THE difficulty OF Zion's DELIVERANCE AND REFORMATION. Toge●●er With the activity which her friends 〈…〉 during the time that 〈…〉.  
Delivered in a Sermon at Margaret's Westminster before the Honourable House of COMMONS 〈◊〉 Wednesday morning, the twenty sixt day of June. 1644.  
BY Humphrey Hardwick, Minister of the Word at 〈◊〉 in the County of He●●ford, and one of the Assembly of Divines.  
LONDON, Printed by I. L. for Christopher Meredith, at the sign of the Crane in Paul's churchyard. 1644.   

Die Mercurii 26 Iunii. 1644.  
IT is this day Ordered by the Commons assembled in Parliament, That Master Rout, Master 〈…〉 Master Nicols, do from this House give thanks unto Master Hardwick, and Master Hicks, for the great pains they took 〈◊〉 the Serm●●● the 〈…〉 ched this day at the 〈…〉 this 〈…〉 at St. Margaret's Westminster, (it being the day of public 〈…〉.) and 〈◊〉 ●●sire them to print 〈◊〉 Sermons. And it is Ordered that none shall presume to Print their Sermons, but whom they shall licence under their hand writing.  
H. Elsing, Cler. Parl. ●. C●●   

I Appoint CHRISTOPHER MERIDITH to print my Sermon.  
HUMPHRHY Hardwick.   

TO THE honourable House of Commons assembled in the Parliament of England.  
I Could not have such high thoughts of my shallow ●●cogitations, as to deem them worthy to be produced before such an Auditory, or presented to the public view: Had not therefore consciousness of duty constrained, I had become an earnest suitor to have been excused: but of actual obedience I had many, of excuse-pleading I found no precedent. Your Injunction then made me to aspire to the work which now humble craves your Patronage; and whither should the labours of this kind run, but to that honourable Society, which (under Heaven) is the fountain of these gracious opportunities?  
If willing, no man, I suppose, hath more cause to be large in apology than I, having long since had my poor Library totally plundered, and myself not able, usque hunc diem, to buy one book of considerable value. Besides, from the beginning of this war, until the last month, inter armaubi silent literae versatus. But these things I account part of my chief happiness on earth, to have suffered much, and done a little good in the cause of Christ, and service of the State: only I desire, that ●●nce it may not be thought strange, that I tender a plain unpolished Sermon, quite naked in its margin, and in which nothing is cited but the holy Text; nor any author ecclesiastical or moral heard speak. Seldom, if ever, hath there been offered to your hands such a rude piece of all homespun thoughts; nevertheless, they breathing the force of the Divine Spirit, I trust shall find acceptance with your 〈…〉 and being stamped on with your approbation, they 〈◊〉 abroad in the world currant with all, not malignant or censorious.  
To encourage the progress of your abundant virtue, I need say nothing in my Epistle, since I speak much 〈◊〉 that purpose in the Pulpit: the smallest hint is sufficient to provoke such zeal and willingness as ever resideth in your breasts. Go on therefore in pious and honourable undertakings: the hearts, the tongues, the Pe●●● of all good me● bless you; how can it then be, but the God of heaven, who hath set you apart, as chosen instruments also 〈◊〉, so universal good to his Churches, should in due time crown our endeavour: with success; and infinitely recompente your labours in a better world? so prayeth  
Yours to be commanded in all true observance and duty HUM: Hardwick.   

A SERMON PREACHED at the late Fast, before the honourable House of Commons. June 26. 1644.  PSAL. 126.5, 6. 
They that sow in tears, shall reap in joy. He that goeth forth and weepeth, bearing precious seed, shall come again with rejoicing: bringing his sheaves with him.  
IF we consult the beginning of this Psalm, we may deem these words a strange conclusion. joy and sorrow, seldom make one tune. How is it then that such high expressions of joyfulness, lofty strains of exultation should end with item of tears and weeping. Is zions captivity turned? Was their mouth filled with laughter and their tongue with singing? Did the heathensay among themselves, The Lord hath done great things for them, and they reply, saying, The Lord hath done great things for us, whereof we are glad? Can the same matter be the object of former praise and future supplication▪ Might they bless God for turning their captivity, and seek again the same mercy? Could their hearts break into joy, and burst into tears, whilst they meditate the same things? This ambiguity is quickly cleared; for we know that ever since Adam's unhappy fall, all human occurrences are subject to mixture and composition: there is no pure joy to be found under heaven. The greatest rejoicings have sorrows blended with them. It is no marvel then to meet with a vicissitude of these things in one Psalm. And true it was, that zions joys were interwoven with fears and grief.  
Their captivity was indeed turned, in the grant of liberty or licence to depart by Cyrus; there were also some fair beginnings in the departure of many, and the forwardliness and activity of some already gone to Jerusalem: Yea, they beheld a full deliverance by faith in the promises; now all this happening suddenly and unexpectedly whilst the Hebrews were by the waters of Babylon, caused them in an holy ravishment to break forth and say, When the Lord turned again the captivity of Zion, we were like unto them that dream. But alas, the case was not so with all. Many sons and daughters of Zion were willing to continue in bondage, quite senseless of their own evil condition. Now to see this stupidness of their father's children, and behold them frozen in an uncharitable carelessness of their own or zions welfare, was no small sorrow to the departed Israelites. Those also that were loosed from Babylon were not free from troubles; their way was hedged with thorns, beset with difficulties: few friends they had, but many enemies, very malicious very mad against them, and they not able in any measure to equal their number, match their power, or vie their policy.  
Besides all this, the work they were to undertake seemed insuperable, beyond their strength, above their hopes: the very journey considered with the probable encumbrances and oppositions, might sufficiently dishearten: but the business to be performed appeared infinite; to build again the city, to re-edify the temple, to repair the walls, to settle the nation, to distinguish the tribes, to establish the throne, to reform the priesthood, to restore discipline, and laws, to constitute rightly the whole kingdom, with a multitude of other things which I cannot mention, was employment of unspeakable hardship. The poor remnant daughter of Zion, but newly freed from the yoke of the proud insulting Chaldees, being to undertake this task, contra gentes, had need to repair to their God, saying, Turn our captivity oh Lord! nor is it marvel, that the holy Prophet seeing all these and much more than I can possibly conceive, doth in this Psalm, point them as well to grief as to mirth: show them joyful things whereof they might be glad, as intimate heavy pressures and oppositions, which they must strive and struggle with, even do tears, tears I say, not like those of the Thessalonians for their dead, without hope; but such as should be put into God's bottle, and wiped away in the end with comfort and rejoicing, So saith my Text: They that sow in tears, &c.  
The words you see are metaphorical, alluding to the business of the field: we must a little dive into the metaphor to find out their meaning. Now this presents the husbandman's case, in times of great scarcity and dearth, when he hath not enough to satisfy his want and sow his land. His hungry family craves for bread to the full, which if he give, his land will be unsowed, to their further prejudice, and therefore he hath thoughts of denial, but then the present want speaks much; sad countenances, lean cheeks, lank bellies, become powerful orators to the relenting heart of the father of the family. Full fain would he supply their present need, but the apprehension of probable approaching famine doth deter; it would be but small comfort to eat now to the full and the very next year, to sacrifice their lives to hunger. After the revolutions of many thoughts on both sides, the wary seedsman resolves to deny himself and family for the present, to commit his precious seed to the breeding womb of the thankful earth. But being now on his way to the field, the echo of children's necessity sounds in his ear, the sense of their great want afflicts his soul: Besides, it is a long time to harvest, and many casualties: these thoughts renew sorrow in his breast; which breaks forth into weeping by the way, and whilst he soweth his seed, he drops his tears. But observe what follows, he reaps in joy; he comes again rejoicing, bringing his sheaves with him. In my little reading and small experience, I have found that corn sown in dear years and times of scarcity, hath yielded much more increase then at other times so that presently after much want, there hath fallowed great plenty of grain even beyond expectation. Now since I have considered this Psalm, methinks, I apprehend one special reason more then formerly. Besides the improvement of men's pains and circumspection usual in such times, I note that they then sow in prayers and tears, and this doth surely increase their store: thus for certain was the case in my Text.  
Now the spirit of God applies this to the encouragement of those that labour in the work of turning zions captivity: they that sweat in this business must take notice that their condition is like the case of such an husbandman, first in the act, then in the issue. And of these there is intimated a fourfold counterchange in my Text. First, sowing and reaping. Secondly, tears and joy. Thirdly, mourning on and returning back. Fourthly, bearing precious seed, weeping, and bringing sheaves with gladness. See here, my Brethren, manifold labour indeed: yet none in vain, each hath an answerable recompense of reward attending it: sowing with reaping; tears with joy; sad travelling with sweet returning; bearing away precious seed, with bringing of sheaves is seconded and rewarded. Who can choose to note a much ravishing elegancy in this language of the Spirit, in comparison whereof the highest strains of profane rhetoricians are pure barbarism. I have read a learned Writer admiring why the world for the most part is so much taken with the fabulous Histories and allusions of heathen Poets, whilst their minds are no whit affected with these sacred songs: but the reason is apparent, men's minds mostly are carnal, and these psalms are spiritual: no wonder then that they cannot see the worth, nor set the true value on the sense and phrase of the Scripture. Truly, Christians might grieve and shame at this; but no more of such observation, I only hint it by the way and proceed.  
The Spirit in penning down this part of the Psalm, doth call the Israelites to a serious consideration of their state in the time of turning their captivity. It would not for the present be better than before; yea it might seem to be much worse. Jacobs' seed in Egypt underwent more heavy endurances after the Deliverer was come then before. In the act and time of restauration, it should be like to the man that ploughs; sows, sweats, trudges, travels, parts with his dear grain, and patiently waits for what will follow: God's people in their return from Babylon, shall not presently or easily be restored and reformed; but with much difficulty and hazard, many hard enterprises must be attempted: through much trouble, danger, and opposition must they run; part they must with their ease and safety, with their comforts and worldly contentments. These all as precious seed must be laid in the dust and die, in hope of future spring.  
In the issue also zions deliverance and restauration is suitable with the metaphor, for when the weeks of harvest, the due and appointed time is come, the labourers in zions husbandry shall reap according as they have sowed, or sparingly, or plentifully: yea they shall all reap with joy, and their joy shall be as the joy of harvest. When others shall perish and come to a fearful end: when their name shall vanish and go out in nastiness, when their place shall know them no more: then shall the just return, with credit and comfort shall they return to their own land, for the meek shall inherit the earth, saith Christ: yet more, their cup shall overflow, for they shall come again with joy, and bring their sheaves with them.  
The meaning of the Text thus manifested, we may observe a treble virtue in the words; 1. The force of instruction, giving the Israelites and all God's people to understand how painful and sorrowful the work and times will be, when the Church is in travail of deliverance. 2. The words have the force of exhortation, calling the sons and daughters, all the friends of Zion to be up and doing, to be active to their uttermost in her behalf. 3 They have the force of motive or inducement to 〈◊〉 still active and waiting until zions deliverance be effected.  
The first sentence than of holy doctrine which I propound, is from the words as they declare the condition of God's people in the times of restauration and deliverance, and so they clearly intimate this;  
Very hard and extremely difficult is the work, 
Doct.  and sad will the times be, when the Church is in travail of deliverance.  
Husbandry is the hardest restless kind of labour, and that I speak of is like ploughing and sowing in tears. Doth not Scripture in express terms call the restoring of Israel God's great, God's strange work? now that proves it to be difficult in an high degree.  
In the time of the judges, when the sin of corrupt and luxurious priests was grown to the height, and made the services of the Lord a reproach; anger kindled in the breast of the Almighty, and he will avenge himself on them, and on the Nation the rather for their fakes: this you know he did in so sharp, so terrible a manner, as might cause the ears of him that heard to tingle. Israel was discomfired before the Philistines, the Ark of God was taken; the news strikes old Eli dead, brings his poor daughter in law (good woman) to untimely travail, and her apprehension of the glories departing from Israel, breaks her heart. Lo now were those people fallen into the depths of misery, as they were sunk into degrees of sin: and what a work was it to restore and reform their lapsed condition? Albeit the Lord had vouchsafed pious in stead of profane Priests, sacrifices to be rightly ordered, and justice to be executed in the land: yet for a ●●ng while both superstition and Idolatry continued in the land, troubles and calamities in the State: it was well stepped into David's reign before the Ark was, or could be settled in its own place. Another instance we have in the second of Chronicles; after Solomon, in, and before Asa's time, the people were fallen to many superstitions, and much corruption did abound in Church and State: they were for a long time without a teaching Priest, and without the Law, and in those days there was no peace to him that went out, or to him that came in, but the Lord did vex them with all adversities, 2 Chron. 15.3. Now when we read and ponder the story, we find what a work it was to reform that State; a Prophet is extraordinarily raised, and wonderfully endowed to call the people to Reformation. Further, they make a Covenant, and oblige all upon pain of death, man, woman and child to take the Covenant; yet after all this the work sticks, and goes not on, till Maacah the King's mother be put down from being Queen, because she had made an Idol in a grove, vers. 16. I might show you likewise how much ado Jehoshaphat had to amend the errors which crept into Judah by his neglect and connivance, whilst he associated himself with Ahab, but you may read it at leisure, 2 Chron. 19 The book of Ezra and Nehemiah do also hold forth lively clear examples setting out more fully the hardship of this work. And as testimonies and examples, so metaphors in holy Writ may illustrate this truth; the Lord in Esay calls the restoring of the people's captivity, the reformation of their lapsed State, The making of new heavens and a new earth; than which nothing can possibly, or conceivably be thought more difficult and impossible, Esa. 62. Ezekiel is pointed to this in a metaphor of dry bones, and demanded whether those bones can live; hereby did the Spirit signify it as difficult a thing to restore Israel and Judah, as to make those dry bones to live, Ezek. 37.3. In the Apocalypse we find the deliverance of the Christian Churches from the cursed power and pollutions of Antichrist, to be set out by the rescuing of a woman, newly delivered of a man-child, from the cruel red Dragon; by which it's easy to read an extremity of difficulty and apparent danger in such an undertaking.  
More evident yet will this appear by argument: First, from the nature of this work: the way to restore and reform a lapsed nation, is all ●p-hil: virtue, purity, piety lodge in the height of the crags of the Rock; it's hard to climb, when it's easy to descend: besides, a Nation is a vast body, and it is most difficult to move such things that way: the main bent and stream of nations runs downward to vice and profaneness: the general desires and endeavours of men are tending to looseness: nor unstained worship in the Church, nor impartial justice in commonwealth, would they have; those therefore that attempt reformation, do work against the grain, row against the stream, and shall find the work tedious and difficult.  
Such intend●●nes and endeavours find many enemies, and great opposition. If Israel talk of going out of Egypt to serve God better, Pharaoh will be stir, himself and his instruments, to sink them into a deeper degree of bondage. That Pharaoh lives still in the Prince of darkness, and when ever there's any speech of weakening his Kingdom, by reducing a people from superstitions vanities, corrupt and polluted courses, he plays the devil indeed, summons all the Furies musters his black Forces, sets on his Instruments quickens their activity, sharpens their wi●, whets their inventions, ●edgeth their malice, heighthens their anger, blows up their rage, brows the impudence makes infinite their cruelty. Hence all the bloody Cains, the scoffing stomachs, the profane Esau's, the politic Achitophel's, the railing Rabshakebs, the world of ungodly persons become enemies and opposers The kings of the earth standing and up, and the Rulers take 〈…〉 together. 〈◊〉, and 〈◊〉, and Amalek, &c. conplot and conspire to root out Israel. add to these, all false religions, all Idolatrous and superstitious Worships, ancient Ceremonies, beloved customs and Traditions of our Fathers stand up and make much adoe● Yea more, many false friends are always interwoven with the true seekers of zions good, which cry, We will build with you; and these ofttimes unbuild and destroy more than the open adversary: yet more opposition and hindrance, the Prince of darkness makes advantage of the infirmities, and inconsideration of well-intending men: hereby raiseth he jealousies, makes divisions, put strange remoras in the progress of the church's cause: now from all these we may note a second reason of difficulty and sadness.  
A third is the great reign of unbelief in the hearts of men in times of this nature. How few of the Israelites which dwelled in Egypt did truly believe that ever they should be brought to Canaan, a land flowing with milk and honey? Witness their continual expressions of mistrust; This Moses hath brought us out to slay us in the wilderness, they should die for want of bread, perish for thi●st, and the like: After all, how feared were they to be eaten up of the Giants? You remember also a man that when deliverance and promise of plenty was made, would not believe though windows should be opened in heaven; doubtless many were then as unfaithful in heart, although they spoke not so plain in words. There is always a prejudice in the hearts of men against any great matter to be done for the Church and people of God: the world sees them to 〈◊〉 but few cordial active friends, especially amongst the great ones, and therefore disbelief doth use●●ly possess their hearts; Now this doth drag the business, trash down proceedings more than one would imagine. Christ himself could not doe●●● at woks because of men's unbelief, much more 〈…〉 men do their endeavour, yet bring on the work but slowly, if at all, because of unbelief.  
A general unwillingness of change and 〈◊〉tion doth usually abound in such touch. When the Israelites had licence granted by Cyr●● to return 〈◊〉 Babylon, there were many of them so 〈…〉 gone, and change their station, as the Church after praises for deliverance, was forced to solicit the Lord of mercy afresh, to turn their captivity. Men are naturally wedded to what they have had; and albeit they know things were not so well as they ought and might be, yet Issachar-like, they had rather stoop to the burden, then to be at pains to put it off; slavishly they think it was well enough, it may serve turn, and what will come of change is uncertain—. So in Egypt at the brick Kilnes they had flesh pots and garden commodities, they eat to the full, they slept well, and had straw enough, till Moses came; and if therefore they could make any accommodation with Pharaoh, they would trouble themselves no further: This unwillingness made them stick so long in Egypt, and most certainly this retarded their journey in the wilderness forty years; yea more, made the Lord to swear in his wrath that they should not enter into his rest. The Lord is justly slow to help an unwilling people: and hence see another reason why the work is so extremely difficult.  
A nation or people are with much ado brought to a capacity, or rendered fit to be delivered and established: throughout Reformation is like a new piece not fit to be sowed in an old garment: and there needs be a new frame of spirit in the land before God's great work can be settled and placed in it. Further to illustrate this, give me leave to point out four things which by consulting the sacred Volume, I find requisite to be in a people before they are capable of deliverance and reformation. First, they must be truly and throughoutly sensible of their bondage and misery, and clearly brought off confidence in the arm of flesh. When the deliverer came at first to visit his brethren, they put him away, saying, Who made thee a Judge? and why was this? because they were not yet sensible of their own want, found not themselves to need a deliverer; by which it was evident they were not sit, nor as yet capable of such a mercy; but after some more years, when another King arose which knew not Joseph, and began to make heavier their bondage, than the Hebrews grow fully sensible, and God saith, The cry of the Children of Israel is come up to me; come now therefore and I will send thee, that thou Mayst bring them out, Exod. 3.9, 10. and we may see by this when a people is fit for deliverance.  
The Prophet Hosea likewise acquiants us, that when Ephraim first saw his wound, he went to the Assyrians, and sent to King Jareb, Hos. 5.13. and whilst thus it was with them, they were unfit, uncapable of God's cure, and so continue until they see their error, return to the Lord, and take with them words, saying, We will not ride upon horses, Ashur shall not save us, Hos. 14.1, 2, 3, 4.  
Another property is, for a people to be willing to do what they can to help themselves, to carry on the work to the uttermost. If the Children of Israel begin to be afraid of the Giants; and declare themselves unwilling, and loath to fight with the supposed terrible masty inhabitants of the land of Canaan, they do thereby clearly discover themselves to be unfit or uncapable of such a mercy as seemed in probability to be near unto them: God hereupon continued their Pilgrimage in the wilderness forty years, until all were dead that were thus loath to do what they could to help themselves. After this the people grow to a fit temper, and become capable of entering the Land of promise, and see what their disposition was, Iosh. 1.16. All that thou commandest us we will do, and whithersoever thou sendest us we will 〈◊〉 The people being thus ready to do what they could, are now capable of mercy.  
A third property requisite is, a willingness to remove and part with all things which may hinder perfect reformation. In the tenth of la●●ges we find that the philistines and the Amorites did grievously oppress Israel, who in their misery repair unto God for succour, acknowledging their sins, imploring his help; but the Lord returns answer, I will deliver you no more: A strange repulse by a merciful Father given! And if you vb the business, you shall find, it was for that Israel kept still amongst them the things which did and might hinder God's helping and delivering of them; to wit, their strange gods. But when they had considered and found out that to be the cause, they put them away, and presently they were holpen; yea more, the Text faith, God's 〈◊〉 was grieved for the miseries of Israel: lo how removing the things which may hinder did alter the case, vers. 13, and 16.  
Lastly, a people are not sit for help and deliverance till they be freely content to be at the charge of in When Ephraim is an empty vine to God, sparing, niggardly in his service, ruin, not reformation is like to succeed, Hosea 10. And consult the Story of the Kings of ludah, you shall sinde but one throughout Reformation, and this was in the days of l●siah; and how liberal were the hands of the people in those days? they brought in money to the work, sans weight and measure. The value of the gold and silver of the molten Images was not regarded, nor saved out of an husbandly thriftiness, but they stamped it and all other costly utensils, which were superstitiously employed, into pieces, and made dust of them. And gave in of their own more than sufficient: this bounty and freeness of spirit, argued them to be truly fit and capable of greater Reformation than any was wrought before them. Now consider my Brethren by these notes, how hard a thing, how much ado it will be before a nation or people will be brought to such qualifications, there must be ploughing, sowing, planting and supplanting in a nation or kingdom, ere a work of full Reformation will be borough about.  
My fixed Reason of this point, is from the providence of God, who will have the business I speak of to be thus, for the discovery of unfound and unsincere instruments, and to take away the glory of his church's deliverance from them. It is the most noble and greatest honour that ever can come to mortal men on earth, to be instruments of public good to a nation: especially to God's Church and people, mostly in the cause of restauration and Reformation. Now this being so specious and desirable a thing, all forts, good and bad, pious and profane, are ambitions of the happiness of it. If therefore the business should go on with a fair gale and a flowing tide, accompanied still with likelihood of success, and evidence of credibility; how many jehu-like would say, Come see my zeal? How many of the old Israelites, which came out of Egypt, approved the golden calf, and hankered after superstitions vanities, had carried away the honour of bringing the children of Israel into Canaan, had not the news of the Spies rendered the work difficult and dangerous, improbable and impossible? The Lord in his secret wisdom saw only Caleb and Joshua fit to carry away that same: and therefore suffered the business to appear so unlikely and hazardous, for the discovery of unsincere Israelites, and preventing them of undue honour. Now the same reason of providence continueth still, the Lord therefore doth usually observe the same way of proceedings; the turning of zions captivity must then be very hard and unlikely to come to pass, that unsound men may be discovered to their shame.  
The reflex of this truth upon ourselves, doth blame the harbouring of evil surmises, the entertainment of hard thoughts, the despising of the proceedings and despairing of success in the business of Reformation and establishment of our Church, now (by the blessing of God) in agitation: the enormities of this kind are secret, but sore evils under the Sun. The Lord our God is doing us good, he hath raised instruments, and is acting his great work: why should men think evil in their hearts, or entertain hard thoughts of God and his instruments; give out evil omens or vent despairing speeches? Suppose the proceedings go not on smoothly, or so prosperously as men expect, out meet with many rubs, be often at a loss. Admit there be crookedness and stumbling in the progress of affairs, shall we presently surmise that neither God nor man intend us peace and deliverance? shall we say with the grumbling Israelites, It had been better for us to serve the Egyptians, and would we had died in Egypt when we did eat to the full? Think my Brethren, what an heinous sin that was in them, how extremely did it provoke the Lord to anger Search the Scripture thorough, if ever you can find the holy One of Israel speak with more indignation against any offence that ever was committed by his people: yet this sin I suppose is committed abundantly by many in these times, and that without fear, and without feeling. Because men want that peace and security, that ease and plenty: because they meet with charges and troubles more than formerly, they give themselves to think evil in their hearts; and oh the hard thoughts which they surmise of the work and instruments of Reformation! Many whet their tongues, make ready their bows, and shoot out their arrows, even bitter words; seeing the war continues, the work is slowed little done, (as they say) men's expectations frustrated, things fall out cross, no likelihood of a speedy end, nor any certainty what will come of it: people for the most part take liberty to despise all that bither to hath been acted as the day of small things, and are ready to cry out with the wicked in the Psalm, Who will show us any good? What hath the Parliament? What have the Armies? What have the Assembly done? Vild and ungrateful queres are these: I may say of such persons, as once Moses in like case, they have corrupted themselves, their spot is not the spot of God's children, they are a perverse and crooked generation: Do ye thus requite the Lord, oh ye foolish people and unwise? Hath the God of heaven more visibly appeared for his little flock, than ever heretofore in this land? Hath he stopped the overflowings and breakings in of Popery and tyranny? Hath he with his own blessed hand laid the foundation of a glorious Reformation? Hath he found out fit instruments, when we the poor silenced Ministers, as Elijah of old, thought there were none left which had not bowed the knee? have these instruments with singular freeness of mind set upon the service of God and the kingdom? have they now for divers years spent their own means, their time more precious than their means? Their health, their strength, their life they have wasted: tied themselves to tedious attendance day & night. They have laboured and strove continually with almost insuperable difficulties, and heavy loads of insupportable inconveniences. Deprived they have been of the comforts of their proper habitations and cloistered as it were in hired chambers or borrowed rooms. Wife, children, friends, and gainful employments have many of them left, and surrendered themselves wholly to the service of the public. By God's blessing also they have wrought happy beginnings, and made an hopeful progress, much conducing to the common benefit and public good. Who can tell the gleanings, or number the fourth part of the glory which hath redounded to God in his Churches, and the good which hath and is like to accrue to this kingdom by their endeavours? It were too long but to recapitulate the happy freedoms, and the positive advantages which they have wrought for Church and Commonwealth. As for the Armies, I may justly say they have been generally faithful, and have done and suffered so much as that few Stories yield like precedents in so short a time, in so plentiful a country. For the Assembly, their labours, travellings, watchings; their zeal to the cause of God and work of Reformation, is not unknown to considering men. But alas, nothing is more easy, then to detract from public performances. No doctrine is sooner believed then that which acquaints the people, public affairs are not so well ordered, as they should and might be. Who is ignorant how much a few fair speeches of oil-mouthed Absalon to that effect prevailed against David and his Worthies? But should the people of England thus requite the Lord and his instruments of Reformation? Or is it a small matter thus to cast soul of unthankfulness as it were into the face of God, whilst he is turning to us in love? Consider my Brethren, hath the fair morning of our hopes been clouded? Have our enemies prevailed, to put a long day to our troubles? Doth the business yet go on slowly and untowardly? Sure we may thank our own grumbling, our thinking evil in our hearts, our rash ungrateful censuring, our despising the day of small things, our despairing thoughts, words, actions, all justly met with, and much to be blamed from the consideration of the truth in hand.  
From hence is ministered shame and rebuke to all such as obstruct the work, hinder and make more difficult the progress of zions delivery. It is a grievous thing to add to the heavy burden or an hard task; in such case how bitterly and justly will the oppressed coplain? Much more heinous is it to add to the afflictions of whole Kingdoms and Churches. To make Zion sow in tears one year, one month, one day longer for us, is a sin that no Christian would have his soul guilty of, who rightly ponders the true nature and heavy consequence of this sin; yet I fear there are many Sanballats and Tobiah'ss amongst us, very guilty of this horrible crime.  
As first, that sort of men which bias their endeavours with self-design, and prosecute God and the Kingdoms Cause earnestly, so sarre as it conduceth to their own ends; but where it runs not parallel with them, they slack with Jehu, and strive to bend the public Cause to their bow. What strange allegations, glosses and pretences do they frame to make show of serving the State, when indeed they serve themselves? Think what a nefarious crime it is in men, that are trusted with the administration of public affairs, to carry private spirits in their bosoms, seeking to serve themselves, not the State? How ill doth it beseem a Christian to follow national employments, with ambitious longing after their own honour and advancement; or with an unconscionable, unquenchable thirst after gain? These men make heavy the common yoke, add to the pressures of the times, and should suffer a word of rebuke; for not with standing what themselves and others may think, God knows they deserve ill.  
The same also may I judge of those men amongst us, who are ever mitigating the evil of our adversaries proceedings; willing to speak well, or at least not ill of what they do; when as they are ever ready to construe in the worst sense all that is said, or done with zeal against them. These men prescribe bounds and limits of supposed moderation to their proceedings against the common enemy; and what soever exceeds those, they censure as indiscreet for wardliness write down as errors on our side in great letters: this my brethren, is a kind of unhappy moderation, a strange kind of charity, which doth detract from the good to favour the bad. Shouldst thou help the ungodly, and love them that hate the Lord? was once the speech of an holy Prophet to an eminent person, 2 Chron. 19.2. and he pressed his repro of home, saying, Therefore is wrath upon thee from the Lord.  
A third sort of men which I shall rebuke hence, persons willing to thwart and cross proceedings; so when any business generally adjudged hopeful, is propounded, they have still doubts to 〈◊〉 delays to make, inconveniences to allege; and deem it a great commendation to their wit, if they can by arguing puzzle the matter, and divert the business. Saint Paul told the Corinth that he did hear there were divisions among them, and did partly believe it; shall praise you in this? (saith he) I praise you not. And give me leave to press you with the words of our saviour's Necessory 〈◊〉 that assences should come, but woe be to him by whom the offence cometh.  
THe third inference with which I will conclude this point is, matter of admonition. Since it doth so clearly appear, that throughout Reformation, and the well establishment of Zion is a work so extremely hard, and brought about with so much difficulty, we should be all persuaded to wait for the accomplishment of it with patience and cheerfulness Put we all our trust in the Lord, and be doing good, and he will bring it to pass. Our extreme longings to have an end this month, this year, that Summer, I believe, hath neither pleased God, nor done us goeth. The Disciples out of such a mood did ask the Lord Christ, Will thou at this time restore the kingdom to Israel? but note our saviour's answer, It is not for you to know the times and seasons, which the Father hath shut up in his own 〈◊〉: Such inquisitive desires, and forecasting 〈◊〉 of God's times, do much trench on the privileges of heaven: The Prophet tells us, That he which believes will not make haste: and truly it is a symptom of much weakness in our faith, to be thus incessant in desires of a forthwith dispatch of God's work. Nothing becomes Christians better than a patient waiting on Christ their King, whose Office it is to bring down the proud enemies of his Church, and in due time to trample them under his feet. We will allow a servant much time to effect a tedious business, we will give a friend more time to work our preferment, and shall we not allow our God time to work the deliverance and advancement of his Church? Oh! my brethren, let our souls say with Job, All the days of my appointed time will I wait till my change come. And in such our patient waiting of the Lord's leisure, take we heed of prescribing to God time, or means, or what instruments he shall use; it was the sin of Israel, to limit the holy One of Israel. For Christ's sake, let not us be guilty of it, say we not so much as in our hearts, that the work shall be done by such a● time, or by such men, or such means, for this would be presumptuous prescribing to God. Let me also in our waiting entreat you to take heed of ascribing to men. Note well what the Apostle writeth, 1 Cor. 3.20, 21. The Lord knoweth the thoughts of the wise, that they are but vain; therefore let no man glory in men. We should not expect our deliverance from such instruments, and nought from others; but we should trust God with all the instruments which his good providence hath employed in his work, and wait on him alone for success in due time. This is our duty, and can we want inducements to such a well-pleasing, sweet, Christian-like waiting upon God? Only two considerations will I propound; the former; is that of the Psalmist, The patient abiding of the meek shall not always be forgotten; our fathers hoped and trusted in God, and were not ashamed. You cannot produce a man in all the Scripture Story, who was not answered in what he faithfully depended on God for. We may therefore well be encouraged in our present dependence. The other consideration is, that of all the blessings which ever God bestowed on men, those were the best blessings which have been longest prayed and waited for. Abraham had divers sons, but none so good as that he waited so long for: and what an happy child did Hannah obtain by prayer, and long waiting? How fruitful was the promised Land, which came after so many age's expectance? 'tis most certain, that the more we pray, and the longer we wait for our deliverance and establishment, the more joyous and excellent will it be when it comes; so it ever hath, so it ever will be with God's people; for they that sow in tears, shall reap in joy, &c.  
A second virtue which this portion of Scripture holds out, is a giving us to understand what the people of God ought to do in times of Reformation, when the Church traveleth with deliverance. In this case they must not be idle spectators, sit still and only wish well to the business in hand, but as the husbandman in times of dearth and scarcity is much more diligent and plentiful in manuring his land, careful to provide precious seed, and incessant for the repelling of famine, and procuring of plenty; so must God's people, they must be up and doing, put their shoulder to the work, their hand to the plough, think nothing too much that they are able to do; they must labour plough, sow part with all as precious seed, lay it down in the dust. Let then hence the sentence of holy doctrine be:  
All the friends of Zion should be much and active in pious and precious endeavours, when her cause is in agitation.  
The Scripture doth learn us this truth, by a memorable passage, Exod. 17. when the brood of profane Esau strove with Jacobs' Seed, Joshua being a man of war, must choose out fit men for battle; Moses, Aaron and H●●, being no swordmen, they must to the Mount, where Moses hands must be held up all the while, and when they were let down, Amalek prevailed, but when they were held up, Israel prevailed. This my brethren, signified, that every man should act even to intention, to the highest degree of his activity, when zions business is in hand, or otherwise the Cause may be at a loss. How are Zebulun and Napthali commended for jeoparding their lives in such a case? Iudg. 5.18. Mordecai could tell Est 〈◊〉, If thou holdest thy peace at this time, thou and thy father's house shall be destroyed, Est. 4.14. I might now produce the vow of David, Psal, 132. the zeal of Uriah, 2 Sam. 11.11 Daniels devotions, Dan. 9.18. speak of Ezra and Nehemiah's, incessant, endeavours, and the people's building the wall with swords in their hand, all witnessing this truth, and leading us to the duty. But see we two special injunctions require this; when the worship of God, and the justice of the Kingdom was carried well on towards the point of establishment in the days of David, then are all the friends of the Church called upon to be active, Psal. 122.6. The prophet Esay likewise foreseeing by faith the deliverande of the Church, and flourishing condition of Christ's Kingdom ready to ensue, doth not only testify for himself, that he will not hold his peace for zions sake, but also calls upon others; yea, all that be mindful of the Lord, let him have no rest until he hath made Jerusalem a praise in the earth, Esa. 62.6, 7.  
The first Argument to illustrate this Doctrine, is from the high and precious nature of zions cause. It will be easily granted, that as all intelligent agents act for some end, so they act according to the nature of the thing they are employed about. This calls for more or less carefulness and regard, more or less activity and intention, as the matter under hand is more or less of value. Will not the Refiner be ten times so circumspect and industrious, when his gold is in the furnace, as when lead is on the fire? How curious and wary is he, that is to cut rich jewels and pearls? Now can there be any, thing in the world more precious, or of such importance, as the cause of the Church standing for pure Religion, and unstained worship of God, and justice? Me thinks in these is the very quintessence of all excellencies and substantials. The whole world is subordinate to the Church her good, that men might know and serve God aright was the very end of Creation. Yea more, did not the Lord Christ die in the cause of his Church? Note then how transcendent and incomparable, excellent and precious is that, to which in some respect the Creation and Redemption of the world is subordinate: great reason then is it, that all who would be thought the friends of Zion, should be very active when her cause is in agitation.  
Thus it ought to be in regard of the multitude, which are concerned in the business. When there was but one Peter in prison, how incessant was the Church on his behalf? If a number of God's dear ones had their cause transacting, it behooved all well willers which knew it, to be helping in it, if they could. How desirable is it to do good to a city, or a Nation? What have not mere moral men done and undertaken for their country upon this only ground, that the business concerned the whole nation? Now the church's cause concerns not a nation only, but nations: Her cause is like herself, Catholic. Hath not the whole body benefit by the free doom and happiness which comes to any part? Yea posterity and ages to come are sharers in zions deliverance. Have not we been much the better for Deliverance and Reformation vouchsafed in the days of King Edward, and Queen Elizabeth? Thus many, and many are parties concerned; yea more, God himself, his blessed son, and holy Spirit are interessed in it; or much honoured or dishonoured by it. If any will object, that if it be God's business, he will look to it himself, and we need not then be so careful, not active. I answer, that the Lord hath committed his cause in part to his people to manage; For he is that Lord that put forth his vineyard to husband men, and so he puts his cause into the hands of zions friends to solicit and prosecute it. And therefore in should not take off, but quicken their activity; since God and men, nations and people, present and after ages, are concerned in it.  
In such a time, there is much work to be done; Many grievous sins to be rased out of the Register against us, there are many personal iniquities, many national offences, the sins of our fathers to be put out of remembrance. Nor is it an easy thing to blow our transgressions, & cancel the hand-writing which is against ourselves and the land. Love indeed is said to cover a multitude of sins, and there must be much expression of great zeal and love which will do this work. Second to this, the justly provoked ire of the almighty is to be pacified, that is full displeasure fall not upon us; his countenance, his joyful countenance is to be sought. Many mercies, many kinds of great mercies are to be obtained; Men are in such times to make the Lord amends (as I may so speak with holy reverence) for former failings and neglects. And to all this consider that zions friends expect that God in such times should do great things for them; make bare his arm, appear in the Mount, avenge his Elect, make Jerusalem a praise in the earth; should not they then be active, when so much is to be done and expected?  
The last Reason of this, because zions adversaries are much and active in pestilent attempts, to hinder her good, and work her ruin. Remember how stirring Balaam was to curse Israel, when they were ready to enter the land of Canaan. Consider likewise; how Gebal, Ammon, and Amalek. with the rest did conspire, combine, complot, and consult to cut off God's people from being any more a nation, and to put the name of Israel out of remembrance. As thus it ever was, so it ever will be, with the profane of the world, the serpent seed. Is it not reason then, that the woman's seed should be active in their zeal? otherwise it might be just with God, to permit the instruments of his cause to fail, in regard they suffer themselves to be outdone, and out acted by the devil's instruments.  
This doctrine thus cleared, doth in the reflex of it, first justify all those good Zerubbabels of our time, who have put themselves forth in our cause, been much and active in faithful endeavours for the preservation and reformation of this Church and kingdom. It likewise also justifieth all our humiliations, public and private, all our days of thankful memorial, Laws, Ordinances, and Injunctions, truly intended to procure the full deliverance and establishment of our religion and just liberties. If all the friends of Zion ought in such cases to do as you have heard, than our Worthies have done no more than did become them, no more than was their duty to do. Search through the holy Book, and tell me whether any men are so precious in the eyes of heaven, and the account of God himself, as those that have been zealous for the reformation of his Church, the carrying on of his Cause, the help of his people against the wicked and profane opposers of them: How highly were Caleb and Joshua esteemed of God for being courageous, when others flagged in the business, and shrunk at evil tidings? Had not Phinih●m the son of Eleazar a Covenant of peace made to him and his posterity for being zealous in God's Cause among the people? Why should I tell you of Gideon, and Barak, and Samson, and the rest? In a word, men of this spirit are the only men in God's Books. But one thing which is recorded of a zealous woman I cannot omit; Blessed above women shall Jael the wise of Heber the Kenitebe; blessed shall she be above women in her tent; she put her hand to the nail, and her right hand to the work man's hammer: she smote Si●era she smote off his head, Judg. 5.24, 26. Lo, my brethren, what an high transcendent applause is given to this woman by the mouth of the Spirit of God. The like phrase is but in one place more ro be found in Holy Writ, and there it's given to the blessed virgin, here it is iterated of this woman; by which with the former instances we may clearly see how much true zeal in such kind of actions doth please the God of glory. And all this I mention, not to flatter or proud up any heart, but by way of just vindication and approbation of all that have been forward for God in our just cause, for their future encouragement; and have not I good reason so to do in these times, when men of zeal meet with so many disheartenings and discouragements? Truly it's some unhappiness to be good amongst us, especially to be zealous in it: for besides the trouble, and many inconveniences which accompany such undertakings the persons of men truly zealous for God's Cause among the people, are obvious to soul censure, oft do they gain reproach, and find unthankful dealing from many of our own side. How apt are we to bedew our best friends, and to requite ill to those who strive most for the public good? Did not consciousness of duty to God, and the true worth and excellency of the employment bear up Christian hearts and public spirits, many good instruments in this Cause had long ago been suitors to God and man, to have quit them of their employments. I have cause therefore lighting on this subject, to speak thus much in season, for their justification and encouragement. Hereby also our pious actions fore mentioned, are to be approved; for why, there are a generation who mussicate against them, whisper and say, By what authority do we these things? some are ready to say, as Indas of the Alabaster Box of ointment, Whereto is this waste? Now I could quickly say enough to these men, but blessed be God, experience hath sufficiently taught us, that these pious endeavours have not been in wast: for in no age I think were fastings, prayers, and the duties of this kind, so often, so visibly answered. And this will, or may stop such mouths with shame. Moreover, the doctrine which I have proved showeth divine authority, the Lord requiring, expecting, and in effect calling for the frequent exercise of these duties, in such times, being a chief part of the precious seed which should be sown. Yea more by this we may conclude, that it were much sin and wickedness to refuse or neglect: see how irreconcilably angry the Lord is with his people for neglecting such duties in such times, Esa. 22. consult that place, and I shall need say no more to justify our sowing in tears.  
A second use of this point doth minister matter of just and sharp reproof; First, to neuters, a sort of men wise in their own conceit, secretly condemning all others, and justly to be condemned of all. I may truly say, that neither God nor man loves them, it is only the devil and themselves that they please: And were not these a kind of unteachable creatures, I should speak much to their reproof, but I refer them to two places of Scripture; one in the old Testament; Indg. 5.23. the other, Rev. 3.15, 16.  
This truth may discover to us, how little those men deserve of the Church and kingdom, who stand in their places like ciphers to supply a room and multiply the number, but neither act, nor in good earnest desire to act any thing to purpose. I confess if men were to make themselves their own end, they took a course seemingly wise. For public grievances, though easily seen and complained on; yet are very hard to be dealt with. To search into the true causes of them, to find out the right method of euring them, is a work so full of toil, and so beset with difficulties, as that selfish and wary men may well judge it better to sit quiet, and enjoy their own case, then to entangle and trouble themselves to seek the common good. Now of this temper, I fear me, there are many, too many, who do bless and applaud themselves in not acting and judging others for their forwardness. But I beseech you to consider earnestly; that our Parliament, our kingdom, our Cause hath no need of men of Gallio's temper, which care for none of these things: and what anignoble property it is for men called of God, and entrusted with so weighty employment, to spend their time in doing nothing, or nothing to the purpose, and leave God's business to God himself and others to care for. I am not ignorant, that men of this make, have many excuses to plead: but, alas, they are fig-leaves which will not cover their nakedness; and though the World and themselves were so deluded, as not to see their guiltiness, yet such men will dearly answer it before God, for doing nothing, or as good as nothing, in the Cause of God and the kingdom.  
It remains now only, that I call upon every one that would not be counted an enemy, but a friend of Zion, to be up and doing, to be much and active in pious and precious endeavour for the perfecting our zions deliverance, and the establishing of our Jerusalem in peace and truth. Now is time for Nobles, and senators, and every one in his place and station, to few precious seed. What considering man than would suffer sloth or negligence, ease or self respects, to hinder him from being an instrument of so great good, as may come to the Church and State. Many of you are, all of you may be, under God, the cause of much good to many generations: Be therefore of S. Paul's mind, suffer nothing to deprive you of the glory of such rejoicing, and the testimony of a good conscience. And now in special manner, I desire to commend four things, as part of the pious endeavours, which should chiefly be laid down as precious seed, to bring on the happy work in hand.  
The first of these, is an holy, conscionable, sincere observance of these days of humiliation. By Moses law, the man who did not humble and afflict his soul in such a day, was to be cut off from Israel, Levit. 25.29. to be only customary and formal in these, which should be our most pure devotions, is a sin of more grievous consequence than we are aware of; to dissemble with our God in Fasting and Prayer, is a kind of horrible impiety: for God's sake therefore be you careful and conscionable in preparing your souls to meet the Lord in the days of atonement; be ye holy, heavenly, faithful, sincere and entire with God in these extraordinary services. Let it be your work on these days to strive to mortifies your sins and sanctify your souls, to bewail the iniquities of the land, & for the divisions of Reuben let there be great thoughts of heart. These, my Brethren, are the highest services that we can do, for God, ourselves, or the kingdom, and you being our Worthies, should go before and exceed others in them; if therefore you will not do so, but refuse and slight, or be superficial in the performance of them; behold, ye have sinned against the Lord, and be ye sure your sin shall find you out.  
The next thing I commend is the speedy impartial execution of justice. You know that by standing up quickly, and executing justice, Phin●ha● Presem by said the plague: when asas the slowing and neglecting of it continued the plague hereafter here in David's time. It was doubtless neglect and corruption of justice, next to pollutions of God's worship, irreligiousness and profaneness, that hath brought our kingdom to its misery: the speedy therefore and impartial ministration of it, is a proper medicine for our malady. And it is somewhat a sad thing to note little justice, hath been done on bloody traitorous, deliequent, enemies of God and man, more than what's the Lord himself hath done by the hand of war: it may be that fearful way of execution hath and will continue till the more desirable swords of justice be drawn to purpose, in the cutting off when 〈◊〉 of our combustions, the sons of Be; lial; who in God hath put into your hand to punish.  
The third thing I desire may be specially cared for, is the 〈◊〉 pre●●●grand prosecution of the national covenant a 〈◊〉 plensing to God, profitable to the kingdoms, by which 〈◊〉 is, and through God's blessing may be, the 〈…〉 blow given to the whore of Babylon and 〈…〉, imps; that ever yet was. Now to have this 〈…〉, ●●ngst us, or laid aside, whilst malignants and 〈◊〉 live in our bosom, blessing, and in feered applauding themselves, that they have neither taken this, nor any of your for 〈◊〉 prove 〈◊〉; many months have passed over and no account made, nor any questionned or dealt with for refusing. This is our case, and I appeal to wiser judgements, whether this may not be the way to lessen the honour and authority of the High Court of Parliament, and their Ordinances. May not this likewise cause the common sort to deem themselves little bound in conscience to keep the Covenant, when they see others not bound to take it? Will not this render all zealous advocates for the Covenant as temporizers, and give the refusers occasion to triumph over us, as men of large consciences to do any thing that shall be required, like Bishops creatures, and the superstitious and conformists of late? These are but a few of many, a glimpse, a hint of the inconveniences which may happen, pardon me then in being bold to point out the pressing and prosecution of the Covenant, as one kind of precious seed to be sown amongst others in zions be●●f.  
The last thing which I shall commend to your s●●ous consideration, whom it doth concern, is special care to seek and preserve the mutual love, honour, and esteem each of other. Oh! that Saint Paul's Lesson might be learned of our worthy. Nobles and senators, one to esteem of another ●●lter than himself. Oh! that were a delight in bre●●● and follow-instruments, and specially in those who excel in virtue, zeal, and faith 〈…〉 ●ring for the public good. Sure it is 〈…〉 honourable for any to mind solely, 〈…〉 ●own same and esteem and not care how to the rep●●te of others lie. From hence I fear come things that arennseemly, and by which the public proceeding may suffer obstruction. My earnest desire therefore and praye●●, that the God of peace and consolation would make you like minded one towards another, and each willing to deny himself; to seek the esteem of others in love; and above all to forward and advance the national and common Cause.  
Lo these are the four things which out of duty to God, true zeal to Zion, and due reverence to the Worthies, to whom I speak, I humbly desire may be thought upon and practised to the glory of our God, and emolument of his Church. And the better to prevail in this my suit; I shall apply the third virtue or force, which lieth in the words of my Text, as special arguments of inducement to persuade there unto.  
Consider then first I beseech you, that those endeavours with that activity I speak of, are by the Spirit of God in my Text, signified to be as fruitful precious seed, which dies not in the earth, but lives to yield increase. And this, methinks, is abundantly sufficient to incite every man to act his uttermost! If I could assure any husbandman that every grain of such kind of seed should live, and not one corn perish; I need say no more to move him to industry; how plentiful would be the in sowing a how free in cost and painstaking. But now, past all peradventure, I may assure the seedsman of zions Cause, that his endeavours are such pre●●ous seed, as that no one grain shall be lost, but 〈…〉 again to yield him increase. It is like a ca 〈…〉 down for joy, which shall certainly be paid: You may we act therefore hence much encouraged.  
Secondly I note, that hardness and difficulty in sowing is no way comparable to the sweetness and comfort in reaping. There's no compare, methinks, between the tears, and the joy in the Text; these far surmount and exceed them, as the metaphor and words of expression seem to import. Rational and considering men therefore should be justly provoked with this consideration. Did not Moses make the best choice upon this ground? Doth not Saint 〈◊〉 encourage to sufferings upon like reason? Ram. 〈◊〉 And certainly this well weighed, may prevail with us.  
Thirdly, mind we the undoubted certainty of our harvest verified by divers absolute positive ass●ver●●tion in the Text; he shall reap, he shall come again he shall bring his sheaves with him; here's no Item of continge neylor possibility, but all absolute ●●●●tions; anto 〈◊〉 know he 〈◊〉 to die arti● shall 〈◊〉 away, but a lot of God's Word shall not fail 〈◊〉 shall prevent the harvest of a labourer in zions 〈…〉.  
●●●●tly, Consider 〈◊〉 multiplicity of the 〈…〉 shall be reaped by such endeavour 〈…〉 not be a reddition of grain for grains, or moni●●● 〈◊〉 not yet of care for grains: but of sheaven for 〈◊〉. This shall be full measure 〈…〉 over, 〈…〉 blessings be on the head of eve●●● where is 〈◊〉 and faithful in carrying 〈◊〉 of zions cause. And may not 〈◊〉 take any fou● 〈…〉 with every spirit to set itself 〈…〉 and 〈◊〉 it selfing all hopeful end 〈◊〉 to the glory of 〈◊〉 the good of the Church and kingdom, and the great Joy and blessing of the undertakers? 〈…〉 God will, and let us now 〈…〉 all pray God it 〈◊〉.  
FINIS.