WHatsoever things were written aforehand, were written for our learning, saith the Apostle, Rom. 15.4. The Lawes for our Direction: The Prophecies for Obser­vation of their Accomplishment in an­swerable Events: The Promises for our Comfort and conso ation: The Exam­ples of Evill for Caution, of Good for Imitation: And lastly the Events, ordered by the Wisdome, and Provi­dence of God, for Precedents and Patternes, representing our State and Condition, either What it is at Present, and why so, or what wee are to Expect it may be hereafter. [Page 2]Upon this ground it is (Right Honourable) that I have made choice of this portion of Scripture, to the Church of the Jewes then, a Prophecy of that which was shortly to be fulfilled, but to us, being long agoe Accomplished, in the nature of an History, or Relation of what God did then for his people, and How, and When, setting before us, as in a Type, the state and condition of our owne Church at present, both what it Is, and what God is about to doe a­mongst Us, as will easily appeare by Paralleling the parti­culers of the One with the other.

1 For, first, that Church of the Iewes was then, and had full Seventy yeares, been held in Captivitie and bondage, under the Babylonian Monarchy: Our Church had bin farre lon­ger oppressed, under a more heavie yoke of the spirituall Babylon, the Mother of Fornications.

2 Secondly, during that Bondage, the Church of the Iewes was deprived of all Gods Ordinances, as with much bitter­nesse themselves complaine, Psal. 74.9. We see not our signes, there is no more any Prophet, neither is there any amongst us that knoweth how long. Our condition, in this respect, was every way as sad and miserable as theirs, we had indeed a­mongst those that occupied the roome of Seers; but those that should have been our Watchmen, were all Blind, slee­ping, and loving to slumber, Shepheards that could not un­derstand, looking all to their owne way, every one to his gaine from his quarter, as the Prophet Isaiah complaines of the Priests of his time, Isa. 56.10.11.

3 Thirdly, that yoke of the Babylonish-captivity was so­dainly, and unexpectedly broken, and taken off from the necks of Gods people, insomuch that those who were re­stored to liberty, scarce believed that which they enjoyed, but seemed to themselves like men that Dreamed, Psal. 126.1. Our deliverance from the Romish Bondage was no [Page 3]lesse sodaine, no lesse unexpected, then theirs even in a Mo­ment, that yoke was broken, and we were restored to liber­ty, to the admiration of all the Churches of Europe, who said, as the Heathen did of the Iewes; The Lord hath done great things for them, Psal. 126.2.

4 Fourthly, that sodaine and unexpected Change of the state of the Iewes, was wrought by the change of the Prin­ces, God sodainly cutting off Belshazzar, who held them in Bondage, and raising up Cyrus in his roome, whom hee cals his Shepheard to performe all his pleasure, in building Ie­rusalem, and laying the foundation of the Temple, Isa. 44.28. Our Change (as you all know) was in like manner brought to passe by taking away Queen MARY, who held us under the yoke of Antichrist, and placing Queen ELIZA­BETH, of blessed memory, in her Throne, to lay the foun­dation of his Temple, and set on foot the work of Refor­mation amongst us.

5 Fifthly, immediatly upon this glorious deliverance of the Iewes the foundation of the Temple was layd, Ezra, 3.16. And immediatly after the breaking and taking off the yoke of Antichrist from our necks, howsoever other things needfull for the perfecting of the work, were either Neg­lected, or Deferred; yet we must needs grant, that the foun­dation of the Lords house was presently layd, in the sound Doctrine of the Apostles and Prophets, upon which the Church is built, JESVS CHRIST himselfe being the chiefe Corner-stone, Ephes. 2.20.

6 Sixthly, that work of perfecting the building of the Tem­ple, of which the foundation was layd, was a long time, even for the space of 46 yeares, interrupted; so that the poore Iewes found no meanes to perfect the work which they had so happily begun: Our work, of this Churches Reformation, hath bin interrupted now neere twise 46 [Page 4]yeares, as the complaints of the faithfull servants of Christ (manifested in their Bookes, and Remonstrances from time to time) and the severall Informations given in unto your selves, since your Sitting here, evidence to the whole world: Yea, so farre have our Master-builders bin from bringing forth the head stone of this Work, that they have rather laboured to undermine, and demolish the foundation of sound Doctrine, already layd, by broaching and countenan­cing dangerous Errours, and Heresies, contrary thereunto, as you all know.

7 Seventhly, those that hindered the Iewes in building their Temple were their Adversaries of the Nations that dwelt round about them, and amongst them Rebum the Chancel­lor, and Shimchai the Scribe with their Companions, bac­ked by a party at the Court, which they hyred to hinder this work, as they did, during all the raigne of Cyrus, Ezra 4.5.7, 8.24. Now that the Nations round about us; Priests, and Jesuites, with all the rest of the Romish Agents, have been great hinderers of our work of Reformation, the world knowes: I am sure the Chancellors, and Scribes, with their companions, have had a deepe hand in this mischievous de­signe, supported (as you all know) by an hyred and engaged party in the Court of our Princes.

8 Eightly, the policie used by the Iewes adversaries for the building of their Temple was the filling the Princes heads with jealousie, that the Iewes were a dangerous people and, if the Temple, and Ci [...]ie were built, apt to rise in Rebelli­on against the King, which might turne to his great da­mage, Ezra 4.13, 15, 16. And that Satan and his Instru­ments (as in all former ages, so at present) have made use of the same policie, to [...]inder our work of a thorough Re­formation is as cleere as the light. And I wish, that jea­lousie were at this time so throughly removed out of mens [Page 5]heads, that they might no more feare that the Reformation of the Church, according to the Patterre layd downe in Gods word, will prove like Nchuchadnezzars stone, Dan. 2.27. a meanes to breake all other Kingdomes (that is, as too many conceive) all civill Power and Government in pieces.

9 Ninthly, while the building of the Temple was thus hin­dered, the poore Iewes were in great reproach, and afflicti­on, Neh. 1.3. And we know during this long time of hinde­ring our Reformation, not onely such as pleaded for it, but as many as were true Israelites, and looked toward Zion, had not only their soules filled with the scorning of those that were at ease, and with the contempt of the Proud as the Psalmist speakes, Psal. 123.4. but were continually follow­ed, and vexed with sharpe Persecutions, insomuch that who­soever abstained from evill made himself a prey, as the Pro­phet complaines it was in his time, Isa. 59.15.

10 Tenthly, notwithstanding all the Malice, Power, Policie, and restlesse endeavours of the Iewes adversaries, yet the Temple was finished, and the Walls and Streets of Ierusa­lem were built at last. Now howsoever we are not yet fully Parallel to them in this Particular; yet seeing the chiefest adversaries of this Reformation are already taken away, and seeing the work by the mighty power of God hath bin thus farre caried on in your hand, it gives us great ground of hope that the same God, will in his owne time, and way, perfect the work which he hath begun, and bring forth the head-stone thereof with shooting, that wee may cry Grace, Grace unto it, as he promiseth, Zach. 4 7.

11 Lastly, the building of the Wall of Ierusalem, and the street thereof fell out in troublous times: I may spare the labour of laying out the Parallel of our state to theirs in this Particular, Res ipsa loquitur, we (as you see) are for­ced to build with our Armes in our hands as they did, Neh. 4.17, 18.

The consideration of these Particulars, setting before us in the state of the Iewes, briefly pointed at in these words, our own Condition every way answerable thereunto, as face answers face in the water, as Salomon speakes, Prov. 27.9. is of great use unto us, both to raise up our hearts to more heedfull attention to those things which in this portion of Scripture seeme to be spoken to us in their persons, and withall to move us to a more narrow search into the parti­culars in these words layd before us as neerely concerning our selves.

The truth is both upon that ground, and much more for the Wonders of that great Work, to the performance whereof God ingageth himself in this Promise which wee have before us, it concernes us in duty to enquire throughly, and observe, and search into every circumstance of this way of God, which when we have all done is yet farre above our reach. It is one end why God hath made his Workes won­derfull that they may be both Remembred, and sought out, of all that have pleasure therein, Psal. 111.2.4. And that this work, set before us in this Prophecy, may be worthily accompted amongst Gods greatest wonders, is evident by the accompt that himself makes of it; first by representing it the Prophet Ezechiel, in a vision of a Field full of dryed bones scattered all about, every bone out of his place, and sodainly, by a Word of the Prophets mouth, comming to­gether, with a noise, and shaking, every bone to his bone, and cloathed as sodainly with Sinewes, flesh, and skin; and by another word of his mouth, receiving breath and life, so that they stood on their feet an exceeding great army, which God himself calls a resurrection out of the Grave, Ezech. 37.7, 8, 10, 13. And secondly, by advancing it above the wonders which he wrought in bringing his people out of E­gypt, as himself in expresse termes affi [...]mes, Jer. 16.15. It [Page 7]shall be no more said the Lord liveth, that brought up the Children of Israel out of Egypt, but the Lord liveth, that brought up the Children of Israel out of the land of the North. This was indeed a work so farre above all possibility, in mans eye, that the Iewes themselves concluded, Our bones are dryed vp, our hope is lost, we are cut off for our parts, Ezech. 37.1. A work in it self wonderfull to Admiration, but made more wonderfull by the Time, wherin it was wrought, a Troublous time, sufficient to hinder the most easie and likely work, much more to make a work in it self so Diffi­cult and improbable, altogether Impossible in mans judge­ment.

To come therefore to the neerer Examination of these words, we shall find in them three Particulars, worthy our serious consideration: First, the manner of Expression, im­plying an infallibility; Know (saith the Lord to the Pro­phet) and Vnderstand; that is, be sure of it, and make ac­compt of it, as of a thing certaine, that shall not faile, and afterwards: The street shall be built againe and the wall, in the time expressed, after 7 weeks, that is (accompting every day for a yeare) after 49 yeares from the going out of the Decree. Secondly, we have represented unto us the Condi­tion of the Time when it shall be built, a Troublous time (for the exact Period of the time, that it shall be accom­plished after 49 yeares, it makes not much to our present occasion, unlesse it be to give farther assurance to the cer­tainty of the Prophecy, that God limits it to a precise number of yeares, which none can doe but hee, which hath the times and seasons in his owne hand) It is enough to our purpose to looke upon it as a Troublous time. Thirdly, we have the work promised to be performed, the building of the Street, and Wall of Ierusalem. The accomplishment of this Prophecy we have related, especially to the Booke [Page 8]of Nehemiah. Of these three Particulars, as I have layd them out before you, in their order.

The manner of the expression, considered in relation to the Work (the most difficult of all works) and the Time (the unfittest of all times) i [...] worthy our carefull observa­tion. Notwithstanding the impossibility of the work in mans judgement, and the impediments by the Troubles of the time, the Street, and Wall shall be built, yea they shall be built by such a time; Doubt not of it (saith God) but know this, be assured it shall be so. Thus God may speak, and thus he thinks it fit to expresse himself. So that upon this particular Instance we may observe in generall that ‘Gods Promises even concerning things most Difficult, and Impossible things in Mans eye, are notwithstanding cer­tain and Infallible.’

They are (saith the Apostle) all of them Yea and Amen, 2 Cor. 1.20. Yea and not Nay, as hee explaines it vers. 18. that is, True in the event and reall performance, and Amen, that is, Stable and firme, as that Hebrew word signifies. This will evidently appeare by instances. The greatest of all Gods promises, was that of sending CHRIST into the world, to be borne of a Virgin, and to be made Immanuel, truly Man, and so GOD with us, this when God promiseth, Isa. 7.14. hee prefixeth a Behold before it, Behold a Vigin shall conceive and beare a Sonne, which is a note not only of Ad­miration, but Confirmation too, as if God would represent it as a thing Present to be seene with our eyes, so Peremp­torily doth he promise that wonder of wonders, which was as really performed in the fulnesse of time, Gal. 4.4. It was a strange and unlikely thing that Israel after so long and heavie a bondage under the Egyptians, should be wrested out of the hand of such a mighty Nation, that kept them [Page 9]under as their slaves, yet God not onely promiseth it, but bids Abraham to make accompt of it as of a certaine thing, know (saith he) of a surety that thy seed shall be a stran­ger in a land that is not theirs, and they shall afflict them 400 yeeres and afterward they shall come out with great substance. Gen. 15.13, 14. It was not more serioussy promised then really performed, and that in the point of time limited by the Lord, The selfe same day it came to passe, that all the Hosts of the Lord went up out of the land of Egypt, saith Moses Exod. 12.41. It seemed so impossible at hing, that Abra­ham should have a Sonne by his wife Sarah, who had bin all her life barraine, and was now 90 yeeres old, and her hus­band an hundred, and both their bodies dead as to the ha­ving of children, that Sarah laughs at the Promise. Gen. 18.12. and yet see how peremptorily God promiseth it. I will certainly returne unto thee according to the time of life, and loe Sarah thy wife shall have a Sonne, ver. 10. And we know the Lord made it good. God promiseth to provide flesh for his people in the Wildernesse, that they should eate their fill of it, for a moneth long, Numb. 11.19, 20. The people thought it was more then God could do as they spake, Psal. 78.19, 20. and Moses was almost of their mind, as it appeares by his objection of the impossibility of feeding six hundred thousand men, besides women and children, in a barraine Wildernesse that yeelded no provi­sion for the sustaining of mans life: yet we see it made good in the event, by the sending of innumerable multitudes of Quails, the most dainty of all flesh. Numb. 11.31. Ma­ny more instances might be brought, to evidence this truth, but these are sufficient. Let us see what grounds we have for it in Reason.

1 First, that God hath sufficient ground to speak peremp to­rily of things to come, will be evident unto us if we consi­der, [Page 10]what hinders men that they cannot speak in that man­ner, or with like certainty concerning their owne purposes.

There be three things in men that may hinder the accom­plishment of that which they intend,

1. The man may die, and then all his thoughts and con­sequently his resolutions and purposes perish with him, Psal. 146.4. Now God we know lives for ever, from everlast­ing to everlasting he is God, Psal. 90.2. The earth may faile, and the heavens may be roled up as a garment, but God remaines the same and his yeeres faile not, Heb. 1.11. Whence the Apostle drawes a strong ground of consolation to us in Christs mediation, that it shall be effectuall to us, because he lives for ever to make intercession for u [...], Hev. 7.25.

2. Though the man continue and live yet his mind and purpose may alter. Never had a man more full purpose to doe any thing, then Esau had to kill his Brother Iacob, Gen. 27.41. and this resolution continued with him 20 yeeres, while Iacob sojourned with Laban, as is evident by his ga­thering of foure hundred men to come against him, when he heard of Iacobs returne homewards, Gen. 32.6. Question­lesse to doe that which Iacob feared, with the sword to cut off him and his retinew: And yet when they meet together Esau instead of killing, salls to kissing, and embracing, and weeping over his Brother, Gen. 33.4. In this Balaam tels us God is not like man, Numb. 23.19, God is not as man that he should lie, neither the sonne of man that he should re­pent, that is he neither speakes that which hedoth not intend or purpose, nor puposeth that at present what he meanes to alter afterward. No, God is alwayes of one mind, Job 23 13. and the thoughts of his heart stand throughout all ages, Psal. 33.11. Vpon both these grounds the Lord concludes the safe condition of his people, I the Lord change not (he [Page 11]meanes neither in nature nor in purpose, I am still the same God and of the same mind) therefore yee sonnes of Iacob are not consumed. Mal. 3.6.

3. Men, who have no power in their hand, but what they receive from God, have many times by him such impedi­ments cast in their way, as they are not able to remove or consequently to effect what they intended. Pharoah may in his owne heart resolve, I will pursue, I will overtake, I will divide the spoile, my lust shall be satisfied upon them, Exod. 15.9. But God puts a cloud betweene the Army of the Is­raelites, and the Egiptians, and takes of their chariot wheeles, that they drive them with much adoe, so that the Israelites recovered the further shore, before their Enemies could o­vertake them, who perished in the waters before their eyes. No such impediments can stand in Gods way, who having all power in his owne hand, doth whatsoever he pleaseth in Heaven and in Earth, in the Seas and in all deepe places Psal. 135.6. And none can stay his hand, Dan. 4.35. No even the mountaines shall become plaines before him, Zech. 8.7. Hence it is, that, seeing Gods purposes and Acts are all one, he may speak of what he will doe as if it were alrea­dy done, for his will gives a being to those things that do not yet subsist which the Schoolemen call Esse Volitum, other­wise God should speak falsely when he calls things that are not as if they were. But men can speak no farther then of their intentions, because they have already a being in their hearts, so that they may truly say this, I intend or purpose to doe, but if they speak of the event or effect, they must read St. Iames his limitation. If the Lord will, Iam. 4.14. Because they know not what shall be no not to morrow.

2 2ly, As God may speak certainly and infallibly of what­soever he means to do, though in appearance, & in maus eye it seeme never so improbable or impossible, so it beseemes [Page 12]him to speake so, in point of honour, he must speak like a God as well as doe like a God, I will open rivers in high pla­ces (saith God, Isa. 41.18, 19.) and make the Wildernesse a standing poole, and fruitfull in pleasant and usefull plants, that they may know that the hand of the Lord hath done this, ver. 20. And as the Lord manifests himselfe to be God by doing things beyond beleefe and above the power of any se­cond cause, so doth hee by speaking of impossible things to be done afterward. I will say unto the North give, and to the South keepe not back, Isa. 43.6. and ver. 9. He challengeth all the world to speak as he speaks, that is to foretell certainly things to come, to say Unto the deepe be dry and I will dry up thy Rivers, to say of Cyrus he shall performe all my plea­sure &c. Isa. 44.27, 28. There is no question but the history of the Creation manifesteth the Lord to be God wherein we have him described speaking first, and doing afterwards, let there be light, a Firmament, Seas, Earth, &c. And it was so.

3. In respect of us it was in a sort necessary that God should thus deliver hsi promises in expresse and peremp­tory termes, because they are the foundation of our faith, which must rest upon certaine and immutable things, in which it is impossible for God to lye, that so we might have strong consolation, Heb. 6.18. How easily our Faith in the apprehension of Gods promises may be staggered, especially in times of tryall, appeares in the example of the Prophet David, who finding himselfe compassed with the sorrowes of death, so that the paines of hell gat hold upon him, acknowledgeth that in that perplexed condition he was ready to conclude that all men were lyars Psal. 116.3.11. He meanes perhaps the Prophets, who from Gods owne mouth had assured him of the Kingdome. And the Psalmist, Psal. 77.8. in expresse termes questions, not on­ly [Page 13]the mercies of God, but his promises also. It is there­fore necessary in respect of the weaknesse of our Faith in Gods Promises, and our pronenesse to question the truth of them, that they should be delivered by God in certain and full and cleere expressions.

Ʋse 1. If then Gods Promises be so certain and infalli­ble in themselves, and so represented and delivered unto us by God himself, how is it that wee give so little credit to them? That the words and engagements of men, that de­ceive and are deceived, are esteemed above them? An Epigrammatist of our owne, had rather take King Iames his word then St. IAMES the Apostles.

Whether that were his intention I know not, but I am sure he there expresseth, not only his owne thoughts, but the opinion of men in generall. For who sees not but that those who will be contented to trust men upon their bands, with hundreds and thousands if need be are like the Ruler, Luke 18.22, 23. who, when Christ himself tels him that if he will part with his estate, for the relieving of his poore servants, he shall have treasure in Heaven, as he then so men now refuse the assurance, and depart with sad countenances. The best assurance that men can have for the enjoying of the Mannors or Lands, which they pur­chase of other men, is but an evidence under the hands and seales of mortall men, and yet upon such assurance men lay out and part with large summes of Mony somtimes with all they have, notwithstanding the possessions when they have them are of an uncertaine and changeable condition, and often wrested our of their hands by fraud or violence: But where are the men that will take our Saviours word, Luke [Page 14]18.29, 30. that if they make losse of any thing for the Kingdome of God, they shall receive manifold more in this present time, and in the world to come life everlasting, and upon that assurance adventure their whole estates? Where are they that will take Salomons word, that if they cast their bread upon the waters, after many dayes they shall find it, Ec­cles. 11.1. Or, that God will repay us, whatsoever we lay out upon his poor servants, Prov. 19.17. Or the Prophet Isaiah's promise, that he that deviseth liberall things shall stand, (that is) secure his estate by liberall things, Isa. 32.8? And yet these are not the words of men, but the Promises of the God of truth, more firme then the earth it self. The Apo­stle tels us that Godlinesse hath the promises of this life, and of that which is to come, 1 Tim. 4.8. Now seeing wee are so greedy of gaine. why doe we not follow after this gainfull way of godlinesse which brings so large and lasting a re­ward, assured by the word of God himself? Nay why up­on the same assurance doewe not lay hold of Eternall life? What doe we grasping after the world, when we have assu­rance of heaven, a Kingdome that cannot be moved, by the firmest of all Gods promises in which it is impossible for him to lye?

Consider (I beseech you) and let us weigh well what we doe, and take notice. First, of the great wrong and dis­honour wee offer to God himself: Secondly, of the evils that we bring, and that deservedly upon our own soules. We dishonour God

1. In that we receive not his Testimony, for what we beleeve not, that, in effect, we deny, and by consequence make him a lyar, 1 Ioh. 5.10. He that beleeveth not God hath made him a lyar: as he that beleeves on the contrary, sets to his seale that God is true, Ioh. 13.33. Herein we doe in effect crosse the maine end for which we came into the [Page 15]world, and for which God hath indued us with wisdome and understanding above the beasts of the field, that being true of every man, which our Saviour affirmes of himself; for this cause came I into the world, that I should beare wit­nesse to the Truth, Ioh. 18.36. Men will indeed beapt to be­guile themselves and others too, in professing that they re­ceive Gods testimony in all that he speakes, but the Apo­stle tels us that there is a deniall in Workes, as well as in Words, Tit. 1.16. And to speake truth deniall in Deeds is the strongest deniall, and manifests our affirming in words to be meere Hypocrisie, as the Psalmist justifies it against the Israelites in the Wildernesse, that though they remem­bred that God was their rock, and the high God their Re­deemer, yet they flattered him with their mouth and lyed unto him with their tongue. Psal. 78.35, 36. and proves by their workes, because they still went on in tempting and provo­king God, and limiting the Holy one of Israel, ver. 40.41.

2. It is the greater wrong and dishonour to God not to receive his Testimony. First because God hath so farre condescended to our weaknesse, as to engage himselfe unto us so many wayes, being notwithstanding debtor to no man, bestowing whatsoever he gives freely out of meere Grace. We accompt it a wrong to a friend to require a bond of him for the assuring of a free gift. But God hath bin content to abase himselfe so farre to us, as to engage himselfe unto us by his Word, to confirme his Word by an Oath, and to ratify both by the seales of his Covenant. That after the manifesting of so much tender respect to us, and condiscending so farre to our weakenesse, and affording such firme footing for our Faith, God should not have so much credit with us as to bee beleeved upon his Word, his Oath, his Seale, is such a dishonour to the God of Truth, as we would be ashamed to offer to a mortall [Page 16]man. Especially if we consider in the next place that God hath never given us cause to distrust him, he never failed us in any one Promise, wherein he hath ingaged himselfe un­to us.

Thirdly, it is yet the greater wrong to God if we consi­der by whom it is offered. Nothing so farre kindled Gods wrath as the provoking of his sonnes and daughters, Deut. 32.19. [...], What thou my sonne (said Iulius Ce­sar to Brutus) when he saw him amongst the rest of the con­spirators come to stabbe him: There cannot be a greater wrong to a master then not to be trusted by his owne ser­vants; much greater is the injury when a Father can have no credit from his owne children. How is it possible then that God should beare it at the hands of those that call him Father, and desire to be known by the name of his children; that great dishonour of slighting his Promises, and in their lives and conversations declaring to the world that they make more accompt of mens assurance then they doe of them?

2 Secondly, as the Lord (for whose glory we are created) is wronged by our unbeliefe in not resting upon his Promi­ses; so it fals out (as usually it doth in all like cases) that we infinitely thereby prejudice our selves many wayes.

1. By this meanes we deprive our selves of all true grounds of comfort, which might support us in time of tryall. It was Gods Word which quickened David in time of his affliction, Psal. 119.50. It was Gods Word on which he depended, Psal. 130.5. When he powred out his com­plaint before God, out of the depths, that is, in floods of dis­tresses that overwhelmed him. For as for any other meanes to establish our hearts and beare up our spirits in times of inward distresses, or outward afflictions, wee shall find our selves forced to take up Davids complaint I looked for [Page 17]comforters but J found none, Psal. 69.20. and Psal. 142.4. I looked on my right hand and there was no man would know me, refuge failed me. And as for Gods promises, whence only the ground of true comfort ariseth, with what cold hearts must we needs either apply them to our own soules, or urge them and presse them upon God in our prayers, when our own consciences tell us, that these are the truths of God which we have cast by, as matters of which we never made any great accompt? Surely God can returne us no other answer to such suits, then he gives his people, Iudg. 10.14. Go cry unto the gods whom you have chosen, let them deliver you in the time of your tribulation. Cry to your Lands, to your Treasures, to your Friends in whom you have confi­ded; what have you to doe with my promises which you never beleeved nor regarded? This is and will be a sad con­dition into which our unbelief will cast us when it will be too late to help it.

2.^ly This want of staying on Gods promises wonderfully deads our hearts unto all duties of Gods service, unto which we are in an especiall manner encouraged, because we know that our labour is not in vaine in the Lord, 1 Cor. 15.58. And the Psalmist professeth the hope of Salvation from God, was it that encouraged him to doe Gods command­ments, Psal. 119.166. As on the other-side, those that exported nothing from God, desire to have nothing to doe with his service, Iob 21.15.

3.^ly The want of this Faith by which we embrace Gods promises, utterly cuts off all hope of eternall life, which nothing but Faith in Gods promises can lay hold off: And to be shut of that hope, leaves unto a man nothing but a certaine looking for of judgement and fiery indignation which shall devoure the adversaries, Heb. 10.27.

4. Lastly, in the meane time this want of Faith in the [Page 18]promises, leaves the heart of a man full of distractions and unquietnesse thereby: so that one becomes uneven in all his wayes, unsettled in all his thoughts, raised up, and cast down with contrary hopes and feares, as the outward things of this life, subject to continuall changes, ebbe and flow from day to day; whereof we have too many evidences in these times of trouble, wherein men fall on, and off, as their vaine hopes and feares carry them on to one party, or drive to the other, to the shipwrack of their owne con­sciences, and (as much as in them lyes) the betraying of the cause of Christ and of his Church, and to their shame, discovering to the world that they were never yet setled upon any firme foundation, whereas one that hath built his Faith upon Gods promise, is like a Ship moared by her anchors, in a safe harbour, from whence the ebbs and flouds of the sea cannot remove her.

2. Vse. Let me therefore earnestly beseech you (right honourable and beloved) by the mercies of God, to labour above all things to strengthen Faith, having such a firme foundation to build it on; not cunningly devised fables as the Apostle cals them, 2 Pet. 12.16. not the word of men who may deceive and be deceived, but a faithfull word; Tit. 1.29. A sure word, 2. Pet. 1.29. The word of the God of truth who cannot lye, a word more firme then the founda­tion of the earth, setled for ever in heaven, Psal. 119.89. We have great reason to be earnest and serious in labour­ing, with all our power, to attain to this firmnesse of Faith, not only because otherwise we despise this great mercy and compassion of God towards us, in condescending to our weaknesse, and abasing himselfe to be ingaged to us by his word, his oath, and his seales; but more especially upon these sore weighty and important considerations.

1. Of all other graces, Faith is most necessary and use­full unto us every way.

1. We thereby bring unto God the greatest glory by it setting to our seale that God is true, Ioh. 3.33. As Abraham is said to give glory to God when he staggered not at the promise of God through unbelief, but was strong in Faith, Rom. 4.20. Indeed there is no more mentioned in that place, but that he beleeved, and thereby Sealed to the po­wer of God, being fully perswaded that he which had pro­mised was able to doe it, ver. 21. But without beleeving his faithfulnesse and truth with all neither had hee any sound comfort, nor God his due honour by be­leeving, wherefore it expresly testified of Sarah, that she beleeved that he was faithfull that had promised, Heb. 11.11.

2.^ly To us is Faith of such necessity, that without it wee were dead spiritually, it is that which unites us unto Christ the fountaine of life in whom we live as the Apostle testi­fieth of himself: I live (saith he) yet not I, but Christ li­veth in me, and the life which I now live in the flesh, I live by Faith of the Sonne of God, Gal. 2.20. So that without Faith we are without Christ who is our life, Col. 3.4. A­gain, it is Faith that quickens all our endeavours and swee­tens all our labours in Gods service, knowing that in due season we shall reape if we faint not, Gal, 6.9. Thirdly it is Faith by which both our persons and services are accepted. By Faith Abel offered a more acceptable sacrifice then Cain, by which he obtained witnesse that he was righteous, Heb. 12.4. Fourthly, it is Faith that holds up our spirits in afflictions. I had fainted (saith David) unlesse I had beleeved to see the goodnesse of God in the land of the living, Psal. 27.13. Whence he professeth that Gods word the ground of our Faith, was all the comfort which he had in his afflictions, Psal. 119.50. Fifthly, Faith only enables us to withstand all terrours. By Faith Moses his parents feared not the Kings commandement, Heb. 11.23. And by the same po­wer [Page 20]of Faith, the three Children feared neither King Ne­buchadnezzars angry countenance, nor his threatning words, nor his preparations of the flames of fire to torment them; no not so farre as to take time to consider what to answer in so dangerous a case, Dan. 3.17. Lastly, it is Faith that supplies us with strong consolations, Heb. 6.18. So that the Apostle tels us, that being justified by Faith as we have peace with God; so we not only bear tribulations patient­ly, but in the midst of them rejoyce in the hope of the glory of God, Rom. 5.3.

2 Secondly, as Faith of all Graces is most necessary and usefull, so is it of all others the hardest to be obtained, and that in divers respects.

For, first, there is nothing in Nature that can help us to the attaining of Faith. Sense cannot help us, for the objects of Faith are things that are not seene, Heb. 11.1. That is, things that are above Sense, things that are in the nature of them spirituall, 2. Cor. 4.18. Whereas Sense ap­prehends only things that are grosse and earthly, and things whereof many have no present being, but are in hope, and expectation only. Much lesse can Reason help Faith, seeing that takes all her grounds from Sense: Wherefore Abraham, that he might waxe strong in Faith, silenced Rea­son, which would have furnished him with arguments a­gainst the promise of having a sonne by Sarah; for the A­postle tels us, that he considered not (that is, did not so much admit into debate, reasons drawn from) the deadnesse of his own body, and of Sarah's wombe, Rom. 4.19. No, Sense and Reason are so farre from helping Faith, that they are the most dangerous, of all other meares, to hinder it, or over­throw it where it is. When David judged by Sense of Gods wayes and dispensations, which represented unto him the prosperous condition of the wicked, and his owne [Page 21]afflictions every morning; it so shooke his Faith, that he had almost slipt, and was upon the point of condemning his owne wayes, and the state of the Godly too, as himself ac­knowledgeth, Psal. 73.2.13.15. And when Sarah began by Reason to examine the promise of having a Child, at 90. yeers old, she was so farre from beleeving it, that she laugh­ed at it, Gen. 18.11. And as long as Moses makes use of his reason to weigh Gods promise of feeding six hundred thousand men, besides women and children, with flesh, in the Wildernesse for a moneth together; we see how hardly he is brought to beleeve it, Num. 11.21, 22, 23. It must therefore be concluded that seeing neither Sense nor Reason, nor consequently any thing in Nature can bring a­ny help to Faith; nay rather are the strongest meanes to oppose and hinder it: it must needs be a difficult worke (as being both above and contrary to Nature) to obtain it.

2 A second difficulty in obtaining Faith, is the consi­deration of those great and wonderfull things which it ap­prehends and beleeves, That the Holy Lord, who hates all the workers of iniquity, as David testifies of him, Psal. 5.3. and will by no meanes pardon the guilty, as himselfe profes­seth, Exod. 34.3. should notwithstanding, from all Eter­nity, looke upon men wholly defiled with sin, with so much tendernesse of compassion, as to chuse out of them a peo­ple for himselfe; and, out of his owne goodnesse, and free Grace, give his owne Son, his delight from all eternity, to be a ransome for their soules, cause him, who accompted it no robbery to be equall with God himselfe, to abase himselfe so low, as to take upon him the nature of man, with the infir­mities thereof; and be found amongst men in the forme of a servant, to humble him to the accursed death of the Crosse; to bruise him, who knew no sinne, laying upon him the iniquities of us all to heale us by his stripes; and not on­ly [Page 22]to purchase unto us the free pardon of all our sins, but to accept us in his Righteousnesse, as righteous and holy before him; yea to take us as his owne children, to bestow on us the inheritance of everlasting glory, and to make us joynt-heires with Christ, Rom. 8.17. And lastly, to raise up these bodies of ours; perhaps devoured by fishes, or wild­beasts, or consumed into ashes in flames of fire, or at least turned into and mixed with the dust of the earth, the very same individuall body, Iob 19.26.27. and of Naturall bodies to make them Spirituall, of Corruptible to make them Incorruptible, and immortall, as the Apostle speaks, 1. Cor. 15.42.44.53. These are things in themselves so farre beyond all apprehension and admiration; wonders up­on wonders, that if Faith were not a Supernaturall worke, an effect of the Almighty power of the spirit of God wor­king in us, they were impossible to be beleeved, that it is no marvaile though they were rejected of the wisest amongst men, and accompted foolishnesse, 1. Cor. 1.23.

3 A third consideration which should move us above all things, to labour with all our power to settle and esta­blish our Faith, is this, That above all other Graces Sa­tan bends all his power and policies against it, either to shake, or overthrow it. It was the Faith of our first Pa­rents that Satan first assailed in Paradice, Yea (saith he) hath God said, and afterwards yee shall not surely dye, Gen. 3.1.4. In his encountering with our Saviour Christ, he first assaulted his Faith, which he attempts two contrary wayes, First, to distrust where he had a promise; and Secondly, to beleeve without a promise, as appeares by our Saviours an­swer to both his first temptations, Matt. 4.4.7. And it was Peters Faith that Sathan aimed at, when he desired to sift him, as appeares by our Saviours promise to pray that his Faith might not faile, Luke 22.31.32. implying that it [Page 23]was his Faith, against which Satan would bend all his strength, as we see he did, when hee shooke it so sore, that he thrice denied and forswore his Master. Question­lesse Satan both knowes his own advantages, and improves them to the uttermost. Now he is not ignorant, that if he can overthrow our Faith, he destroys our life, sepa­rate us from Christ and from God himselfe; from whom we depart by unbeliefe, Heb. 3.12. which is therefore the most dangerous of all sins; and indeed a meanes to let in all the rest, Pride, Coveteousnesse, Self-seeking, Rebellion, and what not: Besides he well knowes, that Nature yeelds him not stronger helps against any Grace, then it doth a­gainst Faith; which (as we have already intimated) both Reason and Sense (the guides of our naturall life) oppose.

It concerns us therefore neerly, to use all diligence, both to get and strengthen Faith, so usefull every way, so hard to be gained, and strongly assaulted. The Apostle there­fore exhorts us to follow after Faith, 1. Tim. 6.11. and to have it alwayes about us as the chiefe part of our spiritu­all Armour, Eph. 6.16. Above all (saith he) take the shield of Faith, whereby you shall be able to quench the fiery darts of the wicked. A strange expression, that a shield should quench fire, unlesse perhaps he allude to the Hebrew name [...] a shield or buckler, comming from [...] which signifies to coole. Salomon exhorts us to get wisdome with all our getting, Prov. 4.7. to search for it as silver, and for hid treasure; Prov. 2.4. And, when we have gotten it, not to forget it, nor forsake it, Prov. 4.5.6. Now Faith is not the least part of true wisdome, which makes us wise unto Salvation. To get and hold fast this Faith, we must have an especiall regard unto two things,

First, We must be sure to build our Faith upon a firme foundation, which can be none other then the faithfull [Page 24]word of God, as the Apostle cals it, Tit. 1.9. establisht to all generations, Psal. 119.90. Upon which David builds all his Hope, Psal. 130.5. I waite for the Lord (saith he) my soule doth waite; and in his word do I hope: And, Psal. 119.114. Thou art my hiding place, and my shield: I hope in thy word. Now this Word, must be a cleer Word, and a full Word: It must be a cleer Word, where the promise is laid down in plaine and expresse termes; such as are all, or the most part of the promises of eternall life and salvation by Christ, and divers others: As for those that are delivered in more darke and obscure expressions, and such as are ca­pable of divers constructions, though they may be of good use; yet Faith hath no firme resting on them, unlesse they be cleered unto us by other places that are plaine and evi­dent. And as it must be a cleer Word that our Faith must rest on, so must it be a full Word, the promise taken with all the circumstances and conditions annexed thereunto. It was a cleer Word w^ch the Devil alleadgeth to our Saviour Christ, Matt. 4.6. out of Psal. 91.11.12. That God gives his Angels charge over his children, to keep them that they dash not their foote against a stone; but it was not a full Word, a clause that restraines the promise to mens wayes was left out, now to cast himselfe downe from the pinacle of the Temple was not Christs way: St. John tels us, If we confesse our sinnes, he is faithfull and just to forgive us our sinnes, 1. Ioh. 1.9. To make this a full Word, we must supply it with a clause out of Prov. 28.13. He that confesseth and forsaketh his sinnes shall find mercy: which too many omitting and neglecting, satisfie themselves with a bare and perfunctory confession of sinne, without any endeavour to forsake it, or to subdue their corrupt fusts from whence it springs, remaining still under the do­minion of sinne, making provision for sin, to fulfill tthe lusts [Page 25]thereof, living in all manner of sensuality, and minding earth­ly things, to the scandall of Religion, and (without speedy repentance) the destruction of their own soules.

2 Secondly, our care must be to keepe our Faith in conti­nuall exercise, not only in times of temptation, but in times of peace, as souldiers exercise their Armes, before they come to encounter their enemies. It is recorded of that great Commander Philopaemon, that as he walked either alone, or with his friends, he used to view and consider the ground through which he passed, what advantages, or disadvantages it might minister to him or his enemies, if he should be there sodainly assailed, so that having considered before how he might best either free himself or annoy the assailants, he was easily able to avoyd the danger when it came. Let us learne in this point wisdome of the children of this world, our ene­mies are more subtile, more powerfull, more vigilant, their surprises more sodaine and more dangerous, Be sober, be vi­gilant, because your adversary the Devill as a roaring Lyon walks about, seeking whom he may devour, whom resist stedfast in the Faith, 1 Pet. 5.8.9. The meanes which the Apostle prescribeth against this powerfull and dangerous enemy, is the stedfastnesse of our Faith, which we must not only have, but have alwayes about us, laying up the Promises alwaies in our hearts, and by meditation supposing dangers and temptations, before they come, to consider how they may be applyed, and made use of, as the severall emergent occasi­ons shall require. The want of this providence in St. Peter left him naked, so that he was sodainly surprised, and shame­fully foiled by Sathan, before he could prepare himself for the encounter as is recorded, Luk. 22.57, 58, 60. which he might have prevented, if he had not been so securely and carelesly confident, ver. 33. but taken our Saviours war­ning before-hand, ver. 31.34.

Faith, thus grounded and exercised, must be held out as a shield against Sathans fiery darts in times of tryall. Da­vid being sorely shaken by the observation of wicked mens prosperous estate, and his owne afflictions, hath recourse to the Sanctuary where the word of God was layd up, and see how quietly he settles his heart thereby, Psal. 73.12.14.17.25.28. And Psal. 77. the Psalmist being tempted to question not only Gods mercies but his Promises too, vers. 7, 8. is forced to have recourse to Gods workes, ver. 11, 12. (the supporters (as I may terme them) of that Faith which is founded upon the Word for the quieting of his distem­pered thoughts. This is or should be the practise of all the godly, in all our wrestlings with Sathan and his instru­ments lest Faith take hold on the word; if yet it seeme to waver adde unto it experiments, eyther in our selves, as Da­vid doth of his deliverance from the Lyon and the Beare, 1 Sam. 17.37. when he was to sight with Goliah; or others, as David comforted himselfe by remembring Gods judge­ments of old, Psal. 119.52.

This use of Faith the condition of the times wherein we live so full of trouble and confusion calls for at present, whether we looke upon the state of the Church in generall, or our owne in Particular.

In generall we see the Prediction, Rev. 12.17. that the Dragon should make warre with the Woman, (that is the Church) and the remnant of her seed which keepe the Com­mandements of God, made good and fulfilled before our eyes, as not onely the long continued warres in Germanie, but the troubles over most parts of Europe, evidence it to the world. By which that man of Sinne, the Incendiary thereof, hath so farre prevailed against the poore flock of CHRIST, that some of the most famous and eminent States who had set up the Kingdome of CHRIST amongst [Page 27]them, have hardly left unto them at this day the forme or face of a Church. In the beholding of such sad spec­tacles, let us lay before us that Propheticall Promise, Dan. 2.44. That the Kingdome which God shall set up shall never be destroyed, nor left to other people, and that faithfull and full assurance out of our Saviours owne mouth, that the gates of hell shall not prevaile against it, Math. 16.18. That rather then faile the Woman (the Church he meanes) shall have wings to cary her out of the Dragons reach, Revel. 12.13, 14. That the Wilder­nesse shall nourish her, for a time, and times, and halfe a time, that if the Serpent cast out floods of water after her, to cary her away, the earth shall swallow up the flood, vers. 15.16. In brief, that God will arme and raise all the Creatures in heaven and earth for the defence of his Church. Adde unto these, the Decree pronounced a­gainst the Beast and the false Prophet that deceived them that received the marke of the Beast they shall be taken and be cast alive into a Lake of fire burning with brimstone, Revel. 19.20. A thing not only decreed but done with God, though not yet executed in the sight of men, for the Angell cryes mightily, with a strong voyce, Babylon the great is fallen, is fallen, Revel. 18.2. The word is doubled, like Pharaohs dreame, because the thing is established by God, and God will shortly bring it to passe, as Ioseph speakes to Pharaoh, Gen. 41.32. yea, I dare boldly say, that these present Troubles of the Church (w^ch yet are but to purge out the Iniquity of Iacob and take away the sinne, Isa. 27.9.) are but preparations to that great worke. And these are no vaine Dreames but the true sayings of God, as the Angell tels Iohn, Rev. 19.9.

Yea but (you will say) what Promise have we concer­ning this Nation, and the Church of God therein? what [Page 28]may we beleeve the issue of our troubles shall be at last? To this I answer in generall, two things:

First, whatsoever our condition shall be (suppose it to the worst that we feare) yet if wee have any zeale for Gods honour, or any true love unto his Church, as mem­bers of that body, we should put on St. Pauls resoluti­on, None of these move me (sayth he) neither count I my life deare unto my selfe, so that I may finish my course with joy, &c. Act. 20.24. It was resolutely answered by the Roman Consuls, when they stood stifly against the Law called Agraria (which caused so many commotions at sundry times in the Roman state) for the opposing wher­of, their Predecessors, the Consuls of the former yeare, after the extirpation of their office, had been most un­justly Fined by the people; Se quoque damnari posse, & ipsos legem per ferre non posse: not regarding what became of themselves, so they might secure the State. I am sure the Prophets, think it a sufficient ground of comfort to support the hearts of Gods children, under the heavy bur­then of the Babylonish captivity, that it should be well with the Church in time to come, although few of them lived to see that happie day?

Secondly, although particular Persons, and States be not named, yet they are included, in those Promises made unto the Church in generall, or to the Iewes in par­ticular (considered as a Church) if we answer the Con­ditions, under which the Promise is made. If we hear­ken to God, and walke in his wayes, we have sufficient ground to assure our selves of the fulfilling of those Promises to have our Enemies subdued, and the hand of God turned against our adversaries, Psal. 81.13, 14. If we Sanctifie the holy Sabbath, and keepe it from Pro­phanation (the Lord under one especiall duty of the [Page 29]Law includes all the rest) we may warrant, as assured by the word of God, the fulfilling of all those gracious Promises recorded, Jer. 17.24, 25, 26. For the things written afore-time, were written for us, that we through comfort of the Scriptures might have hope. Not to hold you long, look well upon your Covenant by which you have in as solemne a manner as may be, obliged your selves, by lifting up your hands to the most high God, in the presence of men and Angels (which if you break, God will certainly recompence it on your heads, as he threa­tens to doe in a like case, Ezech. 17.19.) consider it well, and make good your solemne engagements both for Pub­lique and private Reformation, and you may boldly chal­lenge God to make good unto you, any Promise which he hath made vnto his Church in his Word, in any age past. Labour for Zerubbabels spirit in carrying on the Lords work, and you may assure your selves of Zerubba­bels successe, and the great Mountaines that stand in your way shall become plaines before you. Zech. 4.7.

I adde further that, if any thing may be concluded out of the course that God hath held with us hitherto, he hath so strangely interposed himself, and constantly stept in betweene us and our utter ruine, at Keinton, at Brainford, at Newbery, at York, at Cheriton, at Naseby, (when we may truly say with David, 1 Sam. 20.3. There was but a step betweene us and death or utter destruction) hath so compassionately looked upon us in our low estate, as the Psalmist termes it, Psal. 136.23. and raised us up to a con­dition beyond our hopes and expectation, that we have great reason to hope, that he which hath begun will make an end, as himself speakes in another case, 1 Sam. 3.12. Indeed both Moses, Exod. 32.12. and Ioshua, cap. 7.7.9. presse God with respect to his owne honour, which [Page 30]would have been much blemished if God, who had so strangely brought his children out of Egypt, and over Ier­dan, should have suffered them to perish, either in the Wildernesse or in the Land of Canaan. It is true, I grant, that when God hath called us to a work of thorough Re­formation, if we mixe our carnall policies, with his Counsels, and drive on our owne ends, with more zeale then his: As God may, and will call them to accompt that doe his worke Negligently, or unfaithfully, so he justly may, not onely deny them the honour of perfor­ming and accomplishing this service to him and to his Church, but may put off the perfecting of this glorious work of thorough Reformation for the present, and mix the accomplishing thereof, and the restoring of our peace with more bitternesse then we have yet tasted.

And particularly, I boldly affirm that every one, whose Conscience witnesseth unto him, that in singlenesse of heart he hath put to his hand, for the furthering and car­rying on this worke of Reformation, out of true zeale to Gods honour, and the good of his Church, may assure himself, that though Israel be not gathered, yet he shall be glorious in the eyes of the Lord, and his God shall be his strength, as Christ speakes of himself, Isa. 49.5. As he dealt with David, whom though the Lord thought not fit to employ in the building of his Temple, yet his desire and purpose to have done it, was abundantly rewarded, 2 Sam. 7.11.12. Let us therefore up and be doing, and set for­ward for the raysing on of this great work, with resoluti­on as being assured both of the successe and perfecting thereof at the last, and of the acceptance of our labours therein, and of our reward hereafter, what troubles soe­ver we meet with in the way, of which I am to speak in the next place.

This great Worke, which in the promise which we have before us, God engageth himselfe to performe for his Church, he casteth into the unfittest, and in mans Iudgement the most unlikely of all Times, into Times of trouble, the reason whereof we shall consider by and by. In the meane while we may take notice, that it is u­suall with God to intermixe some bitternesse with his sweetest mercies. The Passeover it self must be eaten with bitter herbes, Exod. 12.8. More particularly, God usu­ally mixeth troubles and afflictions with the Churches Reformation, so that we may lay this before us as a ge­neral rule.

The building of the Temple was indeed put off from Davids troublesome Reigne to the dayes of Solomon, a man of Peace (as his name imports) or of Rest as God termes him, 1 Chron. 22.9. in whose time God promiseth to give his people Peace and Quietnesse: But that is an unparalleled example, as it may be easily made good by instances of all times ancient and modern. The time of delivering Israel out of Egypt was not only a time of hea­vie bondage, but as Moses hastened on that work, that yoke was made heavier upon them, in so much, that, for anguish of spirit, and cruel bondage, they had no mind to hearken to Gods message by Moses of their delivery Exod. 6.9. When God had by strong hand brought them out of the Land of Egypt, besides their forty yeeres troublesome travaile in the Wildernesse, what trouble­some and dangerous warres they were encumbered withal in the Land of Canaan, in their setting and planting there, is at large recorded in the booke of Ioshua.

In the planting of the Church under the Gospel, both the history of the Apostles Acts, and the records of the state of the Church, for the first three hundred yeeres after CHRIST, testify to the World, what bitter Persecu­tions it indured, to the effusion of the blood of many hun­dreds of thousands of Men, Women, and Children, in all places where the Gospel was planted. Yea, the master-builders themselves, drunk as deep, or deeper, of that bitter cup of Afflictions, as any of the rest, as St. Paul testifies of himselfe at large, 2 Cor. 11.23, 24, 25. and is as fully witnessed of the rest, in Histories of undoubted verity.

To come neerer to the times of the Waldenses, who neere 500 yeeres past held out the light of the Gospel in those dayes of palpable darkenesse, which had overspread almost the face of the whole earth, when they began once to encrease to a considerable number (as indeed in the space of a few yeeres, there were reckoned neere Eight hundred thousand, that embraced their Doctrine) the Records of those times, howsoever much corrupted by the adversaries, testify, what bloody Wars were raised up against them by the Pope, continuing neere one hundred yeeres, and ending almost in the utter extirpation of that holy seed.

To speak nothing of those long and bloody warres, rai­sed by the Emperour Sigismund thorough the instigati­on of that same man of sinne, against the Reformers of the Churches in Bohemia which continued all the dayes of that worthy Commander Iohn Zisca, and divers yeeres after his decease, and to draw neerer to our own times: We know, that when Luther began the Reformation of the Church, the Pope and his dependants never left rai­sing of troubles against him and his followers, till at [Page 33]length he had engaged the German Emperour CHARLES the sift, in a cruell warre against the Duke of Saxonie, and his party as most men know; And to speake truth, that Sword, which was then drawne, hath been hardly ever since sheathed, but to this day in one part of Eu­rope or other, goes on bathing it self in blood, where­with how much it hath bin made drunken, we, aswell as our neighbours, feele to this day to our smart.

There are Instances of Troubles raised by Sathan and his instruments against the Church by those which are without, no lesse are those that are stirred up within the bowels of the Church, by false Brethren, who by speaking perverse things, to draw Disciples after them (as the Apostle tels us they shall doe, Act. 20.30.) strike at the very foundation, on which the Church is built, the very doctrine of Truth. What divisions were rai­sed thereby in the Churches, even in the Apostles own dayes, divers of their Epistles doe sufficiently declare, and that Sathan continued by the same policy, to di­vide the Church in sunder, and thereby to ruine it (as our Saviour tels us, That a Kingdome, or house divi­ded cannot stand, Math. 12.25.) the records of the Primitive time, setting before us the Factions that in­fected the Church in those ages, and the Excommuni­cations, Banishments, and other Persecutions, which ensued thereupon, make it evident enough to all that will take the paines to looke into the Histories of those times.

Neither doe these troubles, howsoever raised by the practise of Sathan, fall upon the Church, without the fore-knowledge, and both Permission, and direction of God himself. Our Saviour tels his Disciples in ex­presse termes, that he came not to send Peace on earth, [Page 34]but a Sword, Mat. 10.34, 35. Not that this is an effect, but a consequent of the Gospel. The Gospel is in it self a message of glad tidings of Peace, Rom. 10.15. Eph. 6.15. But is of Peace between God and Man, Luk. 2.14. Rom. 5.1. Yea, and between man and man amongst as many as receive it, as the Prophet fore-tels, that amongst those that are under Christs government, the Wolfe and the Lambe shall dwell together, Isa. 11.6. all enmity shall be taken away, so that none shall destroy in his Holy Moun­taine, Isa. 65.25. And a Gospel to settle Peace in mens consciences, but not in the World. In me you shall have Peace (saith our Saviour) in the World you shall have affliction, Ioh. 3.33.

To search into the Reasons of this truth; if we looke upon second cause it is easie to conclude, that it can be no otherwise, unlesse Satan, and such as beare his Image, and do his Will, should change their Nature. For (be­sides the contrariety in the Natures of the children of Light and of Darkenesse, whereof one is Abomination to the other, Prov. 29.27. and consequently like contra­ries they must needs destroy one another): The esta­blishing of Christs Kingdome in the Church, is the o­verthrowing of the Divels Kingdome in the World, as many subjects as CHRIST gaines, so many the Divell loseth. Our Saviour tels us, Luke 10.18. That when the Gospell was Preached, it brought downe Sathan from Heaven like lightening. No mervaile then if Sa­than to save his owne Kingdome, labour to hinder the planting of the Church, and as little mervaile if his servants joyne with him therein, as for other reasons so especially because the Gospell which the Church embraceth, discredits and condemnes all their wayes, restraines their Lusts, and cuts off all their hopes, sen­tencing [Page 35]them to hell, to be made the subjects of Gods wrath to all Eternity.

But it yeelds little comfort to the Godly, or Honour to God, to look upon the Churches troubles, as the ef­fects of Satans and his childrens malice, unlesse we raise up our thoughts higher, to looke; not only upon the rod but withall on him that hath appoynted it, Mich. 6.9. To consider his faithfulnesse in raising troubles and afflicti­ons, which quieted Davids heart, Psal. 119.75. J know that thou in faithfulnesse hast afflicted me. His compassion even when he causeth grief, Lam. 3.32. his wonderfull wisdome and Power in being good unto those that love him out of evil, Rom. 8.28. That by the con­sideration of Gods righteousnesse in all his wayes, we may gather comfort to our selves, in the troubles raised up against Gods Church by wicked men, we must first therefore settle this position firmly in our hearts, that the Divel and his instruments are but vassals to execute what he hath decreed to be done, as St. Peter testifies concerning Christs sufferings, that he was delivered al­though by the trechery of Iudas, yet withall by the deter­minate councell and fore-knowledge of God, Act. 2.23. and all the Apostles witnesse that Herod, Pilat, the Gentiles, and people of Israel which were gathered together against Christ, were but Gods Executioners to doe whatsoever his hand and his Councell had determined to be done, Act. 4.18. Now we know that God (who is Righteous in all his wayes and holy in all his workes, Psal. 145.17) Orders all things for his own ends, which are his own glory, and (that which is never severed from it) the God of his people. Let us then draw the Reasons of this truth which we have before us from the relations which the troubles rai­sed [Page 36]against the Church in the time of the planting or Reforming thereof, have unto those two maine ends at which God principally aymes his own glory and his Chur­ches good.

And first Gods honour is much advanced by the trou­bles raised by Satan and his Agents to hinder the Chur­ches Reformation, three wayes.

1. God is much honoured, by making it evident to to the World, that the worke of the Churches Refor­mation is his owne Act. As Ioseph makes his brethren understand that, in selling him to the Midianites, they were but Gods instruments to bring him into Egipt because there came so much good out of that wherein they intended nothing but evil. Gen. 45.7. and 50.20. And David foretelling that great worke of making Christ the head stone of the corner, proves it to be Gods doing & a work of admiration, because the builders had cast him aside, Psal. 118.23, 24. All effects must have some cause, by the power and Vertue whereof they are produced, wherefore when there appeares no second cause in the bringing forth of any effect, it must be as­cribed to him that workes, without, or above, or against all causes, as pleaseth himself. When the Wildernesse (which by nature brings forth nothing but bushes and shrubbs) is stored with pleasant fruitfull and usefull plants, it is that men may see and know, and understand together that the Lord hath done this, Isa. 41.18, 19, 20.

So when men (by whose councels and endeavours ordinarily things are effected) intend any thing, and the event falls out contrary to what they purposed, it must be concluded, that when the heart of man deviseth [Page 37]his way, yet it is God that directeth his steps, Prov. 16.9. Thus that it may appeare the restoring of the Church is Gods own Work, he suffers Satan and his wicked in­struments to oppose and hinder it what they can that the effecting of that Worke without and against mens in­tentions may be ascribed to God alone.

2.^ly As the carrying on of the Churches Reformation in Troublous times discovers it to be Gods Worke, so it manifests it to be the Work of his Almighty power, when his enemies having armed themselves against him with all their strength are overmastered by him. Now I know (saith Iethro) that the Lord is greater then all Gods for in the thing wherein they dealt proudly he was a­bove them. Exod. 18.11. When Nebuchadnezar saw that with all his power, and with the help of his fiery furnace, he was not able to hurt so much as an heire of the heads of the three children, it moved him not only to Astonishment at the present, but withall to passe a decree for the honouring of that Almighty God, whom those menserved. Neither doth this way of Gods, in re­storing his Church in Troublous times more manifest his power then it doth his goodnesse in drawing Good out of Evil, and his wisdome in serving himselfe of the Councels and endeavours of his Enemies, and turning all their crosse wayes to meet in the furthering of his owne ends as he did Satans practice in crucifying our Saviour, to the accomplishing of the Worke of mans Salvation, which Satan laboured to overthrow.

Thirdly, God is highly honoured by the Churches troubles, when his children thereby discover their sin­cere love to Christ and his truth, when they choose him in the middest of all outward discouragements. When [Page 38] Moses chose afflictions with the people of God rather then the honour to be accompted the Son of Pharaohs daughter, he testified, that he esteemed the Reproach of Christ grea­ter then the Treasures of Egypt. Heb. 11.24, 25, 26. And when Iobs sincerity being questioned by Satan, God delivered him over to be exorcised by the Divel un­der so many bitter afflictions in the middest whereof his heart still rested on God, in whom he resolved to trust I though he should slay him, Iob 13.15. Those afflic­tions of his were but as so many windowes (as an anci­ent Father calls them) through which the World might look into the uprightnesse of his heart and true love unto God, from which no afflictions could move him. It was an honourable testimony given of Christ by Iohn Lambert that holy Martyr, as due unto Christ, when in the middest of the flames of fire he lifted up his hands clapping them together over his head, and cryed out with a loud voyce, None but Christ, None but Christ.

How the troubles which accompany the Churches Reformation, serve to the advantages of Gods honour we have seene: We shall find them no lesse Beneficiall to his Church, and that sundry wayes:

First therefore, by these Troubles which fall in with the first Planting or Reforming of the Church, Gods people are prepared to Endure hardnesse, as good souldi­ers of IESVS CHRIST, which St. Paul in the person of Timothy, exhorts us unto, 2 Tim. 2.3. It is true, that warnings before-hand are of use to prepare men for suffe­rings, to which purpose our Saviour exhorts his follow­ers, to take up the Crosse, Math. 16.24. and St. Paul fore-tels his, that they must through many afflictions en­ter [Page 39]into the Kingdome of God, Act. 14.22. But this Dreame of an outward, glorious, and Peaceable estate, under Christs government, so fills the heads, not onely of the Papists (who reckon it among the markes of the true Church) and of the Iewes, who despised Christ be­cause they saw no forme or Beauty, (that is, no outward Pompe or Glory) in him, Isa. 53.2, 3. (an errour, that possessed the very Apostles themselves so farre, that, both the sonnes of Zebedee sued for places of honoura­ble preferment in CHRIST's Kingdome, Math. 20.20, 21. And all the rest of them, disputed the Point, Who a­mongst them should be greatest, Mark. 9.34.) But gene­rally, is so rooted in the hearts of all men, that unlesse experience of Troubles in their first entrance under Christs government, taught them the contrary, admoni­tions would be of little force, to awaken men out of that Dreame: Wherein if they should be confirmed, by a Peaceable and quiet setling of the Church at the first, it would endanger mens Apostasie afterward, when they should find the course of a Christian life, full of Trou­bles and Persecution, so farre unanswerable to that which their Peaceable entrance, in taking up the yoke of CHRIST, seemed to promise, as appeares both by the falling away, of such as are resembled by the Stony ground, Math. 13.22. And by Davids danger of con­demning his owne wayes, upon the same ground, Psal. 73.13, 14. So that troublesome beginnings of the Churches Reformation, are a great meanes of prefer­ving men from Apostasie afterwards, or at least from great discouragements in the course of a Christian life.

2 Secondly, the troublesome setling of the Church, warning men to expect troubles afterwards, makes them [Page 40]by that expectation acquainted with Evils before they come, which much abates the feare of them when they happen. Iulius Caesar in his warres in France, was wont to tell his Souldiers, strange things of the great Power wherewith the Enemy came against them, whereof they having knowledge beforehand, and, when they came to the encounter, finding their forces no more (or usually farre lesse) then they expected, they despised the danger, and fought with incredible resolution. Troubles and afflic­tions are formidable to men a farre off, the more wee are acquainted with them, the lesse cause we see to feare them. So that the acquainting of the Church with Troubles in the beginning, armes the godly with resolu­tion against them, and by expectation makes them fa­miliar unto them, that they beare them with incredi­ble patience, when they come. St. Paul, warned by the Holy Ghost, that hee was to expect Bonds and afflicti­ons in every City, growes so resolute, that he despiseth his owne life, Act. 20.23, 24.

Thirdly, such Troubles, although they are unpleasant to the flesh, are very available to put the Spirit in a right frame, moving us to retire neerer to God, to hide under the shadow of his wings as in a place of security, Psal. 91.2, 3. Davids afflictions every morning, made him find, that it was good for him to draw neere unto God, Psal. 73.28. Againe it makes us to looke more carefully (as David professeth hee did) to our wayes, Psal. 119.67. Before I was afflicted I went astray, but now I have kept thy word) as well that wee may cut off occasion from those that watch for our halting, as that wee may farther interest God in our Pro­tection; and lastly, if wee suffer, may have the com­fort, that wee suffer for well-doing, 1 Pet. 3.17. Againe, [Page 41]it unites the godly more in love, and communion, and fellowship one with another: as the Shepheards Dog drives the scattered sheep together. When the bands of the wicked had robbed David, in the next verse save one, he joyns to the company of those that feared God, Psal. 119.61.63. It awakens faith, quickens to Prayer, Psal. 116.3, 4. exerciseth patience, and raiseth up our hearts to look after those things that are spirituall and eternall, 2 Cor. 14.16, 17.

4 A fourth benefit, which the troubles accompany­ing the Churches reformation bring unto the godly, is the testimony of their conscience, that they cleave to Christ in sincerity and truth, and submit to him for no outward respects. As it proved Jobs sincerity, when he professed his resolution to depend on God, though he should kill him, Job 13.15. and comforts him­self with the hope of a glorious resurrection, wherein he should see the face of God with joy, whatsoever became of him and his outward condition at present, Chap. 19.26, 27. The very light of nature taught Heathen men, that the services which they performed to their gods, with perill and hazard to themselves, were best accepted of them: The Family of the Fabii had a solemn univer­sary sacrifice to be offered, by one of that Family, on the hill called Quirinalis. Now, when the Gauls sacked and burnt Rome, and besieged the Capitol, so that there was no coming to that hill, but by marching through the enemies campe, one Caius Fabius Dorso attired as a Priest, with his sacrifice, and other necessaries in his hand, marcheth through the midst of the enemies, asto­nished at his resolution, offers the sacrifice, and returns in safety, satis sperans (saith the Historian) propitios esse deos quorum cultum ne mortis quidem metuprohibitus inter­misisset. [Page 42]That which he hoped, upon uncertain and false grounds, we have reason to believe, upon undoubted evi­dence of the word of truth; whence the Church urgeth this, before God, as an undoubted evidence of the since­rity of their hearts towards him, that they had not for­saken him, though he had broken them in the place of dra­gons, and covered them with the shadow of death, Ps. 44.18, 19.

5 A fifth benefit which the Church receives by these troubles in the Churches reformation, is the streng­thening of their faith, which, though it be grounded on Gods Word, which assures them that he will be their hiding place, and their shield, Psal. 119.114. yet is won­derfully supported by experiments, which beget hope, Rom. 5.4. whereof the godly make speciall use upon all occasions, as Psal. 44.1. and 77.11, 12. Now there can be no greater experiment of Gods Almighty power, and readinesse to support his Church, then the erecting of Christs Kingdome, in the middest of his enemies, Psal. 110.2. yea, in the midst of their tumultuous and violent oppositions, Psal. 21.2. Questionlesse, if all Satans power cannot hinder the erecting of Christs Kingdom, much lesse shall it overthrow it, when it is established, as our Saviour hath promised, that the gates of hell (that is, all the power of the Prince of darknesse) shall not prevail against it, Mat. 16.18.

6 A sixth benefit that accrues to the Church, by these troubles, in the reformation thereof, is the doubling of their comfort, after the victory, which is much sweetned by the difficulty in obtaining it. When the Saints un­der the conduct of Michael, (which is Christ) and by his power, had driven the Dragon out of heaven, see what joy there is after that glorious conquest, Rev. 12.10. Now is come salvation, and strength, and the Kingdome of our God, &c.

7 Lastly, the more brunts we endure for Christ, and the service of his Church, the greater is our reward hereaf­ter, these light afflictions work for us a far more exceeding, and eternall weight of glory, 2 Cor. 4.17. Wherefore all those glorious promises made to the Churches, Rev. 2.7.11.17.26. and 3.5.12.21. are made under the con­dition of overcoming.

These reasons only weighed, are sufficient to settle the heart of any godly man, when it appears, that though the Churches troubles are raised by Satans malice, and his instruments, yet they are so ordered, by the wisdome and goodnesse of God, that he hath much honour, and the Church so many large benefits thereby.

The consideration of these wayes of Gods provi­dence, in ordering the affaires of his Church, is of sin­gular use sundry wayes.

Ʋse. 1 First, it is a means to silence all our complaints, and murmurings against the afflicted condition of the Church, when it appears that those troubles are not so much the effects of the malice of Satan and his instru­ments, as the acts and decrees of the Lord himself, to whom who dare say, What doest thon? Dan. 4.35. So DAVID was dumb, and opened not his mouth, because he did it, Psal. 39.9. And withall, it is the decree of that God, who, as he made the heavens by wisdome, so he orders his wayes towards men in wisdome, as the Heathen Poet ac­knowledgeth: Et projucundis aptissima quae (que) dabunt Dii, who in his wisdome gives not so much pleasant, as fit things, that may rather do us good, then delight us; yea, of that good God, who is good, and doeth good, Psal. 119.68. who loves us better then we love our selves, as the same Poet acknowledgeth, Charior est ipsis homo quam sibi. How apt are men to quarrell at their estates, when [Page 44]they suit not with their carnall humours. The Prophet David gives himself for instance, acknowledging, that when he saw himself plagued every morning, Psal. 73.14. his heart was full of envie at wicked mens prosperity, by which he gained nothing, but the grieving of his heart, and pricking of his reines, vers. 21. and the shaming of himself for his folly and ignorance, vers. 22. Indeed, by these murmurings of ours, we both disquiet our hearts in vain, and wrong God himself, as if there wanted wis­dome, or compassion, or faithfulnesse in his dispensati­ons towards his people.

Ʋse 2 Secondly, such meditations help us from condemn­ing of the cause in which we stand: When David looked upon his chastisements, he was ready to condemn his own way; Ps. 73.13. and when the Barbarians saw the Vi­per upon Pauls hand, they judged him a murtherer, Acts 28.4. but when they found he had no harm by it, they took him for a god, v. 6. Three things should move us to think well of the Churches cause, notwithstanding the troubles incident thereunto: First, that those troubles are ordered by God, not out of hatred, but out of love and faithfulnesse for the Churches good; faithfull are the wounds of a Lover, Prov. 27.6. And David findes Gods faithfulnesse in his afflictions, Psal. 119.75. Se­condly, it hath been the Churches portion in all ages, the lot of the Patriarchs, Prophets, Apostles; yea, of Christ himself, whom we should condemn, in condemn­ing the cause in which they stood, which David fears to do, Psal. 73.14. Thirdly, the issue of those troubles ap­pearing to be the good of the Church, as the Apostle affirms, Rom. 8.28. though it should not move us to think them gods, with the Barbarians; yet it may war­rant us to conclude, that the cause is Gods, and the [Page 45]events the effects, not of his wrath, but of his love.

Ʋse 3 These considerations assure us of a comfortable issue and successe, at the last, in the cause where in we stand, de­pending on the Almighty power of God, who doth what­soever he pleaseth in heaven and in earth, Psal. 136.5. and on his goodnesse, which, as it extends to all his works, Psal. 145.9. so is it in a more especiall manner manifested to his Israel, Psal. 73.1. And lastly, on his faithfulnesse, which continues to all generations, Psal. 119.90. and therefore he must make good his word, that the gates of hell shall not prevail against his Church, Mat. 16.18. and that he will not forget his people; though a woman should forget her sucking childe, Isai. 49.15.

Ʋse 4 Fourthly, the considering of the Churches troubles, warns us to prepare for, and arm our selves against them before hand, as both S^t. Paul, Eph. 6.11.12. and S^t. Pe­ter, 1 Epist. 5.8. exhort us, both to be armed, and to stand upon our guard, upon that ground, because we shall meet with strong encounters. We had indeed need to be stirred up to make such provision.

1 1. Because the Churches troubles are certain, as not only raised by men, who may fail in their intentions, but decreed by God, whose counsels stand throughout all ages, Psal. 33.11. You shall have afflictions in the world, saith our Saviour, Joh. 16.33. The king of Syria will come against thee, at the return of the yeer, Gostrengthen thy self, and see what thou doest, saith the Prophet to Ahab, 1 King. 20.22.

2 Secondly, though in a true estimation, these troubles are, as the Apostle terms them, but light afflictions, 2 Cor. 4.17. yet to flesh and blood they seem grievous for the present, Heb. 12.11. as the Prophet Davids bitter complaints, not only in sore sicknesses, Psal. 38.6, 7, 8. [Page 46]but besides, in the persecutions of his enemies, Psal. 143.3. sufficiently testifie. When nature is so sensible of afflictions, and by the sense of them makes so strong im­pressions upon the spirit, when we feel so much smart by these, although but outward troubles, it concerns us neerly to be well provided of such strong helps as may support our spirits in such trialls.

3 Thirdly, it concerns us the more to prepare for such troubles, as a Christian profession brings with it, because they not only afflict us at present, but withall, strike at the very foundation of our faith often times, as the Psal­mist acknowledgeth, that in his present distresses he was moved to question, both Gods Mercie, and the Promises themselves, Psal. 77.7, 8, 9. Now, if faith should fail us, we are left destitute of all comfort at present, and of all hope hereafter; it must therefore be our care to be well prepared for that conflict, wherein, if we should be mastered, we are lost for ever.

To make provision for the supporting of our selves under such troubles as attend the Church, & every mem­ber of it, under Christs government, our care must be:

1 First, to take off our hearts from the world, as we are advised to do, like good souldiers, 2 Tim. 2.4. It is the love which we bear unto, and high esteem that we have, of the honours, riches and pleasures of the world, that keeps us off from Christ, as it did the young man, Mat. 19.22. and makes us look back oftentimes, and there­by unfit for the Kingdome of God, Luke 9.62.

1 Secondly, we must labour to get assurance of heaven: it was the assurance of a crown of righteousnesse laid up for him, which strengthened S^t. Paul to fight that good fight, 2 Tim. 4.7, 8. We must have treasure some where; if we have taken off our hearts from earthly treasures, we [Page 47]must lay up for our selves treasures in heaven, as our Sa­viour adviseth, Mat. 6.19, 20. The Merchant never sold all that he had, till he had found that pearle of great price, and bought it, Mat. 13.46.

3 Thirdly, we must take up and exercise our selves in the use of that spirituall armour recommended unto us, Eph. 6, 13, 14, 15. above all, the shield of faith, ver. 16. of which we have spoken already sufficiently.

4 Fourthly, we must watch with all perseverance, as our Saviour commands, not only his Disciples, but all men, to do, Mark. 13.37. First, watch our selves; keep thine heart with all diligence, Prov. 4.23. because it is deceitfull and desperately wicked, Jer. 17.3. full of evill thoughts, whence proceed adulteries, fornications, murthers, Mar. 7.21. None ought to be more carefully watched then the trai­tors within our own bosomes: Watch the world, our company, or any temptation that may assail us from without; David was of all things most carefull of his company, joyning with those that feared the Lord, Psal. 119.63. and commanding the wicked out of his sight, vers. 115. Above all, watch Satan, 1 Pet. 5.8. and be not ignorant of his devises, as the Apostle calls them, 2 Cor. 2.11. And to be the better armed against all these, keep the heart fill'd with holy thoughts, hide the law there, Psal. 119.11. that it may be our meditation all the day, vers. 97.

5 Fiftly, consider, and be throughly acquainted with the nature of those troubles, which the world feares so much, that they reach not to those things that most con­cern us, they corrupt not our hearts, unlesse it be our own faults, that they are but momentany, and bring us more advantages as we have shewed) then they do in­combrances.

Lastly, look at the reward that follows, as our Savi­our, for the joy that was set before him, endured the crosse, de­spising the shame. Afflictions are light while wee looke at the things which are eternall, 2 Cor. 4.18. the crown of righteousnesse which God the righteous Judge gives those that fight the good fight, 2 Tim. 4.8.

The last considerable circumstance in my Text, is the matter, or thing promised, the building of the walls and streets of Jerusalem, the walls for defence, and the streets, to reduce it into an orderly form. That the materiall Jerusalem is to be looked on as a type of the Church, is evident by S^t. Johns description of the new Jerusalem, Rev. 21.2.10.12. by the types of the walls, gates, founda­tions, and circuit of that old Jerusalem, and the resem­blance of the Church figured by the Temple in Ezekiels vision, Chap. 41. and 42. So that in this promise before us, we have represented to us, how God will have his Church ordered for time to come; hee will not only have a people freed from Satans bondage, as the Jews from the Babylonish captivity, but will have a Jerusalem built, a people united into a body, a regular body, com­passed with walls of government, for protection, and digested into an orderly form, as cities are by streets; so that we may hence

Observe,

Gods Church must be united into a well compacted body, fur­nished with needfull helps, both for safety and order.

That the building of cities aims both at safety and or­derly government, I conceive, cannot be denied. The first builder of a city, left upon record, was Cain, as is suppo­sed, for his own security, being cast out of Gods pro­tection, Gen. 4.14.17. And Solomon, to expresse what [Page 49]confidence worldlings put in their riches, tells us they account it their strong Citie, Prov. 10.15. Implying that Cities are accounted places of great strength and secu­rity. Secondly, it is evident, both by reason and expe­rience, that Bodies neerly compacted, are more easily and better governed and kept in order, then a people scattered and dispersed abroad. Now that the Lord himselfe had these ends before him in uniting his Church into a body, is cleare enough to those that will understand. When hee plants his vineyard (the House of Israel he means, Isai. 5.7.) the first thing which hee doth, is the fencing of it, vers. 2. And Cantic. 4.12. The Church is therefore resembled by a Garden inclo­sed, or barred, (as it is in the original) that is, strongly fortified, to keep out all that might break in to spoyle or destroy. This wall of the Churches defence, is the power of the Magistrate for whom we are to pray, that under him we may lead a peaceable life in all godlinesse and honesty, 1 Tim. 2.2. that is, that being by his power pre­served in peace, we may serve the Lord without distur­bance in holinesse; the sword being put into the Magi­strates hand for the terror of the wicked, and for the praise of them that doe well, Rom. 13.3.4. Wherefore the Lord promised, that in the erecting of Christs Kingdome, Princes shall be unto his Church, a hiding place from the wind, and a covert from the tempest, Isa. 32.2. so that none shall hurt or destroy in his holy mountain, Isa. 65.25. There is besides the Magistrates sword, an inner wall, Ecclesi­asticall discipline, by which the little Foxes (as they are termed, Cant. 2.15.) are taken, or kept out: such as speak perverse things to draw Disciples after them; of whom the Apostle gives the Elders of Ephesus a speciall charge to take care, Acts 20.30, 31. And commands Titus to pro­ceed [Page 50]against them by Ecclesiasticall censure, Admonition and Rejection, Tit. 3.10. And by the same Discipline Christs Ordinances are preserved pure, as the Temple was preserved from pollution by the Priests, who were to teach the people the difference between the clean and unclean, and to give judgement accordingly, Ezek. 44.23, 24. These are indeed the true Rails about the Lords Table, to keep out Dogges and Swine (as Christ terms them, Matth. 7.6.) from polluting and profaning holy things, and these are Jerusalems walls.

The second thing that God will build in Jerusalem, is her streets, both for Order and Beauty. If the body were a grosse lump (as some say Bears whelps are when they are newly fallen) not distinguished by parts and members, it were both uncomly and unserviceable, 1 Cor. 12.18, 19, 20. There must therefore be streets in Jeru­salem, distinction of Offices and Functions, and distri­butions of the people into Tribes, Cities, and Daugh­ters of Cities (as the Scripture terms them) Villages and particular Congregations, without which there can be no orderly government, as Jethro tels Moses, Exod. 18.18, 21. That resemblance of the Church to an Ar­my terrible with Banners, Cant. 6.4. may perhaps upon the by, under the type of an Army, consisting of seve­rall Troops, and Companies, marshalled under their severall Standards, and Banners, and yet making up but the entire body of one Army, shadow out these divisi­ons of the Church into her several members, making up together the body of one Church, which by this uni­tie and order growes and increaseth, not as Cities doe in outward wealth, but in those durable Riches (as Solomon terms them, Prov. 8.18.) of faith, love, and other spi­ritual graces, as the Apostle testifies, Eph. 4.16. and as [Page 51]experience made it manifest in the Church newly ga­thered in the Apostles time, which having some time of rest, and opportunity thereby to joyn in fellowship, not only increased in numbers, but besides thrived in grace, being edified, and walking in the feare of the Lord, Acts 9.31. which was furthered by those Ordinances which they enjoyed in common, called living waters, streams from Lebanon, Cant. 4.13. conveighing that oyle of grace, which (like the oyntment powred on Aarons head, and running down to the hem of his garments) Psalm 133.2. flowes from Christ our head, full of grace and truth, of whose fulnesse we all receive grace for grace, John 1.14, 16.

These are the advantages that the Citie of God and Church hath by uniting into a well compacted body, fenced with Civill and Ecclesiasticall power, and in an orderly manner divided into streets or congregations, according to Gods appointment. Why God will have it so, there may be given these reason:

1 First, God is One, and his Name One, wherefore the Apostle setting out the unity of the Church in One Bo­dy, one Spirit, one Lord, one Faith, one Baptisme, shuts up all in one God, and Father of all, Eph. 4, 4, 5, 6. implying, that this unity of the Church flowes from him who is One: Whence also but Saviour prayes for the Church, that the members thereof may be all one, as he and the Fa­ther are one, John 17.21, 22. And indeed seeing the Church is united to Christ, as the Head thereof, it must needs be one Body. Now from this spirituall union of the mysticall body of the Church, ariseth a kinde of ne­cessity of uniting the members of the Church visible, as much as may be.

2 Secondly, this unity of the Church, and order there­by, [Page 52]credits Religion, It is a good and delightfull thing for brethren to dwel together in unity, Psa. 133.1. Unity begets Order (which proceeds ab uno, and diverts ad unum) and Order follows Decency, which moves the Apostle to joyn them together, 1 Cor. 14.40. Both these, Uni­ty, and Order thereby, so grace and commend the Church, that many are thereby moved to joyn unto that Society. When the Church was magnified of the people, many were joyned unto it, Acts 5.13, 14.

3 A third reason of the necessity of the Churches uni­ty and order, is her preservation: A Kingdome, a Citie, an House, divided against it selfe, cannot stand, saith our Sa­viour, Matth. 12.25, 26. This care of the Churches preservation is the more needful, because it is but a little Flock, Luke 12.32. And which is more dangerous, a flock of Sheep amongst Wolves, Matth. 10.16. which moves Saint Paul to warn the Elders of Ephesus to look to themselves and their Flock, because grievous wolves shall enter in amongst them after his departure, Acts. 20.29.

Ʋse. The Use of this poynt being manifold, (that I may not hold you ever-long) I shall for the present apply it onely by way of Exhortation to that duty; in the performance whereof Gods honour and the Chur­ches good are so much interessed: wherein if wee have failed hitherto (as it appeares wee have too much) let our own hearts smite us in secret, & having in bitternes of spirit bewailed before God our former neglects, engage our selves by renewed promises, strengthened with firme resolutions (after Davids example Psalm 132.3, 4.) to make this great work which God hath called us unto, our first and chiefest care, which wee would certainly doe, if the zeal of Gods house had eaten us up with David, Psal. 69.9.

That the fencing and ordering of the Church, is a work that God will bring to passe, I have shewed alrea­dy: And that it is our dutie to joyn with him therein, no man will deny, lest the curse of Meroz fall upon us, Judg. 5.23. Thirdly, that the greatest weight of this work lies upon the hands of the Princes and Rulers ap­pears by Gods message sent unto Zerubbabel, Hag. 1.2. By Davids charge to his son Solomon, and all the Princes of Israel, 1 Chron. 22.6, 17, 18, 19. and by the ex­amples of Jehosaphat, 2 Chron. 20.8, 9, Hezekiah, 2 Chron. 29.3, 4.5.11. and Josiah, 2 Chron. 34. commended, and set before us as patterns, for their zeale in establishing and reforming the Church of God. And lastly, that this is the time wherein you are called upon, to bring forth the head stone of this work, as your selves cannot deny, so God himself makes it evi­dent, by the course of his dispensations towards us, for the farther we proceed in this work, the neerer God drawes unto us in wayes of mercy, scattering our ene­mies, and crowning us with such successes, as exceed our own hopes and expectations.

Let me therefore speak unto you in Davids words to his son Solomon, 1 Chro. 22.16. Arise (Right Honou­rable) and be doing, and the Lord be with you: or, a little more fully in the Nobles words to Ezra, chap. 10.4. Arise, for this matter appertaineth to you, we also will be with you, be of good courage, and do it. Not only the Ministers, and people of the Land, but of all the reformed Chur­ches abroad assist you with their prayers, as Moses, Aaron and Hur, did Joshua, fighting with the Amalekites, Exod. 17.10, 12. till this work be carried on to perfection. Be­sides the honourable name which you shall leave behind you to all posterity, to be called The Repairers of the brea­ches, [Page 54]and Restorers of paths to dwell in, Isai. 58.12. your la­bour will not be in vain in the Lord, 1 Cor. 15.58. and will be found upon your account at the last day.

To descend to the particulars of the duty required of you, in this great work of the Churches reformation, Let us (I beseech you) have the help of that power that God hath entrusted you with, to protect us, that the Boar out of the wood waste us not, nor the wild beast of the field de­voure us, Psal. 80.13. that enjoying abundance of peace un­der you, our souls may be redeemed from deceit and violence, Psal. 72.7.14. which must be done, either by cutting off wicked doers from the city of the Lord, Psal. 101.8. or by breaking their jaws, and plucking the prey out of their mouth, Job 29.17. or, so discountenancing their wayes, that they may be the scorn of the world, and men may cry af­ter them as after a thiefe, Job 30.5.

In the next place, let me humbly desire, that the buil­ding of the inner wall of the Church may be hastened, with all possible speed; I mean, that Ecclesiasticall Disci­pline may be established.

1 First, that Dogs and Swine, prophane persons, may no longer pollute the holy things of God, that such as want wedding garments, may be kept out from the Lords feasts, Mat. 22.11.13. For the removing of that block of offence, from such, as upon that pretence separate themselves from our Assemblies, as polluted by the lea­ven (as the Apostle terms it, 1 Cor. 5.6.) of such unclean persons, who being mixt with us, and admitted by us, to partake of our holy things, leaven the whole lump. Some­thing you have assaid to do that way already, my prayer is, that you may do, and I hope the Lord will stir up your spirits to do, yet much more. Perhaps, ye fear to com­mit too much power to Ministers, lest the undiseneet [Page 55]abusing it, liberty may thereby suffer prejudice; Let me answer with the Apostle, 1 Cor. 6.2. If the world shall be judged by you, are you unworthy to judge the smallest matters? If Christ have committed to the Minister alone, the highest power of the keys, to bind over some to wrath and judgment, and to loose others, and acquit them from that dreadfull sentence, in the dispensation of the Word, (as you must needs acknowledge) promising to ratifie in heaven what they do on earth, Mat. 16.19. Do you think it much to commit unto them, assisted with the whole Presbyterie, matters of far lesse moment, the suspending of men for a while from the use of some outward ordi­nances? But my hope is, you purpose to try them in a little first, which if they manage well, you intend to trust them with more hereafter, as the Master dealt with his servants, Mat. 25.21.23.

Secondly, for the preventing, or repressing of such as make divisions amongst us, Rom. 16.17. speaking, and teaching perverse things, to draw disciples after them, Acts 20.30. That divisions and drawing into parties, are the most destructive wayes to Christian societie, besides the grounds of reason, the constant practice of Satan (who both knowes, and pursues his own advantages) in making use of this dangerous Engine to undermine the Church, makes it evident to the world. Thus he laboured to trouble the Church in the Apostles own times, as both the histories of the Acts, and their own Epistles testifie. The like practice he used in all suc­ceeding times, as is witnessed by all Ecclesiasticall Re­cords. And, in this last age, when Luther began the work of Reformation, he raised up, first the Anabap­tists, in great multitudes in Germany, to disturb the peace, and to hinder the growth of the Church, and afterwards [Page 56]by dividing the Lutherans from the Calvinists, hath made that wide breach between the Reformists, that will hardly be closed up, and in the mean time, gives daily infinite advantages to that man of Sin, to work the Churches utter ruine.

No marvell then that the Apostle adjures the Corin­thians, 1 Cor. 1.10. by the name of our Lord Jesus Christ, to be perfectly joyned together in the same minde, and the same judgement: And afterwards useth that vehement obtestation, Phil. 2.12. If we have any consolation in Christ, any comfort of love, any fellowship of the Spirit, any bowels and mercy, to be of one accord, and of one minde: That in all things, men should be of one minde, we must suppose them to be one man; while we are di­vers men, we shall have divers mindes in many things, which yet need not hinder us from walking by the same rule, and minding the same thing in our aim and scope, Gods honour, and our salvation by Christ; whereunto, if we be guided by the same rule, the Law and Word of God, the light to our paths, Psal. 119.105. differences in judgement, in matters of lesse mo­ment (grounded commonly rather upon inferences out of Scripture, then upon the cleere letter of the Text) neither ought to settle our mindes upon an infallibility of what wee maintain, (considering that the more use there is of humane reason, by drawing out conclusions, by way of inference, the lesse cer­tainty there is in the conclusions so deduced) nor much lesse cause divisions between those, who, embra­cing the unity of faith, may hold it in the bond of peace, and would so do, if there were amongst us that lowli­nesse, meeknesse, and long-suffering, which is commen­ded to us by the Apostle, Phil. 4.2.3.13. which [Page 57]we ought earnestly to pray for, and labour to work throughly into our hearts.

No such differences of judgement (as suppose a­bout forms of Ecclesiasticall Discipline) though they may for a time disturb, yet they destroy not the Church, as long as we accord in the fundamentalls upon which it is built. The divisions against which we crave the help of all power, Civill, and Ecclesi­asticall, are such as are occasioned by the reviving of such dangerous Heresies, as strike at the founda­tion of faith, and power of godlinesse, taken up by most of our Antinomians, Arminians, Anabaptists, Seekers, and many the like; some of them setting their mouths against heaven (as David speaks in an­other case, Psal. 73.9.) denying the Deity of Christ, and the Holy Ghost, uttering unheard of blasphe­mies against the sacred Trinity, establishing free-will, against the free grace of Christ; others crying down all endeavours of mortification, exercise of repen­tance, confession of sin, humiliation for it, and prayers for pardon, either as legall injunctions, or deroga­tory to Christs satisfaction. The character and cen­sure of such persons, you may reade, Jude 8.10, 12, 13.16. These taking advantage of our present un­settled condition, both creep into houses, and lead cap­tive silly women, laden with sin, 2 Tim. 3.6. and bold­ly assemble in congregations, poisoning the hearts of the unstable with their pernicious doctrine. A­gainst these, when wee crave the help of the Magi­strates sword, it is answered, That there is no establish­ed law that warrants them to proceed against them. Let me therefore humbly beseech you, by the mer­cies [Page 52]of Christ, and in his Name, from whom you re­ceive your power, to hasten some speedy remedy for these evils, lest the blood of the soules that perish by these seducers, be put upon your account at the last day; which, I assure my self you would not defer a moment, if those complaints, of which all mens mouths are full, might be truly represented unto you.

In the next place, (Right Honourable) be pleased (I beseech you) to take care of the streets of our Je­rusalem, the divisions of our Congregations, the in­equalitie whereof, both takes away much from the beauty of our Church, and besides hinders the growth of it in knowledge and grace. We have Parochial Congregations, in which one Minister takes charge of ten thousand soules, and many others, that have scarce twenty to make up a Congregation. In the re-edifying of Rome, when the Gauls had burnt it, such haste was made in building (for the whole city was built in one yeere) that the Historian tells us, Eestinatio ademit curam vicos dirigendi; so that the city was magis habitata, quam divisae similis, more like a city inhabited, then orderly divided. What­soever the cause hath been, I am sure it is so with our Church. I befeech you, let not the redressing of this disorder be the least part of your care; I confesse it is a long work, and requires a more settled condition, then yet we have attained unto, to reduce all the Pa­rishes of the Kingdome to such an equality, that each Minister may have a sufficient charge to fill his hand, and not so great, as to break his back. I desire only, that what may be done at present, may [Page 53]be speedily taken in hand. Wee have in London, West­minster, and the Suburbs, at least ten Parishes, that have each within their circuit, from five thousand to twen­ty thousand souls. These places are the shelters for Papists, Sectaries, Atheists, who nestle themselves there securely, as not subject to observation in such multitudes.

It will be objected, That we want Ministers for the supply of those Pastorall Charges which we have al­ready, where then shall we find Ministers to furnish these new divisions? To that I answer two things.

1 There are within the Citie divers Parishes, where­of two united together will bee but a competent charge for one Pastor; so that the Ministers which may bee spared upon such a union, may well-nigh supply the charges which will bee multiplied by that division.

2 Secondly I adde, that for the supply of the want of Ministers, both here and throughout the Kingdome, there needs speedily some provision to bee made, for raising of a Nursery of young-men, to bee drawne out, and set abroad, as occasion shall require, in pla­ces unfurnished of fit Pastors. We know we have our Universities erected for that purpose. I con­fesse we have cause bitterly to bewaile the conditi­on of one of them; upon which is fallen the judge­ment pronounced, Zach. 11.17. The sword is upon the arme, and upon the right eye, the arme is clean dried up, and the right eye utterly darkened. But for the other, there is that hopefull Spring of godly, studious, and well-grounded youths in learning, that we have cause to look upon it as an evidence of Gods purpose to [Page 60]make his Church amongst us glorious and flourish­ing in future times, if our care be not wanting to as­sist them with some competent supply, that they may bee inabled to continue their studies there, till they bee fit for the Churches service abroad. Be­sides, in the Westerne parts (I speake upon certaine knowledge) there are very many youths well groun­ded in Grammar-learning, and of godly dispositi­ons, ripe for the Universities, if their friends were able to maintaine them there, which for the present they want means to doe, being cast out of, and robbed of their whole estates, as most of you know. And doubtlesse there may bee found in many other places of this Kingdome, divers hopefull youths who are in the like condition.

Give me therefore leave (I beseech you right Ho­nourable) to present my humble request unto you, and that by the mercies of Christ, as you tender the good of his Church, and desire the advancing of his Gospell, and the salvation of mens souls thereby, to think upon some speedy way for the cherishing of those tender and hopefull plants, that they starve not for want of watering. Alas! what were the al­lowance of a thousand pounds yearly (or more if need require) taken out of the lands of Bishops, and Ca­thedrals, or some other such means, as your Wisdoms shall judge most convenient, out of which an hundred poore Scholars might receive each a yearly exhibiti­on of ten pounds; which, with such other helps as will bee found, might inable them to continue their studies in the Universities, till the Church need their service elsewhere. Let me, in this case, set before you [Page 61]the example of Papists, and Jesuits, that spare no cost for the training up of such as they find fit for their service. I have with mine own eyes, some years since, seen the letters sent from the Colledge of Doway, to the Bishop of Calcedon here in Eng­land, and his Chancellour, wherein they complain, that their allowance from the English Catholiques, being six hundred pounds yearly, is not sufficient for the training up of so many Students as their af­fairs required. And withall they grant a commission to divers persons, to require such arreares, as by Le­gacies, or other Gifts, were then due unto them, a­mounting (as I remember) to wel-neere twelve thou­sand pounds. This is well known to many: for the letters were sent up to the Parliament then fitting. Now (I beseech you) although the children of this world be wiser in their generation then the children of light, yet let it be a shame to us, that their zeale in upholding the Kingdom of Antichrist, should exceed ours in the supporting of the Kingdome of Jesus Christ. Let me therfore in his Name, as if God did be­seech you by me, crave leave to double my request un­to you, to take this motion to heart, and that speedi­ly: for many of those hopefull youths, whom I men­tioned, are already driven to such extremities, that without some present supply, they must be forced to leave their studies, and undertake some other imploy­ment.

Now the Lord in mercy so fill your hearts-with an holy zeale for his glory, so strengthen your hands un­to his work, and give that successe to your labours therein, that when you have with restlesse endeavours, [Page 56]brought forth the head-stone of his Temple, we may all, with shoutings cry, Grace, Grace unto it, and your selves, approved for your faithfulnesse in his work, may bee received into your Masters joy, Matth. 25.21, 23. Which is and ever shall be the prayer of