God's Work of Mercy, IN Zions' Misery; Laid out in a SERMON Preached before the Honourable House of COMMONS at Margaret's Westminster, Decemb. 27. 1643. By JOHN STRICKLAND, B. D. Pastor of the Church, at S. Edmund's, in the City of New Sarum. Published by Order of the said House. Whereunto is added, A Catalogue of the Names of all the Divines that preached before the Parliament till this present, in order as they preached. In freto viximus moriamur in portu. Senec. in Epist. 19 Judg. 14.14. Out of the eater came forth meat, and out of the strong came sweetness. Psal. 81.13, 14. O that my people had harkened unto me, and that Israel had walked in my way! I should soon have subdued their enemies, and turned my hand against their adversaries. London, Printed by J. Raworth, for L. Fawn, and are to be sold at his shop, at the sign of the Parrot in Paul's Churchyard. 1644. HONORABILI ET MULTUM CELEBRANDO SENATUI DOMUI COMMVN: IN SALUTEM ECCLESIAE REIQUE PUBLICAE ANGLICANAE, FOELICITER IN PARLIAMENTO CONGREGATAE. Hanc Qualem Qualem concionem publicâ jejunii solennitate nupèr habitam in obedientiae suae & observantiae Testimonium. D.C.Q. JOHAN. STRICKLAND. Anno salutis Christianae, qVIs tV DeVs Ita MIrIfICVs In operIbVs tVIs. Psal. 86.8. 1643. Die Mercurii. 27. Decemb. 164●. IT is this day Ordered by the Commons assembled in Parliament, That Master Recorder do return thanks from this House, to Master Strickland, for the great pains he took in the Sermon he preached this day (at the Entreaty of the House of Commons) in Saint Margaret's, Westminster (being the day of public Humiliation) and that he be desired to Print his Sermon; And it is Ordered, That none presume to Print his Sermon, but who shall 〈◊〉 authorised under his hand writing. Hen. Elsing, Cler. Parl. D. Com. I Do Authorise, and appoint Luke Fawns, to Print my Sermon above mentioned. John Strickland. ISAI. 10.20. Wherhfore it shall come to pass, That when the Lord hath performed his whole work upon Mount Zion and Jerusalem, I will punish the fruit of the stout heart of the King of Assyria, and the glory of his high looks. THis Prophet was cast upon variety of times, under the Reigns of several Kings, wherein the Church was severally conditioned; sometimes happy, being blessed with pious and virtuous Princes, sometimes miserable, afflicted with vicious and tyrannical ones, which occasioned so much variety of Doctrine as we find in this excellent Prophecy. At present, the Churches both of Israel and Judah, were under a Cloud, and God, The Series and Sum of the Chapter. by the hand of our Prophet, writes bitter things against them both: Israel and Samaria were to go into Captivity under the power of the Assyrian, in the 8 and 9 Chapters; and Judah, a little after, to be severely punished by the same hand, in this. In the delivering of which heavy tidings unto Judah in this Chapter, he mingles as much of the Gospel as he may, to sweeten them: and while by the one hand he leads that Church to repentance, in threatening Gods just Judgements against her for her sins; by the other hand (in promises of her enemy's overthrow, and her deliverance) he bears her up in her afflictions by faith to wait upon the Almighty. This prophetical mixture is carried along thorough the whole body of this Chapter, and is beautifully laid out in the four parts thereof. In the 1. He lays out the justness of God's judgements upon the Jewish Church, in discovering her sins whereby she had provoked the Lord so to anger. Ver. 1.— 5. Vers. 15. 2. He declares the severity of their punishment, in setting forth their enemies (the Assyrians) whose pride and cruelty they should see upon their brethrens the children of Israel before their eyes, Ver. 5.— 12. Vers. 5.— 12. 3. He discovers God's purpose against the Assyrians at length, for their cruelty against the Church, Ver. 12.— 20. Vers. 10.— 23. 4. He proposeth two special promises from God to comfort that Church; Ver. 20.— 24. viz. 1. Of turning all her heavy afflictions to her good and benefit, in reforming and drawing her nearer unto God, Vers. 20.— 24. 2. Of full deliverance from her enemies, in due time, that should so heavily afflict her, Vers. 24. Ver. 24.— ● Before I come to the particulars which the Text presents, let us more generally look a little upon the Scope and Design of the holy Ghost therein. The Scope of the Text. The Text we find in the third branch of the Chapter, wherein the Lord gins to discover a purpose of destroying the proud enemies of his Church (which were than the Assyrians) that prevailed and insulted extremely, so that weak consciences in Judah began to scruple, Why God should suffer his own people to be so hardly dealt withal, and let the proud and wicked King of Assyria (not only go unpunished hitherto, but also) prevail and prospero in his bloody designs against the Church, non quam si ulsisci non posset: Or as another Prophet expostulates, Hab. 1.13, 14. Hab. 1.13. Wherhfore lookest thou upon them that deal treacherously, and holdest thy tongue when the wicked devoureth the man that is more righteous than he? And makest men as the fishes of the Sea, as the creeping things that have no Ruler over them. Musculus on the place. Huic offendiculo pulcherrimè occurrit. To take away this foul aspersion from God, and scruple from the weak, the Prophet excellently answers in my Text, intimating, That it was not without a providence that the enemy was let alone, and prevailed so long, the Lord had a farther work to be performed by their hands upon his own people, he was resolved in due time to punish the Assyrians, but in the mean time to make use them (though enemies) for the due correction of his children and Church, and that their sins might be taken away; and when that should once be accomplished, he would quickly turn his hand upon their enemies: When the Lord hath performed his whole work upon Mount Zion, and Jerusalem, I will, etc. Giving us to note; It is not without some reference to the good of his people, that God suffereth so long, Doct 1 and visits not presently their wicked enemies. Cautions 4. premised. That Gods bearing with his Church's enemies may not be mistaken, it will be necessary to lay down, by the way, these four Cautions, viz. 1. He bears not with them through any want of information, as if he knew not their cruel proceed against his people: The passages of Sennacheribs proceed even in this story, were not unknown to him, 2 King. 19.27. I know thy abode, 2 Kin. 19.27. and thy going out, and thy coming in, and thy rage against me. And elsewhere, not so much as a proud word uttered by the men of Mount Seir, against the Mountains of Israel, but the Lord took special notice thereof, and so tells them, Ezek. 35.12, 13. Thou shalt know that I have heard all thy blasphemies which thou hast spoken against the Mountains of Israel, Ezek. 15.12.13. saying they are laid desolate, they are given us to consume: Thus have you multiplied your words against me, I have heard them. Neither need he to be awaked, as if the enemies could do the more mischief while he sleeps, and regardeth not; such expostulations of the Saints (up, Lord, why sleepest thou? Why forgettest thou our affliction and oppression?) that seem to imply any such imperfection in the Almighty, be rather the (o) Balbuties sanctorum in precihus. imperfections of the Saints, or at best, Calvin on Psal. but human expressions, uttered in the bitterness of their souls, and in the zeal of their desires: And when the wicked, through infidelity and atheistical presumption, do flatter and encourage themselves, That the Lord shall not see, Psal. 94 7. nor the God of Jacob regard their wicked cruelties against his people, Psal. 94.7. The Prophet lets them know it is but brutish folly, and proves that God cannot be but watchful, from certain Demonstrations in the Verses following; he knows their do than, and yet he doth not visit them presently. 2. He suffers not their wicked enemies as delighting in the afflictions of his people; he rather delights in the prosperity of his servants: his afflicting them (especially by such cruel enemies as were the Assyrians) is one of his strange works, Isai. 28 21. opened. Isai. 28.21. which he will not take in hand, so long as it may stand with his justice, his truth, his wisdom, his holiness, his faithfulness, to forbear, he afflicts not willingly, nor grieves the children of men, to crush under his feet, all the prisoners of the earth, Lam. 3.33, 34. Aliena est ab ipso omnis saevitia & crudelitas. Lam. 3 33, 34. Though God in his Sovereignty (according to the opinion of some Divines) did appoint the Vessels of wrath, to be tormented in Hell for ever; I find not any that make his afflicting of his Church, an act of mere sovereignty. 3. Nor doth he suffer the enemies of his Church, because he loves them or any of their cruel ways: if men so mis-judge of God, he will show them the contrary, Psal. 50.21. Psal. 50.21. Thou thoughtest that I was such a one as thyself, but I will reprove thee, saith the Lord unto the wicked man: God makes use of this wicked King Sennacherib to afflict his people, not for any love to him, but for another reason, as Musculus observes, Musculus in Isaiam. Non quod reliquis regibus justior erat, sed quod pro tyrannicâ superbiâ erat accommodatior. The more wickedly, cruel, and proud, and so the more hateful he was to God, the fit to be Flagellum irae, the rod of his anger, and the staff of his indignation. He that is comforted in punishing his own people, when they offend (as God is in punishing Jerusalem, Ezek. 5.13. Thus shall mine anger be accomplished, and I will 'cause my fury to rest upon them, Ezek. 5.13. and I will be comforted;) he I say, that is thus comforted in the punishment of his own, cannot sure delight in sparing his enemies out of any love, either to their persons, or proceed. 4. muchless, doth he spare them through any want of power, as being unable to punish them; If the Lord be slow to anger (as he is) yet is he great in power, Nahum. 1.3. His people may be secure of his ability, to save and deliver them in the midst of all the storms that can be raised, by the rage and insolency of their enemies; As the story sets forth Neptune in a statue, holding Scylla and Charybdis in chains, with this Inscription, Pergite securae per freta nostra rates: So God holds the Church's enemies in chains, having his Hook in their Nose, and his Bridle in their Lips, even, when they seem to be beyond, and above all bounds and limits, whatsoever; When the Heathen rage, and the Kingdoms are moved, Psal. 46.6. Psal. 46.6. And are become as unruly, as the raging Sea, which makes the very Mountains to shake, Vers. 3. to which they are compared, Verse the third. If the Lord do but utter his voice, in token of his commanding power, it is enough, to dissolve them, and all the earth with them; so that we must conclude, It is neither want of knowledge, or care in God; nor want of love to his people's welfare; nor out of any love he bears to them, nor want of power that he suffereth, and visits not his people's enemies; but in a special dispensation for the good and benefit of Gods own Church, as the Housholder in the Parable, Matth. 13.29. Sim: Gathered not the Tares unto the fire, with reference unto the Wheat: Nay, the truth is, God maketh use of enemies, to the special good of his people: As we say of fire and water, and as the Romans of Caligula, Nemo melior servus nemo pejor dominus, we may say of the Church's enemies, they are very bad masters, executing their own Lust and cruelty against God's people; yet very good servants, if the divine hand make use of them for the Church's service, and such as could ill be wanted: David foresaw, that the sparing of Saul, and his instruments for a time (though cruel enemies to both him, and the Church) would be the preventing of a mischief, if not a benefit; and therefore entreats the Lord, Slay them not, lest my people forget it, Psal. 59 11. Psal. 59.11. God did not cut of the Canaanites utterly, and at once, though they were his people's enemies; and it was out of the care he had of his own, lest the Beasts of the field increase upon them. Deut. 7.22. Deut. 7.22. He makes use of them, as the good Husbandman doth of Briars, and Thorns; which though they be fruits of the Curse, and cumber the ground, yet will he suffer them to grow in Hedges, that he may make them a Fence unto his Fruitful Grounds. 3. Special benefits intended the Church by suffering her enemies to live. Moore especially, there be three benefits of his Church and People, with reference, whereunto God suffers their enemies to remain, so long unvisited; viz. 1. He suffers them to remain, that they may be unto his People, as the thorn at the Philomela's Breast, and the Brass Ball in the Phisophers' hand, a means to keep them waking: An alarm from enemies, now, and than, will put the Church into a posture of defence, and keep her in breath, when the Beast had power given him to make war with the Saints; Here is the faith and patience. (i.e.) (a) tolerantia corum ma●eat invict● & f●des quovis our 〈◊〉 fi●t prob●ior, Paraeus in Apocalypsin. The exercise and trial of the faith and patience in the Saints, Revel. 13.10. The graces of God's people are like the honey in the comb, Opus est aliquâ pressurâ, They had need to be wrung out by the heavy hand of an enemy, sometimes: Ease and Idleness (b) Prosperit●es effae minat virtutem fidei. Tertul. Emasculate the vigour of grace, whereas the sight of an enemy provokes and stirs up the strength thereof: Carnal security, the daughter of unsanctified peace, is more (c) Pan cum bello de crudelitate cetavit & dicit. Aug. destructive and cruel, than an enemy to the Church; as is observed of the Roman State, It could not be overthrown by enemies, but was by Peace and Luxury; and what a Viper hath our long and wantonly abused Peace, bread in the Bowels of this Kingdom? By being at ease in Zion, we have begotten a woe unto us, and verified that old Poetical Rhyme. Anglica gens est optima flens & pessima rideus. 2. He suffers them to remain and prevail, to correct and punish the Church, for such sins, as by provoking the Lord against her, might otherwise be destructive: It is good to chastise the blood, when it grows high and rank, yea, to suffer even Leeches, those bloodsucking Creatures to be set on, to prevent some mortal disease, which would otherwise follow upon the corruption thereof; So deals God with his Church. In this story, the Assyrian is called, the Rod of God's anger, by which, he purposed to take down a peccant humour in his people, Isa 10.5, 6. and correct them for their Hypocrisy, Verse. 5, 6. For this purpose likewise, he brought the Chaldeans upon his people. Thou hast ordained them for judgement, and thou, O God, hast established them for correction; That which God looks after, in punishing his people, by wicked hands, is the correction of their iniquities. By this, shall the iniquity of Jacob be purged (d) Mediote qui de● flagellis peccaia, ●●●iantur non immediate adducant enim ●os ●d poenitentiam quae ad oblin●ud●● pec catorum, re●●s sionem suo ord ne nos ●dducit. Calvin. Isai. 27.9. ; and this is all the fruit; the taking away of his sin, Isai. 27.9. Not that suffering, immediately, and of itself, doth take away sin; but by suffering, the soul may be humbled, and brought to hunger after righteousness, even that righteousness of Christ, whereby the iniquity of Jacob is really taken away; yea, by affliction also, the Lord intends to take away the iniquity of Jacob, in a way of Reformation, and to beget the quiet fruit of righteousness in them that are exercised thereby, and to make them partakers of God's holiness, Heb. 12.10, 11. Heb 12.10, 11. He deals herein with his Church, as the Husbandman with his Vine, which he desires should bear fruit, with a pruning Knife he lops of Suckers, and such Branches, as are burdensome, or superfluous, Viti enim non est Luxuriandum. 3. To wean his people from the world, jest they should be too much taken with the pleasures thereof, and think of settling in a Land of their Captivity: Israel was inclineable enough, to have dwelled in Egypt (as appears in their wishing themselves in Egypt again, upon the lest discontent in the Wilderness) and therefore, the Lord permitted the hard hand of Taskmasters to oppress them into a willingness, to departed; by threatening, that the Canaanites shall be Goads in the sides, and Thorns in the eyes of Israel, The Lord strives to keep his people from joining with them, Josh. 23.12, 13. Josh. 23.12, 13. David had but little mind to devil in Mesech, among them that were enemies unto Peace, Psal. 120.5, 6. This good he got, even by his enemies, and this good also God intends, in those persecutions that befall his people in their earthly Country; to make them (as the Primitive Martyrs, Hab. 11.15.) less mindful of that Country, from whence they are come out, and more earnestly to seek another Country, even a heavenly, Et placeant etiam dolores per quos nihil in mundo placet; and so should their very sorrows, and griefs, do them a pleasure, and become profitable unto them. Use. 1 1. Since this Scripture was delivered by our Prophet, to strengthen the weak and fainting spirits of many in Judah, that were troubled at the prosperity and insolency of the wicked Assyrians, against the Church of God. Let it serve for the same purpose in the Church of England, wherein there be likewise many fainting, and troubled spirits, to see the sons of violence, even a cursed generation of Popish enemies, to carry on the ruin of this Nation, with so high a hand against the Church and people of God, who sadly complain, as David, Psal. 38.19. Psal. 38.19. Mine enemies live, and are mighty, and they that hate me, are increased; yet the same Prophet, when the enemies of the Church prospered, Usque ad invidiam, concludes, Psal 73.1. Psal. 73.1. God is good to Israel; yet God is good to England too, though her Physic work very strongly, and bring her very weak and low, and though the unsatiable Horseleech be still sucking her blood, the wise Physician knows all this is but needful for her recovery: God suffereth not her wicked enemies to remain so long unvisited, but with reference to her good. That they shall be but medicinal, and at length taken of in her deliverance. Three Arguments of good intended, to England, in the remaining of her enemies. There are three probable, and encouraging arguments to be considered of; viz. 1. In that he hath broken already, that power which our enemies lately abused, to poison and wound the spirits and conscience of men; it is not long (we know)▪ since they did hunt, and devour the souls of men, by stifling, preaching, or else by poisoning it; Not long since, our Sacraments were put into a Romish dress, and adulterated both in point of Doctrine and Ceremony; Not long since, the Sabbath (wherein the heavenly Manna should fall among our Tents) was beaten down from the Press and Pulpit; Not long since, many other ways were used, to oppress men's consciences with intolerable burdens, in all which, the Lord hath already broken the horns of the ungodly. And is it not an argument of God's love unto us? That since he must yet punish us, by the hands of enemies, that our punishment is less spiritual, though it be more penal, than before; that we go with free consciences, though it be under such heavy burdens, as are upon our bodies and estates, at this day; And since God hath begun to take them down in their, boundless, and lawless power; Why may we not expect the utter downful of our enemies? This was an argument that held in Hamans' case, as his Wife and Wisemen told him, Esth. 6. 1●. Est. 6.13. If Mordecai be of the seed of the Jews, before whom thou hast begun to fall, thou shalt not prevail against him, but shalt surely fall before him: So well may it hold in our case, for aught I know, If the Church of England, be the Church of God, and spiritually of the Seed of the Jews, before whom the enemies are begun to fall, they shall not prevail against her, but shall surely fall before her. 2. In that, though the enemies live, and are mighty, yet God hath hitherto appeared, with, and for his people, by whose power it hath come to pass, that their conspiracies have been from time to time prevented; though (with Saul against David) they have travailed with mischief, they have brought forth a lie, Psal. 7.14. Yea, Psal. 7.14. their own counsels have wonderfully recoiled and turned, to the furtherance of their own ruin; as they have followed the example of Sennacheribs, and they Assyrians cruelty, against the Church, God is going the way to judge them, in like manner, as he judged the Assyrians for their cruelty (for that judgement, is conceived by the best Expositors, to be denounced against the Assyrians) Isai. 33.11, 12. Isai. 33 11, 12. Ye shall conceive chaff, ye shall bring forth stubble, your breath as (e) Ignis vestro flatu accensu●. fire shall devour you, and the people shall be as the burning of Lyme: As Lyme is melted, and mouldereth away by his own heat; so the enemies of the Church at this day, Propriâ audaciâ seipsos fraugunt: And it is not the lest footstep of God's care over this Church, that he daily unvails, and lays open the face of their unnatural and devilish designs, before all the world, which they have endeavoured, by all Jesuited policy, to mask under specious pretences, that they might delude the world thereby. 3. Though they remain unvisited, yet are not the enemies of the Church unlimited by the Lord; he hath bounded them, as well as the proud Waves of the Sea; their prevailings have not hitherto been proportionable to their malice; they have made great spoil and havoc of the Church, and much more they would, but that there hath been a Hook in their Nose, and a Bridle in their Lips unto this day. By this, also we may know, that he favoureth us, that the enemy doth not triumph against us. Thus David argues, Psal. 41.11 Psal. 41.11. Whether the place be meant of a present experience of God's favour, which David enjoyed, or of a future, which he desired to enjoy, it matters not in this point, though Expositors differ; If God have now and than, let down a link or two, that our enemies might give the Church a reaching blow, and strike home, yet still our God hath them in chains. Use. 2 2. Use. O let this quicken and stir us up, to give God his end in suffering his Church's enemies; and this shall we do, if we spend not our time in bemoaning ourselves, and crying out of the miseries that are upon us; but in being awaked out of carnal security, in being humbled for our sins, in being reform, and in drawing nigh unto God, which is some of that work, which God expecteth should be done upon Mount Zion, and Jerusalem, before he will visit the stout heart of the King of Assyria, and the glory of his high looks; And thus at length we are brought unto the words of the Text: Wherein we have to observe 2 particulars, viz. 1. An Intimation of the true cause why God did not yet visit the Assyrian that had so much provoked him; Division. the Lords Work upon Mount Zion and Jerusalem was not yet wholly performed, in these words, When the Lord hath performed, etc. 2. A Declaration of God's purpose to be revenged on the Assyrians, when that Work is once ended; I will punish the fruit of the stout heart of the stout heart of the King of Assyria, and the glory of his high looks. Work of the Lord, what. Twofold. To find out what this Work to be performed is, we must know, That the Lord hath a twofold Work to be performed on Mount Zion: 1. One is external and preparative only, even outward affliction and calamity to be brought upon his people, which God intended to perform here by the hand of the Assyrians: This Work was not the overthrow (as some conceive) but the besieging of Jerusalem by the Assyrian Army, as Saint Jerome thinks, and as appears by the sequel of the History, in 36 and 37 Chapters of this Prophecy, where we find Sennacheribs Army before Jerusalem, emptying the Treasures thereof by a heavy Imposition of 300 Talents of silver, and 30 Talents of gold, yielded unto by Hezekiah, upon condition that the Assyrians should departed, and leave the strong Cities of judah, 2 King. 18.14. 2 Kin. 18.14. whereby they were afflicted with that and other outward calamities also, which are the ordinary attendants of War. 2. Another work is more principal Spiritual and Internal, to be ushered in by the former, wrought upon Zion more immediately by the hands of God himself, even the Work of Repentance, with all the real genuine fruits thereof, in the hearts and lives of his people, as humbling their souls under the hand of God, lifting up their hearts unto God with strong cries in their afflictions, renewing their Covenants, and turning from the evil of their do; this is the Work which the Lord will have wholly performed upon Mount Zion and Jerusalem. Zion and jerusalem. ] Zion and Jerusalem are usually known to be put by a Synecdoche, for the Church and State of the Jews, because this was the chief City, and there the Temple. Some difference there is among Expositors about the placing of these words, and pointing of the Text, whether they are to be read with the antecedent words, as usually; or with the following words, thus, Upon Mount Zion and Jerusalem I will punish the fruit of the stout heart of the King of Assyria. Thus the Rabbins. But Saint Jerome, and our modern Writers, for the most part, follow the former reading, saving Musculus, who leaves it indifferent, as conceiving both senses agreeable to the Histories of those times. Et Jerusalem aliquousque per Assyrium erat castinganda & ipse Assyrius in monte Zion manu Domini percutiendus. So he. The difference is really this: In the former reading Zion and Jerusalem do signify the Church and People of God, whom he will correct by his rod the Assyrian. In the later, they signify the place where God will visit that proud enemy of his Church; he will punish him upon Mount Zion and Jerusalem. But upon due observation of the Series wherein the Text runs, and the Scope at which the holy Ghost aims therein, before mentioned, we shall find the former reading more apposite, Quae de urbe & arce hoc loco dicuntur transfe●enda sunt ad Ecclesiam omnium aetatum. Mollyeri Hypom●emita E●● egetita ia Isaiam. wherein Zion and jerusalem signify the Church and People of the Jews, and, in them, the Church and People of God successively, whom the Lord intendeth duly to correct, as need shall require, by the hands of enemies, in bringing upon them outward afflictions, as he did here upon the Jewish Church by the Assyrians; which is the first part of the Lords Work, from whence we may note; Whosoever be the instruments, God himself is the principal efficient of those outward afflictions and miseries that befall his Church and People. Doct 2 They are his Work. Men and devils had a hand in afflicting job, yet the good man overlooks them all, and takes the affliction as from the Lord alone, Job. 1.24. job. 1.21. And though they were shot in Satan's bow, yet he calls them, The Arrows of the Almighty that stuck in him, Job 6.4. job 6.4. When that great evil was to be brought upon judah, in the time of Manassch his wicked Reign, so great, as that it would make both a man's ears to tingle that should hear it, yet the Lord takes to it, and tells the world it shall be his doing, 2 Kin. 21.13, 14.12. Behold, 2 Kin. 21.12, 13, 14. I am bringing such evil upon Jerusalem and Judah, that whosoever heareth of it, both his cars shall tingle. And I will stretch over Jerusalem the line of Samaria, and the plummet of the house of Ahab; and I will wipe Jerusalem, as a man wipeth a dish, wiping it and turning it upside down. And I will forsake the remnant of mine Inheritance, and deliver them into the hand of their enemies, and they shall become a prey and a spoil to all their enemies. God in the author of evils of punishment. Yea, the Lord challengeth the efficiency of all evil of punishments, whether temporal or eternal, as his own prerogative: For temporal, he hath said, I make peace, and created evil, I the Lord do all these things, Isa 45.7. Isai. 45.7. And by a strongly denying question he not only strikes it out of doubt, but would take it evil if any beside himself should lay claim to the doing of them, Am. 3.6. Shall there be evil in a City, Am 3.6. and the Lord hath not done it? And for the vindication of his Royal Prerogative therein, whereas the Heathen Idols pretend unto the Godhead, the mighty God is pleased to condescend, That if they can do but either good or evil, they shall be (as they desire to be) accounted so, Isa. 41 22. Isa. 41.23. Show us the things that are to come, that we may know that ye are gods; yea, do good or evil, that we may be dismayed. For eternal punishments, they are from God more clearly, Eternal punishments are from God immediately. by how much they proceed from him more immediately than temporal punishments, which are sometimes laid on by instrumental hands: but in hell (though there be created miseries, yet) the main of the damneds punishment is from God immediately, as the Apostle seems to carry it, 2 Thes 19 opened. 2 Thes. 1.9. Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power. I am not ignorant that the place is usually understood of the wickeds banishment from the presence and glory of Christ, as setting forth their pain of loss. But with submission I conceive, upon a more deliberate apprehension of the Text, we shall find, That the presence and power of the Lord are to be taken as the efficient causes and means of inflicting the pain of sense upon the wicked in hell. Beza. Beza, in rendering the words, favours this meaning, Damnati a present Domino & potente ipsius gloria; the very torrour of his face, and the dreadful Majesty of his presence shall slay the wicked, who shall beg and wish, the Mountains, and the Rocks, to hid them from the face of the Lamb, Revel. 6.16. Revel. 6.16. Where note, that since it were a favour to the wicked, to be freed from the presence of the Lord, their destruction from his presence, cannot congruously be understood of their punishment of loss. Learned Zanchius in his Explication of that Epistle, recites this opinion, and approves it so fare, as to contribute a notable illustration of it, from the Prophet, Psal. 68.2. Psal. 68.2. As Wax melteth before the fire, so shall the wicked perish at the presence of God; As than, the fires heat is the efficient cause of the Waxes melting, so is God's presencè of the wickeds perishing, or destruction; whence, that expression of God's resolution, to destroy a people, is usually in Scripture, this, I will set my face against them: In like manner, we are to understand [from the Glory of his Power] as another efficient, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. or means of the wickeds destruction, wherein God will put forth the glory of his Power, to make it advanced in their confusion, For the Lord will show his wrath, and make his power known in the Vessels, fitted for destruction, Rom. 9.22. Rom. 9.22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod erat ei possibile si adjective sumatur. If the Lord should punish those Vessels by a Creature, or any other hand, than his own immediately, it would be disproportionable, not sufficient to show his wrath, nor enough to make his power known, but as unsuitable, as if a strong man should put forth all his might to strike his enemy with a Feather, who would but little feel the power of the strong man therein: The devils therefore, that shall be tormented themselves, together with them, after the great day, cannot probably be conceived to be the tormentors of the Vessels of wrath, but God himself shall be all in all, as in rewards, so in punishments, 1 Cor. 15.28. But since I have digressed, I will return from the general, That God is the Author of all afflictions, to show the ground and reason, Why he is the Author, more especially, of those afflictions that befall the Church. God is the first, Reason. and supreme cause, and therefore as all second causes in their subordinate operations, are but in the nature of instruments to the first cause; so whosoever may have a hand in the Church's afflictions, which are effects subordinate unto the will and providence of our great God, they are but his instruments, and aught not to carry away the denomination of that effect from the principal agent; as what the servant doth by commission from his master, is justly esteemed the master's act: In this present case of the Jewish Churches afflictions, God himself hath said of Ashur, That he was no more but the Almighty's rod, to chastise his people, Isai. 10.5, 6. Vers. 5, 6. If it be demanded than; Q. Quest. How stands it with divine justice, to punish the King of Assyria for this, wherein he was but God's instrument? Answ. Answ. I answer, well enough, because he went beyond his commission, and did not work herein subordinately unto the mind and will of God, but in afflicting God's people, proposed unto himself other ends, and followed other rules, than God had appointed: This, the holy Ghost notes out especially, as a reason; Why God would be revenged on the Assyrian, Isai. 10.7. Isai. 10.7. God intended by his hand, to punish the hypocrisy of his people, But the King of Assyria meaneth not so, neither doth his heart think so, it is in his heart to destroy, and cut of nations, not a few; Vers. 13.14, 15. and more to this purpose, Verse 13.14, 15. Us. 1 1. This may direct us to look over, and beyond all the instruments of our public miseries, which are but subservient unto a higher hand, that is correcting us: The Prophet finds comfort in this course, when reckoning up the heavy calamities that were upon God's Church, by the Chaldeans; Thou O Lord haste ordained them for correction, and thou haste established them for judgement, we shall not therefore dye, Hab. 1.12. Hab. 1.12. This also was David's course, when his enemies were grown to a great height against him, he looks upon them as God's instruments, whom the Lord can rule; and take of at his pleasure; and therefore betakes himself unto God, by Prayer, Psal. 17.13, 14. Deliver my soul from the wicked, Psal. 17.13, 14. which is thy sword, from men which are thy hand, O Lord; He can as easily rule and govern his Church's enemies, as a man can rule his own hand, and his own sword, to strike, and to forbear at pleasure: While we look upon second causes, and fix our eyes upon instruments only, we profit not by God's judgements and afflictions that are upon us, but rather are provoked to passion and revenge, Injuriam injuria pellere, our Hearts are never kindly wrought upon in our troubles, whether public or private, till we conceive, That God hath to do with us, in them; but this quiets the spirit from all impatience, and passion, and is the way to beget a dutiful submission in whatsoever we suffer. This was it, that stopped the mouth of David's murmuring, when God's hand was heavy, and ready to consume him; yet was I dumb, because thou didst it, saith he, Psal. 9.10. If we could take this course now, in the sad times of our public miseries, to take them as from God, not as the fruits of man's malice against us; but as in God's wisdom, righteousness, faithfulness, and goodness, laid on us, and overruled by our Heavenly Father, Three special benefits, by receiving ●ur afflictions as from God. viz. we should find really a threefold advantage therein. 1. It would make our present troubles, a spur to quicken us to (the duty of this day) humiliation for our sins, that have provoked so loving a God to bring so heavy things upon his Church and people, and the rather, since there is no way for us to be healed, but by returning to the same hand that hath smitten us, as the people resolved well, Hos. 6 1. Hos. 6.1. Nor is there any way of returning safely to the Lord, so as he may return to us in mercy, but by humbling our souls under his mighty hand, and turning from our evil ways; upon which condition, only doth he promise' to heal his people's Land, 2 Chron. 7.14. If my people, 2 Chro 7.14. that are called by my name, shall humble themselves, and pray, and seek my face, and turn from their wicked ways, than will I hear from heaven, and will forgive their sin, and will heal their Land. 2. This course would aford, and administer a stay to bear up our spirits, that we should not sink or faint under the weight of our miseries, when they come thickest, and are heaviest upon us: How sick soever a man be with Physic, he is not afraid of dying, because he considers the Physician, in wisdom gave him, what now occasions his present sickness; Not more should we be dismayed at the bitterness of our cup, if (with Christ) we did consider, it is the cup that our Father hath given us, and that only for correction: He is above all the rage of our enemies, even in those things wherein they deal most proudly, they shall vent no more wrath against the Church, than what God will turn to her good, and his praise; and all their wrath that cannot so be made medicinal and profitable, he will restrain, Psal 76.10. Psal. 76.10. The consideration of which overruling power in God, may quiet our hearts, and sustain them in the time of trouble; Be still, and know, that I am God, Psal. 46.10. Psal. 46.10. Our lives are not at the mercy, nor in the power of merciless enemies, but in his hand, without whose will, not a Sparrow, not a hair of our Head falls to the ground, which was a comfort into David, in the time of his persecution, Psal 31.15. Psal. 31.15. My times are in thy hand, deliver me from the hand of mine enemies, and from them that persecute me. 3. The consideration that God is chief, in bringing upon us, these public miseries and distractions, would be a special check to carnal policy, whereby the worldly wise, endeavour to make a Linsie-Woolsie end of our afflictions, looking more after peace with men, than peace with God; yea, after peace (it may be) with such men, as are not at peace with God, saying, a confederacy to them, to whom the Lord would not have us to say a confederacy to; yea, the Lord spoke against it with a strong hand, although the people than were (as our vain people now are) mightily for it, such as had not the fear of God before them, Isai. 8.12, 12, 13. Isai. 8.11, 12, 13. But if God be the supreme worker in our afflictions, it is in vain to daub up a peace with men, till God's anger be appeased, and his wrath turned away; For we may say in this case, as Jehu to Joram, 2 King 9.22. 2 King. 9.22. What peace, so long as the Whoredoms of thy mother Jezabel, and her Witchcrafts are so many? If God remain displeased, it is all one, we see by daily experience of those that submit, and condescend unto the enemies for peace, they turn, and return, from side to side, and shall surely find no setting of peace, till God be reconciled: To go, to make peace with our enemies, before that be done, were, as if a man should entreat his enemy's sword to forbear devouring, and not at all to entreat the man that smiteth with it; the folly whereof, is elegantly set forth in the Prophet's Ironical Expostulation, and the answer thereunto, Jere. 47.6, 7. Ac si gladium dei vellet mulcere blanditiis & mitig re ejus surorem. Calr. Jerem. 47.6, 7. O thou sword of the Lord, how long will it be, ere thou be quiet? Put up thyself into thy scabbard, rest, and be still; How can it be quiet, seeing, the Lord hath given it a charge against Ashkelon? Stulte facio qui vol● compescere gladium dei. Since it is only in his power to put it up, who ●●●●h given it a commission. Use 2 2. This po●●●t may be of use, to admonish us to bring forth frui● of those afflictions that are upon us, seeing God lay● them on, who will not correct or smite in vain; it we revolt more and more after his corrections, he w●● at length give us over, as incorrigible, Isai. 1.5. It he set us on the fire of affliction, like a boiling Pot ('tis the Prophet's Comparison) and when the scum boiles up in us, it be not taken away, but that our great scum shall still remain in us; and if God having offered to purge us, we will not be purged, we shall not be purged, till the Lord have caused his fury to rest upon us, Ezek. 24.13. Ezek. 24.13. If the founder have been melting all this while in vain, and we remain Brass and Iron corrupt still, the Bellowss shall be burnt, the Mettle consumed in the fire, and reprobate silver shall men call us, Jere. 6.28, 29, 30. and the Lord will reject us, Jere. 26.28, 29, 30. What fearful dooms are these, that the Prophet sets forth, and how dreadful at a distance, and fare of? How much more, when we consider, how nearly they concern us? That have been little amended, by all the hammering of God's judgements upon us, hitherto: How profanely opposite, do we yet remain in general, to the work of Reformation? How doth a spirit of division, still prevail, and continued us a divided Church, and a divided Kingdom? The good Lord prevent such woeful conclusions as will otherwise follow, and fall upon us, from these wretched premises! And unite our hearts in carricing on this work of the Lord, to wit, of Reformation in the Land, that he may turn his hand upon his enemies; Which leads me to the true cause? Why God did not yet fall upon the Assyrian, intimated in these words. When the Lord hath performed his whole work upon Mount Zion, and Jerusalem; And the point is this. That God's work is not yet performed in the Church, Doct 3 is the grand obstruction, and main cause, Why she is not yet delivered? For the settling of this Truth, I shall brifly show these three things. First, What this Work is, The non performance whereof, is an obstruction. Secondly, That the Church's deliverance, hangs mainly upon the performance of this Work. Thirdly, The causes why the Church's deliverance hangs upon the performance of that Work. A threefold work upon the Church in her trouble. For the first, we find, That when God brings the hand of an enemy upon his Church, to trouble her, he hath a threefold work to be performed upon her. 1. A work of discovery, he makes it the time of temptation, wherein, they that have no root, shall fall away, as it was to the Seed that fell among the stony ground, Luke 8.13. Yea, Luk. 8 13. Yea, he will make the Nations as a Sieve, wherein the Lord will sift his people, Israel, Ames 9.9. Which is, Amos 9.9. we know to sever between the Wheat and the Chaff; and as a Refiners fire, melts the Gold, and severs between the dross, and purer Mettle; so will God deal with the Church in time of trouble; he will be unto it, as a Refiners fire, and like Fuller's Soap, Mal. 3.2, 3. Mal. 3.2, 3. Not good husband will lay up Chaff with Wheat, no Goldsmith, dross with pure Gold; and therefore, they will use the fan and the fire first, to sever them: The Eagle (they say) will try her brood, before she will acknowledge them; so the Lord will discover, what is in the heart of Israel, while they are in the troublesome Wilderness, ere they come into Canaan, a Land of rest. When the Romans immortalised any of their Emperors, they did it with this Ceremony, they brought one to swear, That they see him go to Heaven, out of the fire, intimating, That the fire of trial had passed upon them. I am sure, the fiery trial is now passing upon the Church, which will sever between the precious, and the vile; as men's works, so men's conditions shall be tried by fire, and men that are saved and delivered, shall be saved yet, so as by fire. 2. A work of humiliation, as when he punished Israel with fiery Serpents and Scorpions, and the like; It was, That he might humble them, and prove them; that so he might do them good, Deut 8.15, 16. at their latter end, Deut. 8.15, 16. So that by such afflictions, when he brings them upon his Church, The Lord is said to call his people to this duty, to weeping, meurning, baldness, and girding with Sackcloth, Isa. 22.12. Isai, 22.12. God is not set up, till the creature be abased, and his people, ashamed of all their vain confidences, in themselves, or any other creature; but when in the work of humiliation, this is done, God is most ready to be reconciled to them, and to save, Hosea 14.3, 4. Not sooner can his people say, Hos 14.3, 4. Ashur shall not save us, we will not ride upon horses, neither will we say any more to the work of our hands, ye are our gods; But God presently answers, I will heal their back-sliding, I will love them freely, for mine anger is turned away from him; This than is another work God looks for. 3. A work of Reformation: God offered to take away the scum out from Jerusalem, Ezek. 24.13. when he brought the King of Babylon against her, whereby he would have purged and refined her. If my people will turn from their evil ways, than will I forgive their sin, and will heal their Land, saith God unto Solomon, 2 Chro. 7 14. 2 Chr. 7.14. As it was observed in Rome's overthrow, there was not left standing any of the Temples or Statues of Idols, but were all broken down, only the Basilicae Christianorum, were left standing. So God will, doubtless, make it observable in the troubles of his Church; there shall be nothing of Idols or Idolatry, nor any thing contrary unto God left standing; he will pluck up all the Plants, that his hand hath not planted, and what was not from the beginning, as he promiseth, Isai. 1.25, 26. Isai. 1.25, 26. I will take away thy dross, and purely purge away thy Tyn, and I will restore thy Judges, as at the first, and thy Counselors, as at the beginning; afterwards thou shalt be called the City of Righteousness, the Faithful City. And for the second Branch, that the Church's deliverance, depends mainly upon the performance of these works, appears both in God's promises, and dispensations of deliverance: He looks, but whether the Church hath performed, or not performed it, and accordingly promiseth, or denies to give deliverance: If they humble themselves, and pray, and seek my face, and turn from their evil ways, are the terms, upon which the promise of deliverance is made: I will hear their prayers, and heal their Land, 2 Chro. 7.14. as before was noted: And if this be not done, he will not promise' deliverance, but threaten rather, that the Syrians before, and the Philistims behind, and they shall devour Israel with open mouth, for the people turneth not unto him that smiteth them, neither do they seek the Lord of Hosts, Isai. 9.12, 13. Isai. 9.12, 13. In like manner, he order his dispensations to the Church, in this particular. For though Joshua prayed, that Israel might have success, and not be delivered into the hand of their enemies, when they fled before the men of Ai, yet were they not delivered, because Achan was not punished, neither will God be with them any more, till their sin be reform, Josh 7.11, 12. Josh. 7.11, 12. The reasons are manifest; viz. Reasons. 1 1. God so especially loves the persons, and hates the iniquities of his own people, that he can be well content, they should lie under the severity of any temporal punishment rather, than that they should remain in their sins; and therefore, when they offend, they shall not escape, Amos 3.2. Ex hoc intelligi mus nos deo curae esse. Lact. whosoever go free, Amos. 3.2. Agatho in Aelian, told that King (who wondered, why he was so rough to his friends) my roughness, saith he, is but like that of the File, or Whetstone, to make my friends affections more bright and sharp: If his people be never so miserably afflicted, God can love them. I have chosen thee in the furnace of affliction, Isai. 48.10. But he cannot love them in their sins; Isai. 48.10. Like the Lacedaemonian Woman, when she gave her son his father's Buckler, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gave him this charge with it, Either bring this back with victory, or be brought back upon this with honour: She desired rather never to see him alive, than to see him in disgrace: So God will rather not deliver his people, than that their sin should not be reform, which dishonours them. Reason 2 2. Deliverance from enemies, without deliverance from sin, would be no blessing in event: The effect of such a deliverance would be the hardening of people's hearts in their sins, as appears in the Jews, who would have concluded, they were allowed to sin, because they were delivered unreformed, Jere. 7.10. So God expostulates; Jere 7.10. and therefore God resolves to deliver them up into the hands of a far severer judgement, Vers. 14.15, 16. Ver. 14, 15, 16. As the taking away of a Plaster, before the Wound be perfectly cured, is the way to make it rankle and dangerous: An unjust peace, is as much worse, than a just war; as it is better for the Church to be at peace with God rather, than to be at peace with men. Reason 3 3. God should otherwise lose his end, and the fruit of his correction in punishing his Church, by the hand of enemles; this is all the fruit, the taking away of sin, and purging the iniquity of Jacob, Isai. 27.9. Which to loose, and leave his cure imperfect, Isa. 27.2. can neither stand with the wisdom, justice, faithfulness, nor goodness, of her heavenly Physician. Use. 1 1. This offers us generally, great matter of humiliation, this day when, we seriously look upon the condition of this Church, and Kingdom; to see the work of the Lord proceed so heavenly, and to be (as it is) so fare from being wholly performed upon our Mount Zion and Jerusalem; that we may justly lament it, as an obstruction in the hopes of our deliverance: Quanta de spe decidimus? We well hoped, to have seen the Lord by this time visiting, upon the Church's enemies, the fruit of their stout hearts, The blasphemies they have uttered, and the Seas of innocent blood that they have spilt, wherein they have been as (or more) predigious than the Assyrians were against the people of the Jews; so that we thought the sins of the Amorites had been well nigh full, (Et qui nil sperare potest desperet nihil.) But what of all that? The Lord will suffer them for all that, till his work be done upon the Church (as we hear) and that (o that) is not yet wholly performed, Et hinc ille lachrymae, that should wound and break our hearts unto weeping, before the Lord this day. When the Lord, upon the disobedience of Israel, sent them word, that he would not, drive out the Canaanites from before them, but that they should remain to be Goads in their sides, and Thorns in their eyes; they lifted up their voices, and wept so sore, that the place took its name from thence, and was called Bochim, Judg. 2.4, 5. And surely, Judg. 2.4, 5. And surely, the sad message from the Lord, tells us little less, for our disobedience, and unreformedness this day, Than that the Canaanites amongst us (that idolatrous, and unnatural generation, risen up in the bowels of this Nation) shall not yet be driven out before us; but be as Goads in our sides, and Thorns in our eyes; Why therefore, should not we also lift up our voices, and weep this day, and with our tears, baptise this place, that it may be called Bochim, a place of weeping; and that our hearts may be melted, to contribute a few tears, towards a general mourning, over a distressed Church and Kingdom. Let us sadly consider three things; Three Motives to mourn over England this day. viz, 1. It's a sign of heavy wrath come out from the Lord, against us; That he doth chastise us with Scorpions: God was very angry when he brought upon Jerusalem (his own dwelling place) the very worst of the heathen; it betokened great provocation, and some sad issue, Ezek. 7.23. as is worthy your observation, EZek. 7.23. unto the end: So surely, God is very angry with England, when he puts a Sword into the hands of Popish enemies against us, and brings upon us also, even the worst of all the Heathen, those inhuman, and barbarous Rebels, that have already died their hands in the blood of so many thousand souls in Ireland. 2. England is very sick, and the disease is mortal, very dangerous, and much to be lamented; for the Symptoms are sad, Physic works not, obstructions remain: In such a case, Jere. 8.20, 21.22. the Prophet was astonished (Jere. 8.20, 21, 22. and so may we) that there should be Balm in Gilead, and Physicians too, and yet the health of the daughter of my people, not recovered: How much more should it amaze us to see, That we are a people generally refusing to be healed, hating to be reform; and like mad men flying in the faces of those that spend themselves, to do us good: That we are still torn in pieces, yea, daily more and more, infatuated by a spirit of division, and that while Gebal, and Ammon, and Amaleck, with the Edomites and Philistims, are joined together with one consent, and are confederate against us. 3. England in these woeful broils, is active in her own destruction; and how horrible, and unnatural is the self-murder of a Kingdom? wherein her own blood must be upon her own head: O Israel, thy destruction is from thyself, in me is thy help, Hos 13 9 saith God. Hos. 13.9. O England, thy destruction is from thyself, in me is thy help, may God as justly, say to us: For he hath not been wanting to show himself most ready to save us, in discovering Plots, preventing intended mischiefs; notwithstanding the assiduous attempts of our enemies, even to this day, infatuating their Counsels, appearing with our Armies, and prospering them, so that there is no want of help on God's part, only, we pull down our own ruin upon us, by our impenitency, and not performing the work of the Lord. Poor England, thou hast a good God, a good Cause, good Means, and good Friends, only thou art miserable in thyself; 'tis not a Popish Army, nor Jesuited Counsel, nor Irish Rebels, can ruin thee; and must thou perish in the sight of mercy and deliverance? and must none but thine own hands (thine own sins) destroy thee? thy condition is to be lamented with tears of blood. 2. You than (honourable and beloved) that are called to be State-Phisitians, cannot choose but find a very sick State, and Church, yet there may be hope in England, concerning this thing, in that the Lord hath laid before you in the Text, a discovery of the Cause. It primus est ad sanitatem gradus no visse morbum: A Physicians princiall (if not the greatest) work in the curing of his patient, is the finding out what it is that causeth his distemper; when that is discovered, the cure is not difficult. You will please to take notice, that the main stoppage, and obstruction in our recovery is, That the work of the Lord is not wholly performed on Mount Zion and Jerusalem. You are the Lords work men, to carry on this work, which you have had the honour to begin! God waits but until that work be ended, and he will quickly turn his hand upon your enemies: Be exhorted (I beseech you) in the Apostles words, Be steadfast, unmoveable, always abounding in the work of the Lord, for as much as you know, that your labour shall not be in vain in the Lord: Master Fym lately buried before. If you should be taken away in the midst of the work (as some Worthies have lately been) your faithful endeavour (as theirs) shall crown your memories to Posterity, and it shall be said of you, (as it was said of Radolphus the Emperors, after his death) Ecclesiae ceciderunt. 1. Help on the work of humiliation through the whole Kingdom, Particulars not only by your worthy (and much looked on) example, but also by putting life into your Laws and Ordinances; especially, that for confession of national, and public sins: In the publishing of that Order, your zeal for the honour of God, and holy endeavour, that the fierce wrath of the Lord may be turned away, much comforted the hearts of God's people: And it pities our hearts as much, to see it so much neglected, as not to be read on the days of humiliation, nor so much as known in many places, and that (which is worse) not only out of spiritual sloth, but out of opposition, and from corrupt principles in many. 2. Proceed in the work of Reformation, as you have worthily begun: Dagon is begun to fall before the Ark, his head is of, but let not so much as the stump of Dagon remain; be mindful of your solemn Covenant, and (as good King Josiah did, 2 Chro. 34 32. ) 'cause all the people to stand to it, by whose honoured example, together with that of the Princes in Ezraes' time, Ezra 10.3, 7, 8. Ezra 10.3, 7, 8. Who by forfeitures and excommunications, effectually caused the people, both to make, and keep their Covenant of Reformation, you may be stirred up, to see your so pious a general Covenant for the work of Reformation reinforced, which many audaciously refuse, and are unpunished, and very few observe: Go on, I say, thus with the work of Reformation, and look forward rather to the Word, than backward to any former Precedents for your Rule, though they should be Precedents of the purest times, since the Reformation began to look out: We honour (as much as any) the memories of those Primitive reformers, Edward the sixth, and Queen Elizabeth; yet we dare not exempt them from imperfection, even in that Work, for which we so much honour them: Nor can we rationally presume, but that some things (among so many, nay among all things to be reform) must needs slide by, uncorrected, in that darksome dawning of the Gospel; but we had rather admire God's goodness to the Church in them, that he in abled them to reform so much, than ungratefully expostulate, Why they did reform not more: As Master Greenham sometimes answered a Bishop, that pressed him to subscription by Luther's example, saying, That Luther held our Ceremonies lawful: I had rather (saith Master Greenham) admire God's goodness, that revealed so much truth unto Luther in Fundamentals, than to inquire into his secret Counsels, Why, He revealed no more unto him in matter of Ceremony: However, we know the Scriptures examples are beyond all exception, and of all, the perfectest; and therefore, your wisdoms will carry you in point of imitation, Ad perfectum in quolibet genere. 3. Be not wanting to the execution of justice, you know there is a curse pronounced against them, that do that work of the Lord (though it be a bloody work) negligently, Jere. 48.10. Jere. 48.10. The mighty God strengththen you thereunto, make all Mountains plain before you, and make the work of the Lord to prospero in your hands. Thus have I done with the former particular in the Text, the intimation of the true cause, Why God visited not yet the Church's enemies: We should now have proceeded to the second, God's Declaration of a resolution to punish his enemies, when that work is once wholly performed: Particular. 2 I will visit the fruit of the stout heart of the King of Assyria, etc. The point. God himself will take in hand his people's enemies, Doct 4 when they have done as much as he intended against his Church. The Lord gins with these Assyrians, at the sixteenth Verse, and see what dreadful slaughter he brought upon that host, 185000 slain by the hand of an Angel in one night, 2 King. 19.35. 2 King. 19.35. And Sennacherib himself being escaped for his life at Niniveh, was murdered by his own sons in the very act of Idolatry, Vers. 37. Vers. 37. Which dreadful judgement from the hand of God upon him, occasioned that Epitaph upon him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Qui me aspicit colat pietatem. As if he should say, Let men by my example, take heed of falling into the hands of the living God. This may be an excellent encouragement to wait upon the Lord, Use. when our miseries are at the height, and our enemies most insolent, when we cannot subdue them, God himself will become our second, and take them in hand: Be still than, and know, that I am God, I will be exalted among the Heathen, I will be exalted in the Earth, Psal. 46.10. It is not their stout heart, Psal. 46.10. nor their high looks, can carry them out against him, that is above them, even in those things wherein they deal most proudly; I will visit the fruit of the stout heart of the King of Assyria, and the glory of his high looks: Let us than conclude with the Church, Psa▪ 68.20, 21. Psal. 68.20, 21. He that is our God, is the God of salvation; and unto God the Lord, belong the issues from death, but God shall wound the head of his enemies, and the hairy scalp of such as go on still in their trespasses. DOctor Burgess, Jere. 50.5. Novemb. 17. 1640. Master Martial, 2 Chro. 15.2. Novemb. 17. 1640. Before the receiving of the Sacrament. Mr. Gauden, Zach. 8.19. Novemb. 29. At the thanksgiving of the Union, betwixt England, and Scotland. Mr. Marshal, Psal. 124.6, 7, 8. September 7. 1641 Mr. Burroughs, Isai. 66.10. September 7. 1641 Dr. Bargesse, Psal. 76.10. November 5. Mr. Marshal, 2 Kings 23.25, 26. December 22. Mr. Calamy, Jerem. 18.7, 8. December 23. Mr. Marshal, Judg. 5.23. February 23. Mr. Calamy, EZek. 36.32. February 23. Dr. Burgess, not Printed. Jerem. 4.14. March 30. 1642 Mr. Ash, Psalm 9.9, March 30. 1642 Mr. Tho. Goodwin, Zach. 4.6, 7, 8, 9 April 27. Mr. Carryll, Revel. 2.2, 3. April 27. Mr. Harris, Luke 18. 6, 7, 8. May 25. Mr. Ob. Sedgwick, Jerem. 4, 3. May 25. Dr. Gouge, Nehem. 5.19. June 29. Mr. William. Sedgwich, Isaiah 62.7. June 29. Mr. Reynolds, Hosea 14.8. July 27. Mr. Hill, Proverbs 22.23. July 27. Dr. Downing, not Printed, 2 Thes. 3.2. August 31. Mr. Carter, Judges 20.26, 27, 28. August 31. Mr. Wilson, Hebrews 11.30. Septemb. 28. Mr. Hodges, Psalm 113.5, 6. Septemb. 28. Dr. Temple, Psalm 2.6. October 26. Mr. Case, not Printed, Psalm 12.5. October 26. Mr Newcoman, Nehemiah 4.11— November 5 Mr Herle, Zachary 8.19. November 28 Mr Vines, Number 14.24. November 28 Mr Valentine, Zephaniah 3.8. December 28 Mr Corbet, 1 Corinthians 1.27. December 28 Mr Whittaker, Haggai 2.7. january 25 Mr Arrowsmith, Leviticus 26.25. january 25 Mr Bridges, 2 Samuel 19.5, 6, 7, 8. February 22 Mr Ellis, Micah 5.5. February 22 Mr Gibons, not Printed, March 29 1643 Mr Lightfoot, Luke 1.14. March 29 1643 Mr Ley, Jeremy 4.21, 22. April 26 Mr Greenhill, Matthew 3, 10. April 26 Mr Perne, Micah 4▪ 5. May 31 Mr Cheynell, Zachary 2.7. May 31 Thanksgiving Sermons, for the discovery of a dangerous, and bloody Design, tending, to the utter subversion of the Parliament, and the Famous City of London. Before the Lords. Mr Calamy, joshua 24.15. june 15 Mr Herle, Psalm 95.1. june 15 Before the Commons. Mr Martial, Revelation 15.2, 3, 4. june 15 Mr Obadiah Sedgwick, Esther 9.1. june 15 Mr Carter, Exodus 32.9, 10. june 28 Mr Palmer, Esther 4.13, 14. june 28 At a Fast before both Houses, and the Assembly of Divines. Mr Bowles, john 2.17. july 7 Mr Newcomen, Isaiah 62.67. july 7 At an Extraordinary Fast. Mr Hill, Revelation 12.11. july 2● Mr Spurst●w, 1 Samuel 7.6. july 2● Mr Vines, not Printed, july 2● Mr Conant, jeremy 30.7. july 2● Mr Sympson, Isaiah 4.5. july 2● Mr Tuckney, jeremy 8.22. August ●● Mr Coleman, jeremy 8.20. August ●● Mr Chambers, Zachary 7.5, 6. Septemberer ●● Mr Anthony Burges, Mark 1.2, 3. Septemberer ●● At the taking of the Covenant of the three Kingdoms. Mr Coleman, jeremy 30.21— September 2● Mr carrel, Nehemiah 9.38— October 6 Mr Wilkinson, Zachary 1.18, 19, 20, 21. October 25 Mr Sallwey, 1 Kings 18.21. October 25 Mr Mew, Isaiah 42.24, 25. November 2● Mr Bridge, Zachary 2.1, 18, 19, 20, 21. November 2● At the Funeral of Master Pym Mr Martial, Micah 7.1, 2.— December 1● Mr Henderson, Ezra 7.23. December 2● Mr Strickland, Isaiah 10.12. December 2● FINIS.