THE TEMPLE REBUILT. A DISCOURSE On Zachary 6.13. Preached at a GENERAL MEETING of the ASSOCIATED MINISTERS Of the County of Cumberland at Keswick, May 19 By RICHARD GILPIN, Pastor of the Church at Graistock in Cumberland.  Not by Might, nor by Power, but by my Spirit, saith the Lord of Hosts, Zach. 4. v. 6. 
LONDON, Printed by E. T. for Luke Fawn, at the Parrot in Pauls-Church-yard, and are to be sold by Richard Scott, Bookseller in Carlisle. 1658.   

We the Associate Ministers of the County of Cumberland, do earnestly desire our Reverend Brother, Mr. Richard Gilpin, to Print his Acceptable Sermon, Preached this day at our General Meeting,  
Keswick in Cumberland. May 20. 1658. Signed by TIMOTHY TULLY Moderator Pro Temp. JOHN JACKSON, Scribe.   

To my Reverend, Peaceable and dearly Beloved Brethren, THE ASSOCIATED MINISTERS of the County of CUMBERLAND.  
Reverend Brethren,  
WHat your Commands have wrested from me (for of that force and prevalency with me are your desires) I new lay it at your feet. If I could have prevailed with you to have altered your vote, or (after you had passed it) durst have resisted; this had gone no further than your own hearing. But when you would not be persuaded, I endeavoured to conform myself to those Christians in Act. 21.14. and took up with that which put a stop to their entreaties, The will of the Lord be done, remembering that speech of Antoninus Pius to his Council, Aequius est, ut ego tot talium amicorum consilium sequar, quam, ut tot tales amici meam unius sequantur voluntatem.  
Well! you have saved me the labour of an Apology, and, having adopted this issue for your own, you must expect not only to bear a share with me in the censures which may be occasioned by its deformity; but must wholly by yourselves bear all the blame of troubling the world with it: and if it should be raised (above its own deserts) to be of any use in the Church by the hand of him who worketh mightily (sometimes) by unlikely means (though I cannot discover within kenning any ground for such an expectation, but this, That it was the resolute, solemn entreaty and order of such, and so serious a company:) yet, if it should be thus blessed, I am willing (for my part) that, next to God, the thanks be wholly yours.  
Among the many favours which God hath bestowed upon us, and the County where we live; this is none of the least, That God hath poured upon us some measure of his Spirit of peace, and hath blessed us thus far in it; the blessed fruits of concord which we have already tasted (if we should never see more) together with the sweetness of the testimony of Conscience (thus far acquitting us from the guilt of Church-murther) are a sufficient recompense for all the trouble it hath given us. Great are the advantages that we and our people have from hence; united Counsels promise more safety, and justly challenge a greater respect and reverence to our proceed: our joint concurrence in what we practice puts us in a better posture of mutual communication of gifts, graces, strength and assistance (stones in conjunction as in an arch, will support one another and bear up the weight of the whole Fabric, which, being divided and scattered, they cannot do) besides, it may do much to cure that itch after novelties, that intemperancy of roving, doubting and scepticism in Christians about Government, when they see their leaders unanimous, and not so wedded to their opinions as to undo the Church for Punctilios; and that which is more, while others are toiling in the sweat & dust of disputations, and as fruitlessly wearing themselves as the Grammarians in Erasmus about finding out the meaning of Anticomarita; we have happily gained an opportunity of pressing and practising the great things of Gods Law. Dispute often drown the voice of truth by their noise and clamour, they prodigally lavish out the spirits and affections of men on smaller matters which should be reserved for higher objects; and, though they have their fruits, yet are they like trees growing upon a rocky precipice, where the fruit cannot be gathered by all, and not by any without difficulty and hazard.  
Brethren, Tou have put your hands to this work, 
2 John 8.  Now look to yourselves, that you lose not those things which ye have wrought, but that ye receive a full reward; do not think (now that the work is upon the wheels) that you may slacken your diligence, or abate any thing of your watchfulness against temptations, or of the jealousies and suspicions over your own hearts. There is yet much to do, and if there were not; 
Virum oporteret jam metae vicinum cursum remittere? An magis intendere?  yet (as Diogenes answered the man that persuaded him to give over study, because he was grown old) the nearer you come to the mark you should put forth more strength, & run the faster. Dream not of ease in an employment of this nature, God, Angels and men have their eyes upon you to see how you will bestir yourselves; it is your duty and not a matter of unnecessary courtesy, which you may give or hold back at your pleasure: 
1 Tim. 4.15.  he that hath commanded you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to give yourselves up wholly to these things; will not take himself to be beholden to you when you have done your best: neither is it any disparagement to you to become even servants to any; so that you may but gain them, and forward Christ's work; they that think it below them to trouble themselves so much with Catechising, reproof, admonition, etc. are of Prolemaeus his mind, who changed the title of Heraclides his book from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; as if laboriousness were nothing but an Ass-like dulness, making a man crouch under every burden; but God having made the ox which treads out the corn to be the Hieroglyphic of your employment; he doth thereby teach you that labour and patience are so far from being a disgrace to you, that they are necessary qualifications for the calling of the Ministry.  
Opposition, (I suppose) you all expect, and partly find already, can any man think otherwise but that they who are like bullocks, unaccustomed to the yoke will struggle? is it a wonder if they think all bonds to be fetters? every restraint to be cruelty, and the dressing of their wounds (though in order to their cure and Salvation) to be unsufferable tyranny? but what then! is the work ever the worse for that? hath not God called you out to oppose the Carnal interests and desires of men? the Critic before mentioned (when he thrust into the theatre against the throng of people coming out; (being asked the reason, gives this account of it, hoc in omni vita facere study: He thought it was the perfection of Philosophy to go contrary to the Generality of men, and the likeliest way to find out Virtue; and Plato, showing himself courteous to all, was thus censured, quid illi tribuendum est, qui tot annos in philosophia versatus, nullum hactenus dolore affecit; you know how to apply it, what a shame would it be that we who have better instructions, greater obligations, and sure promises of help should give off with the excuse of the sluggard? Oh there is a Lion in the way! let us not fear, difficulties there will be, but they are only or mostly difficulties to the fearful and unbelieving, which do their work negligently and by halves; be courageous and faithful, and God will make the rough ways plain before you.  
As for the design of peace itself, though it may be secretly maligned and whispered against, yet I do not expect to see any so hardy as to take up Arms against it publicly; it hath such a glory and majesty in it as will keep off such attempts; except peradventure some man's ignorant zeal or vainglory put him upon, seeking a name, (as he did who burned Diana's Temple) by blemishing something of more than ordinary worth. I perceive by Mr. Firmius late book of Schism, etc. that some upon their own misunderstanding have privately excepted against the first rule in our book of association, p. 3. Wherein we say, That in the exercise of Discipline it is not only the most safe course, but also most conducing to brotherly union and satisfaction, that particular Churches carry on as much of their work with joint and mutual assistance, as they can with conveniency and edification, and as little as may be in their actings, to stand distinctly by themselves, and apart from each other: he indeed hath answered for us (and for the kindness, I shall take the boldness to return him thanks in your names,) and hath hit our sense right enough; the truth is, the thing is so plain, that I wonder any body (let his prejudice be as strong as it may be) should miss it: he might have seen that we intent not to cut off the liberty of particular Congregations by the middle, by that Principle. 1. The words conveniency and edification, would have told them as much; they stand not there for Ciphers. 2. The whole book (if he had diligently considered it,) would have taken that exception off; for what we build upon that bottom is there expressed: now, what article or line can be find which may bear that charge? 3. Our Practice speaks for us, let him or others inquire, and then accuse if they have cause; but I see men speak in their haste: 'tis now so common for men to write against books before they understand them; that this fault may well be pardoned by the courtesy of England. Pardon this prolixity and plainness, and go on yet to be more diligent and peaceful. Warn the unruly, support the weak, be patiented towards all men; be ensamples to the flock. And, when the chief Sepherd shall appear, you shall receive a Crown of Glory that fadeth not away.  
Graistock, Aug. 1. 1658. Your unworthy fellow-servant RICHARD GILPIN.   
ZACH. 6 13. 
Even he shall build the Temple of the Lord, and he shall bear the glory, and shall sit and rule upon his throne, and he shall be a Priest upon his Throne, and the Counsel of peace shall be between them both.  
I Have read to you a very glorious Promise concerning the reparation of God's Temple, and (me thinks) it contains a Cordial abundantly sufficient to quell those fears about the state of the Church: wherewith the mourners of Zion have obstructed their spirits, and distressed their hearts.  
This Prophet is full of Prophetical visions: God raised him up with Haggai, (who began to Prophesy but two months before him, as appears by the date of their Prophecies) for the strengthening of the hands of the people in building the house of the Lord. Their discouragements were many; Darius his Decree and Commission for the work was not yet come forth, as appears from Ezra, Chap. 5, and 6. Cyrus indeed had given Commandment before to build the house of the Lord, Ezra. 1.2. But, upon the misinformation of the adversaries of Judah, who had hired Counsellors against them to frustrate their purpose, the work ceaseth; Ezra 4.24. and that for a long time; 'tis the pleasure of Artaxerxes Ahasuerus, (for some suppose that these two names design but one person, Artaxerxes being a common name to the Kings of Persia) he hath weighty reasons of state for it, he fears (and his Counsellors suggest) that, if the Church and Religion flourish, it may endamage the King; by encroaching upon his rights, by occasioning tumults and divisions, or, by heightening the spirits of his Subjects to insoleney and stubbornness. These have been still the secret jealousies, and open outcries too, some times, of Statesmen and others, against reformation and the Government of the Church; this hath commonly made them fearful of entrusting the Church with any Power, which they themselves might not hold the reins of: instances hereof are frequent in history.  
Besides this hindrance from their enemies, their own brethren weaken their hands; some are backward, and think they must wait till another time; they say the time is not come, the time that the Lords house should be built; Hag. 1, 2. Others weep at the laying of the foundation, and think it contemptible in comparison of the former building that was destroyed; Ezr. 3.12. Hag. 2.3. Thus (as is usual in all reformations) they oppose their own happiness; some from a timorous, dastardly sloathfulness; others, from prejudice, emulation, and crossness of nature.  
Yet, that God's intended work might not fall to the ground, he is pleased to provide extraordinary encouragements for them, by these two Propets, Haggai, and Zachary: where (amongst other things) the people are assured from God of his presence with them; of the destruction of their enemies; of the certain prospering and finishing of their work; of his special assistance in, and acceptance of, their services: he foretells them the birth, offices, and sufferings of Christ; the destruction of the Jews by the Romans; their calling again and repentance; and, generally, from the Temple which they were building, and the glory of it; he takes occasion to Prophesy of the beauty of that spiritual house, the Church of God, in the times of the New Testament.  
This Text which I am now upon, by the general consent of Interpreters, relates to the time after the coming of Christ in the flesh: the Analysis of the context is plain and obvious, wherein the Prophet presents:  
1. The Type, that was Joshua the High Priest crowned, ver. 11. He was a great instrument in this work; God resolves to put a glory upon the instruments of his service: he will put his own Crown upon their head, and  them with his own garments of praise, and make their very adversaries to proclaim before them, Lo, thus shall it be done to the man whom the King will honour.  
2. The thing typified, ver. 12. which is the honour and dignity of Jesus Christ, in building and governing the New-Testament-Church; though God in the type intended a special respect to Joshua, for his forwardness and zeal in repairing the Temple; yet, he immediately calls off their thoughts from Joshua, to fix them upon the Man whose name is the Branch; that they might contemplate the greater work of him that was to come, and his greater praise.  
That by that phrase [The Man whose Name is the Branch] both in this place, and also Chap. 3.8. Christ is to be understood, is evident enough; I might fetch a proof of it from the Critics; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsemach, which is the word here used for Branch, is Synonimus, of the same signification with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Netzer, (for they are promiscuously rendered by the LXX, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) Now (as Junius observes) Netzer is but twice found among the Prophets (haebraicè, scilicet, loquentes, non Caldaisantes,) and, in both places referred to Christ: so, these two names seem to be peculiarly appropriated to him: that Rod out of the stem of Jess, and the branch out of his root, in Esa. 11.1. Cannot be applied to any but Christ, as the following verses declare; I might add further strength to this from the usual interpretation of Mat. 2. ult. That it might be fulfilled which was spoken by the Prophets: He shall be called a Nazarene; This is generally concluded that his dwelling at Nazareth was providential, that the place might give the rise, and occasion to that name of Nazarene, which was given to Christ long before in the Old Testament upon another account. The place (as Spanhemius observes) is difficult and very obnoxious to the cavils of the Jews; 
Dub. Evan. par. 2. Dub. 87.  and the pinch of the question lies here, Where is Christ called a Nazarene in the Prophets? 'tis answered (both by Papists, as Salmero, Maldonate, Jansenius, etc. and Protestants, as Tremelius, Pareus, Piscator, Causabon, Junius, English Annotations, etc.) That he is so called in those places of Esay and Zachariah, where he is termed, Netzer, and Tsemach, a Branch; others indeed (as Bucer, Calvin, Chemnitius, Perkins, etc.) though they keep to the same ground of exposition with the former, yet, they descent from them in answering the Question, and do rather think that Mat. 2. ult. refers to those places where Christ is either expressly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nazir, nazaraens, separatus, one separated or set apart to God (as in Dan. 9.24. where Christ is called the most Holy) or typified by those that were called Nazaraei, or separeted (as Joseph, Gen. 49.26. Who was a Type of Christ, and there said to be separated from his brethren, and Samson Judg. 13.5.) This answer avoids many objections wherewith the other interpretation is encumbered; How Osiander unties the knot, or how some of the Papists cut it; I shall not trouble you: 'tis enough to our purpose to know, that however they differ about the exposition of Matthew, yet, all agree that the term, [the Branch] undoubtedly belongs to Christ in this place.  
In the Text the Prophet lays open four things.  
1. He foretells the great work of Christ, he shall build the Temple of the Lord.  
2. The glory of that employment, and his interest in it; the building shall be magnificent and beautiful, the beholders shall with shoutings cry grace, grace unto it, and whatever the instruments are, or have done, Christ shall bear away the Glory; 'tis a praise like that of Esa. 22.24. where 'tis said of Eliakim, they shall hang upon him all the glory of his father's house; Christ shall not only be the great standard-bearer to display the Church's glory, and the nail to support and bear the weight of it: but he also shall have all the honour ascribed to him: his servants shall so heap their praises upon him, that the glory of the instruments shall be eclipsed, and seem nothing in comparison.  
3. He explains the manner of this undertaking, the way that Christ will take, and the means he will use for the building of his Temple, which shall be 1. By reducing his people under government and rule, by making them stoop to his Sceptre: He shall sit and rule. 2. By the Administration of Ordinances: He shall be a Priest. 3. By the Exaltation of both, when they have power and efficacy in them, when discipline and Ordinances are th● Throne.  
I am not ignorant that others go another way in the Expofition of this place, understanding by it the Kingly and Priestly Offices of Christ: neither do I exclude them from this work of Temple-reparation: for it cannot be denied but that the Government and Ordinances of the Church do proceed from the Offices of Christ; yet cannot I think that this Text intends only a declaration of the offices that Christ must have and execute for the Salvation of sinners, for 1. The Prophetic Office is not mentioned in the Text, and then it would seem to be less useful, this will have some harshness in it, notwithstanding that plea come in to allay it, That it is included in the other two Offices, the Text is very punctual, it shall be between them both. 2. This would restrain the Text to the days wherein Christ was in the flesh; for, granting it to be understood of offices, none will say, that the Text speaks of conferring new Offices on Christ, which he had not, or exercised not before; and then must they expound it of the more remarkable execution of those offices, in teaching miracles, and suffering, whilst Christ was on earth; and this seems not a little inconvenient, if the context be well weighed. Now if any will extend it beyond the death of Christ, than they come to what I have asserted. 3. The Text speaks not of constituting a Church: but of restauration and re-establishment. 4. This blessing of Christ's building, etc. is promised conditionally, v. 15. It shall come to pass, if ye will diligently obey the voice of the Lord; and the time of its accomplishment seems to be stated, viz. The Gentiles shall combine with the Jews in building, they that are afar off shall come and build in the Temple. v. 15. This place then (as it seems to me) doth not well suit with that interpretation.  
4. The Prophet explains what is the glorious accomplishment of that structure, to wit Peace, issuing from the throne, the vigorous administration of Government and Ordinances: those that do jointly interpret, as before, do here differ; Junius thus explains it, He shall declare the counsel and glad tidings of the Gospel of peace to both those that are near, and those that are afar off; Both to Jews and Gentiles. Diodate, and English Annotations, etc. thus, These two Offices of Justice and mercy shall agree and be at peace betwixt themselves; thus also Ribera, Summus consensus erit inter illos duos.  
But (supposing that to be truth, which I laid down before) this is the meaning, The Church's peace (which is the very end, the glory and finishing of Christ's design) shall be brought about and established by the power of Government and Ordinances, it shall proceed from between them both.  
For the avoiding of further trouble, I shall gather the 
Doct.  sum of the words into this one Doctrine.  
Christ (when he ariseth to build his Church) will so establish the peace thereof, by the power of Government and Ordinances, that the honour of that glorious work shall be chief his.  
Before I come to the application I shall explain these four particulars in the Doctrine.  

1. That Christ will certainly repair the desolations of his Church.  
2. That this work, when ever it is done, will be a glorious work.  
3. That whoever be the agents, the honour will be chief Christ's.  
4. That this work shall then be done, when peace shall possess the Church, by the power of Government and Ordinances.   
1. 
First Branch of the Doctrine.  That Christ will certainly repair the desolations of his Church; It is a known truth that the Church cannot totally fail; though the bush may be in the fire, and some of the outmost branches here and there may possibly be scorched and consumed; yet, it cannot be wholly raked up in ashes, The gates of hell shall not prevail against it, saith Christ, in that famous place of Matth. 16.18. Where, whatever the contest be amongst interpreters; 
Vid. Godwin Moses and Aaron, lib. 5 p. 211  this conclusion is beyond all dispute, That the Magazine and councel-boord of hell (I suppose I need not insist upon the known allusion; in the word Gates to the customs of the Jews) shall never be able wholly to destroy and overturn the Church.  
This is also an article of the Creed, I believe the holy Catholic Church, not that we are hereby engaged to believe, as the Church believes by an implicit Faith; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  it is not, I believe in the Church, but, I believe the Church to be Catholic, temporum, personarum, & locorum ratione, in respect of time, persons and place. viz. 
Asted. Theol. Cate. p. 352.  I believe that there always was, is, and shall be a Church upon earth, etc.  
I might from hence prove the certain recovery of the Church from outward and inward spiritual desolations; but I shall wave this, and yet evidence this truth from these particulars.  
Reason 1 1. Christ is eminently engaged for his Church's rebuilding, and he cannot go back; so that we find these very engagements do work upon him, when other things will not move him; this is much insisted upon by God, Ezek. 20.9, 14, 22. he lays it down as the great motive that turned the scales even when he was upon the point of destroying Israel in Egypt, and in the Wilderness for their rebellions. I said I will pour out my fury upon them, but I wrought for my Names sake, etc. The earnestness of the expressions and the repetitions of them, show that God would have them take notice, that this was the very thing that stood betwixt them, and ruin; He is more plain in Eze. 36.22. I do not this for your sakes O house of Israel, but for my holy Names sake, Joshua knew the weight of this, when he made it the main argument of his prayer for the people: And what wilt thou do for thy great name, Josh. 7.9. Samuel also had encouragement for them upon the same ground, 1 Sam. 12.22. The Lord will not forsake his people for his great Names sake. And no wonder if we consider what these engagements are; it is a six-fold cord. He is engaged:  
1. 
6. Engagements on God for repairing the Church.  By his Covenant and Oath, he hath lifted up his hand to Heaven and sworn, his truth and faithfulness lies at the stake; when then we have these two immutable things in which it is impossible for God to lie, we cannot want consolation and assurance of this thing. God's Promise and Oath make the thing promised to become 
* Dominus ipse fecit se debitorem, non accipiendo, sed promittendo. Aug. confess. lib. 1. cap 4.  debt, though not so much to us, as to 
(a) Non creaturae sed sibi ipsi, Daven. Jus. habit. & actual. p. 640.  himself; and the nonpayment of this debt is altogether inconsistent with the divine nature. We can then humbly challenge it upon the score of justice and righteousness, and God himself hath put this plea into our mouths; when he tells us that we obtain our faith and eternal life (called therefore a crown of righteousness, 2 Tim. 4.8.) from his righteousness and justice in fulfilling promises, 2 Pet. 1.1. We read indeed that God doth dispense sometime with his precepts, but not with absolute, nor yet with conditional promises (if the conditions be performed;) and indeed he cannot, except he should cease to be God, viz. Holy, Just and True, etc. Hence the Schoolmen conclude, that such precepts are 
* Praetepta indispensabilia sunt quae versantur circa 〈◊〉 habentes emanantem ex imagine Dei.  indispensable (as well as promises) whose objects are things that have an  goodness in them flowing from the Image of God, because if he should dispense with these he should deny his own Image and himself, which is impossible; if oaths are such sacred obligations in the very 
(a) Hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Apud Suidam.  Judgement of the Heathens, that they thought God a special observer and an avenger of their violation; can it be thought that God should forget, or not perform what his own lips have attered! 
* Quid est Dei veri veracisque juratio, nisi promissi confirmario, & infidelium quaedam increpatio? Aug. civet. Dei lib. 16. cap. 32  His oath is enough to establish our cou●●●●ence, & to check our unbelief.  
2. By the special interest which he hath in his Church, as Creator of all things, all the world is his, but his own people are his, by a more peculiar title; the wicked belong to him as the lumber of his house, as the wastes of his demain, as his vessels of dishonour: his Church is his, not as a man's goods are his, 
2 Tim. 2.20.  but as a man's wife, or child is his. He calls it his sealed fountain, His enclosed garden, Cant. 4.12. His chosen people, His people known of all the families of the earth, Amos 3.2. His portion, and the lot, or cord of his inheritance, as the Hebrew hath it, Deut. 32.9. as if he should say, I have divided the world by lot, and measured it by a cord, and out of all I have only chosen my Church, as the garden wherein I will walk, the house wherein I will dwell, the spouse with whom I will delight myself.  
All interests have not an engaging force; though every post-head about our house, or every stake or thorn in our hedge be ours; yet, we do not find ourselves moved with pity, or inclined to rescue them from breaking or burning. God himself can let the wicked of the world consume, as the rotten branches of a tree in the fire, and yet never think himself engaged to pluck them out, though they belong to him; He that made them will not have mercy on them, he that form them will show them no favour, Esa. 27.11. Yet peculiar interests are obliging; this peculiarity ariseth not barely from the absoluteness of dominion and sovereignty (for then God should have less sovereignty & dominion over the wicked, who are not his peculiar people) nor from better natural ●●●●ities or inclinations in them above others, but from greater love and a designment to a higher use and end; a man's dunghill is as truly his own as his garden, yet such a love hath he to this piece of ground, that he will hedge, dress and weed it; when he will not do so to the other. The Sanctuary than cannot still lie waste, he will not give up the inheritance which is so peculiarly his own. Christ's interest in the Church is so great that it prevails with him to put his own name upon her (as, 1 Cor. 12.12. so also is Christ, the head and body are joined in one name, also, Col. 1.24.) he will surely then awake for her. Shall we find ourselves engaged to help to the utmost, when our wife and our child is wronged, and shall not God do so for his sons and daughters? Shall he upon the account of interest charge us to provide for our Families, and will he neglect his own.  
3. He is yet further engaged, by what he hath already done for it; Christ bought it at the full rate, he suffered, he gave himself for it; he hath preserved it all along from the beginning, and is at cost with it every day. If then he had purposed to forsake it; would he (as Manoahs' wife pleaded in another case, Judge, 13.23.) have done all this for it? What waste would this have been?  
I find it an ordinary piece of Scripture-Logick to conclude the certainty of mercies desired, from mercies already bestowed, because one mercy engageth God to another; thus the Apostle argues, if he have given his Son, will he not together with him give us all things? Rom. 8.32. so 2 Pet. 1.2, 3. He concludes that grace will be multiplied, because he hath given the seeds and beginnings of it. The argument rests upon this bottom, He that hath begun, will also perfect. 
Rom. 8.26.  This very pleading the Spirit of God makes use of in the prayers of his people for the Church, which shows it to be very binding and strong: for as God knows the mind of the spirit; So the spirit knows the mind of God, and will use no argument, which he knows will not prevail. We find Joshua pressing this upon God, Josh. 7.7. Wherefore hast thou at all brought this people over Jordan? Jehoshaphat urges it, 2 Chron. 20.7. Thou didst drive out the inhabitants of this Land, and gavest it to the seed of Abraham. David also more fully, Psal. 80.8, 9 And thou hast brought a vine out of Egypt, thou hast cast out the Heathen, and planted it, Why then hast thou broken down her hedges? etc. v. 12.  
Yea, it is further to be observed, that the price we pay, and the sufferings, or hardships we undergo for any thing, doth not only engage our honour to see it effected; but our affections also. They say, 
Eph. 5.25.  mother's love those children best that put them to most pain in the birth; we may say that Christ giving himself for his Church, is not only a demonstration and an effect of his love, but also a motive and engagement to a further complacency. If these undertake of Christ for his people had proceeded from humour, or inconsiderate rashness, we might then have feared that the feeling of his sufferings might have changed his resolutions; 
* Habet omnir amorvim suam, nec potest vacare. Aug. in Ps. 121.  but oh! they were the results of an eternal deliberate counsel, and managed by a person to whom it can never be objected, This man began to build and is not willing, or not able to finish.  
4. By the love he carries to it. It is the nature of love to be operative, it cannot be 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gr. Nazi. car. jamb.  idle, it is in perpetual motion, it sets the heart on (a) fire, and puts on strength and resolution against the greatest oppositions, it teacheth the very bruits to expose themselves to dangers for the safety of their young ones, and makes the very tame and fearful creatures to be violent and courageous above their strength. We find the little sparks of our love to be thus powerful upon ourselves: but what the Ocean of God's infinite love is, who can comprehend? Who hath 
(a) Esa. 40.12.  measured the waters in the hollow of his hand? and meated out Heaven with the span? Though we have no exact standard to measure it by; yet, if we look into ourselves, 
Quamvis Deus non cognoscitur quidditatiuè, & comprehensiuè, cognoscitur tamen, viâ negationis, viâ aeminentiae & per operationes suas.  we can guests it to be more than we can speak: we know certainly it is greater than ours, more pure, not self-by-assed, not pettish, fickle, unconstant, etc. What a strong engagement must that be that ariseth from an infinitely powerful working love? If we doubt of the certainty, or constancy of it, we may be satisfied from his own mouth; he hath so fixed the earth that it cannot be moved; and yet his love is more firm, Esa. 54.10. The mountains shall departed and the hills be removed, but my kindness shall not departed from thee. Natural affections of the most tenderhearted mother to her child, are nothing to this, Esa. 49.15, 16. They may forget, yet will not I forget thee, I have graven thee upon the palms of my hands, thy walls are continually before me; He cannot look upon himself, nor upon the hang of Heaven (if I may so speak) but he will see the names of his people, and must remember them. Sing then O Zion, and thou that liest in the dust, the time of thy visitation will come, because thy God delighteth in thee.  
5. By the public declarations of this love and interest in his people, had these been only secret intendments kept within his own breast, who could have laid claim to them? Or, if they had not been performed, who could have said to him, What dost thou? But he hath made public Proclamations of it to the Isses afar off, & in the hearing of the Heathen round about. Moses in his prayer takes hold on this, Numb. 14.14, 15. The Inhabitants of this land have heard that thou, Lord, art among this people, the Nations have heard the fame of thee, and what will they say if thou shouldst destroy us? God himself confesseth that he hath respect to this, Esa. 45.19. Israel shall be saved in the Lord with an everlasting Salvation, v. 17. But what moves God to this? he straightway tells us, I have not spoken in secret, in a dark place of the Earth; my Promises were not made in a corner, but openly.  
6. By the scorus, taunts, and bitter reflections, which the adversaries would pour upon him if he should suffer the hedge of his Vineyard to be still trodden down, 1. They would asperse him with cruelty, tyranny, and carelessness, they would say, for mischief did he bring them out to slay them in the mountains, Exod. 32.12. or 2. With impotency, as if he could not deliver, because the Lord was not able to bring this people into the land which he spoke unto them, therefore hath he slain them in the wilderness, Numb. 14.16. Though these seem to be the objections of professed Atheists and Heathens only; yet, even people that profess to know God have two much of this in their hearts: we are naturally prone to have hard thoughts of God, when we see or feel those dispensations that seem to be rugged or harsh. Zion herself is apt to say, the Lord hath forsaken me, and my Lord hath forgotten me, Esa. 49.14. 3. There is yet another conclusion which (with more plausibility, and yet with as much distaste to God) is raised from these premises: they that dare not call God's power or faithfulness into question; yet will they question the truth of the Church; if God seem to forsake it, can this be God's Church (say they) thats thus afflicted and tossed? God looks upon himself as much concerned in all these, he cannot suffer his Name to be thus abused, and therefore he often resolves the deliverance of his servants, that thereby he might take an occasion to vindicate both himself and them: how often hear we this? 
Esa. 49.23. & 60.16. & 62.11, 12.  I will arise and they shall know that I am the Lord, and they shall know that you are my people, Jer. 30.17. I will restore health unto thee, and I will heal thee of thy wounds, saith the Lord, because they called thee an outcast, saying. This is Zion whom no man seeketh after.  
Reason 2 2. As the Church was the great thing which God in the Creation of the Word had an eye upon, (as a means of glorifying himself) so is it likewise the main object of providence; had it not been for this, he would not have created the World, Eph. 3.9, 10. We have two things asserted by the Apostle. 1. That all things were created by Jesus Christ, who is the Mediator and Saviour of his Church; and consequently all this was done in reference to the great design of his Church: (I understand the place to speak of the Creation of the World, as Joh. 1.3. And not of the work of redemption, though I know many expound it so) 2. That he appointed his Church to be the great means of displaying to Men and Angels, that wonderful variety of wisdom which is more to be seen in it then in all the Creation besides. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
And were it not for his Church he would not uphold the world, the righteous are the pillars of the earth, he extends indeed his providence to all, even the least and most despicable things: but he hath a special care of his Church, Zach. 1.8. We find Christ mounted with his attendants on red horses, speckled and white, that is ready to execute judgement, or mercy, or a mixture of both; the place where he keeps his guards, is said to be among the Myrtle trees in the bottom the Myrtle trees figure out unto us the Church, they are low, but precious plants, the bottom where these trees grow, shows us the Churches hazards, she is subject to storms, and inundations, but yet Christ encamps in the midst of her, in a place most commodious for the succour and help of every corner, yea and he is on horseback, and riding as being in a posture of service and watchfulness for their good. To the same purpose in Zach. 3.9. we have mention made of seven eyes (which in cap. 4.10. are expressly called the seven eyes of God, which run to and fro through the earth:) not to trouble you with the number seven, in a word, these eyes are God's Providence; now observe, they are said to be fixed upon one stone, (that is Jesus Christ the Corner stone, and the Church which is built upon it) it seems they are very intent upon the Church; and yet cap. 4. they are said but to run to and fro, (not so fixedly dwelling) upon all the earth beside. 
1 King. 18.27.  If God had been like the blind careless sleepy vanities of the heathens, or if his Providence had only kept itself within the circuit of Heaven (as some 

Epecurei, quae opinio a quibusdam Aristoteli tribuitur.  
Si quid in terris curant dii, non nisi maxima curant.   Philosophers and others thought, Job 22.13, 14.) or if he had only minded the greatest and highest matters among the sons of men (as many have dreamt) then possibly the Church might have been neglected: but if his eye 
* Job 28.24.  seethe under the whole heaven, if he keep and water his Vineyard every moment. Esa. 27.3. We may confidently add the Conclusion of the Prophet, v. 6. He shall cause them that come of Jacob to take root, Israel shall blossom and bud.  
Reason 3 3. In the Administration of Providence, as the constant aim of God is the good of his people, so the means which he would rather use for bringing it about are loving kindness and mercies.  
1. We are sure of this, that God intends his Church no hurt, true indeed, take a single affliction (abstracted from the tendency of God's design, and the concurrent means which must bring it about) and it will seem to hurt; the thunder and lightnings may affright them, the iron may enter into their souls: but view the whole frame, and you will see how one wheel turns about another (like the wheels of a watch) which (though they have cross and contrary motions) all conspire and 
(a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  work together for good, Rom. 8.28.  
2. We are as sure of this also, that he rather delights to lead his people with the cords of love, and with the bands of a man: he assures us he afflicts not willingly, Lam. 3.33. Judgement is his strange work, believe it, God delights not to be still beating his Children; he will not take up the rod but when he is forced to it, and when nothing else will prevail: with what reluctancy and striving doth God chastise his servants, to the very turning of his heart, and the kindling of his repentings? Hos. 11.8. How shall I give thee up Ephraim? etc. If then it be the unalterable purpose of God to do good to his Church, if by afflictions, he doth not break down his Sanctuary: but rather take it down, as a workman doth with a frame which he intends to set up again in better order; (thus he took down Israel by the Chaldeans with an intent to build them better, Jer. 24.5, 6.) if he delights in the prosperity of servants, and will not afflict more than he needs must; how cheerfully then may we take up that of the Ppophet, Lam. 3.32. Though he cause grief yet will he have compassion, according to the multitude of his mercies.  
Reason 4 4. The Insolency of the enemy, upon their successes, is exceeding provoking; 
Esa. 10.5, etc.  God makes the wicked his rod, his agents, and executioners, in chastising his children, and withal he sets them their limits; these forget who imloyes them, and presently overact their Commission: they cannot indeed go a hair's breadth beyond God's secret permission, yet they can leap over the bounds of his revealled will, and moderation; they can enlarge their boastings, and join their utmost spite, with their endeavours, and prosecute their own ends instead of Gods. If God send the Assyrian against an hypocritical Nation, presently his design and thoughts go beyond the work which God will do by him; Esa. 10.7. Howbeit he meaneth not so, but it is in his heart to destroy, and cut off Nations, not a few; God takes notice of this, and truly it falls out well for the Church, that their enemies are so excessive in their rage and insolency; for this interests God in the quarrel of his people. They speak wickedly concerning oppression, they speak loftily against the Church, and in so doing, they set their mouth against the heavens, Psal. 73.8, 9 Deut. 32.27. God tells us that he is not so severe against his own, as he otherwise would be upon this ground, I would scatter them into corners, were it not that I fear the wrath of the enemy: lest they should behave themselves strangely, etc. Again, the adversaries by their outrageous cruelty do but treasure up a greater vengeance for themselves. Obad. v. 10.12. For thy violence against thy brother Jacob, shame shall cover thee; thou shouldest not have looked on the day of thy Brother, etc. Likewise, Zach, 1.15. I am very sore displeased with the heathen that are at ease, for I was but a little displeased (with Zion) and they helped forward the affliction; this made loss of children and widowhood to come upon Babylon, in their perfection, in a moment, in one day, Esa. 47.6, 8. Because I was wrath with my people, and thou did show them no mercy; can God endure to hear the shoutings of Edom, when they cry, 
Psal. 137.7.  raze it, raze it even to the ground? can he see them clap the hand, and wag the head over Zion in misery? can he (think you) suffer the brags of the wicked, when they say, our hand is high, By the strength of my hand have I done it? 
Deut. 32 27. Esa. 10.13.15.  shall the axe boast itself against him that heweth therewith? or shall the saw magnify itself against him that shaketh it? the Husband may some time be displeased with his wife, but if any other shall upon this ground beat or revile her, this will make the husband and the wife agree again, and set them both with joint indignation against the forwardness of the other party; the greatest opposers the Church hath, shall do this kindness for her, (in despite of their hearts,) even when they think to do most against her.  
Reason. 5 5. Nothing can hinder deliverance, when God will work indeed; it may be in this, as it is with the heart of a man in the work of coversion, he may resist struglingly, but not conqueringly; the Devil and men may oppose God's design, but overturn it they cannot.  
1. Power cannot prevail; though they unite all their strength and utmost forces, yet shall they be ashamed; assemble yourselves, and you shall be broken: hath man an arm like God? 
Esa. 27.4.  who then will set briars and thorns against him in battle? will he not go through them, and burn them together? the attempts of men against God will as little prevail, as the shoutings of shepherds upon a Lion roaring upon his prey; You have the Comparison, Esa. 31.4, 5. When a multitude of shepherds is called forth against him, he will not be afraid of their voice, nor abase himself for the noise of them: so shall the Lord of Hosts come down to fight for Mount Zion, and for the hill thereof.  
2. Though Policy should be joined to power, yet all would not serve; that this will do more than strength sometimes, is testified by multitudes of instances, Katherine de Medici's of France, used to say, She could do more against the Protestants with a sheet of paper, then with an Army: but God can look through their plots, and make their own counsels cast them down; while they be folded together as thorns, they shall be devoured as stubble fully dry, Nahum 1.10.  
3. Neither will pity prevail with God; if the lives and safety of a whole Nation stand in the way of his people's good, he thinks it nothing to throw them all away for his Church: he will reprove Kings for their sakes; what is it to him to ransom his servants with the destruction of Kingdoms? Esa. 43.3. I gave Egypt for thy ransom, Ethiopia, and Seba for thee.  
Reas. 6 6. The reestablishment and flourishing state of his Church, is a necessary consequence of the promises which God the Father made to Christ as Mediator; these are reckoned up under several heads, by 
* Rutherford, Cou. of grace Part. 2. cap. 11.  some: I shall not need to insist upon them largely: not only was a seed promised, he shall see his seed, and that a numerous offspring; (by profession) Nations which knew not thee shall run unto thee, Esa. 55.5. Many Nations shall be joined unto the Lord, Zach. 2.11. Blessed be Egypt my people (shall God say) and Assyria the work of my hands, Esa. 19.24. but also victory over the enemies of the Church; Esa. 53.12. I will divide him a portion with the great, and he shall divide the spoil with the strong, his Dominion shall be from sea to sea, Zach. 9, 10. Yea further, there are promises of assistance given to Christ particularly respecting the building of his Church, Esay 49.8. In a day of salvation have I helped thee, I will preserve thee (not so much in reference to his Person, as to his Church and Kingdom; so Diodate, and others expound) to establish the earth, and to cause to inherit the desolate heritage's; also Esa. 42.6. and many places more.  
Why then are our hearts troubled? 
Zach. 9.11.  what though we be prisoners in a pit where is not water? what if we be as dried bones scattered upon the earth? shall we not live? let us cast the business upon Christ with a holy carelessness, (pardon the expression) let him see to it; his Church cannot fall, 
si ruimus nos ruit & Christus &c. Luther.  but he must fall first; yea, the Father must then be unfaithful to Christ; for how can that be fulfilled which God hath promised to him, if the Church be still covered with a cloud in anger, if she still be solitary as a widow, or, if the ways of Zion do still mourn?  
These 6 evidences do (as I suppose) fully clear the first branch of the Doctrine, the second (which I am next to speak to) is,  
2. This work (when it comes to be accomplished,) shall be very glorious; let us look a little into this, 
The second Branch of the Doctrine.  and we shall find several things concurring to make up the glory of it.  
1. The former misery of the Church will add no small lustre to its building: its formere tears, blackness, and desolations shall now make it more beautiful; what a change shall that be? when she that was cast our as the filth and offscouring of all things; she whom no eye pitied; against whom every tongue let lose the bridle, and uttered disdainful taunts, and cruel revile; is now advanced to the throne, and her head lift up above her enemies round about? Crowns and Sceptres are but small advancements to one that is already but a little below them; 'tis but one remove, but for one that but now embraced the dunghill, to be called to sit above Princes, this is much! 'tis a great deal more for Joseph to come from the prison to be next to Pharaoh, or, for Merdecai to come from the gate to the King's Robes, then for those that are great already to be advanced a little above their present dignities.  
This will not heighten the glory of the Church of the admiration and envy of their adversaries, but it will also sweeten their former afflictions, 
Lam. 3.19.20.  and their present deliverance; the wormwood and the gall they are bitter in the taste, yet sweet to the remembrance afterward; when Zion is restored, it will be pleasant to review and look back upon her late pressures, she can then with delight remember the waters of Babylon, where she sat and wept; they that afore time were wont to wag the head and clap their hands, saying, Is this the City that men call the perfection of beauty? 
Lam. 2.15.  shall now turn their tune, and say, Is this the City that was trodden down and despised? the Children of God shall also with tears of Joy and mutual congratulations, compare their restauration with their old calamities, 
Hag. 2.4.  inverting that of Haggai, Who is there left among among us that saw this house in her former Desolations, and how do we see it now? this is the Lords doing and it is marvellous in our eyes.  
2. Great will be the height of its advancement, it will not be an ordinary building, the Promises which are made to the New-Testament-Church speak of great things, Esa. 22. Micha 4.1. In the last days it shall come to pass that the mountain of the house of the Lord shall be established, in the top of the Mountains, it shall be exalted above the hills. 1. It's exaltation shall be conspicuous to the eyes of all. 2. It shall have a triumphing glory after mountainous difficulties. 3. A glory above worldly states and kingdoms (which are called mountains and hills, Psal. 68.15, 16) 4. 
Diodate & Junius in loc.  A well bottomed glory, not overturned by every tempest of opposition, though like a City on an hill, it be very obnoxious to winds and storms; all these seem to be pointed at in the next Text.  
And indeed, if we consider; 1. The power, skill and love, of the workman (God) to his Church, or 2. the preparations he makes for this building, in hewing and dressing the materials; we may well expect a glorious Fabric, a Palace of silver, 
Cant. 8.9.  nothing mean can come from his hands; much less can he be guilty of pompous trifling, or of making a great show, and bringing forth nothing (like the birth of the mountains in Aesop) 3. If God should do no more but scour off the filth, which his people contract by lying among the pots, 
Psal. 68.13.  their native beauty would make them shine like the wings of a dove; Who can express what a pleasing sight it would be to see the Church in its naked glory? Now when God restores her, he doth not only take off the vails of persecution and distemper (in a great part) which did much obscure her; but, fourthly, he gives some remarkable addition to her glory; if you cast your eye backward upon the notable changes that have happened to the Church, you will find that when he hath turned to her, he not only set her where she was before: but advanced her estate above her former prosperity; and if we look before us, we shall find in the womb of the promises more glory entailed upon the Church, than yet she hath enjoyed: and this to be brought forth after the great hour of temptation, that shall come to try the Inhabitants of the earth, upon the rising again of the witnesses, Rev. 11.11. These promises (I forbear to mention them) in the Old and New Testament, though they do not win me to the Millenaries opinion, about the personal reign of Christ on earth a thousand years: yet, this seems to me an undoubted truth from them; that the Church shall be more glorious than heretofore, in holiness, unity, peace, numerousness and conquest of her enemies.  
3. The unexpectedness of the change (when God turns the captivity of his people) will be a very considerable circumstance to heighten their glory; suddenness aggravates grief and joy. When the Church was freed from the Babylonish captivity, Psal. 126.1. it was so unexpected and wonderful, That they were like those that dream: though they hoped for it; yet they could scarce believe it when it was come, their deliverance seemed rather a dream then a realty; this filled their mouth with laughter, and their tongue with singing.  
4. The seasonableness of it sets the glory yet a step higher; among men the seasonableness of their favours is almost the very essence of them, that which comes out of season, often doth no more than show the good will of those that pity us; but proves not helpful: what is physic, or a pardon to a man that is dead? Had they come in time they might have done good. God never misseth the right season; he that requires of us fruits in season, will not do his own works out of season; he that waits to be gracious, and stays for the fittest opportunity of showing mercy, will not neglect it when it presents itself; it is God's design to put an honour upon all his ways and works, and therefore when we wax wanton and undervalue his blessings, he takes them away: till the bitterness of affliction makes us prize and and relish them better: it is his design also to make our troubles to carry a just proportion to our strength; he will not inflict too much at once lest we be overwhelmed; 
Esa 57.16.  nor continue it too long lest the spirits should fail before him, and the Souls that he hath made; hence is it that he brings his people to the pits brink and then delivers them: so far he carries them, that they might see the worth of their deliverance, and the seasonableness of their escape: and no further, because he intends not to destroy them.  
How seasonable is meat to the fainting Soul? Even unsavoury and bitter things are precious and sweet to the hungry; how seasonable and glorious is deliverance to a Church wasted and desolate? When his servant are ready to say, The Lord hath forgotten to be gracious; or as Lam. 3.17, 18. Thou hast removed my Soul far off from peace, I forgot prosperity, and I said, My strength and my hope is perished from the Lord; Then for God to step in betwixt them and despair, and so seasonably to recover them, when they give all for lost, how glorious a mercy is it?  
5. God will do his work in a glorious way, the manner and means will be miraculous and wonderful; thus he brought Israel out of the house of bondage, with signs and wonder, and in after times (though the Church cannot expect the very same miracles of killing the first born of their enemies, dividing the red Sea, etc.) yet, God hath promised he will set those before him as his pattern; and that there shall be some resemblance and correspondency betwixt their deliverances, & that out of Egypt, Mich. 7.15. According to the days of thy coming out of the land of Egypt will I show unto him marvellous things.  
David, when he returns thanks to God for delivering him out of the hand of all his enemies, 2 Sam. 22.8, 9, 
Vide Dickson, on Psal. 18.  etc. he alludes to the most glorious manifestations of God in the behalf of his people, as if they were the same miracles acted over again, which God shown; 1. At Sinai in giving the Law, The earth shook and trembled, etc. v. 8. 2. At the battle against the five Kings, Josh. 10.11. whom God overthrew with hailstones, The Lord thundered ut of Heaven, he sent forth his arrows and scattered them, v. 14. And 3. at the red sea, The channels of water were seen, etc. v. 15. If David, being but one single person, finds in his deliverances something resembling those noble act of God, much more may the Church: and if God's ways were seriously studied, we should find wonders and miracles in every deliverance.  
6. God will raise the Glory of his enterprise upon the confusion and astonishment of his adversaries; it was the custom of the Romans and others, to reserve many of their Captives to augment the glory of their triumphs. Thus will God do, when he will redeem Zion, he will give the stout adversaries as dust to their sword, and as driven stubble to their bow. He will make them arise and thresh the mountains, 
Esa. 41.2, 15.  and beat the hills as chaff; where will then be the glory of their proud looks? This is excellently set forth in Mich 7.10, 16. When God brings his servants to the light; Then she that is mine enemy shall see it, and shame shall cover her; which said, Where is the Lord thy God. The Nations shall see and be confounded at all their might, they shall lay their hand upon their mouth; their ears shall be deaf, they shall lick the dust like a Serpent: they shall move out of their holes, like worms of the earth: they shall be afraid of the Lord our God, and shall fear because of thee.  
7. There is one thing more which will beautify the Church when God comes to plead her cause, she shall (beside what is inherent) have a derivative glory; a ray of the beauty and majesty of Christ her Lord and husband, shall be upon her, as Moses his face became shining by Converesing with God. It is true the Church hath no beauty which is not borrowed, she is comely by the comeliness which Christ puts upon her; but this is a radiancy occasional and for the time, begetting a greater reverence and awe from her adversaries; this seems to be spoken of Psal. 90.17. Let the beauty of the Lord our God be upon us; and Esa. 4.5. I will create upon every dwelling place in mount Zion, and upon her assemblies a cloud and smoke by day, and the shining of a flaming fire by night, and upon all the glory shall be a defence. Where God alludes to the pillar of fire, and his glory coming down upon the Tabernacle; that as in those glorious appearances the Tabernacle did shine with the glory of God; So should his Church, when he appears gloriously in it: and this shall heighten the admiration of the spirits of men towards his people.  
3. The third thing comes now to be spoken to; 
The third Branch of the Doctrine.  viz. That whoever be the instrument, yet the chief honour of the work is Christ's; this will be easily cleared.  
1. The Father committed this work, and all power to manage it into Christ's hand, Matth 28.18. All power is given to me in Heaven and in earth; to Christ as Mediator belongs sole, supreme and absolute authority for the gathering, upholding and governing his Church; and hence he gives encouragement and commission to the Apostles, to go and preach, Go ye therefore and teach all Nations, v. 19 I need not here trouble that Question about the twofold Kingdom of Christ, as God, and as Mediator; or whether Magistracy be from Christ as head of the Church; 
Gillespy, Aaron's Rod. lib. 2. cap. 6. Iranes.  it is enough to our present purpose to take what is already granted by all: that the Mediator is God equal with the Father, and so Rules over all, and as God-man he hath a least all Ecclesiastical power, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Kingly Government; Yea, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a power and overruling Providence, by which he can dispose of all things; for his glory and his Churches good, this will prove the building of the Temple to be his work, and then it is easy to infer that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the glory of it is his also.  
Men, indeed, are instruments in this employment, and they are styled fellow-workers, but they can do nothing alone, no more than the tool can work without the workman; and if they could (yet seeing they are but servants) Christ hath the honour of all that is done by them, 
2 Sam. 21.22.  and that upon a more unquestionable account then the victories of David servants are ascribed to David himself, not unto us (let his servants say) but to thy name be the praise.  
2. The glorious perfection which he brings his work unto, shows it to be beyond the power or skill of men and Angels. We may perceive the traces of infinite power, wisdom and love, in every parcel and piece of it, much more than when we see the whole frame together. Church reparation is the creating of new Heavens & new Earth, and who will ascribe such a thing to man? In Esa. 54.11. he declares the state of his restored Church thus: I will lay thy stones with fair colours, and thy foundations with Saphires, I will make thy windows of Agates and thy gates of Carbuncles, etc. These expressions resemble the Church to a building made up all of precious stones, with curious art and contrivement. We do not use to father exact pieces upon ignorance and impotence, and we may as well attribute the building of our Castles and Palaces to birds and flies, as the establishment and beauty of the Church to men.  
3. He doth this quickly as in a moment; you may know by his pace that it is not the go of a man, 
Cant. 2.8.  but of him that rides upon the wings of the wind, Who comes leaping upon the mountains and scipping upon the hills. He can quickly blast the greatness of men, and as quickly lift up from the earth him that was fallen if ye doubt of this, consider how quickly and easily the Heaven and Earth were created, and how suddenly it shall be destroyed at last! though God seems to delay deliverance for a time (as the sense of the burden makes it seem a longer time to the afflicted than it is) yet when he ariseth, he will make a quick dispatch; peace is a work of Creation, Behold I create peace, etc. and Creation takes not up much time, it is done in an instant; the Lord calls us out to wonder at this, Esa. 66.8. Who hath heard such a thing? Who bath seen such a thing? Shall the earth be made to bring forth in one day? Or shall a Nation be born at once? For as soon as Zion traveled she brought forth her children; 
Veni, Vidi, Vici.  He makes more haste than if corn should come to maturity the same day it was sown, etc. Julius Caesar's swift conquests are nothing to the conquests of him that doth but speak and it is done; it must then be stupendous ignorance or arrogancy that gives not Christ the honour of such actions.  
4. He brings his work through visible contradictions and unlikelyhoods, Esa. 43.19. I will make a way in the Wilderness, and rivers in the Desert; and in Hos. 2.15. He promiseth to give her vine yards from the Wilderness, I will bring her into the Wilderness, and will give her her vine-yards from thence; Surely, the barren heath of the Wilderness is an unlikely place to make a vine-yard of: so we read Deut. 32.13. He made them to suck honey out of the rock, and oil out of the flinty rock. 
Burroughs, Hos. p. 501.  Not that honey and oil came out of the rock as the waters did, after the smiting of Moses: but that they had their sweetness and comforts where, and from whence, They might least expect them: out of rocky difficulties, all ages have given testimony to this, the wounds of the Church, the poisonous arrows of adversaries, the apostasies of the wicked, dissensions, martyrdoms, every thing that seemed to destroy have been bent about (contrary to the intendments of men) to further the Churches more lasting peace and happiness. We ourselves have seen that the storm that threatened our ruin hath cast us upon a rock, where we have a greater security from the waves, a safer standing, the great shipwreck of Faith and Conscience that many have made; hath discovered hypocrites, manifested who are fincere, puts men on unity, shows the necessity of Church discipline and government, with the restraint of licentious opinions and practices, hath occasioned the clearing and vindicating of truths, and hath quickened and cautioned both Ministers and people.  
Moses argues from the strange and unusual death of Corah, that it was not chance but God's immediate hand, that destroyed those Rebels, Numb. 16.29, 30. And so may we in this case say, God is seen in the strangeness of his workings, the dullest heads, the most envious hearts shall acknowledge his finger, Esa. 43.20. The Beasts of the field shall honour me, the drag us and the owls, because I give waters in the wilderness; 
Deut. 32.3. Psal. 68.34.  much more shall his People ascribe greatness to God.  
5. He doth all this for his Church, when she hath the fewest helpers; when lover and friend forsakes her, nay, when friends wound her, when they that should make up her breaches, make them wider, when the keepers of the wall smite her, and take away her vail; 'tis the design of God, that in works of this nature little of man should be seen, lest he should say mine own wisdom and strength hath done it; and often he lets them weary themselves in their own endeavours, and then when they see they can do nothing: he appears with this acknowledgement from all; Lord, thou hast wrought all our works in us, Esa. 63.5. I looked and there was none to help, therefore mine own harm brought Salvation; The Glory then of this deliverance is Christ's.  
I have now brought you to the fourth Branch of the Doctrine. 
Branch 4. Of the Doctrine.  This work shall then be done, when peace shall possess the Church by the Power of Government and Ordinances.  
The Peace of the Church is the accomplishment and completement of this building; all the conflicts, battles, desolations, and conquests of the Church, they are but the noise of the axe, and hammer fitting and squaring the matereialls; but when the Temple is built, the noise of them ceaseth.  
1. Peace is the end and aim of God, in all the preparations he makes for this building.  
2. 'tis the great subject of the Promises made to the Church, and sometime whatever concerns the happiness of Zion, is wrapped up in that word, great shall be the peace of thy children, Esa. 54.13. Behold I will extend Peace to her like a River. Esa. 66.12. and many places more.  
Quest. But What Peace is requisite to make up Temple-reparation?  
Ans. 1. There must be outward Peace; Peace from adversaries round about; when God makes the destroyer to cease, and gives his Church's rest; for while it is Persecuted, the Sanctuary is said to be trodden down; this is the building of the outer wall, and fence, which preserves the tender plants from the violence of the wild whore, and gives opportunity and advantage for growth; the Church indeed will thrive and increase under afflictions sometime, and that not only in the root, in strength and solidity, but also in the branches, in its extent and number; thus we read in the Acts, 
Acts 12.24. & 5.14.  while the Apostles were imprisoned and forbidden to speak in the Name of Christ, that the Word of the Lord grew exceedingly, and many were added to the Church, multitudes both of men and women; but the greatest season of growing is, when the storm is over, for then the Word of the Lord prevails mightily, and (like the heat of the Sun after Winter) invites those plants to appear, which the frost kept und er ground, those which we call growing sicknesses, do not appear to be so, till the sickness is over, for then the parties shoot up in length, so that we may better ascribe the growing to health then to sickness; when peace is abused, it fills the Church with corrupt humours, formality, neglect, hypocrisy, etc. and then God purges it by afflictions, and after the humours are evacuated, than he sends peace again, that it may increase, as the tender grass springing out of the earth by clear shining after rain.  
2. There must be inward Peace, for this is the main, the intestine divisions of the Church do it more harm, than the sword of the Enemy; a spirit of giddiness and confusion will do more to waste it, than fire and sword can do; floating bottles will sooner break by their own clashing, then by the violence of the waves alone. I might here tell you the stories of the Primitive times, wha● work did Arrianisme, etc. make? for the Cure of this the Lord promiseth the blessing of unity and concord, which is,  
1. Unity of heart, when a Spirit of love animates them.  
2. Unity of way, when the Lord is one, and his Name one, when they serve him with one lip, and one shoulder, they shall be of one heart, and of one way.  
3. This unity must arise from Government and Ordinances, 'tis not every confederacy or combination that repairs the Church; even Thiefs and Pirates have a kind of unity among themselves; Peace (if it be right) must be in conjunction with holiness.  
1. Such a Peace is well grounded, 'tis of the right kind, when it bears God's image and superscription, it should lean upon the basis of Divine Institution, not on the staff of Egypt, the broken reed of humane Constitution and policy, and this declares the Conquest to be of God, not of man.  
2. 'tis well guarded, and more lasting, whatsoever ariseth not from this ground, hath the principles of confusion in itself, and cannot be kept up long.  
3. This is a growing peace, a peace that hath a seed in itself, which though in the beginning it be smll, yet its latter end shall greatly increase; 'tis glorious in its first rising, but like the Sun it will shine clearly even unto the perfect day.  
4. It mutually gives to, and receives advantage from holiness, holiness is that which becomes Gods servants and house for ever, 'tis the beauty of them; Government and Ordinances procure peace, for 'tis their end to weed out of the Vineyard whatever may offend, to repress and beat down every root of bitterness, it ariseth from order, and doth preserve it.  

Application  
You have heard the Doctrine explained and opened: I shall now bring it nearer to you by drawing forth those practical inferences which it will afford us.  
Use 1 1. The Enemy hath no cause to infult over the Church when she is in distress, seeing he that hath smitten will certainly heal it; though he hid his face a little while, yet he will return with everlasting compassions; deceive not yourselves ye infulting foes, ye shall not accomplish your design, 'tis not in your Power to reverse the decrees of heaven; The Vision will speak in its appointed time, and will not lie, Mich. 7.8. Rejoice not against me O mine Enemy: when I fall I shall arise; when I fit in darkness, the Lord shall be a light unto me; nay, know that the time will come when you shall eat your spiteful words, and disdainful speeches; they are upon record in God's book: he forgets them not; all your greatness and splendour will not keep God from making a stepping-stone of you, and laying you in the dirt; nay, God will make you instruments (though against your will,) to help on that work, which you so much oppose; you are but God's Pionneeres, to dig up the rubbish, and to make way for the foundation: He that can make the wrath of man to praise him, will bring good out of all the evil you intent to do; take heed, you prepare a scourge for yourselves; Jerusalem shall be a burdensome stone, all that burden themselves with it shall be cut in pieces, Zach. 12.3.  
What God may do with his Church in England, I cannot now inquire, to determine whether our hopes will out weigh our fears, would ask a longer time than I can now take; But this I am sure of, that (whatsever become of us) his Church will be yet glorious in the World, and if we should be scattered, there shall not a grain of the good corn be lost; nay, that scattering (as the dispersion of the Disciples, Acts 8.1, 4.) would but be a seedtime, which would undoubtedly make way for a larger harvest in other Kingdoms and Nations.  
Use 2 2. Let us not intercept the praise that is due to Christ, seeing the work is his, let him have the Honour of it; it is not for us to be solicitous about the advancement of our own glory: it is the Father's design that Christ should in every thing have the pre-eminence; and if we could but so master the pride of our own hearts, as to be sincerely nothing in our own eyes; even then when God doth most by us: 
Prov. 10.7.  he that gives grace to the humble, will not be behind with us, he will look to our names to keep them from rotting; let him have his own in the first place, when he useth you as instruments in his service, and then see if he will grudge to perfume your memories in the Churches of God; though there is nothing due to the best of men, when they have done their utmost for him: yet, he doth vouchsafe to make them Copartners in his praise, calling them Saviour's, and repairers of the breach; let us be single hearted, not minding our own things, nor studying selfe-exaltation, 1. This is envious carriage toward Christ; a proud self-seeking heart hath always an evil eye, 2. 'tis a vain attempt; Christ will have the honour whether you will or no, as he is the Alpha the beginner, and author of every work, so will he be the Omega, to whom all shall be ascribed; 'tis as impossible for men to divest Christ of his Glory, as it is for them to muffle the Sun in perperpetuall darkness, or, to imprison the Rivers upon the earth; which, (though they may be diverted from their usual course, or dammed up for a space) yet with a greater violence will break into the Ocean at last; 3. He that is secretly jealous that his glory will be eclipsed by giving all to Christ, shall certainly lose the Honour he seeks after. 4. There is no such lovely frame of spirit as that which makes a man willing to decrease, so that Christ may increase. Joh. 3.30.  
3. Mourn over the Temples desolations; the building is glorious, and who can behold the ruins of it without tears and sadness? one can scarce be excessive in sorrow for the calamities of the Church, except his grief be mixed with repine and distrust.  
Look abroad into the World, and consider the face of things; you have heard what hath been done in Germany, and in the Palatinate, and of late in Piedmont and Poland; the horrid inquisitions, bloody massacres, unmerciful expulsions, banishments and cruelties that the Church hath groaned under, you cannot be ignorant of; neither can we so easily forget what hath been done here in these Nations where we live: fare be it from me to nourish unthankful murmur against the goodness of God, who hath given us so much liberty in the enjoyment of his Gospel. Though we have great cause to be thankful; yet, still we have cause to take up a Lamentation, that the Sanctuary is not cleansed, and that the building is not yet perfected; how fearfully are many drunk and mad with error? did those honest hearts that so earnestly followed God with tears when reformation first was spoken of, ever think to hear so many outrageous blasphemies vented and pleaded for as now they do? how have we been undone by an unlimited Christian-Liberty? who would have thought that this would have been wrested to patronise licentiousness? how unwilling are most to bear the yoke of Christ's Government? how hath the Devil by little and little drawn men to a carelessness of Religion, thereby making way to a growing Athiesme, as appears by the scorns of some, and the Apostasies of others? how cowardly, and sinfully shamefaced are many, when they should plead for God, and truth, as if their own hearts did secretly question the reality of Religion? how strangely do many of the Gentry spend their time? what irreligious prayerless families do some of them keep (when they should show better example to the meaner sort (and yet, how confidently can they censure others for hypocrites, (sometime unjustly concluding against the strictness of God's ways, from the hypocrisy of some Professors,) not considering what their own carriage and vanity do testify against themselves? how do we needlessly multiply our controversies and disputes? and with what bitterness do we manage them, even then when the strife is merely about words and method? and generally how is the Name of God and religion abused to serve the designs of men? what strange Religious People have we? some must needs be religious by taking up a singular conceit and opinion, though a man may easily see their hearts through their lives: others have all their religion on their tongue's end; they can have good discourses, and yet be unconscionable in their callings, shops and trade.  
Are not these instances enough to move your compassions? and yet I have not spoken all, neither can I. They have hard hearts that are not affected with these things; How is our silver become dross, our wine mixed with water? upon the fall of Saul and Jonathan, David taught the children of Israel the Bow; 
2 Sam. 1.18. Weems Jud. Law. vol. 2. cap. 44.  not the art and use of shooting (as some expound) for they knew that before, but the Lamentation which was called the Bow, (it was usual to style their Elegies and Songs by the names of Arcus, Ala, Securis, Scutum, etc. Bow, wing, etc.) much more reason have we to teach our hearts to mourn when the Sanctuary of the Lord lieth desolate.  
1. 
Ps. 48.2.  The Church is a Glorious building, beautiful for situation, the Joy of the whole earth, and can thy heart be strong, or, thine eyes forbear when thou beholdest this forsaken and made an heap? walk about Zion, tell the towers thereof, 
Psal. 48.12.  mark well her bulwarks, it may be thou hast not well considered her beauty, if thou hast, thou canst not but be distressed for it, when it becomes solitary, 
Lam. 1.1. Esa. 1.8.  and as a widow; when 'tis brought to this, to be like a cottage in a Vineyard, or a lodge in a garden of Cucumbers; can Jonah vex himself when his gourd withers? Can the Merchants of Tyre bewail the fall of their City? and shall not thy Countenance be sad (with Nehemiah chap. 2.3.) when the City, the place of thy father's sepulchres, lieth waist, and the gates thereof are consumed with fire.  
2. When it comes to this, then be sure that God is very angry; he would not give his darling to the power of the dog upon a light displeasure; and if the Lion roar, shall not all the beasts of the forest tremble? 
Amos 3.8.  Will not a towardly child be more troubled at the anger of his father, then at the smart of his rod? Have you found his loving kindness sweet, his smiles better than life? and will not his frowns then cut you to the heart?  
3. His people also are surely guilty of more than ordinary sins at such a time; if any ask, Why hath the Lord done thus to his people? 
Deut. 29.24.  What meaneth the heat of his great anger? Will not any one return this answer; They have sinned greatly, God doth not use severity but upon great provocations, and doth not sin call for mourning?  
4. God's honour seems to suffer deeply, when the Church is trodden down and laid waist, and is this nothing to you?  
5. God's Children have usually been overwhelmed with grief upon this occasion. Jeremiah desires to weep a flood of tears for this, Jer. 9.1. Oh! that my head were waters, and mine eyes a fountain of tears that I might weep day and night, etc. And yet he wept till sorrow overcame him, till his heart was ready to break, Jer. 4.19. My bowels, my bowels, I am pained at the very heart, my heart maketh a noise in me, I cannot hold my peace, because thou hast heard, O my Soul, the sound of the trumpet, etc. Esay is resolute in Lamentation and (like Rachel weeping for her children) will not be comforted, Esa. 22.4. Look away from me, I will weep bitterly, labour not to comfort me; because of the spoiling of the daughter of my people. 
Eze. 9.3.  Ezra plucked off the hair of his head and the hair of his beard, and sits down astonished. Daniel refuseth his comforts and refreshments; 
Dan. 10.2.  He eat not pleasant bread, neither came flesh nor wine in his mouth, neither did be unnoint himself till three weeks were fulfilled. If thy heart then be not Adamant or Steel, thou canst not choose but weep for company.  
6. If thou canst not mourn for the Church, thou wilt at least have cause to mourn for thyself, both for thy obdurateness and for the judgements thou shalt surely feel; if God should sweep us away in a common deluge, yet, he will provide an Ark for the mourners of Zion. He would be a little sanctuary to them in the Countries where they should come, 
Ezek. 11.16.  and for that end he sets a mark upon such; 
Ezek. 9.4, 6.  but for such as are at-ease not grieving for the afflictions of Joseph, they shall have the first and saddest share of the Judgements, Amos 6.1, 4, 5, 6, 7. They are not grieved for the affliction of Joseph, Therefore, now shall they go captive with the first that go captive, etc.  
It may be, when you hear the words of this curse, you bless yourselves in your heart, supposing that you have learned and practised this lesson; let me therefore bring your grief to the touchstone, by propounding two or three Questions.  
1. What is it that most afflicts thee? Is it the loss of thine estate or friends? Is it the advancement of some meaner persons to riches and command: whilst thou fittest at their footstool? Is it because thy way or party doth not thrive as thou wouldst have it? If these only grieve thee, than it is thy pride, wordliness, envy, & selfishness that troubles thee; but how doth the spiritual desolations, the unprofitableness and unfruitfulness of the Church affect thee? Are those a sword in thy bones?  
2. What dost thou most desire for the Church? What wouldst thou have (if thou mightest) at the first wish? Ask thy heart? Wouldst thou have God reconciled to us? Wouldst thou have the light of his countenance?  
3. How much art thou troubled? How deep goes thy grief? Couldst thou be pleased to have thy peace and plenty, to enjoy thy desires in a corner, and let become of the Church what will? Is thy bed easy, thy sleep sweet, thy estate comfortable, whilst the Name of God is profaned and blasphemed? Or rather, is not all nothing to thee whilst it is thus? Or, canst thou solidly and seriously mourn more for the Church's miseries then for thy personal afflictions? Canst thou lament at the rate of Eli and his daughter-in-law, 1 Sam. 4.22. Is it the Chief of thy sorrow that the Ark of God is taken?  
4. What wouldst thou be content to do for the help of the Church? Couldst thou give thy pleasant things for it? How oft, or how earnestly dost thou wrestle with God on her behalf? What sins (for they are the troubles of Israel) hast thou left for her sake? Couldst thou be content to sacrifice, thy honour, and estate for it? What hast thou done to heal it? Hast thou prosecuted her peace? Art thou willing, for thy part, to lay down thy own conceits and opinions, to abate something of thy stifness, rather than she should be undone by continual divisions? They are idle, 
Moses non voluit se deleri è libro vitae agnino; Sed Physico. Vult Apostolus perire in carne, ut alii salveantur in spiritu.  unprofitable and unacceptable tears that are not joined with endeavours. Moses could be content to be blotted out of God's book, rather than the Church should be laid waste, Exod. 32.32. Paul would be an Anathema for Israel's sake, Rom. 9.3. (not that these desires reached so far as eternal death: but, that they were willing to suffer a temporal death; or, those tortures which sometime seized upon the bodies of those who were delivered to Satan by excommunication) they were willing to buy the Church's peace with death and sufferings, and wilt thou do nothing for it? 
Vid. Arrow-Smith, Tract. sacr. lib 3. cap. 2. Sect. X, XI.  be not deceived, God will not be mocked.  
Use 4 4. Christ will build his Temple. Therefore let us be strong, rise up and build, work, for He also will work; do not think (you that are private Christians) that you are unconcerned in this duty, the meanest of you may do something, they that have no gold may yet bring badgers skins, 
2 Cor. 8.12.  or goat's hair for the sanctuary: If there be a willing mind it is accepted according to what a man hath. Magistrates and Ministers are specially to look to this, I shall therefore speak to you both in a few directions.  
1. Be like minded, be of one accord; it is the Apostles direction, Phil. 2.2. If the bvilders disagree among themselves the work will cease, if the Lord confound your Languages, it will be but a Babel. But you will say, you have not so much power over your understanding as to believe any thing; you hold nothing but what you take to be truth. Answ. 1. Though your persuasions do differ, yet you may all have the same design of peace. 2. You may all speak the same things, 1 Cor. 1.10. You agree in the main, and you need not speak or urge those things wherein you think differently: you ought not to dote about Questions which gender strife. 
1 Tim. 6.4.   
2. Condescend one to another as much as may be, it is in vain to expect concord without this; the Apostle Rom. 15.12. enjoins the strong to bear the infirmities of the weak, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vid. Willet in loc. & Leigh. Crit. sac.  not only to tolerate them, but to take them upon ourselves, to trouble ourselves with them, by undertaking to cure them, in nos suscipere ut curemus; and for this end, commands that we study to please our neighbour for his good, rather than ourselves; that is, in small matters, not to use the utmost of our own liberty and opinions, but to suffer some inconveniences that way, by condescension. We are engaged to this, by the rule of expediency, 
1 Cor. 6.12.  (all things are lawful, but all are not expedient) by the law of Charity (Rom. 14.15. thou walkest not charitably, thou destroyest thy brother by the liberty) and by our own need (lege talionis) the best of us shall stand in need of the condescension of other men to us, as well as they may need ours to them, the head cannot say to the foot, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  I have no need of thee, 1 Cor. 12.21. And therefore we should have the same care one to another, v. 25. studying how to accommodate ourselves to others as well as how others may yied to us. He that will not learn this lesson, shall never be honoured with the titles of healer and peacemaker.  
3. Let nothing be done Through strife or vain glory, Phil. 2.3. though you do not cross one another, yet if you are carried up by these principles, you will one time or other fail, grow pettish, and undo all again, as your temptations lead you; nay, God may refuse to accept, or bless your endeavours. Such a perverse, cross foundation, may expect to be thrown up again by the fire of divine jealousy, as that of the Temple was in the times of Julian.  
4. Let the work be suitable to the foundation; 
1 Cor. 3.12.  build not hay and stubble upon it, trifle not in a work so weighty and serious, regard that most which is not necessary, busy not yourselves so much about petty ornaments for the house, till the main work (foundation, walls, and roof) be up. How much of Religion and Reformation is placed in Circumstances (by some) in a Garb, form and a nicety of affected expressions; I am ashamed to think how some disgrace Religion this way, Tything Mint, Annis, and Cummin, while the weightier matters of the Law are neglected.  
5. If you are not perfectly joined together in the same mind and judgement about some disputable things, yet censure not one another for differences. All of you may hold the head, though your consciences be not alike satisfied in all things; nay, be not over confident of your own understandings: (I am speaking of the disputes about Discipline and Government) some of you (it may be) have been confident heretofore of something which now you judge an error, and why may you not suppose that your present confidence may possibly deceive you, in what you now take to be truth; be modest and jealous of yourselves, have Charity for those that think not as you do; it is a Common fault among Christians, the respect and love they carry to a person, m●●● their affections and judgements to his way and opinion; 〈◊〉 yet they venture boldly to condemn others for what t●●● understand not.  
6. Be laborious in your stations; there goes m●●● more to building then bare wishes; though it will ●●ver be effected by humane strength and might alone; 〈◊〉 it will never be done without means, men think t●●● have done all when they subscribe a paper, or pr●●● consent to such a way, and then blame others beca●●● the work is not done. What? Do you think the f●●ming of a model for Government and the Recommending, or Establishment of it is all that is required 〈◊〉 the Completing of the Lords House? If the Supre●● Majesty should interpose his authority, and bring on 〈◊〉 work thus far, yet still the fitting and squaring of 〈◊〉 materials would be a sufficient task both for Minist●● and others; do not think to reap without ploughing 〈◊〉 sowing: set to it then with all your might, and, quicken you, let me recommend to you the diligent perusal of Mr. Baxters' book of the Reformed Pastor.  
7. Join prudence to zeal, this is necessary; it is 〈◊〉 enough to be a forward actor, except you have skill take the advantages and fittest opportunities; the w●●● of man worketh not the righteousness of God, Ja●● 20. How unserviceable do many Good Christians ma●● themselves by imprudence? This occasions mistakes, 〈◊〉 offences, brings grace under suspicion of hypocrisy, 〈◊〉 at least, blocks up the way by prejudice.  
8. Build in God's way; expect not to see the happiness of the Church by man-pleasing or flattery; this Fabri●● will not stand if it be daubed with untempered mort●● Be faithful to the Souls of men, though in so doing 〈◊〉 displease them, still aim at holiness, be always pres●●●● forward, towards perfection; So shall the counsel of Peace at last be established.   
FINIS.