JERUSALEM'S WATCHMEN, THE LORDS REMEMBRANCERS: A SERMON PREACHED at the Abbey at WESTMINSTER, before both Houses of Parliament, AND The Assembly of DIVINES, upon their Solemn Fast, july 7. 1643. BY MATTH: NEW COMEN M. A. and Minister of the Gospel at Dedham in Essex. As for me, I have not hastened from being a Pastor to follow thee, neither have I desired the woeful day, thou knowest: that which came out of my lips was right before thee. Be not a Terror to me, thou art my hope in the day of evil, Jer. 17.16, 17. Remember that I stood before thee to speak good for them, and to turn away thy wrath from them, Jerem. 18.20. Ye that have escaped the sword, go away, stand not still. Remember the Lord afar off, and let Jerusalem come into your minds, Jer. 51.50. Published by Order of both Houses of Parliament. LONDON, Printed by M. F. for CHRISTOPHER MEREDITH at the Crane in Paul's Churchyard. 1643. TO THE RIGHT HONOURABLE LORDS, The worthy Members of the HONOURABLE House of COMMONS, AND The Learned and Religious DIVINES, now assembled to consult about matters of RELIGION. THis Sermon might have been entertained from the Pulpit, and now from the Press, as Pharez was from the womb, Gen. 38.29. with a, Quàm erupisti, how hast thou broken forth? were it not known to this Assembly, that the Parliament had designed another, both in years and all Intellectual and spiritual abilities, far more fit for the solemn work of so solemn a day, in so solemn and Reverend an a Consisting of both Houses of Parliament & the Divines all joining in humiliation and prayer. Assembly. But bodily infirmities compelling him with Zarah to draw back his hand, the work was (I know not by what providence) devolved on me, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I was to that choir of Mourners and Intercessors, but as the grasshopper was to b Hujus meminit & Strabol. 6. & Clem. Al. in Protreptico al gentes, & Phot. in Ep. ad Joen. Patricium. Eunomius his harp; quae Citharae jugo insidens ruptae chordae sonum expleret. The same Authority (which I am resolved to obey, usque ad Aras) that commanded me to preach then, commands me now to make public to the eyes of all, what then was committed to the ears of not many; when the same Authority shall command other things that have since been spoken and transacted in your Assembly to see the Light, I doubt not but all sober-minded men, that have not been made drunk with the cup of Rome's fornication, will acknowledge you have with a single eye sought Truth with peace, and union with Reformation. It is (Men, Brethren and Fathers) a great work that God hath called you to set your heads, and hearts, and hands unto, to rescue truth from the jaws of those monstrous errors, that had almost devoured it; to disburden the worship of God of those corruptions, that have so long clogged and defiled it; to advise of, and propound such a Government in the Church, as may be most agreeable to God's word, most conformed to the pattern in the Mount, and to the practices of the best Reformed Churches; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Had our God cast you upon this work in the most pacate times, and among a People the most prepared for Reformation that ever any were, yet (in itself considered) such is the infinite weight of your employment as might even swallow up all your thoughts. But then to consider how unprepared the hearts of people are for that which is the work of this age, and this Assembly, Reformation, which hath been represented to Prince and People under the odious notion of Brownism, Anabaptism, Church Anarchy, Confusion; in so much that with many, endeavours and assays of Reformation will find no better entertainment, than Hezekiahs' messengers of Reformation did, 2 Chron. 30.10. when the people laughed them to scorn, and mocked them; Nay, with some worse, for so enragedly do some burn after their Idolatrous ways, and so mad are they upon their own inventions, Jer. 50.38. that deny them these, and it is to be feared you shall find them in the temper the Abezrites were, scarce any thing will pacify them, but the blood of those that have cast down the altar of Baal, and cut down the grove that was by it; judg. 6.30. Do not Multitudes cry already upon the disuse of some Ceremonies, and the displacing of some Superstitious Priests? do they not cry with Micah, Judg. 18.24. Ye have taken away our Gods and our Priests, and what have we more? This makes the times so calamitous, as we may say of them with the Learned Rivet. In multis certè infoelicissima sunt nostra Tempora, in quibus in pessum omnia ruunt, & quasi transversum ire videntur. Concutiuntur Regna, & Respublicae; tumultibus omnia perstrepunt, & seditionibus; caedibus terra polluitur; & quod malum omnium malorum fons est, clamant peccata, et coelum provocant; profligatis ferè moribus honestis, & vitiis latè quasi apertâ portâ erumpentibus. Pruriunt ingenia multorum, & in rebus Divinis ita se gerunt & adeò licenter, ut quod olim in populo Ebraeo (quibus temporibus non erat Rex in Israele) quisque quod rectum videbatur in oculis suis faciebant, jud. 17.6. Sic multi sunt qui nullis repagulis continentur, & fidem in dies mutans, quam dum multiplicant, amittunt. Alios vetustâ socordiâ detentos dum nullam mutationem admittunt in bonum, ita dementat superstitio, ut in monitores insurgant, ne dum ut eos patienter audiant. All this proclaims the work of Reformation the more necessary, but withal the more difficult. Against these difficulties what have you to encourage you? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: were ye encompassed as sometimes Elisha was, with an host of armed men, yet might ye say as he did there, They that be with us are more than they that be against us. For first, Revel. 19 14. with you are all the Armies in heaven: All the Saints and Churches of Christ are with you, striving with you by their prayers, (not only in reference to your persons, but to your employments) for protection, guidance, blessing. The appearing of Christ in the beauty of Reformation among us, may be said to be the desire of all (Christian) Nations. Secondly, not only so, but ye have the prayers of those that have been before us. For verily many Prophets and righteous men have desired to see the things which ye see, Favour me the use of this expression by way of allusion. & have not seen them; viz. a Parliament resolved upon a more thorough Reformation; an Assembly called to debate & advise about the establishing of Doctrine and worship, and the Government of the Church in a more pure & regular manner; with how many tears and prayers did our Forefathers seek this at the hands of God? The first fruits of which prayers we (who are entered upon their labours) have already tasted, and shall reap in full answers, in due time if we faint not. Thirdly, you have the promise of our Lord jesus Christ, Mat. 18.20. Where two or three are met together in my Name, there am I in the midst of them. To be met together in the Name of Christ, implies 3. things, 1ᵒ. Convenire ex vocatione. Camero in Myrothe●. 2ᵒ. Convenire animo sequendi praescriptum Dei. 3o. Ita ut unusquisque diffidat sibi, & soli Deo fidat. And if ever any in all these particulars were met together in the Name of Christ, then are you, and therefore may with a holy humble confidence challenge this promise of our Lord jesus, to be in the midst among you: Christ being in the midst of you, implies not only his adesse, but his praeesse too: as Psalm 82.1. And if God be thus with us, who can be against us? Rom. 8. Fourthly, some sweet, encouraging, engaging experiences, we have had of the accomplishment of this promise. He must have a heart more ignorant and unbelieving than the Apostles Idiot, that should come in and be an earwitness of your proceed and not worship God and report 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That God is in you of a truth. Verily I have often from my heart wished that your greatest Adversaries and Traducers might be witnesses of your Learned, grave, pious debates, which were able to silence, if not convert Malignity itself. Go on in this your might; Judges 6.14. hath not the Lord sent you? is not the Lord with you? go on in this your might. Pergite quo coepistis pede. In that Spirit of wisdom, and Love, and zeal for Truth, wherein you have proceeded hitherto, go on still, to Love the Truth and Peace. Peace is precious, and so is every grain and selvage of God's truth. It was a saying of Basil. Mag. and it well resembles him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. qui sacris literis innutriti sunt, ne unicam quidem syllabam Divinorum Dogmatum prodere sustinent, sed pro his omnia, si opus sit, genera mortis libenter subeunt. The Lord strengthen your hands and hearts unto the great work that lies before you, raise you above all discouragements and oppositions, fill you more and more with a Spirit of Wisdom, discerning, Resolution, Courage, Zeal, faithfulness; make you in this work of Reforming his Church as Zachariah and Haggai were inre-building the Temple, ut Ecclesiam hanc, quam invenistis minus quam Lateritiam, reddatis plusquam Marmoream: Suet. in vitâ Aug. which is the sincere desire and prayer of him, who is Less than the least of all God's mercies and Employments, MATTH. NEWCOMEN. A SERMON PREACHED BEfore the Assembly of Lords, Commons, and Divines, upon their Fast July 7. 1643. Isaiah 62. the latter part of the 6. and 7. ver. Ye that make mention of the Lord keep not silence; And give him no rest, till he establish, and till he make jerusalem a Praise in the earth. BEholding the face of the Church in this Chapter, The Chapt. analysed into 4. parts. it appears to me as the Garden of God, made glad with four precious gracious promises, like the four Rivers that watered the Eden of the Lord. Gen. 2. In the first, the Lord promiseth to raise his Church out of a low afflicted estate, into an illustrious glorious condition, v. 1. For Zions' sake I will not hold my peace, and for jerusalems' sake I will not rest, (for so with a Learned Expositor, I take the words to be the words of God promising, a Soultetus ad loc: & not of the Prophet praying) For Zions' sake I will not hold my peace, etc. until the righteousness thereof go forth as brightness, and the salvation of it as a Lamp that burneth; which righteousness shall be so glorious that all the Kings and Nations of the earth shall behold and admire it, v. 2. It shall be as a crown of glory and a Royal Diadem in the hand of God, v. 3. And a new Name breathing nothing but delight and pleasure will God put upon his Church, because the Lord God delighteth in her, v. 4, 5. In the second place, the Lord promiseth to raise up unto his Church Instruments fit for himself to use in this great work of Restoring his Church and making it glorious, v. 6, 7. I have set watchmen upon thy walls O jerusalem, which shall not hold their peace night nor day, ye that are the Lords Remembrancers, etc. In the third, the Lord promiseth to continue this his Church's felicity, and confirms this promise with an Oath. The Lord hath sworn by his Right hand and by the arm of his strength, Surely, etc. v. 8, 9 In the fourth, the Lord promiseth an increase and dilatation of his Church, by means of this prosperity and glory; Go thorough, go through the gates, prepare ye the way of the people, etc. Lift up a Standard for the people, etc. v. 10, 11, 12. Our Text lies in the second part of this Chapter, wherein the Lord having ¹ promised unto his Church Instruments and means fit for himself to use in the effecting of the great things before promised; I have set (for I will set, an usual Hebraisme, thereby to show the certainty of the thing promised) I have set watchmen upon thy walls O Jerusalem: And having ² undertaken for the Fidelity, and sedulity of these watchmen, which shall never hold their peace night nor day: Presently by an Apostrophe turns to these watchmen, and gives them a charge to see they make good what he had undertaken: Ye that make mention of the Lord, keep not silence; give him no rest, till he establish, and till he make jerusalem a praise in the earth. In the words you may please to consider these three things. The text divided. First, the Persons called upon, deciphered thus, ye that make mention of the Lord. Secondly, the service or employment they are called unto, described Negatively; keep no silence, and give him no rest. Thirdly, the Duration or extent of this employment; till he establish, and till he make jerusalem a praise in the earth. For the first of these, the persons called upon, Explained. they are thus characterised, ye that make mention of the Lord; the margin reads it, ye that are the Lords Remembrancers; the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Vulgar, qui Reminiscimini Domini: Pagninus, qui Reminiscimini jehovae: Arias Montanus, Rememorantes Dominum: Jun. & Trem. qui Commemoratis jehovam. All which unless it be our marginal reading imply no other than what is the common duty and disposition of all the people of God, to remember the Lord, and make mention of the Lord; only that; The Lords Remembrancers seems to have something in it peculiar to some rank and order of men; ye that are the Lords Remembrancers; ye to whom it doth ex officio belong to put the Lord in mind of his people and of his promises. In the Original it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. C. à Lapide upon the place saith that the Kings of juda & Persia had suos a So 2 Sam. 8.16. Jehosaphat the son of Ahilud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 2 Sam. 20.24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Recorder, in the margin it is Remembrancer; qui negotia gerenda commemorat, & supplices por●●git libellos. Maskirim admonitores, qui singula gesta & gerenda Regi in mentem revocarent; such as we are wont to say are Regi à Commentariis. It seems this was some standing office in the Court to be the King's Remembrancer: to this the prophet here alludes, Ye that are the Lords Remembrancers; ye to whose office it belongs to put the Lord in mind of his Church's necessities, and his promises, which can be no other than the watchmen spoken of in the foregoing words, I have set watchmen upon thy walls O Jerusalem; therefore the Greek Translation joins these watchmen and this remembering the Lord in construction together. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And upon thy walls o jerusalem I have set watchmen all the day, and all the night, which shall not hold their peace for ever remembering the Lord; so that the Lords Remembrancers here are the same with jerusalems' watchmen before, and they no other but the Priests and Prophets and Ministers of the Lord. The second thing considerable in the text is, the employment they are called to, and that is described Negatively; keep no silence, give him no rest; which implies that their employment here is vocal, and that can be but either in preaching or in praying: Some think the Ministers of the Lord are here called upon for diligence in both these; but in this place I conceive, the Lord calls them to attendance upon prayer, because of the following words, give him no rest. The pronoun there having reference to God, and not to Jerusalem; keep no silence, give him, that is the Lord, no rest, pray, cry importunately, uncessantly. God here by his Prophet calls his Ministers to pray, as elsewhere he doth, by his Apostle, to preach, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in season and out of season; Night and day. I have set watchmen upon thy walls o jerusalem, which shall not hold their peace night nor day; ye that are the Lords remembrancers, keep no silence, give him no rest. The third and last thing considerable in the words is, the Duration or Extent of this employment; how fare their prayer must extend itself, or how long they must continue praying, even till he establish, and till he make jerusalem a praise, till God have not only laid the foundations, but set up the Pinnacles of a glorious Church. Not only brought forth the Corner stone, but the Top stone of jerusalem, and all the earth with shouting, cry, Grace, Zach. 4.7. grace to it. I might out of the words, present unto you several Doctrines; Several Doctrines out of the text. as many in number as the parts of the text: as, First, that God will certainly establish jerusalem, & make it a praise in the earth. This is clear, for certainly God would never call his servants to pray for that which he never intended to do; were there never a text but this in all the book of God, that told us of this beauty and glory, wherewith God in the latter days will cloth his Church, even upon earth; were there nothing said of it elsewhere in this Evangelicall Prophet Isaiah; nor any mention of it in that Prophetical Evangelist St. john, if in his whole book of Revelation, he had not uttered one word of this the Church's glory, yet in this one text, there is enough to support the faith of God's people, in the patiented and comfortable expectation of it; God hath commanded prayer for it; therefore God will do it: for, He never saith to the sons of jacob, Seek ye me in vain, Isaiah 45.19. Secondly, we might observe that, though the Lord will certainly make his Church glorious, a praise upon earth, yet he will not do this till it be obtained of him by earnest and uncessant prayer: Therefore in order to his own holy and blessed ends, he here commands his servants prayers. Thirdly, we may observe this, that it is in special manner the duty of God's Ministers to pray earnestly and uncessantly to God, that he would establish and make jerusalem a praise in the earth. The Doctrine to be insisted upon, This third I will embrace as adequately answering this Auditory and Day. To an Assembly of God's Ministers met together in a solemn Day of Prayer, to seek God for the good of jerusalem, what can be more apposite than such a Doctrine as this that tells them, It is in a special manner their Duty to pray, opportunè, importunè, uncessantly, importunately, that God would establish and make jerusalem a praise in the earth? The God of wisdom and grace who directed the thoughts of his Servant unto this word, enlarge his own gracious hand, and the heart and mouth of his poor and most unworthy instrument, that helped by his Spirit, and your Prayers, I may utter right things, and such as may advance God's glory, and further all our hearts, not only in the work of this day, but in that great employment whereunto we desire this day to sanctify ourselves. It is in a special manner the duty of God's Ministers to pray that God would establish jerusalem and make it a praise in the earth. I will not say, it is needful (in such an Auditory, it cannot be;) but it may be convenient, and I must, pro more, a little open the terms of this proposition. Not to speak of the persons, upon whom this duty is imposed, God's Ministers; nor of the duty imposed upon them, Prayer; I shall only speak of the subject of the duty here propounded to us, which is twofold: Subjectum cui, or cujus; and Subjectum quod. opened in two things. The first showing whom we must pray for; the second, what we must pray for. First for whom we must pray. For the first of these, the subjectum cui or cujus, whom we must pray for, the Text and Doctrine tells us, Jerusalem. jerusalem. jerusalem may be taken two ways, either literally, or mystically. Literally, ¹ For the place and City so denominated, or ² For the people sometime inhabiting that place. For the place or city, that was sometime so famous among the Nations, the City where God dwelled, the habitation of his holiness, the place near unto which Christ was borne, in which he conversed, manifested the truth of his godhead in his Actions, the truth of his manhood in his passions, was betrayed, scourged, reviled, condemned in it, John 19.41. crucified, buried near unto it, this is literal jerusalem: but this is not that jerusalem we must pray for, our devotions must not with the Papists dote upon the ruins and rubbish of that bloody city, the City of God's curse. Secondly, jerusalem literally signifies the people of jerusalem, the Nation of the Jews, whom God hath in his righteous indignation scattered over the face of the earth, as chaff before the wind: these we may pray for, I mean the remnant according to the election of Grace, that God would gather them again according to his promise: And so all Israel shall be saved, Rom. 11.26. But yet this is not that jerusalem here meant neither. The jerusalem meant in this place is the Mystical jerusalem, that jerusalem, whereof this was but a type, the new * Revel. 21.2. which text seems to refer to this of Isaiah, & speak the same language; for as here ver. 4.5. God saith, The Lan I shall be married; And, God will rejoice over Jerusalem, as a bridegroom rejoiceth over his bride: so here John sees this jerusalem prepared as a bride adorned for her husband jerusalem coming down from God out of Heaven: And so it implies two things. First, the Church of God in the utmost latitude of it: the whole Catholic Church dispersed over the world, the general assembly and Church of the first borne is unto us Mount Zion, the City of the living God, the heavenly jerusalem, Heb. 12.22, 23. for which we are to pray, that God would establish and make it a praise in the earth. And secondly, by jerusalem Mystical we are to understand that particular Church, in which we live, of which we are, to which we stand in the same relation that the jews did to jerusalem; for this we are to pray, that God would establish, and make it a praise in the earth. And so I come to the second thing to be explained, Secondly, for what we must pray. the subjectum quod, or, what it is we are to pray for. Two things we find mentioned in the text: first, that God would establish: secondly, that God would make his Church a praise in the earth. First, that God would establish his Church. First, that God would establish his Church; for though the Church hath a strong foundation, and walls, and bulwarks strong, yet it is in itself but a weak building, Mat. 16.18. earthly tabernacles planted on a rock. Isaiah 26 1. 2 Cor. 5. That which God speaks of the earth, may be applied to the Church, Psal. 75.3. The earth, and all the inhabitants of it are dissolved, I bear up the Pillars of it. All the commissures and contignations of this great fabric of the Universe would be loosened and disjointed, if God did not put under his everlasting arms, and bear up, and establish the Pillars of it: So would it be in the Church of God; therefore we must pray, that God would establish his Church, In two things. and that in two things: first in Truth; secondly, in Peace: First, in truth against all errors; Secondly, in Peace against enemies. Fi●●…, in Truth. First, we must pray that God would establish▪ his Church in truth. The Church is said, 1 Tim. 3.15. to be the pillar and ground of truth; not as the Papists affirm, as if truth were grounded upon the judgement and determination of the Church: the Church is indeed the Pillar of truth, not because it holds up the truth, but because it holds forth the truth; the metaphor is taken, not from Pillars that are supporters of houses, but from such Pillars as anciently were wont to be fixed in market places, and other places of public meeting, upon which they hung their laws, (as the leges 12. Tabularum at Rome) that they might be public to the view and notice of all men; as amongst us Proclamations, for the same end are pasted upon posts: such a Pillar of truth we grant the Church is, and aught to be a Pillar to hold forth the truth, to the view of all men; a Pillar to which all men resorting may read, and know the truth; it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Pillar and ground of truth; the word in the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which in the first and native signification is a seat; the Pillar and seat of truth, the place of truth's abode and residence, its proper ubi, where truth is always to be found; this the Church of God is or aught to be. Now, though the Church of God should be thus, yet we know there is no Church, but it is subject unto error: The Apostle tells us there must be Heresies, 1 Cor. 11.19. and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and our Saviour tells us, that there shall arise some such subtle masters of heresy, that they shall seduce (if it were possible) the very elect of God, Mark 13.22. Therefore we must pray, that God would establish his Church in truth against all errors. Ephes 6.14. Truth it is the Church's girdle; A Church quae hanc Zo nam perdidit aut soluta est, as the Latin proverb is, a Church that hath lost this girdle of truth, or hath this girdle loosed, is an Adulterous beggarly Church; therefore, ye that are the Lords Remembrancers keep no silence, give him no rest till he establish his Church in truth. Secondly, in Peace. And as in truth, so secondly, in Peace; Peace is one of the richest blessings of heaven, a comprehensive blessing, a circle of blessings; I will not rhetoricate in the praises of it: the want of peace hath made us know what peace is worth; in the enjoyment of this rich, desirable blessing, we must entreat the Lord to establish jerusalem, his Church; ye that are the Lords Remembrancers, keep no silence, give him no rest, till he establish jerusalem in peace. And this peace is threefold; Civil, with the Nations; Ecclesiastical, with its own members; and spiritual or celestial, with its head and God. First, 1. Civil. we must pray that God would establish his Church in peace among the Nations; the Church of God is among the Nations, Cant. 2.2. as the lily among the Thorns: the lot of Israel was among the uncircumcised Heathens; so is the Churches; yet hath her God promised peace in the midst of enemies, Mic. 4.3. He shall judge among many people, and rebuke strong Nations afar off, and they shall beat their swords into ploughshares, and their spears into pruning hooks, Nation shall not lift up a sword against Nation, neither shall they learn war any more, but they shall sit every man under his vine, and under his figtree, and none shall make them afraid: for the mouth of the Lord of Hosts hath spoken it; You that are the Lords Remembrancers, keep no silence, give him no rest, till he establish his Church in this peace. Secondly, there is peace Ecclesiastical, peace of the Church with its own members, Secondly, Ecclesiastical. peace in the bowels and bosom of the Church; we must pray, that God would establish his Church in that; that the Church may not languish, and die of Antiochus his disease, a torment in her bowels, that there may be no incomposable divisions, no irreconciliable rents, no in urable ruptures in the Church, which is one of the greatest and saddest mischiefs, and miseries can fall upon the Church, or the Church fall under: That God who makes men to be of one mind in a house, as the greek reads that of the 68 Psalm, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that God I say can make men of one mind, in a Church, in a Nation, in jerusalem, and hath promised that he will do it, Ezek. 11.19. I will give them one heart, and Zeph. 3.6. I will turn to the people a pure language, that they may all call upon the name of the Lord to serve him with one consent. O happy, happy we, if God would fulfil these promises in us! happy we, if we could obtain this at the hands of God by our prayers! ye that are the Lords Remembrancers, keep no silence, give him no rest, till he establish his Church in this peace. Thirdly, Spiritual or Celestial. Thirdly, there is spiritual or celestial peace, peace between God and his Church; we must pray that God would establish his Church in that also, that God would so watch over, and work in his Church, that no sin may take hold and spread upon it, which might cause a quarrel between his Church and him, or cause the Lord to say, Mine heritage is to me as a speckled bird, jer. 12.9. That God would so order all the ways of his Church before him, and towards him, that he may never know her by any other than those precious and lovefull names of Ammi and Ruhamah, Hephzibah and Beulah: Ye that are the Lords Remembrancers, keep no silence, give him no rest till he establish jerusalem his Church in this peace also. Thus you see the first thing we are to pray for, that God would establish his Church upon the two pillars of truth and peace, as Solomon did the proch of the Temple upon those two brazen pillars jachin and Boaz. The second thing we must pray for, That God would make his Church a praise. Yet there is one thing more, that this Text commands us to pray for, that is, that God would make jerusalem a praise; Ye that are the Lords Remembrancers, keep no silence, give him no rest, till he establish, and till he make jerusalem a praise in the earth. In the former we pray that God would fortify his Church, in this, that God would beautify his Church; make it clear as the morning, fair as the moon, glorious as the sun, terrible as an army with banners, lovely as Tirzah, comely as jerusalem, the praise of all the earth. This God doth by five things. Now God makes his Church a praise in the earth, specially by these five things; First, by furnishing his Church with fullness of ordinances. Secondly, by ruling his Church according to his own orders. Thirdly, by filling his Church with abundance of light and knowledge. Fourthly, by improving this knowledge to the working of holiness. Fifthly, by enlarging and increasing his Church by these means. First, by furnishing it with ordinances. First, God makes his Church a praise in the earth, by furnishing it with fullness of ordinances: this was that which was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Apostle calls it, Rom. 3. the preeminency of the Church of the jews above all other Nations, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, first of all and chief, it was this, that to them were committed the oracles of God; this is that which God himself tells his people, should make them glorious and praiseworthy in the eyes of all the Nations of the world, Deut. 4.6, 7, 8. This is your wisdom and your understanding, in the sight of the Nations, which shall hear all these statutes, and say, Surely this Nation is a wise & understanding people: for what Nation is there so great, who hath God so nigh unto them, as the Lord our God is in all things, that we call upon him for? And what Nation is there so great, that hath statutes and judgements so righteous, as all this law, that I set before you this day? Now when God bestows his oracles and ordinances upon a people, first his word, and then appending ordinances, seals, Sabbaths, censures, administered in purity, and in power, than he makes them a praise: Ye that are the Lords Remembrancers, keep no silence, give him no rest, till he thus make his Church a praise. Secondly, 2. By ruling it according to his own orders. God makes his Church a praise by ruling it according to his own order: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are the two great destroyers of the Church of God; it is equally prejudicial to the Church, not to be ordered at all, as to be ordered after the lusts & wills of men; God (who is the God of order, & not the author of confusion, but of peace, as in all the Churches of the Saints, 1 Cor. 14.33.) would have all things in all Churches, be done decently and in order, v. 40. now when all ordinances and offices are administered in the Church according as God hath ordered, then is that Church a praise in heaven and earth, with God and Saints. 1 Cor. 11.2. Now I praise you brethren that you remember me in all things, and keep the ordinances as I delivered them unto you. And on the other side disorder or deflection from the rule of Christ, though but in one administration, is a blemish and doth detract from the Church's praise, as appears in the same chepter, v. 17. Now in this that I declare unto you, I praise you not, that you come together not for the better, but for the worse; and v. 22. What, have you not houses to eat and to drink in? or despise you the Church of God, and shame them that have not? what shall I say to you? shall I praise you in this? I praise you not; one aberration from the rule of Christ in the administration of this one ordinance of the supper of the Lord, casts a cloud upon this Church's glory, and causes a great diminution of their praise, therefore we must pray that God would help his Church in all things to keep the ordinances as they are delivered unto us: Ye that are the Lords Remembrancers, keep no silence, give him no rest, till he make his Church thus a praise. Thirdly, 3. By filling it with abundance of light and knowledge. God makes his Church a praise when he fills it with abundance of light and knowledge; when after a night of ignorance or error that had swallowed up, and buried the Church of God, the Church hath a resurrection, and looks forth as the morning, Cant. 6.10. clear as the sun, fair as the moon, it ravisheth all eyes, and fixeth them upon itself in admiration, that men say, Who is this that locketh forth as the morning? Cant. 6.10. Ye that are the Lords Remembrancers, keep no silence, give him no rest, till he make jerusalem thus a praise; remember him of that which he hath promised, Isaiah 11.9. All the earth shall be filled with the knowledge of the Lord, as the waters cover the sea. Fourthly, 4. By improving this light to the working of holiness. God makes his Church a praise, by improving & sanctifying this knowledge, to the working of holiness in the hearts and lives of his people; this was the praise of jerusalem, it was a holy City, this is the praise of the Church, they are a holy people, Deut. 26.18, 19 The Lord hath avouched thee this day, to be his peculiar people, as he hath promised thee, and that thou shouldest keep all his Commandments: and to make thee high above all Nations which he hath made, and that thou mayest be an holy people unto the Lord thy God as he hath spoken. Abundance of light unsanctifyed would make the Church, if it were possible, rather hell than heaven, and make men but like the devils, who know much, but are the more desperately wicked, therefore we must pray that God would sanctify that knowledge, wherewith he filleth his Church, that so the beauty thereof may be perfect: Ye that are the Lords Remembrancers, keep no silence, give him norest, till he make jerusalem thus a praise. Fifthly, God makes his Church a praise, 5. By increasing his Church. by increasing his Church, by enlarging the tents, and extending the cords of it; this is a blessing God calls his Church to rejoice in, Esay 51.1, 2, 3. Sing O barren, etc. break forth into singing, etc. enlarge the place of thy tent, and let them stretch forth the curtains of thine habitations, spare not, lengthen thy cords, and strengthen thy stakes, for thou shalt break forth on the right hand, and on the left: and thy seed shall inherit the Gentiles, and make the desolate Cities to be inhabited. We are to pray that God would make his Church a praise thus also. Thus you have, (Right Honourable, Honourable, Reverend, and beloved in our Lord jesus) the sense of this doctrine as fully as my weak thoughts in the little time I had to bestow upon this work were able to comprehend it; ye see for whom we are to pray, jerusalem, the Church of God in general, & our own in particular; ye see what it is we are to desire for the one & for the other, truth, peace, and praise; such a trinity of blessings, as the blessed Trinity hath none better to bestow upon the dearly beloved of his soul, while she sojourns upon earth. I know I speak to an Auditory so rational as I shall not need confirm this truth by reasons; & to so cordial to the Church of God, as I shall as little need to stir you up to the practice of this truth by application; The point confirmed by examples. else I might fill up a large portion of the time remaining in telling you how all the Lords remembranters in all the ages of the Church, under the Law, under the Gospel, have exemplified this truth: under the Law, before the Captivity, Moses, Samuel, David, Isaiah, jeremy, which of the Lords Prophets have not made the establishing and beautifying of jerusalem the burden of their prayers? In the captivity though they had lost their Vrim and Thummim, and the fire of the Sanctuary that came from heaven, yet they had not lost this holy heavenly disposition, of praying for jerusalem; see abundant evidence of it, in Ezekiel, Daniel, Mordecai; and after the captivity, in Ezra, Nehemiah, and others; And now in the times of the Gospel, the same spirit still animates God's children, and inclines their hearts still to seek the good of jerusalem; how do the Apostles in several Epistles testify this disposition in them? Rom. 1.9. God is my witness whom I serve with my spirit in the Gospel of his Son, that without ceasing I make mention of you (saith that Apostle to the Church of Rome) always in my prayers; so Ephes. 1.16, 17. making mention of you in my prayers, that the God of our Lord jesus Christ, the Father of glory, may give unto you, etc. Yea, so much religion have the Saints of God before us placed in this duty of praying for jerusalem, that they have deprecated the neglect of this as a most abominable sin: 1 Sam. 12.23. As for me, God forbidden that I should sinne against you, in ceasing to pray for you; nay, have imprecated a curse upon themselves, if ever they should be so wretched, Psal. 137.5, 6. If I forget thee O jerusalem, let my right hand forget her cunning: if I do not remember thee, let my tongue cleave to the roof of my mouth, if I prefer not jerusalem above my chief joy; it is one of the greatest judgements that can befall a Prophet, to be silenced: witness Zachary whose unbeleef God punished with this, as an only judgement; witness those amongst ourselves, that have had their mouths stopped by the violent hand of man, who know what it is to have the word of God as a fire in their bones and no vent for it; yet even to this, doth the Prophet here curse himself, If I forget thee O jerusalem, if I do not remember to mourn for thee, to pray for thee, let me never pray more, let me never speak more if I forget to speak for thee, let my tongue cleave to the roof of my mouth; The good Lord be merciful to every one of us, and pardon all our forgetfulness of jerusalem, whom we have as much cause and reason to remember as ever any had. Proved by Reasons. For 1 is not jerusalem a Heb. 12.22. the city of God, the b 1 Tim. 3.15▪ house of God, the c Psal. 135.4. Titus 2.14. peculiar of God, the d Isaiah 62.4. delight of God, e Isay 62.2. the crown of glory, the royal diadem in the hand of God? is not f Cant. 5.2. the Love, the dove, the Spouse, the sister, g Eph 1.23. the body, h Eph 1.23. the fullness, i 2 Cor. 8.23. the glory of jesus Christ? and in all these respects doth it not deserve our prayers? And secondly, are not earth and hell up in arms against jerusalem? are not men and devils in league together, to confound and destroy jerusalem? Psalm 83.3, 4. They have taken crafty counsel against thy people, and consulted against thy hidden ones. They have said, Come, and let us cut them off from being a Nation: that the name of Israel may be no more in remembrance. gebal, and Ammon, and Amalek, etc. And doth not jerusalem in this respect now need our prayers? And thirdly, hath not the Lord made promises unto jerusalem of these things we are to pray for▪ of truth and peace, jerem. 33.6. I will cure them, and reveal abundance of truth and peace unto them: as also of praise, v. 9 It shall be to me a name of joy, a praise and an honour before all the Nations of the earth; and Zeph. 3.20. I will make you a name and a praise among all the people of the earth. And is not the Lord able to accomplish these promises notwithstanding all their counter-machinations of his enemies? Isay 46.10. My counsel shall stand, and I will do all my pleasure. Yet fourthly, It is not the Lords pleasure to accomplish these things unto his Church but in and by his people's prayers; jerem. 33.3. Call unto me and I will answer thee, and show thee great and mighty things which thou knowest not; Ezek. 36.37. I will yet for this be enquired of by the house of Israel to do it for them. Doctrine applied, Sed quò feror? some use I would gladly make of this point, if I knew what; I might afford variety of profitable instructions, but it is not for me to presume to instruct so Honourable, Learned and Religious an Assembly; give me leave to apologise for myself with Elihu, job. 32.6. I said I am of few days, and ye are old, wherefore I was afraid and durst not show you mine opinion; I said days should speak, and multitudes of years should teach wisdom. The Lord knows, glad would I have been to sit at any of your feet to learn, rather than to stand hereto teach, and to receive rather than to give instruction, therefore I decline that work. For Reproof. In the next place, this truth might serve for reproof, and if such an application would not lead me besides my Auditory, o with what vehemency might a man from hence, in the name and by the Spirit of our Lord jesus Christ thunder indignation and wrath upon the heads of those, who though they have usurped, and possessed the place of such as should be the Lords Remembrancers, yet in stead of performing the duty of this text have practised the clean contrary, in stead of praying that God would establish his Church in truth, have endeavoured nothing but to undermine the truth, to subvert, adulterate the truth; their folly (as the Apostle speaks, 2 Tim. 3.9.) is manifest unto all men, God hath unmasked them, and all that will see may see their design was to let in such an inundation of popery and Socinianism as should have drowned the truth of God for ever; in stead of praying that God would establish his Church in peace, they have acted the part of those unclean spirits, the frogs spoken of, Rev. 16.14. stirring up the kings of the earth to battle against the Church of God; first in Scotland, who were the Incendiaries, what the fuel of the war there? And since that in England, have not the wars of both kingdoms had the same fuel and fomenters? and who are they but the jesuitizing clergy of England, who like the unclean spirit we read of Mark 9 fearing they shall now be cast out of their long possession, rend and tear the kingdom, and lay it wallowing (not as he did the child there, in its foam, but) in its blood? What shall I speak of such a clergy? who in stead of praying that God would make his Church a praise, have endeavoured nothing more than to rob the Church of all that might make it praiseworthy, in stead of desiring that the Church might enjoy fullness of ordinances, endeavouring to strip the Church of them all; to abolish Sabbaths, to bring the delight of days, the Queen of days under the curse of jobs birth day, Let it not be joined to the days of the year, let it not come into the number of the months; to excommunicate preaching and praying, and cast them quite out of the Church; to turn the sacrament of the Lords supper into a sacrifice of the altar; In stead of praying that all ordinances and offices might be administered according to Christ's rule and order, would have all things in God's house & worship done according to their own fancy, will, lust, humour. What shall we say to such a Clergy? (they dote upon the name still, Arist. de Hist. Anim. l. 8. c. 27. let them enjoy it) Aristotle speaks of a little worm called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is pestilently noxious & destructive to Bee-hives; no less noxious and destructive hath our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the greatest part of them been to the true Church of God amongst us; against whom, the Church of God may pour out as sad complaints to her Lord jesus Christ, as sometimes she did, Cant. 5. The watchmen, the keepers of the wall, found me, they smote me, they took away my veil: let such read their doom, 2 Pet. 2 their judgement now of a long time lingreth not, & their damnation sleepeth not. I had not turned aside to this reproof, (for I look for none of this generation here this day) had it not been to provoke myself and you to a more serious and deep humiliation for those abominations of the late times, which though many of us have seen and observed even then, and some of us have felt and smarted under the violences thereof, yet few I fear amongst us have had our hearts so humbled for the iniquity of them, as they should have been: the Lord help us so to take to heart this day, our own and other men's sins, that he may forgive our iniquities, and heal our Land. But I return to my Auditory, and the only boldness I shall assume, brethren and fathers, is but to do as much as Naaman's servant did unto his Lord, exhort you to do that which you know God would have you do, pray for jerusalem: and I am confident I might spare even this; it is your work daily; but God having called me this day to speak unto you, for Zions' sake I cannot hold my peace; Qui monet ut facias quod facis, dum monet laudat. The Doctrine applied for exhortation, Is it the duty of Ministers in a special manner to pray uncessantly that God would establish jerusalem and make it a praise in the earth? then let every one of us by solemn engagements to God & to his Church bind ourselves to the performance of this duty: and surely brethren if ever there were times that called for this duty, if ever there were men called to this duty, this is the time, we are the Men. First, 1. Enforced from the time present. for the time; if ever there were time that did command the most importune and uncessant prayers of all God's ministers and people, (for here I will take in all) that they should cry mightily to the Lord night and day in the behalf of jerusalem, keep no silence, give him no rest, till he establish and make jerusalem a praise in the earth, if ever there were a time that did exact this, Now is the time. Had I art or grace enough to present before you the lively (or rather) ghastly deadly face of jerusalem, the Churches of Christ jesus at this time, I know it would command tears and prayers from the most flinty heart in this congregation: could I let you see jerusalem like that man in the parable, Luke 10.30. that went down from jerusalem, fallen among thiefs, and by them stripped and wounded and left half dead, while many, too many with the Priest and Levite pass by on the other side of the way, and will not see (though they cannot but see) the Church's bleeding miseries; amongst all her lovers there is none to comfort her, Lam. 1.2. Zion spreadeth forth her hands, and there is none to comfort her, Lament. 1.17. Zion spreadeth forth her hands from sea to sea, from one Nation to another people, and there is none to comfort her, there is none to guide her amongst all the sons whom she hath brought forth, neither is there any that takes her by the hand of all the sons that she hath brought up, Esay 51.18. O were I able to express this to the life unto you, you would say, if ever there were a time for you to show yourselves as the good Samaritane to bestow, as he did, your wine, your oil, your money, nay your tears, your prayers, your bloods upon the healing of the Church's wounds, Now is the time. Or could I let you see the Church jerusalem, as john saw her in that Revelation which was given unto him by Christ jesus, chap. 12. in the same condition, though not in the same clothing; a woman clothed, not (as there) with the sun, but with a cloud, not having the moon under her feet, but a globe of flames, a field of blood under her feet, not as there with a crown of twelve stars upon her head, but rather in Tamars' dress and posture, 2 Sam. 13.19. who with ashes on her head, and her garment of divers colours (the ensign of her Virginity and Royalty) rend and torn, and with her hands upon her head going forth crying, such may we conceive the dress and posture of the Church of Christ to be, she now, as there, Revel. 12. cryeth travelling and pained to be delivered; in this pained condition the Church hath been now almost these three years, ever since the beginning of this Parliament, the Church of God amongst us hath been in travel, crying and pained to be delivered; and all this while, as there, the great red dragon stands before the woman to devour the child as soon as it is born. O! the sight of the Church in such a sad condition might force a tear from a stone, a prayer from a speechless, heartless man; but from Ministers, from those that are the Lords Remembrancers, me thinks it might draw tears enough to rinse the earth from blood, and prayers enough to offer violence to heaven. But not to speak parabolically, but plainly, I say again, if ever there were a time that did command the most importune and uncessant prayers of all God's ministers and people, now is the time; was there ever time, wherein the Church of God was more shaken, more in danger to have both her pillars of truth and peace broken, reduced to dust, to nothing, then at this time? The enemies of the Church have a long time sought to undermine the truth, but now, they raise Arms against the truth, they plant open battery against the truth. And for our peace, where is it? Terras reliquit, it hath taken to itself the wings of a dove, and forsaking earth is fled to heaven, frighted hence with the sound of the trumpet, the alarm of war, and the cries of blood. We may chronicle of our age, that which the Prophet Azariah spoke of some ages of Israel, 2 Chron. 15.5, 6. In those times there was no peace to him that went out, nor to him that came in, but great vexations were upon all the inhabitants of the countries. And Nation was destroyed of Nation, and city of city: for God did vex them with all adversity. Never was this poor Church & people in a more broken distressed condition in regard of peace civil, nor scarce ever worse in regard of peace ecclesiastical: now when there are so many swords in England and in Ireland drawn against the Protestants; o that we should be even at daggers drawing one against another! O the bitter divisions and digladiations of Protestants amongst themselves in these bleeding times! For the divisions of Reuben there are great search of heart; for the divisions of Reuben there are great search of heart. Holy Ridley and Hooper, though in the times of the peace & liberty of the gospel, they could never agree about black and white, but had many wrathful bicker, yet in time of persecution for the gospel, they could, as their own expression is, agree in red; when God came to put them together in tears, and sufferings, and blood, they could forget all differences of judgement then, and love and live and die together as brethren. Do those know what spirit they are of, that at such a time as this, when all the true hearted Protestants in England are put in one calamitous, suffering, bleeding, condition, are yet quarrelling about their own opinions, weakening the Protestant party by sub-divisions, which if united is scarce enough to withstand the common adversary; should this be if we had not lost our peace with God? As the Holy Ghost speaks of the calamities of the Church in juda, 2 Kings 24.3. so may we say of the calamities upon the Church of England, Surely at the commandment of the Lord came this upon England; and the Lord grant, the Lord grant that the following words be not verified in their time, the Lord grant this be not come upon us, to remove England out of his sight: but however we may take up the Church's lamentation, Lam. 3.17. Thou hast removed me far from peace; Ay, and as far from praise The crown is fallen from our head, Lam. 5.16. we are become a reproach to our neighbours, a scorn, a derision, a byword, a shaking of the head; those few of us that adhere to the Protestant Religion and cause, are represented to the world at home and abroad, as Sectaries, Anabaptists, Rebels, that if ever there were a time for us to cry to God to scatter those clouds of blood, confusion, contempt, that cover the face of the Church, to bring forth our judgement as the light, and our righteousness as the morning, now is the time, Ye that are the Lords Remembrancers, keep no silence, give him no rest, till he establish, and till he make jerusalem a praise in the earth. A second enforcement of this duty from the persons present. And if ever Men were called to this work, we are called to it; 1 as Ministers: 2 as Ministers selected from the rest of our brethren, to this present service, whereunto we desire to sanctify ourselves this day. ½ As Ministers it doth ex officio belong unto us, to be the Lords Remembrancers: to put the Lord in mind of jerusalem; you know what order the Lord took, that the Priests, the Ministers of the Lord, under the Law, might continually remember Israel the Church of God unto the Lord, the high Priest was to bear the names of the twelve tribes upon his shoulders, engraven in two stones; and upon his breast, engraven upon twelve stones: Ex. 28.12.29. that he might bear them upon his heart for a memorial before the Lord continually; they were to be the Priest's Remembrancers, that he should be the Lords Remembrancer, to put the Priest in mind of putting God in mind of Israel, by praying for them: this type is properly appliable to Christ, who is the only high Priest of his Church, yet so fare as the Ministers of the Gospel are Christ's substitutes upon earth, so fare this may (at least by way of allusion) be applied unto them, for so fare there ought to be in them the same disposition towards jerusalem that was in Christ jesus, that as Christ wept over jerusalem, so should they; as he remembered jerusalem, so should they; as he prayed for jerusalem, so should they; he by way of meritorious intercession, they by way of Ministerial intercession, 1 Tim. 2.1. to bear jerusalem upon their shoulders and upon their hearts continually, when ever they address themselves into God's presence. jerusalem is engraven upon the hand of God, and therefore should be ingrav●n upon the hearts of his Ministers, and is, if God hath laid his hand upon their hearts. Ye know the story of that heathen Priest that being to offer sacrifice before a battle writ Victoria (or some such like word) in the palm of his hand, and in unboweling the sacrifice laid his hand upon the heart of the beast, and left the characters of the same word there, that what had been written upon the hand of the Priest was read upon the heart of the sacrifice. Behold I have graven thee, saith God to jerusalem, upon the palms of my hands, Isaiah 49.16. and look how many hearts there are of Nobles, or Gentry, or Ministers, or others, upon whom God hath laid his hand, I doubt not but there is the same configuration upon them that is engraven upon the hand of God: that as God himself cannot forget jerusalem, (as he showeth there) because it is engraven upon the palms of his hands; so they cannot but remember jerusalem, because it is engraven upon their hearts; that as Queen Mary said of Calais, when I am dead rip me and you shall find Calais at my heart: so there is a many a godly man, and many a godly Minister especially who might say, when I am dead rip me and you shall find jerusalem at my heart. That sacred name is deeply graven there; If I forget thee O Jerusalem, let my right hand forget her cunning. All you that are the Lords Remembrancers, you that have jerusalem written in your hearts, keep no silence, give him no rest, till he establish, and till he make jerusalem a praise in the earth. If ever Men were called to this work, Ministers are. And if ever Ministers were called to this work, then more especially are you whom it hath pleased God by the Authority of the honourable Houses of Parliament to call together to debate and advise of such things as may be necessary, or conducing, to the establishment of Truth, and Peace, and Beauty in the Churches of Christ Jesus; and doth it not then especial lie upon you to keep no silence, give the Lord no rest, till he establish, etc. I say till he establish, for, except the Lord build the house, they labour in vain that build it; except the Lord reform the Church, it is to no purpose to go about to reform it; except the Lord set up the Pillars of Peace and Truth in his Church, and put the crown of Glory upon his Church, it is labour lost to endeavour it; You that are called to this great work, you of all men ought to keep no silence, give the Lord no rest, till he establish, and till he make jerusalem a praise in the earth. I need not tell you how many eyes and expectations there are upon this Assembly, I speak it not as a matter of boasting, but as a matter of trembling and lying low before the Lord this day, from all the parts of the Kingdom, from all the parts of the Christian world, the eyes of all the people of God are upon you; foreign Churches have their eyes towards you, waiting what you will advise for the more utter ●●…tinction of Papery, & effecting of a more near and f●●●●●…ion between us & the rest of the Reformed Churches; all the parts of the kingdom have their faces & voices towards you, me thinks I hear a voice from all the corners of the Land coming up to this Assembly, to be by you reported to the honourable Houses of Parliament; a voice like that of the poor woman to the King upon the wall, help, help, for the Lords sake help: help us to better Ministers, help us to better Ordinances, help us to purer worship, help us to better Discipline, help us to remove those things that deter us from the Lords table, help our tender Consciences to more liberty, etc. I know it Brethren, God's people most of them look for help by this Assembly, through your faithful advice given to the Honourable Houses of Parliament. And may not you answer as he did there, except the Lord help thee, whence should I help thee? there is such an Augeae Stabulum of corruption, & confusion in Doctrine, Discipline, worship, in all; that (verily) unless that God who is able to remove the iniquity of the land in one day, Zach. 3.9. and to cause the Prophet & unclean spirit to pass out of the land, Zach. 13.2. unless that great God set his hand to this great work, it will never prosper; and yet if it should not prosper, the sin would be laid at your door, and you would bear the reproach of it to all memory; therefore great need to importune God to come down and own his work; o that thou wouldst rend the heavens and come down, that the Mountains might flow at thy presence! Ye among all the rest of the Lords Remembrancers, keep no silence, give him no rest, till he establish, and 〈◊〉 make jerusalem a praise in the earth. And oh thing more, what I know you have all taught others yourselves, now put in practice, pursue your prayers, with your endeavours; what ye pray for, contend for: as ye pray that God would establish his Church in truth, so with united endeavours labour to raise up and establish the decayed truth among us, vindicating the truths of the Protestant Religion from all Popish, Arminian, Socinian, anabaptistical, Antinomian, and all other errors whatsoever. And as ye pray that God would establish his Church in peace, so labour to work out the Church's peace; ¹ With God, by endeavouring a removal of what ever pollutions, or prophanenesses, have turned God into an enemy to us. And then ² labour the Church's peace with its own members; which certainly ye shall establish, if denying your selves and laying by all pre-ingagements to your own opinions, desires, ways, ye shall willingly, and unanimously, consent to that which upon just and pious debate shall be found to be the way and truth of God; which I doubt not but through his grace ye shall all do. Believe it Brethren, in your Union will be laid a happy foundation of Union through the whole Kingdom; if ye agree in this Assembly, I durst me thinks promise myself, and you, a happy agreement amongst all that fear God in the Nation: And then we need take no thought for the third thing, peace with our enemies: God will either subdue them under us, or make them be at peace with us: only let neither the desire of peace with them, nor of peace amongst ourselves, bribe us to tolerate any thing in the Church of God that might make him to be at war with us. And lastly, as ye pray that God would make the Church a praise, so endeavour that also; endeavouring that the Church of Christ may enjoy all those Liberties and Ordinances that are purchased for her by the blood, and bequeathed to her in the testament of her Lord jesus: that all her ways may be ordered according to the rule of God's word: that the Gospel may run and be glorified: that those two great illuminating ordinances of Preaching and Catechising, which are as the greater & lesser lights of heaven, may have such liberty, encouragement, maintenance, that all the earth may be filled with the knowledge of the Lord. Rom. 15.5.6. This do, and prosper: and that you may thus do, the God of Patience and consolation grant you to be like minded one towards another, according to Christ jesus, that you may with one mind and one mouth glorify God even the Father of our Lord jesus Christ. Amen, Amen. FINIS.