and Posterity if Religion should not be setled and the house of God ordered with all speed and diligence in every thing as God himselfe had commanded If we will looke more distinctly upon the Order not of the words but of the matter we shall meet with three particulars fitting the present condition of affaires and very worthy our gravest consideration The first is the great evill to be avoyded even the greatest of all evils The wrath of God against the Realme of the King and his Sonnes The second is the meane which is the chiefest of all meanes and without which no other meane can be effectuall for averting or preventing of wrath Whatsoever is commanded by the God of heaven let it be diligently done for the house of the God of heaven The third is the connexion of the one and the other or the inference of the effect from the cause For why should there be wrath c. When that is not diligently done for the house of the God of Heaven which the God of Heaven commandeth then is there wrath against the Realme of the King and his Sonnes Would the Lord who is so rich in wisdome and can use so many powerfull wayes of dealing with the heart of man be pleased to put it in the Kings heart to write such a letter and send forth such an Edict as this is it would be the opening of a doore of hope or as good Schechaniah saith l there would be now hope in Israel concerning this thing That the horrible deluge of wrath which now overrunneth this Land should be aswaged the Fountains also of the depth and the windowes of Heaven would be stopped the Arke would rest the Dove would come with an Olive-leafe in her mouth we would all joyn in offering a Sacrifice of thanksgiving the Lord would smell a savour of rest and we should see a new world wherin should dwel righteousnesse and peace Amongst all the great things which the honourable Houses of Parliament have done there is none more acceptable to God or more promiseth peace and happinesse to this Land then that a Church-assembly is called for searching into the will of the God of Heaven that whatsoever is commanded by him may be diligently done The wrath of the Lord hath raged for many yeeres in Germany and is not yet abated because nothing is done there for Reformation of Religion and building of the house of God But there be three things in England which give us hope and promise deliverance First Your frequent and continued fasting and humiliation Secondly Your entring into a solemne Covenant with God for obtaining mercy Thirdly Your begun Reformation and the course You have taken for perfecting the same That whatsoever is commanded by the God of Heaven may be diligently done for the house of the God of Heaven If these three be performed in truth You may expect a blessing True humiliation Covenanting with God and Reformation are the Harbingers of peace and happinesse But when they are not in truth the hypocrisie threatneth more then the performance promiseth Concerning the great evill to be avoyded which is the wrath of the God of Heaven although it be infinit and above all dimenâ—ion unmeasurable as it is in the infinit and incomprehensible God yet according to our capacity and the matter in hand it is expressed and set before our eyes in the dimensions thereof In the m Psalme 103. we have the dimensions of the infinite mercy of God the height and the depth thereof according to the height of heaven or as the heaven is high above the earth so great is his mercy toward them that feare him and like as a father pitieth his children so the Lord pitieth them that feare him the breadth as farre as the East is from the West so farre hath he removed our transgressions from us and the length The mercy of the Lord is from everlasting to everlasting to them that feare him and his righteousnesse unto his Childrens Children In this place We have the like dimensions of his anger against them that use noâ— the power which God hath given them for setling his feare and worship according to his owne will The height and depth thereof is in the word Wrath which is a boyling and burning anger and this is the wrath of God revealed from heaven and burning to the lowest hell The bredth is where it is not said against the King but the kingdom of the King and the length of it is the Sons Posterity of the King to al generations To speake a word of these three severally First we know that the words used in Scripture to denote the wrath of God against his Enemies doe expresse humane affections and bodily passions which are not in him who is not like unto man But the thing intended is the Lord his most holy dislike and serious detestation of sinne with his most just and constant will and decree to punish the same His Comminations and threats declaring his dislike and decree and his judgements and vengeance which are the executing of his threatnings This execution of wrath is principally meant in this place and yet it is not called the wrath of God but simply Wrath thereby shewing the greatnesse and immensity of the wrath of God that there is no wrath comparable with his wrath and therefore no wrath so formidable as his wrath For first all other wrath of Man or Angell is but the limited wrath of the creature but his wrath is infinite like himself as the man is so is his wrath and as God is so is his wrath The wrath of a King is like the roaring of a young Lyon but the roaring of the Lyon of the Tribe of Judah is more terrible look how much the Wisdome the Power the Justice the Mercy of God are greater then the Wisdome the Power the Justice the mercy of man so much is the wrath of God greater then the wrath of man Secondly the wrath of God reacheth to the soule as well as to the body to Kingdomes as well as to particular persons or Families to the posterity as well as to the present generation it being accompanied with omnipotency to which all things are alike easie and faisible Thirdly the greatnesse of his anger appeareth in this that he is the Lord of Hosts when the Heavens and the earth were finished and all the host of them n Gen. 2.1 then and not before did God the maker of all things take upon him the name of the Lord o verse 4. After he had made all things by his word and set them in order he commandeth and ruleth all by his authority he hath them all ready to execute his will they are all his Host and Souldiers from the Angels Sunne Moone and Starres unto the smallest Flies and Wormes and when he giveth the alarme to the least of them the greatest on earth are not able to resist The
Use of this may be two-fold One is against the wicked since in these three respects there is no wrath comparable to the wrath of God no wrath is so much to be feared as his wrath Vengeance belongeth to me I will recompence saith the Lord and againe the Lord shall judge his people It is a fearfull thing to fall into the hands of the living God p although it be much better for the Godly to fill into the hands of God whose mercies are great and who in judgement remembreth mercy then into the hands of men whose mercies are cruell and it were more tolerable for them to have the pestilence then the sword raging in the Land q yet the wicked shall find that it had beene more easie for them to fall into the hands of men then into the hands of God who both killeth the body and destroyeth their temporall being casteth both soul and body into the fire of hel For the Lord whose name is jealous is a jalous God r and which is very proper for such as at this time flatter themselves in their owne wickednesse The Lord will not spare him but the anger of the Lord and his jealousie shall smoake against that man and all the curses that are written in this booke shall lye upon him and the Lord shall blot out his name from under Heaven s To which that of the Prophet is very agreeable Then shall mine anger be accomplished and I will cause my fury to rest upon them and I will be comforted t The wicked amongst the people of God who blesse themselves in their owne hearts saying We shall have peace though we walk in the imaginations of our owne hearts are the naturall element for the curses and judgements of God which are moving to and fro to lye and rest in and when the curses and judgements of the Lord come upon them the Lord is at rest and is comforted and his people that feare his name and tremble at his judgements are also at rest and are comforted Another use is for the Godly who in some similitude and conformity with the wrath of the jealous God should stirre up in themselves their zeal and just indignation against false worship and the contempt of the true worship of his name When Moses did behold the Idolatry of the people in the golden Calfe his Zeale was so strong and he so impatient that he brake the Tables written with Gods owne hand u I have beene very jealous for the Lord God of Hosts saith Elias x For the Children of Israel have forsaken thy Covenant thrown down thine Altars and slaine thy Prophets with the sword When Paul came to Athens and saw the City wholly given to Idolatry his spirit was stirred in him and a Paroxisme like a fit of a feaver did take him y And when Lot was at Sodome he vexed his righteous soul from day to day with their unlawfull deeds his soule was tormented within him z You must not any longer be lukewarme like Laodicea neither hot nor cold a but according to the fervent anger ascribed here to God fervent in spirit serving the Lord b When we are lukewarme in the matters of God then doth the wrath of God wax hot and when we are fervent and zealous then doth his anger cease and the fire of his wrath is extinguished The second is the object of his wrath or the bredth unto which it is extended The Realme of the King he saith not upon the King or upon the King of the Kingdome but upon the Kingdome of the King and thus he expresseth himselfe upon two grounds or for two reasons The one is because he knew that for his fault the people might suffer The other is that he looked more to the suffering of the people then to any thing that could befall himselfe No question he had learned from Ezra and others of his spirit so good and necessary a thing is it that Ezraes and Nehemiahs be about Kings such prove indeed as their names imply helpers and comforters both to King and people that Kingdomes suffers sometimes for the sins of their Kings and Rulers c a truth not unknowne unto naturall men It is also true that Kings sometimes suffer for the sinnes of the people For the transgression of a Land many are the Princes therof d If you shall still doe wickedly saith Samuel to the people e yee shall be consumed both you and your King But all the debate is in the application for Kings many times justifie themselves that the people suffer not for their sinnes but for their owne and the people are as ready to justifie themselves that Kings suffer not for their sinnes but for their owne and when wrath is upon both both are ready to stand to their owne defence and to plead their innocency But the true determination is that no man or multitude suffereth but for that sinne which some way is their owne sinne and whereof they themselves are guilty When David numbred the people the people were punished the people were punished for their owne sinnes both their former sinnes which the Lord at this time did take occasion to call to remembrance and their present sinne in consenting to the numbering of the people for had they beene all unwilling as Joab was and had not consented they had not sinned Kings should not be permitted to commit such publike sinnes but Councell Parliament People and every one according to his place and power should hinder them It may displease them for the present but afterward it shall be no griefe nor offence of heart unto them either that they have shed blood causlesse or have avenged themselves as Abigail said to David f yet David said truely it was his sinne both because it did beginne at him and he was the principall Agent in it and because he gave the provocation at this time and his sinne was the match that set on fire the wrath of God which was ready before to be kindled against the people for their sinnes It is a miserable debate betwixt a King and a people when in the time of a publike judgement both of them stand to their owne innocency and the one accuseth the other of guiltinesse But it is a sweet contest and promiseth much mercy and comfort when the Prince saith I have sinned and done wickedly but what hath the people done and when the people say we have sinned and done wickedly and thereby have drawne wrath upon out selves Although at this time the Kings Majesty when he sees so many of the poore people fall to the ground so much blood spilt should be moved in his heart to say as David said I have sinned Yet yee that are his Subjects each one in his owne place should confesse your owne sinnes and justifie the Lords doing for yee are guilty first of many sinnes before this
A SERMON PREACHED To the Honourable HOVSE OF COMMONS At their late solemne Fast Wednesday December 27. 1643. BY ALEXANDER HENDERSON Minister at Edenbrugh NUM 21.14 Wherefore it is said in the booke of the warres of the Lord what he did in the red Sea and in the brookes of Arnon Published by Order of the House LONDON Printed for Robert Bostock dwelling at the signe of the Kings-head in Pauls Churchyard 1644. Die Mercurij 27. Decemb. 1643. IT is this day Ordered by the Commons assembled in Parliament that Master Solicitor doe from this House give thankes unto Master Henderson for the great paines he tooke in the Sermon he preached this day at the intreaty of this House at Saint Margarets Westminster being the day of publike Humiliation and to desire him to Print his Sermon It is also Ordered that none shall presume to Print his Sermon without being authorised under his hand writing Hen. Elsynge Cler. Parl. D. Com. I appoint Robert Bostocke to Print this Sermon Alexander Henderson To the READER THIS Sermon such as it is was preached to the honourable house of Commons at their desire and is now by their Order printed for thy use and by the blessing of God for thy benefit The desire endevor of the Preacher was according to the scope and nature of the Text to shew that after so often renued and long continued humiliation and after solemne entring into Covenant with the most high God The true reformation of Religion is the readiest meane to turne away the still pressing wrath of God from the Kingdome And to bring the desired blessings of all sorts upon Church and State which yet will prove but uneffectuall unlesse the Reformation intended by the Honourable Houses of Parliament and the reverend Assembly of Divines be attended faithfully followed with Renovation and Repentance in the people Repentance for every knowne Sin and how can Sin be unknowne in the midst of so many burning and shining lights But repentance especially for sinnes 〈◊〉 the matter of Religion the present Epidenticall disease of this Land which threatneth changes Armies of sorrowes so it pleaseth the Lord to give more then a taste of the bitter fruits of bad Church-government and a sad representation of the face of the Kingdom if every man should be left to preach professe and print what he will O that my people had harkned unto me Israel had walked in my ways I should soon have subdued their Enemies and turned my hand against their adversaries The haters of God should have submitted themselves unto him but their time should have endured for ever Hearken therefore unto the voyce of God in the spirituall plaine and powerfull preaching of his servants one of the greatest evidences that the Lord hath a purpose of mercy toward you and walke in his wayes Marke them which cause devisions and offences amongst you be wise unto that which is good simple concerning evill the God of peace shall bruise Satan under your feet shortly The Grace of our Lord Jesus Christ be with you A SERMON Preached at the late Fast before the Honourable House of Commons EZRA 7.23 Whatsoever is commanded by the God of heaven let it be diligently done for the house of the God of heaven for why should there be wrath against the Realme of the King and his Sonnes THE Lord who is the Father of Spirits hath a great diversity of influence and operation upon the minds and hearts of the children of men he can send a dream upon Nebuchadnezar while he is at rest in his house and florishing in his palace which maketh him afraid and the thoughts upon his bed and the visions of his head to trouble him a While Belshazzar the King maketh a great feast to a thousand of his Lords he can make a hand to write over against the Candlesticke upon the plaister of the Wall which maketh the Kings countenance to be changed and his thoughts to trouble him so that the joynts of his loynes were loosed his knees smote one against another and his wise men and Lords were astonied with him b he can make Balaam when he is called to curse the people of God contrary to his owne intention the desire of Balaak to blesse them three times c He can make Cajephas to prophesie what he understandeth not that one man should die for the people and that the whole Nation perish not d And the Lord can reveale his will to Joseph Daniel and his Prophets concerning things to come for the comfort of his Church e Againe the Lord can renue the hearts of his Enemies and make such a Persecutor as Paul sometime was to be a beleever and Zealous Preacher f He can restraine the impetuous violence of the heart of man thus dealt he with Laban that he durst not speake to Jacob either good or bad g he can also and doth indeed overrule the hearts and wayes of his most Malignant and desperate Enemies whom he neither renueth nor restraineth and contrary to their Counsels and intentions bring them mervelously about to his owne ends as he dealt with Judas Herod Pilate and the people of the Jewes who devised and did mischiefe against Christ but God meant it for good to save his people from their sinnes h There is yet another way of divine providence and Soveraignty when the Lord is pleased neither to proceed to farre as to renue nor doe so little as to restraine but thinketh meet to change the affections of the heart of man whether from particular hatred and opposition as he dealt with Esau comming against Jacob i and Alexander the great marching against Jerusalem k or from that common and innate hatred that all men naturally beare against the true Religion and Church of God Of which we have the example of Ahashuerus in the booke of Ester of Artaxerxes in the booke of Nehemiah of Cyrus and Darius in this booke and of the same Artaxerxes in this Text In whose eyes Ezra did find such favour and of whom he had as ample testimonie of royall benevolence and bounty toward Jerusalem and the house of God there as his heart could have wished and as made him humbly to acknowledge that the good hand of the Lord his God was upon him and to blesse the Lord God of his fathers which had put such a thing in the Kings heart as to beautifie the house of the Lord God which was at Jerusalem In the letter of Artaxerxes expressing his munificence and containing the Commission and instructions given unto Ezra for this purpose the clause which I have read is worthy of a starre or finger in the margent wherein we may perceive that the King as he had heard and learned not from a flattering Court-Chaplaine but from faithfull Ezra beleeveth that the great wrath of God shall come not onely upon himselfe but which was more upon his Kingdome
it then before either now endeavour to carry it through to every point of known perfection doing whatsoever the God of heaven hath commanded or look for nothing but that Superstition and Idolatry and with it ruine and desolation shall come upon you as a flood And therefore which is the third go about the work after the manner here prescribed that is diligently which implyeth very much 1 Sincerely ayming at the right end without simulation This is to do the work of God for the honour of God and good of Religion And not for our glory or benefit or for civill ends were they never so publick And therefore it calleth not onely for publick but for pious Spirits Where this sinceritie is wanting there may be a businesse and counterfeiting of diligence but no true diligence or faithfulnesse 2 Zealously for true zeal is active like fire or like mettall in a horse or like winde to the sails of a ship it carrieth us on and maketh us diligent 3. Prudently Prudence considereth both the opportunities and impediments of working where Prudence is wanting there may be precipitation but no true diligence 4. Speedily without delay or procrastination Aâ— vineger to the teeth and a smoke to the eyes so is the sluggard to them that send him * The slouthing and slipping of occasions bringeth despair of doing good in the end and then our own consciences chide and others to whom we should have done good do curse us Solomons house was not built in lesse then thirteen yeers but the Temple was built in seven yeers because beside the preparation of materials both the King and the people were more earnest about the one then the other There is no want of materials at this time onely speed is required and without speed no diâ—igence 5. Constantly that no calumny or contradiction no hope or fear no trouble or example of others prevail with you to leave your station or desert the work unto the which the Lord hath called you but that you resolve still to do and if the Lord will to die Let no man think by deserting the work and forsaking his station that the work shall cease and he shall prosper No thou shalt find thy soul filled with grief and vexation upon two contrary grounds One is Thou shalt with a grieved and envious heart behold with thy eyes the work to prosper and thou not honoured to have a hand in it The other is Thou thy self shall perish in the end For as a bird that wandreth from her nest so is a man that wandreth from his place Mark and consider what comfort they have found who have deserted this work of Reformation whether in the one Kingdom or in the other Thou thinkest that thou will not hazard thy self for the honour of God but God saith he will not honour thee to have heart or hand in his work and thou shall run a greater hazard There be two reasons secretly couched in the words to perswade and provoke unto this duty The one is from the knowledge of the greatnesse and majestie of God the other from the conscience of common equitie amongst men Concerning the first Artaxerxes was a great King for in the beginning of his letter he is honored with the title of King of Kings as having many mightie Princes under his power And in the end of the letter he hath power of confiscation of goods imprisonment banishment and death Yet he acknowledgeth one greater then the greatest whom he calleth the God of heaven thereby to expresse his greatnesse majestie and glory which made him to give forth this Decree and by which he would move all men to do diligently what he commandeth For the knowledge and apprehension of the greatnesse and Majestie of God especially compared with our basenesse is a powerfull mean to move us to obey his Commandments and to go diligently about the affairs of his House The Lord is great eminently and infinitely above the creature he is the originall of all created greatnesse and nothing can be conceived in him which may be the least diminution of his greatnesse and Majestie It is not so with men When he is to give his Law to his people he first manifesteth his greatnesse by his wonders in Aegypt by bringing them miraculously through the Red sea and by the Terrors of Mount Sinai and then he beginneth I am the Lord thy God that brought thee c. When he speaketh to his Prophets to make them diligent and faithfull he useth this Preface Thus saith the Lord When he sendeth Isaiah with his message he beginneth with a vision of his glory I saw the Lord sitting upon a throne high and lifted up and his traine filled the Temple c. When he will have men to tremble at his word Thus saith the Lord the heavens is my Throne and the earth is my footstool When he revealed himself to John his servant he sheweth his greatnesse Revel. 4. and 7. If the greatest of the children of men did consider that he is higher then the highest Eccles. 5.8 that in his hand is there breath and all their wayes as Daniel telleth a great King that went before Artaxerxes Dan. 5.23 That in his fight when once he is angrie no creature can stand Psal. 76.7 They would not by any sin and least of all by dealing deceitfully in the matters of his House provoke him to anger Wo unto him that striveth with his Maker Let the potsheard strive with the potsheards of the earth Isa. 45.9 If either King or Parliament or Assembly could really in their hearts apprehend this uncreated and infinite greatnesse and could look upon God as he is described Dan. 7.9 I beheld till the thrones were cast down and the Antient of dayes did sit whose garment was white as snow and the hair of his head as pure wooll his Throne was like the fiery flame and his wheels as burning fire A fiery streame issued and came forth from before him thousand thousands ministred unto him and ten thousand times ten thousand stood before him They would choose rather to offend all the world then to offend him in the smallest matter of his House but the truth is we put the Lord farre from us and we see not him that is invisible Unlesse by the goodnesse of God a timeous and powerfull remedie be provided the multitude of Sects and Sectaries will become ere it be long the reproach of this Nation yet it fears me that Atheisme and Atheists be more common and abound more then any Sect or sort of Sectaries For did men know or beleeve that there is a God in heaven who is God of heaven and earth were it possible for them to live as they live and to do what they do Men become first Atheists in their life and conversation living as a worme in a mans bellie thinking no other wayes of man but as ordained to be a place for it to
live in and of no other world but that wherein it lives So do the Atheists of the world wallow in their sins and sensualitie never thinking of the Author or end of their life that there is any other world or that this world serveth for any other end but for their life After they have lived as Atheists when they are constrained sometimes to think that there is a God they become Atheists in their desire and affection wishing that there were not a God to be avenged upon them for their wickednesse and in end the Lord giveth them up to Atheisme in their judgement and opinion As they did not like to retain God in their knowledge God gave them over to a reprobate mind Rom. 1.28 Being stricken with his judgement they have no serious thought of the House of God or his glory but all their care is about their own houses and honour And ordinarily the Lord befools them in their deepest Policies sweeping down their cob-webs which they have been for a long time twisting making their own wits a snare unto them and turning the means which they did use for their standing and rising to be the meanes of their fall and ruine The other Reason is from common equity amongst men which was the ground of that Decree Esth. 1.22 That everie man should beare rule in his own house The Temple of Jerusalem was the House of God and now under the Gospel the Church of Christ is the House of the living God where he hath promised his presence his face is seen and he is found of them that seek him which therefore may be called Surely God is in thee Isa. 45.14 And Jehovah Shammah The Lord is there Ezek. 48.35 And therefore the Lord should beare rule in his Church and his Commandment ought to be obeyed According to this ground hath the Lord given the precepts of his holy just and good Law For if he be our God what more equitable then that we have him and no other for our God that he direct his own service and worship that his Name be reverently used by us that we observe the times wherein he will have us to appeare before him and that we do duty to every one with whom we live under him This consideration may be very usefull For it may first serve to be a Cure of two great ills in this Land One is of such as conceive that the Law of God belongeth not to Christians They may as well say that Common and Naturall Equitie belongeth not to Christians Is it not written in the heart of man by nature Is it not confirmed by Jesus Christ Is it not recommended to Christians by the Apostles Is it not established by faith Is not the observing of it a testimonie of our communion with God Is not the end of it love from a pure heart a good conscience and faith unfained Is it thankfulnesse to God because we are delivered from the condemnation coaction and rigour of the Law not to acknowledge the obligation of the Law Shall not the domesticks of the house of God observe the Commandments of God or shall they not be grieved when they transgresse and observe them not It is too common an errour to turn the grace of God into wantonnesse The other evill is on the other hand when men give themselves to will-worship the one sort neglects the Commandments of God the other addeth the commandments of men to the Commandments of God which is that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that Epiphanius speaketh of a superfluous will-worship of which there is too palpable an example and practise in this Kingdom at this time in the observation of dayes No Church or Kingdome on earth hath greater reason to take heed to it then the Church and Kingdome of England 1. Because the house and service of God hath been pestered beside a multitude of superstitious observations and Ceremonies with a greater number of dayes then the Church of the Jews had in the time of their Ceremoniall worship 2. Because the Christian Sabbath or Lords day hath been profaned and what hath been added to other dayes hath been added with derogation to the Lords day They have forsaken the fountain of living waters and have digged unto themselves cisterns which hold no water 3. Because God hath called this Land to mourning and fasting as we professe this day and I pray God that the unseasonable keeping of this festivitie which God hath not commanded be not more prevalent for evil then the humiliation of this day for good and yet the keeping of this day of humiliation in such a time of festivitie is a presage that by the blessing of God upon the proceedings of the Honourable Houses of Parliament and Assembly this superstition shall shortly expire and that it is now at the last gaspe Secondly It may teach us what reason the Lord of heaven hath to be angry when his Commandment is not obeyed in his own house Kings will be obeyed in their kingdoms Majors Magistrates in their Cities every man in his own house The Church of God is the Kingdom the City the House of God which we must either deny or resolve to have his will done There is yet a third point to be considered the conjunction of these two or the inference of the effect from the cause For why should there be wrath c. It is expressed in an interrogatory way to shew the necessitie of the consequence and that the wrath is certain and inevitable unlesse what is commanded be done and to shew the foolishnesse and wickednesse of man in bringing upon himself this wrath which by his obedience he might prevent like unto that in the Prophet Why will ye die O house of Israel The prudent man foreseeth the evil and hideth himself but the simple passe on and are punished Whence we learn that it is a speciall wisdom in these that have place and power to prevent or turn away the wrath of God from the present and future generation by establishing true Religion and ordering the house of God aright I confesse it is a higher point of wisdom to have a care of Religion that thereby ourselves and others may be brought to spirituall and eternall happinesse and thereby to prevent everlasting wrath yet even in relation to the blessings and miseries of this present life this kind of piety is the best policy I will honour them that honour me saith the Lord and those that despise me shall be lightly esteemed Men may expect honour by dishonouring of God and despising of Religion but the Word of the Lord abideth sure and their honour shall be turned into shame More particularly to this purpose and text the Prophet Haggai speaketh A heavie judgement was upon the people for the neglect of the worship and service of God Why saith the Lord of hosts because of mine House that is waste and ye run every