Die Mercurii 30. September. 1646.  
ORdered that Mr. Long do from this House give thanks to Mr. Palmer, for the great pains he took in the Sermon he preached this day, at the entreaty of the House, at Margaret's Westminster (it being the day of public Humiliation) and to desire him to Print his Sermon, And he is to have the like privilege in printing of it, as others in the like kind usually have had.  
H. Elsing Cler. Parl. Dom. Com.   

I Appoint Thomas Vnderhill to print my Sermon.  
Herbert Palmer.   

THE DUTY & HONOUR OF Church-Restorers: Set forth in a Sermon preached to the Honourable House of COMMONS, Septemb. 30. 1646.  
Being the day of the Monthly Solemn FAST, AT Margaret's Westminster.  
By Herbert Palmer, B. D. Minister of God's Word at Ashwell in Hertfordstire, and a Member of the Assembly of Divines.  Micah 6.8. 
He hath showed thee O man what is good, and what doth the Lord require of thee, but to do justly, and to love Mercy, and to walk humbly with GOD?  Amos 9.11. 
In that day will I raise up the Tabernacle of David that is fallen, and close up the breaches thereof, and I will raise up his ruins, and I will build it as in the days of old.  I Sam. 2.30. 
The Lord God of Israel saith, Them that Honour me, I will Honour, and they that Despise me, shall be lightly esteemed.  
LONDON, Printed by R. W. for Thomas Vnderhill, at the Sign of the Bible in Woodstreet. 1646.   

TO THE HONOURABLE The House of Commons now Assembled in PARLIAMENT.  
THe Reformation of England, is the great expectation of the world, I think I may say of Angels, as well as men; and the Parliament of England, under God, is the great hope of the Christian world, to bring this reformation about. If any would set himself to study abstractly, how God might prepare a company of men to carry on such a work, he would not easily find out any thing, which God hath not already fitted the Honourable Houses with. Great pressures to help to make them humble before their meeting: Manifold dangers all along from the beginning of their meeting to help keep them humble: A mighty concurrence of providence to necessitate their meeting together: And an unparallelled overruling of hearts, for their continuance together, without limitation of time, other than their own prudence should determine: A watchful eye, and a strong hand, to preserve them from all sorts of attempts, to dissolve their meeting: Marvellous and manifold actings of Gods almighty power and richgrace, in making their enemies fall before them, notwithstanding their frequent expectations, and most probable hopes of swallowing them up suddenly, and in making the people every where to stoop to every part of reformation by them promoted, notwithstanding all their habituated and doted on customs to the contrary; the most solemn engagements to carry the work on for God, and accordingly to God, that are to be found upon earth, or are directed by heaven: A spirit of reformation in the hearts of many thousands throughout the Kingdom, and more particularly near unto the place of their sitting, breathing out prayers and supplications to God for them day and night, with giving of thanks, that the reformation may prosper in their hands, and be perfected by their hands: And finally, most frequent intercourses between God and them, by his sending to them, (and even directing them to call to themselves) his servants in great variety and frequency; to pray with them daily, to fast and pray with them monthly, (besides extraordinary days of humiliation, and to pray and give thanks with them upon extraordinary days of thanksgiving, and these extraordinary days both of the one and the other sort being not a few, put them altogether) and upon all these public and solemn occasions, to speak to them in the name of God, words of direction & encouragement, and all this as a joint body together, with the advantage of having every affecting Sermon perpetuated to them, by Printing such as they see cause, orapprove; (while in the mean time the several members have the opportunity of constant hearing from God every Sabbath, and many of them every morning.) And with all this to have a selected number of men, c●●sen by themselves, to attend years together, merely 〈◊〉 giving them advice about this reformation; may I not now say in the close of all, what could have been done more for such a company of men, to make them willing and able to do Gods whole work for his Church and people, for a full and perfect reformation?  
And is not this your story (honourable and worthy?) is it not the manifest story of God's providence toward the Parliament of England? And what doth he now expect from you? Or what may we expect further from him? Surely from him, for my part I can expect no less, but that his intents are (though yet through some further difficulties perhaps) to carry your spirits, and the spirits of the whole Parliament strongly and powerfully on, to finish this so blessed a work. He hath pardon, & grace, & wisdom, and strength enough to answer and overcome all that can be said or thought to the contrary; in this persuasion I have divers years lived, and I hope in it I shall die, if I must die before the work be perfected; this persuasion and hope, as it directed me to choose for you this text, which is here discoursed upon, so it commanded me to speak what I could understand God expected, & doth still expect from you: wherein as for the general, I am sure I have pointed you to the whole council of God; so for the particulars I bless God that I can say, yourselves have manifestly owned divers of them, in making some Ordinances accordingly, and that adds to my confidence and comfort, that all other things of Gods will towards you, shall be fulfilled by you, according to his will from time to time; in which work, both by prayers, and all faithful endeavours in my station, I am, and shall ever be in him,  
Your most humble, and most devoted Servant, Herbert Palmer.   

Errata.  
Page 23. Line 17. read or p. 23. l. 37. r. task p. 29. l 3. r. could p. 30. l. 6. & l. 19 r. Sabbaoth p. 31 l. 11. r. remember them, and also p. 31. l. 19 r. particularly Sermons than p 37. l. 11. r. the p. 45. l. 24. r. reserved p. 54 l. 16. r. Secondly.   

THE DUTY and HONOUR OF Church-Restorers.  Esay 58. v. 12. 
And they that shall be of thee shall build the old waste places, and thou shalt raise up the foundations of many generations, and thou shalt be called, The repairer of the breach, and the restorer of paths to dwell in.  
THey are words that you have often met with in Prayers, and Sermons, and Books, and Epistles, and have been many a time applied to you (Honourable and Beloved) as your portion from God and men. It is my Hope and Prayer that they shall be so: and that they may so be, the sooner and the more certainly, it may be good that you once hear them expressly and on purpose discoursed upon. And indeed being called to this day's service. I could not in my Meditations find a more suitable rise, whereon to build those Exhortations and Encouragements which the necessity of things calls you at this season to set your hearts upon. And they are so much the more fit for the season, as well because God hath already begun to fulfil them by you and to you, as a happy presage of his further purposes towards you; as also for that they are the prosecution and conclusion of a most ample promise made to right Fasting, which is the present work of every one of us all. Therefore the words belong to us all in our several relations and places, if we can make a right use of them: and doubtless if God vouchsafe us all the grace to have our hearts so intent upon them, as they are suited to every one that hears them this day, the fullest extent of them shall be accomplished to each one of us respectively, for our portion and comfort; and no other portion shall we need in this world, than what they contain together with the foregoing Verses to which they are connected: and if we have our share in them in this world, we shall not need to doubt of a greater and higher portion in the world to come.  
Without any further Preface or Preamble, let us come to consider first the Sum of the words, and then the several instructions that do hence arise unto us.  
The Sum of them is plainly a Promise of raising up, 
The Church's restauration here intended.  and blessing, and honouring instruments of the Church's restauration. The Church's Restauration, I say, not as excluding the State from the benefit of the Promise; for the welfare of it was ever included in the Church's prosperity: and never did God make his Church in any Nation happy, but that Nation and civil State was so to: and scarce is it to be found, that even any particular City or Town did visibly entertain and embrace the Gospel, but it prospered the better, and did the more flourish in trading, etc. But because, First, All the promises that God made to his people of old, hath ever the main reference to the Church, (virtually at least, if not formally:) And if any would limit these (or any other promises) merely to the civil State, instead of a blessing they would get nothing but a curse, for that God curses those in the end, whom he blesses not spiritually as well as outwardly. Secondly, besides this, the stream of the promises, which run through a great part of this Chapter both before and after the Text, will easily appear to any observant eye, to carry a spiritual sense, both relating to particular persons, and even to the Nation or Church. See vers. 8. and 9 Then shall thy light break forth as the morning, and thy health shall spring forth speedily, and thy righteousness shall go before thee, and the glory of the Lord shall be thy rearward. Then shalt thou call, and the Lord shall answer; thou shalt cry, and he shall say, Here am I. Surely those words are not only temporal promises (though we suppose them personal) but also spiritual and heavenly. And so v. 14. Then shalt thou delight thyself in the Lord, is unquestionably, a spiritual promise (though directed to the Nation, as the next words conclude, and will make thee to ride upon the high places of the earth.) And so are we to judge of the intent of this promise. Thirdly, finally, that which helps much to put it out of all question, that the Church is mainly concerned here, is the frequent use of the phrases of building, etc. in relation to the Church, and when God promises blessing to it. Building (or Edifying) the Church and the members of it, is the common language of the New Testament. And besides other places, we have it twice undeniably in the Prophets, Amos 9.11. compared with Acts 15. In that day will I raise up the tabernacle of David that is fallen, and close up the breaches thereof, and I will raise up his ruins, and will build it as in the days of old, saith the Prophet. What was this meant merely of the outward prosperity of the Kingdom of David to be restored? No, but properly of the building of the Church. So the Apostle James hath it in that place Acts 15 14, 15, 16. fully and clearly. For by the citation of this text of Amos, he proves the calling of the Gentiles to the faith of Christ, and so that his Church and Kingdom should be built among them: and so this is the building our Prophet here speaks of. Also a few chapters after this, namely Esay 61. u.4. (the foregoing words whereof were Christ's own text at Nazareth, Luke 4.18. and by himself applied to himself, and his mercy to his Church) there are almost the very same words repeated that are in our text here. And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste Cities, the desolations of many generations. By all which it is clear, that here is intended a promise of the Churches restaurateur, by raising up, blessing, and honouring instruments for that purpose, as we have said.  
Therefore in the next place, let us come to consider, what is more specially taught us in this text, with the context. The ●…ctrines that I shall observe unto you from hence are three; which I shall now propound together at the first, and then clear and prove them severally and distinctly: and afterward make application of them all, jointly, and together.  


1. Religious Fasters, that do justly, and love meroie, are greatly pleasing to God.  
2. To be instruments employed in the church's restauration, with success, is a great mercy.  
3. To religious Easters, doing justly, and loving mercy, employing themselves for the churches good and restauration; God promises that they shall find success, and have also the honour of it.    
There are none of these points but merely concern us all, and therefore I cannot doubt of your christian and faithful attention, and application of them all.  
The first point (That religious Fasters, 
Doct. 1. Religious fasting, joined with Justice & Mercy, pleasing to God.  that do justly, and love mercy, are greatly pleasing to God) leans mainly upon the context, and so indeed do the other also in part.  
To clear which, we must look back to the beginning of the Chapter; where we shall find (as I intimated before) that the promise in the text, is plainly in prosecution of the direction which God gave his people about Fasting. They make a great matter of it, that they had fasted v. 3. though they had been untoward enough in it: therefore God first chiaes them for their untowardness, v 4 & 5. and then airect them to add justice and mercy to their fasting, v 6. etc. and upon those terms makes them man's gracious pr●mises whereof the text is the conclusion. Therefore we must needs take notice of religious Fasting, and of Justice and Mercy withal or else we can never rightly improve this Promise. But now this Promise being, with the rest, made to such Fasters, it affords us this Doctrine, That they are greatly pleasing to God, which is a general Doctrine, fit to make way for the other that follow after.  
And I express the respect to Justice and Mercy, by doing justly, and loving mercy; partly for that the justice here required is an Active justice, requiring somewhat to be done in several cases (as we shall see) and the mercis here to be showed, is to proceed from love, (v. 10 the soul must be drawn out in it,) and partly, because those are the phrases of the Prophet Micah, c. 6.8. (who hath also a third phrase, which hath some relation to fasting or fasting to it:) The people than had made a great enquiry, what they must do to please God, and the Prophet answers them, v. 8. He hath showed thee O man what is good, and what doth the Lord thy God require of thee, but to do justly, and to love mercy, and to walk humbly with thy God? Our fasting if we fast religiously, will teach us to walk humbly with God, it being a solemn Humiliation day, wherein we are both to exercise and practise, as also to study and learn Humiliation. And that this is to be accompanied with doing justice, and loving mercy, as Micah there expresses, and Esay here instructs. And this may suffice for the general proof and confirmation of the Doctrine.  
But it will not be amiss to offer some further manifestation of the respect that God hath showed to Fasting, and such fasting as is here required. When read you, that there was ever a solemn Fast kept with uprightness of heart, but there was a gracious regard manifested, as to a thing well pleasing to God? Jehoshaphat in a time of war, and apprehension of so great danger, that he saith in prayer to God We know not what to do, but our eyes are towards thee, 2 Chron. 20. Proclaimed a solemn Fast, and before the day was ended, a Prophet is stirred up from among the people, who from God assures them of deliverance and victory, v. 14. without their striking a stroke. So Ezra 8 when he was to seek a right way from God for himself and the people that were with him journeying to Jerusalem and in danger of enemies, he proclaimed a fast at the River, Ahava: and it is said, v. 23.31. That Goa was entreated by them, and delivered them from the enemies, that lay in wait for them by the way. Also Nehemiak, hearing of the desolation of Jerusalem, and the misery of God's people in Judea before he durst speak to the King about that which he had in his heart, to crave leave to go thither, and build up the walls of the City, he with some others set themselves to seek God by fasting, c. 1. and he had a very happy success of it, c. 2. Our Saviour likewise, Mat. 17. speaking of casting out a stubborn Devil, which divers years had possession of a young man, and could not be cast out by Christ's Disciples, He saith v. 21. This kind goes not out but by Prayer and Fasting. therefore one thing that God is pleased with; and so (particularly) when a Church is to be Restored (according to the business of our Text & Time) there being many stubborn Devils to be cast out, we are to look at it, as an acceptable piece of service to Him, and a profitable means toward that desired good. Provided always that we rest not in bare Fasting (as they did here in the beginning of this Chapter,) but look also, as the Doctrine and Context requires. at Justice and Mercy, and join those with it.  
Wherein, that we may the more clearly understand the will of God, let us briefly consider five things about it.  

First, What this people did which was good and right?  
Secondly, What they did amiss, and wherein they were wanting?  
Thirdly, What God further required of them, namely about Justice and Mercy?  
Fourthly, Some special Reasons why God requires these particularly?  
Fifthly, General Reasons of the whole Point, that such religious Fasting joined with Justice and Mercy, is specially pleasing to God.   
I. 
1. Wherein these Fasters did well.  You shall find they did well in sundry particulars, which had a very fair face. 1. They were very diligent in their Devotions. v. 2. They seek me daily. 2. They took pleasure in knowing Gods will as though they had been wholly bend upon doing their Duties, (in the same verse) And delight to know my ways as a Nation that did righteousness, and forsook not the Ordinances of their God. 3. They appeared very forward to make enquiry after the Commands of God. They ask of me the Ordinances of Justice. 4. They seemed to be very glad to have an opportunity and freedom to frequent the service of God. They took delight in approaching to God. 5. Unto all which they added Solemn Fasting sometimes, v. 3. with much outward show of Humiliation and loud cries, causing their voice to be heard on high, v. 4. Seeming to afflict their souls, and apparently Bowing down their heads like Bulrushes, and spreading sackcloth and ashes under them, v. 3 And all this was very well thus far.  
II. 
2. What they old amisle.  But now wherein did they fail or come short? 1. They were not exactly strict in the very outward part of their Humiliation upon their Fasting day. Behold in the day of your Fast you find pleasure, v. 3. Part of the time which should have been wholly taken up with sad Devotion they squandered away in carnal or worldly pleasures; so borrowing or stealing away some of that which was wholly consecrated to God. 2. While they fasted themselves, they yet set their inferiors to work; And exact all your labours, in the same vers, though it concerned all sorts as well as any to humble themselves before God at those times. 3. They had Hatred, and Malice, and Oppression in their minds while they Fasted. 4. And even had such intentions, as to make their Fasting serve to promote their malicious and covetous Oppressions v. 4. Behold you fast for strife and debate, and to smite with the fist of wickedness. 5. What ever seeming Humiliation they had on their Fastday, it was no more to be seen or heard of after the day was once over, as appears by v. 5. A day for a man to afflict his soul, etc. Though they did not keep the whole Day (as was noted before) yet when the Day was once past, all they then pretended was as it were quite forgotten. Which when we read, we need not wonder that God rejected them and their Fasting: rather we may well wonder at their pride and self conceit▪ that durst expostulate with God or his Prophet▪ that they were not regardad for it, as they thought they deserved, v. 3.  
III. Now what would God have them specially do? 
What God required of them  To add justice and Mercy to their Fasting, v. 6. etc. Is not this the Fast that I have chosen, To lose the bands of wickedness, etc. Which he declares himself so earnest for, that He goes over it again and again; adding and intermingling exceeding great and precious Promises, upon those terms.  
1. He calls for justice, v. 6, 9 
justice.  [1 for the remedying of wicked Obligations; (to lose the bands of wickedness) verbal or real, whereby any one, unrighteously or fraudulently, according to any law, or pretence of law, was tied to do or suffer what was not meet. These unjust laws, or fraudulent pretences of law, God would have them show justice, in cancelling and making void.  
2. To undo heavy burdens.] There are burdens, which are not properly wicked, and not so plainly unjust, yet very grievous, (as with us some Customs of Manors, and Fees of Courts, and the like) and which lie very heavily upon people.  
3. To let the Oppressed go free.] Which points at Prisoners, and the setting them at liberty, when detained with rigour and extreme severity.  
4. He interposes a general sentence. [That you break every Yoke] whereby is meant the quitting of all galling slavish customs and practices whatsoever.  
5. This he repeats, v. 9 [If thou take away from the midst of thee the Yoke.] intending the utter removing of all such things, that they might be no more found in the midst of them.  
6. He would have them forbear even the Signs of oppression, tyranny, or scorn, (the putting forth of the finger.)  
7. And finally, to cease the speaking of all w●rds of vanity, that is of deceit, or scorn. These are the parcels of Justice, which God particularly insists upon, and requires them both of Governors and private persons respectively, as the language of them plainly notes.  
2. He also requires Mercy, 
Mercy.  v. 7, 10. and that also in sundry expressions, and particulars.  
1. Relating to those that want Necessary food, [Is it not to deal thy bread to th● hungry.] And this is expressed with a special Emphasis in the phrase (Th● bread) It was N●bals covetous and churlish speech, 1 Sam 25 11. Shall I take My bread, and My flesh. To prevent the like now, and all pretence of propriety, which might disappoint the showing of mercy, God saith, Thou must deal Thy bread. It is thine indeed and thou must deal it; The needy may not be their own carvers, and wrest it from thee by violence; But though it be th●ne, thou must ●eal it to the hungry, to those that are in need and distress. 2. Also this is enforced a second time, v. 9 with a special Accent, requiring inward compassion, as well as outward contribution: [If than draw out thy Soul to the Hungry] Thou must draw, not only Bread out of thy cupboard, or Money out of thy purse, (or be drawn to bestow somewhat merely by their violent cries and clamorous importunities) But draw out thy Soul to the hungry; Give what thou dost give, with inward sense of their miseries, and affection for their relief.  
2. To the harbourless. To afford them convenient Lodging, even rather than fail, in thine own house, if thou canst not otherwise wise provide for them, and canst lodge them there, [That thou bring the poor that are cast out, to thy house.] When cruel Landlords, or other hardhearted Creditors have turned them out of doors, that thou make what provision possibly thou canst for them, rather than suffer them to perish.  
3. To the Naked, that want Clothing, to afford them supplies and covering. Which hath a double illustration to back it: 1. [If thou seest the naked, that thou cover him] that is, although he make no complaint, but thou cast thine eye upon him; even though he see not thee, but thou see him, Thou shalt not pretend or affect ignorance of his necessity, or pass away from him (as did the Priest and the Levite, when they had seen the wounded man, Luk 10.) But thine own eye shall be a sufficient remembrancer to thee, and solicitor for him. 2. [That thou hid not thyself from thine own Flesh.] Specially if he ask of thee, thou shalt not withdraw thyself from him; If he follow thee, thou shalt not run from him. Because there is a common tye of Nature between thee and him, he is thine own flesh and blood, of kin to thee, a man as thou art. And thou seest his naked flesh, thou art to consider it, as if it were thine own proper flesh, and so be affected with it, as to provide a covering, a clothing for it.  
4. Generally to the Afflicted mind. v. 10. To afford a suitable satisfaction to the affliction: which notes out the Degree of Charity, which sometimes calls to more than the Eye or Ear naturally is observant of: his Soul or Mind may have a further want, than he shows or tells; and his Weakness sometimes may require somewhat more than his Necessity, which yet it is fit sometime to condescend to and gratify, as a special perfection of compassion, [If thou satisfy the afflicted Soul] That his very soul and mind within may find contentment in thy compassionate commiseration. Now all these particularities of Mercy are called for also, as well from public as from private persons, according to their several conditions and abilities. And these are the Specialties which God would have to be practised by those that would Fast to him religiously and acceptably.  
iv The Reasons of which, why God stands upon these things so strictly, and regards them so graciously, 
4. Why God requireth these.  come next to be considered. GOD requires justice and Charity to accompany our Fast: 

1. Because he is the King of the whole World, and of all Men, poor and rich, high and low; And all are his subjects, and He cares for one as well as another, and accordingly will have them to care one for another, and behave themselves fittingly one to another; observing Justice and Mercy toward each other, as well as Piety, and Devotion, and Holiness towards Himself. It is the glory of a King, to have all his subjects live orderly one with another, and helpfully one with another: And all Kings therefore have Laws to this purpose, and Penalties for the violators of them, as well as for the violators of His Majesty: And the stile of Indictments for wrongs done to Fellow subjects, runs thus: That it was done against our Sovereign Lord the King, and his crown and dignity. So in God's Law, his Statute book, are manifold Precepts for Justice and Mercy, and Prohibitions of Oppression, and Cruelty, and Promises and Threaten to back those Precepts and Prohibitions, and Records in his Words, of Examples of Obedience and Disobedience in those kinds, and of his Executing Judgement, and showing Mercy; and in both, fulfilling his Truth accordingly. And to this purpose is that counsel of Daniel to Nabuchadnezzar, Dan. 4.27. When by the interpretation of his dream he had warned him, that God threatened to take away his kingdom from him: Wherefore, O King (saith he) let my counsel be accepted with thee, and break off thy Sins by Righteousness, and thine Iniquities by showing Mercy to the Poor, if it may be a lengthening of thy tranquillity.  
2. There are many Hypocrites, that abound in outward Devotions to God-ward, but are abominable in their Practice towards men; like those spoken of, Tit. 1.15. That profess they know God, but deny him in works, being abominable and disobedient, and to every good work reprobate. And more plainly, Esa. 1.11.15. That brought multitudes of sacrifice, and fat of fed beasts, and incense, and observed new moons and sabbaths wonderfully, and made many prayers, and yet their hands were full of blood, oppression and cruelty. Therefore GOD, calling them to repentance, instances specially, v. 17. in seeking judgement, and relieving the oppressed, judging the fatherless, and pleading for the widow. Devotion in pretence (or to shelter & protect in wickedness, as they meant it, jer. 7.) Is exceeding suitable to many corrupt hearts, while they may please themselves in satisfying others lusts. Although sometimes also, Devotions are grievous torments to men's corruptions, especially in some proportions of Continuance and Frequencies; As those here could not well afford to give God the whole day. But however, God hates all such hypocrisy and partiality in his Law, to seem much for Piety, and to neglect Justice and Mercy.  
3. Even Nature teaches the Oppressed, and those that are neglected in their Distresses, to cry to God, and even their miseries force them to cry against such as pretend great Devotion, are yet unjust or unmerciful to them. When those from whom, even by their seeming Piety, they were invited to expect Justice and Compassion, are either injurious or wanting to them, they usually make loud cries in the Ears of God. And therefore He gives such a special Charge, to have care of those Duties of the second Table, as well as they seem to be of any of the first: according to that of the Apostle, Tit. 3.8. This is a faithful saying, and these things I will that thou affirm constantly, that those that have believed in God be careful to maintain good works; these things are good & profitable to men. And v. 14. And let ours learn to maintain good works for necessary uses, that they be not unfruitful.  
4. Commonly when men fast, they themselves are apprehensive of some Injustice or Oppressions, or of Wants: Specially almost all National Fasts, are upon such occasions, when they are under oppression of Enemies, or in fear of them, or in danger of Famine, and so of want. And so they betake themselves to God for support and supply, and to incline men's hearts to do them right, and to do them good. Now God cannot endure that they should do this, whiles themselves neglect their own Duties to other men, and will not help them, or not do them justice, when it is in their hand to do it. Therefore when they Fast and pray to Him, He lays an equal Law upon them, that they join Justice and Mercy to their Humiliations and Devotions.    
V And now we may clearly and soon see, why such Fasting, 
5. Why such Fasting is pleasing to God.  with doing justly, and loving Mercy, is acceptable to God, which is the last thing in this Point.  
1. It is not because He either needs their service, or Observance, or fears their unjustice, or wants the Help of their Charity, being in Himself Eternally blessed, and Almighty to protect and provide for whom He pleases: But from a threesold ground.  
2. One is, because it is certain, that they who are such religious Fasters, and so Just and Merciful, are in Christ, and in Christ they are sure to be accepted. As they have a command from Christ for all these things; So, Hereby they know that they know Him, by keeping his Commandments, 1 John 2. v. 3. And v. 5. Who so keeps His word, in him verily is the love of God perfected, hereby know we that we are in Him. And if we be in Christ, than He is our Advocate (as v. 1.) and Mediator, and all that we do is excepted in Him.  
3. Another Reason is, because these are all Graces which we receive from the Fullness of Christ, and which God Himself hath wrought in us, by his Spirit. It is He that works in a man a love to Righteousness, and a Merciful disposition. Now God useth to regard what himself hath wrought in us; as is every where implied in Scripture, particularly Psal. 37.23. The steps of a good man are ordered by the LORD, and He delights in his way. And Heb. 13.20. The Apostle having prayed, that GOD would make them through Christ perfect in every good work to do his will, adds, Working in you that which is well pleasing in his sight, through jesus Christ. If we do his will in these things, we shall be sure to be pleasing in his sight through Jesus Christ.  
4. Lastly, Such greatly honour GOD, even before Men. Of all things men are most sensible of Justice and Mercy: Therefore when they find those that seem to be Devour, and Fast and Pray, and delight to draw near to GOD, and inquire after him; to add to all this, the practice of justice, Mercy, and Charity, that their fainting and oppressed spirits are revived by them, and their bowels refreshed, they stand amazed at this, and begin to think Religion hath something in it. To this tends that of the Apostle, 1 Pet. 2.12. Having your conversation honest among the Gentiles: that whereas they speak evil of you as of evil deers, they may by your good works which they shall behold, glorify God in the day of visitation. Worldly men use to speak evil of those that profess piety and devotion, That they are all for Preaching, and Praying, and Fasts, and such like, and neglect Duties between man and man; and that they are as unjust, and unmerciful, and hardhearted to the poor, as any other: and so call them Hypocrites for their Devotion. When therefore they see these moral virtues and good works accompany their profession of piety, and even to flow from it they are forced to admire and justify them and to glorify God, at the sight and hearing of them. Now God (we know) cannot but be well pleased in his beloved Son, with those that are in this manner to his glory, and accept of their fidelity and performances, which redound to his own honour.  
And accordingly, in this chapter, not only are these Duties recommended, as we have seen, but exceedingly encouraged with variety of exceeding great promises, worthy to be much pondered, v. 8, 9, 10, 11. And our Text is the close of them, specifying a most eminent blessing, which God will vouchsafe to such, as our ensuing Doctrines will more fully discover.  
The next than is, 
Doct. 2. To be a successful instrument in Church restauration, a great mercy.  That to be Instruments employed in the Church's restauration, with success, is a great mercy. The Text, as we have seen in the beginning, is a promise of the Church's restauration, and it is expressed as an encouragement to the forementioned duties, and the right performers of them: as a reward of mercy to them: so that the Doctrine is beyond question, clearly within the scope of the text, and grounded upon it.  
And in the handling of it, I shall endeavour three things. 
Terms explained.  1. By way of explication, to open both the general sense of the Promise, and the particular phrases in it. 2. To lay down the general grounds and Reasons of the Point; 3. To annex some special Reasons, in relation to the several Phrases.  
The general sense of the Church's restauration, 
The Charches' Restauration.  is the procuring of good to it, when it lies under some calamity, To supply what is wanting to it, and remedy what is amiss in it, and that in some way which may be for Continuance. For, all the Phrases of Building, and Repairing breaches, etc. apparently point at Continuance. Now this is specially effected by making Laws and Orders for the Church's behoof; and the discourse of it most properly looks at those, that have that power in their hands; though others also in their ranks and conditions may do somewhat toward it.  
Now for the particular phrases: The ●. is, 
Building.  Building the old waste places. Building, is the most comprehensive word in the Text, and plainly includes, raising up Foundations, in the 2. phrase, and repairing the Breach, in the 3. And in Nature implies, joining together materials, to make room for habitation commodious and safe. But in a Metaphorical sense relating to the Church or State, it signifies, actually settling Things and Persons together in such an order, as may be for common safety and conveniency. As namely in the Church, It concerns the Establishment of Doctrine, worship, and Government in such a way as may unite Christians to Christ, and one to another most firmly, to receive mutual strength and help one from another, for their mutual increase in all good, and security against all commor enemies and mischiefs. This, in general, is to Build the Church. And in all this work (as in all Buildings, and namely in the Building of the Temple, and of the walls of Jerusalem) there are divers forts of persons employed in it. 1. Some whose hand is in the settling of all the glorious things that concern the Church's edification principally, or only by way of command. So Solomon in his time, is said to build the Temple, though his hand wrought not about it. Such are said to build, because by their authority, and through their care and oversight, others are set awark about it. 2. Some are properly Workmen, (as Hyram and others about Solomous temple, and Bezaleel and Aholiab, and others about the tabernacle in the wilderness) they did the work in their own persons, and with their own hands, having skill in it, and it being their proper profession and office. 3. Others afford only private help, as Labourers and bearers of burdens, and of this sort also there were divers that were employed in the building of Solomon's temple; and so it may be in their proportion in all buildings that concern the Church and State; there are some chief commanders, others special workmen, and others that afford only private help.  
As for the old waste places, 
The old waste places.  they properly signify places where formerly, or at least in the memory of man, there hath not been any building, but altogether desolation, and void and empty spaces; and so to build those old waste places, is to settle those things which former Ages have not done, or not of a long time; as also to settle them (as for instance, the Preaching of the Gospel) in such places where they have not been of late days, if ever at all. And this is the first Phrase.  
The 2. is, To raise up the foundations of many generations, 
Raising up the foundations of many generations.  which signifies the going on with that which former generations had some maning to do, or perhaps made some beginning in, (laid some foundation) but could not, or did not finish the effecting that which others wished to have settled and established, but were hindered in, and so left it to their successors, who accordingly bring it to pass.  
The 3. is, To repair the Breach, 
Repairing the breach.  which intends to make up what the injury and violence of others have broken down; and procure again that good unto the Church, that safety and conveniency, which it did enjoy formerly, until the mischief of men interrupted it: but now amends is made for that mischief, and things settled again as they were formerly in their strength and beauty.  
The 4. and last is, To restore paths to dwell in; 
Restoring paths to dwell in.  which imports both resuming what through former discouragements and dangers hath been disused, (as ways and paths are, when they grow unsafe by any means) and also to bring back, and restore, and encourage such persons, who have been driven away from their habitations and employments, through fear, and the general hazard such were in, although they were not particularly assaulted with any violence. And this is the sum and substance of these Phrases.  
Whereunto it will be convenient to add a word or two of the circumstances of them, and the expressions about them.  
First, as they are all expressed by way of promise, as it is most apparent, so also do they all imply a duty and endeavour, as well as success; and success upon endeavour, and the performance of duty. 2. The first of them is set down in a plural phrase, They that shall be of them, implying some choice persons whom God would raise up from among those that did so religiously Fast unto him (as hath been mentioned) and whom he would specially set on work about this building: the other three are in phrases of the singular Number, like the Law, (Thou) which speaks of all, and to all severally to urge them to do their duty, and encourage them with promise of success. 3. The two first phrases do chief imply Endeavour, and Blessing, in building the old waste places, and raising up the foundations of many generations; and the two latter, Honour, together with blessing upon endeavour, Thou shalt be called the repairer of the breach, and thou shalt be called the restorer of paths to dwell in: although we are not to confine any of these merely to those phrases, but apply all to all, which for variety sake, and even for some special relation to the particular phrases (as may be touched hereafterward) they are thus particularly expressed, as hath been noted.  
Now these things being thus explained, 
General Reasons.  The general grounds why it is such a great mercy to be employed in the Church's restauration with success, are briefly four.  
First, R. 1 it is Gods great work in the world, why he even made the world, and why he preserves it in being, to build his Church in it: the world and all things in it were made for the Church, and are continued for the Church; and therefore to be serviceable to the Church herein, is to be employed in God's greatest design, which is worthily to be esteemed a great mercy: Also it was Christ's great work for which he came into the world, to build his church throughout the world; And though he doth it in a manner infinitely transcending our weakness, yet he being pleased to take men as instruments into his hand, and even to call men fellow. workmen together with him, 1 Cor. 3.9. and 2 Cor. 6.1. And Builders, and even Saviour's and Gods. This is a very great favour and mercy that he doth afford unto such, to set them a-work about it, and to prosper them in it.  
Secondly, R. 2 It is the End of all a man's life, next unto a man's immediate attendance upon God, and taking care of his own salvation, to promote the Churches good in building and restauration. God did not bring any of us into the world, to enjoy honours or pleasures, or to live to ourselves, but to be serviceable to the Church of God: the very Heathens esteemed, that a man's country challenged a main part of his life; the Church may challenge much more of every Christian, as a child of hers, and a member. For God therefore to direct a man's employment to a special serviceableness unto this great end of his life, and to let him see his blessing withal, that he doth really live to be profitable unto his Church, is clearly a great mercy.  
Thirdly, R. 3 It is also the end of all offices, relations, gifts which God invests a man with: And of all of these. Eph. 4.11, 12. He gave some Apostles, and some Prophets, and some Evangelists, some pastors, and Teachers, for the perfecting of the Saints, for the work of the Ministry, for the edifying of the body of Christ, and 1 Cor. 12.7. The manifestation of the spirit is given to every man to profit withal: which holds in proportion and degree in all those that are members of the Church, who have every one of them somewhat whereby the Church's edification may be advanced, & what they have, they have received it to this very end. Therefore Prophesying is by the Apostle, 1 Cor. 14.1. preferred before speaking with tongues, as being more proper to edify the Church withal, and charity as that which is the greater builder, or the great spirit of the bvilders is made best of all. Now to have a heart so filled with charity and with zeal, as to improve all the gifts, relations, and offices unto God's ends, here must needs be a great mercy, and so also to see an answerable success.  
Fourthly, Reason 4 therefore also the memory of such as have been in such a manner serviceable to the Church, hath been sacred, as jehojadahs', and Hezekiahs, and josiahs, and Nehemiahs, and others, as we shall touch more anon; when as the name of wicked men who have done hurt to the Church, is rotten and doth stink; as jeroboams for instance, who is scarce ever named in the holy story after his death, but he is called jeroboam the son of Nebat, who made Israel to sin. Now no man will question but it is a great mercy to have an honourable name both living and dying. And this may suffice for the general meaning of the point.  
Now for the particular reasons which relate to the several phrases. 
Particular Reasons.   
First it is a special mercy to be employed in building the old waste places, because doing such a good to a Nation generally, or to particular places in a Nation, which was never done before, or not time out of mind, is an act of marvellous compassion to men, and after times, of greatest zeal for God: as to place faithful Ministers where none have been of many years, perhaps never since the Reformation; many such people desire it not, think not of it, rather refuse it, to them therefore it is a high piece of charity, and a most eminent service to God. If a Traveller lie for dead in the high way, and hath not so much sense in him as to call out for help, such a compassion as the Samaritan shown, Luke 1e. was very great; and much more it is to do a man good, who is not willing to receive it, as to send a Physician to cure a distracted man; so also when no time can prescribe against that which may be for God's honour and the Churches good, but that men will be the more forward to build those old wastes because they have lain so long desolate, this argues singular zeal for God, and it is a great mercy to have such a heart, and a great blessing to prosper in such an endeavour.  
Secondly, so it is to be employed with success in raising up the foundations of many generations, for this is both to have the faithfulness to pay our Ancestors debts, which they acknowledged to be due, but were not able to discharge, and to have the happiness to be heirs of their prayers, hopes, and endeavours; and if they were now alive, they would greatly rejoice to see their intentions perfected, as David did before he died, to foresee that Solomon would build the Temple after he was gone: for though David did not actually lay so much as one stone for a foundation, yet virtually he did by the great preparation of materials and the directions he gave Solomon for it; and Solomon expresses it more than once to be his glory, and his joy that he was allowed to do that which his Father was not able to effect. It is therefore a special mercy so to be set a work, and see the work go on to perfection by his endeavours.  
Thirdly, the same is also manifest, of being made a repairer of breaches, as being the noblest revenge upon enemies to make up their evil in such sort as it may afterward be forgotten by putting all things again into that good frame wherein they were before the breach was made: And likewise being ordinarily the most sonsible kindness unto friends: men are not always so sensible of old wastes but can be content to let them lie desolate still; and so for the foundations of many generations they take not al. ways much thought for them, but breaches lately made in things, have often made great breaches upon men's spirits; to heal therefore those evils by filling up again that which the enemy's malice hath destroyed, and to make that as strong and beautiful as it was before, which they have violated and weakened, gives great contentment to the Church's friends, and therein proves a special mercy to those that have laboured in it. It was esther's great suit and endeavour to Asuerus, that the breach which haman's malice had made, might be made up, Esther 8 v. 3. etc. and her happiness to prosper in it.  
4. Finally, the like is also true of being made a restorer of paths to dwell in, as a special and necessary piece of justice and thankfulness both to those that have been injured by being driven away from their habitations, or deprived of the comforts which were due to them, which are now restored to them again. It was part of Deborahs' joy and glory, judges 5. that before her time the inhabitants of the villages ceased in Israel, but she restored them to their dwellings. And so you see all the particulars cleared, and the two points dispatched; the last remains, which is this.  
To religious Fasters doing justly, and loving mercy, Doct. 3 employing themselves for the Churches good and restauration, God promises that they shall find success in it, and have also the honour of it.  
This I shall endeavour to clear, first by resolving a question about these promises; Whether they be made to the generality of a Nation, and how far? Secondly, produce some reasons of the success promised. Thirdly, give reasons also of the honour promised.  
The question is, Quest. whether these promises are made to the body of a Nation here as they seem to be (as hath been noted in the exemplification of the former point) because the Church also may seem to be very much built when men are generally become such religious Fasters: and withal it may be further questioned, What these promises are to a Nation, when it is very seldom seen, and hardly to be expected, that such a generation should be found any where in the world: and the rather, because of that sentence, ler. 18 9, 10. where God saith, And at what instant I shall speak concerning a Natior, and concerning a Kingdom, to build and to plant it; if it do evil in my sight, that it obey not my voice, than I will repent of the good wherewith I said I would benefit them. Considering which, one may be apt to say, that if God hold this promise at such a rate, what good shall we do upon it? what use will they be of to us.  
To this question and objections unto it, Answ. somewhat may be returned in general, and somewhat in particular.  
First, in general, this promise shows the riches of God's grace to a Nation that stands in need of restauration; that if they will regard his charge and his promise, they shall be made happy, notwithstanding any present calamity; as also the riches of his grace, in doing for a Nation sometimes more than he here promises them, in that he affords them some restauration according to the expressions of the text, even when they do not generally come up to the perfection of what he here requires.  
2. It renders a Nation inexcusable, when God offers to do so much for them upon so reasonable terms, if they generally refuse it; they had there nothing to plead against God if he shall wholly pull them down, and pluck them up, and repent of all that good which he was in doing, and withal, to have done for them.  
3. It may provoke all that Nation, or so many that love a Nations felicity, and the Churches good in a Nation, to all the faithfulness that God calls for, and to urge others to the like; because if they be generally obedient, they shall be sure to partake of this promise.  
But further we may give a fourfold particular answer concerning the nature of this promise.  
First, we may say, that it is not directed so much to the whole body of the Nation in general, as to the religious party in the Nation, to those that made a special profession of serving God, according to v. 2. & 3. of which we spoke before. Now it is possible that such a number of men may be faithful with God, though others not; and if but they be faithful, though the generality of the Nation be ungodly, God will do the work by them: if but they be what they pretend to be, from among them will God raise up those by whom he will fulfil all this promise.  
Secondly, we need not expect, that even all they that more specially profess godliness in a Nation, should be upright; God ordinarily looks upon any company of men according as the major part of them behave themselves; the greater part stand for the whole in promises of this nature. Achans case was somewhat singular, having a singular warning before hand, which should have made them to have made inquisition whether there were no such fault committed.  
Thirdly, we may yet go somewhat lower, there may be hopes even from a number of considerable persons, though they at the first cannot make the major part, no not of the professing party; as God admits a very few to stand in the gap to save a Nation from destruction; ten would have saved Sodom you know, and God leems to have been content to have found but even one man of eminency, jer. 5.1. Ezek. 22. So a small number in comparison suffices sometimes for God to make use of to begin such a work by: And indeed seldom at the first are there many faithful men to be found in a Nation or Church, when God gins to afford them a gracious restauration, and God knows how to win himself glory by a few at the first, and by them to engage a greater number. Therefore,  
Fourthly, This promise plainly serves to a threefold purpose (which will be the Uses of all the three Points) first to show how far they are too blame that neglect this promise, or look not after it, nor after the conditions upon which God offers it. Secondly, to exhort all to be doing their duties, their utmost endeavours toward the participation of so happy a promise. Thirdly, to encourage greatly, those that are and will be faithful, that they shall not labour in vain, but the work shall prosper in their hands, and they shall have the credit of it, as the reasons following will confirm. And first, consider the reasons why God promises to grant success unto such, which are chief four.  
1. The work is to be done; Reas 1 God means to build his Church and restore it sooner or later, by one instrument or other, therefore being to choose his own instruments, he is pleased to appoint such as have showed themselves faithful to him in other things, to be his servants in this happy work. They that shall be of thee shall build, etc.  
2. Such as have been faithful to God in religious fasting, Reas. 2 and in the practice of justice and mercy, will be willing to employ themselves in the work of the Church's restauration, notwithstanding any cost, pains, or hazard; as we see in Nehemiah and his bvilders, what hazards and difficulties they were fain to undergo in that work, chap. 3.4.6. what charge he himself was at particularly, for carrying on of the work, and encouraging the people in it, chap. 5. (all those Chapters are worthy a serious reading and meditation for this very purpose, they watch sometimes whole nights, put not off their clothes for divers days, but when they put them off for washing, work with one hand, and hold weapons with the other, etc.) Now it is not so ever with every one, and particularly those that are not willing to fast for God, or unto God, they are not likely to be, of their own good will, among the number of God's bvilders. But those that have a spirit of devotion put into them, will also be forward for any other service God hath for them to do; and that conscience which hath wrought them to those duties of justice and charity, together with their fasting, will also stir them up to all those performances which concern the Church's edification: Now as men usually do set those a-work in any thing who have a mind to that employment; so doth God, and in that respect he here promises to employ and assist such in this work for this Church.  
3. Reason 3 They, and they only, will be faithful in the work which they take in hand, and build the Church to purpose, and not mind the building of their own houses (or making their own fortunes, as the phrase is) they who have made proof of their self denial, and zeal for God, in Devotions, Fast, and exercise of justice and mercy: the same principles will keep them from false by asses and carnal respects, which would mar the work of Reformation in their hands: There are too many that seem willing, and are indeed forward to be employed toward the Church's building, but that which they do is only with a squint eye, with base regard unto themselves and their own private interests, commodities and conveniencies; and further than that they act not, but rather pervert the work, than prejudice or hinder their own private advantages. Now here again, as men willingly will choose to employ such as will be faithful in the work they take in hand, and not wholly look unto their own gain, & so care not how slightly they do the work, so they may make the more advantage to themselves: So it is with God, he sees who they are that have faithful hearts, and he sees it even in their former fidelity, and therefore he will employ such. It is recorded for the perpetual praise of those that were employed to set men a work in repairing the Temple in Jehojadah's time, 2 Kings 12.13. that they dealt so faithfully, as that neither the King nor the Highpriest, nor any of their Officers, did reckon with them for the money that they had received: their fidelity was so apparent, as that every one saw there was no need of calling them to an account. And the same is afterward recorded in Josiah's time, 2 Kings 22.7. Now we know it is not so with every one, every one that is employed, doth not so deserve to be confided in; but God discerns this spirit in whom soever it is. and what opinion soever men have of any of his servants, he both sees their faithfulness, and the unfaithfulness of others, and accordingly puts such into his work, and prospers them in it.  
4. Such will glorify God and bless him for blessing them, Reason 4 and not take the honour to themselves, nor give it away from God to men; we see how Nehemiah at every time hath recourse to God in prayer, and makes acknowledgement of God's assistance and blessing: but other men will not do so: they that cannot afford to humble themselves to God in solemn religious fasting, or that have no zeal for justice, or no love to mercy; if they do any thing that carries any show of worth in it, they will make their boast of it, for their own vain glory, to ascribe the praise of it to those who are only God's instruments; therefore God delights in his humble and faithful servants, and will bless their labours with success, even above others. And these are the reasons of Gods promising to employ and prosper such. But this is not all that is promised here, but honour also. Thou shalt be called, the repairer of the breach, the restorer of paths to dwell in.  
And now the reasons which concern this honour promised, 
Why God will honour them?  are five.  
1. God takes certain notice of what his servant do more or less, whether men do so or not. See Nehem. 3. Reas. 1 a Chapter little observed, and many that look upon it are ready to wonder why there is such a Record in Scripture. But it is of excellent use to inform us, what exact observation God takes of what men do in his work: there you find what every one of the bvilders did, and how much from such a place to such a place: and of one it is said, he and his Daughters (even the women's pains are not overlooked) and such of such a trade, the Goldsmiths and the Apothecaries, and of the Tekoites, that their Nobles did not put their necks to the work; and yet those Tekoites and some others did a second piece of work, after they had done their first tract. All this God there declares that he looked upon, and hath caused it to be recorded for all posterities to their honour.  
2. Reas. 2 God also takes notice with what affection men works in his service; in that Chapter again it is said of some, that they earnestly repaired such a part, and chapter .. that the people had a mind to the work. God sets it down for their honour, and he will remember them for it (and men shall remember it with honour) for the great zeal and sincerity, earnestness and singleness of heart wherewith they did any thing for him and his Church; these things he distinctly observes, according to the Record he hath caused to be made of Hezkiah for his perpetual honour, 2 Chron 31.20, 21. Thus did Hezekiah throughout all judeah, and wrought that which was good, and right, and truth, before the Lord his God. See here how notice is taken of his universal care for his whole kingdom, and not for one part only; and what multiplicity of words are used to express his integrity and fidelity, he wrought that which was good, and right, and truth, and that not before men simply, but before the Lord his God; and than it is added in the last verse, and in every work that he began in the service of the house of God, and in the Law, and in the Commandments, to seek his God, he did it with all his heart, and prospered in it: Here again is vatiety of words to express his readiness and universal faithfulness, and that accordingly God honoured him with blessing and success, and all posterities are made to honour him according to that testimony of God in his behalf.  
3. Reas. 3 God also takes notice of whatsoever his servants suffer in his work, (Hear O God for we are despised, Neham. 4.4. and else, where he prays to the same purpose) God observes how they not only lay out themselves, and spend their strength and their substance, but also how hereby they provoke enemies against themselves, and how far the enemy's malignity and opposition against them for opposing their wicked designs against the building of the Church, hath put them to more pain and trouble, and what persecutions they are forced to endure, because they will not leave God's work, nor be false and partial in it, and for this also God will honour them.  
4. Reas. 4 God also takes notice of all false pretenders, that do not good, but rather hurt, and that even purposely many times, and yet would have the honour of the work: so Eliashib the High Priest is noted by Nehemiah as an unfaithful man, in divers passages; and divers of the Nobles of Judah and some of them by name are expressed to be confederates with Tobiah and Sanballat, the enemies of the Church. So, whosoever doth the work of God's Church slightly and fallaciously, that might do more service than they do, and whose hearts are froward and carried away with self respects, so as they oft times hinder the work instead of helping it forward; God so sees and observes their carriage and their spirits, as that he disdains them and their behaviour, and their pretences of service, whereby they would deprive his servants of their due estimation, and falsely challenge it to themselves.  
5. Finally, R. 5 God is able to discover every one's spirit that is about this work, and so to over rule all hearts of those that are interessed in this work, or are even Bystanders, as that he will in due season not fail to make known the uprightness & faithfulness of his sorvants, even though it be mistaken & undervalved for the present, and so give his servants honour and acquittance, & withal clearly discover the falseness and hypocrisy of evil men, for which we have an evident promise, Esa. 32. where God hath first promised to raise up a righteous king, and faithful Princes, and those that should do justice, and help the oppressed, and endeavour the common good, he adds ver. 5. The vile person shall be no more called liberal, nor the Churl said to be bountiful; for the vile person will speak villainy, and his heart will work iniquity, to practise hypocrisy against the Lord, to make empty the soul of the hungry, and he will cause the drink of the thirsty to fail: the instruments also of the Churl are evil, he devices wicked devices to destroy the poor with lying words, even when the needy speaks right. See here how God threatens to uncase the unjust and oppessing hypocrite, that yet aspired to great credit and reputation for 〈◊〉 do: and then follows, v. 8. But the liberal devises liberal things, and by liberal things shall he stand. There God gives assurance, that he will give favour at last to his servants, who have been, and are faithful in his work. And this he hath also said long before unto Eli, 1 Sam. 2.30. Them that honour me, I will honour, and those that despise me, shall be lightly estermed. And this may suffice for the proof of this third Point, and so for the whole Doctrinal part of the Text.  
I come now to the application of all the three points together; according to these three points, the application is to be threefold; first for humiliation, unto all, according unto the day, that I may speak somewhat about afflicting our souls, now that we are come before God professedly to that end. 2. For exhortation also to every one in their places, to do the duties that God calls for and enjoins in relation to such a Day, and to the promises that he here makes. 3. For consolation and encouragement unto all that will be faithful with God, endeavouring the Churches good.  
For Humiliation. Use 1 For though all the Doctrines, and the face of the Text do directly speak comfort and encouragement; Yet the Day, and the Face of things, and upon this supposal, all the Doctrines, do call for humiliation and lamentation. We are no way in such a condition, as to boast of our being pleasing unto God, and I hope we are not of the number of those that challenge God's favour as their due, like those Jer. 2.35. to whom God speaks thus: Yet thou sayest, because I am innocent, surely his anger shall turn away from me: lest God say to us again, as he did to them, Behold I will plead with thee, because thou sayest, I have not sinned. Better all the Lawyers in the world should plead against us then to have God to put in a plea against us: And if yet we could have any such thoughts at another time, I trust they are far from us on such a day as this, when we are come to humble ourselves before him: and if we do but look upon the promises of the Text, sure we cannot say; (and therefore must not) that they are all fulfilled as yet, nor overlikely to be fulfilled instantly; and it is either God's fault, or ours: not Gods, I dare be bold to say; it must be ours then, that all the work is not yet done, that the old ●●…ste places are not yet built, etc. And we have no great reputation neither, none of us; rather reproach is cast upon all those that have any hand in the building of the Church, and who may by the blessing of God, hereafter have the honour to be called the repairers of the breach, etc. And therefore there needs no other argument to convince us of guilt, and to humble us, if we will lay it to heart, then that God hath made such sweet promises to us, and we have made no more use of them. We must remember also what God did, Psa. 81.13, 14. Oh that my people had harkened unto me, and Israel had walked in my ways, I should soon have subdued their enemies, and turned my hand against their adversaries. Somewhat God hath been pleased already to do this way, but there is a great deal yet to do, there are still a great many adversaries that have not as yet submitted themselves to God so much as in show, therefore we must charge this upon our own disobedience. So we must think upon Esa. 48. ver. 18.19. Oh that thou hadst hearkened unto my commendements, than had thy peace been as a river, and thy righteousness as the waves of the sea, thy seed also had been as the sand, and the offspring of thy bowels like the gravel thereof, his name should not have been cut off, nor destroyed from before me. We are not yet in full possession of this promise neither, and therefore we may still thank, or blame ourselves for our own untowardness, and it is certainly our duty so to do this day. I am not ignorant, nor may I be unmindful or unthankful to God or men, that somewhat is done by way of beginning, that God hath employed you, and made you honourable instruments to repair breaches, and to do those things that God here saith shall be done: But I must again remember, that we are in a day of Humiliation, and even matters of thankfulness are matrers of humiliation: God hath not done so much by us, but he would have done much more, if we had not provoked him in being wanting to our duties. Oh that it might sadly lie upon all our hearts, as private persons, as public, as Magistrates and Ministers, Governors of families, Parliament men, Assembly-men, or who ever we are, that the particularities in the Doctrines (as they have been opened) might affect us with our failings in devotion, justice, charity, desires and endeavours for the Church's restauration and prosperity. If we would lay them seriously to heart, we could not but find great cause of lamentation, that there are such woeful cries of so many oppressed souls, of so many bodies ready to perish, and souls also, for want of mercy shown to them. Besides, is there not in many parts of the Kingdom still perpetual desolation, Countries that have been for many generations most of them like a howling wilderness, in reference to any spiritual building, or bvilders among them: And in how few places are any foundations raised up? or rather are they not in many places much shaken, or even ready to be blown up, and many a breach never yet repaired, but rather more increased, & many leaving their paths and habitations, so far from paths being generally restored to dwell in. And are we not every one of us too much guilty of these things? If I know my own heart, or if I know any thing of religion, I know no body that is able to excuse them wholly before God of all these things so that the complaint that God makes against Israel when he would have reform them, may certainly be applied to us, (God will apply it) with but the change of the phrase, Hos. 7.1. When I would have healed Israel, than the iniquity of Ephraim was discovered, and the wickedness of Samaria. So may he most justly say, When I would have healed England, than the iniquity of the body of the Country, and the wickedness of the chief City, and chiefest Persons was discovered, witness the rottenness of her pillars, and the brittleness of her walls, the unsoundness of her foundations. Who would have thought there had been among us so many unsound Professors as have discovered themselves; so many selfseeking pretenders of zeal for the public good, who have only regarded their private interests; so many ungrounded, unstable souls, who believe nothing but what they have not heard contradicted, love nothing but what serves their fancies and humours; with whom Parliaments, Assembly, Covenant, Confederate brethren, Ministers, Sacraments, Sabbath, Scriptures, Christ himself, and the Holy Spirit, are all nothing: And yet such Opposers are sometimes, and by some spared, pleaded for, if not hugged and loved, beyond the most deserving Patriots, and most faithful bvilders. If we consider the Fasts we keep, have we not cause to be humbled for our untoward humiliations? for, with how many are our Fasts grown a burden, if not a reproach? And if they do keep them at all, may it not be said (in another sense then the Prophet means it in the Text) that they afflict their souls for a day; they afflict themselves, that they are forced to such unpleasant penances, and even vex at the time wherein they seem to give attendance upon the duties of the day? And do not many also usually on this day find pleasure, which they will have, after they are once gone hence; and though I am not with them in their houses to see it, yet God is, and he sees it in many, & even men may see many things that make it very suspicious; yea, are there not many that do professedly eat, and that in the middle of the day, even without the least show of necessity to excuse them, and so do not fast at all: and I much doubt that many also exact their labours of their servants, whatsoever they do themselves; of which our thin Congregations upon these days give a sad cause of jealousy. And in fine, how few are there that make show of any thing of all that they seem to regard in their humiliation and devotions, beyond a day? And if this be the general account of most of us upon these days, we have then no cause to brag of our Fasts.  
And what shall I say about Justice and Charity, or Mercy? My heart trembles to think upon a sad Dilemma that will necessarily lie upon our spirits: it cannot be denied but that there is a great cry of injustice, and oppression, and unmercifulness: now either this cry is causeless, and then those clamorous complainers are guilty of most unthankful injustice; or if they be true then are those against whom they are made, guilty of great unthankfulness to God, and of injustice with a witness. Let us therefore consider a little what those cries mean (as Samuel said to Saul, when he would needs have justified himself, 1 Sam. 15. What means the bleating of the sheep, and the lowing of the Oxen that I bear?) what mean the outcries against Committees every where, against those that have the administration of justice in their hands? God of old complains of his Vineyard, that when he looked for judgement, behold oppression, and for righteousness, and behold a try, Esay 5. Whatsoever there be, he beholds and sees it, and if there be any cry, he hears it, though men mind it not; as himself tells us in the verse that follows the words lately quoted from Hos. 7. For thus he saith, Verse 2. And they consider not that I remember all their wickedness, now their own do have beset them about, they are before my face. Let us therefore consider it, I beseech you, and particularly (that which I cannot forbear remembering) the loud clamours of poor men, that say, they have served the State; of Soldiers, and even Commanders, their Wives, Children, Widows, Friends, those that tell how they have ventured, and given, and lent, and afforded their commodities, and done service, and are now ready to perish. If there be any truth in these cries, and that there should be any supply found for them; there is doubtless a great deal of cause to be humbled for it, specially by all those that lay God's Word to their hearts; must we not remember (and if we do, can we choose but tremble to think of it) what the Apostle James speaks, cap. 5. v. 4. It is a sad expression against the rich men of his time, Behold the hire of the labourers, which have reaped down your fields, which is of you kept back by fraud, crieth, and the cries of them which have reaped, are entered into the ears of the Lord of Sabbath. If the hire of any hath not been kept back by fraud in one sense, yet it may be in another, if any have been paid only with promises or with delays, where means hath been to help them, this is fraud; specially to tell them there is no means to help them, or promise them and fail: so if there be means for others wh● need it less at the present, and perhaps deserve it less, and nothing be to be had for the clamorous necessities of those that have done service; certainly this is no better than fraud: and the sentence that speaks of labourers that have reaped down your fields, is equally applied to soldiers that have ventured their lives in the field, and secured your fields, and houses, and cities, and persons, and families, from plunder and violence: and the term of the Lord of Sabbath, that is, the Lord of Hosts, is very suitable to the mention of Soldiers; if therefore there be any truth in those cries concerning soldiers, that the want of pay hath in a manner forced many to plunder, etc. who ever hath been the cause of it, all the injuries and insolences done by them will cry against him: if any now rob and pilfer, they that injuriously detain their pay, shall surely bear a share in that blame: if it be true which hath been said, even of some Captains among us. that they have starved for want: or but any common soldier who have had any pay due to them, doubtless this must needs be a great cry in the cars of the Lord of Hosts, that friends should kill those whom enemies could not. If but the children of any should starve whose father hath lost his life; or if his who hath but ventured his life, & if he would now give it for bread to save his children from perishing, and yet could not provide for them, how lamentable a thing were it? if they (or theirs) be cast in prison among us for debt, when more is due to them; if they (I say) be made prisoners for debt whom their enemies could not take prisoners; but they contrary have made many an enemy perhaps prisoners to us: what shall we say to it? is not this a woeful thing to think upon? is this to deal our bread to the hungry? which God in this Chapter calls so for, as we have heard? is this to draw out our souls to them? are prisons the houses we harbour them in? is this kind of usage that which will satisfy the afflicted soul? or is it true that any do hid their eyes from them, and will not see them, when they pass by them? or at least deasen their ears, and harden their hearts against their complaints? how will God take this? I profess (beloved) I scarce know any thing, except blasphemies and heresies, that is more dread full to think of then the clamour about these things, and the like, that concein justice and mercy. Oh than that there were in us a heart to consider and remember our transgressions against devotion, and that we would every one of us charge so much upon our own souls, as our consciences tell us we are guilty of, and that we would thereupon say to our hearts, why have I used God thus? why have I dealt so with him? And all this evil of ours, whatsoever it be is not for want of knowledge or warning, there was never such means even firequented (they seek me daily, saith God in this chapter, v. 2) nor for mere for get fullness, our very Fasts, Confessions, and partly the specials there, besides cries and Petitions mind us of the severals. Nor yet for want of acknowledgement of duty; how many Promises, Protestations, and Declarations have there been? what vows and Covenants to do all duties to God and man, and doth God or men see them fulfilled? nor for want of encouragement; never any Nation or company of men have had more since Christ went into Heaven: Nor lustily, for want of correction altogether, for we have sometimes been scared. Oh how is it then, that any of us have been so wanting to our duties? and how should our souls now bleed within for it? and be greatly humbled before God this day with bitter lamentations, and all the mercies and promises of God should move us thereunto! Oh that I could be myself more afflicted with those things, and so all of you! I will pray for it: But I must not dwell upon this Use.  
The next is for Exhortation. Use 2 Wherein let me first speak somewhat in general, and then to some partitculars; for it is not possible to speak to all: The Exhortation generally is, (which all the three Doctrines again together join in pressing upon us) That every one would set himself to perform all the duties that have been intimated in the former part of my Discourse: And to this purpose we should consider, That there is never a soul among us, whether public person or private, but is in some degree a pretender to all the duties forenoted in the two first Doctrines, and some very much to some duties, and some to all: and we have all had (as was mentioned but even now) frequent remembrances of our duties, great encouragements to them, great frights which we are not yet quit of, for neglecting them; are still under deep engagements both to God and men about them; and we have now particularly very gracious promises to win us unto them. And shall not (will not) every one of us now resolve once more to fulfil all our duties insinuated both in the text and context? Wherefore else come we hither to give our attendance upon God this day? wherefore else are we appointed to preach and pray, or do you come together to hear? Do we mean to mock God in all? dare we do so? and do we not so, if we take not up now new resolutions and practices in all these matters, of Devotion, Justice, Mercy, Faithfulness, and Church-restauration? at least confirm ourselves & others in all good, and do our own duties according to our own places and power, whatsoever others do. Here were opportunity for a days, a weeks, a years, a lives whole discourse. But I must remember you, and myself & desiring all to consider, that as nothing that any can desire for themselves, & the Church, & State, is omitted in the promises of this Chapter: so in vain shall any expect the benefit of those promises, if they cross, or contrary, or be wanting unto the duties of the Chapter, etc. But let me come to some special particulars suitable to the foregoing explications.  
1. So long as we keep up these solemn Fasts (which I hope I shall not live to see laid down, so long as the miseries of this Island, and even of Ireland, which first occasioned the taking of them up, do call for their continuance) let all us, what ever others do elsewhere, put to our hearts and hands to a due and solenine observation of them: and let me beseech you that are our Governors (upon whom the care of it lies) to put some more weight upon the outward observation of it, in the Countries, and in the City, in Churches, and Streets, and Taverns, and upon the River, and every where: and that each of us would take care for our Families also, as well as for our own selves.  
2. But specially Justice and Mercy may not be forgotten, since God puts so much weight upon it, as if it were the whole of the business; (Is not this the Fast that I have chosen? v. 6. etc. And after he had promised great things to it, is not satisfied, but is over with it again and again, and then makes new promises to it, v. 9 & 10.) do you also put weight upon it I beseech you. It is good to be of God's mind; where God puts any emphasis upon Duties, it concerns us to do the like: You use to meet after the Public services ended on these solemn days: would it not be a happy thing if you would call one upon another, and inquire one of another, what special acts of justice and mercy have been done this last month? or what further there were to do, for those that hunger and thirst after righteousness, or relief? and accordingly give orders upon it. Such reports as these from Committees, and even from private Members, might greatly advantage both Justice and Mercy, and produce abundance of good: and might not the calling for Reports from every such Committee, as have been made upon special Petitions or Motions, upon a limited day (or if by that day they could not dispatch it then to set them a new day, with a renewed charge to to be diligent, and expedite it) might not this exceedingly quicken Justice and Mercy both; and either confute or prevent the clamours that are now so rife, That if a business be once referred to a Committee (unless they have a particular affection to it) it is lodged there no man knows how long; and they cannot be gotten to meet, scarce with any importunity; even though persons that are interessed have been at great charges to bring up witnesses, and perhaps made long journeys, and feed their Counsel, and all is lost, perhaps to a poor man's undoing, well nigh, if not altogether: when after a long attendance he is forced to return with shame, and disappointement. I will not press the phrale, for the time of the day (in business referred to Committees) but I beseech all to consider God's meaning in that place, Jer. 21.11, 12. And touching the house of the King of Judah, say, hear ye the word of the Lord. Ok house of David, thus saith the Lord, execute judgement in the morning, and deliver him that is spoilt out of the hand of the oppressor, lest my fury go out like fire, and burn that none can quench it because of the evil of your do. Certainly, he intends hereby to forbid all unnecessary delays: and I need not tell you what our Laws and our great Charter speaks to this purpose. I know there are multitudes of causes and businesses which often hinder one another, and am far from thinking all complaints of delays to be just and true; but I may and must again beg of you, and in the Name of God exhort and charge you to set your wisdom, faithfulness and compassion a-work to find out a way to help this, and accordingly effectually to remove all needless delays, as a great part of the duty God requires from you as Judges; and remember withal, that sometimes a speedy dispatch of a business, even a denial of a suit or Petition, or a sentence against a man, is both more justice and more mercy than a long delay, or at least less injustice and cruelty. I beseech you therefore set your hearts upon this, and let not this Exhortation be in vain.  
3. Study I pray the latitude of the phrase in this Chapter for justice and charity, and draw them out into practice. I cannot (if I had time) speak to all, because I am ignorant of many Laws and Customs; yet let me point at some. If any cause come before you (or any of you) wherein inferior Judges have done notorious wilful injustice, being corrupted by bribery and partiality, or any great man be complained of who is too potent to be rectified by inferior Courts: consider and remember what is prophesied of Solomon, and of Christ, Psal. 72. that he should judge the people with righteousness, and the poor with judgement, v. 2. and v. 4. judge the poor and needy, and save the children of the needy, and break in pieces the oppressor. Mark those last words, and think how much of that belongs to you: There was a time that some Courts among you, were severe enough against great men by fines and imprisonment when they were found in any fault. Those Courts because of their arbitrary power and acts of tyranny many times, you have worthily taken away: yet doubtless it belongs to you, in whose hand the Supreme justice of the kingdom is entrusted, both to be a refuge to the oppressed, and to break in pieces the oppressor, in a fitting and righteous manner. I take not upon me to prescribe ways nor degrees; but your wisdom and justice must needs think the thing lies upon you, that you may verify that which David delivers from God among his last words, 2 Sam. 23.6. He that rules over men must be just, ruling in the fear of God. Oh what an honour will it be to our Parliament, when men shall say of you, that you fulfil those prophecies spoken of Solomon and of Christ? and what a voice of blessing will it be to you, when God shall fulfil to you that which is promised, Jer. 31.23. They shall yet use this speech in the land of judah, the Lord bless thee oh habitation of justice, and mountain of holiness! All the Armies in the world cannot make you so strong, or so secure, as such a blessing from God, and such an encouragement from his faithfall people, even from all sorts of people, whom nothing wins, so much as a free and unpartial execution of justice, and compassionate exercise of Charity and Mercy. And on the other side, nothing brings the curse of God or of men sooner, than oppression and unmercifulness. This is that which gains or loses men's hearts generally above all other things; that when Magistrates are like gods indeed, in doing justly, and loving mercy, and so bear his image in their foreheads, and faces, and actions, he than vouchsafes them such a gracious blessing by putting somewhat of his Majesty upon them, with the impression of awe; wherewith he affects their inferiors, that they cannot but give them exceeding great reverence, even with love and affection: whereas on the contrary, if they neglect to use aright, or abuse their power and authority, God oftentimes withdraws in his just judgement the stamp of his image out of their faces, and so out of the hearts of people, and then they are as much despised as the meanest Peasant, and hated into the bargain. Oh be zealous then for Justice at all times, and let not those that have spent their estates, and ventured themselves to maintain your just authority, be at any time sent away ashamed, unheard or unredressed when they have recourse to you in a righteous cause, and present nothing but just desires.  
4. Look upon that phrase in the text, to lose the bands of wickedness, and consider whether there are not to be found some unrighteous laws left, which may most properly be called bands of wickedness indeed? and whether also there be not such defect in some laws, as cunningly malicious, or covetous men, make to be bands of wickedness in like sort; and if you find any such, I beseech you lose those bands, altar those laws. If perhaps not formally wicked, yet if they be liable to be abused to much unrighteousness, show your wisdom and righteousness in taking them away; at least so much of them as you find to be snares and bands of evil. And if it be said that they are Laws of long continuance; what is continuance in comparison of Justice? Remember the text before you, that you are to build the old waste places, and this properly signifies to let no prescription of time prejudice a common good. If evil have been long continued, it is now more than time that it were taken away, and you have done so with divers things without scruple. Go on in God's name to do so in all other: this is the proper use and glory of Parliaments, to repeal or alter any law that is found prejudicial to the common good. Let it be yours then; and consider withal, what motions and offers there have been in former Parliaments, and how the opposition of the Court, and the shortness of time allowed for their sitting interrupted them: and then look again upon the text which speaks to you of raising up the foundations of many generations. Let this be a main part of the improvement of God's mercy, in making you a perpetuated Parliament, and putting so much power as well as authority into your hands, that you settle those things for Justice & Mercy, and all that is beneficial to the State (or Church) which your Ancestors desired to do, but were not able to effect. And in particular cases that may come before you, consider how far it will become you to mitigate the rigour of any Law, and withal what a happy thing it will be to appoint faithful men with whom you intrust the conscience of the Kingdom, and that power ordinarily of mitigateing the rigour of Laws and Bands.  
5. Consider also that expression to undo heavy burdens and yokes; as excessive fees and slavish customs, and such like. But specially let me mention two things of this kind to you. One is, Oaths imposed upon men to take in Universities, Colleges, other Corporations: & when any undertake offices, or become tenants, & the like; some of which are within the former compass of bands of wickedness, being Obligations to things unlawful; as it was with part of the Sheriff's Oath (I know not whether it be so still or no) being made in the time of Popery, it was to persecute the Lollards, whereby were signified those of the true Religion (as you know) and in some places that I have heard of, there are still Popish Statutes remaining, and Oaths to be taken to those Statutes. I beseech you fail not to break and dissolve those bands of wickedness: but besides these, there are many most unnecessary Oaths, which prove very heavy and grievous burdens, wherein men are made to promise to do so many things, as before hand it is well known there is no probability, if any possibibily of their performing all, and yet they are sworn to all You happily took away the Churchwardens Oaths, (and the blessing of God be upon you for it) though I doubt the Land is not yet purged from the guilt of imposing those Oaths, nor our persons purged as yet that took them. There is the same reason for taking away all of the like nature: it must not be forgotten that God saith, Because of Oaths the Land mourns, jer. 23.10. You shall be happy in taking away this cause of mourning. Some months ago, there was sent me by an unknown hand, a long Letter, charging me in the Name of GOD, that when ever GOD should give me an opportunity to speak to you, that I would entreat you to take away all such unnecessary Oaths, which I now with all humble importance do beseech you to do; there comes no good at all by them while they are continued, but much mischief is done and increased daily thereby: God's Name is from time to time fearfully taken in vain, the parties consciences wounded grievously, and they enured to wretched profaneness, and not to fear an Oath at any time in the most serious matters of justice, or truth, or duty, and there may be (no doubt) other ways found out to effect all that good for which they were first introduced. Also in great matters where ever you find them necessary it is fit they should still remain. But certainly there is not a greater burden upon this Kingdom, than the multitude of unnecessary Oaths; which therefore I again most earnestly and humbly beg of you to resolve effectually to take away.  
The other is the burden of Prisons. There are some honest men, whom not their own riot, nor folly, but the hand of God hath made poor, and plunged into debts, who would most gladly pay every one, but cannot tell how to do it, at least not yet: and if they might continue at liberty might be useful to the Commonwealth, to themselves, and even to their creditors also. Is it not now a heavy burden & a grievous yoke, that such must first be prisoners in their own houses, and deprived of all the public ordinances of God, for fear of being arrested and haled to prison, where when they are once in, they know no means of getting out; and when they are once in they are in danger (besides the miseries that they must endure sometimes in their bodies, lying there till they even rot or starve) to have their souls starved or poisoned, through want of Preaching, and through the abominable wickedness of divers of those that they must be forced to be in company with daily? Cannot the wisdom of a Parliament find out a remedy for all this? That such Debtors that are out of prison, may go to Church, and come from Church in safety, upon the Lords days; and that all Prisoners may enjoy the Word of God constantly upon those days, wherein all God's people should solemnly worship him, and have their souls fed by his Word and Ordinances? I know there are objections divers, against these things that I am now speaking of; But I say again, cannot your wisdom, quickened by your zeal, (or justice, mercy & charity to bodies and souls) find out a remedy for those objected inconveniences? Let no man say or think so, for shame; that were a disparagement to you of a very high nature. And if this cannot be said, then, shall not this part of my exhortation be both acceptable and profitable, as well as any thing else that I have said, or can say? Withal I beseech you to take into serious consideration, the wickednesses that are acted in those places usually, both by the Keepers, and their officers and servants, showing unlawful favour to some, that pay them what they will require, to the great wrong of the Creditors, when they suffer their Prisoners to go whither they list with a Keeper, so that their prison is to them a sanctuary rather than a house of bondage and on the other hand tyrannising over those that are not able, or not willing to satisfy their unreasonable demands, using them with that barbarous cruelty sometimes, that were not fit for Beasts, much less for Men, and least of all for Christians: and towards all using great injustice, in exacting most excessive fees. And take some care to remedy and redress those burdens: God, in this chapter, calls (as you have heard) to break every yoke; and therefore certainly he would have these notorious ones not to remain. And when you are consulting to redress these evils, forget not also to take some course to restrain the wickednesses that are studied and practise by prisoners themselves, who seldom (as it is commonly said) remain any time in a Gaol, but they learn and act more wickedness there, than any other where; as if they had been sent rather to a school of villainy, then to a place of restraint and punishment.  
6. Consider the great emphasis that is put, in this chapter, upon the compassionating the poor, Dealing thy bread to the hungry, etc. And let those be specially remembered, that are impoverished by doing you service, unto whom you have engaged the Pub like faith, that they may find it was worthy to be trusted, and that you deal faithfully, and righteously, and nobly with them. Remember your own need of them, (even of them) when time was, (and of such as they) or their Parents, Husbands, or even Children: and now that they have need of you, let them find you readier even than they were. Consider that, whatever men do, God records how many days such a poor Woman, Widow, or Orphan, such a Soldier or Officer hath waited at your doors, upon this or that Man, or upon any Committees; and what answers they have had, what frowns or checks, or perhaps threaten, or what fair words or promises, and tedious delays after all? All this comes within the compass of speaking of vanity (or iniquity) mentioned ver. 9 If God himself consider all this (as he most severely threatens all those that in any wise oppress the widow or fatherless; particularly, that he will hear the cries of such, and his wrath shall wax hot, and he will stay them that oppress them with the sword, and their wives shall be widows, and their children fatherless. Exod. 22. 22, 23, 24.) Do not you forget it; for there are also manifold other expressions to the like purpose, and scarce any thing that God more frequently or vehemently insists upon in his Word. Satisfy therefore the afflicted soul with your justice and charity, that God may satisfy your souls, as he promises among other things in this chapter, v. 11.  
7. Add unto this, I beseech you, 
Set the Poor on work.  the quickening of the laws that are already made for the setting of the Poor on work, and begin here in these Cities of London and Westminster, and so set a copy to the rest of the Kingdom. This would help many that have been plundered and undone, both Irish and others, who are now so numerous, as there appears not to be charity enough in the world, to keep many of them from perishing through want. And withal take into consideration that most horrid abomination (if but a small part of that be true which is spoken) of the Commonwealth of Beggars, than whom, according to all relations, there scarcely lives a more godless generation upon the face of the earth. A general survey of the Poor every where, and a command to every Parish to take care of their own poor, according to the Laws, would remedy this speedily, infallibly, and with ease and advantage to the Commonwealth. The example of the stranger-Churches among us, who maintain their numerous Poor without suffering any either to beg, or to want, (besides their helping to maintain our poor) is both a remarkable pattern for us to imitate, and takes away all excuse or pretence of impossibility, or extreme difficulties to effect it. Consider it therefore, I beseech you, the rather because hereby their scules may be taken care of as well as their bodies; and they who are now little better than mere stocks or stones, in regard of their ignorance and senselessness in matters of Religion, might be made lively stones in Gods spiritual building of the Church among us.  
8. 
Receive Petitions.  Finally, to add but one particular more about Justice or Mercy, Think of satisfying the afflicted souls that sue unto you, by receiving and preferring their Petitions. When poor people, or any other Suitors bring fitting Petitions, let none turn away, or hid their eyes from them. It is accounted the birth right of every English man, to have liberty to petition the Parliament: but what is this worth? or how are poor souls the nearer to have their suits granted? If when they may not tender them, themselves, in the House, without special leave; there be none that will present them for them, or make a motion in their behalf: Though their cause or desire be never so just, yet what help have they, if no man be found so just or charitable, as to prefer their humble supplications unto you. I would not have it thought that I speak any word for the receiving of unjust or seditious Petitions; but what the consciences of any that are desired to help a distressed soul, are convinced that there is nothing in it but that which is just and equal, and warrantable. Certainly it becomes every one to be so ready to satisfy them, as to be willing to present it for them; from which if any turn away, into what hazard do they run of that sentence, Prov. 21.13. Whosoever stops his care at the cry of the poor, he also shall cry himself, but shall nor be heard. Some Petitions would certainly be granted, if they were but once read; but it is impossible that can be, if the Petitioners cannot find so much favour as to have them tendered: and there are divers that would take it for a satisfaction, that you think not their Petitions fit to be granted. It is one of God's glorious attributes, that he is a God hearing prayers, and therefore it is said, To thee shall all flesh come, Psal 65.2. And he most frequently invites all to sue unto him. It shall be also your glory to hear Petitions from all sorts of persons, and I hope a Parliament will never so much as seem to be unwilling to it; and that every one of you will count it an honour, rather than a trouble, to be employed as to promote an honest Cause, by bringing it in in a Petitionary way; and to be more willing to offer many, then to deny one: when the danial of one may kill an honest Heart, and undo a Righteous person, that hath fled to you as to a sanctuary of justice, and a storehouse of Mercy. And so I have done with that branch of the Exhortation which concerns Justice and Mercy, and specially relates to our Commonwealth.  
I come now to what concerns the Church's restauration and building, which is most formally before us in the Text. I may here also but touch a few things of many; but I dare not altogether omit some which lie specially upon my heart, and I hope I shall speak nothing but what you do already acknowledge to be the Will of GOD, and correspondent to your own Promises and Covenants, and greatly necessary to the Churches good: Or will see them to be so, when they have been set before you. Only remember to carry the Text so in your eyes all the way, as that you may not stick at any thing upon this suggestion, That it is a thing was never heretofore among us, or not within the memory of any man, at least: For this is plainly, to build this old waste places, (as you have heard) and it is properly a great part of the duty which God expects from you, and which will be your great glory to fulfil. And so for those things that former Parliaments looked at, and talked of, but gave over again; For this is also in the Text, To raise up the foundations of many generations. And this is also a certain duty lying upon Parliaments, from time to time, to finish what their Ancestors left deficient; and will be your singular honour to do it fully. And indeed there is nothing that can be suggested to prevent the Churches full restauration, but the Text, rightly weighed, doth suggest that which will prevent such an objection.  
1. 
Provide a faithful Ministry.  That which I first begin with, (and which is of most universal concernment for the Church's building, even among the old waste places, and whereof former Generations have laid some, and but some, foundations) is the providing of a faithful Ministry throughout all the Land: and I doubt not but you will hear of this with special acceptation and profit, because you have already resolved this, and oft declared it, and begun happily to do something toward it, and are going on daily: (It is a praise to any one, rather than a disparagement, to be exhorted to that which he is already forward for.) And by doing this, you set bvilders a-work (so the Scripture very frequently calls them, as you know) to carry on God's design toward his Church among us. Therefore concerning these, give me leave to offer you a threefold consideration. 1. The necessity of this care. 2. The benefit of having such Builders. 3. The means of providing of them.  
1. 
The necessity.  For the Necessity, you will be both convinced of it, and quickened by it, if (as you are come from the several parts of the Kingdom) you do but ask one another a little carefully, and tell one another of the great want of faithful Ministers in your several Counties: Every where there are many old waste places, in every part of the Shire; and they that can speak of the best provision, will scarcely be able to tell you of one half enough: But if enquiry be made of the remote parts of the Kingdom, specially Northward, they will scarce be able to tell you of any thing, but of most sad desolations, old waste places, scarce a Sermon preached among them in many miles compass, ever since the Reformation; & in those that have had some show of a preaching Minister, there hath been among too many but a mere show of building, for they have laid together nothing but rubbish and rotten stuff, hay and straw, preached nothing but vanity and falsehood, and fed the people with wind, or poison, in stead of wholesome nourishment. Of all which the causes are notorious, (as the effects are most woeful) but it is not now time to insist upon them: But certainly No man can be sufficiently apprehensive of the extreme want that there is of faithful Builders, even when they think they speak most largely of it; and no man can hope to see a provision made, but by your zealous and christian compassion, and laying it to your hearts, and your hands to it, for the procuring of it.  
2. The Benefit is unspeakable; 
The benefit.  It is a provision for GOD to dwell among us. If we compare Psal. 18.18. with Ephes. 4.11, etc. we shall find, that the Gifts which Christ received, when he ascended on high, were, to furnish men for the Ministry, and to put them into the Office, for the Church's edification or building, even for the Rebellious also, saith the Psalmist that the Lord God might dwell among them. There are many places of this Kingdom where men have been rebelltous against God, even for many generations: their fathers, and grandfathers, and all their ancestors that they know of have been Papists, and that kept them in a way of rebellion still, and of late they have proved rebellious against you. Now Christ hath gifts to pour out upon his servants, for the work of the Ministry, even that his Church might be builded among such rebels, and that he himself may dwell even among them. There hath dwelled for a long time none but Zijni and Jim, and Ohim, Satyrs and doleful creatures, as the Prophets call them; in plain terms, Devils have only had their habitation among them: But by your sending Builders thither, place will be prepared (through His blessing) for the Lord God to come and dwell among them: and than what a blessing and happiness will that be to those people, and even to you? There hath been, and are thousands, if not millions of souls, destitute of all true blessings and exposed unto all curses and wrath, even to everlasting, blind, captived, ready to starve for want of Ministers to break to them the bread of life. Oh, what a mercy will it be to them, when you furnish them with such as are skilful and faithful! Without it, all you can do else for them is nothing, and will come to nothing, in reference to any true good: Peace will be nothing, and restauration of Trade will be nothing; Church government and discipline, if it could be without this, would be nothing; Administration of Sacraments, I mean that of the Sacrament of the Lords supper (which is so earnestly called for every where) without this, will be worse than nothing: and it hath been the great sin, and shame, and mischief of our Nation, that we have had that administered, where there hath been not only no Preaching, but no knowledge at all of Christ, to speak of, much less any seeming care to live according to his Gospel. So Universities will be nothing, in reference to the Church's building, or to the souls of people, if they help not mainly to supply this great want of Ministers and Builders. But if these be once provided, and rightly ordered in their several stations, they will make way for all the rest, and make all other things prosper: and this in the mean time will recompense for all other miseries and supply other wants very much. God takes it so; and therefore as a singular promise to his afflicted people, he tells them, Esa. 30.20 Though the Lord give you the bread of adversity, and the water of affliction, yet shall not thy Teachers be removed into a corner any more, but thine eyes shall see thy Teachers. As if he did enough for them, if he provided Ministers for them. And contrariward, he threatens as the worst of judgements, a scarcity and famine of hearing the Word of the Lord, That men should run to and fro, from the North even to the East, to hear the Word of the Lord, and should not find it, so that they should even faint for want of it, Amos 8. Where note that he threatens it to those that were weary of the Sabbath, and the services of God, in comparison of their trading and gains, ver. 5. And threatens also an outward famine to follow, together with a war, in the end of the chapter. We have therefore cause to fear another War, if there be not provision made of Spiritual fortifications all the Land over. Churches in many places, have been made use of to a wrong purpose in this war, to make Castles of them; but in this sense, certainly they will be your strongest Castles, if you furnish them well with Ministers. You will remember what benefit your own souls have found from the Ministry, and then you will not be able to keep your bowels from yerning toward those that want it: and as you cannot forget that it is GOD who hath made you Armies victorious, when you sent them forth to subdue those people that had rebelled against you; so you will not forget to send Spiritual Commanders among them, to subdue them to God; Builders, that may prepare a place for God to dwell among them. It is that which himself hath bespoken, in substance, in that notable place, Mic. 4 3 last verses: where having let his people know, how low they should be brought, and how they should yet prevail and recover, (both which have been remarkably verified unto you) Did not your enemies boast that they should see your destruction? (as it is there expressed) and hath not God made you altogether unexpectedly strong, to beat them in pieces, and make them like chaff? Now what remains, but that you labour to fulfil the last Verse, of consecrating their gain to the Lord, and their substance to the Lord, of the whole earth (or the whole land) making advantage of your Victories, to settle the Gospel of Christ among them, and bring them, and all that they have, unto the obedience of God. I comfort myself, that the phrase there runs that God will do this himself, that is, he will put it into the hearts of his people to take effectual care of it. I trust, it is his purpose to make you his happy instruments to fulfil it even to a most remarkable blessing upon all the places whither your Victories have extended, and even unto all the Land.  
3. Now for the Means of effecting this: 
The means of it:  I desire to offer you three things to consider. 1. Maintenance. 2. Encouragement. 3. Prayer.  
For the first, which is Maintenance: You have undertaken it, 
Maintenance.  and have begun with the Revenues of Deans and Chapters, and have resolved somewhat upon some Delinquents compositions, who have Impropriations in their hands: and you have excepted the Impropriations of Bishops out of the sale of their lands, and I hope you intent them for this purpose. And if all this will not suffice for a sufficient maintenance for a Ministry throughout the Kingdom, (as for my part I believe it will not by a great deal) yet you are wise to find out other ways of provision, and you have all humane power that can be desired, in your hands, towards it, and cannot want a Divine blessing when you effectually set about it. Let me yet so far presume (by your favour) as to offer my weak thoughts toward a way for it, and so far anticipate the next Use of Encouragement, as to speak a word of this kind here.  
If you shall think fit, to make it plain and easy for any who have Impropriations, to give them up to this use (which hitherto they have not known how to do certainly, who have most earnestly desired it) and withal please to appoint a voluntary contribution to be made throughout every Shire particularly, for a Ministry in that Shire; but also with reference to the whole Kingdom: and appoint faithful men, who shall every where (upon strict accounts) receive every one's charity: I am confident, that within a few years (that I say not months) incredible sums would be brought in for this service. And this, both the examples of God's people in the Old Testament and in the New Testament, and the experience of our own Kingdom, and some Religiously rational considerations, force me to believe. In the Old Testament, first, when the Tabernacle was to be built, and a Proclamation was made for a voluntary contribution, there was so much suddenly brought in, as they were fain to be restrained by another Proclamation, because there was more than enough, Exod. 35.36. Afterward, when the Temple was to be built, and David invites the people to join with him in a voluntary contribution, there was so much silver and gold brought in, as amounts by computation to 1300 cartload, and 2000 weight to a cartload, which is a most astonishing proportion, and, but that the Scripture records it, beyond all credit. In the New Testament, Act. 2. & 4. you find the first Christian's so liberal one to another, that none wanted, but every one helped those that had need, and those that had lands and houses, sold them, and distributed out to those that were in want, and this for a long time together to the relieving of multitudes. And 2 Cor. 8. it is particularly expressed of the Churches of Macedonia, that (even in a great trial of affliction) their abundance of their joy, and their deep poverty, abounded to the riches of their liberality, and that to their power, and even above their power, as the Apostle bears them record, they were willing of themselves. Now if God gave such a spirit to his servants in those days, both under the Law, and under the Gospel. to be so liberal for the outward building of the Tabernacle and Temple, and the outward relief of the necessities of his people; can we imagine but that he will pour out a special measure of his grace upon his servants in this Kingdom, toward the spiritual building of his house, and the spiritual relief of the souls of so many thousands as now are in want? Certainly, the spirit and grace of Christ is not so weakened in Christians now, but when there shall be a ready way shown how their liberality may be certainly employed to these spiritual purposes, they will manifest somewhat like. England, they say, (and some have computed it, and declared so much to the world in Print) hath been as abundant in charity, as any other Nation in the world, and publicly since the Reformation (besides all private ways of charity, which cannot come into a reckoning) done more in 50. or 60 years, then in 3 or 400 in times of Popery, notwithstanding all their boastings of their good works: doubtless then they will not be wanting or scanty-handed in this case. When a man of any considerable estate, dies, or recovers out of a deadly sickness, or escapes some other frightful danger, or hath received any affecting mercy, and would show some thankfulness to God for it, and desires to honour him with some of his substance: How readily would this come into his mind, and his thoughts would hardly apprehend any other business worthy regard, till this were fully provided for. And if there were but in all places of public meeting, a Chest, (like that, 2 Chron. 24.) whereinto mwn might secretly cast in their freewill offerings, it would exceedingly add to the heap in a short time. The great obstacle being once removed, (by your undertaking that it should be faithfully employed) all scruples would be removed, and men's hearts would pant continually to be putting in more and more according to their abilities, (and we should have Widows mites too) toward so blessed a work. The event will verify my confidence, when ever a Peace being settled, God directs you to take this work into your present and special consideration and care. However, this I suppose none among us will question, but that as on the one hand, if there be no meat for bvilders, there will be no workmen found; so on the other hand, there can be no want of maintenance for any good work, when God gives a Parliament of England a heart to engage themselves in it, for his honour, and the good of so many thousands of souls as are concerned in it.  
The next thing is Encouragement for the Builders: 
Encouragement.  It is not bare Maintenance, that will provoke men to enter upon this work They who are growing up toward a fitness for the Ministry, and have had their faces bend by their education toward that calling, will be apt to draw back, if they see no encouragement in their undertaking, more than that they may have a mere subsistence by their labour in it: They are flesh and blood as well as others; and we may well say so, and think so of them, when the Apostle offered to say of Elias, that he was a man subject to like passions as we are: And they know, that if they will be faithful in their office, they shall provoke many spirits against them, against whose displeasure and opposition they will never be able in an ordinary course to hold out, if they have not some Encouragement from You, and your authority and countenance. Afford it them therefore, I beseech you both living and dying: While they live let them be secure under your protection, when they discharge their duties conscionably and rightly; And specially, Let them not be tried and found guilty, for matters merely Ecclesiastical, by men who have not so much as any skill to understand in these matters, For this could not but be a marvellous discouragement unto them; as it would be a great discouragement to a learned Lawyer, or learned Physician or Surgeon, if those that have no skill in their sciences should be set to try them, upon an accusation of having been unfaithful in the particular matters of their professions; as, Whether a Lawyer hath given his Client right counsel, or pleaded his cause faithfully; Or, a Physician or Chirurgeon applied a proper Medicine for the Patient's grief. And I hope, when you have once settled the whole Ecclesiastical Government, you will see so much safety and advantage to the public good, in that order, for the suppressing and preventing of all such faults in Ministers, as that (reserving still to yourselves a supreme supervision) you will conclude it both unnecessary and unprofitable to put it into other hands. And this will be like our Law in other things, That every Freeman of England is judged by his Peers; For surely, ordinary Countrymen that may be fit to try Civil offences, are not our Peers in matters that concern properly the Ministerial function, whether in Preaching or Government. Hereunto let me add another thing of like nature for their encouragement, namely, that they may not be more hardly dealt with, even in things wherein they do amiss, than any other sort of men: that they may not be presently ruined (as hath been the manner in former times) for every omission, or commission, but that they may both have space to amend as well as others, as also punishment of an inferior nature, as well as others, for lesser offences. I know that they should be more holy than others, and so I hope, God will make them; but it is the manner not to be forward or rigorous in punishing every failing of those that are in office; every petty Constable is favoured and encouraged as much as justice will permit, and surely Ministers by their office deserve no less. Also I am far from pleading for those whose scandals make them fit only to be cast out as unsavoury salt; but zeal against them doth not require that those that are not such (whether in the nature of their offences, or the hopes that they may give of being reform) should therefore be destroyed and ruined. But there is one special piece of encouragement more, that I would beg for those that shall approve themselves to be faithful, that is, that you would both when you at any time go into your several Countries, take notice of such, and cast respect and countenance upon them, which will mightily encourage and strengthen their hearts and hands in good; wherein you have more advantage than all your predecessors, by your perpetuated authority: As likewise, that you will frown upon those that shall causelessly oppose them, and check, and even punish those that shall maliciously accuse them. Finally, there will be an encouragement for them dying, if you shall vouchsafe to settle a way, that those who have deserved well in their places, and yet were not able to leave their wives or children any considerable subsistence, may know, that when they are gone, there shall be a special care had of them, not only as poor people, but as the Relics and Orphans of those that have been faithful and useful to the Church of God; it is so in other Churches, and it is a marvellous quieting to their spirits, even all their life time, and a diverting them from worldly cares, to attend their ministry with more diligence and assiduity.  
If any shall now ask why I am thus solicitous and importunate about maintenance and encouragement, considering what entertainment the Apostles found, what wants they did undergo, and sufferings; and why should we look for any better condition than they? I answer, I hope there are many of our profession that are preparedly resolved to submit with a humble and Christian patience, to whatsoever the providence of God shall call us unto, even to be reduced to Apostolical poverty, and to undergo Apostolical sufferings; but withal I must needs say likewise, that it ill becomes men in the time of a reforming Parliament, and in a prosperous Nation (as we hope to be shortly) to speak this kind of language, and that when our God (I say again, OUR GOD, not as engrossing him wholly to ourselves, but as challenging a special interest in him by his own grace) hath so blessed the Nation, and the Parliament, it is not suitable to his deal, with them, to deal so with us, as to put us upon the thoughts of any such condition, and I am sure he will not be pleased with it; nor can it be expected from him, that he should provide such a Number of bvilders as this Kingdom stands in need of if men will not provide sufficient maintenance for them, or do provide withal vexation for them, which at least evil minded men may take advantage of, to molest them for their faithfulness. Nor yet, in reason, will many train up their children to such a calling, or they venture upon it, who have already some abilities, when instead of encouragement suitable to the cost of their education and difficulty of their studies, and the certain provocations of corrupt consciences against them, they may foresee either a scanty pittance for their subsistence, or withal any legal pressures that may fall heavy on them, to a sore crushing, if not a total undoing, even when they are guilty of nothing but discharging their duties carefully, and conscionably.  
The third is prayer, 
Prayer.  Christ directs to this in a time of greatest scarcity, and when there was no godly Magistrate to give either maintenance or encouragement Mat. 9 ult. the harvest (saith he,) truly is great, but the labourers are few, pray in therefore the Lord of the harvest, that he would send forth labourers into his harvest. And this contains a virtual promise, that God will do it, when he is earnestly, and effectually prayed unto for it. I desire therefore that every one of this great assembly would resolve to make it their daily and earnest suit to God, even in their closerts and most retired devotions; He is able to do all things, to furnish men enough, with sufficiency of gifts, and to overrule all hearts, and overcome all difficulties; and if I might presume to make an humble motion concerning this also, I would entreat for one solemn and General fast extraordinary all the Kingdom over, that we might particularly humble ourselves before God, for the want of a preaching Ministry in so many parts of the Kingdom, so many years, and for the neglect both of former generations, and even of our own, in not throughly settling about this most necessary work: then that after such seeking of God, all consultations and way as that may bring this to pass, might be effectually set on foot and pursued with all diligence and faithfulness. We that have had so large experience of the blessings which God hath vouchsafed in answer to our prayers and fastings, should think nothing impossible that is so undertaken.  
The next thing that is to be looked unto toward the building of God's house, 
Settle the Truth of God.  is the settling of the Doctrine of God's truth firmly by your authority throughout all the kingdom. The Covenant in which we are all engaged, mentions a confession of faith to be framed for all the three Kingdoms, part of it (by your special commands) is already presented unto you, and the rest by God's assistance will speedily follow. Of it give me leave to speak a word humbly and modestly, yet hopefully; I trust you which find it as worthy of your approbation as any thing that hath hitherto been presented unto you, as having been composed with care, and reviewed again and again with care; Plain to those that understand religion, and full against the errors of our age; yet moderate in things controverted between Orthodox and sober men; and which contains no other doctrines than such as yourselves and former Parliaments since the Reformation have asserted, against Papists, Arminians, and Antinomians, Libertines and such other erroneous spirits; and so tending to advance godliness, as we doubt not when it shall come abroad into the Christian world, the Churches of God will bless him for it not a little, and afford it such a testimony as yourselves will rejoice to see and hear.  
3. The settling of the government of the Church is another thing requisite to the building of God's church, 
Settle the government of the Church.  and within the Covenant also; This is the wall of God's house, or at least the cement of that wall, or it may be called the door or gate to let in and shut out, and both ways to benefit & secure the church's habitation and commodities, but of this I intent no further discourse at this time, as well because some things are hopefully settled already, (for which we bless God and thank you) and so I doubt not but you will take the remaining part into your consideration within a while; but specially because concerning the mainest part thereof (of which any question can well be made) you have already required the Assembly to show you what is the will and appointment of Jesus Christ according to the Scripture: in which some progress hath been made; and it had possibly been finished by this time, if your commands had not called them to another work, which being once finished, they intent to return to those questions again, & doubt not but in convenient time to give you satisfaction about them.  
4. Another thing most requisite for the church's safety and edification, 
Suppress heresies and errors.  is the suppressing of blasphemous herresies and other hurtful errors, the covenant speaks fully to this, and you have made some beginnings against blasphemy and heresies, I beseech you proceed, and God will be with you in it; his honour and the honour of his son Jesus Christ, and the salvation of millions of souls will admit of no excuse for not endeavouring without respect of persons to extirpate these, It is a vain thing to think of building, if those things or persons be suffered to undermine and blow up the very foundations of religion, of christianity; and so woeful a breach hath been made among us by the licentiousness of the times, and the miseries of the war, as that a most sad reproach lies upon us for these abominations vented & not suppressed among us: and it is impossible for you to have the honour from God, of being called the repairers of the breach, if this be not done. Certainly the light of nature teaches all to punish for blasphemies against God, as well as for treasons against an earthly King, and the Scripture expressly commands to put such to death, as also all Seducers to Idolatry, & the suitableness of these laws, to the law and light of nature, shows they cannot be tipycall, or merely Indiciall laws, considering how necessary they are both for the honour of God, and for the safety of others souls, (what ever may become of the offenders themselves) for shall the murdering of men's bodies, or the stealing of their good. be capital, and shall not the stealing away or murdering of souls be so much rather? neither is this sevarity unfitting the times of the new Testament, when Zachary prophesying of the fountain opened unto the house of David, which is the blood of Christ expressly saith, that even parents should 〈◊〉 to death a false Prophet, chap. 13. besides other insinuations even in the new Testament itself, concerning the the Magistrates duty to draw the sword against evil doers: neither is the plea of conscience any thing in this matter, as well because no man's conscience can be known in these things, as also for that men's consciences are not meddled with, but their outward evil deeds, for which if any pretend conscience, the Magistrates must show their consciences in suppressing such mischiefs: Go on therefore in the prosecution of this, in zeal to God and his people's good: only let not any evade by varying the phrase, it having ever been the practice of heretics to attempt to conceal their errors, by denying those expressions that were commonly received in the Church, under pretence of their not being found expressly in Scripture, although apparently they carried no other sense then that which the Scripture did evidently hold forth, & therefore were taken up by the Church to be characteristical notes who they were that held the Orthodox truth, and who rejected it.  
5. Moreover towards the church's restauration, 
Stop and prevent divisions.  another thing is, to cause contentions to cease, and prevent any further divisions among the bvilders, among brethren, this is a necessary work, else the building will be like to fall again soon, whatever hands be used in the raising of it; and it is a notable work, who ever God shall make able to accomplish it, they will be called, to their very great honour, the repairers of the breach, according to the language of the text. Do therefore I beseech you what you can in this also: Some think a toleration is the way, if it were so, God forbidden but we should all plead for it, and it must be only those that neither love God nor men that would be against it. I shall speak my sense and my heart freely and fully in it, and that which I have been able to attain by my most serious thoughts these many years: As I take it for granted that our brethren and we agree, that All persons and things are not to be tolerated, nor so much as connived at; so I for my part profess, that I believe some things and persons ought to be borne with, and that I do subscribe with my soul (and desire to make it appear practically that I do so) unto that of James 3 17, 18. But the wisdom that is from above, is first pure, then peaceable, gentle, and easy to be entreated, full of mercy and good fruits, without partiality and hypocrisy: And the fruit of righteousness is sown in peace, of them that make peace; But first pure: So that all the question about forbearance is, Who, What, and How. Concerning which I have only two things to say, first, let us resolve formally and clearly, who must not, and settle that second; for the residue, set those that desire to be borne with, but show us how their desires may be granted them without the hazard of truth and peace, the Christian peace of Congregations and Families, and how any government can be maintained in our Churches, if any gap be left in our Walls, or our Doors or Gates be left open for their sakes, without a manifest danger of letting out the household unfittingly, or letting in robbers and evil minded persons dangerously; if this I say can be showed, let all mankind reproach us as enemies to peace, if we consent not to them.  
6. Finally, 
Take care of Families.  Look to the foundations, not only of things, but persons, and that in three particulars: First, Families. 2. Schools. 3. Universities. In Families, by making strict Laws for the prevention of ungodly Marriages; these, as to this consideration, are specially of two sorts; first Clandestine marriages without or against the consent of Parents; about which above all other things, I stand amazed that nothing is done, since each one of you that hath any Children unmarried, is in perpetual danger of it. The other is Incestuous marriages, an abomination, which even the Prelates would not endure, and I beseech you let not any wickedness be lawful, or unpunished now, which was not then.  
2. For Schools; 
Schools.  There is a great deal to be done for their reformation both having fit persons set over them, and fitting orders settled in them, that they may train up youth in piety, as well as in learning, and teach them the knowledge and fear of God as well as languages, which is extremely wanting every where, specially in pub like Schools. Yet without this there will be a generation that will soon grow up and undermine all your building, what ever it be that you set up, for profaneness will generally be bred in the bone, and then (as our proverb is) it will hardly dui of the flesh as long as they live.  
3. For the Universities; 
Universities.  though there is a happy beginning in the one, and a hopeful expectation of the other, yet there is much to be done. But I beseech you consider, whether in this scarcity of Ministers that we groan under, there be not much time lost; things being but weak (when they are at the best) by reason of some Statutes which are deficient, and others that are great burdens and hindrances. I will not presume to prescribe the manner, but I hearty pray to God, and beg of you, that somewhat may be done speedily toward it, which will not more become your prudence and care, then prove your glory. I will instance in no more particulars of duty at this time, but only desire of you, that according to the wisdom that is given you, you will consider from time to time what is further to be done according to the Text and for the Churches good.  
And now spare me, I beseech you, a few minutes longer, Use 3 to add a word of Consolation, and I have done; 
Consolation.  the Text is full for it and you have need of it as well as of any exhortation whatsoever; and upon the terms forementioned you shall be sure not to fail of it. First, God will still employ you, and honour you in the restauration and building of his Church, and of the Nation also. It was an excellent encouragement that God afforded Zerubbabel, when he set the second time upon the building of the Temple, Zach. 4.9. The hands of Zerubbabel have laid the foundation of this house, his hands shall also finish it, and thou shalt know that the Lord of hosts hath sent me unto you. God hath made you the instrument of laying the foundation of his Church's reformation the second time, and if you go on in it, your hands shall finish it; what ever difficulties there appear in it, they shall not hinder; there were such in Zerubbabels' time, but to them speaks the same Prophet in the same chapter, verse 7, Who art thou oh great mountain? before zerubbabel thou shalt become a plain, etc. All the great mountains of obstructions shall become plains before you; God hath raised you up, to finish what former generations left undone; and if your hearts be set upon his work, I shall be bold to say, God hath spoken to build by you, and it shall be done; If the King's concurrence be necessary (as at least, it would be greatly comfortable and helpful to the work) it shall not be wanting: God hath his heart in his hand, as well as Cyrus his heart, whom he commanded to build the Temple, Esa. 44. and 45. And accordingly Cyrus put it into his Proclamation, 2 Chron. 36. and Ez. 1. That the Lord God of heaven had commanded him to build his house in jerusalem. God turned the heart of Manasses, though he had been an Idolater, an Enemy; he proves a reformer, as is related in 2 Chron. 33. There is no cause to distrust God then, who hath all hearts in his hand, & specially speaks it of Kings, (as you know Pro. 21.1.) and he hath great mercies in store for those that will be faithful unto him, and will reward and honour their faithfulness even in this life.  
2. For a Ministry: there is the greatest likelihood that may be (spiritual I mean) that there shall be found no want within a while, but that God will pour out his spirit abundantly upon his church, and provide you ministers enough more speedily than any worldly heart would imagine. Christ hath received gifts enough for all his church, his store is not spent, nor will ever be while the sun lasts: in him dwells the fullness of the Godhead. Consider the expression, Psal. 68.11. The Lord gave his word great was the company of them that published it. Do but then implore God to give out his ward, and there shall be found a great company of those that will be fit to publish it, there are already more fit for that office, and employment than we are ware of; and if you pray to the Lord of the harvest according to Christ's charge forementioned, he will send them forth, the word is, thrust them forth, even out of their corners where yet they lie hid, and put them on, notwithstanding the disincouragements that yet keep them from adventuring upon it, and raise up others where we expect them not; do but you your duties, and God can and will make them do theirs, in all humility and diligence, according to his promise, Jer. 3.15. I will give you pastors after mine heart, which shall feed you with knowledge and understanding; and according to the gracious answer that God makes to his people's prayers, Psal. 132. David in his own and in the people's name prays, verse 9 Let thy Priests be clothed with righteousness, and let thy Saint's shout for joy. And God promises, verse 16. I will  her Priests with salvation, and her Saints shall shout aloud for joy. God will make them blessings, and such whom his people shall greatly rejoice in. They desired those that were faithful, that they might be clothed with righteousness, and God promises that they shall be means of salvation to them; and instead of the people's complaining of their pride, or covetousness, or the like, they that are Gods Saints shall exceedingly rejoice in their faithfulness, and withal forget not what is spoken of that time, that then the poor shall be satisfied with bread, and the horn of David shall also bud; the Commonwealth shall prosper, and flourish as well as the Church.  
3. God will suppress the spirit of blasphemy and heresy, that is broken out of hell, and turn it back from whence it came, and make it to vanish before his servants, as Satan fell from heaven like lightning before the seaventy disciples; 
Luk. 10.18.  and as the Apostle speaks of Janes and Jambres, 2 Tim 3. Who resisted Moses, but yet were foiled before him, so also he speaks of the false teachers and seducing spirits of the latter days, verse 8, 9 their folly shall be made manifest unto all men, as theirs also was, and they shall proceed no further; that is, to do mischief to the Church of God, though for their own particulars they grow worse and worse, (as long as they are suffered,) endeavouring still to deceive, and being more and more deceived, verse 1.3. Christ also gives a like encouraging promise to the Angel of the Church of Philadelphia, Rev. 3.9. Behold I will make them of the Synagogue of Satan, which say they are Jews and are not, but do lie; behold I will make them to come and worship before thy feet, and to know that I have loved thee. God hath broken the Popish and superstitious party wonderfully, that they are not any more manifestly a molestation unto you or to his people; that they do not, nor dare not, lift up their heads to oppose the reformation: why should any then be afraid of these who have far less pretence or colour for what they hold, and certainly far less number or strength? It cannot be that any open error should stand before a reforming Parliament, and a religious, powerful, painful, and faithful Ministry, joined in opposition of them. I profess though now the blasphemies, and damnable heresies, and other pernicious errors that are among us, be among the greatest of my griefs, yet are they among the least of my fears, if once I may but see both swords but shaken against them, the sword of the Magistrate, and the sword of the Word.  
4. God will also reconcile the differences that are among his people by ways that we cannot as yet think of; it is not too hard for him, though it be hitherto too hard for us to contrive and effect. There is but one truth in the things wherein we differ, and God can show that truth to those that now mistake, and discover the right way to those that are now in error, and then we shall be agreed; or he can so compose the spirits of those that differ, that where he doth not vouchsafe to manifest the truth unto all, yet they shall see a way how to hear one with another without mischief, and be of one heart, when they cannot be of one mind. No man can doubt but God can do this, his people pray for it; he hath bidden them, Psal. 132. Oh pray for the peace of jerusalem, and that shall not be in vain; Christ himself prayed for it, when he was upon earth. John 17.11. that all those that were his might be one: and he prays so still, and that must not be in vain: God himself hath more than once promised it, Ezek. 11.19. Jer. 32.39. I will give them one heart, and one way, and that cannot be vain.  
6. God will give you the honour to be called the repairers of the breach, and the restorers of paths to dwell in: and under God it shall be ascribed unto you, that you were the men that did build the old waste places, and that you were they that raised up the foundations of former generations. It shall be said of you, as Job speaks of himself, Chap. 29. verse 11 12, When the ear heard me, than it blessed me: and when the eye saw me, it gave witness to me: because I delivered the poor that cried, and the fatherless, and him that had none to help him. And verse 13. The blessing of him that was ready to perish came upon me. Certainly God will do it for those that faithfully and humbly seek him, and do justly, and love mercy, and labour to build his Church, and repair the breaches of his people. First, if you have any special zeal for God, as he observes it, so shall men take notice of it, as you heard it was, Neh. 3. such a one repaired earnestly, verse 20. Secondly, If you do, any of you, more than others expect from you, or then it may be thought comes to your share, God will have that also observed, as it was there also, that such a one repaired another piece, verse 21. Thirdly, If others be in fault that the reformation is not advanced so forwardly as you desire, God will own your faithfulness as he did Asa's, when the high places were not taken away: noverthelesse, (saith the text, 2 Chron. 15.17.) The heart of Asa was perfect all his days; and the blame shall be laid on them who are in fault, as 2 Chron 20.32, 33. Where first jehoshaphat is commended that he did that which was right in the sight of the Lord, and then it is added howbeit the high places were not taken away, for the people (mark it, the people) had not yet prepared their hearts unto the God of their fathers. Fourthly, If others join with you even cordially and affectionately, this shall not take away from your praise, the people did zealously act in the reformation, 2 Chron 30.1. yet Hezekiah lost not the honour of it, he is said to have done it, 2 Kings. 18.2, 3 and 2 Chron 31. v. the last, in both which places his integrity is excellently set forth. Fifthly, If you do any thing in this work for the souls of people against their wil●, and so do them good whether they will or not, you shall have the praise of it alone as Josiah had, of whom it is remarkably expressed that he did thus and thus; and they broke down the altar of Baal in his presence, and such and such high places did the King defile, & he went a Progress throughout the land as far as bethel to see every thing done himself, 2 Kings. 23. and 2 Chron. 24. and 35. How exact is God in taking notice, and setting down upon record what every one did, and what help and hindrance they had; all which is written for your learning, and encouragement, and honour, and you shall be honoured while you live, so shall you be also honoured when you die: and so was it with them that had been instruments of public good. Ichojadah when he died, was buried among the Kings. 2 Chron. 24. because he had done good in Israel, both towards God, and towards his house. And Hezekiah when he died, was buried in the chiefest of all the sepulchres of the sons of David, and all Judah did him honour at his death. 2 Chron. 32 ult. And for Josiah there was a marvellous lamentation made, such as the like had not been before, 2 Chron. 35. 24, 25. Also in the close of either of their stories, there is this most remarkable expression, (his goodness) the rest of the acts of Hezekiah and his goodness. 2 Chron. 32.32. And the rest of the acts of Josiah, and his goodness, 2 Chron. 35.26. And most singular high commendations are given to either of them, as being without compare: to Hezekiah for his zeal for God, from the very beginning of his reign to the last reforming, even during the life of his father, having power put into his hands, as appears, comparing 2 Kings. 16. and 18. with 2 Chron. 29. there was none like him; and to josiah for his being a convert, 2 Kings. 23.25. compared with 2 Chron. 4. He began to look after God in the eight year of his reign; but, after he was once turned to God, there was none like him for a most complete reformer. These I say are patterns for you to encourage yourselves withal, and to let you know what honour he will put upon you living and dying, and dead, and to eternity, according as you formerly heard that general promise of honouring those that honour him. 1 Sam. 2.30.  
And now can all this choose but encourage you to set about God's work with all zeal, diligence, and sincerity. And may I not say to you, into whose hands he will put the power for the building of his house, as the Prophet spoke to Zerubbabel, Hag. 2.4. Be strong O you Governors, and so to the rest that hear me this day in all your several relations: Be strong O you Ministers, and be strong O ye people of the Land, and work, for I am with you faith the Lord of Hosts: and remember how this was admirably fulfilled, Ezra 5. & 6. Complaint was made against them unto Darius an heathen Prince, that they builded the Temple upon pretence of a Commission from Cyrus his predecessor, and he was so far from hindering them, or forbidding them, as he commands all his Officers, and Lieutenants to afford them all assistance, and even maintenance out of his Revenue, and that he should be proceeded against with all severity that should offer to hinder them, Ezra 6.7, 11. And which of all other things was the most remarkable in a heathen Prince, and which could not but be a marvellous encouragement to the people of God, he pronounces a most dreadful curse even against all, Kings or People, that should offer to alter, or to destroy that house of God, v. 12. Cannot God now, think you, overrule any heart (even a Kings) & make him to promote that work, which every one thought he would have hindered? So afterward, how did God work upon the heart of Artaxerxes? Ezra 7. and Nehem. 9 to grant Commissions to Ezra and Nehemiah for the further promoting of the welfare of the Church of God? Also how suddenly was the grievous evil of ungodly marriages reform by Ezra's zeal, and the concurrence of the people with him, even though there were chief men that had their hands in the transgression? Ezra 9 & 10. and with what speed the building of the wall went on in Nehemiahs' time, (Nehem, chap. 3, 4.5, 6.) notwithstanding all attempts of enemies, the people's hearts fainting, some chief ones treachery and confederacy with the enemies, (Nobles and Priests making affinity with them) and withal a grievous oppression by Usury obstructing the work (which yet was suddenly reform, Chap. 5.) and in a very short space, in 56 days the walls of that mighty City were all made up, to the great terror and amazement of the enemies, who were forced to see, that the work was wrought of God: and afterward, how strongly and successfully did he reform the profanation of the Sabbath? though sundry of the Nobles of Judah were in fault, and strangers also of the neighbour Nations helped forward the evil: and the mischief of ungodly marriages broke out again, but he quelled all by his wisdom and zeal, and scared the strangers away. Chap. 13. And is there now any cause why you should despair of any assistance that you have need of in God's work in your hands, or, that the greatness or quality of any offenders, the fainting spirits of the people to bear the burdens, that yet they must bear awhile longer, the treachery of any among us, or the malice, or cunning, or power of any adversaries should yet discourage you, or weaken your hands? Forget not how he dares put God in mind of his fidelity in all, and though craving pardon, and that GOD would spare him according to the greatness of his mercy, yet expecting acceptance in all that he had done for God, and that GOD would remember him for good, and with this he closes his book: Accordingly let me leave this upon your hearts, that never any people found God wanting unto them who were not wanting to themselves in a remarkable manner.  
The first time that God called me (by your Vote) to speak to you in his name, I was bold to tell you, that I desired no other safety, than what God would grant you in a way of uprightness: and though within a few days after, God brought you into great straits, the greatest that ever you were in since the beginning of the war, yet hath it appeared abundantly, that my confidence was not vain: I now say the like (and more) that I desire no greater happiness, or Honour in this world, than God will put upon you, if you shall believe what I have preached unto you this day, and shall act accordingly: And then, as you shall not need any thing more for earth, so shall you not want either felicity, or glory in heaven. See what God faith to his people Jer. 33.9. And it shall be to me a name of joy, a praise, and an honour before all the Nations of the earth, which shall hear all the good that I do unto them: and they shall fear and tremble for all the goodness, and for all the prosperity that I procure unto it. And accordingly strengthen yourselves against all enemies, that you may be apt to fear from foreign Countries, or Malignants that you may suspect among ourselves. All those that now reproach you secretly (and often but too openly) shall then have their mouths stopped with shame, and wonder, and fear. And as for the faithful people of God among us, unto whom you have done justice, and extended mercy, who have been rescued, protected and relieved by you, their children educated, and especially their souls built up by your pious care, how will they bless you daily, according to the language of Psal. 20. ver. 1, 2, 3, 4. Changing but the number: The Lord hear thee in the day of trouble, the name of the God of Jacob defend thee, send thee help from the Sanctuary, and strengthen thee out of Zion. Remember all thy offerings, and accept thy  sacrifice: Grant thee according to thine own heart, and fulfil all thy council. And even strangers shall bless you, as the Queen of Shebah did Solomon, 1 Kings 9 and pronounced those blessed that were under him, and near about him; and when any of you shall pass by, they will be ready to say, There goes one of them that did me justice when I was oppressed, that helped to prefer, and promote my Petition when I was in distress; but for him I and my children might have starved, I and my children might have perished for want of spiritual food, the Lord bless them, the blessing of God light upon them where ever they go, and what ever they take in hand Oh what an honour, what a happiness will this be to all of you, and to every particular man that is faithful among you, when God shall fulfil that promise, Esa. 62.3. To make you a Crown of glory, and a Diadem of beauty in the hand of the Lord, precious in his sight, and honourable even to all generations; So that all men shall acknowledge, that there is no Nation so near unto God, nor unto whom he hath vouchsafed to be so near, as this Nation of ours, since he raised You up to do his great work among us.  
Shall I say, your Line shall be extended even to build Ireland also? I am confident it shall upon the same conditions, that having gone on faithfully here, you carry along in all your attempts for that wasted and desolate Country, the same zeal, and affection to build God's house there also. But I end all with that wish or prayer of the Apostle, 2 Thess. 2. and the two last verses, begging that the uttermost of the blessing there mentioned may be your portion in the fullest latitude. Now our Lord Jesus Christ himself, and God even our Father, which hath loved us, and hath given us everlasting consolation, and good hope through grace, comfort your hearts, and establish you in every good word and work.  
FINIS.