THis Prophet was cast upon variety of times, under the Reignes of severall Kings, wherein the Church was several­ly conditioned; sometimes happie, being blessed with pious and vertuous Princes, sometimes miserable, afflicted with viti­ous and tyrannicall ones, which occasioned so much variety of Doctrine as we finde in this excellent Pro­phesie. 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 ty­dings 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 threatning Gods just Judgements against her for her [Page 2]sins; by the other hand (in promises of her enemies overthrow, and her deliverance) he bears her up in her afflictions by faith to wait upon the Almighty. This propheticall mixture is carried along thorow the whole body of this Chapter, and is beautifully laid out in the four parts thereof.

In the

• 1. He layes out the justnesse of Gods judg­ments upon the Jewish Church, in discovering her sins whereby she had provoked the Lord so to anger.
  Ver. 1.—5.
  Vers. 1-5.
• 2. He declares the severity of their punish­ment, in setting forth their enemies (the Assy­rians) whose pride and cruelty they should see upon their brethren the children of Israel be­fore their eyes,
  Ver. 5.—12.
  Vers. 5. —12.
• 3. He discovers Gods purpose against the Assyrians at length, for their cruelty against the Church,
  Ver. 12.—20.
  Vers. 10.—23.
• 4. He propo­seth two spe­ciall 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 neerer 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 Designe of the holy Ghost therein. The Scope of the Text. The Text we finde in the third branch of the Chapter, wherein the Lord begins to discover a purpose of de­stroying [Page 3]the proud enemies of his Church (which were then 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 withall, and let the proud and wicked King of Assyria (not onely go unpunished hitherto, but also) prevail and prosper in his bloody designes against the Church, non quam si ulsisci non posset: Or as another Prophet expostulates, Hab. 1.13, 14. Hab. 1.13. Wherefore lookest thou upon them that deal treacherously, and holdest thy tongue when the wicked devoureth the man that is more righteous then 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 worke upon Mount Sion, and Jerusalem, I will, &c. 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 Churches enemies may not be mistaken, it will be necessary to lay down, by the way, these four Cautions, viz.

[Page 4] 1. He bears not with them through any want of in­formation, 1 as if he knew not their cruell proceedings against his people: The passages of Sennacheribs pro­ceedings 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 speciall 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 Balbuties sanctorum in precihus. imperfections of the Saints, or at best, Calvin on Psal. but humane expressions, uttered in the bitter­nesse of their souls, and in the zeal of their desires: And when the wicked, through infidelity and atheisticall 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 watchfull, from certain Demonstrations in the Verses following; he knows their doings then, and yet he doth not visite 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 [Page 5](especially by such cruell 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 wisedom, his holinesse, his faithfulnesse, 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 Soveraignty (according to the opinion of some Divines) did appoint the Vessels of wrath, to be tormented in Hell for ever; I finde not any that make his afflicting of his Church, an act of meer soveraignty.

3 3. Nor doth he suffer the enemies of his Church, because he loves them or any of their cruell wayes: if men so mis-judge of God, he will shew them the con­trary, Psal. 50.21. Psal. 50.21. Thou thoughtest that I was such a one as thy self, 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, cruell, and proud, and so the more hatefull he was to God, the fitter 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 pro­ceedings.

4 4. Muchlesse, doth he spare them through any [Page 6]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 middest 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 Charibdis in chains, with this In­scription,

Pergite securae per freta nostra rates:

So God holds the Churches 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 peoples welfare; nor out of any love he bears to them, nor want of power that he suffereth, and visites not his peoples enemies; but in a speciall 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 speciall 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 Churches enemies, they are very bad masters, executing their own Lust and cruelty against Gods people; yet very good servants, if the divine hand [Page 7]make use of them for the Churches service, and such as could ill be wanted: David foresaw, that the sparing of Saul, and his instruments for a time (though cruell enemies to both him, and the Church) would be the preventing of a mischief, if not a benefit; and there­fore intreats the Lord, Slay them not, least my people forget it, Psal. 59 11. Psal. 59.11. God did not cut off the Canaanites ut­terly, and at once, though they were his peoples ene­mies; and it was out of the care he had of his own, least the Beasts of the field increase upon them. Deut. 7.22. Deut. 7.22. He makes use of them, as the good Husband-man doth of Bryars, 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 Fruitfull Grounds. 3. Speciall be­nefits intended the Church by suffering her enemies to live. More especially, there be three benefits of his Church and People, with reference, whereunto God suffers their enemies to re­main, so long unvisited; viz.

1 1. He suffers them to remain, that they may be un­to his People, as the thorn at the Philomela's Breast, and the Brasse Ball in the Phisophers hand, a means to keep them waking: An alarum from enemies, now, and then, will put the Church into a posture of defence, and keep her in breath, when the Beast had power given him to make warre with the Saints; Here is the faith and patience. (i.e.) Vt toleran­tia corum ma [...]e­at invict [...] & f [...] ­des quovis our [...] fi [...]t prob [...]ior, Paraeus in A­pocalypsin. The exercise and tryall of the faith and pa­tience in the Saints, Revel. 13.10. The graces of Gods people are like the hony in the comb, Opus est aliquâ pres­surâ, They had need to be wrung out by the heavy hand of an enemy, sometimes: Ease and Idlenesse Prosperit [...]es effae minat vir­tutem fidei. Tertul. Emas­culate the vigour of grace, whereas the sight of an enemy provokes and stirres up the strength thereof: Carnall security, the daughter of unsanctified peace, [Page 8]is more Pan cum bello de crudeli­tate cetavit & dicit. Aug. destructive and cruell, then 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 Bowells of this Kingdom? By being at ease in Sion, we have begotten a woe unto us, and verified that old Poeticall Rhime.

Anglica gens est optima flens & pessima rideus.

2 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 blood-sucking Creatures to be set on, to prevent some mortall 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 Gods anger, by which, he purposed to take down a peccant humour in his people, Isa 10.5, 6. and correct them for their Hypocrisie, Vers. 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 iniquitie of Jacob be purged 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 it self, doth take away sin; but by suffering, the soul may be humbled, and brought to hunger after righteousnesse, even that righteousnesse of Christ, whereby the iniquity of Ja­cob is really taken away; yea, by affliction also, the Lord intends to take away the iniquitie of Jacob, in a way of Reformation, and to beget the quiet fruit of righ­teousnesse [Page 9]in them that are exercised thereby, and to make them partakers of Gods holinesse, Heb. 12.10, 11. Heb 12.10, 11. He deals here­in with his Church, as the Husband-man with his Vine, which he desires should bear fruit, with a pruning Knife he lops off Suckers, and such Branches, as are burden­some, or superfluous, Viti enim non est Luxuriandum.

3. To wean his people from the world, lest they should be too much taken with the pleasures thereof, and think of setling in a Land of their Captivity: Israel was inclineable enough, to have dwelt in Egypt (as ap­pears in their wishing themselves in Egypt again, upon the least discontent in the Wildernesse) and therefore, the Lord permitted the hard hand of Task-masters to oppresse them into a willingnesse, to depart; by threat­ning, that the Canaanites shall be Goads in the sides, and Thornes in the eyes of Israel, The Lord strives to keep his people from joyning with them, Josh. 23.12, 13. Josh. 23.12, 13. David had but little minde to dwell 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 Countrey; to make them (as the Primi­tive Martyrs, Hab. 11.15.) lesse mindefull of that Countrey, from whence they are come out, and more earnestly to seek another Countrey, 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 [Page 10]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 ruine 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 Physick work very strongly, and bring her very weak and low, and though the unsatiable Horse-leech be still sucking her blood, the wise Physitian knows all this is but needfull 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 medicinall, and at length taken off in her deliverance. Three Argu­ments of good intended, to England, in the remaining of her enemies. There are three probable, and incouraging arguments to be considered of; viz.

1. In that he hath broken already, that power which our enemies lately abused, to poyson and wound the spirits and conscience of men; it is not long (we know)▪ since they did hunt, and devoure the souls of men, by stifling, preaching, or else by poysoning it; Not long since, our Sacraments were put into a Romish dresse, 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 Presse and Pulpit; Not long since, many other wayes were used, to oppresse mens consci­ences with intolerable burdens, in all which, the Lord hath already broken the horns of the ungodly. And is it not an argument of Gods love unto us? That since he must yet punish us, by the hands of enemies, that our [Page 11]punishment is lesse spirituall, though it be more penall, then 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, boundlesse, and lawlesse power; Why may we not expect the utter downfull of our ene­mies? This was an argument that held in Hamans case, as his Wife and Wise-men 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 ought 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 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 passe, 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 lye, Psal. 7.14. Yea, Psal. 7.14. their own counsells have wonderfully recoyled and turned, to the furtherance of their own ruine; 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. Yee shall conceive chaff, yee shall bring forth stubble, your breath as Ignis vestro flatu accensu [...]. fire shall devoure you, and the people shall be as the burning of Lyme: As Lyme is melted, and mouldereth away by [Page 12]his own heat; so the enemies of the Church at this day, Propriâ audaciâ seipsos fraugunt: And it is not the least footstep of Gods care over this Church, that he daily unvails, and layes open the face of their unnatu­rall and divellish designes, before all the world, which they have indeavoured, by all Jesuited policie, to mask under specious pretenses, that they might delude the world thereby.

3 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 havock 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 Gods favour, which David injoyed, or of a future, which he desired to in­joy, it matters not in this point, though Expositors differ; If God have now and then, let down a linke 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 Churches enemies; and this shall we do, if we spend not our time in bemoaning our selves, and crying out of the miseries that are upon us; but in being awaked out of carnall security, in be­ing humbled for our sins, in being reformed, and in drawing nigh unto God, which is some of that work, which God expecteth should be done upon Mount Sion, [Page 13]and Jerusalem, before he will visite 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:

Wherin we have to ob­serve 2 particu­lars, viz.

• 1. An Intimation of the true cause why God did not yet visite the Assyrian that had so much provoked him;
  Division.
  the Lords Work upon Mount Sion and Jerusalem was not yet wholly performed, in these words, When the Lord hath performed, &c.
• 2. A Declaration of Gods 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 finde out what this Work to be performed is, we must know, That the Lord hath a twofold Work to be performed on Mount Sion: 1. One is externall and pre­parative onely, 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 sequele of the Hi­story, in 36 and 37 Chapters of this Prophesie, where we finde Sennacheribs Army before Jerusalem, empty­ing the Treasures thereof by a heavie Imposition of 300 Talents of silver, and 30 Talents of gold, yeeld­ed unto by Hezekiah, upon condition that the Assyrians should depart, and leave the strong Cities of Iudah, 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.

[Page 14] 2 2. Another work is more principall Spirituall and In­ternall, to be ushered in by the former, wrought upon Sion more immediately by the hands of God him­selfe, even the Work of Repentance, with all the reall 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 cryes in their afflictions, renewing their Cove­nants, and turning from the evil of their doings; this is the Work which the Lord will have wholly perform­ed upon Mount Sion and Jerusalem. Sion and Ieru­salem.] Sion and Jerusa­lem are usually known to be put by a Synechdoche, 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 Sion 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 aliquo-usque per Assyrium erat castinganda & ipse Assyrius in monte Sion manu Domini per­cutiendus. So he. The difference is really this: In the former reading Sion and Jerusalem do signifie the Church and People of God, whom he will correct by his rod the Assyrian. In the later, they signifie the place where God will visite that proud enemy of his Church; he will punish him upon Mount Sion and Jerusalem. But upon due observation of the Series wherein the Text runs, and the Scope at which the holy Ghost [Page 15]ayms therein, before mentioned, we shall finde 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 Sion and Ierusalem signifie the Church and People of the Jews, and, in them, the Church and People of God successively, whom the Lord intendeth duely 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 principall 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 Iob, yet the good man over-looks them all, and takes the affliction as from the Lord alone, Job. 1.24. Iob. 1.21. And though they were shot in Satans bow, yet he calls them, The Arrows of the Almighty that stuck in him, Job 6.4. Iob 6.4. When that great evil was to be brought upon Iudah, in the time of Ma­nassch his wicked Reigne, so great, as that it would make both a mans 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 spoyl to all their enemies.

God in the au­thor of evils of punishment.Yea, the Lord challengeth the efficiency of all evil of punishments, whether temporall or eternall, as his [Page 16]own prerogative: For temporall, he hath said, I make peace, and create evil, I the Lord do all these things, Isa 45.7. Isai. 45.7. And by a strongly denying question he not onely 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 Royall Prerogative therein, whereas the Heathen Idols pretend unto the God-head, 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. Shew 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 eternall punishments, they are from God more cleerly, Eternall pu­nishments are from God im­mediately. by how much they proceed from him more immediately then temporall punishments, which are sometimes laid on by instrumentall 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 losse. But with submission I conceive, upon a more deliberate appre­hension of the Text, we shall finde, 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 rendring the words, fa­vours this meaning, Damnati a presente Domino & potente ipsius gloria; the very torrour of his face, and the [Page 17]dreadfull Majesty of his presence shall slay the wicked, who shall beg and wish, the Mountains, and the Rocks, to hide 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 losse. Learned Zanchius in his Explication of that Epistle, recites this opinion, and approves it so farre, 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 then, the fires heat is the efficient cause of the Waxes melting, so is Gods presencè of the wickeds perishing, or destruction; whence, that expression of Gods 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 shew 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, then 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 divels 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. [Page 18]15.28. But since I have digressed, I will return from the generall, That God is the Author of all afflictions, to shew 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 Churches afflictions, which are effects subordinate unto the will and provi­dence of our great God, they are but his instruments, and ought not to carry away the denomination of that effect from the principall agent; as what the servant doth by commission from his master, is justly esteemed the masters act: In this present case of the Jewish Churches afflictions, God himself hath said of Ashur, That he was no more but the Almighties rod, to chastise his people, Isai. 10.5, 6. Vers. 5, 6. If it be demanded then;

Q. Quest. How stands it with divine justice, to punish the King of Assyria for this, wherein he was but Gods instrument?

Answ. Answ. I answer, well enough, because he went be­yond his commission, and did not work herein subor­dinately unto the minde and will of God, but in afflict­ing Gods people, proposed unto himself other ends, and followed other rules, then 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 hypocrisie 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 off 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 [Page 19]the instruments of our publike miseries, which are but subservient unto a higher hand, that is correcting us: The Prophet findes comfort in this course, when reckon­ing up the heavy calamities that were upon Gods Church, by the Caldeans; 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 Davids course, when his enemies were grown to a great height against him, he looks upon them as Gods instruments, whom the Lord can rule; and take off 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 Churches 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 onely, we profit not by Gods judgements and afflictions that are upon us, but rather are provoked to passion and revenge, Injuriam injuria pellere, our Hearts are never kindely wrought upon in our troubles, whether publike 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 dutifull submissi­on in whatsoever we suffer. This was it, that stopt the mouth of Davids murmuring, when Gods hand was heavy, and ready to consume him; yet was I dumb, be­cause thou diddest it, saith he, Psal. 9.10. If we could take this course now, in the sad times of our publike mise­ries, to take them as from God, not as the fruits of mans malice against us; but as in Gods wisdom, righteousnesse, faithfulnesse, and goodnesse, laid on us, and over-ruled [Page 20]by our Heavenly Father, Three speciall ben [...]fits, by re­ceiving [...]ur afflictions as from God. viz. we should finde 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, 1 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 mightie hand, and turning from our evil wayes; upon which con­dition, onely doth he promise to heal his peoples 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 wayes, then will I hear from heaven, and will forgive their sin, and will heal their Land.

2 2. This course would aford, and administer a stay to bear up our spirits, that we should not sinke or faint under the weight of our miseries, when they come thick­est, and are heaviest upon us: How sick soever a man be with Physick, he is not afraid of dying, because he considers the Physitian, in wisedom gave him, what now occasions his present sicknesse; No more should we be dismayed at the bitternesse of our cup, if (with Christ) we did consider, it is the cup that our Father hath given us, and that onely 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, then what God will turn to her good, and his praise; and all their wrath that cannot so be made medicinall and profitable, he will restrain, Psal 76.10. Psal. 76.10. The consideration of which [Page 21]over-ruling 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 mercilesse 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 publike miseries and distractions, would be a speciall check to carnall policy, whereby the worldly wise, indeavour to make a Linsie-Woolsie end of our afflictions, looking more after peace with men, then 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 spake against it with a strong hand, although the people then 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 Gods 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 Whoredomes 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 finde no set ing of peace, till God be reconciled: To go, to make peace with our enemies, before that be done, were, as if a man should intreat his enemies sword to forbear [Page 22]devouring, and not at all to intreat the man that smiteth with it; the folly whereof, is elegantly set forth in the Prophets Ironicall 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 thy self 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 onely 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 Prophets 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 Brasse and Iron corrupt still, the Bellows 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 fearfull dooms are these, that the Prophet sets forth, and how dreadfull at a distance, and farre off? How much more, when we consider, how neerly they concern us? That have been little amended, by all the hammering of Gods judgements upon us, hitherto: How prophanely opposite, do we yet remain in generall, to the work of Reformation? How doth a spirit of [Page 23]division, still prevail, and continue us a divided Church, and a divided Kingdom? The good Lord prevent such wofull 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 Sion, and Jerusalem; And the point is this.

That Gods 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 setling of this Truth, I shall brifly shew these three things.

• First, What this Work is, The non performance whereof, is an obstruction.
• Secondly, That the Churches deliverance, hangs mainly upon the performance of this Work.
• Thirdly, The causes why the Churches delive­rance hangs upon the performance of that Work.

A threefold work upon the Church in her trouble.For the first, we finde, 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 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; [Page 24]so will God deal with the Church in time of trouble; he will be unto it, as a Refiners fire, and like Fullers Soap, Mal. 3.2, 3. Mal. 3.2, 3. No good husband will lay up Chaff with Wheat, no Goldsmith, drosse with pure Gold; and therefore, they will use the fanne 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 Wildernesse, ere they come into Canaan, a Land of rest. When the Romans immortalized any of their Emperours, 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 try­all had passed upon them. I am sure, the fiery tryall is now passing upon the Church, which will sever between the precious, and the vile; as mens works, so mens conditions shall be tryed by fire, and men that are saved and delivered, shall be saved yet, so as by fire.

2 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, baldnesse, 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. No 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, yee are our gods; But God presently answers, I [Page 25]will heal their back-sliding, I will love them freely, for mine anger is turned away from him; This then is another work God looks for.

3 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 evill wayes, then 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 Romes overthrow, there was not left standing any of the Temples or Statues of Idols, but were all broken down, onely the Basilicae Christianorum, were left standing. So God will, doubtlesse, 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 drosse, and purely purge away thy Tyn, and I will re­store thy Judges, as at the first, and thy Counsellours, as at the beginning; afterward thou shalt be called the City of Righte­ousnesse, the Faithfull City.

And for the second Branch, that the Churches de­liverance, depends mainly upon the performance of these works, appears both in Gods promises, and dis­pensations of deliverance: He looks, but whether the Church hath performed, or not performed it, and ac­cordingly promiseth, or denyes to give deliverance: If they humble themselves, and pray, and seek my face, and turn from their evill wayes, are the termes, 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 [Page 26]threaten rather, that the Syrians before, and the Philistims behinde, 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 Hostes, Isai. 9.12, 13. Isai. 9.12, 13. In like manner, he orders his dispensations to the Church, in this particu­lar. For though Joshua prayed, that Israel might have successe, 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 reformed, 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 ly under the severity of any tempo­rall punishment rather, then 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 roughnesse, saith he, is but like that of the File, or Whet-stone, 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 Lacedemonian Woman, when she gave her son his fathers 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, then to see him in disgrace: So God will rather not deliver his people, then that their sin should not be reformed, which dishonours them.

Reason 2 2. Deliverance from enemies, without deliverance from sin, would be no blessing in event: The effect of [Page 27]such a deliverance would be the hardning of peoples 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 Plaister, before the Wound be perfectly cured, is the way to make it rankle and dange­rous: An unjust peace, is as much worse, then a just warre; as it is better for the Church to be at peace with God rather, then to be at peace with men.

Reason 3 3. God should otherwise loose 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 iniquitie of Jacob, Isai. 27.9. Which to lose, and leave his cure imperfect, Isa. 27.2. can neither stand with the wisedom, justice, faithfulnesse, nor good­nesse, of her heavenly Physitian.

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 farre from being wholly performed upon our Mount Sion 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 Churches 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 then 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 [Page 28]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 (oh 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 Goades in their sides, and Thorns in their eyes; they lifted up their voyces, 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, tels us little lesse, for our disobedience, and un­reformednesse this day, Then that the Canaanites amongst us (that idolatrous, and unnaturall 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, bap­tize 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 generall mourning, over a distressed Church and Kingdom. Let us sadly consider three things; Three Motives to mourn over England this day. viz,

1. Its a signe of heavy wrath come out from the Lord, against us; That he doth chastise us with Scor­pions: 1 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 [Page 29]all the Heathen, those inhumane, and barbarous Rebels, that have already dyed their hands in the blood of so many thousand souls in Ireland.

2 2. England is very sick, and the disease is mortall, very dangerous, and much to be lamented; for the Symptoms are sad, Physick 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 Balme in Gilead, and Phisitians 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 reformed; and like mad men flying in the faces of those that spend themselves, to do us good: That we are still torne in peeces, 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 joyned together with one consent, and are confederate a­gainst us.

3 3. England in these wofull broiles, is active in her own destruction; and how horrible, and unnaturall is the self-murder of a Kingdom? wherein her own blood must be upon her own head: O Israel, thy destruction is from thy self, in me is thy help, Hos 13 9. saith God. Hos. 13.9. O England, thy destruction is from thy self, 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 Counsells, appearing with our Armies, and prospering them, so that there is no want of help on Gods part, onely, we pull down our own ruine upon us, by our impenitency, and not [Page 30]performing the work of the Lord. Poor England, thou hast a good God, a good Cause, good Means, and good Friends, onely thou art miserable in thy self; tis not a Popish Army, nor Jesuited Counsell, nor Irish Rebels, can ruine 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 then (honourable and beloved) that are cal­led to be State-Phisitians, cannot chose but finde 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 Phisiti­ans 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 Sion and Jerusalem. You are the Lords work men, to carry on this work, which you have had the honour to begin! God waits but untill that work be ended, and he will quickly turn his hand upon your enemies: Be exhorted (I beseech you) in the Apostles words, Be stedfast, un­moveable, alwayes 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 faithfull indeavour (as theirs) shall crown your memories to Posterity, and it shall be said of you, (as it was said of Radolphus the Emperours, after his death) Ecclesiae ceciderunt.

[Page 31] 1. Help on the work of humiliation through the whole Kingdom, Particulars not onely by your worthy (and much looked on) example, 1 but also by putting life into your Laws and Ordinances; especially, that for confession of nationall, and publike 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 Gods peo­ple: And it pitties our hearts as much, to see it so much neglected, as not to be read on the dayes of humiliati­on, nor so much as known in many places, and that (which is worse) not only out of spirituall sloath, but out of opposition, and from corrupt principles in many.

2 2. Proceed in the work of Reformation, as you have worthily begun: Dagon is begun to fall before the Arke, his head is off, but let not so much as the stump of Dagon remain; be mindefull 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 generall Covenant for the work of Reformation re-inforced, 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, then backward to any for­mer Presidents for your Rule, though they should be Presidents 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 [Page 32]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 reformed) must needs slide by, uncorrected, in that darksome dawning of the Gospel; but we had rather admire Gods goodnesse to the Church in them, that he in abled them to reforme so much, then ungratefully expostulate, Why they did re­forme no more: As Master Greenham sometimes an­swered a Bishop, that pressed him to subscription by Luthers example, saying, That Luther held our Cere­monies lawfull: I had rather (saith Master Greenham) admire Gods goodnesse, that revealed so much truth unto Luther in Fundamentalls, then to inquire into his secret Counsells, 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 wisedoms will carry you in point of imitation, Ad perfectum in quolibet genere.

3 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 bloudy 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 prosper 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 Churches enemies: We should now have proceeded to the second, Gods 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, &c. The point.

God himself will take in hand his peoples enemies, Doct. 4 when they have done as much as he intended against his Church.

The Lord begins with these Assyrians, at the six­teenth Verse, and see what dreadfull slaughter he brought upon that hoste, 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 dreadfull 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 incouragement to waite upon the Lord, Use. when our miseries are at the heighth, and our enemies most insolent, when we can­not subdue them, God himself will become our second, and take them in hand: Be still then, 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 then 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.