THE Glory and Beauty OF GOD'S PORTION: SET FORTH In a SERMON preached before the Honourable House of COMMONS at the Public Fast, june 26. 1644.  
BY GASPAR HICKES, Pastor of Lanracke in Cornwall, a Member of the Assembly of DIVINES.  
LONDON, Printed by G. M. for Christopher Meredith at the Sign of the Crane in Paul's Churchyard. 1644.   

Die Mercurii, 26ᵒ junii, 1644.  
IT is this day ordered by the Commons assembled in Parliament, That Master Rous, Master Salwey and Master nicol, do from this House give thanks unto Master Hardwick and Master Hickes for the great pains they took in the Sermons they preached this day, at the entreaty of this House, at St Margaret's Westminster, it being the day of public Humiliation, and to desire them to print their Sermons. And it is ordered that none shall presume to print their Sermons, but whom they shall licence under their hands writing.  
H. Elsing Cler. Parl. D. Com.   

I appoint Christopher Meredith to print my Sermon, Gasp. Hickes.   

TO THE HONOURABLE HOUSE OF COMMONS now assembled in Parliament.  
IT is the commendation and glory of great works to be carried through difficulties, to be borne up and brought to pass in despite of oppositions. The street & wall of jerusalem were built in troublous times. The Church commonly passeth through fire and water to her highest advancements & inlargements. So it comes to pass, partly through the malice of adversaries, who strain their rage higher according to the Churches rise; if we could empty hell and the world of enmity, we might perhaps) steal quietly to Heaven, and enjoy spiritual privileges with outward ease; principally, through the wisdom of God in the dispensation of mercies; he raises the value of them by putting them off upon hard terms. We should be apt to surfeit of privileges, to kick against him that feeds us, and lightly to esteem the rock of our Salvation, if the Lord did not diet and physic us, if he did not acute our appetites by some sharp mixtures, some bitter ingredients in our sweetest and fullest cup; if he did not keep our souls in a longing temper by holding forth blessings to us, after which we must reach and strain, and press even thorough a piece of hell, through a world of dangers and hardships before we attain them. And if good things dearly come by are to be highly prized, I do not see how we can over-rate those we are now pursuing. All our gold in full weight cannot satisfy our enemies, their sword is cast into the balance, they hunt after our precious souls. Yea, the Lord calls upon us to expend not only tears and cries, but blood and life and all: Rich mercies they are which he holds at such a rate, indeed more worth than our all. The ensuing discourse shows forth a little glimpse of their excellency, which in all humility I present to your view. It is your high preferment in God's favour (Honourable Patriots) that he conveys our blessings to us through your hands that you are made the chieftains, the leaders among and above your brethren. And although the heat, the brunt lie mainly upon you, yet are your protections strong, your reward sure. I need not tell you that the eyes of men and Angels are upon you; that the Christian world is at agaze, filled with expectation of the glorious results of your high and difficult endeavours. We all rise or fall, in all probability) as you stand faithful & united in the work you have in hand. Your employments are eminent, your interesses deep; the concernment is public, reaching all that have a share in Zions' prosperity. The Lord fasten you as nails in a sure place, that we may be an habitation of justice, and a mountain of holiness, and the blessings of the Lord may be upon us. So prayeth  
Your humble Servant in Soul-affaires GASPAR HICKES.   

THE Glory and Beauty OF GOD'S PORTION.  ISAI. 28.5, 6. 
In that day shall the Lord of hosts be for a crown of glory, and for a diadem of beauty unto the residue of his people:  
And for a spirit of judgement to him that sitteth in judgement, and for strength to them that turn the battle in the gate.  
THere is an evil among all things that are done under the Sun (saith Solomon) that in respect of outward occurrences, 
Eccles. 9.2, 3.  there is one event to all, to the righteous, and to the wicked; to the clean, and to the unclean; to the pious, and to the profane; whence the hearts of the sons of men are filled with evil, and madness possesses their minds till it bring them to destruction. That which makes desperate ones run mad in sinning is their presumption of God's connivance at their courses, their damned inference of his approbation of their evils from their present impunity and prospering in them; because they have no changes, 
Psal. 55.19.  therefore they fear not God. And that which drives the sager and better tempered sort of Naturalists out of their wits is their conceit of carelessness or confusion in the dispensations of providence, or of unequal compensations of medes or punishments to men according to deservings. Hence Brutus that wonder of magnanimity and constancy, that stour stickler for the liberty of his country, a great admirer and practitioner of virtue, and an able assertour of the divine providence, such as he knew; when he was finally vanquished by Antonius, and saw such bad success in his cause which he took to be so good; he disclaims all his virtues as trifles, and derides endeavours to live well as vain and bootless. But though reason be puzzled, yea confounded at that which is above its reach, yet faith can fathom these depths, and so fare satisfy its self in them, as to see the Lords hand, and to justify his proceed. And that which bears up the believing heart from faintings or fluctuations amidst the various and strange vicissitudes of things below, is the consideration and assurance of an overruling and unerring concurrence, discerning, directing, disposing all, in a most free, wise, and equal course, even in those passages and exigents which seem to be most disordered or uncertain. Then when bad men are crowned with pride, fatted with luxury, mounted on horse bacl in unworthy advancements, whence they overlook with disdain, and trample upon with insolency God's humble, holy, innocent ones: or then when the Lord ariseth to shake the earth terribly, and to work dreadful desolations in the midst thereof, he hath always a selected parcel, which is his dear charge, to whose safety and honour he bears tender and unalterable respects in the most doubtful or dangerous times.  
In that day] whether it be the short day of the wickeds prosperity, or the determined day of vengeance upon them, shall the Lord of hosts be for a crown of glory, and for a diadem of beauty, for truest advancement and ornament, to the residue of his people, to that precious portion which is his own according to the election of grace; He shall be for a spirit of judgement to him that sits in judgement: He will raise up instruments, and fit them with faithfulness and activity for the administration of Justice: He shall be for strength to them that turn the battle in the gate: He will infuse courage, and add wonderful success to their attempts that fight his battles, and jeopard their lives for his cause.  
The words read unto you are a prophetical Promise, let it not seem unsuitable to the day for me to handle a Promise. It is our work to day to humble our souls and pour them out in prayer; and what so proper and prevailing to melt a gracious soul as the goodness of a Promise? and where but in the Promises shall we look for grounds and matter of our requests? and what one single Promise in Scripture can more directly and fully answer our desires than this? we groan after Reformation, this Promise holds it forth to us in the honourable and amiable notions, of glory and beauty: Our supreme Council, our Kingdom's Worthies are this day on their knees before the Lord, and what blessing would they beg of God, or we for them rather than the spirit of judgement here promised? Our Armies are in the field, and if we were put to the option to find out and beseech an advantage to them, we cannot bethink a better than is here expressed, that the Lord would be their strength. If I had a spirit and a tongue to set forth, and you hearts rightly disposed to ask what is here contained, I might impart, and you obtain the fullness of the blessing of God.  
That we all may do our duties the better, I beseech you look over the Promise again, wherein you may find remarkable: 

1. The seasonableness of it, intimated in the circumstance of time when it shall be accomplished, In that day.  
2. The preciousness, expressed in the substance of good things assured, the Lord himself undertakes to be for a crown of glory and for a diadem of beauty, rich, and sure, and honourable advantages these.  
3. The peculiarity of the Privileges, appropriated they are to God's residue or remnant, the persons with whom alone he stipulates.  
4. The specification of two choice excellencies wherewith he honours and beautifies his covenant people: 

1. The spirit of judgement, for Civil Government.  
2. Holy valour and strength for military exploits. In that day, etc.      
The parts I shall handle in the same order as they lie disposed in the Text, beginning with the seasonable accomplishment of this precious Promise set down in the circumstance of time, of which a word only, because I may not spend much of the little time allotted me about a circumstance.  
In that day] If you considerately calculate the time here noted by a view of the context, you will find it to be a time of foul degeneration, when the greatest part was swollen in pride, slimed with sensuality, grown to an height of insolency and universality in sinning, and therefore ripe for a judgement, yea indeed it was the very day of wrath, when destruction like a violent storm, a deluge of mighty waters did dash and overwhelm the flower of their beauty, when like a greedy devourer it consumed most of their visible strength and excellency: In such a day 'tis much if the Lord affords shelter to his dear ones, an hiding place till the indignation be overpast: yet more it is which he here undertakes for them, even then to keep them up in their honour, to raise them higher in happiness, when his severity is most sharp, and his judgements are most heavy round about them. 'Tis a clear truth, Doct. That in the worst and most dangerous times the Lord doth certainly provide for the glory and the beauty, the advancement and the ornament of his chosen people.  
If you look for the literal or historical accomplishment of this truth, you will find it in the blessed reigns of Hezekiah and josiah, 
2 Chron. 29. & 34.  wherein after the Lord had removed the ten tribes out of his sight, and cut short Judah for their high provocations, yet some glorious respites he affords to his remnant, wherein Religion and Justice recovered their flourish, and the ruined honour of that Church and state revived and got strength. But if you consider the Promise in its general drift, in its extent or amplitude, as it reaches and belongs to all the faithful, then might I by a plain and plentiful induction show how from time to time it hath been performed: but I shall not multiply instances, rather I shall single out some few that are most eminent and remarkable. And where should I begin but at the most glorious advantage that ever befell the Church, the sum of saving Privileges so much desired, so long looked for, to which its probable this Promise mainly points? I mean, the exhibition of Christ in the flesh: upon what times fell that? even upon the most degenerate and deplorable that might be: when the glory of the Sceptre was departed, and the beauty of truth and worship foully blemished and razed, when the Church was even at the lowest ebb. Afterwards, when Christ had gathered a people for himself, and suffered Satan to vent his malice against them in bloody opposition, when the rage of persecutors was at the achme, 
Euseb E●cles Histor. 1● 8 c. 4.  at the height. When Dioclesian and Maximianus had vowed the extirpation of the Christian Name, when their savage cruelty had more exhausted the world, than ever any wars had done (as the Historian observes) even then on the sudden doth the Lord chain up the grand enemy, 
Su●p●●ius.  check and overturn his fell agents in their fiercest career, and introduce glorious liberty, a flourishing calm on his heritage. In succeeding ages, when the weeds of heresy sprang apace in the fat and well manured soil of the Church, and at last grew together into popery as into one stem, all errors and villainies falling into that as into a common confluence or sink, when that man of sin was swollen up to such monstrous insolency, 
Melchior Adam. in vitâ Lutheri.  that he set his feet upon the neck of all authority, when he was waxen impudent in blasphemies, insomuch that Tecelius the foul-mouthed publisher of his indulgences blushed not to affirm that by the Pope's power (interventu pecuniae, money he must have too) he could pardon him that had defiled the blessed Virgin the mother of Christ; even than did the glorious Sun of truth break forth in the preaching of the Gospel, many Nations threw off the yoke of Antichrist, and subjected themselves to a beautiful Reformation. But whether do we wander from ourselves? what need we look for foreign or fare fetched instances? never was this truth more evidently exemplified in any Nation or Church under Heaven then in ours. When did the Lord advance us to the dignity of his people, and establish his truth and worship amongst us in a peaceable and beautiful manner? even immediately after that cloud of blood which fell in our Marian days had besmeared our land, when whosoever would keep conscience, and get Heaven at last, must look to be transported thither in a fiery convoy. Why then run through all ages, inquire of the former and latter days, and you will find that in the saddest and most sinful times the Lord provides, most certainly and gloriously for the security and honour of his people.  
And indeed what fit opportunities can be found out, Reas. or thought upon, wherein the Lord should magnify himself in doing great things for his servants? For when is his hand so visible and his help so glorious as in extremities? It is time for thee Lord to work (saith David) for they have made void thy law, Psal. 119.126. when men have violated all bonds both sacred and civil, cut in two the sinews of the law's authority, and let themselves lose to all exorbitancies; high time then for the Lord to take the matter into his own hand, to stir up himself for the vindication of his honour. A remedy applied rebus confuses & perditis, 
Calvin in loc.  when things seem desperate and past cure, how wonderful and welcome must it needs be? Then doth the glory of a deliverance appear, when the Almighty hand hath broken those knots and difficulties, laid open those straits which otherwise were altogether inextricable; and then doth the beauty of a Church shine most conspicuously, when she hath recovered her purity, and escaped pestilential contagion in bad times, when she is quitted from those blemishes that threatened to overspread her by a seasonable and thorough Reformation. But I have promised brevity in this point.  
Let us see a little only how the truth will suit with our times. That perilous days were upon us before the flames of public wrath and misery broke forth, none will deny, except such as are stupid under any mischiefs, or are actors or abettors of ours. I will not so much as mention in what case our Laws and Liberties, Lives and Liberties stood. I desire to limit myself within mine own verge, and I believe men are sensible and querulous enough of the evils that touch their skins, 
James 2.19.  Devils tremble at the sense of misery, Christians should search out the cause, and take that to heart. And if the sins of men corrupt the times and make them dangerous and troublesome, think sadly then upon what a generation we are fallen (oh that I might say) what dismal days we have escaped. For Religion (which is the main) how hath the power of it been denied and cried down in a despiteful and furious way of opposition, the purity sophisticated and defaced by base mixtures, rotten formalities? Oh 'twas enough to cause any tender and truly affected soul to feel pangs of spirit, to hold his loins, to fall into travel, and bring forth an Ichabod, an issue of consternation, or doubtful astonishment, to see those uncircumcised Philistines, Popery and profaneness, irreligion and will-worship seizing on the Ark, and driving away the glory of the Lord. For truth how hath it been silenced, perverted, mangled? the day would fail me almost to reckon up the exploded, monstrous, licentious errors that have been raked up out of hell published and patronised among us. For manners, I think the Sun never looked upon a people nor measured an age more conspurcate or corrupt then ours, 'twere easier and fit to bewail with tears, then express in words the excessive height of our pride and oppression, injustice and blood, luxury and sensuality. And as sin hold possession, so did judgement lie at the door, which hath since fallen upon us as a devouring beast: how could it be but that so much filth must send up vapours to darken the face of Heaven with indignation against us? Oh the dreadful cloud that still hangs over us, showering down an horrible tempest of wrath! a vial is poured out that turns all into blood. Now if at this point the Lord be pleased to turn again the captivity of our Zion, to clear up all, and shine upon us with favour, what will this be less than a Resurrection from death? how will our glory and beauty (as that rare bird) revive from the very ashes of a ruinous decay? But if as yet we are not brought low enough for such an exaltation, if the times are not yet at the worst, if sharper seasons must be expected, if our present hopes should be strangled in the birth, or nipped in the bud, which the Lord avert; here's the comfort, that in such a day when the wickedness of the enemies is fully ripe, and Christ's Spouse hath sat long enough in the dust, when things are brought to such a pass that the Lord may be most magnified in the confusion of insolent adversaries, and the advancement of his dejected depressed people, even than will he certainly be for a crown of glory and for a diadem of beauty unto them, which is the second particular, the high and honourable advantages here promised to the Church.  
Glory is the lustre or splendour that results from dignity, and a crown is the highest ensign of honour, the principal token of Majesty. Beauty is the impression of sweetness or loveliness, and a diadem is the most stately ornament to set forth beauty, and make it more amiable. And a composure of glory and beauty makes up a piece of most absolute and exact symmetry, consisting of all the parts and lineaments of perfection. To such complete excellency doth the Lord raise his covenant people. In the verses preceding my Text we find mention of a crown, but 'tis the crown of pride, of glorious beauty, but 'tis fading like a flower: by which the Prophet expresses the usurped domineering of the wicked, which shall be trodden in the dirt, or (as some think) he alludes to their festival garlands, the impudent badges of luxury and lasciviousness; to which he threatens a terrible blast, a shameful withering. And continuing the Allegory, by the same terms used in a different sense, he sets forth the true honour and excellency of the Godly. The Lord of hosts himself undertakes to be their glory, by interessing them in all sublime and saving Privileges, He is their beauty by impressing on them the sweet and comely Properties of grace; and in both crowns and diadems are gifts well befitting the bounty of the highest Majesty to his beloved Ones: Indeed  
The presence or the favour of God is the only glorious advancement and ornament of a people or person. Doct.  
What is it else that makes the Church an eternal excellency, 
Isai. 60. 15-19.  a joy of generations? Isai. 60.15. then doth she suck the milk of nations, and the breasts of Kings, when found and eminent members are added to her; her brass becomes gold, her iron silver, when she is stored with precious graces, edified with pure ordinances; her walls are salvation, and her gates praise, when she is guarded externally by good Government; internally by the everlasting arms, the watchful eye of Heaven: her brightness surpasses sun and moon, when the direct and unclouded beams of divine favours shine upon her, when her God is her glory, vers. 19  
This is the truth, the top of excellency, if we consider: 

1. Who it is that dignifies and adorns: even the Lord of ho●ts the King of glory, able to bring low and to lift up, who owns the pillars of the earth, and hath set the world upon them, who in the most glorious exercise of his Sovereignty raises his poor ones out of the dust, and sets them among Princes, I Sam. 2.7, 8.  
2. How: he puts some of his own honour upon them, imparts his own nature to them, beautifies them with his own comeliness, Ezek. 16.14. for what is true grace but particula D●i, something of God, a piece of Heaven?  
3. What manner of glory and beauty is thus impressed, viz. that which is spiritual and internal, which though it be invisible and inconspicuous to carnal view, which can see nothing in the Saints, but their burdensome task, their heavy pressures, their bitter encounters, their sad dejections; yet this sets majesty and sweetness on the inner man, so that under a clouded and calamitous outside that is full of serenity, in a mean and despised condition that is truly heroic and magnanimous, that wants no worth nor loveliness, though naked of all external dresses and contributions.  
4. To what purpose this is conferred: to wit, that the great God may take up his residence, and fasten his dearest delights on his poor creatures; hereby he works them to suitableness, and so to communion with himself, who is all glory and beauty; he makes his sanctuary glorious, because 'tis the place of his feet, Isai. 60.13, where he walks, and converses, and discovers himself graciously: he clothes the King's daughter in wrought gold, that he may desire her beauty, Psal. 45.11. that he may impart his heart love, his bosom counsels, his blessed embraces to her as to his Spouse. Think seriously what a preferment it is to be a Favourite of Heaven, in Covenant and Communion with God.    
Suffer me here a little more distinctly to show how and in what respects especially the Lord doth advance and adorn a Church or people.  
1. This is effected when the ignominious naeves or stains of abuses are wiped off by Reformation: this is the repairing of the breaches of God's house, the purging the body from peccant humours; this is sweeping the floor, weeding the garden, fining the silver from its dross. And that is glorious and beautiful Reformation  
1. Which is hearty; when a people upon deep conviction of their decays and degenerations set themselves in earnest to recover their spiritual losses: Turn ye even unto me with all your hearts (saith the Lord, joel 2.12.) with fasting weeping, and mourning, an overly paint of emendation, a necessitated laying down of some grosser evils will be to no purpose. There is nothing that so much dissolves communion with God as the estranging of the affections, and they will be most forward and forcible in reclosing with him, when we get up to a good pitch of honour and happiness in his favour.  
2. Reformation must be entire of thorough. 'Twill admit no suits for a little Zoar, nor spare a delicate Agag nor keep alive cursed fatlings under pretext of sacrificing, nor leave the high places standing, because they are fair structures; but it strikes at every evil little and great, plausible and profitable, that is destined and devoted to destruction. 
Ex pessimo genere ne catulus quidem habendus.  When the soldiers slew Maximinus the tyrant and his son, they cried out, Keep not one whelp alive of so bad a litter. 'Tis in vain to lop off the monster's head except it be feared; mischiefs attempted and not extirpated will certainly repullulate or multiply; 
Quicaquid non est peractum, pro non inchoa●oest. Plin.  here that saying holds true, Better never to begin then not to accomplish: To irritate ill humours and not expel them will increase distempers in the body, whereas a thorough cure frames it to a more firm habitude of health then ever.  
3. Reformation should be general and thorough, as in respect of parts, so of persons also: all of all sorts should come under it. Materials must be prepared before the building can go up; there must be hewing and squaring, and apting of each part and parcel before the whole can be set together in a comely composure. We put our reformers upon an unreasonable an impossible task, when we expect and cry upon them for accomplishment of the work, and we retard and dash their endeavours by our unsuitableness. Many would have all well in the lump, and every thing bettered but themselves; but how can a handsome structure be made up of rough stones and unwrought timber? how can a pure Church be 〈◊〉 of impure members? assure we ourselves the total sum of Reformation will amount no higher th●● we find it improved upon particular accounts, and the only way to have good times is for every one of us to amend ourselves.  
2. The Lord dignifies and beautifies a people as by removing corruptions and blemishes, so also by erecting and establishing among them the choice Privileges and Ornaments of his truth, his Worship, his Ordinances. The Jews gloried of their three crowns, one of the Kingdom, another of the Priesthood, a third of the Law; that of the Law they preferred, because it regulates and flourishes the rest; and then is that crown truly glorious  
1. When it retains and exercises its sovereignty or power, when 'tis glorified and prevails in men's consciences. I plead here for Christ's spiritual regiment in the heart by the Sceptre of his Word, not for the Pope-like and undue Prelation of persons, which is not the honour, but the greatest scandal and mischief of a Church: 'Tis a blessed and an eternal truth, The Kingdom of God is not in word but in power, 1 Cor. 4.20. The majesty of Christ's gracious presence is not personated by external pomp, but declared and magnified by spiritual energy. Vain therefore are their fears, and frivolous their objections, who suggest that a Church loses all her glory when her Ministers are limited in the excessive additionals of earthly honour and abundance; and I am ashamed to think that so sordid an argument should be urged by Scholars, whose ingenuity (that I name not conscience) should exceed all others: Oh noble and liberal learning, that ever thou shouldst be prostituted to such base uses and respects as now thou art! Bernard in his dark times complains of this vile humour in Churchmen: 
Serm. 10. supper Cantic.  In the offices and dignities of the Church (saith he) men seek the advancememt of their estates, and not the Salvation of souls; 'Tis for Bishoprickes, Archdeaconries, Abbacies, etc. that they beat their breasts in devotion, and their brains in study; The mockings, scourge, spittings, yea the cross of Christ, are cast off as disgraceful burdens, and new fashioned ornaments forged and worn with much bravery; high titles, rich revenues, popular adoration: after these they gape greedily, stretch largely, climb ambitiously; let souls sink or swim they care not, so they may lift up their heads, and build their nests on high: and he concludes that herein the spirit of Antichrist was discovered even as a noon-day-devill. 
Serm. 33.  For those amongst us that will not follow the son of less except they may be sure of Vineyards and olive-yards, and may be made captains of thousands, and captains of hundreds; that can shape their designs to no lower a pitch then a lordly dignity, or a fat plurality; that mind the University and the Ministry only as a stirrup to ambition or a stolen to covetousness; 'twere well if their aims were frustrated by plucking the prey out of their teeth, that they were discouraged, yea rated off from the holy function, wherein there is no hope they should demean themselves conscionably, seeing they enter upon it with such impure intentions. And doubt not but when these offae Cerberi these bewitching baits be removed, the Lord will stir up and qualify better spirits for his own work. See this in one instance only: Those blessed Reformers of Germany did not only drive the Pope's doctrine out of their country, but his tyrannical Prelacy, his whole rabble of full bellied Clergy, whose large incomes were all put into the hands of Princes and States: whom I cannot commend for dispensing them to right uses, perhaps their unfaithfulness therein hath been one provocation to pluck down the judgements which have since ruined them; yet then were their Schools and Academies most frequent and flourishing; and I dare challenge any age within the like compass of time and ground (reserving always due honour to Christ's Worthies that have since abounded) to parallel that in number and eminency of learned men, who did not only vindicate the truth from Antichristianisme, but all humane literature from blind barbarism, wherein it had long lain buried.  
Let me not be mistaken here, as if I thought there were too much dignity and maintenance for Ministers amongst us, if it were duly conferred and distributed. We need not employ our own help so to betray our honour; there are two sorts of engineeres that are now plotting against us: Some in a profane policy would keep us in a slavish inferiority to themselves, and therefore they like jeroboam way best, they would choose Priests of the lowest of the people, or make them so; these hold a base condition, a poor pittance fittest for us. Others again are for an eleem●sunary salary, that Ministers being engaged to their benevolence, they may by the same bond be tied to their conceits and errors. But I speak to wise Physicians, who know how to purge peccant-luxuriant humours, without impairing those that are vital and benign. And I beseech you, (the searcher of hearts knows, I plead not for my own belly, but for your honour, yea the honour of Christ whose work you have in hand) I beseech you let it appear by some speedy and clear course that you intent not the diminution or unsettlement of the double honour of Christ's servants, but the establishment and enlargement thereof. 
Isai. 46.6.  Idolaters lavish gold out of the bag; superstition casts excess upon its instruments; let not Religion starve nor pinch them that wait upon her, let exorbitancies be pared away, but let Christ's due be preserved, and then I will not doubt to resume what I had in hand, that his royalty is not advanced by the worldly height and state of his nearest attendants, his throne is not supported by such painted props, his Kingdom is spiritual, and his Government most full of glory, 
2 Cor. 10.4, 5.  when thoughts are captivated and consciences awed by the mighty weapons of his own Ordinances and Discipline, when they have free course, 
2 Thes. 3.1.  due honour and kindly workings in the hearts of men.  
2. Truth, Worship, Ordinances are glorious and beautiful when they hold their simplicity and purity: Mixtures to these are not only superfluous but poisonous; histrionical and gaudy dresses of men's putting on are to these as a whorish paint to a good complexion, or like that unnatural burden of hair, worn in pretence of ornament, whereas there is nothing to sober judgements that can render men more uncomely or ugly. Yet how do men dote upon mixtures? how have we seen the pure streams of truth mudded with humane placites and traditions? 
Mat. 15.9. Gal. 1.8.  the Commandments of men cried up and obtruded upon the conscience for doctrines? another Gospel preached and entertained, though vented by persons of less credit beyond comparison, than an Apostle or an Angel from Heaven▪ accursed persons for their labour. Wanton wits have been lavish in broaching, and silly souls have been greedy in snatching up any errors. Well the words of the Lord are pure words, as silver tried in the furnace, purified seven times, Psal. 12.6. as 'tis hellish chymestry for sublimated wits to extractor cast out the least scruple hereof as refuse, so 'tis damnable imposture for any cheating compounders to put tin among this silver, dross among this pure mettle. The complete body of faith was once delivered to the Saints, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simul & semel, 
Judas 3.  fully and wholly entrusted with them: they that wilfully or remissely lose the least minute thereof hazard thereby the eternal loss of their precious fowls; and they that make or admit the least addition to it, shall have added to them all the plagues written in God's Book, Rev. 22.18, 19 no less dangerous are mixtures in point of worship, yet do multitudes run a madding after them. That good old fashion of worship in Spirit and in truth is censured and hissed at as a jejune raw humour, or as a fanatical rash undertaking; nothing pleaseth without a pompous outside, a visible bravery, though never so fond and new-fangled. Yea, have we not some who think themselves as much injured by paring their nails and polling their hair, as if their hands and heads were cut off? that hold themselves spoiled of the very heart and brain of Religion, if any of their burdensome and excrementitious superfluities, (the blemish and bane of Religion,) be purged out, or lopped off? And no wonder that men are in love with such trifles; they affect a way of worship which pleases the eye, fills the belly, arrides the sensuality. Those Adiaphorists or middle-men of Germany appointed by Charles the fifth to compose the Interim, that monstrous miscellany wherewith he thought to please all parties, did together with some shreds of truth, some patches of Reformation mingle almost the whole lumber or garbage of popish rites and superstitions: amongst the rest they would retain extreme Unction; and it was wittily objected to them that they did it, that they might sleek their own skin, 
 ipsi proceder●nt unctiores.  and provide for their own paunch. Questionless such a worship as breaks no bones, extracts no sweat from the people, that costs little pains, and brings in much profit and secular advancement to the chief actors and upholders of it, shall have stiff fautours and abettors every where. But hear what the Lord saith of such mixtures to the Prophet, Ezek. 43.7, 8, 9 Son of man, the place of my throne, and the place of, the soles of my feet, where I will dwell in the midst of my people, shall not be defiled by their whoredoms, and their carcases, in their setting their threshold by my threshold, and their posts by my posts, and the wall between me and them: 'Tis as the filthiness of whoredom, as the stink of a carcase to the Lord to have humane inventions erected or interposed as parts or props of his worship. Pompey once in an audacious humour would would needs enter into the most holy place, and seeing nothing but a cloud there, in derision he termed the Jews Nubicolas, cloud-worshippers: before the Romans thought that Apis, or jupiter Hamon, or some such soul idol had been enclosed there; how do men seek after and rest upon the garnished outside, the specious paint of worship, without which they contemn its spiritual simplicity as a vaporous or crude conceit? whereas the excellency, the vigour, the soul of it lies in its internal truth, its primitive and native purity.  
3. The Lord puts glory and beauty upon a people by setting up godliness and godly men amongst them; by increasing the number, enlarging the graces, advancing the persons of his Saints and Servants. When the vilest men are exalted the wicked ruffle and riot at pleasure, all things are tumultuous and squalid, Psal. 12.8. but when the righteous are up, there's change of cheer, things are in a joyous and fair state, Prov. 29.2. Godly men are the choicest things upon earth, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clen. Alex.  the honour, the beauty, the blessing of the places that hold them: such ornaments, yea and more glorious are they to the earth, than the Luminaries are to the Heavens: and when they are fitly placed in the Horoscope of a Church or State, in Houses of Dominion, oh what an happy aspect, what a flourishing influence do they afford. Why then should men of parts and place, perhaps well affected to the public good, stand, aloof from Religion for fear of contracting disgrace from it? 
Euseb. Eccles. Hist. li. 6. c. 18.  Perhaps the devil tells them as Perph●cy did Origen, that it will turn their learning into barbarism, their acuteness into sottishness, that it will spoil all their gifts and sufficiencies. Or else he frights them as Cajetan did the elector of Saxony, wishing him to beware that he did not blemish his noble house by giving credit and countenance to Luther. 
Caveret nemaculam illus●●is. 〈…〉 aspergat. M●len. Adam in vitâ Luther. Profectò inde●●ta venit praepropere af●ectatur, periculosè captatur. B●za. 2 Chro. 9.21.  Satan buzzes it into their ears, that if they favour those frantic fellows, adhere to those strict truths and ways, they will stain their blood, emasculate their spirits, and lose the garb and repute of gallants. But hearken rather to the Counsels of God, to the Words of truth and soberness. To you great ones I speak: Think sadly how poor, vain, false the glory is, that is without God and godliness: truly if you have it 'tis more than is do to you, you seek it sinfully, and buy it dear. Summe up all your sumptuous store, your birth, breeding, bravery, possessions, titles, and best 'tis but like salomon's freight; gold, and silver, and Ivory, and apes, and peacocks, strong mixtures of pride and vanity, enough to poison your excellencies, to sink your ship, to damn your souls. Whereas if you sincerely affect and honour Religion, it will honour you, yea it will make you the glory of your God, the dignity and beauty of your country, otherwise the greater you are the more unworthy burdens and blemishes you prove to the earth that bears you.  
To bring that which hath been said home to ourselves, Use. I will lay before you only two things by way of information: 

1. The necessity:  
2. The blessing of a present Reformation:   The necessity grounded on the dishonourable and odious degenerations whereinto we were fallen; the blessing commended and amplified from the glorious and beautiful excellencies to which it would advance us.  
1. The former, the foulness of our decays and distempers I have already touched: and so general they were that they might take up an age of complaining, yea and so apparent that you that have your senses about you cannot but see and feel them, though I should say nothing of them: Methinks we were even come to that pass wherein the ten Tribes lay after their defection: For a long season they were without the true God, without teaching Priests, and without Law, 2 Chro. 15.3. Popery, atheism, profaneness were shouldering out our God, our faithful teachers were crushed, silenced or discouraged, and Idol shepherds promoted that starved souls, or edified them to damnation; the justice and power of our Laws nullified, force and will carrying all before them. We may gather what should generally have been done, by considering what is done where the mischief prevails. Many dark places of the Land are still the habitations of such cruelties. I speak it in the grief of my soul, the parts to which I stand most nearly related are overwhelmed with all the branches and extremities of the misery: and I mention it not to inform you of what you know not, but now in the day of your humiliation (seeing the Lord hath made me your remembrancer) to enkindle pity in you and move you to speedy and thorough helpefullnesse to them. If any misinformed, or partial, or angry fellows ask us what ails us, when we lift up our eyes, and put forth our endeavours for remedy? Let's answer them thus, they would take away our God, and what have we more? they would bereave us of our teaching Ministers, and it would be worse to want them then to feed upon the bread of adversity and the water of affliction, Isa. 30.20. they would spoil us of our Laws, divine and civil, and 'ttwere better the Sun should drop out of Heaven, 
Act. 11.28.  that our hearts should be torn out of our bodies, than we lose them. Honourable and beloved, The jews when they conceived their Law, and place and Temple, endangered by Paul's preaching, with a joint and vehement vociferation they cried out, Men of Israel help. Let me with a better spirit and upon better grounds bespeak you in the name of the Lord, Men of Israel, ye that are Israel, Israelites indeed, help, help every one of you, you by your advice and authority; you that can do nothing else, by your supplications, humiliations, reformations; we by our instructions, intercessions, actions, passions; others by their estates and lives; every one in God's way, every one in his own way, help to gain, to hold these things, so absolutely necessary: In the day that we let go our holdfast, we lose our God and our good, our safety, and our subsistence, our glory and our beauty.  
2. Take a view of the blessing of God's return to a Church or people; This my Text expresses in fullest terms, 'tis glory heightened to a crown, beauty decked with a diadem.  
We have heard loud brags of a glorious state, a flourishing Church in our Land, and that from the mouths of them who did what they could to ruin both. Indeed we have had multitudes of eminent Saints brought forth, nourished, perfected amongst us, but no thanks to them, who would not willingly have afforded them a being on the face of the earth, these blessed Palms sprang and spread in despite of their pressures. Of late God hath offered in a gracious way to wipe away the stains from our glory, the blemishes from our beauty, which were many and foul. But how is this mercy entertained? do men look upon the welcome, and admire Reformation as the rising sun, dispelling our hellish darkness? rather they startle and storm at it as a formidable thing, one solicitous for his ill gotten goods, another for ill administered office, a third for his undue promotion, some for their selfe opinions, which they will hold to the hazard of all; most for their beloved lusts, which they prefer to the glory of God, the safety of the State, yea and their own souls to: most would withdraw their shoulder and stiffen their necks against Christ yoke as intolerably rigorous; nothing so much frights them as the erection and exercise of an exact discipline. Do men thirst after the pure fountain of truth, the clear and spiritual ways of worship? or rather content themselves with the broken cisterns of humane inventions, and delight to wallow in the puddles of profaneness and formality? Is it the joy of men's hearts that the righteous are in authority? Whence then that grating of spirit, that gnashing of teeth at their advancement and good success in God's work? Men of honour are so tender of their reputation, that they will not bear a word of disgrace without a quarrel, a revenge; and how wary of their beauty are the foundlings of our age? or if they want that which is genuine and proper, they add paints and spots and attires, too often such as are monstrous and meretricious: yet how wilfully do men degrade themselves of the glory to which God would exalt them? how madly do they tear off the ornaments which he would put upon them? Well though base spirited, narrow hearted creatures are unsuitable and uncapable of honour, though sordid clowns neglect and besmear their comeliness they care not how; yet let us whose hearts the Lord hath touched, whose eyes he hath opened, prize and pursue these blessings according to their worth: And if we were but provident, wise for ourselves, we should not account them dear gained at any rate, no thought it were an age of fasting and prayer, an eternity of angelical obedience, the expense of our largest livelihoods, our heart blood.  
Ob. But alas (say many) when shall we see the accomplishment of this promise, such glory and beauty should be more conspicuous.  
Sol. 1. And do you not see the every days wonders the Lord is working: 'tis for want of enlightened eyes and thankful hearts then: could we rightly cast up our receipts, we might find glorious advantages already upon account.  
2. Are you offended at the seeming slowness and difficulty of the progress? 'tis because you mistake the nature of the work. One way whereby the Lord commends the worth of his best blessing to us, is sometimes our hard coming by them; The jews have a tradition, that God sucked Moses soul out of his mouth with a kiss, that so his dissolution might be without all pain: such an easy, lazy, good-cheape way of reformation do most men affect: they would have all the fatness and sweetness of Heaven drop into their mouths sleeping; on take heed, wake not the men, fright them not with difficulties, for than they will fling off in discontent, or give up all as lost. 'Tis remarkable what Luther writes to Spalatinus touching Melancthon; 
In Epist. ●d Spalat.  Melancthon was a man of excellent parts, very serviceable for Christ's cause; but of a timorous disposition, apt to be overmuch dejected in difficulties: and at that time extremely pensive he was for fear of some sad issues of the great meeting at Auspurge: Whereupon Luther wishes his friend to exhort and charge him in his name. Ne fiat Deus, that he make not himself a god, he might seem to be fare enough from aspiring to be a god, who was cast down below the common pitch of a man. But here was his fault, his projects must be like the counsels of God, unerringly and unchangeably stand and be effected both in respect of time and manner, or the cause (he thinks) was lost, and his spirit utterly sunk. So it is with many amongst us, they must have their own mind and their own will in all things (which is God's peculiar) or they are undone: If they have not all that they have promised or fancied to themselves, they have nothing at all: If the simple gourd of their projects of conceits be smitten and whither, they think they do well to be angry, to be disconsolate even to the death. But 'tis no disparagement nor diminution to the worth or comfort of faithful and blessed instruments that the Lord over works them, brings to pass something, yea the main in the most glorious undertake by himself. Have we not seen rich blessings, eminent achievements effected by the bare and immediate hand of God, when counsels have been crossed, endeavours tired, yea hope itself worn out and ready to give up the ghost? can we but acknowledge it to be the Lords doing, to bring down insolent adversaries to truth and peace and holiness, when they have been trapped and confounded by snares of their own setting, mischiefs of their own hatching, who were impregnable by all humane attempts? like to the Nemean Lion, which when Hercules had slain, he knew not how to get off his skin, that was so hard that nothing could pierce it, neither wood, nor stone, nor steel; only the Lions own nails where sharp enough to do it. So hath the Lord turned the pride and madness of wicked men upon their own heads to their ruin, that otherwise were too tough or strong to be dealt with. In great works God will be eminently seen and acknowledged, yea, and he carries them through insuperable difficulties and impossibilities to us, that we may set him up and trust in him only.  
3. Why will you dislike the work for its hardship, or though instruments for their slackness; and not consider rather and stand amazed at the opposition that is made against them? I think the devil never played the devil more outrageously and apparently then now: all his sleights and all his furies, and all his confederacies are now on foot: Hell and earth, and Rome openly combined, strongly armed, professedly fight against the honour and happiness of our Kingdoms: and shall we not have something to do to fetch our privileges out of the fire? to win them at the sharpes?  
4. Be not too bitter in quarrelling or casting blame upon opposites; but reflect and look into your own indisposition to the glorious and beautiful work now in hand. Is it a matter of nothing think you to resuscitate and animate dry bones, 
Ezek. 37.3  to put flesh, and finewes, and skin, and beauty upon them, to infuse spirit and vigour into them? Indeed the Lord is able to do it with a breath, with the turn of an hand; yet he uses to proceed in a wise method by little and little, striving as it were with the averseness of the object. And we shall always find degenerated creatures woefully averse to Gods rectifying and reforming work. jehoshaphat stretched his sinews, and put forth all his endeavours about the business of reformation, but he could not bring to pass all he intended, because the people had not prepared their hearts unto the God of their fathers, 2 Chron. 20.33. Such crooked pieces, such untameable monsters do our reformers find the multitude of men amongst us. Hezekiah made a fair progress in that blessed way, and when he had brought things almost to the upshot, the Priests were too few, they that should have been most forward were unsanctified and unhearty in their duties. Oh the miserable scarcity, the cursed untowardliness we are like to find in our Sanctuary men for the work of God 2 Chron. 29.34. josiah began betimes, and went fare in the best paths of his fathers, yet all could not prevent the overthrowing vengeance to which the guilt and blood of Manasses provocations had made the whole obnoxious, 2 King. 23.26. now if we lay all these and more obstacles and blocks in the way, 'tis no wonder if the motions of our reformers be slow; nay, 'tis well if ever we gain any sound recovery, 'tis well if the definitive irreversible doom be not past upon us, and we be not left to confusion as an incurable people. I speak not this as if I were ignorant or inobservant of the cursed art of some, whose drift it is to wear out and bring to nothing the blessed work begun by delays, which they dare not oppose by open force, nor yet in favour of their backwardness and benumbedness, by whose slackness it is kept so long between the knees, and is in danger of strangling: but only to still and check their impatiency, who by their precipitous hastiness and fleshly discontent, manifest little skill in discerning Gods method and manner of working, and less faith in waiting upon his wise and gracious dispensations under clouds of difficulties and seeming protractions, He that believeth maketh not haste. Isai. 28.16.  
Obj. 'Tis farther objected that we seem to be fare enough from recoveing glory and beauty, seeing the dishonourable blemishes of errors break out so much upon us.  
Sol. To this I answer, 1. 'Tis not to be denied nor dissembled, that errors have seemed to grow upon us whiles we have been contending for the truth. And we shall find more than once that upon the most eminent changes in the Church for the better, Satan's malice and men's corruptions have cast in such mischiefs. Constantine the great was the Angel that bond Satan, the heathen power; 
Rev. 12.5.  he was that manchild at whose birth and by whose victory, the dragon, the persecuting Emperors were cast down and vanquished; yet in his days Arrius hatched and vented his venom which infected the world. In Germany upon the very dawning of reformation the hellish fogs of Anabaptism risen up and flew abroad like clouds spread upon the mountains. 'Tis no new thing we see for error to confront the truth most petulantly and peremptorily when it is springing up to greatest purity and lustre.  
2. This falls not out without some advantage to the truth, There must be heresies (saith the Apostle) that they that are approved may be made manifest, 1 Cor. 11.19. Many Champions for Christ show their valour by encountering and quelling such monsters; 
Eph. 4.14.  much chaff is whiffled away by the blasts of false doctrine, and the sleights of men, which before lay heaped up with the grain; and many truths are rendered more clear and glorious, by ventilations and debates with error.  
3. Do any impute the cause and charge the blame of this evil upon Reformation? why do they not as well quarrel the Sun for discovering bogs and precipices in their way; or fall out with their Physicians for making them the more sick for the present, when they attempt a cure upon their foul bodies? When I would have healed Israel (saith the Lord) than the iniquity of Ephraim was discovered, and the sin of Samaria, Hos. 7.1. Many latent maladies that have both root and stuff in the body show not their apparent symptoms till remedies be applied. I'll be bold to affirm that the serpentine brood of errors which now crawl abroad were spawned in the muddy times that of late passed over us; and how grievous and odious they are to our reformers, Pulpits and Presses have in part declared and will do more by a just & full Confutation of them: and I doubt not but authority will provide that that shall not impudently and impunely exspatiate, but will use its power in a timely and thorough crushing of them.  
If there be any yet unsatisfied, either the timorous that startle at difficulties, or the contentious that cavil at some partial and yet remaining blemishes; I must plainly tell you, I dare not promise you nor myself such golden days wherein no wind shall blow, no cloud shall rise: I cannot fancy such an Idea, such an exact constitution of a Church, wherein there shall be no naeve or wrinkle, no discrasy or distemper. Can the creature here be capable of glory that hath no defect or stain? of beauty; to which there is nothing wanting or redundant?  
Well whosoever you are that thorough fear, impatiency, or unreasonable dislike of these invaluable blessings now tendered to us, judge yourselves unworthy of them, and thrust them from you; let me tell you that you have neither part nor lot in this matter. 
Act. 8.21. & 13.46.  I must turn myself to them to whom it belongs, for to them is this Salvation sent, and they will hear it; and they are God's residue. The Lord of hosts well be, etc. to the residue of his people. The third particular, the persons to whom these advantages are appropriated.  
All glorious privileges, Doct. all beautiful ornaments belong to God's selected portion, and to that only.  
Even to that chosen generation, 
1 Pet. 2.9.  that holy nation, that peculiar people, which the Lord singles out for himself in his free and eternal purpose, 
Mal. 3.17.  makes up for his jewels by actual and effectual calling; hypocrites and formalists may partake of general and external privileges, the men of the world have large shares of common mercies, 
Psa. 17.14.  even their bellies full of Gods hid treasures; but all saving favours, yea all favours in a saving manner are conferred only on the remnant. A man may be hospitable and beneficent to his eighbours, gentle to his servants, merciful to his enemies; but his affection and usage of another strain which he bears and expresses to his towardly children, his faithful spouse, 'tis not for a stranger to intermeddle here. Let graceless men prattle of I know not what figment of universal grace; let the bondslaves of Satan pride themselves in the imaginary faculty of their freewill. Our God is infinitely bountiful, but not so lavish as some would make him, to cast away his high honours, his dear delights promiscuously, these are the propriety of the elect, the portion of sons and daughters; these are peculiarized to God's residue.  
Quest. But who are this residue?  
Resp. I cannot stay upon a discovery of them. Briefly take notice of them thus, 

1. Negative, by their distinction. They are not men of the multitude nor of the world, nor of the times; they dare not sin of the fashion, not go to hell for company; their care is to be at a real and wide difference from all ungodly and unsound ones; to be saved from the untoward generation. 
Act. 2. ●0.   
2. Positive, by their qualification. 
Jer. 2.3.  They are holiness to the Lord, the first fruits of his increase, prime parcels entirely dedicated and vowed to his service, consecrated vessels of the best mettle and making, new framed by God's blessed workmanship in the most delicate artifice of grace, 
Eph. 2.10.  created in Christ josus, cast into his mould, and so prepared for honourable designs, 
2 Tim. 2. ●1.  made meet for the master's use. Their holiness is hearty, their main drift the honour and service of their God.  
3. Collectiuè, by their consociation. They all live by the same Spirit, walk by the same rule, mind the same Heaven, and therefore they are of one heart, and of one soul. 
Act. 4.32.  Pearls are accounted more precious and fit for ornament, when they are of equal bigness or sorted into Unions: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato  Gold and Diamonds (said the Naturalist) are nothing in price or lustre to the consent of good minds. And although there may be some petty difference between them in judgement, some small and temporary distance or interruption in affection; yet they accord in the main, they are shaken together in times of trial and separation; and as Christ's cause and their own greatest good requires, they strengthen their union by all warrantable and worthy ways of mutual engagement and helpfulness.    
Use 1. This may show us then that when the Lord doth great works and conferreth great blessings he distinguisheth and selecteth both instruments and objects. Times of the Church's exaltation are times of widest and most thorough distinction. Multitudes would press in for a share of her privileges, when she is rising, that must be shaken off as burdens and blemishes before she can recover her honour. When favourable edicts were published for the Jews, their adversaries claim acquaintance with them and offer them assistance, they would needs have a finger in the temple-work: but their help is refused, and their officiousness suspected as more dangerous than their professed opposition, Ezra 4.1, 2, 3. If there be a judas among the twelve he must be uncased before Christ have finished his work▪ and what have devils to do to fit in the assembly of the Gods? devils in treachery, in malice, in impurity: The mixed multitude, the mongrel crew that came up with the Israelites out of Egypt, were touched with a stupid admiration of the wonders which God wrought for his people, and promised themselves much happiness in their company; but when they met with straits and wants, and found not things answerable to their sensual humour, than they fell a murmuring and a lusting; and the Lord swept them away in his displeasure, so that none of them reached Canaan, Numb. 11.4. One great cause of the straits and miseries that have befallen us in our passage from Egypt to Canaan hath been the discovery and distinction of those lose rotten adherents to God's cause and people. And oh that they were all shaken off, while they are unsound at heart, we may take more comfort in their falling away then in their access. If yet a sword pierce deeper into Christ's soul, if heavier things befall his members, it is that the thoughts of many more hearts may be revealed, 
Luk. 2.35.  that a clearer and more thorough difference may be put between the precious and the vile.  
2. Hath the Lord a special precious portion (such as we have heard deciphered) upon which he heaps such honour, fastens such favour, impresses such beauty? Fearful it is then, that it should be the butt of men's opposition, 
Act. 28.22  the sect-every where spoken against, in common account the vile refuse rather than the glorious residue. 
Histor. of France.  The Marshal Byron of France was a man impudently and insatiably ambitious, yet above all his titles of honour he affected to be styled the scourge of the Huguenots. And how have men of power and policy thought no foundation sure enough for their security, their glory, their contentment, but that which is laid on the ruins of the estates or consciences of Gods precious ones? Oh the deep and cursed machinations or contrivances that have been plotted and urged to cast them down from their excellency, 
Psal. 62.4.  to root them out from having a name under Heaven, to embitter their beings to them, to make them crouch under unreasonable and impious burdens. When the Arrian Bishops swayed in the Church under Valens an Emperor of their heresy; Liberty was given to jews, heathens, heretical Christians of all sorts to exercise their Idolatry, false worship, mad festivals, what not? only the Orthodox were expelled their Churches: and in one place being assembled for holy performances at the foot of a mountain, under the injury of all weathers, they were thence driven by force of soldiers, Theod. lib. 4. ca 24. Is it not lamentable that in the repute of many amongst us, Papists, Atheists, Monopolists, sensualists, drunkards, any the basest society or sort of men should be held more tolerable than the holy brotherhood, the members of Christ, the Saints of the most High, who alone are dear to God, and linked together in the only gracious and blessed Communion? How many for conscience and quietness sake in the reign of our Prelates did leave their dear country, their rightful possessions? yet there are not wanting some that malign a wilderness to them. 'Tis a common wish, Oh that we were rid of them all! and why are you greedy of your own ruin? Should not the Lord of hosts leave his remnant among you, ye would soon be turned into a Sodom, Isai. 1.9. Their presence and prayers are the pillars of a Kingdom's safety, the procurers of its happiness. And if malice hath not utterly blinded men, let them rub their eyes and see two choice excellencies amongst many here annexed to them and those most profitable for humane society; even the spirit of judgement, for Civil Administration; and holy valour and strength for military exploits: for so it follows, The Lord will be for a spirit of judgement to him that, etc.  
First of the first, the spirit of judgement, which is the gift of governing well, faithfulness & ability in executing justice.  
Doct. The Lord doth highly dignify and bless a people by setting over them religious and righteous Magistrates and Rulers.  
'Tis a good argument of God's favour to Israel which Huram deduces from the choice and qualification of Solomon: because the Lord loved his people, he hath placed such a King over them, 2 Chron. 2.11. And when the Lord undertakes the glorious and happy reparation of that state after an woeful decay, he promiseth to restore their judges as at the first, and their Counselors as at the beginning, to reduce them to primitive purity and integrity, Isai. 1.26. This blessing will shine the more by setting against it the misery and mischief of its opposite injustice. As a roaring lion and a ranging bear, such an one is a wicked ruler over a poor people, Prov. 28.15. 
Cedrens.  In the days of Phocas that bloody usurper, (he was the first sworn slave to Antichrist that wore a crown) a holy Monk was so bold as to expostulate or enter dispute with God: he asked him why he had set such an impious wretch over Christians; and he was answered by a voice from Heaven (if you will believe the story, 'tis related by Cedrenus) because a worse could not be found, and the sins of men deserved such a mischief. Magistrates are either the common good, or the common evil of them to whom they have relation. 
In Epist. ad Spalat.  That passage of Luther is memorable: he was in great danger of death, and he wishes that the Pope and his crew might be the only instruments of it, he would not have Caesar involved in the cause, he would not have his royal hands stained with his blood: for (saith he) I know how it fared with Sigismond after the burning of Huss, nothing prospered with him, besides his domestic infamies and calamities, the weal-public suffered exceedingly with him and under him. The most exemplary judgements are upon the most eminent persons, yea; and they fall not alone, the poor sheep smart for their dotages and delinquencies: whereas the Magistrates virtues are the people's blessings, Eccles. 10.17. and their virtues are comprised under this expression, The spirit of judgement.  
Quest. But what is this spirit of judgement?  
Resp. 1. It is a renewed sanctified faculty, saith David with some of his last words that savour most strongly of Heaven: He that ruleth ever men, must be just, ruling in the fear of God, 2. Sam. 23.3. 'Tis true there are functionall abilities enlarged to men, which are profitable to others though not saving to themselves. You may be deep Statists, learned Lawyers, exact in the disquisition of truth, the deciding causes, etc. yet all this doth not amount to the blessed property in my Text. Industry, experience, ingenuity, moral honesty, nobleness of mind may make men dexterous in the art of judging, the Lord infuses the spirit, and that seasons all with supernatural excellency. Plainly he is a good Ruler indeed that is a gracious Christian to.  
2. The spirit of judgement is regular; as it is framed by God's finger, so 'tis guided by God's rule. We explode the Pope's Canon law, 
Luther. Ridiculum planè est Constantium. Imperatorem aeternum nominare, etc. S●●om. Eccles Histor. lib. 4. cap. 16. V●s Itali vultis ha' here Deum in ●ane, 〈◊〉 non creditu esse Deum in calis.  and that justly, the sum whereof is this. The Pope is god on earth, above all things heavenly, earthly, spiritual, secular, he hath the propriety of all things, and no man must dare to say to him, what dost thou? This we dislike not only because 'tis the Pope's, but because 'tis most lavishly irregular, making up a model of government fit for old Persians, or modern jurks then for Christ's freed men. Strange then it is that men of learning, that would be called Divines, should so much cry up the Law of the will. Athanasius held it absurd and ridiculous in the Arrians at the Council of Ariwinum to prefix this title to their form of Faith. Praesente Constantio ●●●crno, magno etc. to give the stile of eternal to the Emperor, and yet to deny the eternity of the Son of God. And very acute is that of Melancton disputing about the Eucharist●: You Italians will needs have God to be in the bread, when you do not, believe that there is a God in Heaven. And are not they worthier of derision than confutation, who make men omnipotent and absolute, and yet spoil God of his freedom in decreeing and working, raze or abrogate his perpetual commands, yea and live as if there were no God in Heaven? Let mortals tremble to imitate the thunder of the Almighty by the storms of their exorbitant lusts and passions; to take absoluteness upon them, which is the incommunicable prerogative of him whose throne is in the Heavens.  
3. The spirit of judgement is active. The spirit we know is the vigorous principle of motion and action; contrary hereunto is that distemper mentioned, Hab. 1.4. The Law is slacked, defluit lex, 'tis fallen into a swoon: The Metaphor is taken from the slow, yea, imperceptible motion of the pulse in the failing of spirits. And alas for us for want of activity! we have expected, desired, magnified, blessed, fasted and prayed for a Parliament; and we know how much time, substance, parts, spirits, blood our Worthies have expended for the public good: what dangers and difficulties they have encountered: heretofore and now they have framed for us the best Laws humane under Heaven. Would it not be a sad thing if this wonderful power when it comes to execution should be put into paralytical hands, either quite benumbed, or so shaking, that they can do nothing evenly or steadily? that it should be like a gun in the keeping of an Indian, a rare and forcible Engine in its self, but made useless for want of good managing? Oh that ever there should be any advanced to place and armed with authority, who through the vile timorousness of his own spirit, or the treacherous compliancy of his own evil heart with sin or the times, should not dare to act that good for which he is sure to have assistance and acceptation with the most High, without the conscionable performance whereof he can never stand acquitted before the supreme Tribunal! Upon whomsoever the spirit of judgement which is the Spirit of the Lord hath fallen, let them go in this their might, let them put forth their strength, and exercise their faculty, the Lord calls and sends them, and will do great things by them.  
4. The spirit of judgement is impartial. As the soul in the body it diffuses itself in a just proportion through the whole into each part according to its several need and capability. Who so small or inconsiderable, who so high or uncontroleable as to be without it influence or reach? by it rulers must govern, by it the governed must be ruled. The Lord gives a charge and prescribes a method to the executioners of his justice, Ezek. 9.5, 6. he commands them to strike home, and to spare none that bore not his own character or mark, and to begin at his Sanctuary at the ancient men before the house. 'twas the Pope's old trick to exempt his Clergy from the Civil, which detractingly he calls the Secular power: but the Pope's patronage now I hope will nothing help our bad Ministers. Oh that they might feel the most speedy and heavy hand of justice, as they have had the deepest hand in occasioning our decay and misery. Charles the fifth was wont to say wittily, If the shavelings had been good, 
Si Sacrificuli frugi essent, non indige●ent Luthere.  there had been no need of Luther. Let the guilty hang the head, they that are faithful and conscionable need not fear nor decline the decisions of a Parliament; the censures of righteous Magistrates. If any say that I seek the ruin and publish the shame of men of mine own calling: I answer no: they are the proud, the persecuting, the profane, the popish, the temporising, the insufficient, the lazy, the drunken, the scandalous Prelates and Ministers that disgrace the holy function, and make us ashamed of them, as Gentlemen are of their beggarly kindred, or rather as an honest man is to see his brother go to the gallows. And as they have troubled our Israel, so let the Lord trouble them: Let their own dung be spread upon their own faces, but let God's Sanctuary be purged of them. Moreover, why should the spirit of judgement shrink or be abashed at the stout looks of any overgrown great one, 
Criminosior cu●pa est, ubi honestior status. Salvian, li. q. de. Guber. Dei  any blustering Belialist? let such feel the force, the omnipotency of justice. 'Tis a true saying, The higher the condition of the sinner, the base always is the sin. What! will men steal, murder, oppress, commit adultery swear falsely or blasphemously, drink drunk, live dissolutely and debauchedly, and think they are delivered to do these abominations, 
Jer. 7.9, 10.  because they are great in the world? Methinks noble spirits should hold it more base to deserve then to suffer sharp and shameful penalties of just laws which they break. If you improve your greatness to quit yourselves from them; your privilege is no other than theirs, who run mad unchained, and post to perdition without control.  
5. The spirit of judgement is uniform. It casts men's minds, and aims, and actions into one mould or fashion. 
Jam. 4.5.  The spirit that is in the world lusteth to envy, a distorting, distracting evil. Corrupt men differ as much in minds as faces, or if they accord they meet only in evil. Great spirits are liable to great impulsions, violent concussions; when they are whirled by excentrique passions, or wheeled by biased and selfe respects, their motions must needs be disordered and turbulent. But when this blessed principle in my text is the Primum mobile the first mover, than all the spheres, whether superior or inferior in place, swifter or slower in motion, hold on their own course evenly and constantly, and accord with others in an exact correspondence; and the harmony is really by fare more sweet, than the imaginary music of the heavens was feigned to be. There are diversities of gifts, 
1 Cor. 12.4, 5, 7.  and differences of administrations, but one and the same spirit, and the manifestation of that spirit is given to every man to profit withal: all tends to mutual helpfulness, to the common good of all, and every one that partake of that Spirit: hence all gifts become serviceable and contributory each to other: and 'tis a most blessed and beneficial intercourse or trade that passes between sanctified abilities. It hath ever been a rich blessing to good Magistrates to be instructed and abetted in their most glorious acts by faithful Ministers. David had his Seers, so had Solomon, Asa his Azariah, 
2 Chr● 15.1. & 19.2. 2 Ki. 19.2. & ●2. 14.  jehoshaphat his jehu, besides a number of teaching Priests and Levites, whose Catalogue we find registered, 2 Chron. 17.7, 8. Hezekiah had his Isaiah, josiah his Huldah, Zorobabel his joshua, the Elders of the Jews brought out of captivity to re-edify the City and Temple, built and prospered through the prophesying of Haggai and Zachariah the son of Iddo. Temple-work, Church-work never goes up without such hands. I should be sorry that any here present should judge the Prophet's useless, or burdensome, or intermeddling without their verge in weighty holy affairs. A Reformation pretended without the Council and Consociation of men of God would be like Adonijahs feast, 
1 King. 1. ●, ●, 9, 10.  to which Abiathar the temporising Priest, and bloody joab, and other such like were called, Courtiers (perhaps) and Soldiers, and Politicians enough, but faithful Zadok and Nathan the Prophet, and Solomon the King's son, and truehearted Benaiah being left out, the meeting proved both sinful and sad, it began in conspiracy, and ended-in confusion. But oh happy meetings-where all sorts of gifts are met together and jointly improved to mutual and public good! 'Tis the good Spirit of God that joins and keeps men unanimous in and for that with good: and whatsoever tends to the setting of good men or good gifts at odds, though it be never so covertly or speciously carried, suspect it as proceeding from the envious one, the evil spirit of confusion.  
I need not add any thing for application of this point. 'Tis the spirit of judgement (which hath been described) that fits every man for the weighty affairs of Civil Administration, that is entrusted and employed in the same. You see hence (Noble Patriots) what it is that you should mainly strive for and cherish in yourselves; and we find what we should most importunately beg for you of Heaven. The work before you is glorious, the power in your hands ordinate, the way of dispensing it the best in the world, most suitable to equity and to our spirits; wherein as just Sovereignty is not bounded unworthily, so community hath some stroke according to its rank in matters of highest public concernment. Oh then let this spirit of judgement animate and sway all your consultations and proceed; let it season them with sanctity, order them with regularity, manage them with activity, carry them thorough with impartiality, corroborate and crown them with unanimity; and the issue will be (if it be not cut off by sinfulness and ingratitude) a heap of blessings upon us, and upon many generations.  
So much of the spirit of judgement, the first excellency here specified.  
The second follows, which is strength to order the battle in the gate, valour and abilities for the war.  
This is a choice gift or blessing of God, Doct. the honour and ornament of a State or people.  
A useful seasonable subject had I time to prosecute it. I shall now handle it very briefly.  
The Lord is a man of war. Exod. 15.3. and he makes some of his servants brave warriors; he girds them with strength, teacheth them the use of their arms, covers them with the shield of Salvation, gives them undauntedness to encounter, and swiftness to pursuit their enemies, Psal. 18. 32-40. till they have their necks under their feet.  
Such were the Israelites under Ioshua's command, nothing could stand before them. Such were the Judges, men wonderfully inspired and enabled to rescue God's people from oppression; 
2 Sam. 23.8.  such Worthies had David, who was called and qualified to cut short the enemies of God, and to erect his Worship in purity and peaceableness; and with this blessing hath the Lord honoured pious Princes and States, whom he hath set up and established in all ages.  
This holy valour will appear a choice honourable blessing if we consider it, 

1. In the habit. Reas. There is natural hardiness in bruits, for which we admire them; moral fortitude in mere men, which renders them both dreaded and renowned; but this is a sanctified sublime gift of the Spirit, an admirable adorning grace.  
2. In the exercise. Fit it is to be employed in great matters, high exploits, the maintenance of God's cause and truth, the vindication of his honour, the relief of his Saints, It engages strength and life, and all upon such noble designs and services. Unholy courage makes men more able to do hurt, it degenerates into rage, becomes lust's champion, and breaks out into injuriousness, revenge, murder, etc.  
3. In the Usefulnesse of it. Man's sin filled the world with Antipathies, and enmities, and God hath armed many of the irrational creatures to make defence and opposition against their Antipathists. And who have so many implacable fierce enemies as the Saints? as they have need of patience to bear their injuries, so valour is very useful and advantageous to repel them, when they find a warrant or call?    
Use 1. Miserable then and ruinating to a state is the want of this gift, this blessing. And would you know what it is that melts the spirits, dissolves the nerves, enfeebles the manhood and magnanimity of a nation? let me present it to your view in a home precedent, even of the generations that have passed over us, the people that have formerly possessed our places. The Britons the ancient inhabitants of this land were a warlike nation, the made stout resistance against the Romans, bore their yoke with much reluctancy, and threw it off upon all occasions: 
English Chronic.  yet when their Nobles degenerated into lust, luxury, and cruelty; when falsehood and faithlesness both towards God and man abounded in all sorts, when plenty brought forth the cursed fruits of lose and wanton living: when they were generally addicted to hate of truth and love of lying, insomuch that if any were gentler and more given to truth then other, the rest would work him all the hurt and spite they could; and this did not only the seculars, but also the Clergy, and the heads thereof, giving themselves over to drunkenness, pride, contention, envy, etc. casting from them the yoke of Christ (they are the very words of our story) than they became a spectacle of reproach and misery, a prey to barbarous nations. 
Gens Saxonum sera. Salvian.  The Saxons that succeeded them were the Imps of Mars, a terror to this part of the world, they lived by their sword and were victorious almost whithersoever they went: yet when they grew cold and heartless in the Religion which they had zealously professed, 
English Chronic.  when treachery, injustice, shedding innocent blood, impiety, sensuality did overspread them, they were woefully wasted by intestine broils and foreign incursions, and at last swallowed up by the Norman Conquest. The application of these histories be to the enemies of God, and of his people. Sins, such sins as these weaken men's sinews, emasculate their spirits, devour their excellency, and cause the hearts of the valiant utterly to melt. Cowardice and baseness are the proper and certain effects of sin. And although wicked men may be stout and sturdy, and mighty to do mischief, either for the scourging of God's people, or the breaking each other in pieces; yet is this in them but bestial hellish fury, no true valour; and the more directly and impetuously it is set against God and goodness, the sooner and more fatally shall it bring themselves to ruin.  
2. This gives us great occasion to magnify the Lord for this choice honourable blessing conferred upon us. Our bow hath of late recovered its strength: God hath stirred up and fitted courageous spirits, excellent instruments for military affairs. And although the nature of the war amongst us be calamitous, and many events of it very sad; yet the main comfort is, the quarrel is apparently betwixt Christ and Antichrist, he that sees not so much now is wilfully maliciously blind. Now the prophecies in the Revelation seem to foreshow that the ruin of Antichrist shall in a good part be brought to pass by the sword: 
Rev 16 6. & 1●. 14, 15, 16,17.  They that gave their kingdoms to the beast shall recover them by force, they shall hate the whore, make her desolate and naked, eat her flesh, and burn her with fire. They that make war with the Lamb, shed the blood of Saints and Prophets, they shall have blood given them to drink, as they are worthy: Methinks the Lord is breeding and apting a generation of men amongst us that shall make the throne of the beast shake. If any censure me for cherishing and blowing up the sparks of valour in men's spirits, 
1 Cor. 4.3.  With me it is a very small thing to be judged of them, or of man's judgement. LUTHER was called a Trumpet of sedition; 
Tu●a Seditionis.  they said of BEZA when he accompanied the Protestant forces in France fight for their Religion, 
Evangelium flammeu●n & 〈◊〉  that he preached a Gospel composed of fire and brimstone. But we that are Ministers need not fear nor shame to carry the Trumpets of the Sanctuary before the Lords armies. All ye whose hearts the Lord hath touched Go on in this your might, 
Judg. 6.14 Josh. 1.7. Isai. 26.4  be strong and of a good courage, be not afraid nor dismayed, for the Lord your God is with you whithersoever ye go in his way, jehovah who is everlasting strength, is strength in an eminent glorious manner to them that turn the battle in the gate.  
Let me close your thoughts with one brief consideration from the whole. In all that hath been said you see verified that great Position of the Apostle (indeed a Paradox to the world) That Godliness is profitable for all things. 
1 Tim. 4.8  Perhaps you have accounted it needful and helpful for the worship of God, the ordering of the conversation, Peace of Conscience, etc. Yet further take notice here how it conduces to the flourishing and good government of a state, to the managing and blessing of all affairs, not Religion only, but civil and military to. 'Tis the fear, the favour, the gracious presence of God that crown a people with most glorious advantages, that adorn them with most precious privileges, that prosper them both in peace and war.  
As therefore we tender and desire the safety and honour of our state, the public and mutual welfare of Rulers and Subjects, the good and glorious success of our greatest designs; let all of us together, and every one of us in our stations, with our heartiest intentions and endeavours do what we may to get and keep the Lord amongst us in the power and purity of Religion. Let this be practised, promoted, prayed for above all by all. So will it dignify and beautify us with all honourable and amiable excellencies; it will burnish the crown and establish the throne; it will ennoble our spirits and deck our heads; it will strengthen our laws with authority and justice, and sharpen our swords against the faces of our enemies; it will make us a blessing and a praise above all the nations under Heaven.  
FINIS.