THE TROUBLES OF JERUSALEM'S RESTAURATION, OR, The Church's Reformation.  
REPRESENTED In a Sermon preached before the Right Honourable House of LORDS, in the Abbey Church Westminster, Novemb. 26. 1645.  
By JOHN WHITE, Master of Arts, and Rector of the Church of the Holy Trinity in Dorchester in the County of Dorset.  ZACH. 14.6.7. 
And it shall come to pass in that day, that the light shall not be clear, nor dark.  
But it shall be one day, which shall be known to the Lord, nor day nor night, but it shall come to pass that at evening time it shall be light.  
Published according to Order.  
LONDON, Printed by M. Simmons for John Rothwel, and Luke Fawn, and are to be sold at their Shops in Paul's Churchyard. 1646.   

TO THE RIGHT HONOURABLE, The House of PEERS, assembled in PARLIAMENT.  
IN obedience to your Command (Right Honourable) I make bold to present unto your view these Meditations, which in part, I did, and intended fully, to have delivered in your ears, the day where●n, by your appointment, I was called unto this service. I may truly say, I intended it, rather than performed it. For the Meditations themselves being conceived (as women's children are, Gen. 3.16.) in sorrow and pain, upon the bed of languishing weakness, when they were come to the birth, wanted the help of strength to bring them forth; I felt indeed so much, I will not say sorrow, but extremity of pain, while I stood that day before you, that I was enforced to present you only the heads, for the most part, of what I intended to have delivered then unto you, if the infirmity then upon me had not hindered it. You well know (Right Honourable) that the infirmities of the body have a strong influence upon the soul, and therefore I assure myself you will not expect that from a mind distempered and distracted by the sense of pain and grief, which might be required of a free and enlarged spirit. I make no question but some may be ready to pass that censure upon this message of mine unto you, which old Cato gave once upon an Embassage sent by the Roman Senate (wherein of the three Ambassadors, one had his head full of scars, by wounds received in the wars, the second was lame in his feet, the third defective in his intellectuals) Eam legationem neque Caput, neque Pedes, neque Cor habere, that Embassage (said he) hath neither Head, nor Feet, nor Heart. I pass not for such censures; I only desire, that although these Meditations be the issue of an infirm Head and Body, they may not be taken to be aegri somnia, a sick man's dreams, nor the illusions of a deceiving Prophet, that cries out, I have dreamt, I have dreamt, Jer. 23.25. The words which I set before you, are the words of truth, the Oracles of God, and if they be so esteemed by you, and all that love the truth, I have my desire, and God shall have the glory. The chief Subject handled, is the Troubles which accompany the Church's Reformation. In that particular God hath made my work suitable to his own, both the restoring of Jerusalem, and my Meditations thereupon were cast into times of trouble, if pains and infirmities may be so accounted. In the close of this Sermon, you shall find an humble Petition for the cherishing of poor Students, which if you be pleased to entertain with favour, as the last request of a dying man, nay as an intimation from the Man Christ, who died for us, I know not whereby you may more engage, not man, but the Lord himself to make good his promise to you, Mal. 3.10, 11, 12. to open the windows of heaven, and to pour upon you and the Land, blessings more than you can receive, and to rebuke the devourer for your sakes; so that all Nations shall call you blessed. That your care and endeavour may be, both in this, and all other services for the Church, to fulfil the will of the Lord Christ, and that this may be your reward, is, and shall be, the prayer of  
Your Honours humble servant in the Lord Christ, JOHN WHITE.   

THE Troubles of Jerusalem's RESTAURATION: OR, The Church's Reformation.  DAN. 9.15. 
The street shall be built again, and the wall even in the troublous Times.  
WHatsoever things were written aforehand, were written for our learning, saith the Apostle, Rom. 15.4. The Laws for our Direction: The Prophecies for Observation of their Accomplishment in answerable Events: The Promises for our Comfort and consociation: The Examples of Evil for Caution, of Good for Imitation: And lastly the Events, ordered by the Wisdom, and Providence of God, for Precedents and Patterns, representing our State and Condition, either What it is at Present, and why so, or what we are to Expect it may be hereafter. Upon this ground it is (Right Honourable) that I have made choice of this portion of Scripture, to the Church of the Jews then, a Prophecy of that which was shortly to be fulfilled, but to us, being long ago Accomplished, in the nature of an History, or Relation of what God did then for his people, and How, and When, setting before us, as in a Type, the state and condition of our own Church at present, both what it Is, and what God is about to do amongst Us, as will easily appear by Paralleling the particulars of the One with the other.  
For, first, that Church of the jews was then, and had full Seventy years, been held in Captivity and bondage, under the Babylonian Monarchy: Our Church had been fare longer oppressed, under a more heavy yoke of the spiritual Babylon, the Mother of Fornications.  
Secondly, during that Bondage, the Church of the jews was deprived of all God's Ordinances, as with much bitterness themselves complain, Psal. 74.9. We see not our signs, there is no more any Prophet, neither is there any amongst us that knoweth how long. Our condition, in this respect, was every way as sad and miserable as theirs, we had indeed amongst those that occupied the room of Seers; but those that should have been our Watchmen, were all Blind, sleeping, and loving to slumber, Shepherds that could not understand, looking all to their own way, every one to his gain from his quarter, as the Prophet Isaiah complains of the Priests of his time, Isa. 56.10.11.  
Thirdly, that yoke of the Babylonish-captivity was suddenly, and unexpectedly broken, and taken off from the necks of God's people, insomuch that those who were restored to liberty, scarce believed that which they enjoyed, but seemed to themselves like men that Dreamt, Psal. 126.1. Our deliverance from the Romish Bondage was no less sudden, no less unexpected, then theirs even in a Moment, that yoke was broken, and we were restored to liberty, to the admiration of all the Churches of Europe, who said, as the Heathen did of the jews; The Lord hath done great things for them, Psal. 126.2.  
Fourthly, that sudden and unexpected Change of the state of the jews, was wrought by the change of the Princes, God suddenly cutting off Belshazzar, who held them in Bondage, and raising up Cyrus in his room, whom he calls his Shepherd to perform all his pleasure, in building jerusalem, and laying the foundation of the Temple, Isa. 44.28. Our Change (as you all know) was in like manner brought to pass by taking away Queen MARY, who held us under the yoke of Antichrist, and placing Queen ELIZABETH, of blessed memory, in her Throne, to lay the foundation of his Temple, and set on foot the work of Reformation amongst us.  
Fifthly, immediately upon this glorious deliverance of the jews the foundation of the Temple was laid, Ezra, 3.16. And immediately after the breaking and taking off the yoke of Antichrist from our necks, howsoever other things needful for the perfecting of the work, were either Neglected, or Deferred; yet we must needs grant, that the foundation of the Lords house was presently laid, in the sound Doctrine of the Apostles and Prophets, upon which the Church is built, JESUS CHRIST himself being the chief Cornerstone, Ephes. 2.20.  
Sixthly, that work of perfecting the building of the Temple, of which the foundation was laid, was a long time, even for the space of 46 years, interrupted; so that the poor jews found no means to perfect the work which they had so happily begun: Our work, of this Church's Reformation, hath been interrupted now near twice 46 years, as the complaints of the faithful servants of Christ (manifested in their Books, and Remonstrances from time to time) and the several Informations given in unto yourselves, since your Sitting here, evidence to the whole world: Yea, so fare have our Master-builders been from bringing forth the head stone of this Work, that they have rather laboured to undermine, and demolish the foundation of sound Doctrine, already laid, by broaching and countenancing dangerous Errors, and Heresies, contrary thereunto, as you all know.  
Seventhly, those that hindered the jews in building their Temple were their Adversaries of the Nations that dwelled round about them, and amongst them Rebum the Chancellor, and Shimchai the Scribe with their Companions, backed by a party at the Court, which they hired to hinder this work, as they did, during all the reign of Cyrus, Ezra 4.5.7, 8.24. Now that the Nations round about us; Priests, and Jesuits, with all the rest of the Romish Agents, have been great hinderers of our work of Reformation, the world knows: I am sure the Chancellors, and Scribes, with their companions, have had a deep hand in this mischievous design, supported (as you all know) by an hired and engaged party in the Court of our Princes.  
Eightly, the policy used by the jews adversaries for the building of their Temple was the filling the Prince's heads with jealousy, that the jews were a dangerous people and, if the Temple, and City were built, apt to rise in Rebellion against the King, which might turn to his great damage, Ezra 4.13, 15, 16. And that Satan and his Instruments (as in all former ages, so at present) have made use of the same policy, to ●inder our work of a thorough Reformation is as clear as the light. And I wish, that jealousy were at this time so throughly removed out of men's heads, that they might no more fear that the Reformation of the Church, according to the Patterre laid down in God's word, will prove like Nchuchadnezzars stone, Dan. 2.27. a means to break all other Kingdoms (that is, as too many conceive) all civil Power and Government in pieces.  
Ninthly, while the building of the Temple was thus hindered, the poor jews were in great reproach, and affliction, Neh. 1.3. And we know during this long time of hindering our Reformation, not only such as pleaded for it, but as many as were true Israelites, and looked toward Zion, had not only their souls filled with the scorning of those that were at ease, and with the contempt of the Proud as the Psalmist speaks, Psal. 123.4. but were continually followed, and vexed with sharp Persecutions, insomuch that whosoever abstained from evil made himself a prey, as the Prophet complains it was in his time, Isa. 59.15.  
Tenthly, notwithstanding all the Malice, Power, Policy, and restless endeavours of the jews adversaries, yet the Temple was finished, and the Walls and Streets of jerusalem were built at last. Now howsoever we are not yet fully Parallel to them in this Particular; yet seeing the chiefest adversaries of this Reformation are already taken away, and seeing the work by the mighty power of God hath been thus fare carried on in your hand, it gives us great ground of hope that the same God, will in his own time, and way, perfect the work which he hath begun, and bring forth the headstone thereof with shooting, that we may cry Grace, Grace unto it, as he promiseth, Zach. 4 7.  
Lastly, the building of the Wall of jerusalem, and the street thereof fell out in troublous times: I may spare the labour of laying out the Parallel of our state to theirs in this Particular, Res ipsa loquitur, we (as you see) are forced to build with our Arms in our hands as they did, Neh. 4.17, 18.  
The consideration of these Particulars, setting before us in the state of the jews, briefly pointed at in these words, our own Condition every way answerable thereunto, as face answers face in the water, as Solomon speaks, Prov. 27.9. is of great use unto us, both to raise up our hearts to more heedful attention to those things which in this portion of Scripture seem to be spoken to us in their persons, and withal to move us to a more narrow search into the particulars in these words laid before us as nearly concerning ourselves.  
The truth is both upon that ground, and much more for the Wonders of that great Work, to the performance whereof God engageth himself in this Promise which we have before us, it concerns us in duty to inquire throughly, and observe, and search into every circumstance of this way of God, which when we have all done is yet fare above our reach. It is one end why God hath made his Works wonderful that they may be both Remembered, and sought out, of all that have pleasure therein, Psal. 111.2.4. And that this work, set before us in this Prophecy, may be worthily accounted amongst God's greatest wonders, is evident by the account that himself makes of it; first by representing it the Prophet Ezechiel, in a vision of a Field full of dried bones scattered all about, every bone out of his place, and suddenly, by a Word of the Prophet's mouth, coming together, with a noise, and shaking, every bone to his bone, and clothed as suddenly with Sinews, flesh, and skin; and by another word of his mouth, receiving breath and life, so that they stood on their feet an exceeding great army, which God himself calls a resurrection out of the Grave, Ezech. 37.7, 8, 10, 13. And secondly, by advancing it above the wonders which he wrought in bringing his people out of Egypt, as himself in express terms affirms, Jer. 16.15. It shall be no more said the Lord liveth, that brought up the Children of Israel out of Egypt, but the Lord liveth, that brought up the Children of Israel out of the land of the North. This was indeed a work so fare above all possibility, in man's eye, that the jews themselves concluded, Our bones are dried up, our hope is lost, we are cut off for our parts, Ezech. 37.1. A work in itself wonderful to Admiration, but made more wonderful by the Time, wherein it was wrought, a Troublous time, sufficient to hinder the most easy and likely work, much more to make a work in itself so Difficult and improbable, altogether Impossible in man's judgement.  
To come therefore to the nearer Examination of these words, we shall find in them three Particulars, worthy our serious consideration: First, the manner of Expression, implying an infallibility; Know (saith the Lord to the Prophet) and Understand; that is, be sure of it, and make account of it, as of a thing certain, that shall not fail, and afterwards: The street shall be built again and the wall, in the time expressed, after 7 weeks, that is (accounting every day for a year) after 49 years from the going out of the Decree. Secondly, we have represented unto us the Condition of the Time when it shall be built, a Troublous time (for the exact Period of the time, that it shall be accomplished after 49 years, it makes not much to our present occasion, unless it be to give farther assurance to the certainty of the Prophecy, that God limits it to a precise number of years, which none can do but he, which hath the times and seasons in his own hand) It is enough to our purpose to look upon it as a Troublous time. Thirdly, we have the work promised to be performed, the building of the Street, and Wall of jerusalem. The accomplishment of this Prophecy we have related, especially to the Book of Nehemiah. Of these three Particulars, as I have laid them out before you, in their order.  
The manner of the expression, considered in relation to the Work (the most difficult of all works) and the Time (the unfittest of all times) i● worthy our careful observation. Notwithstanding the impossibility of the work in man's judgement, and the impediments by the Troubles of the time, the Street, and Wall shall be built, yea they shall be built by such a time; Doubt not of it (saith God) but know this, be assured it shall be so. Thus God may speak, and thus he thinks it fit to express himself. So that upon this particular Instance we may observe in general that God's Promises even concerning things most Difficult, and Impossible things in Man's eye, are notwithstanding certain and Infallible.  
They are (saith the Apostle) all of them Yea and Amen, 2 Cor. 1.20. Yea and not Nay, as he explains it vers. 18. that is, True in the event and real performance, and Amen, that is, Stable and firm, as that Hebrew word signifies. This will evidently appear by instances. The greatest of all God's promises, was that of sending CHRIST into the world, to be borne of a Virgin, and to be made Immanuel, truly Man, and so GOD with us, this when God promiseth, Isa. 7.14. he prefixeth a Behold before it, Behold a Vigin shall conceive and bear a Son, which is a note not only of Admiration, but Confirmation too, as if God would represent it as a thing Present to be seen with our eyes, so Peremptorily doth he promise that wonder of wonders, which was as really performed in the fullness of time, Gal. 4.4. It was a strange and unlikely thing that Israel after so long and heavy a bondage under the Egyptians, should be wrested out of the hand of such a mighty Nation, that kept them under as their slaves, yet God not only promiseth it, but bids Abraham to make account of it as of a certain thing, know (saith he) of a surety that thy seed shall be a stranger in a land that is not theirs, and they shall afflict them 400 years and afterward they shall come out with great substance. Gen. 15.13, 14. It was not more serioussy promised then really performed, and that in the point of time limited by the Lord, The self same day it came to pass, that all the Hosts of the Lord went up out of the land of Egypt, saith Moses Exod. 12.41. It seemed so impossible at hang, that Abraham should have a Son by his wife Sarah, who had been all her life barren, and was now 90 years old, and her husband an hundred, and both their bodies dead as to the having of children, that Sarah laughs at the Promise. Gen. 18.12. and yet see how peremptorily God promiseth it. I will certainly return unto thee according to the time of life, and lo Sarah thy wife shall have a Son, ver. 10. And we know the Lord made it good. God promiseth to provide flesh for his people in the Wilderness, that they should eat their fill of it, for a month long, Numb. 11.19, 20. The people thought it was more than God could do as they spoke, Psal. 78.19, 20. and Moses was almost of their mind, as it appears by his objection of the impossibility of feeding six hundred thousand men, besides women and children, in a barren Wilderness that yielded no provision for the sustaining of man's life: yet we see it made good in the event, by the sending of innumerable multitudes of Quails, the most dainty of all flesh. Numb. 11.31. Many more instances might be brought, to evidence this truth, but these are sufficient. Let us see what grounds we have for it in Reason.  
First, that God hath sufficient ground to speak peremp torily of things to come, will be evident unto us if we consider, what hinders men that they cannot speak in that manner, or with like certainty concerning their own purposes.  
There be three things in men that may hinder the accomplishment of that which they intent,  
1. The man may die, and then all his thoughts and consequently his resolutions and purposes perish with him, Psal. 146.4. Now God we know lives for ever, from everlasting to everlasting he is God, Psal. 90.2. The earth may fail, and the heavens may be roled up as a garment, but God remains the same and his years fail not, Heb. 1.11. Whence the Apostle draws a strong ground of consolation to us in Christ's mediation, that it shall be effectual to us, because he lives for ever to make intercession for u●, Hev. 7.25.  
2. Though the man continue and live yet his mind and purpose may alter. Never had a man more full purpose to do any thing, than Esau had to kill his Brother jacob, Gen. 27.41. and this resolution continued with him 20 years, while jacob sojourned with Laban, as is evident by his gathering of four hundred men to come against him, when he heard of jacobs' return homewards, Gen. 32.6. Questionless to do that which jacob feared, with the sword to cut off him and his retinue: And yet when they meet together Esau instead of killing, sals to kissing, and embracing, and weeping over his Brother, Gen. 33.4. In this Balaam tells us God is not like man, Numb. 23.19, God is not as man that he should lie, neither the son of man that he should repent, that is he neither speaks that which hedoth not intent or purpose, nor puposeth that at present what he means to alter afterward. No, God is always of one mind, Job 23 13. and the thoughts of his heart stand throughout all ages, Psal. 33.11. Upon both these grounds the Lord concludes the safe condition of his people, I the Lord change not (he means neither in nature nor in purpose, I am still the same God and of the same mind) therefore ye sons of jacob are not consumed. Mal. 3.6.  
3. Men, who have no power in their hand, but what they receive from God, have many times by him such impediments cast in their way, as they are not able to remove or consequently to effect what they intended. Pharaoh may in his own heart resolve, I will pursue, I will overtake, I will divide the spoil, my lust shall be satisfied upon them, Exod. 15.9. But God puts a cloud between the Army of the Israelites, and the Egyptians, and takes of their chariot wheels, that they drive them with much ado, so that the Israelites recovered the further shore, before their Enemies could overtake them, who perished in the waters before their eyes. No such impediments can stand in God's way, who having all power in his own hand, doth whatsoever he pleaseth in Heaven and in Earth, in the Seas and in all deep places Psal. 135.6. And none can stay his hand, Dan. 4.35. No even the mountains shall become plains before him, Zech. 8.7. Hence it is, that, seeing Gods purposes and Acts are all one, he may speak of what he will do as if it were already done, for his will gives a being to those things that do not yet subsist which the Schoolmen call Esse Volitum, otherwise God should speak falsely when he calls things that are not as if they were. But men can speak no farther then of their intentions, because they have already a being in their hearts, so that they may truly say this, I intent or purpose to do, but if they speak of the event or effect, they must read St. james his limitation. If the Lord will, jam. 4.14. Because they know not what shall be no not to morrow.  
2ly, As God may speak certainly and infallibly of whatsoever he means to do, though in appearance, & in maus eye it seem never so improbable or impossible, so it beseems him to speak so, in point of honour, he must speak like a God as well as do like a God, I will open rivers in high places (saith God, Isa. 41.18, 19) and make the Wilderness a standing pool, and fruitful in pleasant and useful plants, that they may know that the hand of the Lord hath done this, ver. 20. And as the Lord manifests himself to be God by doing things beyond belief and above the power of any second cause, so doth he by speaking of impossible things to be done afterward. I will say unto the North give, and to the South keep not back, Isa. 43.6. and ver. 9 He challengeth all the world to speak as he speaks, that is to foretell certainly things to come, to say Unto the deep be dry and I will dry up thy Rivers, to say of Cyrus he shall perform all my pleasure etc. Isa. 44.27, 28. There is no question but the history of the Creation manifesteth the Lord to be God wherein we have him described speaking first, and doing afterwards, let there be light, a Firmament, Seas, Earth, etc. And it was so.  
3. In respect of us it was in a sort necessary that God should thus deliver hsi promises in express and peremptory terms, because they are the foundation of our faith, which must rest upon certain and immutable things, in which it is impossible for God to lie, that so we might have strong consolation, Heb. 6.18. How easily our Faith in the apprehension of God's promises may be staggered, especially in times of trial, appears in the example of the Prophet David, who finding himself compassed with the sorrows of death, so that the pains of hell got hold upon him, acknowledgeth that in that perplexed condition he was ready to conclude that all men were liars Psal. 116.3.11. He means perhaps the Prophets, who from Gods own mouth had assured him of the Kingdom. And the Psalmist, Psal. 77.8. in express terms questions, not only the mercies of God, but his promises also. It is therefore necessary in respect of the weakness of our Faith in God's Promises, and our proneness to question the truth of them, that they should be delivered by God in certain and full and clear expressions.  
Use 1. If then Gods Promises be so certain and infallible in themselves, and so represented and delivered unto us by God himself, how is it that we give so little credit to them? That the words and engagements of men, that deceive and are deceived, are esteemed above them? An Epigrammatist of our own, had rather take King james his word then St. JAMES the Apostles.  
Qui petit accipiet Iacobus Apostolus inquit  
O si Jacobus Rex mihi dicat idem.  
Whether that were his intention I know not, but I am sure he there expresseth, not only his own thoughts, but the opinion of men in general. For who sees not but that those who will be contented to trust men upon their bands, with hundreds and thousands if need be are like the Ruler, Luke 18.22, 23. who, when Christ himself tells him that if he will part with his estate, for the relieving of his poor servants, he shall have treasure in Heaven, as he then so men now refuse the assurance, and departed with sad countenances. The best assurance that men can have for the enjoying of the Manors or Lands, which they purchase of other men, is but an evidence under the hands and seals of mortal men, and yet upon such assurance men lay out and part with large sums of Money sometimes with all they have, notwithstanding the possessions when they have them are of an uncertain and changeable condition, and often wrested our of their hands by fraud or violence: But where are the men that will take our Saviour's word, Luke 18.29, 30. that if they make loss of any thing for the Kingdom of God, they shall receive manifold more in this present time, and in the world to come life everlasting, and upon that assurance adventure their whole estates? Where are they that will take salomon's word, that if they cast their bread upon the waters, after many days they shall find it, Eccles. 11.1. Or, that God will repay us, whatsoever we lay out upon his poor servants, Prov. 19.17. Or the Prophet Isaiah's promise, that he that deviseth liberal things shall stand, (that is) secure his estate by liberal things, Isa. 32.8? And yet these are not the words of men, but the Promises of the God of truth, more firm than the earth itself. The Apostle tells us that Godliness hath the promises of this life, and of that which is to come, 1 Tim. 4.8. Now seeing we are so greedy of gain. why do we not follow after this gainful way of godliness which brings so large and lasting a reward, assured by the word of God himself? Nay why upon the same assurance doewe not lay hold of Eternal life? What do we grasping after the world, when we have assurance of heaven, a Kingdom that cannot be moved, by the firmest of all God's promises in which it is impossible for him to lie?  
Consider (I beseech you) and let us weigh well what we do, and take notice. First, of the great wrong and dishonour we offer to God himself: Secondly, of the evils that we bring, and that deservedly upon our own souls. We dishonour God  
1. In that we receive not his Testimony, for what we believe not, that, in effect, we deny, and by consequence make him a liar, 1 joh. 5.10. He that believeth not God hath made him a liar: as he that believes on the contrary, sets to his seal that God is true, joh. 13.33. Herein we do in effect cross the main end for which we came into the world, and for which God hath endued us with wisdom and understanding above the beasts of the field, that being true of every man, which our Saviour affirms of himself; for this cause came I into the world, that I should bear witness to the Truth, joh. 18.36. Men will indeed beapt to beguile themselves and others too, in professing that they receive God's testimony in all that he speaks, but the Apostle tells us that there is a denial in Works, as well as in Words, Tit. 1.16. And to speak truth denial in Deeds is the strongest denial, and manifests our affirming in words to be mere Hypocrisy, as the Psalmist justifies it against the Israelites in the Wilderness, that though they remembered that God was their rock, and the high God their Redeemer, yet they flattered him with their mouth and lied unto him with their tongue. Psal. 78.35, 36. and proves by their works, because they still went on in tempting and provoking God, and limiting the Holy one of Israel, ver. 40.41.  
2. It is the greater wrong and dishonour to God not to receive his Testimony. First because God hath so fare condescended to our weakness, as to engage himself unto us so many ways, being notwithstanding debtor to no man, bestowing whatsoever he gives freely out of mere Grace. We account it a wrong to a friend to require a bond of him for the assuring of a free gift. But God hath been content to abase himself so fare to us, as to engage himself unto us by his Word, to confirm his Word by an Oath, and to ratify both by the seals of his Covenant. That after the manifesting of so much tender respect to us, and condiscending so fare to our weakness, and affording such firm footing for our Faith, God should not have so much credit with us as to be believed upon his Word, his Oath, his Seal, is such a dishonour to the God of Truth, as we would be ashamed to offer to a mortal man. Especially if we consider in the next place that God hath never given us cause to distrust him, he never failed us in any one Promise, wherein he hath engaged himself unto us.  
Thirdly, it is yet the greater wrong to God if we consider by whom it is offered. Nothing so fare kindled Gods wrath as the provoking of his sons and daughters, Deut. 32.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, What thou my son (said julius Cesar to Brutus) when he saw him amongst the rest of the conspirators come to stab him: There cannot be a greater wrong to a master than not to be trusted by his own servants; much greater is the injury when a Father can have no credit from his own children. How is it possible then that God should bear it at the hands of those that call him Father, and desire to be known by the name of his children; that great dishonour of slighting his Promises, and in their lives and conversations declaring to the world that they make more account of men's assurance than they do of them?  
Secondly, as the Lord (for whose glory we are created) is wronged by our unbelief in not resting upon his Promises; so it falls out (as usually it doth in all like cases) that we infinitely thereby prejudice ourselves many ways.  
1. By this means we deprive ourselves of all true grounds of comfort, which might support us in time of trial. It was God's Word which quickened David in time of his affliction, Psal. 119.50. It was God's Word on which he depended, Psal. 130.5. When he poured out his complaint before God, out of the depths, that is, in floods of distresses that overwhelmed him. For as for any other means to establish our hearts and bear up our spirits in times of inward distresses, or outward afflictions, we shall find ourselves forced to take up David's complaint I looked for comforters but I found none, Psal. 69.20. and Psal. 142.4. I looked on my right hand and there was no man would know me, refuge failed me. And as for God's promises, whence only the ground of true comfort ariseth, with what cold hearts must we needs either apply them to our own souls, or urge them and press them upon God in our prayers, when our own consciences tell us, that these are the truths of God which we have cast by, as matters of which we never made any great account? Surely God can return us no other answer to such suits, than he gives his people, judg. 10.14. Go cry unto the gods whom you have chosen, let them deliver you in the time of your tribulation. Cry to your Lands, to your Treasures, to your Friends in whom you have confided; what have you to do with my promises which you never believed nor regarded? This is and will be a sad condition into which our unbelief will cast us when it will be too late to help it.  
2. ly This want of staying on God's promises wonderfully deads' our hearts unto all duties of God's service, unto which we are in an especial manner encouraged, because we know that our labour is not in vain in the Lord, 1 Cor. 15.58. And the Psalmist professeth the hope of Salvation from God, was it that encouraged him to do God's commandments, Psal. 119.166. As on the other-side, those that exported nothing from God, desire to have nothing to do with his service, job 21.15.  
3.ly The want of this Faith by which we embrace Gods promises, utterly cuts off all hope of eternal life, which nothing but Faith in God's promises can lay hold off: And to be shut of that hope, leaves unto a man nothing but a certain looking for of judgement and fiery indignation which shall devour the adversaries, Heb. 10.27.  
4. Lastly, in the mean time this want of Faith in the promises, leaves the heart of a man full of distractions and unquietness thereby: so that one becomes uneven in all his ways, unsettled in all his thoughts, raised up, and cast down with contrary hopes and fears, as the outward things of this life, subject to continual changes, ebb and flow from day to day; whereof we have too many evidences in these times of trouble, wherein men fall on, and off, as their vain hopes and fears carry them on to one party, or drive to the other, to the shipwreck of their own consciences, and (as much as in them lies) the betraying of the cause of Christ and of his Church, and to their shame, discovering to the world that they were never yet settled upon any firm foundation, whereas one that hath built his Faith upon God's promise, is like a Ship moared by her anchors, in a safe harbour, from whence the ebbs and floods of the sea cannot remove her.  
2. Use. Let me therefore earnestly beseech you (right honourable and beloved) by the mercies of God, to labour above all things to strengthen Faith, having such a firm foundation to build it on; not cunningly devised fables as the Apostle calls them, 2 Pet. 12.16. not the word of men who may deceive and be deceived, but a faithful word; Tit. 1.29. A sure word, 2. Pet. 1.29. The word of the God of truth who cannot lie, a word more firm than the foundation of the earth, settled for ever in heaven, Psal. 119.89. We have great reason to be earnest and serious in labouring, with all our power, to attain to this firmness of Faith, not only because otherwise we despise this great mercy and compassion of God towards us, in condescending to our weakness, and abasing himself to be engaged to us by his word, his oath, and his seals; but more especially upon these sore weighty and important considerations.  
1. Of all other graces, Faith is most necessary and useful unto us every way.  
1. We thereby bring unto God the greatest glory by it setting to our seal that God is true, joh. 3.33. As Abraham is said to give glory to God when he staggered not at the promise of God through unbelief, but was strong in Faith, Rom. 4.20. Indeed there is no more mentioned in that place, but that he believed, and thereby Sealed to the power of God, being fully persuaded that he which had promised was able to do it, ver. 21. But without believing his faithfulness and truth with all neither had he any sound comfort, nor God his due honour by believing, wherefore it expressly testified of Sarah, that she believed that he was faithful that had promised, Heb. 11.11.  
2. ly To us is Faith of such necessity, that without it we were dead spiritually, it is that which unites us unto Christ the fountain of life in whom we live as the Apostle testifieth of himself: I live (saith he) yet not I, but Christ liveth in me, and the life which I now live in the flesh, I live by Faith of the Son of God, Gal. 2.20. So that without Faith we are without Christ who is our life, Col. 3.4. Again, it is Faith that quickens all our endeavours and sweetens all our labours in God's service, knowing that in due season we shall reap if we faint not, Gal, 6.9. Thirdly it is Faith by which both our persons and services are accepted. By Faith Abel offered a more acceptable sacrifice than Cain, by which he obtained witness that he was righteous, Heb. 12.4. Fourthly, it is Faith that holds up our spirits in afflictions. I had fainted (saith David) unless I had believed to see the goodness of God in the land of the living, Psal. 27.13. Whence he professeth that God's word the ground of our Faith, was all the comfort which he had in his afflictions, Psal. 119.50. Fifthly, Faith only enables us to withstand all terrors. By Faith Moses his parents feared not the King's commandment, Heb. 11.23. And by the same power of Faith, the three Children feared neither King Nebuchadnezars angry countenance, nor his threatening words, nor his preparations of the flames of fire to torment them; no not so fare as to take time to consider what to answer in so dangerous a case, Dan. 3.17. Lastly, it is Faith that supplies us with strong consolations, Heb. 6.18. So that the Apostle tells us, that being justified by Faith as we have peace with God; so we not only bear tribulations patiently, but in the midst of them rejoice in the hope of the glory of God, Rom. 5.3.  
Secondly, as Faith of all Graces is most necessary and useful, so is it of all others the hardest to be obtained, and that in divers respects.  
For, first, there is nothing in Nature that can help us to the attaining of Faith. Sense cannot help us, for the objects of Faith are things that are not seen, Heb. 11.1. That is, things that are above Sense, things that are in the nature of them spiritual, 2. Cor. 4.18. Whereas Sense apprehends only things that are gross and earthly, and things whereof many have no present being, but are in hope, and expectation only. Much less can Reason help Faith, seeing that takes all her grounds from Sense: Wherefore Abraham, that he might wax strong in Faith, silenced Reason, which would have furnished him with arguments against the promise of having a son by Sarah; for the Apostle tells us, that he considered not (that is, did not so much admit into debate, reasons drawn from) the deadness of his own body, and of Sarah's womb, Rom. 4.19. No, Sense and Reason are so fare from helping Faith, that they are the most dangerous, of all other meres, to hinder it, or overthrow it where it is. When David judged by Sense of God's ways and dispensations, which represented unto him the prosperous condition of the wicked, and his own afflictions every morning; it so shaken his Faith, that he had almost slipped, and was upon the point of condemning his own ways, and the state of the Godly too, as himself acknowledgeth, Psal. 73.2.13.15. And when Sarah began by Reason to examine the promise of having a Child, at 90. years old, she was so fare from believing it, that she laughed at it, Gen. 18.11. And as long as Moses makes use of his reason to weigh God's promise of feeding six hundred thousand men, besides women and children, with flesh, in the Wilderness for a month together; we see how hardly he is brought to believe it, Num. 11.21, 22, 23. It must therefore be concluded that seeing neither Sense nor Reason, nor consequently any thing in Nature can bring any help to Faith; nay rather are the strongest means to oppose and hinder it: it must needs be a difficult work (as being both above and contrary to Nature) to obtain it.  
A second difficulty in obtaining Faith, is the consideration of those great and wonderful things which it apprehends and believes, That the Holy Lord, who hates all the workers of iniquity, as David testifies of him, Psal. 5.3. and will by no means pardon the guilty, as himself professeth, Exod. 34.3. should notwithstanding, from all Eternity, look upon men wholly defiled with sin, with so much tenderness of compassion, as to choose out of them a people for himself; and, out of his own goodness, and free Grace, give his own Son, his delight from all eternity, to be a ransom for their souls, cause him, who accounted it no robbery to be equal with God himself, to abase himself so low, as to take upon him the nature of man, with the infirmities thereof; and be found amongst men in the form of a servant, to humble him to the accursed death of the Cross; to bruise him, who knew no sin, laying upon him the iniquities of us all to heal us by his stripes; and not only to purchase unto us the free pardon of all our sins, but to accept us in his Righteousness, as righteous and holy before him; yea to take us as his own children, to bestow on us the inheritance of everlasting glory, and to make us joynt-heires with Christ, Rom. 8.17. And lastly, to raise up these bodies of ours; perhaps devoured by fishes, or wild-beasts, or consumed into ashes in flames of fire, or at least turned into and mixed with the dust of the earth, the very same individual body, job 19.26.27. and of Natural bodies to make them Spiritual, of Corruptible to make them Incorruptible, and immortal, as the Apostle speaks, 1. Cor. 15.42.44.53. These are things in themselves so fare beyond all apprehension and admiration; wonders upon wonders, that if Faith were not a Supernatural work, an effect of the Almighty power of the spirit of God working in us, they were impossible to be believed, that it is no marvel though they were rejected of the wisest amongst men, and accounted foolishness, 1. Cor. 1.23.  
A third consideration which should move us above all things, to labour with all our power to settle and establish our Faith, is this, That above all other Graces Satan bends all his power and policies against it, either to shake, or overthrow it. It was the Faith of our first Parents that Satan first assailed in Paradise, Yea (saith he) hath God said, and afterwards ye shall not surely die, Gen. 3.1.4. In his encountering with our Saviour Christ, he first assaulted his Faith, which he attempts two contrary ways, First, to distrust where he had a promise; and Secondly, to believe without a promise, as appears by our Saviour's answer to both his first temptations, Matt. 4.4.7. And it was Peter's Faith that Satan aimed at, when he desired to sift him, as appears by our Saviour's promise to pray that his Faith might not fail, Luke 22.31.32. implying that it was his Faith, against which Satan would bend all his strength, as we see he did, when he shaken it so sore, that he thrice denied and forswore his Master. Questionless Satan both knows his own advantages, and improves them to the uttermost. Now he is not ignorant, that if he can overthrow our Faith, he destroys our life, separate us from Christ and from God himself; from whom we depart by unbelief, Heb. 3.12. which is therefore the most dangerous of all sins; and indeed a means to let in all the rest, Pride, covetousness, Selfseeking, Rebellion, and what not: Besides he well knows, that Nature yields him not stronger helps against any Grace, than it doth against Faith; which (as we have already intimated) both Reason and Sense (the guides of our natural life) oppose.  
It concerns us therefore nearly, to use all diligence, both to get and strengthen Faith, so useful every way, so hard to be gained, and strongly assaulted. The Apostle therefore exhorts us to follow after Faith, 1. Tim. 6.11. and to have it always about us as the chief part of our spiritual Armour, Eph. 6.16. Above all (saith he) take the shield of Faith, whereby you shall be able to quench the fiery darts of the wicked. A strange expression, that a shield should quench fire, unless perhaps he allude to the Hebrew name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a shield or buckler, coming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to cool. Solomon exhorts us to get wisdom with all our getting, Prov. 4.7. to search for it as silver, and for hid treasure; Prov. 2.4. And, when we have gotten it, not to forget it, nor forsake it, Prov. 4.5.6. Now Faith is not the least part of true wisdom, which makes us wise unto Salvation. To get and hold fast this Faith, we must have an especial regard unto two things,  
First, We must be sure to build our Faith upon a firm foundation, which can be none other than the faithful word of God, as the Apostle calls it, Tit. 1.9. established to all generations, Psal. 119.90. Upon which David builds all his Hope, Psal. 130.5. I wait for the Lord (saith he) my soul doth wait; and in his word do I hope: And, Psal. 119.114. Thou art my hiding place, and my shield: I hope in thy word. Now this Word, must be a clear Word, and a full Word: It must be a clear Word, where the promise is laid down in plain and express terms; such as are all, or the most part of the promises of eternal life and salvation by Christ, and divers others: As for those that are delivered in more dark and obscure expressions, and such as are capable of divers constructions, though they may be of good use; yet Faith hath no firm resting on them, unless they be cleared unto us by other places that are plain and evident. And as it must be a clear Word that our Faith must rest on, so must it be a full Word, the promise taken with all the circumstances and conditions annexed thereunto. It was a clear Word which the Devil allegeth to our Saviour Christ, Matt. 4.6. out of Psal. 91.11.12. That God gives his Angel's charge over his children, to keep them that they dash not their foot against a stone; but it was not a full Word, a clause that restrains the promise to men's ways was left out, now to cast himself down from the pinnacle of the Temple was not Christ's way: St. John tells us, If we confess our sins, he is faithful and just to forgive us our sins, 1. joh. 1.9. To make this a full Word, we must supply it with a clause out of Prov. 28.13. He that confesseth and forsaketh his sins shall find mercy: which too many omitting and neglecting, satisfy themselves with a bare and perfunctory confession of sin, without any endeavour to forsake it, or to subdue their corrupt fusts from whence it springs, remaining still under the dominion of sin, making provision for sin, to fulfil tthe lusts thereof, living in all manner of sensuality, and minding earthly things, to the scandal of Religion, and (without speedy repentance) the destruction of their own souls.  
Secondly, our care must be to keep our Faith in continual exercise, not only in times of temptation, but in times of peace, as soldiers exercise their Arms, before they come to encounter their enemies. It is recorded of that great Commander Philopaemon, that as he walked either alone, or with his friends, he used to view and consider the ground through which he passed, what advantages, or disadvantages it might minister to him or his enemies, if he should be there suddenly assailed, so that having considered before how he might best either free himself or annoy the assailants, he was easily able to avoid the danger when it came. Let us learn in this point wisdom of the children of this world, our enemies are more subtle, more powerful, more vigilant, their surprises more sudden and more dangerous, Be sober, be vigilant, because your adversary the Devil as a roaring Lion walks about, seeking whom he may devour, whom resist steadfast in the Faith, 1 Pet. 5.8.9. The means which the Apostle prescribeth against this powerful and dangerous enemy, is the steadfastness of our Faith, which we must not only have, but have always about us, laying up the Promises always in our hearts, and by meditation supposing dangers and temptations, before they come, to consider how they may be applied, and made use of, as the several emergent occasions shall require. The want of this providence in St. Peter left him naked, so that he was suddenly surprised, and shamefully foiled by Satan, before he could prepare himself for the encounter as is recorded, Luk. 22.57, 58, 60. which he might have prevented, if he had not been so securely and carelessly confident, ver. 33. but taken our Saviour's warning beforehand, ver. 31.34.  
Faith, thus grounded and exercised, must be held out as a shield against Satan's fiery darts in times of trial. David being sorely shaken by the observation of wicked men's prosperous estate, and his own afflictions, hath recourse to the Sanctuary where the word of God was laid up, and see how quietly he settles his heart thereby, Psal. 73.12.14.17.25.28. And Psal. 77. the Psalmist being tempted to question not only God's mercies but his Promises too, vers. 7, 8. is forced to have recourse to God's works, ver. 11, 12. (the supporters (as I may term them) of that Faith which is founded upon the Word for the quieting of his distempered thoughts. This is or should be the practice of all the godly, in all our wrestle with Satan and his instruments lest Faith take hold on the word; if yet it seem to waver add unto it experiments, either in ourselves, as David doth of his deliverance from the Lion and the Bear, 1 Sam. 17.37. when he was to sight with Goliath; or others, as David comforted himself by remembering Gods judgements of old, Psal. 119.52.  
This use of Faith the condition of the times wherein we live so full of trouble and confusion calls for at present, whether we look upon the state of the Church in general, or our own in Particular.  
In general we see the Prediction, Rev. 12.17. that the Dragon should make war with the Woman, (that is the Church) and the remnant of her seed which keep the Commandments of God, made good and fulfilled before our eyes, as not only the long continued wars in Germany, but the troubles over most parts of Europe, evidence it to the world. By which that man of Sin, the Incendiary thereof, hath so fare prevailed against the poor flock of CHRIST, that some of the most famous and eminent States who had set up the Kingdom of CHRIST amongst them, have hardly left unto them at this day the form or face of a Church. In the beholding of such sad spectacles, let us lay before us that Prophetical Promise, Dan. 2.44. That the Kingdom which God shall set up shall never be destroyed, nor left to other people, and that faithful and full assurance out of our Saviour's own mouth, that the gates of hell shall not prevail against it, Math. 16.18. That rather than fail the Woman (the Church he means) shall have wings to carry her out of the Dragon's reach, Revel. 12.13, 14. That the Wilderness shall nourish her, for a time, and times, and half a time, that if the Serpent cast out floods of water after her, to carry her away, the earth shall swallow up the flood, vers. 15.16. In brief, that God will arm and raise all the Creatures in heaven and earth for the defence of his Church. Add unto these, the Decree pronounced against the Beast and the false Prophet that deceived them that received the mark of the Beast they shall be taken and be cast alive into a Lake of fire burning with brimstone, Revel. 19.20. A thing not only decreed but done with God, though not yet executed in the sight of men, for the Angel cries mightily, with a strong voice, Babylon the great is fallen, is fallen, Revel. 18.2. The word is doubled, like Pharaohs dream, because the thing is established by God, and God will shortly bring it to pass, as joseph speaks to Pharaoh, Gen. 41.32. yea, I dare boldly say, that these present Troubles of the Church (which yet are but to purge out the Iniquity of jacob and take away the sin, Isa. 27.9.) are but preparations to that great work. And these are no vain Dreams but the true say of God, as the Angel tells john, Rev. 19.9.  
Yea but (you will say) what Promise have we concerning this Nation, and the Church of God therein? what may we believe the issue of our troubles shall be at last? To this I answer in general, two things:  
First, whatsoever our condition shall be (suppose it to the worst that we fear) yet if we have any zeal for God's honour, or any true love unto his Church, as members of that body, we should put on St. Paul's resolution, None of these move me (saith he) neither count I my life dear unto myself, so that I may finish my course with joy, etc. Act. 20.24. It was resolutely answered by the Roman Consuls, when they stood stiffly against the Law called Agraria (which caused so many commotions at sundry times in the Roman state) for the opposing whereof, their Predecessors, the Consuls of the former year, after the extirpation of their office, had been most unjustly Fined by the people; Se quoque damnari posse, & ipsos legem per ferre non posse: not regarding what became of themselves, so they might secure the State. I am sure the Prophets, think it a sufficient ground of comfort to support the hearts of God's children, under the heavy burden of the Babylonish captivity, that it should be well with the Church in time to come, although few of them lived to see that happy day?  
Secondly, although particular Persons, and States be not named, yet they are included, in those Promises made unto the Church in general, or to the jews in particular (considered as a Church) if we answer the Conditions, under which the Promise is made. If we harken to God, and walk in his ways, we have sufficient ground to assure ourselves of the fulfilling of those Promises to have our Enemies subdued, and the hand of God turned against our adversaries, Psal. 81.13, 14. If we Sanctify the holy Sabbath, and keep it from Profanation (the Lord under one especial duty of the Law includes all the rest) we may warrant, as assured by the word of God, the fulfilling of all those gracious Promises recorded, Jer. 17.24, 25, 26. For the things written afore-time, were written for us, that we through comfort of the Scriptures might have hope. Not to hold you long, look well upon your Covenant by which you have in as solemn a manner as may be, obliged yourselves, by lifting up your hands to the most high God, in the presence of men and Angels (which if you break, God will certainly recompense it on your heads, as he threatens to do in a like case, Ezech. 17.19.) consider it well, and make good your solemn engagements both for Public and private Reformation, and you may boldly challenge God to make good unto you, any Promise which he hath made unto his Church in his Word, in any age past. Labour for Zerubbabels' spirit in carrying on the Lords work, and you may assure yourselves of Zerubbabels' success, and the great Mountains that stand in your way shall become plains before you. Zech. 4.7.  
I add further that, if any thing may be concluded out of the course that God hath held with us hitherto, he hath so strangely interposed himself, and constantly stepped in between us and our utter ruin, at Keinton, at Brainford, at Newberry, at York, at Cheriton, at Naseby, (when we may truly say with David, 1 Sam. 20.3. There was but a step between us and death or utter destruction) hath so compassionately looked upon us in our low estate, as the Psalmist terms it, Psal. 136.23. and raised us up to a condition beyond our hopes and expectation, that we have great reason to hope, that he which hath begun will make an end, as himself speaks in another case, 1 Sam. 3.12. Indeed both Moses, Exod. 32.12. and joshua, cap. 7.7.9. press God with respect to his own honour, which would have been much blemished if God, who had so strangely brought his children out of Egypt, and over jerdan, should have suffered them to perish, either in the Wilderness or in the Land of Canaan. It is true, I grant, that when God hath called us to a work of thorough Reformation, if we mix our carnal policies, with his Counsels, and drive on our own ends, with more zeal than his: As God may, and will call them to account that do his work Negligently, or unfaithfully, so he justly may, not only deny them the honour of performing and accomplishing this service to him and to his Church, but may put off the perfecting of this glorious work of thorough Reformation for the present, and mix the accomplishing thereof, and the restoring of our peace with more bitterness than we have yet tasted.  
And particularly, I boldly affirm that every one, whose Conscience witnesseth unto him, that in singleness of heart he hath put to his hand, for the furthering and carrying on this work of Reformation, out of true zeal to God's honour, and the good of his Church, may assure himself, that though Israel be not gathered, yet he shall be glorious in the eyes of the Lord, and his God shall be his strength, as Christ speaks of himself, Isa. 49.5. As he dealt with David, whom though the Lord thought not fit to employ in the building of his Temple, yet his desire and purpose to have done it, was abundantly rewarded, 2 Sam. 7.11.12. Let us therefore up and be doing, and set forward for the raising on of this great work, with resolution as being assured both of the success and perfecting thereof at the last, and of the acceptance of our labours therein, and of our reward hereafter, what troubles soever we meet with in the way, of which I am to speak in the next place.  
This great Work, which in the promise which we have before us, God engageth himself to perform for his Church, he casteth into the unfittest, and in man's judgement the most unlikely of all Times, into Times of trouble, the reason whereof we shall consider by and by. In the mean while we may take notice, that it is usual with God to intermix some bitterness with his sweetest mercies. The Passeover itself must be eaten with bitter herbs, Exod. 12.8. More particularly, God usually mixeth troubles and afflictions with the Church's Reformation, so that we may lay this before us as a general rule.  It is usual with God to carry on the work of raising and restoring his Church in times of Trouble. 
The building of the Temple was indeed put off from David's troublesome Reign to the days of Solomon, a man of Peace (as his name imports) or of Rest as God terms him, 1 Chron. 22.9. in whose time God promiseth to give his people Peace and Quietness: But that is an unparallelled example, as it may be easily made good by instances of all times ancient and modern. The time of delivering Israel out of Egypt was not only a time of heavy bondage, but as Moses hastened on that work, that yoke was made heavier upon them, in so much, that, for anguish of spirit, and cruel bondage, they had no mind to hearken to God's message by Moses of their delivery Exod. 6.9. When God had by strong hand brought them out of the Land of Egypt, besides their forty years troublesome travail in the Wilderness, what troublesome and dangerous wars they were encumbered withal in the Land of Canaan, in their setting and planting there, is at large recorded in the book of joshua.  
In the planting of the Church under the Gospel, both the history of the Apostles Acts, and the records of the state of the Church, for the first three hundred years after CHRIST, testify to the World, what bitter Persecutions it endured, to the effusion of the blood of many hundreds of thousands of Men, Women, and Children, in all places where the Gospel was planted. Yea, the master-builders themselves, drunk as deep, or deeper, of that bitter cup of Afflictions, as any of the rest, as St. Paul testifies of himself at large, 2 Cor. 11.23, 24, 25. and is as fully witnessed of the rest, in Histories of undoubted verity.  
To come nearer to the times of the Waldenses, who near 500 years passed held out the light of the Gospel in those days of palpable darkness, which had overspread almost the face of the whole earth, when they began once to increase to a considerable number (as indeed in the space of a few years, there were reckoned near Eight hundred thousand, that embraced their Doctrine) the Records of those times, howsoever much corrupted by the adversaries, testify, what bloody Wars were raised up against them by the Pope, continuing near one hundred years, and ending almost in the utter extirpation of that holy seed.  
To speak nothing of those long and bloody wars, raised by the Emperor Sigismond through the instigation of that same man of sin, against the Reformers of the Churches in Bohemia which continued all the days of that worthy Commander john Zisca, and divers years after his decease, and to draw nearer to our own times: We know, that when Luther began the Reformation of the Church, the Pope and his dependants never left raising of troubles against him and his followers, till at length he had engaged the Germane Emperor CHARLES the sift, in a cruel war against the Duke of Saxony, and his party as most men know; And to speak truth, that Sword, which was then drawn, hath been hardly ever since sheathed, but to this day in one part of Europe or other, goes on bathing itself in blood, wherewith how much it hath been made drunken, we, aswell as our neighbours, feel to this day to our smart.  
There are Instances of Troubles raised by Satan and his instruments against the Church by those which are without, no less are those that are stirred up within the bowels of the Church, by false Brethren, who by speaking perverse things, to draw Disciples after them (as the Apostle tells us they shall do, Act. 20.30.) strike at the very foundation, on which the Church is built, the very doctrine of Truth. What divisions were raised thereby in the Churches, even in the Apostles own days, divers of their Epistles do sufficiently declare, and that Satan continued by the same policy, to divide the Church in sunder, and thereby to ruin it (as our Saviour tells us, That a Kingdom, or house divided cannot stand, Math. 12.25.) the records of the Primitive time, setting before us the Factions that infected the Church in those ages, and the Excommunications, Banishments, and other Persecutions, which ensued thereupon, make it evident enough to all that will take the pains to look into the Histories of those times.  
Neither do these troubles, howsoever raised by the practice of Satan, fall upon the Church, without the foreknowledge, and both Permission, and direction of God himself. Our Saviour tells his Disciples in express terms, that he came not to send Peace on earth, but a Sword, Mat. 10.34, 35. Not that this is an effect, but a consequent of the Gospel. The Gospel is in itself a message of glad tidings of Peace, Rom. 10.15. Eph. 6.15. But is of Peace between God and Man, Luk. 2.14. Rom. 5.1. Yea, and between man and man amongst as many as receive it, as the Prophet foretells, that amongst those that are under Christ's government, the Wolf and the Lamb shall dwell together, Isa. 11.6. all enmity shall be taken away, so that none shall destroy in his Holy Mountain, Isa. 65.25. And a Gospel to settle Peace in men's consciences, but not in the World. In me you shall have Peace (saith our Saviour) in the World you shall have affliction, joh. 3.33.  
To search into the Reasons of this truth; if we look upon second cause it is easy to conclude, that it can be no otherwise, unless Satan, and such as bear his Image, and do his Will, should change their Nature. For (besides the contrariety in the Natures of the children of Light and of Darkness, whereof one is Abomination to the other, Prov. 29.27. and consequently like contraries they must needs destroy one another): The establishing of Christ's Kingdom in the Church, is the overthrowing of the Devil's Kingdom in the World, as many subjects as CHRIST gains, so many the Devil loseth. Our Saviour tells us, Luke 10.18. That when the Gospel was Preached, it brought down Satan from Heaven like lightning. No marvel then if Satan to save his own Kingdom, labour to hinder the planting of the Church, and as little marvel if his servants join with him therein, as for other reasons so especially because the Gospel which the Church embraceth, discredits and condemns all their ways, restrains their Lusts, and cuts off all their hopes, sentencing them to hell, to be made the subjects of God's wrath to all Eternity.  
But it yields little comfort to the Godly, or Honour to God, to look upon the Church's troubles, as the effects of Satan's and his children's malice, unless we raise up our thoughts higher, to look; not only upon the rod but withal on him that hath apppointed it, Mich. 6.9. To consider his faithfulness in raising troubles and afflictions, which quieted David's heart, Psal. 119.75. I know that thou in faithfulness hast afflicted me. His compassion even when he causeth grief, Lam. 3.32. his wonderful wisdom and Power in being good unto those that love him out of evil, Rom. 8.28. That by the consideration of God's righteousness in all his ways, we may gather comfort to ourselves, in the troubles raised up against God's Church by wicked men, we must first therefore settle this position firmly in our hearts, that the Devil and his instruments are but vassals to execute what he hath decreed to be done, as St. Peter testifies concerning Christ's sufferings, that he was delivered although by the treachery of judas, yet withal by the determinate council and foreknowledge of God, Act. 2.23. and all the Apostles witness that Herod, Pilate, the Gentiles, and people of Israel which were gathered together against Christ, were but God's Executioners to do whatsoever his hand and his Council had determined to be done, Act. 4.18. Now we know that God (who is Righteous in all his ways and holy in all his works, Psal. 145.17) Order all things for his own ends, which are his own glory, and (that which is never severed from it) the God of his people. Let us then draw the Reasons of this truth which we have before us from the relations which the troubles raised against the Church in the time of the planting or Reforming thereof, have unto those two main ends at which God principally aims his own glory and his Churches good.  
And first God's honour is much advanced by the troubles raised by Satan and his Agents to hinder the Church's Reformation, three ways.  
1. God is much honoured, by making it evident to to the World, that the work of the Church's Reformation is his own Act. As joseph makes his brethren understand that, in selling him to the Midianites, they were but God's instruments to bring him into Egypt because there came so much good out of that wherein they intended nothing but evil. Gen. 45.7. and 50.20. And David foretelling that great work of making Christ the head stone of the corner, proves it to be Gods doing & a work of admiration, because the bvilders had cast him aside, Psal. 118.23, 24. All effects must have some cause, by the power and Virtue whereof they are produced, wherefore when there appears no second cause in the bringing forth of any effect, it must be ascribed to him that works, without, or above, or against all causes, as pleaseth himself. When the Wilderness (which by nature brings forth nothing but bushes and shrubbs) is stored with pleasant fruitful and useful plants, it is that men may see and know, and understand together that the Lord hath done this, Isa. 41.18, 19, 20.  
So when men (by whose counsels and endeavours ordinarily things are effected) intent any thing, and the event falls out contrary to what they purposed, it must be concluded, that when the heart of man deviseth his way, yet it is God that directeth his steps, Prov. 16.9. Thus that it may appear the restoring of the Church is Gods own Work, he suffers Satan and his wicked instruments to oppose and hinder it what they can that the effecting of that Work without and against men's intentions may be ascribed to God alone.  
2. ly As the carrying on of the Church's Reformation in Troublous times discovers it to be God's Work, so it manifests it to be the Work of his Almighty power, when his enemies having armed themselves against him with all their strength are overmastered by him. Now I know (saith jethro) that the Lord is greater than all Gods for in the thing wherein they dealt proudly he was above them. Exod. 18.11. When Nebuchadnezar saw that with all his power, and with the help of his fiery furnace, he was not able to hurt so much as an heir of the heads of the three children, it moved him not only to Astonishment at the present, but withal to pass a decree for the honouring of that Almighty God, whom those menserved. Neither doth this way of Gods, in restoring his Church in Troublous times more manifest his power then it doth his goodness in drawing Good out of Evil, and his wisdom in serving himself of the Counsels and endeavours of his Enemies, and turning all their cross ways to meet in the furthering of his own ends as he did Satan's practice in crucifying our Saviour, to the accomplishing of the Work of man's Salvation, which Satan laboured to overthrow.  
Thirdly, God is highly honoured by the Church's troubles, when his children thereby discover their sincere love to Christ and his truth, when they choose him in the midst of all outward discouragements. When Moses chose afflictions with the people of God rather than the honour to be accounted the Son of Pharaohs daughter, he testified, that he esteemed the Reproach of Christ greater than the Treasures of Egypt. Heb. 11.24, 25, 26. And when jobs sincerity being questioned by Satan, God delivered him over to be exorcised by the Devil under so many bitter afflictions in the midst whereof his heart still rested on God, in whom he resolved to trust I though he should slay him, job 13.15. Those afflictions of his were but as so many windows (as an ancient Father calls them) through which the World might look into the uprightness of his heart and true love unto God, from which no afflictions could move him. It was an honourable testimony given of Christ by john Lambert that holy Martyr, as due unto Christ, when in the midst of the flames of fire he lifted up his hands clapping them together over his head, and cried out with a loud voice, None but Christ, None but Christ.  
How the troubles which accompany the Church's Reformation, serve to the advantages of God's honour we have seen: We shall find them no less Beneficial to his Church, and that sundry ways:  
First therefore, by these Troubles which fall in with the first Planting or Reforming of the Church, God's people are prepared to Endure hardness, as good soldiers of JESUS CHRIST, which St. Paul in the person of Timothy, exhorts us unto, 2 Tim. 2.3. It is true, that warnings beforehand are of use to prepare men for sufferings, to which purpose our Saviour exhorts his followers, to take up the Cross, Math. 16.24. and St. Paul foretells his, that they must through many afflictions enter into the Kingdom of God, Act. 14.22. But this Dream of an outward, glorious, and Peaceable estate, under Christ's government, so fills the heads, not only of the Papists (who reckon it among the marks of the true Church) and of the jews, who despised Christ because they saw no form or Beauty, (that is, no outward Pomp or Glory) in him, Isa. 53.2, 3. (an error, that possessed the very Apostles themselves so fare, that, both the sons of Zebedee sued for places of honourable preferment in CHRIST's Kingdom, Math. 20.20, 21. And all the rest of them, disputed the Point, Who amongst them should be greatest, Mark. 9.34.) But generally, is so rooted in the hearts of all men, that unless experience of Troubles in their first entrance under Christ's government, taught them the contrary, admonitions would be of little force, to awaken men out of that Dream: Wherein if they should be confirmed, by a Peaceable and quiet settling of the Church at the first, it would endanger men's Apostasy afterward, when they should find the course of a Christian life, full of Troubles and Persecution, so fare unanswerable to that which their Peaceable entrance, in taking up the yoke of CHRIST, seemed to promise, as appears both by the falling away, of such as are resembled by the Stony ground, Math. 13.22. And by David's danger of condemning his own ways, upon the same ground, Psal. 73.13, 14. So that troublesome beginnings of the Church's Reformation, are a great means of preferving men from Apostasy afterwards, or at least from great discouragements in the course of a Christian life.  
Secondly, the troublesome settling of the Church, warning men to expect troubles afterwards, makes them by that expectation acquainted with Evils before they come, which much abates the fear of them when they happen. julius Caesar in his wars in France, was wont to tell his Soldiers, strange things of the great Power wherewith the Enemy came against them, whereof they having knowledge beforehand, and, when they came to the encounter, finding their forces no more (or usually fare less) than they expected, they despised the danger, and fought with incredible resolution. Troubles and afflictions are formidable to men a fare off, the more we are acquainted with them, the less cause we see to fear them. So that the acquainting of the Church with Troubles in the beginning, arms the godly with resolution against them, and by expectation makes them familiar unto them, that they bear them with incredible patience, when they come. St. Paul, warned by the Holy Ghost, that he was to expect Bonds and afflictions in every City, grows so resolute, that he despiseth his own life, Act. 20.23, 24.  
Thirdly, such Troubles, although they are unpleasant to the flesh, are very available to put the Spirit in a right frame, moving us to retire nearer to God, to hid under the shadow of his wings as in a place of security, Psal. 91.2, 3. David's afflictions every morning, made him find, that it was good for him to draw near unto God, Psal. 73.28. Again it makes us to look more carefully (as David professeth he did) to our ways, Psal. 119.67. Before I was afflicted I went astray, but now I have kept thy word) as well that we may cut off occasion from those that watch for our halting, as that we may farther interest God in our Protection; and lastly, if we suffer, may have the comfort, that we suffer for well-doing, 1 Pet. 3.17. Again, it unites the godly more in love, and communion, and fellowship one with another: as the Shepherd's Dog drives the scattered sheep together. When the bands of the wicked had rob David, in the next verse save one, he joins to the company of those that feared God, Psal. 119.61.63. It awakens faith, quickens to Prayer, Psal. 116.3, 4. exerciseth patience, and raiseth up our hearts to look after those things that are spiritual and eternal, 2 Cor. 14.16, 17.  
A fourth benefit, which the troubles accompanying the Church's reformation bring unto the godly, is the testimony of their conscience, that they cleave to Christ in sincerity and truth, and submit to him for no outward respects. As it proved Jobs sincerity, when he professed his resolution to depend on God, though he should kill him, Job 13.15. and comforts himself with the hope of a glorious resurrection, wherein he should see the face of God with joy, whatsoever became of him and his outward condition at present, Chap. 19.26, 27. The very light of nature taught Heathen men, that the services which they performed to their gods, with peril and hazard to themselves, were best accepted of them: The Family of the Fabii had a solemn universary sacrifice to be offered, by one of that Family, on the hill called Quirinalis. Now, when the Gauls sacked and burnt Rome, and besieged the Capitol, so that there was no coming to that hill, but by marching through the enemy's camp, one Caius Fabius Dorso attired as a Priest, with his sacrifice, and other necessaries in his hand, marcheth through the midst of the enemies, astonished at his resolution, offers the sacrifice, and returns in safety, satis sperans (saith the Historian) propitios esse deos quorum cultum ne mortis quidem metuprohibitus intermisisset. That which he hoped, upon uncertain and false grounds, we have reason to believe, upon undoubted evidence of the word of truth; whence the Church urgeth this, before God, as an undoubted evidence of the sincerity of their hearts towards him, that they had not forsaken him, though he had broken them in the place of dragons, and covered them with the shadow of death, Ps. 44.18, 19  
A fifth benefit which the Church receives by these troubles in the Church's reformation, is the strengthening of their faith, which, though it be grounded on God's Word, which assures them that he will be their hiding place, and their shield, Psal. 119.114. yet is wonderfully supported by experiments, which beget hope, Rom. 5.4. whereof the godly make special use upon all occasions, as Psal. 44.1. and 77.11, 12. Now there can be no greater experiment of God's Almighty power, and readiness to support his Church, than the erecting of Christ's Kingdom, in the midst of his enemies, Psal. 110.2. yea, in the midst of their tumultuous and violent oppositions, Psal. 21.2. Questionless, if all Satan's power cannot hinder the erecting of Christ's Kingdom, much less shall it overthrow it, when it is established, as our Saviour hath promised, that the gates of hell (that is, all the power of the Prince of darkness) shall not prevail against it, Mat. 16.18.  
A sixth benefit that accrues to the Church, by these troubles, in the reformation thereof, is the doubling of their comfort, after the victory, which is much sweetened by the difficulty in obtaining it. When the Saints under the conduct of Michael, (which is Christ) and by his power, had driven the Dragon out of heaven, see what joy there is after that glorious conquest, Rev. 12.10. Now is come salvation, and strength, and the Kingdom of our God, etc.  
Lastly, the more brunts we endure for Christ, and the service of his Church, the greater is our reward hereafter, these light afflictions work for us a far more exceeding, and eternal weight of glory, 2 Cor. 4.17. Wherefore all those glorious promises made to the Churches, Rev. 2.7.11.17.26. and 3.5.12.21. are made under the condition of overcoming.  
These reasons only weighed, are sufficient to settle the heart of any godly man, when it appears, that though the Church's troubles are raised by Satan's malice, and his instruments, yet they are so ordered, by the wisdom and goodness of God, that he hath much honour, and the Church so many large benefits thereby.  
The consideration of these ways of God's providence, in ordering the affairs of his Church, is of singular use sundry ways.  
Use. 1 First, it is a means to silence all our complaints, and murmur against the afflicted condition of the Church, when it appears that those troubles are not so much the effects of the malice of Satan and his instruments, as the acts and decrees of the Lord himself, to whom who dare say, What dost thou? Dan. 4.35. So DAVID was dumb, and opened not his mouth, because he did it, Psal. 39.9. And withal, it is the decree of that God, who, as he made the heavens by wisdom, so he order his ways towards men in wisdom, as the Heathen Poet acknowledgeth: Et projucundis aptissima quaeque dabunt Dii, who in his wisdom gives not so much pleasant, as fit things, that may rather do us good, then delight us; yea, of that good God, who is good, and doth good, Psal. 119.68. who loves us better than we love ourselves, as the same Poet acknowledgeth, Charior est ipsis homo quam sibi. How apt are men to quarrel at their estates, when they suit not with their carnal humours. The Prophet David gives himself for instance, acknowledging, that when he saw himself plagued every morning, Psal. 73.14. his heart was full of envy at wicked men's prosperity, by which he gained nothing, but the grieving of his heart, and pricking of his reins, vers. 21. and the shaming of himself for his folly and ignorance, vers. 22. Indeed, by these murmur of ours, we both disquiet our hearts in vain, and wrong God himself, as if there wanted wisdom, or compassion, or faithfulness in his dispensations towards his people.  
Use 2 Secondly, such meditations help us from condemning of the cause in which we stand: When David looked upon his chastisements, he was ready to condemn his own way; Ps. 73.13. and when the Barbarians saw the Viper upon Paul's hand, they judged him a murderer, Acts 28.4. but when they found he had no harm by it, they took him for a god, v. 6. Three things should move us to think well of the Church's cause, notwithstanding the troubles incident thereunto: First, that those troubles are ordered by God, not out of hatred, but out of love and faithfulness for the Churches good; faithful are the wounds of a Lover, Prov. 27.6. And David finds God's faithfulness in his afflictions, Psal. 119.75. Secondly, it hath been the Church's portion in all ages, the lot of the Patriarches, Prophets, Apostles; yea, of Christ himself, whom we should condemn, in condemning the cause in which they stood, which David fears to do, Psal. 73.14. Thirdly, the issue of those troubles appearing to be the good of the Church, as the Apostle affirms, Rom. 8.28. though it should not move us to think them gods, with the Barbarians; yet it may warrant us to conclude, that the cause is Gods, and the events the effects, not of his wrath, but of his love.  
Use 3 These considerations assure us of a comfortable issue and success, at the last, in the cause where in we stand, depending on the Almighty power of God, who doth whatsoever he pleaseth in heaven and in earth, Psal. 136.5. and on his goodness, which, as it extends to all his works, Psal. 145.9. so is it in a more especial manner manifested to his Israel, Psal. 73.1. And lastly, on his faithfulness, which continues to all generations, Psal. 119.90. and therefore he must make good his word, that the gates of hell shall not prevail against his Church, Mat. 16.18. and that he will not forget his people; though a woman should forget her sucking child, Isai. 49.15.  
Use 4 Fourthly, the considering of the Church's troubles, warns us to prepare for, and arm ourselves against them before hand, as both St. Paul, Eph. 6.11.12. and St. Peter, 1 Epist. 5.8. exhort us, both to be armed, and to stand upon our guard, upon that ground, because we shall meet with strong encounters. We had indeed need to be stirred up to make such provision.  
1. Because the Church's troubles are certain, as not only raised by men, who may fail in their intentions, but decreed by God, whose counsels stand throughout all ages, Psal. 33.11. You shall have afflictions in the world, saith our Saviour, Joh. 16.33. The king of Syria will come against thee, at the return of the year, Gostrengthen thyself, and see what thou dost, saith the Prophet to Ahab, 1 King. 20.22.  
Secondly, though in a true estimation, these troubles are, as the Apostle terms them, but light afflictions, 2 Cor. 4.17. yet to flesh and blood they seem grievous for the present, Heb. 12.11. as the Prophet David's bitter complaints, not only in sore sicknesses, Psal. 38.6, 7, 8. but besides, in the persecutions of his enemies, Psal. 143.3. sufficiently testify. When nature is so sensible of afflictions, and by the sense of them makes so strong impressions upon the spirit, when we feel so much smart by these, although but outward troubles, it concerns us nearly to be well provided of such strong helps as may support our spirits in such trials.  
Thirdly, it concerns us the more to prepare for such troubles, as a Christian profession brings with it, because they not only afflict us at present, but withal, strike at the very foundation of our faith often times, as the Psalmist acknowledgeth, that in his present distresses he was moved to question, both God's Mercy, and the Promises themselves, Psal. 77.7, 8, 9 Now, if faith should fail us, we are left destitute of all comfort at present, and of all hope hereafter; it must therefore be our care to be well prepared for that conflict, wherein, if we should be mastered, we are lost for ever.  
To make provision for the supporting of ourselves under such troubles as attend the Church, & every member of it, under Christ's government, our care must be:  
First, to take off our hearts from the world, as we are advised to do, like good soldiers, 2 Tim. 2.4. It is the love which we bear unto, and high esteem that we have, of the honours, riches and pleasures of the world, that keeps us off from Christ, as it did the young man, Mat. 19.22. and makes us look back oftentimes, and thereby unfit for the Kingdom of God, Luke 9.62.  
Secondly, we must labour to get assurance of heaven: it was the assurance of a crown of righteousness laid up for him, which strengthened St. Paul to fight that good fight, 2 Tim. 4.7, 8. We must have treasure some where; if we have taken off our hearts from earthly treasures, we must lay up for ourselves treasures in heaven, as our Saviour adviseth, Mat. 6.19, 20. The Merchant never sold all that he had, till he had found that pearl of great price, and bought it, Mat. 13.46.  
Thirdly, we must take up and exercise ourselves in the use of that spiritual armour recommended unto us, Eph. 6, 13, 14, 15. above all, the shield of faith, ver. 16. of which we have spoken already sufficiently.  
Fourthly, we must watch with all perseverance, as our Saviour commands, not only his Disciples, but all men, to do, Mark. 13.37. First, watch ourselves; keep thine heart with all diligence, Prov. 4.23. because it is deceitful and desperately wicked, Jer. 17.3. full of evil thoughts, whence proceed adulteries, fornications, murders, Mar. 7.21. None ought to be more carefully watched then the traitors within our own bosoms: Watch the world, our company, or any temptation that may assail us from without; David was of all things most careful of his company, joining with those that feared the Lord, Psal. 119.63. and commanding the wicked out of his sight, vers. 115. Above all, watch Satan, 1 Pet. 5.8. and be not ignorant of his devises, as the Apostle calls them, 2 Cor. 2.11. And to be the better armed against all these, keep the heart filled with holy thoughts, hid the law there, Psal. 119.11. that it may be our meditation all the day, vers. 97.  
Fiftly, consider, and be throughly acquainted with the nature of those troubles, which the world fears so much, that they reach not to those things that most concern us, they corrupt not our hearts, unless it be our own faults, that they are but momentany, and bring us more advantages as we have showed) than they do encumbrances.  
Lastly, look at the reward that follows, as our Saviour, for the joy that was set before him, endured the cross, despising the shame. Afflictions are light while we look at the things which are eternal, 2 Cor. 4.18. the crown of righteousness which God the righteous Judge gives those that fight the good fight, 2 Tim. 4.8.  
The last considerable circumstance in my Text, is the matter, or thing promised, the building of the walls and streets of Jerusalem, the walls for defence, and the streets, to reduce it into an orderly form. That the material Jerusalem is to be looked on as a type of the Church, is evident by St. John's description of the new Jerusalem, Rev. 21.2.10.12. by the types of the walls, gates, foundations, and circuit of that old Jerusalem, and the resemblance of the Church figured by the Temple in Ezekiel's vision, Chap. 41. and 42. So that in this promise before us, we have represented to us, how God will have his Church ordered for time to come; he will not only have a people freed from Satan's bondage, as the Jews from the Babylonish captivity, but will have a Jerusalem built, a people united into a body, a regular body, compassed with walls of government, for protection, and digested into an orderly form, as cities are by streets; so that we may hence  
Observe,  
God's Church must be united into a well compacted body, furnished with needful helps, both for safety and order.  
That the building of cities aims both at safety and orderly government, I conceive, cannot be denied. The first builder of a city, left upon record, was Cain, as is supposed, for his own security, being cast out of God's protection, Gen. 4.14.17. And Solomon, to express what confidence worldlings put in their riches, tells us they account it their strong City, Prov. 10.15. Implying that Cities are accounted places of great strength and security. Secondly, it is evident, both by reason and experience, that Bodies nearly compacted, are more easily and better governed and kept in order, than a people scattered and dispersed abroad. Now that the Lord himself had these ends before him in uniting his Church into a body, is clear enough to those that will understand. When he plants his vineyard (the House of Israel he means, Isai. 5.7.) the first thing which he doth, is the fencing of it, vers. 2. And Cantic. 4.12. The Church is therefore resembled by a Garden enclosed, or barred, (as it is in the original) that is, strongly fortified, to keep out all that might break in to spoil or destroy. This wall of the Church's defence, is the power of the Magistrate for whom we are to pray, that under him we may lead a peaceable life in all godliness and honesty, 1 Tim. 2.2. that is, that being by his power preserved in peace, we may serve the Lord without disturbance in holiness; the sword being put into the Magistrate's hand for the terror of the wicked, and for the praise of them that do well, Rom. 13.3.4. Wherefore the Lord promised, that in the erecting of Christ's Kingdom, Princes shall be unto his Church, a hiding place from the wind, and a covert from the tempest, Isa. 32.2. so that none shall hurt or destroy in his holy mountain, Isa. 65.25. There is besides the Magistrate's sword, an inner wall, Ecclesiastical discipline, by which the little Foxes (as they are termed, Cant. 2.15.) are taken, or kept out: such as speak perverse things to draw Disciples after them; of whom the Apostle gives the Elders of Ephesus a special charge to take care, Acts 20.30, 31. And commands Titus to proceed against them by Ecclesiastical censure, Admonition and Rejection, Tit. 3.10. And by the same Discipline Christ's Ordinances are preserved pure, as the Temple was preserved from pollution by the Priests, who were to teach the people the difference between the clean and unclean, and to give judgement accordingly, Ezek. 44.23, 24. These are indeed the true Rails about the Lord's Table, to keep out Dogs and Swine (as Christ terms them, Matth. 7.6.) from polluting and profaning holy things, and these are Jerusalem's walls.  
The second thing that God will build in Jerusalem, is her streets, both for Order and Beauty. If the body were a gross lump (as some say Bears whelps are when they are newly fallen) not distinguished by parts and members, it were both uncomely and unserviceable, 1 Cor. 12.18, 19, 20. There must therefore be streets in Jerusalem, distinction of Offices and Functions, and distributions of the people into Tribes, Cities, and Daughters of Cities (as the Scripture terms them) Villages and particular Congregations, without which there can be no orderly government, as Jethro tells Moses, Exod. 18.18, 21. That resemblance of the Church to an Army terrible with Banners, Cant. 6.4. may perhaps upon the by, under the type of an Army, consisting of several Troops, and Companies, marshaled under their several Standards, and Banners, and yet making up but the entire body of one Army, shadow out these divisions of the Church into her several members, making up together the body of one Church, which by this unity and order grows and increaseth, not as Cities do in outward wealth, but in those durable Riches (as Solomon terms them, Prov. 8.18.) of faith, love, and other spiritual graces, as the Apostle testifies, Eph. 4.16. and as experience made it manifest in the Church newly gathered in the Apostles time, which having some time of rest, and opportunity thereby to join in fellowship, not only increased in numbers, but besides thrived in grace, being edified, and walking in the fear of the Lord, Acts 9.31. which was furthered by those Ordinances which they enjoyed in common, called living waters, streams from Lebanon, Cant. 4.13. conveying that oil of grace, which (like the ointment poured on Aaron's head, and running down to the hem of his garments) Psalm 133.2. flows from Christ our head, full of grace and truth, of whose fullness we all receive grace for grace, John 1.14, 16.  
These are the advantages that the City of God and Church hath by uniting into a well compacted body, fenced with Civil and Ecclesiastical power, and in an orderly manner divided into streets or congregations, according to God's appointment. Why God will have it so, there may be given these reason:  
First, God is One, and his Name One, wherefore the Apostle setting out the unity of the Church in One Body, one Spirit, one Lord, one Faith, one Baptism, shuts up all in one God, and Father of all, Eph. 4, 4, 5, 6. implying, that this unity of the Church flows from him who is One: Whence also but Saviour prays for the Church, that the members thereof may be all one, as he and the Father are one, John 17.21, 22. And indeed seeing the Church is united to Christ, as the Head thereof, it must needs be one Body. Now from this spiritual union of the mystical body of the Church, ariseth a kind of necessity of uniting the members of the Church visible, as much as may be.  
Secondly, this unity of the Church, and order thereby, credit's Religion, It is a good and delightful thing for brethren to dwell together in unity, Psa. 133.1. Unity begets Order (which proceeds ab uno, and diverts ad unum) and Order follows Decency, which moves the Apostle to join them together, 1 Cor. 14.40. Both these, Unity, and Order thereby, so grace and commend the Church, that many are thereby moved to join unto that Society. When the Church was magnified of the people, many were joined unto it, Acts 5.13, 14.  
A third reason of the necessity of the Church's unity and order, is her preservation: A Kingdom, a City, an House, divided against itself, cannot stand, saith our Saviour, Matth. 12.25, 26. This care of the Church's preservation is the more needful, because it is but a little Flock, Luke 12.32. And which is more dangerous, a flock of Sheep amongst Wolves, Matth. 10.16. which moves Saint Paul to warn the Elders of Ephesus to look to themselves and their Flock, because grievous wolves shall enter in amongst them after his departure, Acts. 20.29.  
Use. The Use of this point being manifold, (that I may not hold you ever-long) I shall for the present apply it only by way of Exhortation to that duty; in the performance whereof God's honour and the Churches good are so much interessed: wherein if we have failed hitherto (as it appears we have too much) let our own hearts smite us in secret, & having in bitterness of spirit bewailed before God our former neglects, engage ourselves by renewed promises, strengthened with firm resolutions (after David's example Psalm 132.3, 4.) to make this great work which God hath called us unto, our first and chiefest care, which we would certainly do, if the zeal of God's house had eaten us up with David, Psal. 69.9.  
That the fencing and ordering of the Church, is a work that God will bring to pass, I have showed already: And that it is our duty to join with him therein, no man will deny, lest the curse of Meroz fall upon us, Judg. 5.23. Thirdly, that the greatest weight of this work lies upon the hands of the Princes and Rulers appears by God's message sent unto Zerubbabel, Hag. 1.2. By David's charge to his son Solomon, and all the Princes of Israel, 1 Chron. 22.6, 17, 18, 19 and by the examples of Jehosaphat, 2 Chron. 20.8, 9, Hezekiah, 2 Chron. 29.3, 4.5.11. and Josiah, 2 Chron. 34. commended, and set before us as patterns, for their zeal in establishing and reforming the Church of God. And lastly, that this is the time wherein you are called upon, to bring forth the head stone of this work, as yourselves cannot deny, so God himself makes it evident, by the course of his dispensations towards us, for the farther we proceed in this work, the nearer God draws unto us in ways of mercy, scattering our enemies, and crowning us with such successes, as exceed our own hopes and expectations.  
Let me therefore speak unto you in David's words to his son Solomon, 1 Chro. 22.16. Arise (Right Honourable) and be doing, and the Lord be with you: or, a little more fully in the Nobles words to Ezra, chap. 10.4. Arise, for this matter appertaineth to you, we also will be with you, be of good courage, and do it. Not only the Ministers, and people of the Land, but of all the reformed Churches abroad assist you with their prayers, as Moses, Aaron and Hur, did Joshua, fight with the Amalekites, Exod. 17.10, 12. till this work be carried on to perfection. Besides the honourable name which you shall leave behind you to all posterity, to be called The Repairers of the breaches, and Restorers of paths to dwell in, Isai. 58.12. your labour will not be in vain in the Lord, 1 Cor. 15.58. and will be found upon your account at the last day.  
To descend to the particulars of the duty required of you, in this great work of the Church's reformation, Let us (I beseech you) have the help of that power that God hath entrusted you with, to protect us, that the Boar out of the wood waste us not, nor the wild beast of the field devour us, Psal. 80.13. that enjoying abundance of peace under you, our souls may be redeemed from deceit and violence, Psal. 72.7.14. which must be done, either by cutting off wicked doers from the city of the Lord, Psal. 101.8. or by breaking their jaws, and plucking the prey out of their mouth, Job 29.17. or, so discountenancing their ways, that they may be the scorn of the world, and men may cry after them as after a thief, Job 30.5.  
In the next place, let me humbly desire, that the building of the inner wall of the Church may be hastened, with all possible speed; I mean, that Ecclesiastical Discipline may be established.  
First, that Dogs and Swine, profane persons, may no longer pollute the holy things of God, that such as want wedding garments, may be kept out from the Lords feasts, Mat. 22.11.13. For the removing of that block of offence, from such, as upon that pretence separate themselves from our Assemblies, as polluted by the leaven (as the Apostle terms it, 1 Cor. 5.6.) of such unclean persons, who being mixed with us, and admitted by us, to partake of our holy things, leaven the whole lump. Something you have assayed to do that way already, my prayer is, that you may do, and I hope the Lord will stir up your spirits to do, yet much more. Perhaps, ye fear to commit too much power to Ministers, lest the undiseneet abusing it, liberty may thereby suffer prejudice; Let me answer with the Apostle, 1 Cor. 6.2. If the world shall be judged by you, are you unworthy to judge the smallest matters? If Christ have committed to the Minister alone, the highest power of the keys, to bind over some to wrath and judgement, and to lose others, and acquit them from that dreadful sentence, in the dispensation of the Word, (as you must needs acknowledge) promising to ratify in heaven what they do on earth, Mat. 16.19. Do you think it much to commit unto them, assisted with the whole Presbytery, matters of far less moment, the suspending of men for a while from the use of some outward ordinances? But my hope is, you purpose to try them in a little first, which if they manage well, you intent to trust them with more hereafter, as the Master dealt with his servants, Mat. 25.21.23.  
Secondly, for the preventing, or repressing of such as make divisions amongst us, Rom. 16.17. speaking, and teaching perverse things, to draw disciples after them, Acts 20.30. That divisions and drawing into parties, are the most destructive ways to Christian society, besides the grounds of reason, the constant practice of Satan (who both knows, and pursues his own advantages) in making use of this dangerous Engine to undermine the Church, makes it evident to the world. Thus he laboured to trouble the Church in the Apostles own times, as both the histories of the Acts, and their own Epistles testify. The like practice he used in all succeeding times, as is witnessed by all Ecclesiastical Records. And, in this last age, when Luther began the work of Reformation, he raised up, first the Anabaptists, in great multitudes in Germany, to disturb the peace, and to hinder the growth of the Church, and afterwards by dividing the Lutherans from the Calvinists, hath made that wide breach between the Reformists, that will hardly be closed up, and in the mean time, gives daily infinite advantages to that man of Sin, to work the Churches utter ruin.  
No marvel then that the Apostle adjures the Corinthians, 1 Cor. 1.10. by the name of our Lord Jesus Christ, to be perfectly joined together in the same mind, and the same judgement: And afterwards useth that vehement obtestation, Phil. 2.12. If we have any consolation in Christ, any comfort of love, any fellowship of the Spirit, any bowels and mercy, to be of one accord, and of one mind: That in all things, men should be of one mind, we must suppose them to be one man; while we are divers men, we shall have divers minds in many things, which yet need not hinder us from walking by the same rule, and minding the same thing in our aim and scope, God's honour, and our salvation by Christ; whereunto, if we be guided by the same rule, the Law and Word of God, the light to our paths, Psal. 119.105. differences in judgement, in matters of less moment (grounded commonly rather upon inferences out of Scripture, then upon the clear letter of the Text) neither aught to settle our minds upon an infallibility of what we maintain, (considering that the more use there is of humane reason, by drawing out conclusions, by way of inference, the less certainty there is in the conclusions so deduced) nor much less cause divisions between those, who, embracing the unity of faith, may hold it in the bond of peace, and would so do, if there were amongst us that lowliness, meekness, and long-suffering, which is commended to us by the Apostle, Phil. 4.2.3.13. which we ought earnestly to pray for, and labour to work throughly into our hearts.  
No such differences of judgement (as suppose about forms of Ecclesiastical Discipline) though they may for a time disturb, yet they destroy not the Church, as long as we accord in the fundamentals upon which it is built. The divisions against which we crave the help of all power, Civil, and Ecclesiastical, are such as are occasioned by the reviving of such dangerous Heresies, as strike at the foundation of faith, and power of godliness, taken up by most of our Antinomians, Arminians, Anabaptists, Seekers, and many the like; some of them setting their mouths against heaven (as David speaks in another case, Psal. 73.9.) denying the Deity of Christ, and the Holy Ghost, uttering unheard of blasphemies against the sacred Trinity, establishing freewill, against the free grace of Christ; others crying down all endeavours of mortification, exercise of repentance, confession of sin, humiliation for it, and prayers for pardon, either as legal injunctions, or derogatory to Christ's satisfaction. The character and censure of such persons, you may read, Judas 8.10, 12, 13.16. These taking advantage of our present unsettled condition, both creep into houses, and lead captive silly women, laden with sin, 2 Tim. 3.6. and boldly assemble in congregations, poisoning the hearts of the unstable with their pernicious doctrine. Against these, when we crave the help of the Magistrates sword, it is answered, That there is no established law that warrants them to proceed against them. Let me therefore humbly beseech you, by the mercies of Christ, and in his Name, from whom you receive your power, to hasten some speedy remedy for these evils, lest the blood of the souls that perish by these seducers, be put upon your account at the last day; which, I assure myself you would not defer a moment, if those complaints, of which all men's mouths are full, might be truly represented unto you.  
In the next place, (Right Honourable) be pleased (I beseech you) to take care of the streets of our Jerusalem, the divisions of our Congregations, the inequality whereof, both takes away much from the beauty of our Church, and besides hinders the growth of it in knowledge and grace. We have Parochial Congregations, in which one Minister takes charge of ten thousand souls, and many others, that have scarce twenty to make up a Congregation. In the re-edifying of Rome, when the Gauls had burnt it, such haste was made in building (for the whole city was built in one year) that the Historian tells us, Eestinatio ademit curam vicos dirigendi; so that the city was magis habitata, quam divisae similis, more like a city inhabited, then orderly divided. Whatsoever the cause hath been, I am sure it is so with our Church. I befeech you, let not the redressing of this disorder be the least part of your care; I confess it is a long work, and requires a more settled condition, than yet we have attained unto, to reduce all the Parishes of the Kingdom to such an equality, that each Minister may have a sufficient charge to fill his hand, and not so great, as to break his back. I desire only, that what may be done at present, may be speedily taken in hand. We have in London, Westminster, and the Suburbs, at least ten Parishes, that have each within their circuit, from five thousand to twenty thousand souls. These places are the shelters for Papists, Sectaries, Atheists, who nestle themselves there securely, as not subject to observation in such multitudes.  
It will be objected, That we want Ministers for the supply of those Pastoral Charges which we have already, where then shall we find Ministers to furnish these new divisions? To that I answer two things.  
There are within the City divers Parishes, whereof two united together will be but a competent charge for one Pastor; so that the Ministers which may be spared upon such a union, may well-nigh supply the charges which will be multiplied by that division.  
Secondly I add, that for the supply of the want of Ministers, both here and throughout the Kingdom, there needs speedily some provision to be made, for raising of a Nursery of youngmen, to be drawn out, and set abroad, as occasion shall require, in places unfurnished of fit Pastors. We know we have our Universities erected for that purpose. I confess we have cause bitterly to bewail the condition of one of them; upon which is fallen the judgement pronounced, Zach. 11.17. The sword is upon the arm, and upon the right eye, the arm is clean dried up, and the right eye utterly darkened. But for the other, there is that hopeful Spring of godly, studious, and well-grounded youths in learning, that we have cause to look upon it as an evidence of God's purpose to make his Church amongst us glorious and flourishing in future times, if our care be not wanting to assist them with some competent supply, that they may be enabled to continue their studies there, till they be fit for the Church's service abroad. Besides, in the Western parts (I speak upon certain knowledge) there are very many youths well grounded in Grammar-learning, and of godly dispositions, ripe for the Universities, if their friends were able to maintain them there, which for the present they want means to do, being cast out of, and rob of their whole estates, as most of you know. And doubtless there may be found in many other places of this Kingdom, divers hopeful youths who are in the like condition.  
Give me therefore leave (I beseech you right Honourable) to present my humble request unto you, and that by the mercies of Christ, as you tender the good of his Church, and desire the advancing of his Gospel, and the salvation of men's souls thereby, to think upon some speedy way for the cherishing of those tender and hopeful plants, that they starve not for want of watering. Alas! what were the allowance of a thousand pounds yearly (or more if need require) taken out of the lands of Bishops, and Cathedrals, or some other such means, as your Wisdoms shall judge most convenient, out of which an hundred poor Scholars might receive each a yearly exhibition of ten pounds; which, with such other helps as will be found, might enable them to continue their studies in the Universities, till the Church need their service elsewhere. Let me, in this case, set before you the example of Papists, and Jesuits, that spare no cost for the training up of such as they find fit for their service. I have with mine own eyes, some years since, seen the letters sent from the College of Douai, to the Bishop of Chalcedon here in England, and his Chancellor, wherein they complain, that their allowance from the English Catholics, being six hundred pounds yearly, is not sufficient for the training up of so many Students as their affairs required. And withal they grant a commission to divers persons, to require such arrears, as by Legacies, or other Gifts, were then due unto them, amounting (as I remember) to well-near twelve thousand pounds. This is well known to many: for the letters were sent up to the Parliament then fitting. Now (I beseech you) although the children of this world be wiser in their generation then the children of light, yet let it be a shame to us, that their zeal in upholding the Kingdom of Antichrist, should exceed ours in the supporting of the Kingdom of Jesus Christ. Let me therefore in his Name, as if God did beseech you by me, crave leave to double my request unto you, to take this motion to heart, and that speedily: for many of those hopeful youths, whom I mentioned, are already driven to such extremities, that without some present supply, they must be forced to leave their studies, and undertake some other employment.  
Now the Lord in mercy so fill your hearts-with an holy zeal for his glory, so strengthen your hands unto his work, and give that success to your labours therein, that when you have with restless endeavours, brought forth the headstone of his Temple, we may all, with shoutings cry, Grace, Grace unto it, and yourselves, approved for your faithfulness in his work, may be received into your Master's joy, Matth. 25.21, 23. Which is and ever shall be the prayer of  
Your humble though unworthy servant in the Lord,  
FINIS.   

jovis 27. Novemb. 1645.  
ORdered by the Lords in Parliament, That M. White, who preached yesterday in the Abby-Church Westminster before the Lords in Parliament, being the day of the Public Fast, is hereby thanked for the great pains he took in the said Sermon; And desired to print and publish the same; which is only to be printed by Authority under his own hand.  
Jo: Browne, Cleric. Parliamentorum.   

I appoint John Rothwel and Luke Fawn to print this Sermon, and no other.  
John White.