THese words put forth themselves into these three Bran­ches.

First, Here is the Calamity of the people of God, the Crown was faln from their Head.

Secondly, the Cause of it, We have sinned.

Thirdly, the Effect of both, they take up a woful Lamentation upon both these Considerations, the latter especially; Wo unto us that we have sinned.

Let me a little open the Words:

Our Head; The Head spiritual is Christ, and he cannot fall, nor his Crown from him: but they speak here of the Civil, the out­ward and visible Head of the State, as in Isa. 9.15. The Ancient and Honourable, he is the Head.

The Crown; that is, The Emblem of Pre-eminence and Au­thority, and an Ornament in them that have no Authority: as in Prov. 12.4. A Vertuous Woman is a Crown to her Husband; Not a Ring for his Finger, or a Chain for his Nek, but a Crown for his Head, a choice and chief Ornament: So here they are speaking of Josiah, who was the Glory and chief Ornament of their State; and so the Hebrew Doctors expound it. I know the Seventy say, it was written in the time of their Captivity, and upon that occasion only; and this is embraced generally by our Exposi­ters. [Page 6] But why might not Jeremy look upon it as then present, though thirty years before they did go into Captivity, and four Princes Reigns between? And that passage in the 2 Chron. 35.25 warrants this Interpretation, And Jeremiah lamented for Jo [...]ah, and all the singing Men, and the singing Women spake of Jo­siah in their Lamentations to this day, and made them an Ordinance in Israel; and behold they are written in the Lamentations.

Wo, is sometimes put for a word of Threatning, or Prophetical Denunciation, as in Matth. 11.21. Wo unto thee Chorazin, wo un­to thee Bethsaida, &c. And in Matth. 23. from the 13th to the 17th Verse; Wo unto you Scribes and Pharises, Hypocrites. Some­times 'tis used as a word of Pitty, of Commiseration; as in Jer. 13.27. Wo unto thee, or Alas for thee, O Jerusalem, Wilt thou not be made clean? when shall it once be? Sometimes for a word of Confession, or acknowledgment of our sad and calamitous Estate; as in Psal. 120.5. Wo is me that I sojourn in Mesech, that I dwell in the Tents of Kedar, amongst these spiritual Black-moors: so in 2 Sam. 1.26. Wo is me, or I am distressed, or in anguish, for thee my Brother Jonathan, &c. And here it may be taken in all these senses; Wo unto us Now, (for Now is in the Original) our wo is Now begun, and it will multiply; they selt and foresaw misery coming on, their present sorrow was great, and their ex­pectation was far worse, they saw the Consequents in the Ante­cedents, they saw the Effects in their Causes; And so may we, un­less through infinite mercy those Causes be timely removed. The words thus explained will yield us three Observations.

Observ. 1. It is a matter of woful lamentation to God's people, when God causeth the Crown to fall from their heads, when the Glo­ry, the chief Ornament falls from their State, from their Go­vernment.

When a Jacob dies, though as a Rick of ripe Corn he be ga­thered into the Barn, yet even the Egyptians will mourn for him, and that with a grievous mourning, Gen. 50.3.11. And shall not the Israelites then mourn for a Moses? shall not we mourn for [Page 7] our Moses? of whom I am perswaded after-Ages will say as they of him, Deut. 34.10. And there arose not a Protector since in England, (how many soever we may have) like unto him, whom the Lord knew face to face, (who had such intimate Communion with him) In all the signs and the wonders which the Lord sent him to do in the land of Aegypt, to Pharaoh and to all his Servants, and to all his Land; And in all that mighty hand, and in all the great terror, which Moses shewed in the sight of all Israel.

And yet you may observe, that the Egyptians mourned longer for Jacob, than the Israelites for Moses, they seventy days, these but thirty; both because the people of God are, and ought to be more moderate in their mournings, then others which have no hope, 1 Thess. 4.13. either as to them that are departed, or as to themselves, or the Publick; and because the Lord had before-hand prepared a hopeful Successor, Deut. 34.8, 9. So the days of weeping and mourning for Moses were ended; And Joshua the Son of Nun was full of the spirit of Wisdom; for Moses had laid his hands upon him (and solemnly designed him for the Go­vernment) and the Children of Israel hearkned unto him, and did as the Lord commanded Moses.

Let me give you the grounds of the Point; They lament, first, Because of the strong Influence that a good Governor hath into the Vitals of a State, Lam. 4.20. they call Josiah, The breath of their Nostrils; so the Chaldee Paraphrist expounds it, Josiah, who was as dear to us as the breath of our Nostrils, under whose sha­dow we said we shall live. I know that Grotius, Diodati, and o­thers in their Annotations upon the place, do apply it to Zede­kiah (who was indeed taken in the Pits of the Enemies) but if Zedekiah, much more might Josiah be termed, The breath of their Nostrils, and that you know is a great matter, 'tis all in all to the natural Body, the Heart soon slackens without it, when it can no longer breath out its warmth, nor fetch in cool Air to allay its heat. The Spirit of Reformation died with him, the State never breathed after Reformation more, till after the Cap­tivity.

[Page 8]No wonder therefore that the Prophet Zechary, Ch. 12.10, &c. alluded to their Mourning for him, telling them the day should come when their Mourning for the Messiah should be as vehe­ment; as universal, as that for Josiah, all the Land should mourn in Publick Humiliations, Families in private Meetings, every Family apart, and the Leaders of the Families apart, Like to the Mourning in the Valley of Megiddo, there Josiah fell, and there they mourned, 2 Chron. 35, 22. And such a mourning is suita­ble to the loss of One, who hath an Eminent Influence into the Welfare of a State first, as He is, Pater Patriae, a common Father, careful to protect and provide for all, especially for those of the Houshold of Faith, whom the Ministers of Christ, by his Blessing upon his Word, have begotten through the Gospel, 1 Cor. 4.15. To these is the Magistrate, a Nursing Father, Isa. 49.23. to carry them in his bosom (as God said to Moses) As a Nursing Father beareth the sucking Children, Numb. 11.12. Notwithstanding all their frowardness; doubtless such an One was Josiah, Our Josiah, and 'tis no small loss to the poor People of God to part with such a Friend, such a Father, if we be not sensible of it now, we shall feel it to our cost hereafter; but if we feel it now, and it work kindly with us, there is hopes that through a supply, and a succession of the same Spirit, we shall feel it the less hereafter.

Secondly, As he is Custos utriusque Tabulae, The Keeper of both Tables, which is clear out of the Old Testament, and the Chief Magistrates Duty is not so particularly laid down in the New (as is that of Subjects, and other Relations) because no such new Members of the visible Church in the Apostles days, nor for a long time after, it must then be fetched from the Old Te­stament, or no where.

And this is so necessary, even his looking to the Duties of the First Table, that some have ventur'd to say, that a Persecuting Magistrate (as in the Primitive Church) were ten times rather to be wished, then one careless and neglecting to set up Ordi­nances, [Page 9] suffering all to run into Irreligion and Heathenism: For either by Persecuting, or commending and Countenan­cing the Worship of God, the Magistrate causeth Religion to flourish; by doing neither, He takes the way utterly to abo­lish it; as Julian the Apostate was about to do, had not God cut him off the sooner; Better a Persecuter, then a Neuter, better a Domitian, a Nero, then a Gallio; Who careth for none of those things.

But what a mercy it is to have a Josiah indeed, a Prince cor­dially studious of Religion and Reformation, whose heart akes and trembles for the Ark of God, as Elie's did, 1 Sam. 4.13. And who prefers Jerusalem before his chiefest joys, as David did, Psalm 137.6.

And what a calamity it is to have such an one taken away; before Reformation be perfected, 2 Chron. 35.20. After all this when Josiah had prepared the Temple, then Necho King of Egypt comes and cuts him off, when the Church had most need of him; For Israel to lose a Moses, when they are yet in the Wilderness (which is our case at this day) this is a Lamen­tation, and ought to be unto us for a Lamentation.

Thirdly, As he is Custos utriusque Gladii, The Keeper of both Swords, Martial and Civil.

First, of the Military Sword, He is the great Arbiter of Peace and War, and in time of War, he is Chief Leader; so was Josiah, so our Josiah. We might all say to him, as the Israel­ites to David, 2 Sam. 5.2. Thou wast he that ledest out, and broughtest in Israel with Safety and Victory: How often did he offer himself willingly ( Judg. 5.9.) and jeoparded his Life in the high places of the Field: For Courage and Conduct, for Pru­dence, Piety, and success in War, our Leader was Incompara­ble; This Land, all these three Nations will afford him ever­lasting Monuments; The God of Peace grant we never feel the want of this great Leader in this particular.

Secondly, He beareth the Civil Sword also, He is the Guar­dian [Page 10] of all Vindictive Power, God hath put his own Sword of Justice into the Magistrates hand; He is God's Sword-Bearer, Rom. 13.4. none may usurp it, nor resist it.

There are two things that legitimate the Magistrates Vindi­ctive Administrations. First, That he acts by God's Authority, and Secondly, according to his Justice, both must concur; a private Man may not of his own head kill a Malefactor: Ehues slaying Egton, Moses the Egyptians, are no Patterns for us, un­less we have the same Commission, or Privy Seal.

Exempla heroica sunt supra Regulam. Nor may the Magistrate kill an Innocent Person: but when he puts a Malefactor to death, according to God's order, 'ts not Man, but God, that kills him.

Now to lose such a Magistrate, who bare not the Sword in vain, but durst draw it against the greatest Transgressor, and who durst not touch the poorest innocent with the least of his Fingers (as God himself is impotent as to the doing of the least evil) Who could do nothing against the Truth (as the Apostle speaks, 2 Cor. 13.8.) and could not but do his utmost for the Truth, this is a great loss unto a Pleople.

Fourthly, As he is Custos salutis publicae, the Vigilant Sentinel of Publick Safety, Rom. 13.6. for they are God's Ministers, at­tending continually upon this very thing [...], watching, by the just punishment of the wicked, to preserve and protect the Just (as Grotius expounds it) and hereupon the Apostle makes one Inference, ver. 7. Let them have their due (and all their their Ministers under them) Custom, Tribute, Fear, and Ho­nour. 'Tis a sin against all Equity and Conscience, to deny or with hold any of these from them, seeing they are always watch­ing for our Good.

And let me make another Inference: It is a duty which every Man owes the Magistrate, in all Proposals, Overtures and Endeavours, whether relating to Matters Civil or Spiritual, to carry it with all possible Simplicity and Integrity, otherwise to [Page 11] bring in Evils, under painted Vizards, and specious pretences, what is it, but to surprize these Sentinels, and to elude their Vigilance, and that's the practice and part of an Enemy; such a Watchman of Israel was Josiah, such a Watchman was our Josiah, it was no easy matter to surprize him: How securely did we sleep, while he watched over us; Bene dormivi quia An­tipater vigi avit, I slept well to Night (said Alexander) because I knew a careful Man was in the Watch. But what shall be­come of us now, that this Watchman is fallen asleep? If he who keepeth Israel, who neither slumbers nor sleep, watch not o­ver us, and over our Rulers, and help them to watch for us.

I and all the World may say of him that's now gone from us, as one said of Mucianus, the Roman Consul; He did Vim Prin­cipis complecti, nomen remittere, He had all the Power, and per­formed all the part of a good King, though he refused the Ti­tle; Cause have we therefore to take up a woful Lamentation, when such a Prince, when such a great Man is fallen in our Israel, who in all these respects had so benign an Influence into the Vitals of our State: And that's the first ground of the La­mentation.

A second may be, the rarity and scarcity of such as might supply such Decays, fill up such a breach, such an Hiatus: Where shall a Man be found to stand in this Gap? He only who hath the residence of the Spirit, can supply us; And blessed be his Name, that he hath made this Noble Vine fruitful and full of Branches, that there are strong Rods for the Scepters of them that bear Rule; where there is no strong Rod to be a Scepter to Rule (whatever some Men think) this is a Lamentation, and should be for a Lamentation in Ezekiel's Judgment, Chap. 19. ult. O let us pray that the Lord would strengthen these Bran­ches, that they may not be broken off, that no East-wind (of Invasion from abroad) may wither them, no fire (of Contention at home) consume them, as the Prophet speaks, in that Chapter.

Thirdly, this is an usual Honour that God puts on his Emi­nent [Page 12] and Faithful Servants, when they are gone, their removal is bewailed and lamented; Men may marvell as the Disciples did, to see a fruitless Fig-tree suddenly withered away, Matth. 21.20, but there's no moan made, there's no mourning: But when an usefull Vine dies, which affords both Shade and Fruit, that's a loss (much more then that of Jonah's Gourd) to be lamented, the most serviceable, shall always me the most Honourable; They that live much desired, cannot dye but much lamented: as for the wicked and worthless Person, it shall be nothing so, they shall not lament for him, saying, Ah my Brother, Ah Lord, or Ah his Glory, He shall be buried with the burial of an Ass, drawn and cast forth beyond the Gates of the City.

The loss then of a gracious Prince, of a pious Governor, is very lamentable. The second Point will lead us to look into the Cause thereof, and that's this.

Observ. 2. The sins of God's people are the fall of their Crown; These Traytors pull it from the head of a State or Government: and there was a double sin at that time most remarkable in that people.

First, They went about to pluck the Crown of Soveraignty from God's Head, They would not hearken to him, nor obey him, see this in Jer. 25.2, 3, &c. From the thirteenth year of Josiah (and that was the next year after he began the publick Refor­mation; for it is said in the 2 Chron. 34.3. In the twelfth year he began to purge Judah and Jerusalem). From the very begin­ning of the Reformation, saith Jeremy, even unto this day, (for ten years space together) The word of the Lord came unto me (and it died not with me); But I have spoken unto you, rising early and speaking, but ye have not hearkned. And the Lord hath sent unto you all his Servants the Prophets, rising early and sending them, but ye have not hearkned, nor inclined your ear to hear; They said, turn ye again now every one, from his evil way, and from the evil of your doings, and yet ye have not hearkned unto me, saith the Lord, that ye might provoke me to anger with the works of your hands, to your own [Page 13] hurt. Thus even in a time of Reformation they fell to Apostacy, Idolatry, and Profaness, they first sunk into Apostacy, and then into Calamity, and the Crown dropt from their head, that was the beginning of it; see this further in Zeph. 1.1. The word of the Lord came unto him in the days of Josiah, I will utterly consume all, saith the Lord; Why, what was his Controversy? ver. 5. They did worship, and swear by the Lord, and by Malcham, they made a hotch-potch, a mingle-mangle of Religion, they began to curdle and turn by degrees, ver. 6. And them that are turned back from the Lord, and those that have not sought the Lord, nor enquired for him, but fell to looseness and leudness, as it is there described particularly in all sorts of Persons, from the Prince to the Pren­tice.

Secondly, They did what in them lay to pluck the Crown from Josiah's head, the fairest Flower in his Garland, studious­ness of Reformation, there was none like him for that, 2 Kings 23, 25. and they did what they could to weaken his heart and hands in it, they would not bear it, they loathed it, and waxed weary of it, Jer. 1.2. The word of the Lord came unto him in the thirteenth year of Josiah, in the time of Reformation, mark that, and then hear how the Lord chargeth them, Chap. 3.10. They turned not unto me with their whole heart, but feignedly, saith the Lord: they made a shew, and talked, and took the Covenant, but they would not stand to it, they had no heart to a Reformation, but hankered still after their former evils. 'Twas time now to rack them from off their Lees, to empty them from Vessel to Vessel, to turn them out of Jerusalem the Vision of Peace, into Babylon, whose very Name speaks Confusion: The Lord help us to see our Faces in this Glass; I appeal to your Consciences, how much of our State and Story is told over in these particulars: And yet if there be any hope in our Israel concerning this thing, the last Observation must help us to it, and it is this;

[Page 14] Obs. 3. The sincere People of God, take up a woful Mourn­ing, not so much for the fall of their Crown, as for the sins that caused it, they point the finger at this, they place the Wo upon this, Wo unto us that we have sinned. Thus Daniel in the 9. of his Book, complains not of Misery (save only of the De­solation of the Sanctuary) but of Sin, ver. 5.6. We have sinned and committed Iniquity, and have done wickedly, and have rebelled, even by departing from thy Precepts, and from thy Judgments: Nei­ther have we hearkned unto thy Servants the Prophets, which speak in thy Name to our Kings, our Princes, and our Fathers, and to all the People of the Land. This pierced his heart, in the midst of all his Personal Preferment. So was it with good Nehemiah, Chap. 1.6.7. Let thine Ear now be attentive, and thine Eyes open, that thou mayst hear the Prayer of thy Servant, which I pray'd before thee now day and night, for the Children of Israel thy Servants, and confess the sins of the Children of Israel, which we have sinned against thee, both I and my Fathers House have sinned. We have dealt very corruptly against thee, and have not kept thy Commandments, nor the Statutes, nor the Judgments, which thou commandest thy Servant Moses. Sin, sin, that lay more heavy upon the hearts of these good Men, then all their sufferings; And its clear it must be so; First, from the Nature of sincere Repentance, which is ne­ver to be so affected with grief lying on our Spirits, as for our grieving the spirit of God, Zech. 12.10. They shall mourn for him, and be in bitterness for him: And so it was, Acts 2.37. When they heard this, that they had Crucified the Lord of Life and Glory, this went to their hearts, and this the Prophet bewails, that they rebelled against one who had been so tender, so in­dulgent, and compassionate towards them, Isa. 63.4.10. In all their affliction, he was afflicted, and the Angel of his presence saved them, in his love and in his pitty he redeemed them, and he bare them, and carried them all the days of old. But they rebelled and vexed his holy spirit; Therefore he was turned to be their Enemy, and he fought against them. So David, Psal. 51.3.4.

[Page 15]Secondly, Whenever God intends good to a Person, or a People, he leads forth their Spirits this way, makes the stream of their sorrows run forth in this Channel, for this is the prin­cipal (if not the only) way to redress and remove their Cala­mities felt, or feared, when Sinners mourn for sin, as sin, then God pardons sin, and when God pardons Iniquity, he heals In­firmity, Psal. 103.3.

If this then be our present posture, tho' we are made weak by such a loss, yet he will strengthen us, and give us Healers (that's the Magistrates Charity, Isa. 3.7.) yea, this ruine shall be under his own hand, and this is the right course to lodge it there.

Now, briefly to put all these Truths together to Use.

Ʋse. Doth not the Lord call his people in these Nations, to a serious and sensible apprehension of such a stroke.

May I not say to the Common-wealth of England, as this Prophet did to the Common-wealth of Israel? Lament. 2.13. What thing shall I take to witness for thee? what thing shall I liken to thee, O daughter of Jerusalem? what shall I equal to thee that I may comfort thee, O Virgin Daughter of Zion? for thy breach is great like the Sea, who can heal thee? Our Bank is now broken down, who can repair it; who can heal it? that can he alone who made both the Bank and the Breach; Who at first gave a decree to the Sea, and shut it up as with Doo [...]s and Bars, saying, Hitherto shalt thou go and no further, and here shalt thy proud Waves stay: He can keep the Sea from breaking in upon us, at such a time as this, and repair our Bank and Bulwark again. But will he do it? That cannot I tell, but I can tell you of several Symptoms and Indications of approaching mercy, even in times of greatest Calamity; do you look if you can find them upon your own spirits, and they are these: First, when a person or people are troubled more for sin, than for suffering, either incumbent, or approaching: When they look on sin as the greatest, the only evil, when they mostly bewail that, that's a sure sign of esca­ping, [Page 16] Ezek. 7.16. But they that escape of them shall escape, and shall be on the Mountains, as Doves of the Valleys, all of them mourn­ing, every one for his Iniquity. Now is the Voice of this Turtle heard in our Land, at this day; When sin sits heavy, suffering sits light (said Mr. Greneham) And God will make it so to be in­deed, not to Faith only, but to Sence also.

Secondly, when we are laid low in the sight and sence of this vileness, judging our selves worthy of the greatest punishment, unworthy of the least refreshment, when we see cause to sub­mit in case of Reprobation, much more in case of Af­fliction, when we are thus abject it is the custom of our Gracious God (and from thence his Character) to be a Comforter of such, 2 Cor. 7.6. God that comforteth those that are cast down; When Jacob was in his own eyes; not worthy of the least of all God's mercies, then he escapes all the misery so nigh unto him, and so much dreaded by him; the thing that he feared came not upon him, Gen. 32.10, &c.

Thirdly, When the Spirit of Prayer is kept warm in our hearts, or rather, our hearts kept warm by the spirit of Prayer, for our selves, and for others, that's a token for good unto us; when Job prayed for his Friends, then God turned his Captivity, Job 42.10.

How do ye feel your hearts, Christians? frozen, or flaming, cold, or burning within you? can you pray for your Rulers, for the Publick, for your selves, and your posterities after you? Doth the House of Israel enquire of the Lord for this thing? Ezek. 36.37. then will he do it for us, then will he increase us with men like a flock; we shall then live, and not die, neither shall our men be few.

Fourthly, when there's a quiet resignation of our selves, and our affairs to the Lord, not limiting him, but leaving him to his liberty, to take away what Instruments he pleaseth, and use what Instruments he pleaseth; He will be Master over the Sons of men, and when we are willing he should be so, all things then [Page 17] shall work together for our good: When we can choose God and let him choose all the rest; David could not miscarry when his heart was once wrought over to this resignment, 2 Sam. 15.25, 26.

Lastly, When the Spirit of Faith is up in our hearts, when through the discoveries of his Grace in Jesus Christ, we are en­abled still to trust in him, hang on him, expect good from him, so that he cannot shake us off; Generous Spirits scorn to fail those that depend on them: poor sinful creatures have no other way to engage the great God to stand their friend, but by this dependance; And saith the Prophet Isaiah, Chap. 26.3. Thou wilt keep him in perfect peace whose mind is stayed on thee, because he trusteth in thee. When an Hawk pursued a Sparrow so close, that it flew into Xenocrates his Bosome, Non oportet supplicem prodere, was his word, and shall God give up his Turtle that flies into his Bosome, pursued by Birds of Prey? No, he will never do it, Psal. 74.19, 20. Now, what hopes have ye, Christians? what expectations? Can ye wait upon the Lord, that hideth his Face from the House of Jacob, can ye resolve to look for him, Isa. 8.17. Can ye believe for these poor Nations? these woun­ded, wofully wounded Nations? to have slight thoughts of this wound, is the way never to be healed.

But what grounds of Faith or Hope can you shew us, to fix our feet upon at such a time as this?

Suppose I could shew ye none, yet 'tis a duty in the sincere people of God, with their Father Abraham, even against Hope, to believe in Hope, and to give glory to God in believing, Rom. 4.18, 20. But yet God hath not left us without visible grounds to support our sinking expectations concerning these Nations: For first, our grand Enemies have had all the advantages against us they could wish for, and yet have not prevailed; all Campa­nella's projects have been accomplished, Monarchy turned into a Free—State (out of which they hoped to fish some notable advan­tages), the Dutch engaged in a War against the English, to weaken [Page 18] both these States in their Shipping, wherein they were most powerful and formidable.

A Rebellion in Ireland, an horrid one, as that Popeling Politi­tian could have wished; Philosophy mingled with our Divinity, and what not? and yet the Spaniards Universal Monarchy not affected: Our English Roses not yet blasted, nor yet over-top­ped by the Lillies of France, nor our British Crosses become Perches to the Austrian Eagles.

As if God had said from Heaven, You shall have fair play, all that ye can propound to your selves, and yet come short of your Reckoning.

This speaks as if God had no mind to cast us away, to aban­don and give us up as a Prey to the Teeth of our Adversaries: Let us bless the Lord for this, and still believe on him; Our Soul is escaped as a Bird out of the Snare of the Fowlers, the Snare is broken and we are escaped. Our help is in the Name of the Lord who made Heaven and Earth, Psal. 124.7, 8.

Surely when God thus encamps about his House, 'tis a sign that no Oppressor shall pass through them any more (if they fall not off from Him) Zech. 9.8.

Secondly, Are we not a People, redeemed with so high an hand, and such an out-stretched Arm, as never People was since the days of Israel? And hath the Lord been working so many Miracles of Mercy, for so many years together? and will he now undo us, and all his own great Works together? What will he do unto his great Name? What will the Nations say? It was not he, it was a chance that hapned to them? What will his and our Enemies say and do? There is a stupendious expression in Deut. 32, 26, 27. I said I would scatter them into Corners, I would make the Remembrance of them to cease from among Men (I would pay them, I wou'd smoak them, they have deserved it at my hands) were it not that I feared the wrath of the Enemy, least their Adversaries should behave themselves strangely, and least they should say, Our hand is high, the Lord hath not done all this; Can [Page 19] the great God fear any thing? Yes, God himself tells us that he fears, on the behalf of his poor people, that desire to fear his Name, and what need they to fear Enemies, that have a God to fear for them? Only let us sanctify him, in our hearts, and let him be our fear and our dread, and we need fear no­thing else.

Thirdly, What spot of Earth (to the praise of Free-grace be it spoken, not to boast of our selves carnally). What spot of ground in the World bears so many real Saints upon it, as our Island? and some sprinklings here also, that cry Day and Night unto him? Souls Sealed and Marked in the Forehead, not to be touched by the Destroyer: Might Sodom have stood, if there had been but ten righteous Persons there; and shall not these Nations escape, who have so many Thousands to stand in the Gap.

Are not the holy Seed the Sap and Substance of our Robur Anglicanum, our English Oak; as an Oak whose Substance is in it when it casteth its Leaves, The holy Seed shall be the Sub­stance thereof, Isa. 6.13.

Thus saith the Lord, as the New Wine is found in the Cluster, and one saith, destroy it not, for a Blessing is in it, so will I do for my Ser­vants sake, that I may not destroy them all, Isa. 65.8.

And surely we have Governors, who say in their heart, The Inhabitants of Jerusalem shall be our strength in the Lord of Hosts their God, Zech. 12.5.

Fourthly, After all the Wind-falls in God's Orchard, so ma­ny top-heavy tall Oaks and Cedars laid along, those that are Trees of Richteousness indeed, and kept their standing, are more deeply rooted by all these shakings; Professors were ne­ver so Sober, since the times of Persecution, never so in love with old Truths, they see plainly the pretended new light was an Ig­nis fatuus, that misled poor benighted Souls, yea, many that erred now come to understanding, and they that murmured are better instructed, according to that sweet Promise, Isa. 29, 24. [Page 20] We shall not therefore be ashamed of our hope, neither shall our faces wax pale. For as the prevailing of the Spirit of Error was the Herald of Misery, so is the returning of a Spirit of Sobriety the welcome Harbinger of Mercy.

Fifthly, so many hopeful young Men coming on to the Mini­stry (which is the Observation of our Brethren in England; in their Ordinations) their Parts more raised, their Lives more reformed, the Councel of God more clearly revealed then for­merly; even this bespeaks a continuance of Mercy: Surely the great Husbandman hath yet some Harvest to Inn, seeing he makes such provision and preparation of Labourers, Luke 10.1, 2. After these things, the Lord appointed other Seventy also, and sent them two and two before his face, into every City and place, whither he himself would come. Where Christ sends his Disciples before him, he himself means to follow after; the Treaty of Peace holds, whilst his Leiger-Embassadors are not recalled.

Sixthly, the general sense of this heavy stroke is a good sign among us,

Indeed when the righteous is taken away, and no man layeth it to heart, then there's evil to come, Isa. 57.1. But I am per­swaded no stroke these thousand years hath been more felt by the best people of these Nations: the mourning is universal, like that in Zech. 12.12, &c. not only amongst the Rulers, the Fa­milies of David and Nathan, not only amongst the Ministers, the Family of Levi; but even the Family of Shimei, who was of the house of Saul, a Male-content, a Reviler, that comes along in the Train of the Mourners. We read indeed of others of that name who were of the house of Levi, but that cannot be here meant, because it was before-mentioned by name. It's strange indeed to find the Family of Shimei mourning for the loss of the House of David, yet the Lord can bring this to pass, and hath done so at this time. (If I be rightly informed) 'tis said of Galba, that he left but few willing to live under his Go­vernment, but many mourning for his death: How many do [Page 21] now confess they were unworthy of such a Ruler? they knew not how to prise, how to improve such a mercy, and when we cut our Fingers with Swords, 'tis time they should be laid up.

Seventhly, that the great Plot of Firing London, raising the Countreys, betraying the Ports and Garrisons, was utterly bro­ken before this Blow was given; that this Man of War should die himself in Peace (contrary to the prophesyings of many) and leave us in Peace; this speaks much tenderness in our God to­wards us, that such a storm should be blown over (and a day of Thanksgiving kept throughout the three Nations for it) before this skilful Pilot was called from the Helm. Indeed when the Pilot is cast over Board in a storm, it fore-speaks a Shipwrack. But now that the Lord hath thus in measure debated with us (notwithstanding all our Luxuriances) and stayed the rough wind, in the day of the blasting East-wind; well may we hope, that by This shall the Iniquity of Jacob be purged, and that this shall be the Fruit to take away our sin, Isa. 27.8, 9. that his design is to purge and prune us, not to root us up.

Eighthly, That we should slide so quietly, so naturally into a Settlement, I think far beyond all our expectations, this is a wonderful mercy, Sol occubuis, nox nulla secuta est, Our Sun is set, and yet no Night ensued.

Now for Light to rise when the Sun sets, that at Evening time it should be light (according to that promise in Zech. 14.7.) this is not only a sign of mercy, but a miracle of mercy it self.

Ninthly, That we now have Magistrates, the Legallity of whose Call to their present Office and Station, is beyond all dispute, all settled by Authority of Parliament; The Scepter put into his Highness's Hand, that now is, according to the San­ction of Parliament: The Sword put into his Excellency's Hand here after his late Highness's Establishment by Parliament; even this may give us a rational ground of hope, of quietness and submission, even in the most unquiet Spirits: at least they will have a less reason to pretend for their unquietness, though unquiet persons never want pretences.

[Page 22]Tenthly, We enjoy Magistrates, to whom the Interest of Re­ligion is so endeared, so incorporated, by a principle of Grace in themselves, that they can no more forsake or abandon it, than their own souls, and so intwisted by the hand of Providence, with their own Interest, that they cannot be safe if they quit it: their Authority, their Safety is Embarqued in the same bot­tom with it, they must swim, or sink together.

Now, God promis'd it of old as a Favour to his People, that their Nobles should be of themselves, and that their Governors should proceed out of the midst of them (Let not us despise ours, because they do so); And I will cause him to draw neer, and he shall approach unto me; for who is this that engaged his heart to approach unto me' saith the Lord, Jer. 30.21. It is an admirable thing when Rulers and Governors engage their hearts to approach unto God, God himself seems to be taken with it, and to wonder at it; Let us help them with our Prayers to engage more and more with, and for God; for this also speaks establishment, ver. 20. and prosperity, ver. 19. And out of them shall proceed Thanksgiving, and the voice of them that make merry, and I will multiply them, and they shall not be few; I will also glorify them, and they shall not be small; Their Children also shall be as afore-time, and their Congre­gation shall be established before me, and I will punish all that oppress them, And their Nobles shall be of themselves, and their Governor shall proceed from the midst of them, and I will cause him to draw neer, and he shall approach unto me, &c.

Again, The late success of the Swede, and our own success in Flanders, putting a Curb, and a Bridle upon the Jaws of our ill Neighbours, these look like the Pledges and Fore-runners of more mercy.

Lastly, And especially some beginnings of real Reformation, and breathings after more, in Persons, Families, Congregations, Towns, Cities, Countreys; these, where-ever they are to be discerned, look very smilingly and promisingly upon us: Indeed if Reformation be neglected, all our other grounds of hope will [Page 23] fail us, and float away; If the people turneth not to him that smi­teth them, neither do seek the Lord of Hosts, then will he set up their Adversaries against them, and joyn their Enemies together, and they shall devour Israel with open mouth, Isa 9.11, 12, 13. And thou, whoever thou art that hatest to be reformed, mayst be one of the first that shall be so devoured; But if Reformation be cor­dially endeavoured by us, according to our places, this will make us precious in the sight of the Lord, and he will make us ho­nourable, Isa. 43.4. if this be pursued (I am not affraid to af­firm it) as Sin hath pluckt the Crown from our Head, so Re­formation will restore it, and set it again upon the Head of our State and Government; yea, the Lord will redeem our life from destruction, and (as David speaks, Psal. 103.4.) Crown us with loving kindness, and tender mercies.

Without Reformation, we are a lost people, but if the Lord make us a reforming people, we shall certainly be a preserved people, that will restore our Ornament, our Glory to us; Come therefore and let us return unto the Lord, for he hath torn, and he will heal us; he hath smitten, and he will bind us up.