pray, to fast, to communicate, & to keep a strict account of your ways? What sobriety, reservedness, and considerativeness in all your Actions did you promise and project? What retrenchments of unnecessaries and Luxury? What Liberality in Alms? What abandoning of this world, and habitual prepatation for Heaven? And have we done all this? Those of us, who were not in these dangers, being before hand driven away with the terrors of the storm we saw approaching, did notwithstanding, I question not, in the respective places, whither they had fled, make to God like promises or Vows. I may therefore (generally speaking) say, Then we were all of us in a great measure reform, serious in our Religion, zealous for it, penitent for our sins, full of Faith and Resignation to God. Nay, really, not only in those our extremities, but some while both before things came to such height, and afterwards, there appeared much of such happy change upon most of us. Now do we still retain the same impressions? the same resolution temper and endeavour as then we seemed inspirited with? I must be plain and vehement with you; for my soul, and your souls, lie at stake: If we are returned again to the mire, o● (which is much the same) merely to minding our thick clay God's Judgements th●n, and his Mercies now, are thrown away upon us. And then, seeing nothing will finally mend us, what can we expect, but utter excision, and a dreadful portion of wrath to come. I will be so candid, as to profess I hope better things touching many, and endeavour better touching all: But my heart bleeds to see, not a few of us as vain and Luxurious, as lose and licentious, as giddy and negligent, not only in ordinary conversation, but even in the worship of God, as ever we were. I warn you of these things in my Sermons (it may be some think too earnestly, at least) frequently; I shall yet, God blessing me, not fail so to do, one way or other, as long as God thinks fit to continue me in a capacity. This present warning perhaps some of you will re●d, who may not have the opportunity, or will not come, to hear me. I beseech all of you to receive it in meekness cordially, and without offence, from him, who does it really in the fear of God, and to deliver both his own soul, and yours, in the great day of the Lord. We have seen enough (if any thing can be enough) within these two or three last years, to take us off from flattering ourselves or others, either in open sin, or in a lukewarm, formal, heartless profession of Religion. For my own part, if any one see me behaving myself contrary to such vows as those , if any see me vain, trifling away my time, indulging riot, Luxury, or the like, I will be so far from taking it amiss, to be by any one Christianly minded, or reproved, of my forgetfulness of myself, and of my vows, that I will thank the person, praise God for him, yea, and pray to God for him too, who does it: and I beseech you, do none of you take this amiss from me, whose duty more especially it is to speak these things, to exhort and rebuke with all Authority. Out of the bowels of Charity, and with tender compassion to all your souls, writ I these things unto you. And now I have begun to deal thus roundly and freely with you; give me leave to add this Advertisement, that perhaps It is highly Necessary many of us Reform farther than possibly our Particular vows may carry us. It may be, we did not, or have not taken notice in ourselves of all the sins, by which we have contributed to the public miseries. I will not, I do not 〈◊〉 say, we have been more guilty than our neighbours in other Counties: but this I may say, we have suffered more than many, and as much as most: wherefore it becomes us narrowly to Examine into the measure and particulars of our guilt. Let us then each particularly, as our sufferings have been, put the question to our consciences, has it not been for such and such our sins, that we have suffered thus and thus? that God of late shook us out of the land, which we accounted he had given us for an inheritance, that our goods were spoiled, or torn away before our faces, our houses burnt, our goodly plantations destroyed, that our Wives have been desolate, and our Children seeking their bread amongst strangers, that many of our brethren have died for want of food, that our very own servants have born rule over us, and (to use Holy Job's words) we have been a derision to those, whose fathers we would have disdained Job XXX. 1. to have set with the dogs of our flock? Has it not been for our manifold transgressions and mighty sins, that all these Amos V. 22. evils have fallen upon us? I, in the name of God, require all persons to examine their own consciences, and in the fear of God, as they find things, to repent, and reform. I will only further add a few Earnest, but plain and necessary requests unto you, which if I can but prevail for, I shall not doubt but a true and general amendment in us will follow, and God's mercies attend us. The First is, that you would each one of you use daily to pray in secret, though such secret Prayers should be the shorter: and Remember always to put your hearts into your prayers. Secret prayers you may truly account your own: As to prayers with the Family, or the Church, the Authority of the chief of the Family, or the custom of the Country, puts you upon them, and brings you to them; but secret prayers come only from within yourselves, from conscience, that is, from a sense of duty, and from the fear or love of God in you; and so, as said, are purely your own, and will most surely speed, if sincere. Wherefore omit not any day the practice of this kind of prayer. Secondly, I beseech further, That all such, who have Families, would set up the daily worship of God in their Families. Those of the poorer and meaner sort, who cannot use longer prayers, might easily learn the Confession, Almighty and most merciful Father, we have Erred, etc. one of the Collects for morning, O Lord our heavenly Father, almighty and everlasting God, who hast, etc. one for the Evening, Lighten our darkness, and then use the Lord's Prayer, and The Grace of our Lord jesus Christ, making all their Family to kneel and with Reverence join. Even this would be of a wholesome effect. Others, of greater leisure and ability, both may and aught to use more; and I presume want not help at hand. Besides this, seeing there are daily public prayers in two Churches of the Town at least, what would it be for every sufficient Housekeeper, if not to come often themselves, yet to send daily at least, one or two of the Family, to pray there for all the rest? The sense of Religion would hereby grow amongst us, and the face of it daily look brighter. Thirdly, On what ever days or times you are forgetful, remiss, or negligent, suffer not the Lord's-day evening to pass without some solemn prayers in the Family: And then call to account the younger sort, and servants, how they have spent the Lord's-day? Where they have been at Church? or what they remember? and make some of them, that are are able to read in the Holy Bible, or any other good Books, in the hearing of the rest. All professions of Christians condemn, and will rise up in judgement against, the generality of those, who call themselves Church of England men, for neglect of prayers in the Family, and calling their Family to account. Fourthly, Both yourselves in person observe, and see that your Families in some tolerable manner of strictness observe the Lord's-Day. Nothing more promotes the power of Godliness, and keeps up the face of Religion amongst us, than such observation. Fiftly, as one branch hereof, send your servants, and younger people, to Church, and Catechism, in the afternoon on the Lord's days. Business is pretended for many servants in the morning. Afternoon there can be little. And Catechising is the proper preaching for such people. I wish it could be truly said, the Elder sort of the Commonalty did not want it. Lastly, Of all sins, both your self beware of, and upon all occasions, as you hear it, manifest your abhorrence of that common, but odious, useless, and unreasonable sin of Common Swearing. Warn your children and servants first, and then, if after guilty, chastise them for it; and if servants will not reform it, turn them away: Keep up the Reverence of God's name, and this will be a means to promote in your own, and others hearts, his fear. Now the good God make you perfect in every good work, deliver you from evil one, and preserve you to his Heavenly Kingdom. This I daily on my knees, more than once or twice (commonly) pray for you. And do you, sometimes, (at the least, when you read this) pray the same for Your unworthy, but affection at and Faithful Pastor E. Cork & Rosse. Bishop's-Court, Cork, Novemb. 27. 1691. For the better minding some of us of particular Vows, here follows the Form of Prayer, which was made, and used, when (the City being taken) our Churches were restored to us. O God of all Wisdom & Power, who alone reignest over all, that is, or is called Great, in Heaven, or in Earth; Mighty in Counsel, Wonderful in Working, Terrible in Praises. We vile sinners, less than the least of thy Mercies, humbly adore and bless thee for all that Grace, Truth, and Faithfulness which Thou hast shown to us thy Unworthy servants, and to the Rest of our Numbers, who cannot here now present themselves. Thou art Righteous in all thy Ways, Holy and Gracious in all thy Works. Thou executest Righteousness and judgement for all that are oppressed, and Thou hast magnified thy Mercy above all thy Name. We have cried unto thee, O Lord, in our Distress, and Thou hast heard us. Thou hast delivered us from under the power of our Cruel Enemies. Thou hast redeemed our Life from Destruction, and crowned us with loving kindness, and tender mercies. Thou hast again set our feet in a large room, and restored us to our Liberty to worship thee, according to thy Word and Ordinance, in public Assemblies. Note, The Protestants were often imprisoned in the Churches. For our sins, O Lord, thou madest thine House, our Prison; and in thy tender mercy thou hast now made our Prison the Place of our Praises. We will therefore bless thee as long as we live: We will lift up our hands in thy name, and Our Hearts in thy Love. We will daily pay our vows to thee the God of our salvation; and by thy Grace, with Life, and conversation, with Heart and soul, and all that is within us, strive to make thy praise glorious. Blessing, and Glory, and Wisdom, and Thanksgiving, and Honour, and Power, and Might, be unto our God, and unto the Lamb, for Ever & Ever. Amen. Though it be best that in secret Prayer, each use his own words; yet for the help of those, who are less Exercised, Here are two short Prayers, a small charge to memory. A short Morning Prayer in secret. O God, my Health, my Life, my Happiness and Portion for ever. I most humbly adore and worship thine unseen, but allseeing Majesty: blessing thee, that thy good hand has raised me this morning, again to cast myself at thy footstool. Thou, O Lord, art Gracious, and Holy, and Blessed; but I am vile and abominable, and deserve to be most miserable: as being very corrupt by nature, and having a heart further depraved by a multitude of sins, most truly mine own; more in number than I can recount▪ and of more grievous guilt than I am able to set forth: yet, what is my only support, not exceeding thy mercy in Christ Jesus my Saviour. In his name I come unto thee; and forasmuch as I desire to turn from all my sins, both at present, and for the future, and to go mourning all my days for what I cannot now recall; I most earnestly beseech thy pardon through my Saviour's blood, and thy Spirit both to purge out of my heart all the old leaven of naughtiness, and to replenish it with the Belief, Love, and Fear of thee, my God. Grant, O Lord, I may ever cleave unto thee, and follow hard after thee, and in the end obtain everlasting life with thee. Keep me this day watchful against mine iniquities, the sins which easily beset me. Led me in the way that is good: Defend me from all Evil, and supply all my wants, as thou seest best for me. Hear me also for thy Holy Church Universal; for Ours in Particular; for our Gracious King and Queen; for all in Authority under them; for all the Ministers of thy Church; for the whole body of the People; for my Friends and Benefactors; for my Relations and Kindred; [ * Here you mention a●y of your nearest relations or friends. especially for, etc.] for all who are distressed. † Here any who have desired your Prayers. O thou great All-sufficient God, be thou a shield and secure to us all. And in the Unity of thy Church guide me, and all thine, by thy Counsel, until thou shalt bring us to thy Glory, through Jesus Christ our Lord, Amen. Our Father, etc. A Short Prayer for Evening, in secret. O Father of Lights, with whom is no Darkness, from whom nothing is hid, and who never slumberest nor sleepest. I frail creature, to whose support thou hast made sleep necessary, being now about to go to my rest, humbly fall down before thee, and with soul & body worshipping thee, desire to close this day with thee, and in thy peace and fear. Thy good hand has carried me through the business and Dangers of the day; and blessed be thy Holy name, thy Fatherly care, and Loving kindness for it. Thou, O Lord, art never wanting unto me: but I am ever wanting to thy Grace and myself. How many have been this Here you ought to make particular reflections, and may mention any miscarriage. day the errors of my ways? ** How have I come short of my duty? [In **] yea, done contrary to it. I do, O God, from my soul, bewail all. Now, look graciously, I beseech thee, upon me, in thy Son Christ Jesus. In him, O Lord, hear; O Lord forgive; and cause thy face to shine upon thy servant. Lay me to rest, sprinkled with the blood of my Saviour, in Holy peace▪ and in the comfortable hopes of a Blessed Resurrection at the last day. Make my sleep this night sweet and pure; and when I awake, let me be still with thee. Ravish my soul with thy love, and enlarge my heart in longing desires after thee, and serious delight in the thoughts of thee, and the blessed company of Heaven. Prepare me for my long sleep, and keep me ever watchful, every fit and willing to leave this world, and desirous to be with thee. Gather together, O Lord, all thy Church, and till the fullness thereof shall be come in, Purge, quiet, and defend all parts of it. Let thine Eyes be ever open for good on this part of it into which thou hast hast cast thy servant; and especially on them, who under thee are the Defenders of it, our Gracious King and Queen. Keep, Guide, and Govern them, and all who in Church or State Govern under them. Make all thy Ministers able, faithful and successful. Bless and reward all my Friends. Pardon, and turn mine Enemies. Help the Helpless. Receive into thy Protection this night, me, and all my Relations [etc. *] Preserve us all, Good Lord, to thy Heavenly Kingdom, through Jesus Christ our Saviour. Amen. Our Father which, etc. A SERMON Preached at WHITEHALL, Before the QUEEN, On The Fourth Sunday in Lent, March 22. 1690. REFLECTING On the late Sufferings and Deliverance of the Protestants in the City and County of CORK. Published for the sake of those concerned in it, who could not hear it, yet may edify by it. By EDWARD Lord Bishop of CORK and ROSSE. CORK, Printed by John Brent, for David Jones Bookseller; and are to be sold at his Shop in Cork, 1691. A SERMON, etc. The Text. Psalm Lxxvi. 10. Surely the wrath of man shall praise thee: the remainder of wrath shalt thou restrain. THE most both of ancient and modern Authorities date this Psalm in good Hezekiah's days; at least, on the occasion of that night's deliverance, when the Angel of the Lord fell in upon the Assyrian Camp, and slew of them one hundred and fourscore and five thousand. When with such a mighty hand, and outstretched arm, God rescued his people, some from slavery, some from death, all from the power and dread of their enemies, than was it eminently, that in Judah was God known, and his name was great in Israel. Then did it appear more gloriously, that in Salem was his tabernacle, and his dwelling place in Zion. For there broke he the arrows of the bow, the shield, and the sword, and the battle, v. 1, 2, 3. Then the stouthearted w●re spoy●●d, they slept their sleep (the sleep of nature and of death together), and non●●f the men of might found their hands. v 5 Then did God arise to judgement, to save all the meek of the earth, v. 9 Or rather, as the original no less naturally bears, to save all the poor of the land. Which Salvation the sacred Author having thus loftily and sweetly sung, adds for a close, as in an Ecstatick Acclamation, this Divine Aphorism (verified not only by that single instance, but by the experience of all ages) Surely the wrath of man shall praise thee; the remainder of wrath shalt thou restrain. I know a certain Church allows not Hallelujahs in Lent: but the redeemed of the Lord, whom he hath delivered from the hand of the enemy, and gathered them out of the land of bondage, of Terrors and Ravage, must be excused, if they think not any time unmeet for them to proproclaim The Lord hath done great things for them. The Lord hath done great things for us, whereof we are glad. He changeth times, he changeth events at pleasure; and when even the wrath of man praises him, how may Gratitude be ever silent? Wrath properly denotes the heat of Anger (so the Origin of the Hebrew word for it in the Text directs us to take it) the fierceness of man, says our old translation; well enough (O! si sic omnia). But not fierceness alone, without a mixture and connotation of Pride, the common adjunct of wrath, both in Nature and scripture. Proud wrath, Prov. xxi. 24. And, we have heard the Pride of Moab.— I know his wrath, saith the Lord, Jer. xlviii. 19, 20. Yet are we not, for reasons, which will appear anon, to interpret wrath here only of the inward (how ever compound affection, but to comprise also under this name all its tendencies and effects; all the Disturbances, Tumults, Oppressions, Cruelties, Destructions and Desolations it operates to, or produces. For all these as we shall see, each in their way do, or shall, praise God. That indeed touching wrath, thus taken, it should be said as in the later member of the Text, God will restrain it, all will acknowledge reasonable to admit. But that wrath, in such a latitude, should praise God, is next to impossible to conceive; especially when St. James has told us, The wrath of man worketh not the righteousness Jam. 1. 20. of God. We must therefore distinctly consider each branch of the Text. And first, The wrath of man shall praise thee. Shall may be referred to a double period; To the time future in this world, or to the day of judgement in the next: and touching the praise of God by the wrath of man, both, or either reference will be found most illustriously true. 1st. Even in the present World the Wrath, Furies, Insolence, Oppressions, and all the violence of men shall praise God; not indeed by man's intention, (so 'tis sure what St. James says, The wrath of man worketh not the righteousness of God) but by God's overruling providence, by an alwise and unseen management. A threefold act of Providence, as to such things as the wrath of man, that is, even as to moral evils, is ordinarily asserted to God, by Divines. He permits, limits, and directs. 1st. To begin with the lowest degree of praise, which God reaps from the wrath of man; He permits it: for otherwise it could not be: And he permits it upon most holy and wise counsel. None indeed can deny God's absolute Dominion and sovereignty over all his creatures. He may do with them, and every of them, what he will; and who shall say unto him what dost thou? But it must be together acknowledged, that in the Government of world, and especially of men, God makes as little use of this sovereign Dominion, as ever did any who pretended to sovereignty. What to Man Law is, that to God is his Infinite Wisdom: and what ever he does, he does for most excellent reasons; in the wisest sort, and for the best ends. He rather wills what he does, because it is good, than does any thing, because he absolutely wills it: so that I dare not say, Arbitrary Government (that is absolute Will for a Law) has any precedent even in the Empire of the most High. Having therefore in the Creation made free Agents, his wisdom did not see it fit, to seem so far inconsistent with himself, as by his Providence ever to tie them up. He can Regulate their Attempts, and Govern their Actions in other ways: and he'll show it so one day. In the mean while he'll not Enslave his Subjects for his Glory. He leaves them in the hand of their own counsel; gives them indeed most excellent Laws, and those enforced by most proper sanctions, of the highest Rewards and Punishments. He is not wanting with the sweet breathing and preventions of his spirit, or assistances of his grace; but after all, he precludes not men from their natural liberty: He is ever constant to himself, the same in providence as in creation; the holy immutable God, without variation or shadow of change. The wrath of man still may break forth, and it praises God, in that it is Permitted. But much more (2.) in that it is Limited, and even in every particular instance, most particularly. Men do indeed commonly what they will; but most times not so much mischief as they would. Hitherto shalt thou go, and here shall thy proud waves be stopped. The whole design against innocent Joseph, which his envious brethren's wrath had laid, consisted of divers parts; Let us slay him, say they, Gen. xxxvii. 20. and cast him into some pit, and we will say some evil beast has devoured him, and then we shall see what will become of his dreams. In other terms, they would destroy him, make away his body, palliate their villainy by a lie, secure to themselves by that means impunity, and in fine defeat God's counsels. But Reuben interposes, and they slay him not; only they cast him into a pit, and God provides the pit should have no water in it. Reuben's interposition (no doubt) was no less from God, than the pits emptiness: and both particulars, instances of God's Limiting hand. To take another instance. The Devil had malice enough to have destroyed Job, and all that belonged to him: yet one while he may destroy Job's goods, houses, stock and family, but not touch his person: anon may touch his bone and flesh, but not his life. Job I, and II. In these cases neither men nor devils went as far as their inclination or malice led. Yet again, sometimes the wrath of man is permitted to vent all its Venom; only the External Agents or Instruments are tied up. The three young Jewish Nobles are bound and cast unto the burning fiery furnace, but the fire fastens only upon their bonds, so that they are at liberty to walk, to stretch their limbs, & at ease expatiate in the flames: not so much as an hair on their head is singed, nor their coats changed, nor the smell of fire had passed on them, Dan. III. 27. Daniel himself is thrown unto the hungry Lions: but the Lion's mouths are stopped. Not only the Wrath of Man then, but the Appetites of fiercest Beasts, and even Malice of Devils as well as of Men, has its fixed pillars, and more than adamantine chains and posts: and, by these its bounds, praises, that is, giveth occasion to the praise of him, who there fixed its Neplus ultra. In a word, the wrath of man praises God, in that it stops, though on force. To God's limiting, or setting bounds to the wrath of man, doth belong his Baffling it, and, at such critical instants as he sees meet, defeating the poor angry worms. This is rather here to be taken notice of, because it is the very case which gave occasion, as 'tis thought, to this Psalm. Sennacherib, King of Assyria, had 2 Kings 18. 13. 17. come up against, and had taken most of the fenced Cities of Judah: and was about with a vast Army (such as comes not into the field now a-days) to invest Jerusalem itself; all, not without great haughtiness and insolence, even against the most High himself. Harken not, says he, to the poor besieged Jews, by his Envoys, V 32. Harken not to Hezekiah, when he persuadeth you, saying, The Lord will deliver you. Hath any of the gods of the Nations delivered at all his land out of the hands of the King of Ass●ria. Where are the gods of Ham●th and of A●pad? Where are the gods of Sepharvaim, etc. Have they delivered Samaria out of my hand? Who are they amongst all the gods of the Countries, that have delivered th●ir Country out of mine hand, that the Lord should deliver Jerusalem out of mine hand? Now was the time for God to exact praise from the fierceness of this swaggering bubble; and he does it. By his word to his Prophet Isaiah, He authorises Jerusalem to defy the invasion. Ch. 19 v. 21, 22. The virgin the daughter of Zion hath despised thee, and laughed thee to scorn; The daughter of Jerusalem hath shaken her head at thee; and v. 27. 28. He sends the invading King word (in part) how he will deal with him, I know thy abode, and thy going out, and thy coming in, and thy rage against me. Because thy rage against me, and thy tumult is come up into mine ears, therefore I will put mi●e hook in thy nose, and my bridle in thy lips, and I will turn thee back by the way by which thou camest. In v, 32, 33, &c, He assures the invaded and distressed people of deliverance, Thus saith the Lord concerning the King of Assyria; he shall not come into this City, nor shoot an arrow there, nor come before it with a shield, etc. for I will defend this City to save it, etc. And finally, v. 35, and 36. the deliverance is effected: I● came to pass in that night, that the Angel of the Lord went out, and smote of them one hundred foursc●re and four thousand. And when they arose in the morning, they were all dead corpses. Now the wrath of man had praised God. Now we know, and the Assyrians then knew, that the Lord is greater than all gods; for in the Ezod. 18. 11. thing wherein they dealt proudly, he was above them. So show thyself, O Lord, to all the proud ones of the Earth! But more gloriously yet doth the wrath of man operate to the praise of God by his Directing either it or its effects▪ to ends and purposes of his own, beyond or beside the intention of the wrathful. And herein most manifoldly shines forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the much various Wisdom, Power and Goodness of the Almighty. It is not easy, if possible, to represent, or account (even in general) all those marvellous ends of his own, which God in this world serves and accomplishes by the sins, by the ●uries, rage, and Pride of men. May I have leave to specify some. 1st. Upon the world, that is mankind in general. The wrath of man praises God, in that it is commonly the great Instrument of his judgements and Vengeance throughout the Earth, while the unthinking, raging Insolents prove only God's executioners. They indeed indulge the freity and barbarity of their own nature; they genuinly show, and of their own accord nakedly act themselves; intending not any ways to be subservient to God, nay haply intending rather to affront him, and yet notwithstanding while they thus design mere self-gratification, in open Tyranny, or private Spleen, they do God's work for him unawares. Hereof we have a most illustrious instance in another Assyrian King; Isai. X. As to his Pride, he saith, Are not my Princes altogether Kings? is not Calno as Carchemish— and Samaria as Damascus, etc. All of them my New Conquests, alike overrun with ease, and entirely subjected to my will. Here is now an Universal Monarch; at least, one more nearly such, than any who now huff and rage, as if they would be: And he too falling upon his neighbours, for the Glory of his A●ms. For, It is in his heart to destroy and cut off Nations not a few, v. 7, 8, etc. This design and affectation of blood, added to his pride, are certainly an highflown pitch of the wrath of man. But can God have any praise hence? yes; In all this, though his own Stomach and Tyranny acted him, yet was he notwithstanding all along, only God's tool, and for God taking vengeance upon an Hypocritical Nation, the people of God's wrath, v. 5, 6, O Assyrian the rod of mine Anger, and the staff in their hand (that is by a change of the pronoun (or person) frequent with the Hebrew, The Staff in thine (the Assyrians) hand) is mine indignation. I will send him against an Hypocritical Nation. Howbeit, (v. 7.) he meaneth not so, neither d●es his heart think so. He only designed Empire, Tyranny, bloody greatness; and to that purpose magically consulted which way to bend his arms, as we read, Ezek. XXI. 21. But God directed him against this guilty Nation. Amongst whom notwithstanding, there was no doubt, as the Apostle speaks in another case, a Remnant according unto the Election of grace; some men of piety, or of good and honest hearts, for 'tis touching the people of the Jews (his then only visible church) that God speaks, and them in zeal for their amendment he calls by such rough terms. Now though all by God designed upon the wicked multitude of them might be the mere cutting them off, and so the Assyrians fury, in regard of these, praised only the Divine justice; yet upon those of them that feared the Lord and his word, the wrath of man praised also his grace and fatherly love in chastizing his children: In regard of both the proud and wrathful Assyrian is God's instrument: Which engages me to speak a little more distinctly, how the wrath of man praises God, both upon his Church, and upon his Enemies. And 1st. upon his Church; God by his directing Providence makes the wrath of men praise him, when it by resting upon his servants, reforms and amends them; or which is much the same, of good makes them better, advances them in purity, and in all Christian virtue and practice. This the Enemy intends not, but God superintending effects. There is no praise which God esteems equal to the Prevalence or Growth of Holiness in his Church. When the wrath of man purges the faithful, it praises him most seraphicly; and I may say, it together turns to prayer, and that very effectually, for the removal of that very wrath from his people. That God many times refines his Church in the fire, and by the heat of her Enemy's fury, the Instances in all ages are so plentiful, that it is hard to find where to begin, or having begun, where to end. Instead of meddling therefore with ages at a distance, I will only crave leave to say, that there was even amongst the people of these Nations, a while a go, some visible appearance of amendment; for a time at least: whether by the miseries we suffered, or upon the fears of what we apprehended imminent, I cannot speak. There was really (as far as man could see) more preparation for Heaven, more contempt of this world, more open hearts and hands, more strict walking, and care of men's ways, more retrenchment of vanity & luxury, than for some years had been before observable: I wish I might not say, than is at present, in most persons, visible. The wrath of the common Enemy did amongst us then praise God. But is that wrath, at least the fears of it, over at present? Or are we, by being longer under such apprehensions, hardened, and grown more insensible? for I must beg pardon, if I say plainly, we are now again, most of us, as bad as ever we were. I do not say all. God be blessed we have some excellent examples of perseverance; and the greatest where it ought, and where it is most illustrious, in the Greatest. But as to the most of us, who are fallen back, give me leave to say, if the wrath of our Enemies and I must insert also (the Favours and Protection of our Deliverers) do not praise God by amending us, we must expect God will force praise to himself from the wrathful consticts on both sides; we shall be dashed in pieces against, and with, those our adversaries, whom we cannot judge more the Enemies of God, than by our incorrigibleness we manifest ourselves to be, and have been; we shall perish both, like vessels of dishonour, by mutual collisions. But God avert it. To return from whence I may seem to have digressed, having first craved pardon (which I humbly do) for this short, but necessary admonition by the way. To return, I say. It is another particular of praise which by the wrath of men God reaps from the faithful, when it quickens them to Faith, study of perseverance, patience, magnanimity, and even rejoicing in tribulation: when though thrown, and resting under the wrath of their own Enemies, (though perhaps such who scarce seem to act like men) they laud and magnify the name of their God, who has thought them worthy to suffer for him; they wait and hang upon him with unshaken dependence and patience; praying indeed, yet quietly expecting, deliverance; either in this world, or to a better; and submitting to his will, which way of the two he pleases to dismiss them from the yoke. Thus befell it in the case of St. Paul and Silas, when by the command of the Philippian Magistrates thrust into the inner Prison with their feet made fast in the Stocks. At midnight they prayed Acts XVI. 25. and sang praises unto God. An example drawn into practice, no doubt in most ages, by vastly greater numbers, though unequal Saints. Our adversaries (somewhere) of late have oftentimes in several places cursed the damned Heretics, as they called them, whom they had driven hungry, and almost naked, through thick and thin, as sheep to the slaughter, for that in their cold prisons they would not forbear their prayers and their Psalms. They have threatened them with bolts and irons, and the Gallows too, except they would desist, but, though for that time interrupted, they have not been finally silent to their God. These were Refugees to heaven, and I crave it may not be offensive to say, I hope not less loyal, merely because with their own little ease, and less safety or advantage, they kept possession of some part of the Earth for their Countrymen. They yielded not a tittle of faith or right, except to suffer for both be to yield. But to shut up this point. Thus the praise of God has many times been enhanced by the wrath of man: while it has appeared to the regret of wicked men, and their Chieftain the grand Abaddon and Apollyon, which acts them, that, maugre the malice of men and Devils, God could not be debarred, at least deprived, of the Praises and Hearts of his Faithful. I will mention but one way more, in which, through Divine Direction of it, the wrath of man praises God, and that is upon his Enemies; when what they designed proudly, for their own advancement, he turns together to Their Ruin, and possibly also to his Pe●ples Deliverance. Before, we saw them God's Executioners on others; now we shall see them such upon themselves. This perhaps was never more illustriously verified than in Haman. He is consulted what shall be done unto the man, whom the King Esth. VI 6. delighteth to honour. Now Haman thought in his heart, to whom should the King delight to do honour more than to myself? By the buy, I need not tell you what an implacable rage and malice Haman breathed against the Jews, and particularly against Mordecai, for the hanging of whom upon the Gallows, that he had prepared, he came then to speak to the King [v. 4] Well: Haman gives his advice, and 'tis like what was to be expected from such a touring empty head, [v. 8, 9] Let the royal apparel be brought which the King uses to wear, and the horse th●t the King rideth upon, and crown royal which is s●t upon his head: And let this apparel and horse be delivered to the hand of one of the King's most noble Princes, that they may array the man withal, whom the King d●lighteth to honour, and bring him on horseback through the street of the City, and proclaim before him, Thus shall it be done to the man whom the King delighteth to honour. Upon this the King gives his royal mandate to him. v. 10. Mike haste, and take the Apparel, and the horse as thou hast said, and do even so to Mordecai the J●w, that sitteth at the King's gate: let nothing fail of all that thou hast spoken: Which is executed in the following verse. And, now, by Haman's own advice, his hated Mordecai is become great at Court, he soon hanged upon the Gallows he had prepared for Mordecai; and though the Orders given out for the slaughter to be acted on the Jews, being solemnly passed under Seal, could not by the law of the Medes and Persians be reversed, yet an order is granted (O! that the like had come to some men in good time) that they should stand on their own defence, and so the whole people of the Jews are delivered from the Massacre designed on them. Thus, O Blessed Father, may the wrath of man ever praise thee. Great and marvellous are thy works, O Lord God Almighty, Just and true are thy ways, O thou King of Saints. Hitherto of the shall in this world. By our discourse, whereon it appears, that here the wrath of man only in s●me part or instances of it, and at certain times, praises God: But at that great day, when the vast Theatre of the world, and of all ages shall be opened, and the particular scenes of each Tragedy, that from the beginning has been acting and acted in the several spots upon Earth, shall be displayed, then will it appear that All the Furies and Bravoes, nay All the Sag●s too of the world have all along, even in their bloodiest outrages as well as most composed consultations, in their gravest as well as in their boldest enterprises and transactions, busied themselves only like a company of blind madmen, doing they knew not what; sometimes pleasing, sometimes tormenting themselves in the extravagant swinge of their own humours or lusts, but in the mean whil● moving in a most regular, though to them unseen course and method; All ordered by the wisest counsel, and over ●uled by the sweetest, though Almighty hand. Nothing in humane Action forced, nothing unnatural (as to God's part) who will then appear, let men's intrigues and plots have been what they could, never to have been at a loss, either for counsel, power or instruments to work his own will; but on the contrary so to have predisposed and connected all events, that to his designs all have been directly subservient and cooperative, however to humane eyes they have seemed to run counter: Only with this difference, some, having complied with his grace, have in the strength thereof served his purpose out of choice; others having resisted his grace, have notwithstanding their own malice served his purpose against their will. The one therefore will be graciously rewarded, the other justly punished; but as to both, the Event in all will appear to have praised him. For where in his infinite wisdom he saw not good to order the wrath of man to his praise, it will be manifest, that the remainder of wrath he did restrain: which is the second member of the verse, and of which briefly. The remainder of wrath shalt thou restrain: [CHEMOTH] Wrath in the plural number, seems to be put in opposition to [CHAMATH] the single wrath of man in the former part of the verse: to show there is more wrath, which God is to restrain, than merely that of man. There is also more pride, which needs alike restraint; namely, that of the first Lucifer, who sinned, and, as is thought, fell by aspiring to ascend, and to be like the most High. There are finally, that I may add that beyond my Text, other counsels also, as well as other wrath and pride, besides humane, which God confounds. There is a wisdom that descendeth not from above (no nor grows on earth) but is devilish, Jam. III. 15. And both wrath, pride, and wisdom, of Devils as well as men, shall God restrain, when he pleases not to turn them to his praise. Let there then be Hellish plots, yet our God shall confound them. I am not ignorant there is another sense of the word, which we render restrain, viz. he shall gird himself; whether with the remainder of the wraths of Enemies as with spoils, when he has defeated what thereof he lists; or with wrath of his own, against his Enemies, I may not stand to discuss: I have thought fit to keep to our own translation. Waving therefore these interpretations, I shall only in two words consider, How God restrains the remainder of wrath, which he does not see fit shall praise him. 1st. He sometimes happily restrains it; by changing (perhaps throughly converting) the angry or furious heart. For even the hearts of Kings, and much more of meaner personages, are in the hands of the Lord, and as rivers of water he turneth Prov. xxi. 1. them whither he pleases. He changes, I say, the angry heart, either, 1st. By Abating its furies, and inducing a calm and sweet temper. Thus God restrained the remainder of Esau's wrath to his brother Jacob. Esau had said in his heart (perhaps sworn, for, he was profane enough to do so) the days of mourning for my father are at hand: then will I stay my brother Jacob. Gen. XXVII. 14. And he came to meet his brother Jacob (an unarmed shepherd, with wives, and children, and flocks) he came to meet, I say, this his naked brother, and four hundred men with him; all not doubt in warlike array, and he breathing his former fierce intentions. But God sweetens him. To pass by many little particulars of the story: When they are in sight of one another, God puts into Jacob's heart to bow himself to the ground seven times until he came near unto his brother. Ch. XXXIII. 3. 4. And Esau ran to meet him, and embraced him, and fell on his neck and kissed him, and they wept. O that all quarrels between brethren, that is at large between private Christians, might thus end, thus praise God Or, (2.) Sometimes God of his infinite grace lays a train, uses means to convert and turn to himself the hearts of his & his servants enemies. Thus it was with them who were sent by the spiteful Pharisees to apprehend our Lord Jesus: not without some grains of malice, undoubtedly of their own; otherwise they would John VII. never have gone on such an Errand. Now God had so ordered it, that at the moment these Officers found Jesus, he was preaching in the temple: and their curiosity moved them to attend and hear a little, before they take him: perhaps that they might catch, whereof to accuse him. But the effect of what they heard is, their hearts are touched, they are taken themselves, they return to their principals, Never man spoke like this man. May God daily more and more thus restrain wrath! But we must remember in this sort God uses to restrain only the wrath of men, and but of some men too: for Devils are incorrigibly malicious; and so are too many of their agents: Both these therefore are not convertible. Wherefore as to their wrath, Secondly, God more forcibly, perhaps dreadfully restrains it, by plain tying them up, or destroying them. As to tying up the Devil at God's pleasure, besides the forementioned case of Job, whom Satan could not touch until, and no farther than, God would permit, the twentieth of the Revelations, when we have stripped it of all mystery or prophecy in it, is a most positive and indefeasible proof; v. 1. I saw an Angel come down from heaven, having the key of the bottomless pit, and a great chain in his hand. Here is (as I may say) all the circumstantiative pomp and deviseables for the fastest confinement. A mighty Angel for an officer, a great chain to bind Satan, with a dungeon (the bottomless pit) into which he is to be cast; here in too he is to be shut: then for the dungeon, when shut, there is a key, and after all, according to the manner of the Easterlings, a seal to be set upon it, and none can lose him save he that bond him. Stricter restraint cannot be described. Thus as to the wrath of the Devil. And as to incorrigible men, such an one proved Sennacherib, the person so much concerned in the subject of this Psalm; the remainder of whose story, let us consider in a word. He lost an army of one hundred fourscore and five thousand in one night, and that by the stroke of an Angel, (by a dreadful pestilence perhaps, as some like expressions in scripture seem to explain it) and he was preserved no doubt to the same end, to which such another was recovered from the like stroke; namely, that God might show in him his power, and that Exod. IX. 16. his name might be declared throughout all the Earth. His wrath should together otherwise praise God, and in the end be restrained. Immediately upon the loss of his army, he fled out of Judea to his own Country, and dwelled at Nineveh (viz. the Metropolis of Assyria): where he fell again to his old practice, and in his wrath slew many of the Jewish Captives; and as the manner of such Tyrants is, would have exercised further rage upon the dead bodies of the Heretics, (for no better undoubtedly he accounted them) had not Tobit buried them privily, so that they Tobit. I. 18. could not be found when sought for by the King. This his furious carrier God stops; but how? And it came to pass as he was Isai. XXXVII. 38. worshipping in the house of Nisroch his god, that Adrammelech and Sharezer his sons smote him with the sword; and they escaped into the land of Armenia: and Esarhaddon his son reigned in his stead. So may all thine Enemies perish, O Lord, and the wrath of Devils and incorrigible men be restrained! I have thus, as briefly as I could, dispatched both parts of my Text. I crave leave to conclude, by urging in a few words, some such practice as this discourse is apt to persuade. And, First, Inasmuch as the wrath of man does even here praise God, namely, by his providential overruling it and its Events; Let us study and observe this his no less wondrous than gracious management of the world: Let not so many instances of God's most Holy and Wise providence pass us without regard, as daily do. It is certainly one main part of pure Religion to attend, and much meditate on, the providence of God, which is not less fruitful of wonders, than his Creation. And it is as much our interest, as our duty to do so. Whosoever is wise, and will observe these things, even they shall understand the loving Ps. evil. ult. kindness of the Lord. Providence is a book legible to all, even the illiterate, (if they will but think) and in some sense too super-adding to scripture itself. In the book of holy scripture indeed, we read the goodness and grace of God to mankind in general: In the book of providence, his mercies to us in particular. It deserves therefore to be read, that is, observed. And in our observation of God's loving kindness to us, and to his Church, let us not forget particularly to note, wherein, as to ourselves, God makes the wrath of man to praise him? wherein, for us, he has brought Good out of Eull. A sword that by the same stroke can wound and heal, is wonderful indeed: But such is the wrath of man, when God takes it in hand; and such perhaps most of us have found it, if we would but duly reflect on what has befallen us. I may fay, were we careful to observe all, we should certainly admire, love and adore our God in the severest deal we can meet with, or have met with, from men. Secondly, Inasmuch as the wrath of man shall praise God, or be restrained, let us constantly maintain a comfortable Affiance and Dependence on God, in all conditions whatsoever; and that, whether as to the course of public affairs, or of our own private concerns. Let us still trust God, bear up in the worst junctures, with courage and cheerfulness, with faith and patience; In well-doing committing all to him, as to a wise Creator, and no less wise and vigilant a Governor. (1st.) As to public affairs; Let it content us, that God governs the world. It may perhaps seem unto us, that he (at least oftentimes) uses but strange instruments to govern it withal; such, I may say, as none can govern with but himself. Stultitiâ hominum Deus regit mundum, has been said by a wise man: and the consideration thereof should humble haughty wisdom. If that be doubtful, 'tis sure, The wrath of man shall praise thee. This is as proper to bring down proud wrath. Folly and Fury are indeed strange expedients to govern by: But when an all wise and almighty hand takes the folly and fury of man to task, we need not fear the general management or issue. Many clouds arise in the heavens, and are dispelled, either by winds bred in their own bowels, or we know not how; or at another time (peradventure) descend in clam and gentle showers, upon the parched earth, a welcome refreshment to man and beast. Many storms fall, one while upon the vast Ocean, another while on Forests, and howling Deserts; still, only where God directs them. So is it in public Dangers: The same almighty hand has a thousand ways to dissipate them, or divert them from his Church. And he surely will, if we prove capable of such mercy. The wrath of man shall praise him; and praise him it cannot, except all things succeed to his glory, and the good of the faithful, either in this world, or a better. Wherefore be of good cheer, as to the public. And (2.) as to Our p●rvate concerns. If in the course of Divine Providence there were anything perfectly accidental, give me leave to say, the Faithful have more chances for their private security, than the circumstances of public bodies admit. The Church still, as Israel in the wilderness, has a large mixed multitude in it; and though the present Jews impute to those numerous wicked Inmates more of their forefathers transgressions in that age, than justly they may; yet in our Israel, we may reasonably hope, the most provoking share of public guilt does not arise from the sincere part of the Church, that is, from persons, who serve their God in spirit and truth, and who tremble at his word; of whom only at present we speak. These therefore may justly hope, if the storm should fall here, it may blow over them, or they may find shelter. They may apply to themselves such comforts as these. Ps. XXVII. 5. In the time of trouble he shall hid me in his pavilion: in the secret of his tabernacle shall he hid me; he shall set me upon a rook. Again, Ps. XCI. 4. He shall cover thee with his feathers, and under his wings shalt thou trust: his truth shall be thy shield and buckler. And perhaps many of us have found these things made good to us. Isai. XLIX. 2. In the shadow of his hand hath he hid us. However, whether we have found it or no. 2 Chron. VI 9 The eyes of the Lord run to and fro throughout the whole Earth, to show himself strong in the behalf of them whose heart is perfect towards him: And those eyes purify, as well as preserve; cherish and provide succour for the frailties of the mind, as well as of the outward man. Let the consideration hereof therefore cheer us, as to our own, both Temporal and Spiritual concerns. The wrath of man shall praise God, either by our preservation, or betterment, or both. Lastly, inasmuch as all the praise which God gets by the wrath of men, is generally, Against their will, and merely forced by his almighty wisdom and power, let not us, who avow ourselves servants, and have the honour to be called the sons of the most high, put our gracious Lord and Father to this force. It is enough for Rebels to praise him by their wrath, and against their will: Sons should praise him out of choice with cheerful willing minds, in a spirit of Divine Love, Gratitude and Meekness; Of Peace, Sweetness and Charity; Of Holiness, Duty, and study of all well-doing. In a word, God has been universally beneficent to us of these Nations, beyond what we could possibly hope for. Let not us repay him in ingratitude, looseness and negligence. Let our praises be, to our power, as Universal as his Beneficence: beginning first, In our hearts; by an universal devotedness to our Duty, and by all Diligence therein: and particularly by what is most contrary to wrath, universal Charity. No man is thankful to God, or praises him at all (any otherwise than forcibly) who indulges a wrathful, bitter, or uncharitable spirit towards any man living. From our hearts, let our praises proceed into Actions, by grateful returns; Doing good unto others, and as far as we are able, unto all; Even as God has both been, and done, good unto us. And if the praises of God be thus in our Hearts & Actions, they will be ever and anon in our Mouths too: we shall even with our voices in some sort exalt the God of our mercies. And may the Causes of God's praises ever continue to us all, and particularly to Your Sacred Majesty; for whom we poor Protestants of Ireland, above all men, must both pray and praise. May the praises of God, I say, be ever in your Majesty's mouth, and a two-edged sword in your hand; Not so much to execute Vengeance, as to Conquer; And, by Conquering, to give Peace, and together Laws for an happy Settlement, and for reforming what is amiss in these distracted Churches and Kingdoms. May all late and present wrath of men amongst us thus praise God; and such remainders as will not, may he restrain. Amen, Amen. FINIS.