Die Mercurii 28. Octobr. 1646. ORdered by the COMMONS assembled in PARLIAMENT, That Mr Bosevile do from this House give Thanks to Mr Lockyer, for the great pains he took in the Sermon he preached this day at the entreaty of this House at Margaret's Westminster, (it being the day of Public Humiliation) and desire him to print his Sermon, and he is to have the like privilege in printing of it, as others of the like kind usually have had. Hen. Elsing Cler. Parl. dom. Com. I appoint John Rothwell, and Hannah Allen to print my Sermon. A SERMON Preached before the Honourable House of COMMONS assembled in PARLIAMENT: At their late solemn Fast, Octob. 28. 1646. In Margaret's Westminster. By NICHOLAS LOCKYER, M. A. And fire is gone out of a rod of her branches, which hath devoured her fruit, so that she hath no strong rod to be a Sceptre to rule: this is a lamentation, and shall be for a lamentation, Ezek. 19.14. And in that day will I wake Jerusalem a burdensome stone for all people, all that burden themselves with it shall be cut in pieces, though all the people of the earth be gathered together against it, Zech. 12.3. And he stayed yet other seven days, and again he sent forth, and the Dove came in to him [in the evening] and lo in her mouth was an Olive leaf plucked off, Gen. 8.10, 11. LONDON, Printed by Matthew Simmons, for John Rothwell, at the Sun and Fountain, in Pauls-Church-yard, and Han. Allen, at the Bible in Popes-head Alley. 1646. THE EPISTLE Dedicatory. Honourable Worthies, WHen the Prophet was to be plain * Ezeck. 3.23.27. , God set him upon a plain, and spoke to him. When you called, bowels bid me visit the sick and weak, and truly these alone stirred, all other parts of body and mind were utterly against it; and as I went, Christ and Conscience, in such a case, bid me be faithful, lest I brought in two hours, the blood of two Nations upon mine head. Jerusalem was portrayed to one of the Prophets upon a Tile, and (some thought) was England to me in you when I was before you; and truly I had a good desire, to bring forth a Nation of a day to Christ. I want ability to give milk to babes, much more to give strong meat to such strong men as you; and 'twere well if friends would indeed believe it, and pray for me more. Legs are precious limbs to the lame: mine own weakness makes the power of God still the more admirable to me. When I left you Jeremy's rapture took hold on me, Jer. 18.3. Behold he wrought a work on the wheels. Our acceptation with you, was in word and deed, for which I account myself much obliged to the Lord and you. Your way is much in the dark, so many persons and things are before your eyes; I was willing to get as many prayers for you, to set as many dried cheeks and bowels a blessing of you, as I could, these will make such great wheels go safely and swiftly, when wit nor wealth nor any thing else will. One Prophet felt in so many days, what all the people of Israel should feel in so many years; Ezek. 4. if I had any degree of such an advantage spiritually, I should be a better servant to you and my native Country than I am, both in praying and preaching. My petition to Christ oft is, that he will make impress upon my spirit, suitable to all his purposes towards this poor bleeding Land; I get as near him as I can, and as much out of all noise, to hearken and hear distinctly what he will speak, peace or war, life or death; and if in this Gospel way God will but grant me that Prophet's favour * Ezek. 12.3. , to remove in my sight, and to dig through the wall of England's welfare in my view, I hope through the strength of Christ I shall be faithful to tell her of it, though it should cost me much. Would I knew how in this shaking time, to eat my bread with confidence, and yet with quaking: If the pleasure of the Lord were dearer to us 'twould ease much, the many hard things which are yet before us. I came, Honourable Worthies, very trembling to you, and so truly departed from you, to think how little service I had done, for persons and employments of so great consequence as yours. At what time I feared I believed, which was Christ laying his right hand upon me, like that upon John, saying, Fear not, I am the first and the last * Rev. 1.17. . If God be found first or last wherever I come, or in what ever I undertake, I and all with me will be blessed; and so will it be with you, and those many thousands for whom you act. I would people would be patiented, and think lower thoughts of their own wisdom, and higher of Christ's and yours, as an Ordinance of God for their good, and in all your travels, travel with you, and cry out for a man midwife from heaven for you, when you are like to miscarry, and not fill City and Country with unnatural and unchristian clamour. I judge a free Parliament, the most natural Ordinance (and the nearest that Divine government which once was) for the true good of a Nation that would not be slaves to sin and man's will, of any yet known, or in use in the world; and if my Judgement were of any weight in a business of this nature, I would think those the more unnatural to themselves and others, who otherwise speak and act amongst us. Our lusts would be Laws and Judges of them too, and may, as well one as t'other; 'tis thus with us, 'tis thus with you; 'tis so in Divinity, 'tis so in morality, 'tis so in the first Table, 'tis so in the second. Christ meant civil Government really, when he bade us submit to it, and pray for it, and practised it himself by giving to Caesar the things which were Caesar's; if in these last and worst days we need it less than then, I do not yet understand it. Wild beasts love no bound, but if this should be, than all the world would be a wilderness, and where should we live without tearing in pieces? I think just Government in a Turk to be a beam of God, and we admire it abroad, and trample upon't at home. Violence is risen up into a rod of wickedness. Men are so violent, Ezek. 6.11. and yet so void of reason, that they are a rod to themselves and many sober men; complain of obstructions and yet make them, by mad motion a this side truth and their place: Christ bears all this about his Kingdom and government, and so must you about yours. Ezek. 6.5.13, 14. Christ will lay the carcases of men before their Idols; men's persons in preposterous courses fall, or their esteem, and then is man a moving carcase before his Idol pride. Purity is indeed of Majesty: Ezek. 1.22. we read of terrible crystal; Let your course be patiented and pious before men who are not so, and this will keep God and good men with you, and all others below your peace, if not below their own. He is not so fit to advise you, as to pray for you, that you may be in the secret of his people, who is and shall be still theirs and Yours, at the Throne of Grace, NICHOLAS LOCKYER. A SERMON PREACHED at the late FAST, before the Honourable House of COMMONS. ISAIAH 53.10. Yet it pleaseth the Lord to bruise him, he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see seed, he shall prolong days, and the pleasure of the Lord shall prosper in his hand. THe great works of mankind, for soul and body, bear heard upon Christ: to Jew and Gentile, doth this text relate; both which in a very sad condition, and yet Christ here affirmed unto them a full relief. The Jew, waste chapter foregoing verse 9 Choreb dried up: Mount Choreb, so called from hence because a dry dead thing, and so all the rest of the wilderness Choreb, a land of drought, great drought, wherein there was no water, and this one reason why called a terrible wilderness Deut. 8.15. The wisdom of God is glorious, he led our Fathers in such a way external, as all along in every step thereof spoke unto them their internal state; they were Choreb to God, a land of drought, their souls withered and dead, no one scarce of any sap. Who hath believed our report? chapter contaning my text, ver. 1. And yet the bravest root that ever was, must spring out of this dry ground; and when at driest, (as in deed it was very dry when Chrst sprang up amongst them) and by virtue of it, all made fruitful. He shall spring up before me as a tender plant, and as a root out of a dry ground, verse 2. The fruitfulness of this root, in very dry ground, read ver. the 4. Surely he hath borne our griefs, and carried our sorrows. A full relation of this precious fruit, is continued verse after verse, to the very text I am to stand upon. The Jew, Choreb, and the Gentile, Coreb, both dry and barren, and yet this latter also (which was as given up of all) to be made fruitful, and by the same hand, and therefore called upon to sing; Sem's Redeemer, japheths' Redeemer. Her Redeemer the holy one of Israel, the God of the whole Earth shall he be called. Chapter following the text verse the 5. The misery of both these barren ones is largely expressed in the Scriptures foregoing and following that we are to stand upon, under the metaphor of barrenness; and this metaphor divinely carried out to note all manner of bondage both outward and inward, captivity to sin and for sin, and one enfolded in another; Yea, so divinely carried out, as to set forth both Jew and Gentile, wrapped up totally under the power of sin, Satan and men, and yet both to be brought out of the hand of all these, all which wonderful indeed. The greatness of the work, makes the fullness and the solemness of the assertion here. And the apt situation of the words, between both, as equally respecting either, casts more vigour and lustre upon the design. Yet it pleased the Lord to bruise him, he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see seed, he shall prolong days, and the pleasure of the Lord shall prosper in his hand. The text is a full affirmation of all good, to Jew and Gentile, not withstanding all opposition; it speaks deliverance from all sorts of slavery and bondage whatsoever. Not ashamed, nor put to shame, is the expression proper to both, chapter following my text, ver. the 4. the one expression noting all natural internal weakness, the other all extrinsecall coercive powers. The text hath two branches: the action of the Father towards the Son; and the issue of this action towards the sons of men. The action of the Father towards the Son is sad, and expressed exaggerately, some expressions pointing more properly at the body of Christ, though the soul not excluded, others pointing more properly at the soul of Christ, though the body not excluded: those expressions which point at the body of Christ are the beginning words of my text, the Father bruised the Son, Dacha, tore him in pieces, so is the word rendered Psal. 94.5. They break in pieces thy people O Lord. Not a bone of Christ was broken, Exodus 12.46. John 19.36. But the flesh of Christ was. He gave his back to the smiters, and his cheeks to them that plucked off the hairs Esa. 50.6. plucked etc. Marat, scratched or rooted up * radicitus evulsit pilos; scalpsit, excoriavit. . What that Prophet there speaks of his back, and his cheeks, that another Prophet speaks of his eyes and his belly. Mine eyes are consumed with grief, my soul and my belly, Psal. 31.9. consumed, gnashash, gnawed and fretted, as a moth frets and gnaws a thing; from thence is gash which signifies a moth, and used Esa. the 50.9. the moth shall eat them up. The wrath of God like a moth did gnaw, tear, and eat up the flesh of Christ; the flesh of his back and cheeks, the flesh of his eyes and belly, (i) all his body from head to foot. The wrath of God did so gnaw and tear the flesh of Christ, that one might tell all his bones, Psal. 22.17. It did so tear and rend, that it made him sick, which is the next expression in the text, amplifying the action of the Father upon him. He did put him to grief, Chalah, which signifies to make sick, so rendered, Isa. 38. the 1. Hezekiah was sick unto death. * It may be Chizk ●●●ak from Chazak strong: and then very strong was very weak; so was Christ. Now lest any should think, that the sufferings of Christ were but skin deep, that the Father did but only touch and tear the flesh of the Son, all that was said is resumed and souled, as I may say: When thou shalt make his soul an offering for sin, asham, peccatum (i) peccatum & pretii peccatum, to bear and present our sin, to stand with our filthy garments upon him, covering him from head to foot body and soul; and withal, paying the price thereof, that these may be taken off. Body and soul suffered; Christ was a whole offering, which the Hebrews call Chalil from Chalal, perficere, to perfect, he did perfectly suffer, that is, in all, and so did perfectly satisfy, that is, for all our sins. Their chalil, or whole burnt-offering, was their most complete and prime offering, and did above all other offerings set out what an offering Christ was to the Father, and what an offering we should be to the Son: See the dignity of it above other offerings in Deutoronomie, upon the faithful carriage of Levi, whom God did prove at Massah and Mertbah, who in the execution of that sin, knew neither Father nor Mother, and therefore saith God, He shall offer upon mine Altar chastil, a whole burnt-offering, Deut. 33.10. Though this action of the Father towards the Son was terrible, yet pleasant to himself; it pleased the Father to bruise him: Chaphets. the word notes the highest content that may be, to wit, delight: which is the intention and strength of affection: the emphasis of this word is best reached, by another word out of the same mouth in the New Testament, * This is my beloved Son in whom I rest. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. If the Lord delight in us he will bring us into the good Land, Numbers 14.8. To the Saints in whom is all my delight, Psalm. 16.3. In both those places is this word Chaphets used. That so very sad action upon Christ, should be so exceeding content full to the Father, is wonderful: The sad action of the Earlier upon the Son, may be considered formerly, or finally; precisely in itself, or in order to such an end: in that former sense, not joyous in the least, because a conversation about sin and punishment, two of the undelightfullest things to God in all one world; but considered in order to such an end, that is, his own glory, and man's eternal good, so 'twas very pleasant to the Father to bruise, and to grief, and to Christ to be bruised and grieved. A skilful physician, in some cases delights to contrive art so as to tag nature, not simply, but in order to such an end, to wit, the removal of some deep malignity, and so the ●●●●th of the patiented. Christ is a patiented in the person of mankind, and it pleaseth that great Physician to contrive art so, and Justice so, as to tug Christ extremely, and our corrupt nature in him, not simply, but in order to his own glory and our salvation. The end of the Father's action is in his eye, and the certainty of this end, which is another circumstance, which causeth such content in the performance of it: if a physician be in any degree certain of the good event of strong physic upon his patient, this makes him with much content and delight to prescribe such and such ingredients, though he knows they will tug and gripe much; when thou shalt make his soul an offering for sin, he [shall see] seed, [he shall] prolong days,] etc. Drugs shall not lie in him to kill him, that is, to make an utter end; not an utter end of the person, but of all evil that assails it. I know as if the Father had said, when my Son shall be completely passive, he will be completely active, when he hath fully borne my wrath, he will fully and yet legally command and reveal my love, to creatures that otherwise can upon no ground pretend to it, though their only happiness. The issue of the Father's action upon the Son, towards the Sons of men, is mentioned two ways, particularly, and generally: particularly, and so two things are mentioned, he shall see seed, he shall prolong days. [He shall see] curiose inspicere, Raah, it doth not only signify to see, but to see plainly, and to see wonderfully. In the mount of the Lord it shall be seen, Gen. 22.14. that is, plainly, there the word is used: this word notes more than Nabat, which signifies properly and simply to see, or to look, and therefore the King's Translators set forth the emphasis of this word above the other, rendering it stare, Psal. 22.17. They look and stare upon me; staring is a kind of ocular appetite, that is, such a state wherein the eye is like the stomach sometimes, mighty greedy, and takes in species by thousands, and yet cannot tell how to take off itself, things that are taken in, are so taking, that is, so great and so sweet, so incomprehensible in all excellency. Staring notes a beholding unto wonderment, all faculties at once looking out at window, and utterly unwilling to shut the casement, in the least, that a full hold may be taken of what fully affects it; thus shall Christ see seed, plainly, wonderfully, he shall stand and stare upon the glorious births of all his travels; he shall behold unto wonderment, unto ravishment. Thou hast ravished my heart my sister, my spouse, thou hast ravished my heart with one of thine eyes, with one chain of thy neck, Cant. 4.9. and yet Christ but personating us in this, as in the former passiveness: we shall see plainly and wonderfully with him; we shall stand and stare with open eye, and with open face, beholding the glory of God, and his good will to man, even unto ravishment, which is their Heaven above, and ours here below. He shall prolong days, or stretch out days, Arach, the word is used about the cloud which waited upon the Tabernacle, Numb. 9 19 which did stretch out itself every way, and covered over the Tabernacle, by which was shadowed the providence of God that stretcheth out its wings and feathers, and covers us all over, as a hen her young. Man that was for life a beam of eternity, his time is now shrunk, a creature short-breathed, his days so short, as not to be measured by length, but by breadth, and by the least of that dimension, to wit, a hand. Behold, thou hast made my days as a [hand breadth] mine age is nothing, Psalm. 39.5. Hence it is that man is put upon't, to do all his work of a day, To day if you will hear his voice, to day if you will be for Christ. Yea hence 'tis, that man is put upon't, to do all his work in one hour, in a moment, his time is so shrunk up. Now is the accepted time; Christ stretcheth out man's time and days again to their full length, and this is one of the wonders that he stands and stairs upon; this is one of those things which he looks upon and admires, to see Adam in Paradise again living for ever, which is admirable indeed. He asked life of thee and thou gavest him long life, even life for evermore. And in this also personating us, we shall stand and wonder with him, to behold our very glorious, and never dying condition, we shall be ravished to behold ourselves, not as the flowers of the field, which in the morning are, and in the evening are not, but as the herbs of Eden, that garden enclosed semper vivens, ever living, who were ever dying. Thus you have the particular expressions of the issue of Christ's sufferings. The general follows, which is the last expression in the text, and indeed the sum of all, and because so, I shall sit down here, to give out from the Lord what I have to say. The pleasure of the Lord shall prosper in his hand. The pleasure, chephoets * A derivative from the same root in the front of the text. , will of the Lord (i) all the will of the Lord. Compare with this the type, Act. 13.22. To whom also he gave testimony and said, I have found David the Son of Jesse, a man after mine own heart, which shall fulfil all my will; which is spoken in opposition to Saul, who did fulfil but a part. Christ did not balk one title, Heaven and Earth shall pass, Matth. 5. but one title of the Law shall in no wise pass till all be fulfilled: such parts of Divine will, as were most debasing of Christ, were fulfilled, as well as other parts which were dignifying; he stooped to men, who were not worthy to stoop to his shoe latchet. Suffer it to be so now, for thus it becomes to fulfil all righteousness, Matthew 3.15. as if Christ had said, the will of the Lord shall prosper in my hand, though I lie at any one's foot. Take the next word in the text, and it will carry it to this sense, the pleasure of the Lord shall [prosper.] Tsalach, it signifies the carrying on, or the carrying through of a thing against all difficulty, a breaking through, or a cutting through with the foot. As if God had said, My will will be much opposed by Devils and men, yet he into whose hand I have put it, will break through all. The word is used, 1 Samuel the 10. the 6. And the Spirit of the Lord will come upon thee, and thou shalt prophesy. The Spirit of the Lord will come upon thee; Tsalach, will break in upon thee, and thou shalt prophesy whether thou wilt or no. 'Tis used in the 2 Sam. 19.17. There went a thousand men of Benjamin over Jordan before the King. Tsalach, broke through before the King. Thus shall he into whose hand Gods will is put, break open the everlasting doors, and break in upon dead souls, and break down whatsoever hinders their eternal life. Consider the word in its simple signification, or, consider it in the time in which it is here put. [Shall prosper] by his hand. Which future tense carries us not so much to the futurity of the work, as to the certainty of it, as noting upon what strong bottom it bears, to wit, the Justice of God, and this in a double respect. God's voluntary choosing Christ, and owning him to be his servant. 'Tis a matter of justice, that whom I voluntarily take and own to any business of mine, I should cleave to him, and assist him as I am able. This I take to be the emphasis and life of those words, Psalms the 89.20. I have found David my servant, with my holy oil have I anointed him, with whom my hands shall be established, mine arm also shall strengthen him, the enemy shall not exact upon him, and I will beat down his foes before his face, etc. I have [found] David my servant, etc. Matsa, I have laid hands upon him, or, taken hold of him, so the word is rendered, Psal. 116.3. The pains of hell took hold upon me; I have laid hands upon my Son, and therefore 'tis but Justice I should keep hold of him, and that these hands which I have laid upon him, should be every way virtual to him, and they shall be so; the enemies shall not exact upon him. The word used for exact is Nasha, seducere, decipere, and signifies to seduce, cheat, and deceive, and so is rendered, Jer. 29.8. Let not your Prophets deceive you, etc. As if God had said, the times through which my Son shall pass will be full of craft, and if it were possible to deceive mine elect; but it is not possibe, because he is mine elect; he is my servant, and because my servant he shall deal prudently, not the subtlest wit in the world shall put a trick or cheat upon him, in order to any punctum of my will. The word Nasha, hath no affinity with Nasag, which signifies to be overtaken and catcht as huntsmen do their prey. Christ is the Hind of the morning, hunted from Sun-rise to Sunset, but having Hinds feet, he cannot be taken. Thou hast made my feet like hind's feet, saith Christ oft in the Old Testament. Christ cannot be taken nor overtaken, hunt, and catch, and lay snares who will; Saul, Judas, or all the violent crafty hypocrites in the world. A bow of steel is broken by his hand. Hell is naked before him: not only open, but naked as a thing without all strength or force to hurt, because one walking in this furnace with him, the support of the Godhead. You have the Father telling all the world, that he goes upon this ground along with the Son, to wit, that he is his chosen servant. Behold my servant whom I uphold, mine elect, etc. I have put my Spirit upon him, my mantle and livery as my servant, he shall not fail, nor be discouraged, not darkened or broken, till he hath set Judgement in the earth, (i) accomplished all my will, Isa. 43.1, 2, 3, 4. Upon this ground God sticks close to us, because his chosen servants, see it largely and comfortably set forth by the same Prophet, Isa. 48.8, 9, etc. and therefore bid again and again, though worms, yet not to fear, because worms upon such a ground. Shall prosper] the futurity of the word, points at the certainty of the work, upon another ground of Justice, that is, Christ's merit. Christ hath bought and paid to the utmost farthing for all that may accomplish him, in order to any part of the pleasure of God towards the creature: this is a ground granted by God himself in the text. When thou shalt make his soul an offering for sin, he shall see the issue thereof, etc. There be many difficulties about the creature, but may be all enfolded in one, to wit, sin. Man would have the heart of God, were it not for sin, and he that hath the heart of God, hath his hand, and can do any thing: Now Christ hath paid the price of sin fully, and presents in our person a primitive state, and so hath bought the ear, the hand, and the heart of God, that is, a full concurrence of the Father, for all executions and accomplishments in order to the creature: which is the reason of that strong language of Peter, in his converting Sermon. Whom God hath raised up, He 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 demanded life of thee, etc. Psal. 21. having loosed the pains of death, because it was not possible that he shorld be holden of it, Acts 2.24. Not possible? why? the reason is rendered, verse 27. Thou wilt not suffer thy holy One to see corruption, Christ is a holy one, that is, legally holy; thou hast made his soul an offering for sin, bought the soul with a soul, an eye with an eye, a tooth with a tooth; he hath purchased all the fullness of the Godhead to concurie with him, and therefore I should be unholy to a holy one, if I should leave his soul in grave, etc. Compare with this place, Isaiah 50.6, 7, 8, 9 verses, I gave my back to the smiters, and my cheeks to them that plucked off the hair, I hide not my face from shame and spitting; * The inference necessary. and my Lord God will help me, therefore I shall not be confounded, therefore have I set my face like a flint, and I know that I shall not be ashamed. He is near that justifieth me, who will contend with me? Let us stand together, who is mine adversary? let him come near to me. Behold, the Lord God will help me, (again he repeats) who is he that shall condemn me? the Moth shall eat them up. If any one could condemn Christ for any thing, that he had not done all things well, in order to his Father's will, than something might be said, why things should not prosper in his hand, why he should not have a full concurrence of divine power, to carry him thorough all in order to the creature, but none can say this, no not the Father himself, He will justify me, and He is near, that is, ready to do it: and therefore I am sure, as I have been a holy One to my Father, so He will be a holy One to me, and will not suffer me to see corruption, not be overcome by any adversary: who will contend with me? compare with this Psal. 45.7. Thou lovest righteousness and hatest wickedness, therefore God [thy God] hath anointed thee with oil of gladness above thy fellows, where Christ's legal righteousness is mentioned, he did perform all things for the matter exactly, and for the manner exactly, with such a degree of affection * He did do righteously and love the doing of it: his affection was as complete as his action, though the work very sad. that he did buy all the oil of his lamp, which might accomplish him for the creature; therefore God called his God, as by purchase: thou lovest righteousness, therefore God [thy God.] Compare with this that type, Deut. 33.8, 9, 10. And of Levi he said, Let thy Thummim and thy Urim be with thy holy One, whom thou didst prove at Massah, and with whom thou didst strive at the waters of Meribah: who said unto his Father, and to his Mother, I have not seen him, neither did he acknowledge his brethren, nor knew his own children, for they have observed thy word and kept thy Covenant; they shall put incense before thee, and a whole burnt-offering upon thine altar. The exactness of Levi's righteousness in that point of great trial, is made a type of Christ's exact righteousness, whereby he purchased not only Or lux, but Urim lights, that is, all the treasures of wisdom, & knowledge: And so not only thamam integrity or perfection, but Thummim, perfections (i) all righteousness. Use. This point may exhort us, to be patiented; patience hath two things in it, a spirit free from perturbation, and pure in ' expectation, and both these, would I distinctly enforce, Contentation. from the truth in hand. It's a very shaking time of all sorts, bodies, souls, persons, Kingdoms; and when trials are strong, passions are so too for the most part, and men forget themselves as men, much more as Christians, and play the beast. One would not have thought there had been so many unreasonable creatures in this land, until the hand of God appeared amongst us. jer. 18.20. Harvest is past, the Summer is ended, and we are not saved. Every wheel breaks, and then the heart breaks too, when it hath forgot the truth in hand, that the pleasure of the Lord prospers in Christ's hand. No wheel moves fast enough, nor well enough, when the heart makes haste: no body is wise, nor faithful, none hath brains nor hands to do any thing; 'tis strange to see how all is carried, stranger to think what all will come to. No body wise nor faithful? Yes, Christ is, and it should be enough to every one in any strait, that he is and will be a successful agent. When many are about a business, oft-times no body is, one jostles so against another, till all be in danger to jostle against Christ, and the very principles of sober men. When wheels have much weaight upon them, they ofttimes make a very unpleasant noise. Is God amongst us? Israel wants water, Amalek waits to give battle, and this great strait, made that great State fall a chiding of God and one another. Is God amoungst us? The place was called for this, Massah, Meribah (i) striving and chiding. The bigger bodies are, with the greater difficulties they move; now when great difficulties, make great impatience, towards God and towards one another, this and not our straits endangers all, as you may see in the example forementioned. straits simply considered, Exodus 17. though never so great, can undo none, neither a person nor a Kingdom, but how either behave themselves in them. When we retort temptation upon God, this overturnes all: that is, when he tempts us, than we fall a tempting of him. Water is wanting, money wanting, enemies not wanting, Amalekites in abundance ready to combine, yet as long as Christ is, there is enough for the prosperity of any good work; and then not enough for the quiet and tranquillity of thy spirit? What though mountains move, yet should we be still: so long as Christ is, there is a stream that will refresh the City of God, in the greatest drought. Impatience is very excogitous: a man had need have more natural strength than ten men, or else he will fall into a consumption, the soul is so uncessantly hammering itself, and other folks, about its own devices and divine events. Jer. 10.14. Every founder is confounded. If every founder, than an impatient man, for he is one founder; he is heating and melting his brains night and day, casting this and casting that, till he hath no more metal to cast, and then quite confounded: when he cannot cast the Idol he would, then quite casts off the true God. Is God amongst us? What and things so hard? and so cross and confused? Action may be in our hand, but success is in Christ's, this the founder doth not see, (I mean the impatient man) and therefore is confounded. Impatience is spiced with pride and ignorance, though possibly neither discerned by the subject in which it is. What if the will of the Lord whilst in our hand, be nothing but straits, and difficulties, blood and death? wilt thou therefore rage and fret against God, his people and will? this is to make a God of thyself, to be angry because the success of things is not placed in thy hands, and under thy cognisance, whereas God hath said it shall be only in Christ's hand. As impatience is spiced with pride, so with ignorance. Great storms bring great darkness with them you know; God usually is so much hid in such times from man, that nothing but his hand is seen, and this too, rather felt then seen; and in such cases, Solomon tells us how ordinarily, poor blind man goes to work. Say not thou what is the cause, that former days were better than these, for thou dost not inquire wisely concerning this, Ecclesiastes 7.10. An impatient man thinks, that the revolution of all times, should be of the same aspect; that present times, should be as full of trade, as full of friends, as full of peace, and plenty, as former times, or else that former times were better than these: Men do not inquire wisely as the wise man saith. Times and conditions are to be called good, or better, not as our own will, but as the will of the Lord prospers in them: I may be more poor, more contemptible than I was in time past, yet if Christ be made more rich, and more glorious hereby, I am bound to say, that this time is better than the days past. Possibly the will of the Lord, in order to the men of this generation, may be, to put them to it in all that is dear, that our work shall be to labour as it were in the fire, to baste and waste ourselves out, about the refining furnace, to bring out the next age more pure and holy than this; we may sow and others after us reap, as they did before us, in order to many mercies then which now we have; & if Christ make such a noble work to succeed and take by us, we are bound to say, that these are very happy times * Luke 9.30.31. ; and this Christ will, 'twas sealed in that apparition, two appeared in glory and spoke of Christ's decease. There is a communication of this in a degree, and 'twas done for our sakes, as it is said of other carriages. Messengers appear to our souls in glory, when about the hardest parts of the will of God, a spirit of glory, and of God visiteth us, which is the hand of Christ prospering his Fathers will. Impatient men are blind, they can see no glory, but that which is external: all that ever God hath said about the glory of times, is only this in my text, that his pleasure should prosper by the hand of Christ; and this indeed is the glory of times and persons in every age. Doth the will of God by the hand of Christ prosper? within thee without thee? in the world, in thine own heart? then 'tis a glorious time, that wherein thou shouldest content and solace thyself * Every time is best to its best improvers. . The still breathing of every age should be, the will of the Lord be done. Patience hath two things in it, as I formerly told you, perturbation removed, and expectation seated in the place of it, and the Doctrine in hand enforceth both. Be still and know that I am God, Psalm 46.10. The one expression notes passion allayed and the other expectation raised; Know that I am God, that is, that I will accomplish my will, so it follows, I will be exalted among the Heathen, etc. Let your expectation be pure, to such a height the point in hand lifts, Weeds creep up by every flower, and in every ground, unless very well looked to. Confidence becomes carnal, and then dies as instruments die, and swells and flants as they live and prosper; millions of such men are not worth a straw in a storm, they are the great bubbles of boisterous weather, which break as fast as they swell. The Nations shall bless themselves in him, and in him shall they glory, or shine, Halal, what ever hath been done for us, hath been done by him, what ever is to be done for us, or for others, is to be done by him: if ever England shine, or any instrument in England, 'twill be as in his hand, by whom alone all shall prosper. Expectation pure, the spirit is solid, very high, and yet very low, never at a loss, let times and things go how they will, but when 'twould speak of the virtue and excellence of that hand, by which the pleasure of the Lord is fulfilled, and truly there one may pardonably lose one's soul. 'tis not an easy thing to be pure in expectation: one is like a child that hath been used to be carried, that when set down to go alone, catcheth at every thing next it, and there hangs and will not let go, and yet falls at last with its props in his hands. God hath spoken once, twice have I heard this, that power belongeth unto God, Psalm 62.11.12. The speech of God in providence, is of great echo, especially in some more remarkable works: God speaks in providence so wonderfully sometimes, to a person or to a Nation, that it sounds oft in a man's soul, once, twice, that is, frequently, that God alone does all, and a man is ready to say so oft, and yet in a renewed distress, old unbelief revives and the soul dies. The Psalmist in the context, bids not to trust in poor or rich, one is vanity, tother's a lie, saith he; but trust in the Lord at all times; and then renders the reason in the words forecited, Power belongs to the Lord. Which is no more than the enforement of my text, the pleasure of the Lord shall prosper in his hand. The word of the Lord is very pure, so should our building upon it be, 'twas very gloriously taught in that significant providence to Abraham, The Ram caught behind him, Genesis 22.13. * I heard behind me a voice of a great rushin blessed be th● glory of the Lord from his place, Ezek. 3.12. God's glorious place is behind us. The pleasure of the Lord doth prosper at his pleasure, and as his pleasure; sometimes before us, that is, in ways which we can reach, and serve God's providence in; sometimes again, behind us, that is, in such ways as we cannot reach, to lend him the least concurrence in, to teach that our expectation should be purely placed upon his word, and that we should say to our souls in all straits, The pleasure of the Lord shall prosper in his hand. Abraham had no hands behind him, neither do men ordinarily go that way to catch things, yet there was the Ram caught. Hitherto I have exhorted to contentation, Imitation. now I shall exhort you to imitation, and so close up the point and the day. Be followers of Christ as dear children; what shall prosper in his hand, let that prosper in yours, according as you are able to give prosperity to things: and in the pursuit of this particular, give me leave (Honourable Worthies) to apply myself more particularly to you. Be valiant for the truth upon the earth; be so in heart, be so in tongue and hand; give not the Prophets and people of the Lord cause to mourn over you, as Jeremy did over the generation of his time. They bend their tongue like their bow for lies, but they are not valiant for the truth upon the earth, Jeremy 9.2, 3. 'Tis a gallant thing, to lay hearts and hands upon all that which Christ doth, and say, let this prosper though I die; if it will not grow without warring with my blood, yet I cannot hand off nor heart off: the will of the Lord be done; you have many things to look after and yet but one, the pleasure of God in all that comes before you; be true to this, and you and we shall do well. I cannot give more for truth then 'tis worth; I cannot give more for truth than Christ, though I give all my blood: that soul is alive and brave, that thus breaths. Conversation in all callings, is the glory and welfare of persons and Kingdoms: in private callings 'tis so, in public callings 'tis so, in our most public calling, I mean our general calling, 'tis so. 'Tis not called persons simply, whether to this or that, which are the safety of a Land; neither is their calling simply, their own welfare, but as they walk answerably to their calling, whether Civil, or Divine. I will not execute the fierceness of mine anger, they shall walk after the Lord, Hosea 11.9, 10. Some give a kind of a dry sense upon this place, but I take the meaning to be this, that a holy and brave conversation, is any one's vigour and life, to his own or a general welfare; for by fierce anger is there meant, as in other places is plentifully explained, the destroying of all, righteous and wicked; which God doth, when the righteous are wicked, that is, lying in common pollutions, together with the rest of the world. I may truly tell you, Honourable Worthies, Slay utterly old and young, etc. and begin at my Sanctuary. Ezek. 9.6. The wood of the Vine if it bear not, is it good for any work, Ezek. 15. that a Saint is a cipher, in order to his own or a general welfare, when he walks unworthy of his holy calling; but not so in order to the hurt of either: One Jonah, that is froward and unfaithful, is more numerous and ponderous to toss and overset the ship, than all the brutish Mariners in it. There is a great loss amongst the godly, of persons, that is sad; and of graces, that's a thousand times more sad; carnality takes much hold of the spiritual, which is the blackest presage I see in the Land, and that which we have this day to spread before the Lord: if this loss, Honourable Worthies, should be sound amongst you, 'twere death at the heart, and the whole Kingdom a Patient of little hope: then that would run right upon us, which the Prophet hath, Jeremy 6.13. From the least to the greatest every one is so and so, etc. Much wisdom and faithfulness hath hitherto appeared amongst you, to the great refreshing of all the faithful in the Land; let these abide and increase, according to all the calls of a desperate condition. In the desperatest Nationall condition that ever was, when the bravest State under Heaven lay just as we do now, looking when to give up, and breath out their last, 'tis observable what counsel the Prophet gives, Jeremy 6. the 13. verse: he saith they were all naught, small and great; at the 16. verse he delivers you his counsel, viz. Stand ye in the ways and see, and ask for the old paths, where is the good way and walk therein, and ye shall find rest for your souls: but they said, We will not walk therein. Which Vote, was their ruin without remedy. Two things I gather by this place, are necessary in a desperate condition: a diligent inquitie after the will of God, and then a faithful pursuit of it. Diligent and acute inquiries are behooveful, especially about such matters of weight as you are upon, but then all our time must not be only ravelled out here: to be always whetting is very dull. 'Tis the heaviest curse that I read, in all the book of God, which Jeremy wisheth to himself, Jer. 20.17. viz. That his mother's womb had been always bearing of him. Disputes and debates, they are but media, & subordinata, to dwell always upon media, & subordinata, speaks the brain very critical, and the heart (I doubt) very hypocritical. Some cannot bear iniquities about truth at all, at least not strict and acute inquiries, but all must be swallowed by present times, which former times have practised, without any more stir; this is a great temptation upon men, and God I trust will remove it by little and little: others can bear as long, and as acute inquiries as you will, but cannot come on to practise; this I take to be a greater temptation, by how much the less simplicity in it, and by how much the more men's own wisdom and will are Idolised. Know honourable Worthies, that the maturity of all results and debates, whether divine or civil, are to be looked upon by us, as the answer of many prayers, as the price of much blood, much precious blood, to wit, the blood of Christ, and of many gallant men, and so indeed as a birth from Heaven, if ever any was: strangle not such a birth when borne, nor leave it unswathed, to shift for itself, in the hands of a few poor despised ones, but let it have your hearts and hands, as nursing Fathers to it, and be leaders in Israel, and practically precedential to all the Land, as Christ, a glorious beam of whom you are, as chief Magistrates under him amongst us. If the poor rude multitude shall say as they in the place forecited, we will not walk therein, yet o let there never be one such a vote amongst you. Consider, honourable Worthies, these two things: if you should vote any thing against the will of God, pursued by any of his, you cannot carry it; you may carry it possibly against me, Will ye hunt the souls of my people, Ezek. 13.18. or any other such like poor creature as I am; that is, against our persons, and liberties, and external welfare amongst men, but you cannot carry it against the will of God which we pursue; that will prosper in Christ's hands, what ever your hands do with us. Nay, you cannot carry it against the will of Christ, let what person will be the pursuer of it, suppose the person be not so worthy in conversation as could be wished: that place is worthy indeed of the consideration of any State to this purpose, 2 Chron. 35.20, 21, 22. The story is of good Josiah, who reform the things of God, and kept such a passover, as not the like kept from the days of Samuel the Prophet ver. 18. and yet after all, split himself upon a Heathen, that had but the advantage of a parcel of civil truth and justice upon him. After all this, when Josiah had prepared the Temple, Necho King of Egypt came up to fight against Charchemish by Euphrates, and Josiah went out against him: but he sent Ambassadors to him saying, What have I to do with thee thou King of Judah? I come not against thee this day, but against the houses wherewith I have war, for God commanded me to make haste: forbear thee from meddling with God, who is with me, that he destroy thee not. Nevertheless Josiah would not, and so was shot to death in that bout by God indeed. 'tis observable here, how this Heathen speaks to a Christian, as 'ttwere in his own dialect, to divert him from doing unlike a Christian. Forbear thee from meddling [with God who is with me] that he destroy thee not. Here may I ground such a distinction as this, A man may have God with him, which hath not God in him; as a man may have God in him, which ofttimes and in many things, hath not God with him. There be many poor creatures in the Land, whose lives possibly, nor discretion, can by no means be pleaded for, as being very unworthy of their calling, as Christians, and yet possibly these may have God with them, though not God in them: that is, they may, as that Heathen, have the advantage of some parcel of truth, against those that come forth to war against them, and so stand capable of divine assistance under that notion, from him who is ready to own every beam of his, and to look upon't and love it, though the Orb in which it shines be not, not move not so suitably as we would; and so it may be dangerous and deadly, to set voluntarily upon them; and persons and States of great account, may split themselves upon persons and States of none, and then our shipwreck will be much at one for misery, whether it be upon this rock or that; whether we split ourselves upon them that have God in them, or them that have God only with them, and not in them. Secondly consider, honourable Worthies, you cannot vote nor act so singly in sin, nor at so low and so cheap a rate as the people may: they cannot by their vote involve you in guilt, let them vote what they will; but you may involve them, and yourselves. The vote of the people may make more noise upon earth than yours, but yours will make more noise in Heaven than theirs. The axe in your hand is an axe to the root; if you cut and wound, 'tis not one but all: you bear or strangle a Nation in a day. The poor Heathen Prince had this light, and load in his conscience. Abimelech called Abraham, and said unto him, What hast thou done to us, that thou hast brought on me and on my Kingdom a great sin? and yet Abimalech only the actor; his place spread and spattered his sin, over all the Kingdom, and so will yours. You should think how strong your breath is, and how many you kill or save, every time you go to speak: The speech of Samuel to the people, is seasonable here to be considered. Come let us Go to Gilgall and renew the Kingdom there, 1. Sam. 11.14. this was spoken upon the unction of Saul. The whole Kingdom was at Gilgall, because such men were there, and about such State business. So I may say to you, honourable Worthies, the whole Kingdom is at Westminster, because such men as you are there together, and upon such State employments; and therefore I beseech you be noble in spirit, In terraque patris, cur telum perpetiuntur. and say like those, Come let us go to Gilgall and renew the Kingdom there: call upon one another, and stir up life in one another: Come let us go down to Westminster and renew the Kingdom there: let us go and be valiant for God, his people and this poor dying Land * That the Kingdom may not be base and unable (as the Prophet speaks in another case) to lift up itself, Ezek. 17.14. . The word for renew is Chadash, and doth not note a naked alteration of a thing, but such an alteration, as hath in it a restauration; to renew as the Eagle doth her bill, and there is the word used Psal. 103.5. and that it notes a restauration, read Isa. 61.4. where it is so rendered. You cannot I know, as times and things now stand with us, I will accomplish my wrath upon the walls, and upon them that have daubed it with untempered mortar, and will say unto you, the wall is no more neither they that daubed it. Ezek. 13.15. want temptations of all sorts to the contrary. Some may flatter: but of such I will say unto you as the Prophet, When thou art spoiled what wilt thou do? thy lovers will despise thee, they will seek thy life, Jer. 4.30. When the Kingdom is destroyed, by harkening to flatterers and selfe-seekers, what will ye do? If you shall to please fawning men, or froward men, displease God, and betray all into the hands of his wrath, what will these unworthy persons advantage you? when the guilt of the blood of thousands, lies upon your consciences, will you send then for those Clergy men, or States men, which misled you? why, you may, and miesrable comforters will they be: the Holy Ghost hath told you here what such will then be unto you, upon such a disadvantage of time; they will despise you, spit in your face; I, they will be the first, that will seek your lives. Wherefore honourable Worthies, be followers of Christ as dear children, and of no body else, but as they are followers of him, and let the pleasure of the Lord prosper in your hands: be valiant and faithful for that, for all that, and then let smile or frown who will, and I am persuaded you will save yourselves, and a sinking Kingdom [I say for all that,] because truly, when I read that place, 1 Sam. 28.18. I tremble, it's God speaking by the Devil to Saul, Because thou obey-cast not the voice of the Lord, nor executed'st his fierce wrath upon Amalck, therefore hath the Lord done this thing unto thee this day; He did in part, but not in full, execute the will of God: he spared the fat, and this made him lean, a man without a Kingdom, a man without the Spirit of God, and such a one is a lean creature indeed: all the will of the Lord did not prosper in his hand, and therefore neither he nor his Kingdom, ever prospered afterward. Take heed of this, and the rather, because flatterers & fleshly spirits are for abatments even upon truth itself; if you run to the end of the line say they, you will run yourselves out of breath, and destroy all. What if it be the golden line that we run by? such persons and Counsels I doubt indeed, outrun conscience, and too fast for such an honourable body as you to follow, our ruins come not by being faithful, but by being base; I speak not of fidelity here, in opposition to wisdom, nor any other grace, for all the virtues of Christ are consistent, and like Ladies go hand in hand, unto their Lord and husband Jesus Christ. All our ruins at this day, are for aught I know, the fruits of such counsels and practices, as before mentioned. Nothing makes the way of a man's spirit so wide and sweet within him, as fidelity to God and to his Conscience: 'tis so in bigger bodies, nothing makes the way of a Kingdom more quiet and prosperous within itself, then faithful dealing with God, and the advantages it hath by his hand. And as for straits and difficulties which come in this way, read that place, Isaiah 48.20, 21, 22. and it will set you above them all, or any man else, that hath any thing of the Spirit of God in him. Go ye forth of Babylon, flee from the Chaldeans with a voice of singing, etc. verse 20. But they might object, Lord, we are poor and few in Babylon, that have any hearts to this, and we are to go a long Journey, and by many potent enemies, and alas! we shall be eaten all up ere we come there, what with our own wants and weaknesses, and others violence. Observe what a secret answer God gives to this, in the verse that follows, And they thirsted not when he led them thorough the deserts, he caused the waters to flow out of the rock for them, he clavae the rock also and the waters gushed out: there is no peace, saith the Lord, unto the wicked. As if the Lord had said, 'tis not a harder task for me, to provide for you all, in your journey from Babylon to Jerusalem, then for your Fathers in their journey from Egypt to Canaan; whilst they obeyed my will, did they or could they want? water, bread, protection, or provision whither soever they went, but when nothing would draw them, and keep them on to this, than I pronounced them wicked, and there was no peace to them. Propose my pleasure and to this submit, and talk not of wilderness, Serpents, Scorpions, or any thing else; nothing will undo you, but disobedience to my will. Let this place be thought on by all, when I am gone to mine. You are, Honourable Worthies, going out of Babylon, according to the call of God, which hath been long upon us by his faithful servants; many of which are scattered, and many fallen asleep, whose echo at this day to you am I. Go out, and leave not a hoof: Egypt, and Babylon, and Rome, are one spiritually, and answerably should be departed from. And do not carnally object, 'twill worse become you, than any of our Fathers heretofore, having seen what you have seen. In your wilderness, in your greatest straits, God will still appear, and carry you through, so much is shadowed and sealed in this Scripture; and such persons and Nations, as cannot receive this, have their doom also sealed, No peace shall be unto the wicked, saith the Lord. Hitherto I have spoken to direct your carriage to God, I have only a word more to direct your carriage to men, and so I shall shut up all. Be faithful to God, of which I have at large spoken; and towards men, be wise, and humble. Gallant things will now every day come into your hand, if you be followers of Christ, and faithful to your God as he was; and as they shall still come into your hand, choose such instruments still to be employed about them, as most suit the pleasure of God, these and these only, will be the prosperous agents. Upon one stone shall be seven eyes: Zach 3.9. Be every one of you like that stone. Saul immediately after his unction, was much surely endowed with wisdom, and observe, whilst so, whom he takes next to him; men whose hearts God had touched. Saul went home to Gibea, and there went with him a band of men whose hearts God had touched; but the children of belial said, How shall this man save us? And they despised him and brought him no presents, but he was as though he had been deaf, which was heavenly wisdom indeed. Charash which signifies much attention, and per antiphrasin, no attention at all. Surduit, siluit. 1 Sam. 10.27. To take persons next you whose hearts God hath touched, will render you disregarded at least, if not scorned: but by whom? by sons of Belial. Can such a Parliament, and such an Army, that consists of such Sectaries, and strange spirits, save us? you must diligently hear now, that is, not at all: you must be deaf, this will be your wisdom. Because God hath given the Judgement of the Whore under the whole Heaven to the Saints of the most High, Dan. 7. And the battle-axe of Babylon is the rod of God's inheritance, Jer. 51.19. Upon my mountains will I tread him under foot, saith the Lord of the Assyrian: And this is the purpose, that is purposed upon the whole earth, Isa. 14.25, 26. Whom God hath said shall be his battle-axe, those do you those: and to whom he hath given this Judgement of the Whore, to them do you; let his pleasure prosper in your hand. You may lose honour & presents from sons of Belial this way, but you will have honour from the Lord. Neither will the clamour of ignorant unworthy persons always last; Adoniah kept a great stir a while about his title to the Kingdom, but at last when he saw how manifestly God was with Solomon, he comes with other language to his mother,— and indeed, saith he, the Kingdom was my brothers from the Lord 1 King. 1.16. So when these shall see the pleasure of the Lord prosper in the hands of his people, they will change their note, and say, the work was theirs from the Lord; and the Parliament did but appoint such as God appointed long ago. Towards men be wise, be humble; You are in place above others, but 'twill be your glory to be in spirit below all. 'Tis very observable, what Discipline Kings were to be kept under, by the command of God; Deuteronomy 17.15, 16, 17. They were by no means to set a stranger over them, which was not their brother, neither was he when set up, to multiply horses nor wives, nor silver, nor gold, but to have the word of God diligently opened and applied to him, that he might fear the Lord, and keep all the words of his Law, and that [his heart might not be lifted up above his Brethren,] etc. Disparity of place, must not take off a brotherly parity of spirit, let the place be never so high; you cannot want temptation to exalt yourselves above what is here written. Jesabel said unto Ahab, Dost not thou govern the Kingdom? Arise and eat bread, and let thine heart be merry, I will give thee the Vineyard of Naboth, the jezreelite, 1 Kings 21.7. Pride is that Jesabel, which is apt to creep into the bosom of the best men when in high places. What? do not we govern the Kingdom? is not all now in out hands? May not we do what we list, give and take, smile and slight, as we please? I beseech you Honourable Worthies, He covereth the faces of the Judges of the earth, if not where and who is he? Job 9.24. every time you go through Westminster-Hall, and every time you enter in at the Parliament-dores, cast your eyes upon both hands, possibly of one side or other, you may see Christ sit in a poor oppressed condition, unpitied by all passers-by. Many a poor widow stands with a Petition in her hand, written with the heartblood of her husband, and subscribed with a thousand thousand tears, because she can get no eye to read it, no hand to prefer it, nor no bowels to dispatch it; Sir, sir, I beseech you read this, 'tis a very legible lamentable character within, and without lamentation, mourning, and woe, like Ezekiel's roll, and yet every one passeth by and overlookes her: As you may eat up the sins of the people, by winking at them, so you may do their miseries. How sad is this may you conceive, to such a poor soul, and how sadning to the Spirit of the Lord that is in you, that can so void of bowels, go by? The tith possibly of some trifling time that is spent by you, O what service might it do to put bread into the mouths of many that are ready to starve? Alas poor creatures, of which this Kingdom is now but too full, whither should they come but to you? The widow hath no husband but you, the fatherless hath no Father but you, the cripple hath no legs but you, the wounded have no money to buy plasters but from you, all the oppressed are bid by God to call you Gods, Fathers, and if you cast them off too, when they have cast off all for you, or if you shall while them off, when they tell you, Sir, this, is our last meal in the barrel, and this our last oil in the cruse, I must go home and eat this and die, if you do not help me. The Lord Jesus be merciful to us, these living rafters of the house, will cry out against us all. I beseech you, I beseech you, Neither did she strengthen the hand of the poor and needy, therefore I took them away as I saw good. Ezek. 16.49 50. Honourable Worthies, let as little guilt lie at your doors, as possible may be, I assure you, Judgement lies not fare off it: I know your necessities are great, and yet I profess my heart I fear, there be some cases, if not more pitied, will make your necessities greater. Remember 'tis but a Kingdom of men which you rule, and that the most High also rules in these Kingdoms of men. Seven times shall pass over thee, said God to that great and lofty Prince, till thou know that the most High rules in the Kingdoms of men, and giveth it to whom he will, Daniel, 4.32. Misery enough attends that greatness, that cannot stoop to hand and heart, the condition of the distressed. Honourable Worthies, I have said, and with much simplicity of heart, have I delivered the message of my Master, all these things which I have spoken, I humbly judge to be the pleasure of the Lord, which if they may prosper in your hands, I will say of your Kingdom as Daniel speaks of Nebuchadnezars', Dan. 4.15. that let the Lord humble us as he pleaseth, and make seven times pass over us, till there be nothing but a stump left (as truly now 'tis not fare from it) yet this stump shall be with a band of iron and brass. Errata. FOr patient's page 13. line 28. read patience. For art p. 13. l. ult. read 〈◊〉. for pretii peccatum p. 4. l. 22. read peccati pretium. FINIS.