The Duty and Honor of Church-Restorers, Text

The Duty and Honor of Church-Restorers · Text

p. 1THE DVTY and HONOVR OF Church-Reſtorers.

Eſay 58. v. 12.

And they that ſhall be of thee ſhall build the old waſte places, and thou ſhalt raiſe up the foundations of many generations, and thou ſhalt be called, The repairer of the breach, and the reſtorer of paths to dwell in.

THey are words that you have often met with in Prayers, and Sermons, and Bookes, and Epiſtles, and have been many a time applyed to you (Honourable and Beloved) as your portion from God and men. It is my Hope and Prayer that they ſhall be ſo: and that they may ſo be, the ſooner and the more certainly, it may be good that you once hear them expreſly and on purpoſe diſcourſed upon. And indeed being called to this dayes ſervice. I could not in my Meditations finde a more ſuitable riſe, whereon to build thoſe Exhortations and Encouragements which the neceſſity of things cals you at this ſeaſon to ſet your hearts upon. And they are ſo p. 2much the more fit for the ſeaſon, as well becauſe God hath already begun to fulfill them by you and to you, as a happy preſage of his further purpoſes towards you; as alſo for that they are the proſecution and concluſion of a moſt ample promiſe made to right Faſting, which is the preſent work of every one of us all. Therefore the words belong to us all in our ſeverall relations and places, if we can make a right uſe of them: and doubtleſſe if God vouchſafe us all the grace to have our hearts ſo intent upon them, as they are ſuited to every one that hears them this day, the fulleſt extent of them ſhall be accompliſhed to each one of us reſpectively, for our portion and comfort; and no other portion ſhall we need in this world, then what they contain together with the foregoing Verſes to which they are connected: and if we have our ſhare in them in this world, we ſhall not need to doubt of a greater and higher portion in the world to come.

Without any further Preface or Preamble, let us come to confider firſt the Summe of the words, and then the ſeverall inſtructions that do hence ariſe unto us.

The Sum of them is plainly a Promiſe of raiſing up, The Churches reſtauration here intended.and bleſſing, and honouring inſtruments of the Churches reſtauration. The Churches Reſtauration, I ſay, not as excluding the State from the benefit of the Promiſe; for the welfare of it was ever included in the Churches proſperity: and never did God make his Church in any Nation happy, but that Nation and civil State was ſo to: and ſcarce is it to be found, that even any particular City or Town did viſibly entertain and embrace the Goſpel, but it proſpered the better, and did the more flouriſh in trading, &c. But becauſe, Firſt, All the promiſes that God made to his people of old, hath ever the main reference to the Church, (virtually at leaſt, if not formally:) And if any would limit theſe (or any other promiſes) meerly to the civill State, inſtead of a bleſſing they would get nothing but a curſe, for that God curſes thoſe in the end, whom he bleſſes not ſpiritually as well as outwardly. Secondly, beſides this, the ſtream of the promiſes, which run through a great part of this Chapter both before and after the Text, will eaſily appear to any obſervant eye, to carry a ſpirituall ſenſe, both relating to particular perſons, and even to the Nation or Church. See verſ. 8. and 9. Then ſhall thy light break forth as the morning, and thy p. 3health ſhall ſpring forth ſpeedily, and thy righreouſneſſe ſhall go before thee, and the glory of the Lord ſhall be thy rereward. Then ſhalt thou call, and the Lord ſhall anſwer; thou ſhalt cry, and he ſhall ſay, Here am I. Surely thoſe words are not only temporal promiſes (though we ſuppoſe them perſonall) but alſo ſpiritual and heavenly. And ſo v. 14. Then ſhalt thou delight thy ſelf in the Lord, is unqueſtionably, a ſpiritual promiſe (though directed to the Nation, as the next words conclude, and will make thee to ride upon the high places of the earth.) And ſo are we to judge of the intent of this promiſe. Thirdly, finally, that which helps much to put it out of all queſtion, that the Church is mainly concerned here, is the frequent uſe of the phraſes of building, &c. in relation to the Church, and when God promiſes bleſſing to it. Building (or Edifying) the Church and the members of it, is the common language of the New Teſtament. And beſides other places, we have it twice undeniably in the Prophets, Amos 9.11. compared with Acts 15. In that day will I raiſe up the tabernacle of David that is fallen, and cloſe up the breaches thereof, and I will raiſe up his ruines, and will build it as in the dayes of old, ſaith the Prophet. What was this meant meerly of the outward proſperity of the Kingdome of David to be reſtored? No, but properly of the building of the Church. So the Apoſtle James hath it in that place Acts 15 14, 15, 16. fully and clearly. For by the citation of this text of Amos, he proves the calling of the Gentiles to the faith of Chriſt, and ſo that his Church and Kingdome ſhould be built among them: and ſo this is the building our Prophet here ſpeaks of. Alſo a few chapters after this, namely Eſay 61.v.4. (the foregoing words whereof were Chriſts own text at Nazareth, Luke 4.18. and by himſelf applyed to himſelf, and his mercy to his Church) there are almoſt the very ſame words repeated that are in our text here. And they ſhall build the old waſtes, they ſhall raiſe up the former deſolations, and they ſhall repair the waſte Cities, the d…ſolations of many generations. By all which it is clear, that here is intended a promiſe of the Churches reſtaurateur, by raiſing up, bleſſing, and honouring inſtruments for that purpoſe, as we have ſaid.

Therefore in the next place, let us come to conſider, what is more ſpecially taught us in this text, with the context. The … ctrines p. 4that I ſhall obſerve unto you from hence are three; which I ſhall now propound together at the firſt, and then clear and prove them ſeverally and diſtinctly: and afterward make application of them all, joyntly, and together.

1. Religious Faſters, that do juſtly, and love meroie, are greatly pleaſing to God.

2. To be inſtruments imployed in the churches reſtauration, with ſucceſſe, is a great merciemercy.

3. To religious Eaſters, doing juſtly, and loving mercy, imploying themſelves for the churches good and reſtauration; God promiſes that they ſhall finde ſucceſſe, and have alſo the honour of it.

There are none of theſe points but meerly concerne us all, and therefore I cannot doubt of your chriſtian and faithfull attention, and application of them all.

The firſt point (That religious Faſters, Doct. 1. Religious faſting, joyned with Juſtice & Mercy, ple…ſing to God.that do juſtly, and love mercy, are greatly pleaſing to God) leans mainly upon the context, and ſo indeed do the other alſo in part.

To clear which, we muſt look back to the beginning of the Chapter; where we ſhall finde (as I intimated before) that the promiſe in the text, is plainly in proſecution of the direction which God gave his people about Faſting. They make a great matter of it, that they had faſted v. 3. though they had been untoward enough in it: therefore God firſt chiaes them for their untowardneſſe, v 4 & 5. and then airect them to adde juſtice and merciemercy to their faſting, v 6. &c. and upon thoſe tearms makes them mans gracious pr…miſes whereof the text is the concluſion. Therefore we muſt needs take notice of religious Faſting, and of Juſtice and MercieMercy withall or elſe we can never rightly improve this Promiſe. But now this Promiſe being, with the reſt, made to ſuch Faſters, it affords us this Doctrine, That they are greatly pleaſing to God, which is a general Doctrine, fit to make way for the other that follow after.

And I expreſſe the reſpect to Juſtice and MercieMercy, by doing juſtly, and loving merciemercy; partly for that the juſtice here required is an Active juſtice, requiring ſomewhat to be done in ſeverall caſes (as we ſhall ſee) and the merci here to be ſhewed, is to proceed from love, (v. 10 the ſoule muſt be drawn out in it,) and partly, becauſe thoſe are the phraſes of the Prophet Micah, c. 6.8. p. 5(who hath alſo a third phraſe, which hath ſome relation to faſting or faſting to it:) The people then had made a great enquiry, what they muſt do to pleaſe God, and the Prophet anſwers them, v. 8. He hath ſhewed thee O man what is good, and what doth the Lord thy God require of thee, but to do juſtly, and to love merciemercy, and to walk humbly with thy God? Our faſting if we faſt religiouſly, will teach us to walk humbly with God, it being a ſolemne Humiliation day, wherein we are both to exerciſe and practiſe, as alſo to ſtudy and learn Humiliation. And that this is to be accompanied with doing juſtice, and loving merciemercy, as Micah there expreſſes, and Eſay here inſtructs. And this may ſuffice for the generall proof and confirmation of the Doctrine.

But it will not be amiſſe to offer ſome further manifeſtation of the reſpect that God hath ſhewed to Faſting, and ſuch faſting as is here required. When read you, that there was ever a ſolemne Faſt kept with uprightneſſe of heart, but there was a gracious regard manifeſted, as to a thing well pleaſing to God? Jehoſhaphat in a time of war, and apprehenſion of ſo great danger, that he ſaith in prayer to God We know not what to do, but our eyes are towards thee, 2 Chron. 20. Proclaimed a ſolemne Faſt, and before the day was ended, a Prophet is ſtirred up from among the people, who from God aſſures them of deliverance and victory, v. 14. without their ſtriking a ſtroke. So Ezra 8 when he was to ſeek a right way from God for himſelf and the people that were with him journying to Jeruſalem and in danger of enemies, he proclaimed a faſt at the River, Ahava: and it is ſaid, v. 23.31. That Goa was entreated by them, and delivered them from the enemies, that lay in wait for them by the way. Alſo Nehemiak, hearing of the deſolation of Jeruſalem, and the miſery of Gods people in Judea before he durſt ſpeak to the King about that which he had in his heart, to crave leave to go thither, and build up the wals of the City, he with ſome others ſet themſelves to ſeek God by faſting, c. 1. and he had a very happy ſucceſs of it, c. 2. Our Saviour likewiſe, Mat. 17. ſpeaking of caſting out a ſtubborn Devil, which divers years had poſſeſſion of a young man, and could not be caſt out by Chriſts Diſciples, He ſaith v. 21. This kinde goes not out but by Prayer and Faſting. therefore one thing that God is pleaſed with; and ſo (particularly) when a p. 6Church is to be Reſtored (according to the buſineſs of our Text & Time) there being many ſtubborn Devils to be caſt out, we are to look at it, as an acceptable piece of ſervice to Him, and a profitable means toward that deſired good. Provided alwayes that we reſt not in bare Faſting (as they did here in the beginning of this Chapter,) but look alſo, as the Doctrine and Context requires. at Juſtice and MercieMercy, and joyn thoſe with it.

Wherein, that we may the more clearly underſtand the will of God, let us briefly conſider five things about it.

Firſt, What this people did which was good and right?

Secondly, What they did amiſſe, and wherein they were wanting?

Thirdly, What God further required of them, namely about Juſtice and Mercy?

Fourthly, Some ſpeciall Reaſons why God requires theſe particularly?

Fifthly, General Reaſons of the whole Point, that ſuch religious Faſting joyned with Juſtice and Mercy, is ſpecially pleaſing to God.

I.1. Wherein theſe Faſters did well. You ſhall finde they did well in ſundry particulars, which had a very fair face. 1. They were very diligent in their Devotions. v. 2. They ſeek me daily. 2. They took pleaſure in knowing Gods will as though they had been wholly bent upon doing their Duties, (in the ſame verſe) And delight to know my wayes as a Nation that did righteouſneſſe, and forſook not the Ordinances of their God. 3. They appeared very forward to make enquiry after the Commands of God. They ask of me the Ordinances of Juſtice. 4. They ſeemed to be very glad to have an opportunity and freedome to frequent the ſervice of God. They took delight in approaching to God. 5. Unto all which they added Solemne Faſting ſometimes, v. 3. with much outward ſhew of Humiliation and loud cries, cauſing their voice to be heard on high, v. 4. Seeming to afflict their ſouls, and apparantly Bowing down their heads like Bulruſhes, and ſpreading ſackcloth and aſhes under them, v. 3 And all this was very well thus far.

II.2. What they old amiſle. But now wherein did they fail or come ſhort? 1. They were not exactly ſtrict in the very outward part of their Humiliation upon their Faſting day. Behold in the day of your Faſt you p. 7finde pleaſure, v. 3. Part of the time which ſhould have been wholly taken up with ſad Devotion they ſquandred away in carnall or worldly pleaſures; ſo borrowing or ſtealing away ſome of that which was wholly conſecrated to God. 2. While they faſted themſelves, they yet ſet their inferiours to work; And exact all your labours, in the ſame verſ, though it concerned all ſorts as well as any to humble themſelves before God at thoſe times. 3. They had Hatred, and Malice, and Oppreſſion in their mindes while they Faſted. 4. And even had ſuch intentions, as to make their Faſting ſerve to promote their malitious and covetous Oppreſſions v. 4. Behold you faſt for ſtrife and debate, and to ſmite with the fiſt of wickedneſſe. 5. What ever ſeeming Humiliation they had on their Faſt-day, it was no more to be ſeen or heard of after the day was once over, as appears by v. 5. A day for a man to afflict his ſoule, &c. Though they did not keep the whole Day (as was noted before) yet when the Day was once paſt, all they then pretended was as it were quite forgotten. Which when we reade, we need not wonder that God rejected them and their Faſting: rather we may well wonder at their pride and ſelf conceipt▪ that durſt expoſtulate with God or his Prophet▪ that they were not regardad for it, as they thought they deſerved, v. 3.

III. Now what would God have them ſpecially do?What God required of them To adde Iuſtice and Mercy to their Faſting, v. 6. &c. Is not this the Faſt that I have choſen, To looſe the bands of wickedneſſe, &c. Which he declares himſelf ſo earneſt for, that He goes over it again and again; adding and intermingling exceeding great and precious Promiſes, upon thoſe terms.

1. He cals for Iuſtice, v. 6, 9.Iuſtice. [1 for the remedying of wicked Obligations; (to looſe the bands of wickedneſſe) verbal or real, whereby any one, unrighteouſly or fraudulently, according to any law, or pretence of law, was tyed to do or ſuffer what was not meet. Theſe unjuſt lawes, or fraudulent pretences of law, God would have them ſhew juſtice, in cancelling and making voyd.

2. To undo heavy burdens.] There are burdens, which are not properly wicked, and not ſo plainly unjuſt, yet very grievous, (as with us ſome Cuſtomes of Manours, and Fees of Courts, and the like) and which lie very heavily upon people.

p. 83. To let the Oppreſſed go free.] Which points at Priſoners, and the ſetting them at liberty, when detained with rigour and extreme ſeverity.

4. He interpoſes a generall ſentence. [That you break every Yoke] whereby is meant the quitting of all galling ſlaviſh cuſtoms and practiſes whatſoever.

5. This he repeats, v. 9. [If thou take away from the midſt of thee the Yoke.] intending the utter removing of all ſuch things, that they might be no more found in the midſt of them.

6. He would have them forbear even the Signes of oppreſſion, tyrannie, or ſcorn, (the putting forth of the finger.)

7. And finally, to ceaſe the ſpeaking of all w…rds of vanity, that is of deceit, or ſcorn. Theſe are the parcels of Juſtice, which God particularly inſiſts upon, and requires them both of Governours and private perſons reſpectively, as the language of them plainly notes.

2. He alſo requires Mercy, Mercy.v. 7, 10. and that alſo in ſundry expreſſions, and particulars.

1. Relating to thoſe that want Neceſſary food, [Is it not to deal thy bread to th… hungry.] And this is expreſt with a ſpeciall Emphaſis in the phraſe (Th… bread) It was N…bals covetous and churliſh ſpeech, 1 Sam 25 11. Shall I take My bread, and My fleſh. To prevent the like now, and all pretence of propriety, which might diſappoint the ſhewing of mercy, God ſaith, Thou muſt deale Thy bread. It is thine indeed and thou muſt deal it; The needy may not be their own …arv…rs, and wreſt it from thee by violence; But though it be th…ne, thou muſt …eal it to the hungry, to thoſe that are in need and diſtreſſe. 2. Alſo this is enforced a ſecond time, v. 9. with a ſpeciall Accent, requiring inward compaſſion, as well as outward contribution: [If than draw out thy Soul to the Hungry] Thou muſt draw, not only Bread out of thy cupboard, or Mony out of thy purſe, (or be drawn to beſtow ſomewhat meerly by their violent cries and clamorous importunities) But draw out thy Soul to the hung…y; Give what thou doſt give, with inward ſenſe of their miſeries, and affection for their relief.

2. To the Harbourleſſe. To afford them convenient Lodging, even rather then fail, in thine own houſe, if thou canſt not otherwiſe p. 9wiſe provide for them, and canſt lodge them there, [That thou bring the poor that are caſt out, to thy houſe.] When cruel Landlords, or other hard-hearted Creditors have turned them out of doors, that thou make what proviſion poſſibly thou canſt for them, rather then ſuffer them to periſh.

3. To the Naked, that want Clothing, to afford them ſupplies and covering. VVhichWhich hath a double illuſtration to back it: 1. [If thou ſeeſt the naked, that thou cover him] that is, although he make no complaint, but thou caſt thine eye upon him; even though he ſee not thee, but thou ſee him, Thou ſhalt not pretend or affect ignorance of his neceſſity, or paſſe away from him (as did the Prieſt and the Levite, when they had ſeen the wounded man, Luk 10.) But thine own eye ſhall be a ſufficient remembrancer to thee, and ſollicitor for him. 2. [That thou hide not thy ſelf from thine own Fleſh.] Specially if he ask of thee, thou ſhalt not withdraw thy ſelf from him; If he follow thee, thou ſhalt not run from him. Becauſe there is a common tye of Nature between thee and him, he is thine own fleſh and blood, of kin to thee, a man as thou art. And thou ſeeſt his naked fleſh, thou art to conſider it, as if it were thine own proper fleſh, and ſo be affected with it, as to provide a covering, a clothing for it.

4. Generally to the Afflicted mind. v. 10. To afford a ſutable ſatisfaction to the affliction: which notes out the Degree of Charity, which ſometimes calls to more than the Eye or Eare naturally is obſervant of: his Soule or Mind may have a further want, then he ſhews or tels; and his VVeaknes ſometimes may require ſomewhat more then his Neceſſity, which yet it is fit ſometime to condeſcend to and gratifie, as a ſpeciall perfection of compaſſion, [If thou ſatisfie the afflicted Soule] That his very ſoule and mind within may find contentment in thy compaſſionate commiſeration. Now all theſe particularities of Mercy are called for alſo, as well from publike as from private perſons, according to their ſeverall conditions and abilities. And theſe are the Specialties which God would have to be practiſed by thoſe that would Faſt to him religiouſly and acceptably.

IV. The Reaſons of which, why God ſtands upon theſe things ſo ſtrictly, and regards them ſo graciouſly,4. Why God requireth theſe. come next to be conſidered. p. 10GOD requires Iuſtice and Charity to accompany our Faſtings:

1. Becauſe he is the King of the whole World, and of all Men, poor and rich, high and low; And all are his ſubjects, and He cares for one as well as another, and accordingly will have them to care one for another, and behave themſelves fittingly one to another; obſerving Juſtice and Mercy toward each other, as well as Piety, and Devotion, and Holineſſe towards Himſelf. It is the glory of a King, to have all his ſubjects live orderly one with another, and helpfully one with another: And all Kings therefore have Lawes to this purpoſe, and Penalties for the violators of them, as well as for the violators of His Majeſty: And the ſtile of Indictments for wrongs done to Fellow ſubjects, runs thus: That it was done againſt our Soveraign Lord the King, and his crown and dignity. So in Gods Law, his Statute book, are manifold Precepts for Juſtice and Mercy, and Prohibitions of Oppreſſion, and Cruelty, and Promiſes and Threatnings to back thoſe Precepts and Prohibitions, and Records in his Words, of Examples of Obedience and Diſobedience in thoſe kinds, and of his Executing Judgement, and ſhewing Mercy; and in both, fulfilling his Truth accordingly. And to this purpoſe is that counſel of Daniel to Nebuchadnezzar, Dan. 4.27. When by the interpretation of his dream he had warned him, that God threatned to take away his kingdom from him: Wherefore, O King (ſaith he) let my counſel be accepted with thee, and break off thy Sins by Righteouſneſſe, and thine Iniquities by ſhewing Mercy to the Poor, if it may be a lengthning of thy tranquility.

2. There are many Hypocrites, that abound in outward Devotions to God-ward, but are abominable in their Practice towards men; like thoſe ſpoken of, Tit. 1.15. That profeſſe they know God, but deny him in works, being abominable and diſobedient, and to every good work reprobate. And more plainly, Eſa. 1.11.15. That brought multitudes of ſacrifice, and fat of fed beaſts, and incenſe, and obſerved new moons and ſabbaths wonderfully, and made many prayers, and yet their hands were full of blood, oppreſſion and cruelty. Therefore GOD, calling them to repentance, inſtances ſpecially, v. 17. in ſeeking Iudgement, and relieving the oppreſſed, Iudging the fatherleſſe, and pleading for the widow. Devotion in pretence (or to ſhelter & protect in wickedneſſe, as they meant it, p. 11Ier. 7.) Is exceeding ſutable to many corrupt hearts, while they may pleaſe themſelves in ſatisfying others luſts. Although ſometimes alſo, Devotions are grievous torments to mens corruptions, eſpecially in ſome proportions of Continuance and Frequencies; As thoſe here could not well afford to give God the whole day. But however, God hates all ſuch hypocriſie and partiality in his Law, to ſeem much for Piety, and to neglect Juſtice and Mercy.

3. Even Nature teaches the Oppreſſed, and thoſe that are neglected in their Diſtreſſes, to cry to God, and even their miſeries force them to cry againſt ſuch as pretend great Devotion, are yet unjuſt or unmercifull to them. When thoſe from whom, even by their ſeeming Piety, they were invited to expect Juſtice and Compaſſion, are either injurious or wanting to them, they uſually make lowd cries in the Ears of God. And therefore He gives ſuch a ſpeciall Charge, to have care of thoſe Duties of the ſecond Table, as well as they ſeem to be of any of the firſt: according to that of the Apoſtle, Tit. 3.8. This is a faithfull ſaying, and theſe things I will that thou affirm cōſtantly, that thoſe that have believed in God be carefull to maintain good works; theſe things are good & profitable to men. And v. 14. And let ours learn to maintain good works for neceſſary uſes, that they be not unfruitful.

4. Commonly when men faſt, they themſelves are apprehenſive of ſome Injuſtice or Oppreſſions, or of Wants: Specially almoſt all National Faſts, are upon ſuch occaſions, when they are under oppreſſion of Enemies, or in fear of them, or in danger of Famine, and ſo of want. And ſo they betake themſelves to God for ſupport and ſupply, and to encline mens hearts to do them right, and to do them good. Now God cannot endure that they ſhould do this, whiles themſelves neglect their own Duties to other men, and will not help them, or not do them juſtice, when it is in their hand to do it. Therefore when they Faſt and pray to Him, He layes an equall Law upon them, that they joyn Juſtice and Mercy to their Humiliations and Devotions.

V. And now we may clearly and ſoon ſee, why ſuch Faſting,5. Why ſuch Faſting is pleaſing to God.with doing juſtly, and loving Mercy, is acceptable to God, which is the laſt thing in this Point.

1. It is not becauſe He either needs their ſervice, or Obſervance, or fears their Vnjuſtice, or wants the Help of their Charitie, being p. 12in Himſelf Eternally bleſſed, and Almighty to protect and provide for whom He pleaſes: But from a threeſold ground.

2. One is, becauſe it is certain, that they who are ſuch religious Faſters, and ſo Juſt and Mercifull, are in Chriſt, and in Chriſt they are ſure to be accepted. As they have a command from Chriſt for all theſe things; So, Hereby they know that they know Him, by keeping his Commandements, 1 John 2. v. 3. And v. 5. Who ſo keeps His word, in him verily is the love of God perfected, hereby know we that we are in Him. And if we be in Chriſt, then He is our Advocate (as v. 1.) and Mediatour, and all that we do is excepted in Him.

3. Another Reaſon is, becauſe theſe are all Graces which we receive from the Fulneſſe of Chriſt, and which God Himſelf hath wrought in us, by his Spirit. It is He that works in a man a love to Righteouſneſſe, and a Mercifull diſpoſition. Now God uſeth to regard what himſelf hath wrought in us; as is every where implied in Scripture, particularly Pſal. 37.23. The ſteps of a good man are ordered by the LORD, and He delights in his way. And Heb. 13.20. The Apoſtle having prayed, that GOD would make them through Chriſt perfect in every good work to do his will, adds, Working in you that which is well pleaſing in his ſight, through Ieſus Chriſt. If we do his will in theſe things, we ſhall be ſure to be pleaſing in his ſight through Jeſus Chriſt.

4. Laſtly, Such greatly honour GOD, even before Men. Of all things men are moſt ſenſible of Juſtice and Mercy: Therefore when they find thoſe that ſeem to be Devour, and Faſt and Pray, and delight to draw neer to GOD, and inquire after him; to add to all this, the practiſe of Iuſtice, Mercy, and Charity, that their fainting and oppreſſed ſpirits are revived by them, and their bowels refreſhed, they ſtand amazed at this, and begin to think Religion hath ſomething in it. To this tends that of the Apoſtle, 1 Pet. 2.12. Having your converſation honeſt among the Gentiles: that whereas they ſpeak evil of you as of evil deers, they may by your good works which they ſhall behold, glorifie God in the day of viſitation. Worldly men uſe to ſpeak evil of thoſe that profeſſe piety and devotion, That they are all for Preaching, and Praying, and Faſts, and ſuch like, and neglect Duties between man and man; and that they are as unjuſt, and unmercifull, and hardhearted p. 13to the poor, as any other: and ſo call them Hypocrites for their Devotion. When therefore they ſee theſe moral vertues and good works accompany their profeſſion of piety, and even to flow from it they are forced to admire and juſtifie them and to glorifie God, at the ſight and hearing of them. Now God (we know) cannot but be well pleaſed in his beloved Son, with thoſe that are in this manner to his glory, and accept of their fidelity and performances, which redound to his own honour.

And accordingly, in this chapter, not only are theſe Duties recommended, as we have ſeen, but exceedingly encouraged with variety of exceeding great promiſes, worthy to be much pondered, v. 8, 9, 10, 11. And our Text is the cloſe of them, ſpecifying a moſt eminent bleſsing, which God will vouchſafe to ſuch, as our enſuing Doctrines will more fully diſcover.

The next then is,Doct. 2. To be a ſucceſsfull inſtrument in Church reſtauration, a great mercy.That to be Inſtruments imployed in the Churches reſtauration, with ſucceſſe, is a great mercy. The Text, as we have ſeen in the beginning, is a promiſe of the Churches reſtauration, and it is expreſſed as an encouragement to the forementioned duties, and the right performers of them: as a reward of mercy to them: ſo that the Doctrine is beyond queſtion, clearly within the ſcope of the text, and grounded upon it.

And in the handling of it, I ſhall endeavour three things.Terms explained.1. By way of explication, to open both the generall ſenſe of the Promiſe, and the particular phraſes in it. 2. To lay down the generall grounds and Reaſons of the Point; 3. To annexe ſome ſpeciall Reaſons, in relation to the ſeverall Phraſes.

The generall ſenſe of the Churches reſtauration, The Charches Reſtauration.is the procuring of good to it, when it lies under ſome calamity, To ſupply what is wanting to it, and remedy what is amiſſe in it, and that in ſome way which may be for Continuance. For, all the Phraſes of Building, and Repairing breaches, &c. apparantly point at Continuance. Now this is ſpecially effected by making Laws and Orders for the Churches behoof; and the diſcourſe of it moſt properly looks at thoſe, that have that power in their hands; though others alſo in their ranks and conditions may do ſomewhat toward it.

Now for the particular phraſes: The …. is,Building. Building the old waſte places. Building, is the moſt comprehenſive word in the Text, and plainly includes, raiſing up Foundations, in the 2. phraſe, p. 14and repairing the Breach, in the 3. And in Nature implies, Ioyning together materials, to make room for habitation commodious and ſafe. But in a Metaphorical ſenſe relating to the Church or State, it ſignifies, actually ſetling Things and Perſons together in ſuch an order, as may be for common ſafety and conveniencie. As namely in the Church, It concerns the Eſtabliſhment of Doctrine, worſhip, and Government in ſuch a way as may unite Chriſtians to Chriſt, and one to another moſt firmly, to receive mutuall ſtrength and help one from another, for their mutuall increaſe in all good, and ſecurity againſt all commor enemies and miſchiefs. This, in generall, is to Build the Church. And in all this work (as in all Buildings, and namely in the Building of the Temple, and of the wals of Hieruſalem) there are divers forts of perſons imployed in it. 1. Some whoſe hand is in the ſetling of all the glorious things that concern the Churches edification principally, or only by way of command. So Solomon in his time, is ſaid to build the Temple, though his hand wrought not about it. Such are ſaid to build, becauſe by their authority, and through their care and overſight, others are ſet awark about it. 2. Some are properly Work-men, (as Hyram and others about Solomous temple, and Bezaleel and Aholiab, and others about the tabernacle in the wilderneſſe) they did the work in their own perſons, and with their own hands, having skill in it, and it being their proper profeſſion and office. 3. Others afford only private help, as Labourers and bearers of burdens, and of this ſort alſo there were divers that were imployed in the building of Solomons temple; and ſo it may be in their proportion in all buildings that concern the Church and State; there are ſome chief commanders, others ſpeciall workmen, and others that afford only private help.

As for the old waſte places, The old waſte places.they properly ſignifie places where formerly, or at leaſt in the memory of man, there hath not been any building, but altogether deſolation, and voyd and empty ſpaces; and ſo to build thoſe old waſte places, is to ſettle thoſe things which former Ages have not done, or not of a long time; as alſo to ſettle them (as for inſtance, the Preaching of the Goſpel) in ſuch places where they have not been of late dayes, if ever at all. And this is the firſt Phraſe.

p. 15The 2. is, To raiſe up the foundations of many generations, Raiſing up the foundations of many generations.which fignifies the going on with that which former generations had ſome maning to do, or perhaps made ſome beginning in, (laid ſome foundation) but could not, or did not finiſh the effecting that which others wiſhed to have ſetled and eſtabliſhed, but were hindred in, and ſo left it to their ſucceſſors, who accordingly bring it to paſſe.

The 3. is, To repair the Breach, Repairing the breach.which intends to make up what the injury and violence of others have broken down; and procure again that good unto the Church, that ſafety and conveniencie, which it did enjoy formerly, untill the miſchief of men interrupted it: but now amends is made for that miſchief, and things ſetled again as they were formerly in their ſtrength and beauty.

The 4. and laſt is, To reſtore paths to dwell in; Reſtoring paths to dwell in.which imports both reſuming what through former diſcouragements and dangers hath been diſuſed, (as wayes and paths are, when they grow unſafe by any means) and alſo to bring back, and reſtore, and encourage ſuch perſons, who have been driven away from their habitations and imployments, through fear, and the generall hazard ſuch were in, although they were not particularly aſſaulted with any violence. And this is the ſumme and ſubſtance of theſe Phraſes.

Whereunto it will be convenient to add a word or two of the circumſtances of them, and the expreſſions about them.

Firſt, as they are all expreſt by way of promiſe, as it is moſt apparent, ſo alſo do they all imply a duty and endeavour, as well as ſucceſſe; and ſucceſſe upon endeavour, and the performance of duty. 2. The firſt of them is ſet down in a plural phraſe, They that ſhall be of them, implying ſome choiſe perſons whom God would raiſe up from among thoſe that did ſo religiouſly Faſt unto him (as hath been mentioned) and whom he would ſpecially ſet on work about this building: the other three are in phraſes of the ſingular Number, like the Law, (Thou) which ſpeaks of all, and to all ſeverally to urge them to do their duty, and encourage them with promiſe of ſucceſſe. 3. The two firſt phraſes do chiefly imply Endeavour, and Bleſſing, in building the old waſte places, and raiſing up the foundations of many generations; and the two latter, Honour, together with bleſſing upon endeavour, Thou p. 16ſhalt be called the repairer of the breach, and thou ſhalt be called the reſtorer of paths to dwell in: although we are not to confine any of theſe meerly to thoſe phraſes, but apply all to all, which for variety ſake, and even for ſome ſpeciall relation to the particular phraſes (as may be touched hereafterward) they are thus particularly expreſt, as hath been noted.

Now theſe things being thus explained,General Reaſons. The generall grounds why it is ſuch a great mercy to be imployed in the Churches reſtauration with ſucceſſe, are briefly four.

Firſt, R. 1 it is Gods great work in the world, why he even made the world, and why he preſerves it in beeing, to build his Church in it: the world and all things in it were made for the Church, and are continued for the Church; and therefore to be ſerviceable to the Church herein, is to be imployed in Gods greateſt deſigne, which is worthily to be eſteemed a great mercy: Alſo it was Chriſts great work for which he came into the world, to build his church throughout the world; And though he doth it in a manner infinitely tranſcending our weakneſſe, yet he being pleaſed to take men as inſtruments into his hand, and even to call men fellow. workmen together with him, 1 Cor. 3.9. and 2 Cor. 6.1. And Builders, and even Saviours and Gods. This is a very great favour and mercy that he doth afford unto ſuch, to ſet them awork about it, and to proſper them in it.

Secondly, R. 2 It is the End of all a mans life, next unto a mans immediate attendance upon God, and taking care of his own ſalvation, to promote the Churches good in building and reſtauration. God did not bring any of us into the world, to enjoy honours or pleaſures, or to live to our ſelves, but to be ſerviceable to the Church of God: the very Heathens eſteemed, that a mans countrey challenged a main part of his life; the Church may challenge much more of every Chriſtian, as a childe of hers, and a member. For God therefore to direct a mans imployment to a ſpeciall ſerviceableneſſe unto this great end of his life, and to let him ſee his bleſſing withall, that he doth really live to be profitable unto his Church, is clearly a great mercy.

Thirdly, R. 3 It is alſo the end of all offices, relations, gifts which God inveſts a man with: And of all of theſe. Eph. 4.11, 12. He gave ſome Apoſtles, and ſome Prophets, and ſome Evangeliſts, ſome paſtors, p. 17and Teachers, for the perfecting of the Saints, for the work of the Miniſterie, for the edifying of the bodie of Chriſt, and 1 Cor. 12.7. The manifeſtation of the ſpirit is given to every man to profit withal: which holds in proportion and degree in all thoſe that are members of the Church, who have every one of them ſomewhat whereby the Churches edification may be advanced, & what they have, they have received it to this very end. Therefore Propheſying is by the Apoſtle, 1 Cor. 14.1. preferred before ſpeaking with tongues, as being more proper to edifie the Church withall, and charitie as that which is the greater builder, or the great ſpirit of the builders is made beſt of all. Now to have a heart ſo filled with charity and with zeale, as to improve all the gifts, relations, and offices unto Gods ends, here muſt needs be a great mercy, and ſo alſo to ſee an anſwerable ſucceſſe.

Fourthly, Reaſon 4 therefore alſo the memory of ſuch as have been in ſuch a manner ſerviceable to the Church, hath been ſacred, as Iehojadahs, and Hezekiahs, and Ioſiahs, and Nehemiahs, and others, as we ſhall touch more anon; when as the name of wicked men who have done hurt to the Church, is rotten and doth ſtink; as Ieroboams for inſtance, who is ſcarce ever named in the holy ſtory after his death, but he is called Ieroboam the ſonne of Nebat, who made Iſrael to ſin. Now no man will queſtion but it is a great mercy to have an honourable name both living and dying. And this may ſuffice for the general meaning of the point.

Now for the particular reaſons which relate to the ſeveral phraſes.Particular Reaſons.

Firſt it is a ſpeciall mercy to be imployed in building the old waſte places, becauſe doing ſuch a good to a Nation generally, or to particular places in a Nation, which was never done before, or not time out of minde, is an act of marvellous compaſſion to men, and after times, of greateſt zeale for God: as to place faithfull Miniſters where none have been of many years, perhaps never ſince the Reformation; many ſuch people deſire it not, thinke not of it, rather refuſe it, to them therefore it is a high piece of charity, and a moſt eminent ſervice to God. If a Traveller lye for dead in the high way, and hath not ſo much ſenſe in him as to call out for help, ſuch a compaſsion as the Samaritan ſhewed, Luke 1e. was very great; and much more it is to do a man good, p. 18who is not willing to receive it, as to ſend a Phyſitian to cure a diſtracted man; ſo alſo when no time can preſcribe againſt that which may be for Gods honour and the Churches good, but that men will be the more forward to build thoſe old waſtes becauſe they have layen ſo long deſolate, this argues ſingular zeale for God, and it is a great mercy to have ſuch a heart, and a great bleſſing to proſper in ſuch an endeavour.

Secondly, ſo it is to be imployed with ſucceſſe in raiſing up the foundations of many generations, for this is both to have the faithfulneſſe to pay our Anceſtors debts, which they acknowledged to be due, but were not able to diſcharge, and to have the happineſs to be heirs of their praiers, hopes, and endeavours; and if they were now alive, they would greatly rejoyce to ſee their intentions perfected, as David did before he dyed, to foreſee that Solomon would build the Temple after he was gone: for though David did not actually lay ſo much as one ſtone for a foundation, yet virtually he did by the great preparation of materials and the directions he gave Solomon for it; and Solomon expreſſes it more then once to be his glory, and his joy that he was allowed to do that which his Father was not able to effect. It is therefore a ſpeciall mercy ſo to be ſet a work, and ſee the work go on to perfection by his endeavours.

Thirdly, 3the ſame is alſo manifeſt, of being made a repairer of breaches, as being the nobleſt revenge upon enemies to make up their evill in ſuch ſort as it may afterward be forgotten by putting all things again into that good frame wherein they were before the breach was made: And likewiſe being ordinarily the moſt ſonſible kindneſs unto friends: men are not alwayes ſo ſenſible of old waſtes but can be content to let them lye deſolate ſtill; and ſo for the foundations of many generations they take not al. wayes much thought for them, but breaches lately made in things, have often made great breaches upon mens ſpirits; to heale therefore thoſe evils by filling up again that which the enemies malice hath deſtroyed, and to make that as ſtrong and beautifull as it was before, which they have violated and weakned, gives great contentment to the Churches friends, and therein proves a ſpecial mercy to thoſe that have laboured in it. It was Eſthers great ſuit and endeavour to Aſuerus, that the breach which Hamans p. 19malice had made, might be made up, Eſther 8 v. 3. &c. and her happineſs to proſper in it.

4. Finally, 4the like is alſo true of being made a reſtorer of paths to dwell in, as a ſpeciall and neceſſary piece of juſtice and thankfulneſs both to thoſe that have been injured by being driven away from their habitations, or deprived of the comforts which were due to them, which are now reſtored to them again. It was part of Deborahs joy and glory, Iudges 5. that before her time the inhabitants of the villages ceaſed in Iſrael, but ſhe reſtored them to their dwellings. And ſo you ſee all the particulars cleared, and the two points diſpatched; the laſt remaines, which is this.

To religious Faſters doing juſtly, and loving merciemercy, Doct. 3 imploying themſelves for the Churches good and reſtauration, God promiſes that they ſhall finde ſucceſſe in it, and have alſo the honour of it.

This I ſhall endeavour to clear, firſt by reſolving a queſtion about theſe promiſes; Whether they be made to the generality of a Nation, and how far? Secondly, produce ſome reaſons of the ſucceſſe promiſed. Thirdly, give reaſons alſo of the honour promiſed.

The queſtion is, Queſt. whether theſe promiſes are made to the body of a Nation here as they ſeem to be (as hath been noted in the exemplification of the former point) becauſe the Church alſo may ſeem to be very much built when men are generally become ſuch religious Faſters: and withall it may be further queſtioned, What theſe promiſes are to a Nation, when it is very ſeldome ſeen, and hardly to be expected, that ſuch a generation ſhould be found any where in the world: and the rather, becauſe of that ſentence, ler. 18 9, 10. where God ſaith, And at what inſtant I ſhall ſpeak concerning a Natior, and concerning a Kingdome, to build and to plant it; if it do evill in my ſight, that it obey not my voice, then I will repent of the good wherewith I ſaid I would benefit them. Confidering which, one may be apt to ſay, that if God hold this promiſe at ſuch a rate, what good ſhall we do upon it? what uſe will they be of to us.

To this queſtion and objections unto it, Anſw. ſomewhat may be returned in general, and ſomewhat in particular.

Firſt, in general, this promiſe ſhews the riches of Gods grace p. 20to a Nation that ſtands in need of reſtauration; that if they will regard his charge and his promiſe, they ſhall be made happy, notwithſtanding any preſent calamity; as alſo the riches of his grace, in doing for a Nation ſometimes more then he here promiſes them, in that he affords them ſome reſtauration according to the expreſſions of the text, even when they do not generally come up to the perfection of what he here requires.

2. It renders a Nation inexcuſable, when God offers to do ſo much for them upon ſo reaſonable tearms, if they generally refuſe it; they had there nothing to plead againſt God if he ſhall wholly pull them down, and pluck them up, and repent of all that good which he was in doing, and withall, to have done for them.

3. It may provoke all that Nation, or ſo many that love a Nations felicity, and the Churches good in a Nation, to all the faithfulneſſe that God cals for, and to urge others to the like; becauſe if they be generally obedient, they ſhall be ſure to partake of this promiſe.

But further we may give a fourfold particular anſwer concerning the nature of this promiſe.

Firſt, we may ſay, that it is not directed ſo much to the whole bodie of the Nation in generall, as to the religious partie in the Nation, to thoſe that made a ſpecial profeſſion of ſerving God, according to v. 2. & 3. of which we ſpake before. Now it is poſſible that ſuch a number of men may be faithfull with God, though others not; and if but they be faithfull, though the generality of the Nation be ungodly, God will do the work by them: if but they be what they pretend to be, from among them will God raiſe up thoſe by whom he will fulfill all this promiſe.

Secondly, we need not expect, that even all they that more ſpecially profeſſe godlineſſe in a Nation, ſhould be upright; God ordinarily looks upon any company of men according as the major part of them behave themſelves; the greater part ſtand for the whole in promiſes of this nature. Achans caſe was ſomewhat ſingular, having a ſingular warning before hand, which ſhould have made them to have made inquiſition whether there were no ſuch fault committed.

Thirdly, we may yet go ſomewhat lower, there may be hopes even from a number of conſiderable perſons, though they at the firſt p. 21cannot make the major part, no not of the profeſſing party; as God admits a very few to ſtand in the gap to ſave a Nation from deſtruction; ten would have ſaved Sodome you know, and God leems to have been content to have found but even one man of eminency, Ier. 5.1. Ezek. 22. So a ſmall number in compariſon ſuffices ſometimes for God to make uſe of to begin ſuch a work by: And indeed ſeldome at the firſt are there many faithfull men to be found in a Nation or Church, when God begins to afford them a gracious reſtauration, and God knowes how to win himſelf glory by a few at the firſt, and by them to engage a greater number. Therefore,

Fourthly, This promiſe plainly ſerves to a three-fold purpoſe (which will be the Uſes of all the three Points) firſt to ſhew how far they are too blame that neglect this promiſe, or look not after it, nor after the conditions upon which God offers it. Secondly, to exhort all to be doing their duties, their utmoſt endeavours toward the participation of ſo happy a promiſe. Thirdly, to encourage greatly, thoſe that are and will be faithfull, that they ſhall not labour in vain, but the work ſhall proſper in their hands, and they ſhall have the credit of it, as the reaſons following will confirme. And firſt, conſider the reaſons why God promiſes to grant ſucceſſe unto ſuch, which are chiefly four.

1. The work is to be done; Reaſ 1 God means to build his Church and reſtore it ſooner or later, by one inſtrument or other, therefore being to chooſe his own inſtruments, he is pleaſed to appoint ſuch as have ſhewed themſelves faithfull to him in other things, to be his ſervants in this happy work. They that ſhall be of thee ſhall build, &c.

2. Such as have been faithfull to God in religious faſting, Reaſ. 2 and in the practice of juſtice and mercy, will be willing to employ themſelves in the work of the Churches reſtauration, notwithſtanding any coſt, pains, or hazard; as we ſee in Nehemiah and his builders, what hazards and difficulties they were fain to undergo in that work, chap. 3.4.6. what charge he himſelf was at particularly, for carrying on of the work, and encouraging the people in it, chap. 5. (all thoſe Chapters are worthy a ſerious reading and meditation for this very purpoſe, they watch ſometimes whole nights, put not off their clothes for divers dayes, but when they p. 22put them off for waſhing, work with one hand, and hold weapons with the other, &c.) Now it is not ſo ever with every one, and particularly thoſe that are not willing to faſt for God, or unto God, they are not likely to be, of their own good will, among the number of Gods builders. But thoſe that have a ſpirit of devotion put into them, will alſo be forward for any other ſervice God hath for them to do; and that conſcience which hath wrought them to thoſe duties of juſtice and charity, together with their faſting, will alſo ſtir them up to all thoſe performances which concern the Churches edification: Now as men uſually do ſet thoſe awork in any thing who have a minde to that imployment; ſo doth God, and in that reſpect he here promiſes to imploy and aſſiſt ſuch in this work for this Church.

3. Reaſon 3 They, and they only, will be faithfull in the work which they take in hand, and build the Church to purpoſe, and not minde the building of their own houſes (or making their own fortunes, as the phraſe is) they who have made proof of their ſelf denial, and zeal for God, in Devotions, Faſtings, and exerciſe of juſtice and mercy: the ſame principles will keep them from falſe by aſſes and carnal reſpects, which would marre the work of Reformation in their hands: There are too many that ſeem willing, and are indeed forward to be imployed toward the Churches building, but that which they do is only with a ſquint eye, with baſe regard unto themſelves and their own private intereſts, commodities and conveniencies; and further then that they act not, but rather pervert the work, then prejudice or hinder their own private advantages. Now here again, as men willingly will chuſe to imploy ſuch as will be faithfull in the work they take in hand, and not wholly look unto their own gain, & ſo care not how ſlightly they do the work, ſo they may make the more advantage to themſelves: So it is with God, he ſees who they are that have faithfull hearts, and he ſees it even in their former fidelity, and therefore he will imploy ſuch. It is recorded for the perpetuall praiſe of thoſe that were imployed to ſet men a work in repairing the Temple in Jehojadah's time, 2 Kings 12.13. that they dealt ſo faithfully, as that neither the King nor the High-Prieſt, nor any of their Officers, did reckon with them for the money that they had received: their fidelity was ſo apparant, as that every one p. 23ſaw there was no need of calling them to an account. And the ſame is afterward recorded in Joſiah's time, 2 Kings 22.7. Now we know it is not ſo with every one, every one that is imployed, doth not ſo deſerve to be confided in; but God diſcerns this ſpirit in whom ſoever it is. and what opinion ſoever men have of any of his ſervants, he both ſees their faithfulneſſe, and the unfaithfulneſſe of others, and accordingly puts ſuch into his work, and proſpers them in it.

4. Such will glorifie God and bleſſe him for bleſſing them, Reaſon 4 and not take the honour to themſelves, nor give it away from God to men; we ſee how Nehemiah at every time hath recourſe to God in prayer, and makes acknowledgement of Gods aſſiſtance and bleſſing: but other men will not do ſo: they that cannot afford to humble themſelves to God in ſolemne religious faſting, or that have no zeal for juſtice, or no love to mercy; if they do any thing that carries any ſhew of worth in it, they will make their boaſt of it, for their own vain glory, to aſcribe the praiſe of it to thoſe who are only Gods inſtruments; therefore God delights in his humble and faithfull ſervants, and will bleſſe their labours with ſucceſſe, even above others. And theſe are the reaſons of Gods promiſing to imploy and proſper ſuch. But this is not all that is promiſed here, but honour alſo. Thou ſhalt be called, the repairer of the breach, the reſtorer of paths to dwel in.

And now the reaſons which concern this honour promiſed,Why God wil honour them? are five.

1. God takes certain notice of what his ſervant do more or leſſe, whether men do ſo or not. See Nehem. 3. Reaſ. 1 a Chapter little obſerved, and many that look upon it are ready to wonder why there is ſuch a Record in Scripture. But it is of excellent uſe to inform us, what exact obſervation God takes of what men do in his work: there you finde what every one of the builders did, and how much from ſuch a place to ſuch a place: and of one it is ſaid, he and his Daughters (even the womens pains are not overlooked) and ſuch of ſuch a trade, the Goldſmiths and the Apothecaries, and of the Tekoites, that their Nobles did not put their necks to the work; and yet thoſe Tekoites and ſome others did a ſecond piece of work, after they had done their firſt tract. All this God there declares that he looked upon, and hath cauſed it to be recorded for all poſterities to their honour.

p. 242. Reaſ. 2 God alſo takes notice with what affection men works in his ſervice; in that Chapter againe it is ſaid of ſome, that they earneſtly repaired ſuch a part, and chapter.. that the people had a minde to the work. God ſets it down for their honour, and he will remember them for it (and men ſhall remember it with honour) for the great zeal and ſincerity, earneſtneſſe and ſingleneſſe of heart wherewith they did any thing for him and his Church; theſe things he diſtinctly obſerves, according to the Record he hath cauſed to be made of Hez-kiah for his perpetuall honour, 2 Chron 31.20, 21. Thus did Hezekiah throughout all Iudeah, and wrought that which was good, and right, and truth, before the Lord his God. See here how notice is taken of his univerſal care for his whole kingdome, and not for one part only; and what multiplicity of words are uſed to expreſſe his integrity and fidelity, he wrought that which was good, and right, and truth, and that not before men ſimply, but before the Lord his God; and then it is added in the laſt verſe, and in every work that he began in the ſervice of the houſe of God, and in the Law, and in the Commandements, to ſeek his God, he did it with all his heart, and proſpered in it: Here again is vatiety of words to expreſſe his readineſſe and univerſall faithfulneſſe, and that accordingly God honoured him with bleſſing and ſucceſſe, and all poſterities are made to honour him according to that teſtimony of God in his behalf.

3. Reaſ. 3 God alſo takes notice of whatſoever his ſervants ſuffer in his work, (Hear O God for we are deſpiſed, Neham. 4.4. and elſe, where he prayes to the ſame purpoſe) God obſerves how they not only lay out themſelves, and ſpend their ſtrength and their ſubſtance, but alſo how hereby they provoke enemies againſt themſelves, and how far the enemies malignity and oppoſition againſt them for oppoſing their wicked deſignes againſt the building of the Church, hath put them to more pain and trouble, and what perſecutions they are forced to endure, becauſe they will not leave Gods work, nor be falſe and partiall in it, and for this alſo God will honour them.

4. Reaſ. 4 God alſo takes notice of all falſe pretenders, that do not good, but rather hurt, and that even purpoſely many times, and yet would have the honour of the work: ſo Eliaſhib the High Prieſt p. 25is noted by Nehemiah as an unfaithfull man, in divers paſſages; and divers of the Nobles of Judah and ſome of them by name are expreſt to be confederates with Tobiah and Sanballat, the enemies of the Church. So, whoſoever doth the work of Gods Church ſlightly and fallaciouſly, that might do more ſervice then they do, and whoſe hearts are froward and carried away with ſelf reſpects, ſo as they oft times hinder the work inſtead of helping it forward; God ſo ſees and obſerves their carriage and their ſpirits, as that he diſdains them and their behaviour, and their pretences of ſervice, whereby they would deprive his ſervants of their due eſtimation, and falſly challenge it to themſelves.

5. Finally, R. 5 God is able to diſcover every ones ſpirit that is about this work, and ſo to over rule all hearts of thoſe that are intereſſed in this work, or are even By-ſtanders, as that he will in due ſeaſon not fail to make known the uprightneſſe & faithfulneſſe of his ſorvants, even though it be miſtaken & undervalued for the preſent, and ſo give his ſervants honour and acquittance, & withall clearly diſcover the falſeneſſe and hypocrifie of evill men, for which we have an evident promiſe, Eſa. 32. where God hath firſt promiſed to raiſe up a righteous king, and faithfull Princes, and thoſe that ſhould do juſtice, and help the oppreſſed, and endeavour the common good, he adds ver. 5. The vile perſon ſhall be no more called liberall, nor the Churl ſaid to be bountifull; for the vile perſon will ſpeak villany, and his heart will work iniquity, to practiſe hypocriſie againſt the Lord, to make empty the ſoul of the hungry, and he will cauſe the drink of the thirſty to fail: the inſtruments alſo of the Churl are evil, he deviſes wicked devices to deſtroy the poor with lying words, even when the needy ſpeaks right. See here how God threatens to uncaſe the unjuſt and oppeſſing hypocrite, that yet aſpired to great credit and reputation for … doings: and then follows, v. 8. But the liberall deviſes liberall things, and by liberall things ſhall he ſtand. There God gives aſſurance, that he will give favour at laſt to his ſervants, who have been, and are faithfull in his work. And this he hath alſo ſaid long before unto Eli, 1 Sam. 2.30. Them that honour me, I will honour, and thoſe that deſpiſe me, ſhall be lightly eſtermed. And this may ſuffice for the proof of this third Point, and ſo for the whole Doctrinal part of the Text.

p. 26I come now to the application of all the three points together; according to theſe three points, the application is to be threefold; firſt for humiliation, unto all, according unto the day, that I may ſpeak ſomewhat about afflicting our ſoules, now that we are come before God profeſſedly to that end. 2. For exhortation alſo to every one in their places, to do the duties that God cals for and injoyns in relation to ſuch a Day, and to the promiſes that he here makes. 3. For conſolation and encouragement unto all that will be faithfull with God, endeavouring the Churches good.

For Humiliation. Vſe 1 For though all the Doctrines, and the face of the Text do directly ſpeak comfort and encouragement; Yet the Day, and the Face of things, and upon this ſuppoſal, all the Doctrines, do call for humiliation and lamentation. We are no way in ſuch a condition, as to boaſt of our being pleaſing unto God, and I hope we are not of the number of thoſe that challenge Gods favour as their due, like thoſe Jer. 2.35. to whom God ſpeaks thus: Yet thou ſayeſt, becauſe I am innocent, ſurely his anger ſhal turn away from me: leſt God ſay to us again, as he did to them, Behold I will plead with thee, becauſe thou ſayeſt, I have not ſinned. Better all the Lawyers in the world ſhould plead againſt us then to have God to put in a plea againſt us: And if yet we could have any ſuch thoughts at another time, I truſt they are far from us on ſuch a day as this, when we are come to humble our ſelves before him: and if we do but look upon the promiſes of the Text, ſure we cannot ſay; (and therefore muſt not) that they are all fulfilled as yet, nor overlikely to be fulfilled inſtantly; and it is either Gods fault, or ours: not Gods, I dare be bold to ſay; it muſt be ours then, that all the work is not yet done, that the old …ſte places are not yet built, &c. And we have no great reputation neither, none of us; rather reproach is caſt upon all thoſe that have any hand in the building of the Church, and who may by the bleſſing of God, hereafter have the honour to be called the repairers of the breach, &c. And therefore there needs no other argument to convince us of guilt, and to humble us, if we will lay it to heart, then that God hath made ſuch ſweet promiſes to us, and we have made no more uſe of them. We muſt remember alſo what God did, Pſa. 81.13, 14. Oh that my people had hearkened p. 27unto me, and Iſrael had walked in my wayes, I ſhould ſoon have ſubdued their enemies, and turned my hand againſt their adverſaries. Somewhat God hath been pleaſed already to do this way, but there is a great deal yet to do, there are ſtill a great many adverſaries that have not as yet ſubmitted themſelves to God ſo much as in ſhew, therefore we muſt charge this upon our own diſobedience. So we muſt think upon Eſa. 48. ver. 18.19. Oh that thou hadſt bearkened unto my commendements, then had thy peace been as a river, and thy righteouſneſſe as the waves of the ſea, thy ſeed alſo had been as the ſand, and the offſpring of thy bowels like the gravel thereof, his name ſhould not have been cut off, nor deſtroyed from before me. We are not yet in full poſſeſſion of this promiſe neither, and therefore we may ſtill thank, or blame our ſelves for our own untowardneſſe, and it is certainly our duty ſo to do this day. I am not ignorant, nor may I be unmindfull or unthankfull to God or men, that ſomewhat is done by way of beginning, that God hath imployed you, and made you honourable inſtruments to repair breaches, and to do thoſe things that God here ſaith ſhall be done: But I muſt again remember, that we are in a day of Humiliation, and even matters of thankfulneſſe are matrers of humiliation: God hath not done ſo much by us, but he would have done much more, if we had not provoked him in being wanting to our duties. Oh that it might ſadly lie upon all our hearts, as private perſons, as publike, as Magiſtrates and Miniſters, Governours of families, Parliament men, Aſſemblymen, or who ever we are, that the particularities in the Doctrines (as they have been opened) might affect us with our failings in devotion, juſtice, charity, deſires and endeavours for the Churches reſtauration and proſperity. If we would lay them ſeriouſly to heart, we could not but find great cauſe of lamentation, that there are ſuch wofull cries of ſo many oppreſſed ſouls, of ſo many bodies ready to periſh, and ſouls alſo, for want of mercy ſhewen to them. Beſides, is there not in many parts of the Kingdome ſtill perpetual deſolation, Countries that have been for many generations moſt of them like a howling wilderneſſe, in reference to any ſpiritual building, or builders among them: And in how few places are any foundations raiſed up? or rather are they not in many places much ſhaken, or even ready to be blown up, and many a breach p. 28never yet repaired, but rather more increaſed, & many leaving their paths and habitations, ſo far from paths being generally reſtored to dwell in. And are we not every one of us too much guilty of theſe things? If I know my own heart, or if I know any thing of religion, I know no body that is able to excuſe them wholly before God of all theſe things ſo that the complaint that God makes againſt Iſrael when he would have reformed them, may certainly be applied to us, (God will apply it) with but the change of the phraſe, Hoſ. 7.1. When I would have healed Iſrael, then the iniquity of Ephraim was diſcovered, and the wickedneſſe of Samaria. So may he moſt juſtly ſay, When I would have healed England, then the iniquity of the body of the Country, and the wickedneſſe of the chief City, and chiefeſt Perſons was diſcovered, witnes the rottennes of her pillars, and the brittlenes of her walls, the unſoundnes of her foundations. Who would have thought there had been among us ſo many unſound Profeſſors as have diſcovered themſelves; ſo many ſelfſeeking pretenders of zeal for the publike good, who have only regarded their private intereſts; ſo many ungrounded, unſtable ſouls, who believe nothing but what they have not heard contradicted, love nothing but what ſerves their fancies and humours; with whom Parliaments, Aſſembly, Covenant, Confederate brethren, Miniſters, Sacraments, Sabbath, Scriptures, Chriſt himſelf, and the Holy Spirit, are all nothing: And yet ſuch Oppoſers are ſometimes, and by ſome ſpared, pleaded for, if not hugged and loved, beyond the moſt deſerving Patriots, and moſt faithfull builders. If we conſider the Faſts we keep, have we not cauſe to be humbled for our untoward humiliations? for, with how many are our Faſts grown a burden, if not a reproach? And if they do keep them at all, may it not be ſaid (in another ſence then the Prophet means it in the Text) that they afflict their ſoules for a day; they afflict themſelves, that they are forced to ſuch unpleaſant penances, and even vexe at the time wherein they ſeem to give attendance upon the duties of the day? And do not many alſo uſually on this day find pleaſure, which they will have, after they are once gone hence; and though I am not with them in their houſes to ſee it, yet God is, and he ſees it in many, & even men may ſee many things that make it very ſuſpitious; yea, are there not many that do profeſſedly eat, and that in the middle of the day, p. 29even without the leaſt ſhew of neceſſity to excuſe them, and ſo do not faſt at all: and I much doubt that many alſo exact their labours of their ſervants, whatſoever they do themſelves; of which our thin Congregations upon theſe dayes give a ſad cauſe of jealouſie. And in fine, how few are there that make ſhew of any thing of all that they ſeem to regard in their humiliation and devotions, beyond a day? And if this be the general account of moſt of us upon theſe dayes, we have then no cauſe to brag of our Faſts.

And what ſhall I ſay about Juſtice and Charity, or Mercy? My heart trembles to think upon a ſad Dilemma that will neceſſarily lye upon our ſpirits: it cannot be denied but that there is a great cry of injuſtice, and oppreſſion, and unmercifulneſſe: now either this cry is cauſeleſſe, and then thoſe clamorous complainers are guilty of moſt unthankfull injuſtice; or if they be true then are thoſe againſt whom they are made, guilty of great unthankfulneſſe to God, and of injuſtice with a witneſſe. Let us therefore conſider a little what thoſe cryes mean (as Samuel ſaid to Saul, when he would needs have juſtified himſelf, 1 Sam. 15. What means the bleating of the ſheep, and the lowing of the Oxen that I bear?) what mean the outcries againſt Committees every where, againſt thoſe that have the adminiſtration of juſtice in their hands? God of old complains of his Vineyard, that when he looked for judgement, behold oppreſſion, and for righteouſneſſe, and behold a try, Eſay 5. Whatſoever there be, he beholds and ſees it, and if there be any cry, he hears it, though men minde it not; as himſelf tels us in the verſe that follows the words lately quoted from Hoſ. 7. For thus he ſaith, Verſ 2. And they conſider not that I remember all their wickedneſſe, now their own doings have beſet them about, they are before my face. Let us therefore conſider it, I beſeech you, and particularly (that which I cannot forbear remembring) the loud clamours of poor men, that ſay, they have ſerved the State; of Souldiers, and even Commanders, their Wives, Children, Widowes, Friends, thoſe that tell how they have ventured, and given, and lent, and afforded their commodities, and done ſervice, and are now ready to periſh. If there be any truth in theſe cryes, and that there ſhould be any ſupply found for them; there is doubtleſſe a great deal of cauſe to be humbled for it, ſpecially by all thoſe that lay Gods Word to p. 30their hearts; muſt we not remember (and if we do, can we chuſe but tremble to think of it) what the Apoſtle James ſpeaks, cap. 5. v. 4. It is a ſad expreſſion againſt the rich men of his time, Behold the hire of the labourers, which have reaped down your fields, which is of you kept back by fraud, crieth, and the cries of them which have reaped, are entred into the ears of the Lord of Sabbath. If the hire of any hath not been kept back by fraud in one ſenſe, yet it may be in another, if any have been paid only with promiſes or with delayes, where means hath been to help them, this is fraud; ſpecially to tell them there is no means to help them, or promiſe them and fail: ſo if there be means for others wh… need it leſſe at the preſent, and perhaps deſerve it leſſe, and nothing be to be had for the clamorous neceſſities of thoſe that have done ſervice; certainly this is no better then fraud: and the ſentence that ſpeaks of labourers that have reaped down your fields, is equally applyed to ſouldiers that have ventured their lives in the field, and ſecured your fields, and houſes, and cities, and perſons, and families, from plunder and violence: and the tearm of the Lord of Sabbath, that is, the Lord of Hoſts, is very ſuitable to the mention of Souldiers; if therefore there be any truth in thoſe cries concerning ſouldiers, that the want of pay hath in a manner forced many to plunder, &c. who ever hath bin the cauſe of it, all the injuries and inſolencies done by them will cry againſt him: if any now rob and pilfer, they that injuriouſly detain their pay, ſhall ſurely bear a ſhare in that blame: if it be true which hath been ſaid, even of ſome Captains among us. that they have ſtarved for want: or but any common ſouldier who have had any pay due to them, doubtleſſe this muſt needs be a great cry in the cars of the Lord of Hoſts, that friends ſhould kill thoſe whom enemies could not. If but the children of any ſhould ſtarve whoſe father hath loſt his life; or if his who hath but ventured his life, & if he would now give it for bread to ſave his children from periſhing, and yet could not provide for them, how lamentable a thing were it? if they (or theirs) be caſt in priſon among us for debt, when more is due to them; if they (I ſay) be made priſoners for debt whom their enemies could not take priſoners; but they contrary have made many an enemy perhaps priſoners to us: what ſhall we ſay to it? is not this a wofull thing to think upon? is p. 31this to deale our bread to the hungry? which God in this Chapter cals ſo for, as we have heard? is this to draw out our ſouls to them? are priſons the houſes we harbour them in? is this kinde of uſage that which will ſatisfie the afflicted ſoule? or is it true that any do hide their eyes from them, and will not ſee them, when they paſſe by them? or at leaſt deaſen their eares, and harden their hearts againſt their complaints? how will God take this? I profeſſe (beloved) I ſcarce know any thing, except blaſphemies and hereſies, that is more dread full to think of then the clamour about theſe things, and the like, that concein juſtice and mercy. Oh then that there were in us a heart to conſider and remember our tranſgreſſions againſt devotion, and that we would every one of us charge ſo much upon our own ſouls, as our conſciences tell us we are guilty of, and that we would thereupon ſay to our hearts, why have I uſed God thus? why have I dealt ſo with him? And all this evill of ours, whatſoever it be is not for want of knowledge or warning, there was never ſuch means even firequented (they ſeek me daily, ſaith God in this chapter, v. 2) nor for meer for get fulneſſe, our very Faſts, Confeſſions, and partly the ſpecials there, beſides cryes and Petitions minde us of the ſeverals. Nor yet for want of acknowledgement of duty; how many Promiſes, Proteſtations, and Declarations have there been? what vowes and Covenants to do all duties to God and man, and doth God or men ſee them fulfilled? nor for want of encouragement; never any Nation or company of men have had more ſince Chriſt went into Heaven: Nor luſtly, for want of correction altogether, for we have ſometimes been ſcared. Oh how is it then, that any of us have been ſo wanting to our duties? and how ſhould our ſouls now bleed within for it? and be greatly humbled before God this day with bitter lamentations, and all the mercies and promiſes of God ſhould move us thereunto! Oh that I could be my ſelf more afflicted with thoſe things, and ſo all of you! I will pray for it: But I muſt not dwell upon this Uſe.

The next is for Exhortation. Vſe 2 Wherein let me firſt ſpeak ſomewhat in general, and then to ſome partitculars; for it is not poſſible to ſpeak to all: The Exhortation generally is, (which all the three Doctrines again together joyn in preſſing upon us) That every one would ſet himſelf to perform all the duties that p. 32have been intimated in the former part of my Diſcourſe: And to this purpoſe we ſhould conſider, That there is never a ſoule among us, whether publick perſon or private, but is in ſome degree a pretender to all the duties fore-noted in the two firſt Doctrines, and ſome very much to ſome duties, and ſome to all: and we have all had (as was mentioned but even now) frequent remembrances of our duties, great encouragements to them, great frights which we are not yet quit of, for neglecting them; are ſtill under deep engagements both to God and men about them; and we have now particularly very gracious promiſes to win us unto them. And ſhall not (will not) every one of us now reſolve once more to fulfill all our duties inſinuated both in the text and context? Wherefore elſe come we hither to give our attendance upon God this day? wherefore elſe are we appointed to preach and pray, or do you come together to hear? Do we mean to mock God in all? dare we do ſo? and do we not ſo, if we take not up now new reſolutions and practiſes in all theſe matters, of Devotion, Juſtice, Mercy, Faithfulneſſe, and Church-reſtauration? at leaſt confirm our ſelves & others in all good, and do our own duties according to our own places and power, whatſoever others do. Here were opportunity for a dayes, a weeks, a years, a lives whole diſcourſe. But I muſt remember you, and my ſelf & deſiring all to conſider, that as nothing that any can deſire for themſelves, & the Church, & State, is omitted in the promiſes of this Chapter: ſo in vain ſhall any expect the benefit of thoſe promiſes, if they croſſe, or contrary, or be wanting unto the duties of the Chapter, &c. But let me come to ſome ſpeciall particulars ſuitable to the foregoing explications.

1. So long as we keep up theſe ſolemne Faſts (which I hope I ſhall not live to ſee laid down, ſo long as the miſeries of this Iſland, and even of Ireland, which firſt occaſioned the taking of them up, do call for their continuance) let all us, what ever others do elſewhere, put to our hearts and hands to a due and ſolenine obſervation of them: and let me beſeech you that are our Governours (upon whom the care of it lies) to put ſome more weight upon the outward obſervation of it, in the Countries, and in the City, in Churches, and Streets, and Tavernes, and upon the River, and every where: and that each of us would take care for our Families alſo, as well as for our own ſelves.

p. 332. But ſpecially Juſtice and Mercy may not be forgotten, ſince God puts ſo much weight upon it, as if it were the whole of the buſineſſe; (Is not this the Faſt that I have choſen? v. 6. &c. And after he had promiſed great things to it, is not ſatisfied, but is over with it again and again, and then makes new promiſes to it, v. 9. & 10.) do you alſo put weight upon it I beſeech you. It is good to be of Gods minde; where God puts any emphaſis upon Duties, it concerns us to do the like: You uſe to meet after the Publick ſervices ended on theſe ſolemn dayes: would it not be a happy thing if you would call one upon another, and enquire one of another, what ſpeciall acts of juſtice and mercy have been done this laſt monethmonth? or what further there were to do, for thoſe that hunger and thirſt after righteouſneſſe, or reliefe? and accordingly give orders upon it. Such reports as theſe from Committees, and even from private Members, might greatly advantage both Juſtice and Mercy, and produce abundance of good: and might not the calling for Reports from every ſuch Committee, as have been made upon ſpecial Petitions or Motions, upon a limited day (or if by that day they could not diſpatch it then to ſet them a new day, with a renewed charge to to be diligent, and expedite it) might not this exceedingly quicken Juſtice and Mercy both; and either confute or prevent the clamours that are now ſo rife, That if a buſineſſe be once referred to a Committee (unleſſe they have a particular affection to it) it is lodged there no man knows how long; and they cannot be gotten to meet, ſcarce with any importunity; even though perſons that are intereſſed have been at great charges to bring up witneſſes, and perhaps made long journies, and fee'd their Counſel, and all is loſt, perhaps to a poor mans undoing, well nigh, if not altogether: when after a long attendance he is forced to return with ſhame, and diſappointement. I will not preſſe the phrale, for the time of the day (in buſineſſe referred to Committees) but I beſeech all to conſider Gods meaning in that place, Jer. 21.11, 12. And touching the houſe of the King of Judah, ſay, hear ye the word of the Lord. Ok houſe of David, thus ſaith the Lord, execute judgement in the morning, and deliver him that is ſpoyled out of the hand of the oppreſſour, leſt my fury go out like fire, and burn that none can quench it becauſe of the evill of p. 34your doings. Certainly, he intends hereby to forbid all unneceſſary delayes: and I need not tell you what our Laws and our great Charter ſpeaks to this purpoſe. I know there are multitudes of cauſes and buſineſſes which often hinder one another, and am far from thinking all complaints of delayes to be juſt and true; but I may and muſt again beg of you, and in the Name of God exhort and charge you to ſet your wiſdome, faithfulneſſe and compaſſion awork to finde out a way to help this, and accordingly effectually to remove all needleſſe delayes, as a great part of the duty God requires from you as Judges; and remember withall, that ſometimes a ſpeedy diſpatch of a buſineſſe, even a deniall of a ſuit or Petition, or a ſentence againſt a man, is both more juſtice and more mercy then a long delay, or at leaſt leſſe injuſtice and cruelty. I beſeech you therefore ſet your hearts upon this, and let not this Exhortation be in vain.

3. Study I pray the latitude of the phraſe in this Chapter for juſtice and charity, and draw them out into practice. I cannot (if I had time) ſpeak to all, becauſe I am ignorant of many Laws and Cuſtomes; yet let me point at ſome. If any cauſe come before you (or any of you) wherein inferiour Judges have done notorious wilfull injuſtice, being corrupted by bribery and partiality, or any great man be complained of who is too potent to be rectified by inferiour Courts: conſider and remember what is propheſied of Solomon, and of Chriſt, Pſal. 72. that he ſhould judge the people with righteouſneſſe, and the poor with judgement, v. 2. and v. 4. Iudge the poor and needy, and ſave the children of the needy, and break in pieces the oppreſſour. Mark thoſe laſt words, and think how much of that belongs to you: There was a time that ſome Courts among you, were ſevere enough againſt great men by fines and impriſonment when they were found in any fault. Thoſe Courts becauſe of their arbitrary power and acts of tyranny many times, you have worthily taken away: yet doubtleſſe it belongs to you, in whoſe hand the Supream juſtice of the kingdom is intruſted, both to be a refuge to the oppreſſed, and to break in pieces the oppreſſour, in a fitting and righteous manner. I take not upon me to preſcribe wayes nor degrees; but your wiſdome and juſtice muſt needs think the thing lyes upon you, that you may verifie that which David delivers from God among his laſt p. 35words, 2 Sam. 23.6. He that rules over men muſt be juſt, ruling in the fear of God. Oh what an honour will it be to our Parliament, when men ſhall ſay of you, that you fulfill thoſe propheſies ſpoken of Solomon and of Chriſt? and what a voice of bleſſing will it be to you, when God ſhall fulfill to you that which is promiſed, Jer. 31.23. They ſhall yet uſe this ſpeech in the land of Iudah, the Lord bleſſe thee oh habitation of juſtice, and mountaine of holines! All the Armies in the world cannot make you ſo ſtrong, or ſo ſecure, as ſuch a bleſſing from God, and ſuch an encouragement from his faithfall people, even from all ſorts of people, whom nothing wins, ſo much as a free and unpartiall execution of juſtice, and compaſſionate exerciſe of Charity and Mercy. And on the other ſide, nothing brings the curſe of God or of men ſooner, then oppreſſion and unmercifulneſſe. This is that which gains or loſes mens hearts generally above all other things; that when Magiſtrates are like gods indeed, in doing juſtly, and loving mercy, and ſo bear his image in their foreheads, and faces, and actions, he then vouchſafes them ſuch a gracious bleſſing by putting ſomewhat of his Majeſty upon them, with the impreſſion of awe; wherewith he affects their inferiours, that they cannot but give them exceeding great reverence, even with love and affection: whereas on the contrary, if they neglect to uſe aright, or abuſe their power and authority, God oftentimes withdrawes in his juſt judgement the ſtamp of his image out of their faces, and ſo out of the hearts of people, and then they are as much deſpiſed as the meaneſt Peaſant, and hated into the bargain. Oh be zealous then for Juſtice at all times, and let not thoſe that have ſpent their eſtates, and ventured themſelves to maintain your juſt authority, be at any time ſent away aſhamed, unheard or unredreſſed when they have recourſe to you in a righteous cauſe, and preſent nothing but juſt deſires.

4. Look upon that phraſe in the text, to loſe the bands of wickedneſſe, and conſider whether there are not to be found ſome unrighteous laws left, which may moſt properly be call'd bands of wickedneſſe indeed? and whether alſo there be not ſuch defect in ſome laws, as cunningly malitious, or covetous men, make to be bands of wickedneſſe in like ſort; and if you finde any ſuch, I beſeech you looſe thoſe bands, alter thoſe laws. If perhaps not p. 36formally wicked, yet if they be lyable to be abuſed to much unrighteouſneſſe, ſhew your wiſdome and righteouſneſſe in taking them away; at leaſt ſo much of them as you finde to be ſnares and bands of evill. And if it be ſaid that they are Lawes of long continuance; what is continuance in compariſon of Juſtice? Remember the text before you, that you are to build the old waſte places, and this properly ſignifies to let no preſcription of time prejudice a common good. If evill have been long continued, it is now more then time that it were taken away, and you have done ſo with divers things without ſcruple. Go on in Gods name to do ſo in all other: this is the proper uſe and glory of Parliaments, to repeale or alter any law that is found prejudiciall to the common good. Let it be yours then; and conſider withall, what motions and offers there have been in former Parliaments, and how the oppoſition of the Court, and the ſhortneſs of time allowed for their ſitting interrupted them: and then look again upon the text which ſpeaks to you of raiſing up the foundations of many generations. Let this be a main part of the improvement of Gods mercy, in making you a perpetuated Parliament, and putting ſo much power as well as authority into your hands, that you ſettle thoſe things for Juſtice & Mercy, and all that is beneficiall to the State (or Church) which your Anceſtors deſired to do, but were not able to effect. And in particular caſes that may come before you, conſider how far it will become you to mitigate the rigour of any Law, and withall what a happy thing it will be to appoint faithfull men with whom you intruſt the conſcience of the Kingdom, and that power ordinarily of mitigateing the rigour of Laws and Bands.

5. Conſider alſo that expreſſion to undoe heavie burthens and yokes; as exceſſive fees and ſlaviſh cuſtomes, and ſuch like. But ſpecially let me mention two things of this kinde to you. One is, Oathes impoſed upon men to take in Vniverſities, Colledges, other Corporations: & when any undertake offices, or become tenants, & the like; ſome of w^ch are within the former compaſſe of bands of wickedneſs, being Obligations to things unlawful; as it was with part of the Sheriffs Oath (I know not whether it be ſo ſtill or no) being made in the time of Popery, it was to perſecute the Lollards, whereby were ſignified thoſe of the true Religion p. 37(as you know) and in ſome places that I have heard of, there are ſtill Popiſh Statutes remaining, and Oathes to be taken to thoſe Statutes. I beſeech you fail not to break and diſſolve thoſe bands of wickedneſs: but beſides theſe, there are many moſt unneceſſary Oathes, which prove very heavy and grievous burthens, wherein men are made to promiſe to do ſo many things, as before hand it is well known there is no probability, if any poſſibibily of their performing all, and yet they are ſworn to all You happily took away the Churchwardens Oaths, (and the bleſſing of God be upon you for it) though I doubt the Land is not yet purged from the guilt of impoſing thoſe Oathes, nor our perſons purged as yet that took them. There is the ſame reaſon for taking away all of the like nature: it muſt not be forgotten that God ſaith, Becauſe of Oathes the Land mournes, Ier. 23.10. You ſhall be happy in taking away this cauſe of mourning. Some moneths agoe, there was ſent me by an unknown hand, a long Letter, charging me in the Name of GOD, that when ever GOD ſhould give me an opportunity to ſpeak to you, that I would entreat you to take away all ſuch unneceſſary Oathes, which I now with all humble importance do beſeech you to do; there comes no good at all by them while they are continued, but much miſchief is done and encreaſed daily thereby: Gods Name is from time to time fearfully taken in vain, the parties conſciences wounded grievouſly, and they inured to wretched prophaneneſs, and not to fear an Oath at any time in the moſt ſerious matters of juſtice, or truth, or duty, and there may be (no doubt) other waies found out to effect all that good for which they were firſt introduced. Alſo in great matters where ever you finde them neceſſary it is fit they ſhould ſtill remain. But certainly there is not a greater burthen upon this Kingdom, then the multitude of unneceſſary Oathes; which therefore I again moſt earneſtly and humbly beg of you to reſolve effectually to take away.

The other is the burthen of Priſons. There are ſome honeſt men, whom not their own riot, nor folly, but the hand of God hath made poor, and plunged into debts, who would moſt gladly pay every one, but cannot tell how to do it, at leaſt not yet: and if they might continue at liberty might be uſefull to the Common-wealth, to themſelves, and even to their creditors alſo. p. 38Is it not now a heavy burden & a grievous yoak, that ſuch muſt firſt be priſoners in their own houſes, and deprived of all the publique ordinances of God, for fear of being arreſted and haled to priſon, where when they are once in, they know no means of getting out; and when they are once in they are in danger (beſides the miſeries that they muſt endure ſometimes in their bodies, lying there till they even rot or ſtarve) to have their ſoules ſtarved or poyſoned, through want of Preaching, and through the abominable wickedneſſe of divers of thoſe that they muſt be forced to be in company with daily? Cannot the wiſdom of a Parliament find out a remedy for all this? That ſuch Debtors that are out of priſon, may go to Church, and come from Church in ſafety, upon the Lords dayes; and that all Priſoners may enjoy the Word of God conſtantly upon thoſe dayes, wherein all Gods people ſhould ſolemnly worſhip him, and have their ſouls fed by his Word and Ordinances? I know there are objections divers, againſt theſe things that I am now ſpeaking of; But I ſay again, cannot your wiſdom, quickened by your zeal, (or juſtice, mercy & charity to bodies and ſoules) find out a remedy for thoſe objected inconveniences? Let no man ſay or think ſo, for ſhame; that were a diſparagement to you of a very high nature. And if this cannot be ſaid, then, ſhall not this part of my exhortation be both acceptable and profitable, as well as any thing elſe that I have ſaid, or can ſay? Withall I beſeech you to take into ſerious conſideration, the wickedneſſes that are acted in thoſe places uſually, both by the Keepers, and their officers and ſervants, ſhewing unlawfull favour to ſome, that pay them what they will require, to the great wrong of the Creditors, when they ſuffer their Priſoners to go whither they liſt with a Keeper, ſo that their priſon is to them a ſanctuary rather then a houſe of bondage and on the other hand tyrannizing over thoſe that are not able, or not willing to ſatisfie their unreaſonable demands, uſing them with that barbarous cruelty ſometimes, that were not fit for Beaſts, much leſſe for Men, and leaſt of all for Chriſtians: and towards all uſing great injuſtice, in exacting moſt exceſſive fees. And take ſome care to remedy and redreſſe thoſe burthens: God, in this chapter, cals (as you have heard) to break every yoak; and therefore certainly he would have theſe notorious ones not to remain. And when you are conſulting p. 39to redreſſe theſe evils, forget not alſo to take ſome courſe to reſtrain the wickedneſſes that are ſtudied and practiſe by priſoners themſelves, who ſeldome (as it is commonly ſaid) remain any time in a Gaole, but they learn and act more wickednes there, then any other where; as if they had been ſent rather to a ſchool of villany, then to a place of reſtraint and puniſhment.

6. Conſider the great emphaſis that is put, in this chapter, upon the compaſſionating the poor, Dealing thy bread to the hungry, &c. And let thoſe be ſpecially remembred, that are impoveriſhed by doing you ſervice, unto whom you have engaged the Pub like faith, that they may find it was worthy to be truſted, and that you deal faithfully, and righteouſly, and nobly with them. Remember your own need of them, (even of them) when time was, (and of ſuch as they) or their Parents, Husbands, or even Children: and now that they have need of you, let them find you readier even then they were. Conſider that, whatever men do, God records how many dayes ſuch a poor Woman, Widow, or Orphan, ſuch a Souldier or Officer hath waited at your doors, upon this or that Man, or upon any Committees; and what anſwers they have had, what frowns or checks, or perhaps threatnings, or what fair words or promiſes, and tedious delayes after all? All this comes within the compaſſe of ſpeaking of vanity (or iniquity) mentioned ver. 9. If God himſelf conſider all this (as he moſt ſeverely threatens all thoſe that in any wiſe oppreſſe the widow or fatherleſſe; particularly, that he will hear the cries of ſuch, and his wrath ſhall wax hot, and he will ſtay them that oppreſſe them with the ſword, and their wives ſhall be widowes, and their children fatherleſſe. Exod. 22. 22, 23, 24.) Do not you forget it; for there are alſo manifold other expreſſions to the like purpoſe, and ſcarce any thing that God more frequently or vehemently inſiſts upon in his Word. Satisfie therefore the afflicted ſoule with your juſtice and charity, that God may ſatisfie your ſoules, as he promiſes among other things in this chapter, v. 11.

7. Adde unto this, I beſeech you,Set the Poor on work. the quickening of the lawes that are already made for the ſetting of the Poor on work, and begin here in theſe Cities of London and Weſtminſter, and ſo ſet a copy to the reſt of the Kingdom. This would help many that have been plundered and undone, both Iriſh and others, who are p. 40now ſo numerous, as there appeares not to be charity enough in the world, to keep many of them from periſhing through want. And withall take into conſideration that moſt horrid abomination (if but a ſmall part of that be true which is ſpoken) of the Commonwealth of Beggers, then whom, according to all relations, there ſcarcely lives a more godleſſe generation upon the face of the earth. A generall ſurvey of the Poor every where, and a command to every Pariſh to take care of their own poor, according to the Laws, would remedy this ſpeedily, infallibly, and with eaſe and advantage to the Commonwealth. The example of the ſtranger-Churches among us, who maintain their numerous Poor without ſuffering any either to beg, or to want, (beſides their helping to maintain our poor) is both a remarkable pattern for us to imitate, and takes away all excuſe or pretence of impoſſibility, or extreme difficulties to effect it. Conſider it therefore, I beſeech you, the rather becauſe hereby their ſcules may be taken care of as well as their bodies; and they who are now little better then meer ſtocks or ſtones, in regard of their ignorance and ſenceleſnes in matters of Religion, might be made lively ſtones in Gods ſpiritual building of the Church among us.

8.Receive Petitions. Finally, to adde but one particular more about Juſtice or Mercy, Think of ſatisfying the afflicted ſoules that ſue unto you, by receiving and preferring their Petitions. When poor people, or any other Suitors bring fitting Petitions, let none turn away, or hide their eyes from them. It is accounted the birth right of every Engliſh man, to have liberty to petition the Parliament: but what is this worth? or how are poor ſouls the neerer to have their ſuits granted? If when they may not tender them, themſelves, in the Houſe, without ſpeciall leave; there be none that will preſent them for them, or make a motion in their behalf: Though their cauſe or deſire be never ſo juſt, yet what help have they, if no man be found ſo juſt or charitable, as to preferre their humble ſupplications unto you. I would not have it thought that I ſpeak any word for the receiving of unjuſt or ſeditious Petitions; but what the conſciences of any that are deſired to help a diſtreſſed ſoule, are convinced that there is nothing in it but that which is juſt and equall, and warrantable. Certainly it becomes every one to be ſo ready to ſatisfie them, as to be willing to preſent it for p. 41them; from which if any turn away, into what hazard do they run of that ſentence, Prov. 21.13. Whoſoever ſtops his care at the cry of the poor, he alſo ſhall cry himſelf, but ſhall nor be heard. Some Petitions would certainly be granted, if they were but once read; but it is impoſſible that can be, if the Petitioners cannot finde ſo much favour as to have them tendered: and there are divers that would take it for a ſatisfaction, that you think not their Petitions fit to be granted. It is one of Gods glorious attributes, that he is a God hearing prayers, and therefore it is ſaid, To thee ſhall all fleſh come, Pſal 65.2. And he moſt frequently invites all to ſue unto him. It ſhall be alſo your glory to hear Petitions from all ſorts of perſons, and I hope a Parliament will never ſo much as ſeem to be unwilling to it; and that every one of you will count it an honour, rather then a trouble, to be imployed as to promote an honeſt Cauſe, by bringing it in in a Petitionary way; and to be more willing to offer many, then to deny one: when the danial of one may kill an honeſt Heart, and undo a Righteous perſon, that hath fled to you as to a ſanctuary of Iuſtice, and a ſtorehouſe of Mercy. And ſo I have done with that branch of the Exhortation which concerns Juſtice and Mercy, and ſpecially relates to our Common-wealth.

I come now to what concerns the Churches reſtauration and building, which is moſt formally before us in the Text. I may here alſo but touch a few things of many; but I dare not altogether omit ſome which lie ſpecially upon my heart, and I hope I ſhall ſpeak nothing but what you do already acknowledge to be the Will of GOD, and correſpondent to your own Promiſes and Covenants, and greatly neceſſary to the Churches good: Or will ſee them to be ſo, when they have been ſet before you. Only remember to carry the Text ſo in your eyes all the way, as that you may not ſtick at any thing upon this ſuggeſtion, That it is a thing was never heretofore among us, or not within the memory of any man, at leaſt: For this is plainly, to build ths old waſte places, (as you have heard) and it is properly a great part of the duty which God expects from you, and which will be your great glory to fulfill. And ſo for thoſe things that former Parliaments looked at, and talked of, but gave over again; For this is alſo in the Text, To raiſe up the foundations of many generations. And p. 42this is alſo a certain duty lying upon Parliaments, from time to time, to finiſh what their Anceſtors left deficient; and will be your ſingular honour to do it fully. And indeed there is nothing that can be ſuggeſted to prevent the Churches full reſtauration, but the Text, rightly weighed, doth ſuggeſt that which will prevent ſuch an objection.

1.Provide a faithful Miniſtery. That which I firſt begin with, (and which is of moſt univerſal concernment for the Churches building, even among the old waſte places, and whereof former Generations have laid ſome, and but ſome, foundations) is the providing of a faithfull Miniſtery throughout all the Land: and I doubt not but you will hear of this with ſpeciall acceptation and profit, becauſe you have already reſolved this, and oft declared it, and begun happily to do ſomething toward it, and are going on daily: (It is a praiſe to any one, rather then a diſparagement, to be exhorted to that which he is already forward for.) And by doing this, you ſet builders awork (ſo the Scripture very frequently cals them, as you know) to carry on Gods deſigne toward his Church among us. Therefore concerning theſe, give me leave to offer you a threefold conſideration. 1. The neceſſity of this care. 2. The benefit of having ſuch Builders. 3. The means of providing of them.

1.The neceſſity. For the Neceſſity, you will be both convinced of it, and quickned by it, if (as you are come from the ſeverall parts of the Kingdom) you do but ask one another a little carefully, and tell one another of the great want of faithfull Miniſters in your ſeveral Counties: Every where there are many old waſte places, in every part of the Shire; and they that can ſpeak of the beſt proviſion, will ſcarcely be able to tell you of one half enough: But if enquiry be made of the remote parts of the Kingdom, ſpecially Northward, they will ſcarce be able to tell you of any thing, but of moſt ſad deſolations, old waſte places, ſcarce a Sermon preached among them in many miles compaſſe, ever ſince the Reformation; & in thoſe that have had ſome ſhew of a preaching Miniſter, there hath been among too many but a meer ſhew of building, for they have laid together nothing but rubbiſh and rotten ſtuffe, hay and ſtraw, preached nothing but vanity and falſhood, and fed the people with winde, or poyſon, in ſtead of wholſome nouriſhment. Of all which the cauſes are notorious, (as the effects are moſt p. 43wofull) but it is not now time to inſiſt upon them: But certainly No man can be ſufficiently apprehenſive of the extreme want that there is of faithfull Builders, even when they think they ſpeak moſt largely of it; and no man can hope to ſee a proviſion made, but by your zealous and chriſtian compaſſion, and laying it to your hearts, and your hands to it, for the procuring of it.

2. The Benefit is unſpeakable;The benefit. It is a proviſion for GOD to dwell among us. If we compare Pſal. 18.18. with Epheſ. 4.11, &c. we ſhall find, that the Gifts which Chriſt received, when he aſcended on high, were, to furniſh men for the Miniſtery, and to put them into the Office, for the Churches edification or building, even for the Rebellious alſo, ſaith the Pſalmiſt that the Lord God might dwell among them. There are many places of this Kingdom where men have been rebelltous againſt God, even for many generations: their fathers, and grandfathers, and all their anceſtors that they know of have been Papiſts, and that kept them in a way of rebellion ſtill, and of late they have proved rebellious againſt you. Now Chriſt hath gifts to poure out upon his ſervants, for the work of the Miniſtery, even that his Church might be builded among ſuch rebels, and that he himſelf may dwell even among them. There hath dwelt for a long time none but Zijni and Jim, and Ohim, Satyres and dolefull creatures, as the Prophets call them; in plain terms, Devils have only had their habitation among them: But by your ſending Builders thither, place will be prepared (through His bleſſing) for the Lord God to come and dwell among them: and then what a bleſſing and happineſſe will that be to thoſe people, and even to you? There hath been, and are thouſands, if not millions of ſouls, deſtitute of all true bleſſings and expoſed unto all curſes and wrath, even to everlaſting, blind, captived, ready to ſtarve for want of Miniſters to break to them the bread of life. Oh, what a mercy will it be to them, when you furniſh them with ſuch as are skilfull and faithfull! Without it, all you can do elſe for them is nothing, and will come to nothing, in reference to any true good: Peace will be nothing, and reſtauration of Trade will be nothing; Church government and diſcipline, if it could be without this, would be nothing; Adminiſtration of Sacraments, I mean that of the Sacrament of the Lords ſupper (which is ſo earneſtly called for every where) p. 44without this, will be worſe then nothing: and it hath been the great ſin, and ſhame, and miſchief of our Nation, that we have had that adminiſtred, where there hath been not only no Preaching, but no knowledge at all of Chriſt, to ſpeak of, much leſſe any ſeeming care to live according to his Goſpel. So Vniverſities will be nothing, in reference to the Churches building, or to the ſouls of people, if they help not mainly to ſupply this great want of Miniſters and Builders. But if theſe be once provided, and rightly ordered in their ſeverall ſtations, they will make way for all the reſt, and make all other things proſper: and this in the mean time will recompence for all other miſeries and ſupply other wants very much. God takes it ſo; and therefore as a ſingular promiſe to his afflicted people, he tels them, Eſa. 30.20 Though the Lord give you the bread of adverſity, and the water of affliction, yet ſhall not thy Teachers be removed into a corner any more, but thine eyes ſhall ſee thy Teachers. As if he did enough for them, if he provided Miniſters for them. And contrariward, he threatens as the worſt of judgements, a ſcarcity and famine of hearing the Word of the Lord, That men ſhould run to and fro, from the North even to the Eaſt, to hear the Word of the Lord, and ſhould not find it, ſo that they ſhould even faint for want of it, Amos 8. Where note that he threatens it to thoſe that were weary of the Sabbath, and the ſervices of God, in compariſon of their trading and gains, ver. 5. And threatens alſo an outward famine to follow, together with a war, in the end of the chapter. VVe have therefore cauſe to fear another War, if there be not proviſion made of Spiritual fort fications all the Land over. Churches in many places, have been made uſe of to a wrong purpoſe in this war, to make Caſtles of them; but in this ſenſe, certainly they will be your ſtrongeſt Caſtles, if you furniſh them well with Miniſters. You will remember what benefit your own ſoules have found from the Miniſtery, and then you will not be able to keep your bowels from yerning toward thoſe that want it: and as you cannot forget that it is GOD who hath made you Armies victorious, when you ſent them forth to ſubdue thoſe people that had rebelled againſt you; ſo you will not forget to ſend Spiritual Commanders among them, to ſubdue them to God; Builders, that may prepare a place for God to dwell among them. It is that which himſelf hath beſpoken, p. 45in ſubſtance, in that notable place, Mic. 4 3 laſt verſes: where having let his people know, how low they ſhould be brought, and how they ſhould yet prevaile and recover, (both which have been remarkably verified unto you) Did not your enemies boaſt that they ſhould ſee your deſtruction? (as it is there expreſt) and hath not God made you altogether unexpectedly ſtrong, to beat them in peeces, and make them like chaffe? Now what remains, but that you labour to fulfill the laſt Verſe, of conſecrating their gain to the Lord, and their ſubſtance to the Lord, of the whole earth (or the whole land) making advantage of your Victories, to ſettle the Goſpel of Chriſt among them, and bring them, and all that they have, unto the obedience of God. I comfort my ſelf, that the phraſe there runs that God will do this himſelf, that is, he will put it into the hearts of his people to take effectual care of it. I truſt, it is his purpoſe to make you his happy inſtruments to fulfill it even to a moſt remarkable bleſſing upon all the places whither your Victories have extended, and even unto all the Land.

3. Now for the Means of effecting this:The means of it: I deſire to offer you three things to conſider. 1. Maintenance. 2. Encouragement. 3. Prayer.

For the firſt, which is Maintenance: You have undertaken it,Maintenance.and have begun with the Revenues of Deans and Chapters, and have reſolved ſomewhat upon ſome Delinquents compoſitions, who have Impropriations in their hands: and you have excepted the Impropriations of Biſhops out of the ſale of their lands, and I hope you intend them for this purpoſe. And if all this will not ſuffice for a ſufficient maintenance for a Miniſtery throughout the Kingdome, (as for my part I believe it will not by a great deal) yet you are wiſe to find out other wayes of proviſion, and you have all humane power that can be deſired, in your hands, towards it, and cannot want a Divine bleſsing when you effectually ſet about it. Let me yet ſo far preſume (by your favour) as to offer my weak thoughts toward a way for it, and ſo far anticipate the next Uſe of Encouragement, as to ſpeak a word of this kind here.

If you ſhall think fit, to make it plain and eaſie for any who have Impropriations, to give them up to this uſe (which hitherto they have not known how to do certainly, who have moſt earneſtly p. 46deſired it) and withall pleaſe to appoint a voluntary contribution to be made throughout every Shire particularly, for a Miniſtery in that Shire; but alſo with reference to the whole Kingdome: and appoint faithfull men, who ſhall every where (upon ſtrict accounts) receive every ones charity: I am confident, that within a few years (that I ſay not moneths) incredible ſummes would be brought in for this ſervice. And this, both the examples of Gods people in the Old Teſtament and in the New Teſtament, and the experience of our own Kingdom, and ſome Religiouſly rational conſiderations, force me to believe. In the Old Teſtament, firſt, when the Tabernacle was to be built, and a Proclamation was made for a voluntary contribution, there was ſo much ſuddenly brought in, as they were fain to be reſtrained by another Proclamation, becauſe there was more than enough, Exod. 35.36. Afterward, when the Temple was to be built, and David invites the people to joyn with him in a voluntary contribution, there was ſo much ſilver and gold brought in, as amounts by computation to 1300 cart-load, and 2000 weight to a cart-load, which is a moſt aſtoniſhing proportion, and, but that the Scripture records it, beyond all credit. In the New Teſtament, Act. 2. & 4. you find the firſt Chriſtians ſo liberal one to another, that none wanted, but every one helped thoſe that had need, and thoſe that had lands and houſes, ſold them, and diſtributed out to thoſe that were in want, and this for a long time together to the relieving of multitudes. And 2 Cor. 8. it is particularly expreſt of the Churches of Macedonia, that (even in a great triall of affliction) their abundance of their joy, and their deep poverty, abounded to the riches of their liberality, and that to their power, and even above their power, as the Apoſtle bears them record, they were willing of themſelves. Now if God gave ſuch a ſpirit to his ſervants in thoſe dayes, both under the Law, and under the Goſpel. to be ſo liberal for the outward building of the Tabernacle and Temple, and the outward relief of the neceſſities of his people; can we imagine but that he will poure out a ſpecial meaſure of his grace upon his ſervants in this Kingdom, toward the ſpiritual building of his houſe, and the ſpiritual relief of the ſouls of ſo many thouſands as now are in want? Certainly, the ſpirit and grace of Chriſt is not ſo weakned in Chriſtians now, but when there ſhall be a ready way ſhewed p. 47how their liberality may be certainly imployed to theſe ſpiritual purpoſes, they will manifeſt ſomewhat like. England, they ſay, (and ſome have computed it, and declared ſo much to the world in Print) hath been as abundant in charity, as any other Nation in the world, and publikely ſince the Reformation (beſides all private wayes of charity, which cannot come into a reckoning) done more in 50. or 60 years, then in 3 or 400 in times of Popery, notwithſtanding all their boaſtings of their good works: doubtleſſe then they will not be wanting or ſcanty-handed in this caſe. When a man of any conſiderable eſtate, dies, or recovers out of a deadly ſickneſſe, or eſcapes ſome other frightfull danger, or hath received any affecting mercy, and would ſhew ſome thankfulneſſe to God for it, and deſires to honour him with ſome of his ſubſtance: How readily would this come into his minde, and his thoughts would hardly apprehend any other buſines worthy regard, till this were fully provided for. And if there were but in all places of publike meeting, a Cheſt, (like that, 2 Chron. 24.) whereinto men might ſecretly caſt in their free-will offerings, it would exceedingly adde to the heap in a ſhort time. The great obſtacle being once removed, (by your undertaking that it ſhould be faithfully imployed) all ſcruples would be removed, and mens hearts would pant continually to be putting in more and more according to their abilities, (and we ſhould have Widows mites too) toward ſo bleſſed a work. The event will verifie my confidence, when ever a Peace being ſetled, God directs you to take this work into your preſent and ſpecial conſideration and care. However, this I ſuppoſe none among us will queſtion, but that as on the one hand, if there be no meat for builders, there will be no workmen found; ſo on the other hand, there can be no want of maintenance for any good work, when God gives a Parliament of England a heart to engage themſelves in it, for his honour, and the good of ſo many thouſands of ſouls as are concerned in it.

The next thing is Encouragement for the Builders:Encouragement. It is not bare Maintenance, that will provoke men to enter upon this work They who are growing up toward a fitneſſe for the Miniſtery, and have had their faces bent by their education toward that calling, will be apt to draw back, if they ſee no encouragement in their undertaking, more then that they may have a meer p. 48ſubſiſtence by their labour in it: They are fleſh and blood as well as others; and we may well ſay ſo, and think ſo of them, when the Apoſtle offered to ſay of Elias, that he was a man ſubject to like paſſions as we are: And they know, that if they will be faithfull in their office, they ſhall provoke many ſpirits againſt them, againſt whoſe diſpleaſure and oppoſition they will never be able in an ordinary courſe to hold out, if they have not ſome Encouragement from You, and your authority and countenance. Afford it them therefore, I beſeech you both living and dying: While they live let them be ſecure under your protection, when they diſcharge their duties conſcionably and rightly; And ſpecially, Let them not be tryed and found guilty, for matters meerly Eccleſiaſtical, by men who have not ſo much as any skill to underſtand in theſe matters, For this could not but be a marvellous diſcouragement unto them; as it would be a great diſcouragement to a learned Lawyer, or learned Phyſitian or Surgeon, if thoſe that have no skill in their ſciences ſhould be ſet to try them, upon an accuſation of having been unfaithfull in the particular matters of their profeſſions; as, Whether a Lawyer hath given his Clyent right counſel, or pleaded his cauſe faithfully; Or, a Phyſitian or Chirurgeon applied a proper Medicine for the Patients grief. And I hope, when you have once ſetled the whole Eccleſiaſtical Government, you will ſee ſo much ſafety and advantage to the publike good, in that order, for the ſuppreſſing and preventing of all ſuch faults in Miniſters, as that (reſerving ſtill to your ſelves a ſupreme ſuperviſion) you will conclude it both unneceſſary and unprofitable to put it into other hands. And this will be like our Law in other things, That every Freeman of England is judged by his Peers; For ſurely, ordinary Country-men that may be fit to try Civil offences, are not our Peers in matters that concern properly the Miniſterial function, whether in Preaching or Government. Hereunto let me adde another thing of like nature for their encouragement, namely, that they may not be more hardly dealt with, even in things wherein they do amiſſe, then any other ſort of men: that they may not be preſently ruined (as hath been the manner in former times) for every omiſſion, or commiſſion, but that they may both have ſpace to amend as well as others, as alſo puniſhment of an inferior nature, as well as others, for leſſer p. 49offences. I know that they ſhould be more holy then others, and ſo I hope, God will make them; but it is the manner not to be forward or rigorous in puniſhing every failing of thoſe that are in office; every petty Conſtable is favoured and incouraged as much as juſtice will permit, and ſurely Miniſters by their office deſerve no leſſe. Alſo I am far from pleading for thoſe whoſe ſcandals make them fit only to be caſt out as unſavourie ſalt; but zeal againſt them doth not require that thoſe that are not ſuch (whether in the nature of their offences, or the hopes that they may give of being reformed) ſhould therefore be deſtroyed and ruined. But there is one ſpeciall piece of incouragement more, that I would beg for thoſe that ſhall approve themſelves to be faithfull, that is, that you would both when you at any time go into your ſeverall Countries, take notice of ſuch, and caſt reſpect and countenance upon them, which will mightily incourage and ſtrengthen their hearts and hands in good; wherein you have more advantage then all your predeceſſors, by your perpetuated authority: As likewiſe, that you will frown upon thoſe that ſhall cauſeleſly oppoſe them, and check, and even puniſh thoſe that ſhall maliciouſly accuſe them. Finally, there will be an incouragement for them dying, if you ſhall vouchſafe to ſettle a way, that thoſe who have deſerved well in their places, and yet were not able to leave their wives or children any conſiderable ſubſiſtence, may know, that when they are gone, there ſhall be a ſpeciall care had of them, not only as poor people, but as the Relicts and Orphans of thoſe that have been faithfull and uſefull to the Church of God; it is ſo in other Churches, and it is a marvellous quieting to their ſpirits, even all their life time, and a diverting them from worldly cares, to attend their miniſtery with more diligence and aſſiduity.

If any ſhall now ask why I am thus ſolicitous and importunate about maintenance and incouragement, conſidering what entertainment the Apoſtles found, what wants they did undergo, and ſufferings; and why ſhould we look for any better condition then they? I anſwer, I hope there are many of our profeſſion that are preparedly reſolved to ſubmit with a humble p. 50and Chriſtian patience, to whatſoever the providence of God ſhall call us unto, even to be reduced to Apoſtolicall poverty, and to undergo Apoſtolicall ſufferings; but withall I muſt needs ſay likewiſe, that it ill becomes men in the time of a reforming Parliament, and in a proſperous Nation (as we hope to be ſhortly) to ſpeak this kinde of language, and that when our God (I ſay again, OVR GOD, not as ingroſſing him wholly to our ſelves, but as challenging a ſpeciall intereſt in him by his own grace) hath ſo bleſſed the Nation, and the Parliament, it is not ſutable to his dealings, with them, to deal ſo with us, as to put us upon the thoughts of any ſuch condition, and I am ſure he will not be pleaſed with it; nor can it be expected from him, that he ſhould provide ſuch a Number of builders as this Kingdom ſtands in need of if men will not provide ſufficient maintenance for them, or do provide withall vexation for them, which at leaſt evill minded men may take advantage of, to moleſt them for their faithfulneſſe. Nor yet, in reaſon, will many train up their children to ſuch a calling, or they venture upon it, who have already ſome abilities, when inſtead of incouragement ſutable to the coſt of their education and difficulty of their ſtudies, and the certain provocations of corrupt conſciences againſt them, they may foreſee either a ſcanty pittance for their ſubſiſtence, or withall any legall preſſures that may fall heavy on them, to a ſore cruſhing, if not a totall undoing, even when they are guilty of nothing but diſcharging their duties carefully, and conſcionably.

The third is prayer,Prayer. Chriſt directs to this in a time of greateſt ſcarcity, and when there was no godly Magiſtrate to give either maintenance or encouragement Mat. 9. ult. the harveſt (ſaith he,) truly is great, but the labourers are few, pray in therefore the Lord of the harveſt, that he would ſend forth labourers into his harveſt. And this contains a vertual promiſe, that God will do it, when he is earneſtly, and effectually prayed unto for it. I deſire therefore that every one of this great aſſembly would reſolve to make it their daily and earneſt ſute to God, even in their cloſſets and moſt retired devotions; He is able to do all things, to furniſh men enough, with ſufficiency of p. 51gifts, and to over-rule all hearts, and overcome all difficulties; and if I might preſume to make an humble motion concerning this alſo, I would entreat for one ſolemne and Generall faſt extraordinary all the Kingdome over, that we might particularly humble our ſelves before God, for the want of a preaching Miniſtry in ſo many parts of the Kingdom, ſo many years, and for the neglect both of former generations, and even of our own, in not throughly ſetling about this moſt neceſſary work: then that after ſuch ſeeking of God, all conſultations and way as that may bring this to paſſe, might be effectually ſet on foot and purſued with all dilligence and faithfulneſſe. We that have had ſo large experience of the bleſſings which God hath vouchſafed in anſwer to our prayers and faſtings, ſhould think nothing impoſſible that is ſo undertaken.

The next thing that is to be looked unto toward the building of Gods houſe,Settle the Truth of God. is the ſetling of the Doctrine of Gods truth firmly by your authority throughout all the kingdome. The Covenant in which we are all engaged, mentions a confeſſion of faith to be framed for all the three Kingdomes, part of it (by your ſpeciall commands) is already preſented unto you, and the reſt by Gods aſſiſtance will ſpeedily follow. Of it give me leave to ſpeak a word humbly and modeſtly, yet hopefully; I truſt you which finde it as worthy of your approbation as any thing that hath hitherto been preſented unto you, as having been compoſed with care, and reviewed againe and againe with care; Plaine to thoſe that underſtand religion, and full againſt the errours of our age; yet moderate in things controverted between Orthodox and ſober men; and which containes no other doctrines then ſuch as your ſelves and former Parliaments ſince the Reformation have aſſerted, againſt Papiſts, Arminians, and Antinomians, Libertines and ſuch other erroneous ſpirits; and ſo tending to advance godlineſſe, as we doubt not when it ſhall come abroad into the Chriſtian world, the Churches of God will bleſſe him for it not a little, and afford it ſuch a teſtimony as your ſelves will rejoyce to ſee and heare.

3. The ſetling of the government of the Church is another thing requiſite to the building of Gods church,Settle the government of the Church. and within the p. 52Covenant alſo; This is the wall of Gods houſe, or at leaſt the cement of that wall, or it may be called the door or gate to let in and ſhut out, and both wayes to benefit & ſecure the churches habitation and commodities, but of this I intend no further diſcourſe at this time, as well becauſe ſome things are hopefully ſetled already, (for which we bleſſe God and thanke you) and ſo I doubt not but you will take the remaining part into your conſideration within a while; but ſpecially becauſe concerning the maineſt part thereof (of which any queſtion can well be made) you have already required the Aſſembly to ſhew you what is the will and appointment of Jeſus Chriſt according to the Scripture: in which ſome progreſſe hath been made; and it had poſſibly been finiſhed by this time, if your commands had not called them to another work, which being once finiſhed, they intend to return to thoſe queſtions again, & doubt not but in convenient time to give you ſatisfaction about them.

4. Another thing moſt requiſite for the churches ſafety and edification,Suppreſſe hereſies and errours. is the ſuppreſſing of blaſphemous herreſies and other hurtfull errours, the covenant ſpeakes fully to this, and you have made ſome beginnings againſt blaſphemy and hereſies, I beſeech you proceed, and God will be with you in it; his honour and the honour of his ſonne Jeſus Chriſt, and the ſalvation of millions of ſoules will admit of no excuſe for not endeavouring without reſpect of perſons to extirpate theſe, It is a vaine thing to thinke of building, if thoſe things or perſons be ſuffered to undermine and blow up the very foundations of religion, of chriſtianity; and ſo wofull a breach hath been made among us by the licenciouſneſſe of the times, and the miſeries of the war, as that a moſt ſad reproach lies upon us for theſe abominations vented & not ſuppreſſed among us: and it is impoſſible for you to have the honour from God, of being called the repairers of the breach, if this be not done. Certainly the light of nature teaches all to puniſh for blaſphemies againſt God, as well as for treaſons againſt an earthly King, and the Scripture expreſly commands to put ſuch to death, as alſo all Seducers to Idolatry, & the ſutableneſſe of theſe lawes, to the law and light of nature, ſhewes they cannot be tipycall, or meerly p. 53Indiciall lawes, conſidering how neceſſary they are both for the honour of God, and for the ſafety of others ſoules, (what ever may become of the offenders themſelves) for ſhall the murthering of mens bodies, or the ſtealing of their good. be capitall, and ſhall not the ſtealing away or murthering of ſoules be ſo much rather? neither is this ſevarity unfitting the times of the new Teſtament, when Zachary propheſying of the fountaine opened unto the houſe of David, which is the bloud of Chriſt expreſly ſaith, that even parents ſhould … to death a falſe Prophet, chap. 13. beſides other inſinuations even in the new Teſtament it ſelfe, concerning the the Magiſtrates duty to draw the ſword againſt evill doers: neither is the plea of conſcience any thing in this matter, as well becauſe no mans conſcience can be knowne in theſe things, as alſo for that mens conſciences are not medled with, but their outward evill deeds, for which if any pretend conſcience, the Magiſtrates muſt ſhew their conſciences in ſuppreſſing ſuch miſchiefs: Goe on therefore in the proſecution of this, in zeale to God and his peoples good: only let not any evade by varying the phraſe, it having ever been the practiſe of hereticks to attempt to conceal their errours, by denying thoſe expreſſions that were commonly received in the Church, under pretence of their not being found expreſly in Scripture, although apparantly they carried no other ſence then that which the Scripture did evidently hold forth, & therefore were taken up by the Church to be characteriſticall notes who they were that held the Orthodox truth, and who rejected it.

5. Moreover towards the churches reſtauration,Stop and prevent diviſions. another thing is, to cauſe contentions to ceaſe, and prevent any further diviſions among the builders, among brethren, this is a neceſſary worke, elſe the building will be like to fall againe ſoon, whatever hands be uſed in the raiſing of it; and it is a notable worke, who ever God ſhall make able to accompliſh it, they will be called, to their very great honoure, the repairers of the breach, according to the language of the text. Doe therefore I beſeech you what you can in this alſo: Some thinke a tolleration is the way, if it were ſo, God forbid but we ſhould all plead for it, and it muſt be only thoſe that neither love God p. 54nor men that would be againſt it. I ſhall ſpeak my ſenſe and my heart freely and fully in it, and that which I have been able to attain by my moſt ſerious thoughts theſe many years: As I take it for granted that our brethren and we agree, that All perſons and things are not to be tollerated, nor ſo much as connived at; ſo I for my part profeſſe, that I believe ſome things and perſons ought to be borne with, and that I do ſubſcribe with my ſoul (and deſire to make it appear practically that I do ſo) unto that of James 3 17, 18. But the wiſdom that is from above, is firſt pure, then peaceable, gentle, and eaſie to be intreated, full of mercy and good fruits, without partiality and hypocriſie: And the fruit of righteouſneſſe is ſown in peace, of them that make peace; But firſt pure: So that all the queſtion about forbearance is, Who, What, and How. Concerning which I have only two things to ſay, firſt, let us reſolve formally and clearly, who muſt not, and ſettle that ſecond; for the reſidue, ſet thoſe that deſire to be borne with, but ſhew us how their deſires may be granted them without the hazard of truth and peace, the Chriſtian peace of Congregations and Families, and how any government can be maintained in our Churches, if any gap be left in our Walls, or our Doors or Gates be left open for their ſakes, without a manifeſt danger of letting out the houſhold unfittingly, or letting in robbers and evill minded perſons dangerouſly; if this I ſay can be ſhewed, let all mankind reproach us as enemies to peace, if we conſent not to them.

6. Finally,Take care of Families. Look to the foundations, not only of things, but perſons, and that in three particulars: Firſt, Families. 2. Schools. 3. Univerſities. In Families, by making ſtrict Laws for the prevention of ungodly Marriages; theſe, as to this conſideration, are ſpecially of two ſorts; firſt Clandeſtine marriages without or againſt the conſent of Parents; about which above all other things, I ſtand amazed that nothing is done, ſince each one of you that hath any Childern unmarryed, is in perpetuall danger of it. The other is Inceſtuous marriages, an abomination, which even the Prelates would not indure, and I beſeech you let not any wickedneſſe be lawfull, or unpuniſhed now, which was not then.

p. 552. For Schooles; Schooles.There is a great deal to be done for their reformation both having fit perſons ſet over them, and fitting orders ſetled in them, that they may train up youth in piety, as well as in learning, and teach them the knowledge and fear of God as well as languages, which is extreamly wanting every where, ſpecially in pub like Schooles. Yet without this there will be a generation that will ſoon grow up and undermine all your building, what ever it be that you ſet up, for prophaneneſſe will generally be bred in the bone, and then (as our proverb is) it will hardly dui of the fleſh as long as they live.

3. For the Vniverſities; Univerſities.though there is a happy beginning in the one, and a hopefull expectation of the other, yet there is much to be done. But I beſeech you conſider, whether in this ſcarcity of Miniſters that we groan under, there be not much time loſt; things being but weak (when they are at the beſt) by reaſon of ſome Statutes which are deficient, and others that are great burthens and hinderances. I will not preſume to preſcribe the manner, but I heartily pray to God, and beg of you, that ſomewhat may be done ſpeedily toward it, which will not more become your prudence and care, then prove your glorie. I will inſtance in no more particulars of duty at this time, but only deſire of you, that according to the wiſdome that is given you, you will conſider from time to time what is further to be done according to the Text and for the Churches good.

And now ſpare me, I beſeech you, a few minutes longer, Vſe 3 to adde a word of Conſolation, and I have done;Conſolation. the Text is full for it and you have need of it as well as of any exhortation whatſoever; and upon the termes forementioned you ſhall be ſure not to fail of it. Firſt, God will ſtill imploy you, and honour you in the reſtauration and building of his Church, and of the Nation alſo. It was an excellent encouragement that God afforded Zerubbabel, when he ſet the ſecond time upon the building of the Temple, Zach. 4.9. The hands of Zerubbabel have laid the foundation of this houſe, his hands ſhall alſo finiſh it, and thou ſhalt know that the Lord of hoaſts hath ſent me unto you. God hath made you the inſtrument of laying the foundation of his Churches reformation the ſecond time, and if you go on in p. 56it, your hands ſhall finiſh it; what ever difficulties there appeare in it, they ſhall not hinder; there were ſuch in Zerubbabels time, but to them ſpeaks the ſame Prophet in the ſame chapter, verſe 7, Who art thou oh great mountaine? before Zerubbabell thou ſhalt become a plaine, &c. All the great mountaines of obſtructions ſhall become plaines before you; God hath raiſed you up, to finiſh what former generations left undone; and if your hearts be ſet upon his worke, I ſhall be bold to ſay, God hath ſpoken to build by you, and it ſhall be done; If the Kings concurrence be neceſſary (as at leaſt, it would be greatly comfortable and helpfull to the work) it ſhall not be wanting: God hath his heart in his hand, as well as Cyrus his heart, whom he commanded to build the Temple, Eſa. 44. and 45. And accordingly Cyrus put it into his Proclamation, 2 Chron. 36. and Ez. 1. That the Lord God of heaven had commanded him to build his houſe in Ieruſalem. God turned the heart of Manaſſes, though he had been an Idolater, an Enemy; he proves a reformer, as is related in 2 Chron. 33. There is no cauſe to diſtruſt God then, who hath all hearts in his hand, & ſpecially ſpeaks it of Kings, (as you know Pro. 21.1.) and he hath great mercies in ſtore for thoſe that will be faithfull unto him, and will reward and honour their faithfulneſſe even in this life.

2. For a Miniſtry: there is the greateſt likelyhood that may be (ſpirituall I meane) that there ſhall be found no want within a while, but that God will poure out his ſpirit abundantly upon his church, and provide you miniſters enough more ſpeedily then any worldly heart would imagine. Chriſt hath received gifts enough for all his church, his ſtore is not ſpent, nor will ever be while the ſun laſts: in him dwels the fulneſſe of the Godhead. Conſider the expreſſion, Pſal. 68.11. The Lord gave his word great was the company of them that publiſhed it. Doe but then implore God to give out his ward, and there ſhall be found a great company of thoſe that will be fit to publiſh it, there are already more fit for that office, and imployment then we are aware of; and if you pray to the Lord of the harveſt according to Chriſts charge forementioned, he will ſend them forth, the word is, thruſt them forth, even out of their corners p. 57where yet they lie hid, and put them on, notwithſtanding the diſincouragements that yet keep them from adventuring upon it, and raiſe up others where we expect them not; doe but you your duties, and God can and will make them doe theirs, in all humility and diligence, according to his promiſe, Jer. 3.15. I will give you paſtors after mine heart, which ſhall feed you with knowledge and underſtanding; and according to the gratious anſwer that God makes to his peoples prayers, Pſal. 132. David in his own and in the peoples name praies, verſe 9. Let thy Prieſts be cloathed with righteouſneſſe, and let thy Saints ſhout for joy. And God promiſes, verſe 16. I will cloath her Prieſts with ſalvation, and her Saints ſhall ſhout aloud for joy. God will make them bleſſings, and ſuch whom his people ſhall greatly rejoyce in. They deſired thoſe that were faithfull, that they might be cloathed with rightcouſneſſe, and God promiſes that they ſhall be meanes of ſalvation to them; and inſtead of the peoples complaining of their pride, or covetouſneſſe, or the like, they that are Gods Saints ſhall exceedingly rejoyce in their faithfulneſſe, and withall forget not what is ſpoken of that time, that then the poor ſhall be ſatisfied with bread, and the horne of David ſhall alſo bud; the Common-wealth ſhall proſper, and flouriſh as well as the Church.

3. God will ſuppreſſe the ſpirit of blaſphemy and hereſie, that is broken out of hell, and turn it back from whence it came, and make it to vaniſh before his ſervants, as Satan fell from heaven like lightning before the ſeaventy diſciples;Luk. 10.18.Luke 10:18 and as the Apoſtle ſpeakes of Janes and Jambres, 2 Tim 3. Who reſiſted Moſes, but yet were foyled before him, ſo alſo he ſpeakes of the falſe teachers and ſeducing ſpirits of the latter dayes, verſe 8, 9. their folly ſhall be made manifeſt unto all men, as theirs alſo was, and they ſhall proceed no further; that is, to do miſchief to the Church of God, though for their owne particulars they grow worſe and worſe, (as long as they are ſuffered,) endeavouring ſtill to deceive, and being more and more deceived, verſe 1.3. Chriſt alſo gives a like incouraging promiſe to the Angell of the Church of Philadelphia, Rev. 3.9. Behold I will make them of the Synagogue of Satan, which ſay they are Jewes and are not, but do lye; behold I will make them to come and worſhip before thy feet, and p. 58to know that I have loved thee. God hath broken the Popiſh and ſuperſtitious party wonderfully, that they are not any more manifeſtly a moleſtation unto you or to his people; that they do not, nor dare not, lift up their heads to oppoſe the reformation: why ſhould any then be afraid of theſe who have far leſſe pretence or colour for what they hold, and certainly far leſſe number or ſtrength? It cannot be that any open errour ſhould ſtand before a reforming Parliament, and a religious, power-full, painfull, and faithfull Miniſtry, joyned in oppoſition of them. I proſeſſe though now the blaſphemies, and damnable hereſies, and other pernitious errours that are among us, be among the greateſt of my griefs, yet are they among the leaſt of my feares, if once I may but ſee both ſwords but ſhaken againſt them, the ſword of the Magiſtrate, and the ſword of the Word.

4. God will alſo reconcile the differences that are among his people by ways that we cannot as yet think of; it is not too hard for him, though it be hitherto too hard for us to contrive and effect. There is but one truth in the things wherein we differ, and God can ſhew that truth to thoſe that now miſtake, and diſcover the right way to thoſe that are now in errour, and then we ſhall be agreed; or he can ſo compoſe the ſpirits of thoſe that differ, that where he doth not vouchſafe to manifeſt the truth unto all, yet they ſhall ſee a way how to heare one with another without miſchief, and be of one heart, when they cannot be of one minde. No man can doubt but God can do this, his people pray for it; he hath bidden them, Pſal. 132. Oh pray for the peace of Ieruſalem, and that ſhall not be in vaine; Chriſt himſelf prayed for it, when he was upon earth. John 17.11. that all thoſe that were his might be one: and he prayes ſo ſtill, and that muſt not be in vaine: God himſelfe hath more then once promiſed it, Ezek. 11.19. Jer. 32.39. I will give them one heart, and one way, and that cannot be vaine.

6. God will give you the honour to be called the repairers of the breach, and the reſtorers of paths to dwell in: and under God it ſhall be aſcribed unto you, that you were the men that did build the old waſte places, and that you were they that raiſed up the foundations of former generations. It ſhall be ſaid of you, as Job ſpeaks of himſelf, Chap. 29. verſe 11 12, When the eare p. 59heard me, then it bleſſed me: and when the eye ſaw me, it gave witneſſe to me: becauſe I delivered the poor that cryed, and the fatherleſſe, and him that had none to help him. And verſe 13. The bleſſing of him that was ready to periſh came upon mee. Certainely God will do it for thoſe that faithfully and humbly ſeek him, and do juſtly, and love mercy, and labour to build his Church, and repair the breaches of his people. Firſt, if you have any ſpeciall zeale for God, as he obſerves it, ſo ſhall men take notice of it, as you heard it was, Neh. 3. ſuch a one repaired earneſtly, verſe 20. Secondly, If you do, any of you, more then others expect from you, or then it may be thought comes to your ſhare, God will have that alſo obſerved, as it was there alſo, that ſuch a one repaired another piece, verſe 21. Thirdly, If others be in fault that the reformation is not advanced ſo forwardly as you deſire, God will owne your faithfulneſſe as he did Aſa's, when the high places were not taken away: novertheleſſe, (ſaith the text, 2 Chron. 15.17.) The heart of Aſa was perfect all his dayes; and the blame ſhall be laid on them who are in fault, as 2 Chron 20.32, 33. Where firſt Iehoſhaphat is commended that he did that which was right in the ſight of the Lord, and then it is added howbeit the high places were not taken away, for the people (marke it, the people) had not yet prepared their hearts unto the God of their fathers. Fourthly, If others joyne with you even cordially and affectionately, this ſhall not take away from your praiſe, the people did zealouſly act in the reformation, 2 Chron 30.1. yet Hezekiah loſt not the honour of it, he is ſaid to have done it, 2 Kings. 18.2, 3 and 2 Chron 31. v. the laſt, in both which places his integrity is excellently ſet forth. Fifthly, If you do any thing in this work for the ſoules of people againſt their wil…, and ſo doe them good whether they will or not, you ſhall have the praiſe of it alone as Joſiah had, of whom it is remarkably expreſt that he did thus and thus; and they brake down the altar of Baal in his preſence, and ſuch and ſuch high places did the King defile, & he went a Progreſſe throughout the land as far as Bethell to ſee every thing done himſelfe, 2 Kings. 23. and 2 Chron. 24. and 35. How exact is God in taking notice, and ſetting downe upon record what every one did, and what helpe and hinderance they had; all which is written p. 60for your learning, and incouragement, and honour, and you ſhall be honoured while you live, ſo ſhall you be alſo honoured when you dye: and ſo was it with them that had been inſtruments of publike good. Ichojadah when he dyed, was buryed among the Kings. 2 Chron. 24. becauſe he had done good in Iſrael, both towards God, and towards his houſe. And Hezekiah when he dyed, was buried in the chiefeſt of all the ſepulchers of the ſons of David, and all Judah did him honour at his death. 2 Chron. 32 ult. And for Joſiah there was a marvellous lamentation made, ſuch as the like had not been before, 2 Chron. 35. 24, 25. Alſo in the cloſe of either of their ſtories, there is this moſt remarkable expreſſion, (his goodneſſe) the reſt of the acts of Hezekiah and his goodneſſe. 2 Chron. 32.32. And the reſt of the acts of Joſiah, and his goodneſſe, 2 Chron. 35.26. And moſt ſingular high commendations are given to either of them, as being without compare: to Hezekiah for his zeale for God, from the very beginning of his raigne to the laſt reforming, even during the life of his father, having power put into his hands, as appears, comparing 2 Kings. 16. and 18. with 2 Chron. 29. there was none like him; and to Ioſiah for his being a convert, 2 Kings. 23.25. compared with 2 Chron. 4. He began to looke after God in the eight yeare of his raigne; but, after he was once turned to God, there was none like him for a moſt compleat reformer. Theſe I ſay are patterns for you to encourage your ſelves withall, and to let you know what honour he will put upon you living and dying, and dead, and to eternity, according as you formerly heard that generall promiſe of honouring thoſe that honour him. 1 Sam. 2.30.

And now can all this chooſe but encourage you to ſet about Gods worke with all zeal, diligence, and ſincerity. And may I not ſay to you, into whoſe hands he will put the power for the building of his houſe, as the Prophet ſpake to Zerubbabel, Hag. 2.4. Be ſtrong O you Governours, and ſo to the reſt that hear me this day in all your ſeverall relations: Be ſtrong O you Miniſters, and be ſtrong O ye people of the Land, and worke, for I am with you faith the Lord of Hoſts: and remember how this was admirably fulfilled, Ezra 5. & 6. Complaint was made againſt them unto Darius an heathen Prince, that they builded p. 61the Temple upon pretence of a Commiſſion from Cyrus his predeceſſour, and he was ſo far from hindring them, or forbidding them, as he commands all his Officers, and Lieutenants to afford them all aſſiſtance, and even maintenance out of his Revenue, and that he ſhould be proceeded againſt with all ſeverity that ſhould offer to hinder them, Ezra 6.7, 11. And which of all other things was the moſt remarkable in a heathen Prince, and which could not but be a marvellous incouragement to the people of God, he pronounces a moſt dreadfull curſe even againſt all, Kings or People, that ſhould offer to alter, or to deſtroy that houſe of God, v. 12. Cannot God now, thinke you, overrule any heart (even a Kings) & make him to promote that work, which every one thought he would have hindred? So afterward, how did God work upon the heart of Artaxerxes? Ezra 7. and Nehem. 9. to grant Commiſſions to Ezra and Nehemiah for the further promoting of the welfare of the Church of God? Alſo how ſuddenly was the grievous evill of ungodly marriages reformed by Ezra's zeal, and the concurrence of the people with him, even though there were chiefe men that had their hands in the tranſgreſſion? Ezra 9. & 10. and with what ſpeed the building of the wall went on in Nehemiahs time, (Nehem, chap. 3, 4.5, 6.) notwithſtanding all attempts of enemies, the peoples hearts fainting, ſome chief ones treachery and confederacy with the enemies, (Nobles and Prieſts making affinity with them) and withall a grievous oppreſſion by Uſury obſtructing the work (which yet was ſuddenly reformed, Chap. 5.) and in a very ſhort ſpace, in 56 dayes the walls of that mighty City were all made up, to the great terrour and amazement of the enemies, who were forced to ſee, that the work was wrought of God: and afterward, how ſtrongly and ſucceſſefully did he reform the profanation of the Sabbath? though ſundry of the Nobles of Judah were in fault, and ſtrangers alſo of the neighbour Nations helped forward the evill: and the miſchief of ungodly marriages broke out again, but hee quelled all by his wiſdome and zeal, and ſcared the ſtrangers away. Chap. 13. And is there now any cauſe why you ſhould deſpair of any aſſiſtance that you have need of in Gods work in your hands, or, that the greatneſſe or quality of any offendors, the p. 62fainting ſpirits of the people to bear the burthens, that yet they muſt bear awhile longer, the treachery of any among us, or the malice, or cunning, or power of any adverſaries ſhould yet diſcourage you, or weaken your hands? Forget not how he dares put God in minde of his fidelity in all, and though craving pardon, and that GOD would ſpare him according to the greatneſſe of his mercy, yet expecting acceptance in all that he had done for God, and that GOD would remember him for good, and with this he cloſes his booke: Accordingly let me leave this upon your hearts, that never any people found God wanting unto them who were not wanting to themſelves in a remarkable manner.

The firſt time that God called me (by your Vote) to ſpeak to you in his name, I was bold to tell you, that I deſired no other ſafety, then what God would grant you in a way of uprightneſſe: and though within a few dayes after, God brought you into great ſtreights, the greateſt that ever you were in ſince the beginning of the war, yet hath it appeared abundantly, that my confidence was not vain: I now ſay the like (and more) that I deſire no greater happineſſe, or Honour in this world, then God will put upon you, if you ſhall believe what I have preached unto you this day, and ſhall act accordingly: And then, as you ſhall not need any thing more for earth, ſo ſhall you not want either felicity, or glory in heaven. See what God faith to his people Jer. 33.9. And it ſhall be to me a name of joy, a praiſe, and an honour before all the Nations of the earth, which ſhall hear all the good that I do unto them: and they ſhall fear and tremble for all the goodneſſe, and for all the proſperity that I procure unto it. And accordingly ſtrengthen your ſelves againſt all enemies, that you may be apt to fear from forraign Countries, or Malignants that you may ſuſpect among our ſelves. All thoſe that now reproach you ſecretly (and often but too openly) ſhall then have their mouths ſtopt with ſhame, and wonder, and fear. And as for the faithfull people of God among us, unto whom you have done juſtice, and extended mercy, who have been reſcued, protected and relieved by you, their children educated, and eſpecially their ſoules built up by your pious care, how will they bleſſe you daily, according to the language of Pſal. 20. ver. 1, p. 632, 3, 4. Changing but the number: The Lord hear thee in the day of trouble, the name of the God of Jacob defend thee, ſend thee help from the Sanctuary, and ſtreng then thee out of Zion. Remember all thy offerings, and accept thy burnt ſacrifice: Grant thee according to thine own heart, and fulfill all thy councell. And even ſtrangers ſhall bleſſe you, as the Queen of Shebah did Solomon, 1 Kings 9. and pronounced thoſe bleſſed that were under him, and near about him; and when any of you ſhall paſſe by, they will be ready to ſay, There goes one of them that did me juſtice when I was oppreſſed, that helped to prefer, and promote my Petition when I was in diſtreſſe; but for him I and my children might have ſtarved, I and my children might have periſhed for want of ſpirituall food, the Lord bleſſe them, the bleſſing of God light upon them where ever they go, and what ever they take in hand Oh what an honour, what a happineſſe will this be to all of you, and to every particular man that is faithfull among you, when God ſhall fulfill that promiſe, Eſa. 62.3. To make you a Crown of glory, and a Diadem of beauty in the hand of the Lord, precious in his ſight, and honourable even to all generations; So that all men ſhall acknowledge, that there is no Nation ſo near unto God, nor unto whom he hath vouchſafed to be ſo near, as this Nation of ours, ſince he raiſed You up to do his great work among us.

Shall I ſay, your Line ſhall be extended even to build Ireland alſo? I am confident it ſhall upon the ſame conditions, that having gone on faithfully here, you carry along in all your attempts for that waſted and deſolate Country, the ſame zeal, and affection to build Gods houſe there alſo. But I end all with that wiſh or prayer of the Apoſtle, 2 Theſſ. 2. and the two laſt verſes, begging that the uttermoſt of the bleſſing there mentioned may be your portion in the fulleſt latitude. Now our Lord Jeſus Chriſt himſelfe, and God even our Father, which hath loved us, and hath given us everlaſting conſolation, and good hope through grace, comfort your hearts, and ſtabliſh you in every good word and worke.

FINIS.

End of the text · Herbert Palmer, The Duty and Honor of Church-Restorers (1646)