ZIONS' DELIVERANCE AND HER FRIENDS DUTY: OR The Grounds of Expecting, and Means of Procuring Jerusalem's Restauration.  
IN A SERMON PREACHED AT A PUBLIC FAST, Before the Honourable House of COMMONS.  
By WILLIAM SEDGWICKE, Minister of FARNHAM in ESSEX.  
LONDON, Printed for John Bellamy, & Ralph Smith, at the three Golden Lions in Cornhill. 1642.   

To the Honourable the House of COMMONS, now Assembled in PARLIAMENT.  
THE day of jacob's trouble yet continues: Yea, grows more gloomy and dark; clouds of dangers increase, therefore your faith needs all the props, that prayer or Preaching, Pulpit or Press can afford. If God by this Sermon d●d any whit kindle your Zeal, I wish you had leisure to read it; it may add a mite more to our treasury, Your faithfulness and constancy. In this Wilderness your Souls should be fed every day with a portion of spiritual Manna, That you may be strengthened with all might according to his glorious power; 
Colos. 1.11.  And God may be your arm every morning. What is good, 
Isa. 33.2.  let it dwell with you, and by it you in God: No place so fit for you in these great affairs, and hard difficulties, as the secret of the most High. You have been happy in conceiving just and good proposals, be strong and faithful in maintaining and producing of them: and be not overborne: Christ died under the sentence of a Judge that would have went right if the times had not been bad, that knew how to propose, but not to prosecute justice; and so left but this to posterity, He would have been just, but was not. That deserves not the name of a single virtue, that will not endure multiplicity of trials. I know your dangers are great, 
Psal. 119.109.110.  and your condition as david's, My Soul is continually in my hand; they have laid a snare for me; Yet erred not I from thy precepts. Your lives are in your hands; and they are precious, A Diadem in the hand of God: But they are indeed the least of those jewels that you are entrusted with. There is in your hands Gods honour, the Kingdom of Christ, Churches, Nations, which you must defend and maintain, if you would have God defend You. You are yet possessed of a richer Jewel than life, innocency and integrity; Let nothing purchase it of You, let no power wrest it from You: Nec Caesar, 
job 27.5.  nec Populus. Resolve with Job, I will not leave mine innocency till I die. You are the only hopeful means of our deliverance under heaven, an instrument in the hand of God, in the eye of faith, in the womb of Prayer, and in the affections of God's People: my only advice that I shall be bold to present unto you, is, That You be Faithful to the death, and God will Crown your labours with a happy success here, and You with a Crown of life eternally. Thus advises, prays, and believes  
he, that if he could be less himself, would be more Gods, the Churches, and Your Servant, WILLIAM SEDGWICKE.   

A Sermon Preached at a Fast before the Honourable House of COMMONS.  ISAIAH 62.7. And give him no rest, till he establish, and till he make jerusalem a praise in the earth. 
THE Prophet in the two former Chapters, foretells the happiness, and prosperity of the Church: 
(a) chap. 60.1.2.  Glorious light: 
(b) ver. 4, 5, 6.  Seas, floods, droves of Converts, and those not small, but great ones; 
(c) ver. 3.5.  The force of the Gentiles, Kings shall come to her light: Holiness 
(d) ver. 21.  universal, and glorious; 
(e) chap. 61.10.  robes of righteousness, together with peace, victory over enemies, joy, riches, as you may see at large in those two Chapters: So clear was his faith, and so strong his desires after these mercies for Zion, that he resolves upon the means of obtaining them, in the first verse of this Chapter: For Zions' sake I will not hold my peace, etc. Never cease Preaching, Praying, never rest Until the righteousness thereof go forth as brightness; and the salvation thereof as a lamp that burneth: The more he did force Zion, the more God let him see what he intended to do for her. In the 2, 3, & 4. verses, his expressions are higher; A Crown of glory in the hand of the Lord, and a royal Diadem in the hand of thy God, Hephzibah, Beulah, etc. In the 6. verse the Prophet produces the means to effect this great work, by way of a promise: And to render it the more certain, he utters it in the person of God, I; and in the preterperfect tense, I have; Set Watchmen, Princes, and Governors, as well as Prophets and Teachers, it is interpreted of both; Upon thy walls, O Jerusalem, in authority and public place; Which shall never hold their peace; consult, labour, pray, use all means; Night nor Day, constantly, in good and bad times. And when this should be, the Prophet calls in the help of All that make mention of the Lord, all that have any interest in God, or that make any profession of his ways; that they should not keep silence, should join hearts and hands, do what they could in their places; and Give him no rest, till he establish, and make Jerusalem a praise in the earth. I shall open the words first.  
Give him no rest, seek him constantly, importunately, endeavour it earnestly: You may read, silence, or rest.  
First, 
Isa. 64.12. Hab. 1.13.  Silence, Gods not answering our prayers, is in Scripture called silence, as his answering and delivering is termed pleading, or speaking; 
jer. 50.34. Ps. 74.23.  and it notes to us:  
First, the easiness of delivering the Church by God's mighty hand; he can as easily help, as we can speak.  
Secondly, the Justice of God in delivering his people; it is as pleading, showing the right discovering the truth.  
Thirdly, the natural and constant effect of Prayer; we speak to God by Prayer, he answers by saving us: our language to him is Prayer, his language to us, is Salvation.  
2. But our translation reads it rest; Give him no rest: There is no passion in God properly, neither rest nor motion; but the Scripture holds forth God to us in these tropical expressions for our understanding. When God doth not presently save his people, he is said to forget, 
vers. 6. Ps. 44.23.  and then his people are termed his remembrancers: sometimes he is said to sleep, and then his people awaken him: Sometimes to be slow, or delay, and then we must quicken him, make no tarrying: 
Ps. 40.17.  Sometimes God seems to lose his mercy, and then his people must find it for him, 
Isa. 63.15.  Where is thy zeal, and thy strength, and the sounding of thy bowels? And here he seems to rest till he be disquieted by our prayers; as if he were passive to our prayers; as if he could not but help when we seek. The reason of this expression is to show,  
First, the necessity of prayer. God will give, But for all these things I will be sought unto: God will come, but he will have his people's prayers lead him into the field, 
Dan. 10.12.  I came for thy Word.  
Secondly, to stir us up to importunity and constancy, that although God seem to deny, to be unwilling to help, yet we should follow him close, Give him no rest.  
Thirdly, to show the certain power and effect of prayer; it is as certain, as if God could notwithstand its force: God says to Moses, Let me alone, Exod. 32.10.  
Fourthly, to honour this ordinance of Prayer; when God would give us a mercy, he gives it into the hand of prayer, and prayer shall seem to do that which he intends.  
Fifthly, it notes the infallibility of the Church's deliverance; as God cannot always rest, so his Church shall not always suffer: God must arise, and then his enemies must be scattered. Psal. 68.1.  
Till he establish, till he make firm. The Prophet supposes the work might meet with dangers and oppositions; the foundations might be laid, and suffer many shake before it could be established, therefore he exhorts them to constancy till the work were established.  
And until Jerusalem.  
Some interpret Jerusalem literally. And of those, some look upon the promise fulfilled, viz. by Christ's coming in the flesh; Jerusalem was then a praise in the earth, when our Saviour, the Lord of all, 
Isa. 61.2.3.  was in it. And it cannot be denied but it was in some part fulfilled then: for Christ applying part of this Prophecy to himself in his own times, says, Luke 4.21. This day is this Scripture fulfilled in your ears. And so in part it was. But the chief and main of this, and the rest is yet to come, as we shall see anon. Others understand it according to the letter, but as to come, and so expect the calling of the Jews to a happy estate in their own Country, that they shall again inhabit Jerusalem: but this is subject to controversy, and therefore we will wave it; and take it in a second sense, mystically, Jerusalem for the Church; and this is most general, and warranted by Scripture; in which it is very common to call the Church of the Gentiles Jerusalem and Zion. 
Gal. 4. Heb. 12.   
A praise in the earth.  
The Church is so; First, when the deliverance of the Church is eminent and notable, such as All the ends of the earth do see her salvation. 
Ps. 98.3.   
Secondly, when the Church derives her light to the world, and when the Law, 
Ps. 110.2.  the red of strength goes out of Zion.  
Thirdly, and most fully, when through outward prosperity, and inward spiritual purity, Jerusalem should be the beauty of the earth, or deserve the praise of the earth; have an eminency of prosperity above all the world.  
The general parts are two:  
First, mercies to be obtained; And they are of two sorts: First, Establishing mercies, till he establish. Secondly, Perfecting mercies, make Jerusalem the praise of the earth.  
Secondly, the means to obtain these mercies; Give him no rest.  
We will not trouble you with any subdivision, but cast our discourse into these three points.  
First, the Church in the beginnings of her deliverance is subject to dangerous shake, till he establish.  
Secondly, the Church of right is, and in time shall be a praise in the earth.  
Thirdly, every one that makes mention of the Lord, must give him no rest, till this be accomplished.  
We shall handle the first briefly, and by way of Preface; the second, as the main point; and the third, as the application of the second.  
The Church in the beginnings of her deliverance, is subject to dangerous shake. The Prophet layeth forth the Church to us in such a condition in this place: Here was something done, walls built, and watchmen upon them, Governors, and Prophets, labouring their utmost, night and day, in Counselling, Preaching, Praying, but all they did was in danger, enemies ready to surprise them and their work, they could take no rest night nor day; what they had was imperfect, and that little ready to be lost, so is it often with the Church, it rises through many enemies, and mighty oppositions, and her beginnings of deliverance, many times seem worse than her lowest sufferings. Such was Israel's deliverance from Egypt: it was long in, and difficult while they were in Egypt: Nothing but stratagems, plots, taxations, to weaken and ruin them: after Moses appeared, their burdens were increased; after leave to departed, many changes and uncertainties: sometimes Pharaoh will let them go, sometimes not. The last design upon them worst of all, Pharaoh raised Arms against them. After that great deliverance through the redsea; they were forty years in the Wilderness, beset with many wants; they want bread, and they want water, and which was worst, they wanted faith, and patience; they murmur, and are weary of their deliverance, Let us go bacl to Egypt: And of their Deliverer, We know not what is become of this Moses: and weary of God himself, Let us make us new gods. They were beset with enemies on all sides, Amalek, Moab, Og, fight enemies, plotting enemies, conjuring enemies; and sometimes their sins made God their enemy, he fought against them with fiery serpents, Plagues. Israel's deliverance from Babylon, was as full of opposition. Syrus makes Proclamation for the re-building the Temple, Ezra 1. the work is taken in hand, an Altar set up, the foundations laid, offerings frequented, Workmen prepared: some adversaries that offered their help being refused, seduce the King by their evil counsel; and then the Reformation is counted Rebellion, they are commanded to cease, and the work rests till the second of Darius. Ezra 4. ult. In Nehemiahs' time, what threatening, Plotting, and scoffing was practised by Sand-ballet, and Tobiah? some of the Nobles were wrought off from the work, and proved treacherous. Nehemiah 6.11. and yet God carried on the work through many difficulties. When Christ came with salvation into the world, all Jerusalem was troubled, and He●od their King, Matth. 2.3. a desperate wickedness was presently practised; Herod, that he might kill Christ, commands that all the male children should be killed: and so their condition was worse than before; they lost both their King and their children. When he appeared in his Ministry, what new Doctrine was Preached? Never man taught as he taught. What miracles were wrought? the whole City receive and embrace their Saviour, crying Hosanna, with such Joy and cheerfulness, as if Heaven would presently come to the earth: but quickly after, the people seduced by the Scribes and Pharisees, cries as bitterly, Crucify him, Crucify him: He is betrayed, accused, condemned, crucified, and buried; all steps to our deliverance.  
The reasons of this point are briefly these.  
First, God hath no more than he gets by conquest, and that out of the hands of many mighty, and malignant enemies, which never give up power to Christ, but with much striving.  
Secondly, God suffers difficulties to come in the way, to manifest his own power, that he is able to carry on his work through the strongest opposition.  
Thirdly, God doth it to fit us for mercies: what we gain with difficulty we highly prise, and what we easily obtain, we soon despise. As God fits us for mercies, so the mercies for us; things of greatest excellency are longest under the hammer and file; the choicest blessings must pass through the fire of affliction.  
Fourthly, God suffers it for the trial of his people. When the Church prospers, she shall have many followers more than true friends: therefore God sends a Sword to pierce, that the thoughts of many hearts may be discovered, as Simeon prophecies, Luk. 2.35. Therefore are the trial's God brought upon Israel in the Wilderness, called provings, I have proved thee at the waters of Meriba, Psalm. 81.7. In great undertake God doth as he did by gideon's Army: there was thirty thousand armed against Midian, Judges 7. God discharged as many as were fearful; twenty two thousand upon 2. thoughts were wiser than to venture themselves against such an enemy, and departed, and yet the people are too many, God hath an other discovering device in the 5. and 6. verses, they that lay down or bowed themselves to drink, men of low spirits given to satisfy their bellies; or as some conjecture, they that had used to bow to Baal, and had not forgot their superstition, but bowed to drink, God would have none of them; only three hundred active men, that leapt their water, they were fit for the service. So God many times suffers the tree of the Church to be shaken, that rotten fruit may drop off. To build Jerusalem is an honourable service, only choice spirits shall have the dignity to have their hands in it.  
To apply this a little, Use. 1 Let not the present troubles seem strange to you. We could not expect to find the Dragon asleep, and so steal away the golden fleece of Reformation: neither could we imagine that so many cages of unclean Birds, such beds of Snakes, such nests of Wasps, should suffer the Refiners fire with patience and quietness; or that such heaps of idle and superstitious Ministers, such swarms and hives of Papists, such dunghills of profaneness, such mighty Nimrods' and devouring oppressors, should suffer themselves to be dispossessed without resistance and opposition. It is with us as it was with the man's son, Mark. 9.26. When our Saviour came to cast out the dumb and deaf spirit, The Devil rend him sore, and laid him as dead, till Jesus took him by the hand: So is it with us, there have been some attempts to cast out the dumb and deaf spirit of this Kingdom; but now Christ comes to do it indeed, he raves, and tears, and foams, and blasphemes, shakes the very pillars of the Kingdom, cracks the foundation of Government, and threatens confusion to the whole; but we hope by the help of Christ's hands, the issue will be good. God seldom doth great things without great commotions. Paul and Silas were delivered, but there was an Earthquake, Act. 16.26. When the two witnesses were raised, the two Testaments set up to guide men's lives, and to govern the Church (as some;) or the faithful Preachers of the Word restored to their office, and liberty (as others;) there was an Earthquake, Revel. 11.13. When Antichrist falls, another Earthquake, Revel. 16.18. and therefore though we grieve to see it, we could not expect our Reformation without earthquakes, Church-quakes, and Kingdome-quakes.  
Let it stir you up, as to expect, Use. 2 so to prepare for difficulties: Let opposition double, and not weaken your resolutions. Noble and generous dispositions are confirmed and exasperated by oppositions. Take heed of forsaking a good cause for bad enemies: that is apparent, your cause the best, your enemies the worst, which is sufficient encouragement. It were madness to leap out of the ship, because the winds blow; or to forsake the Church, because of some dangers: while you stand, the devil and wicked men are your enemies, if you turn, God and the prayers of his people will be upon the back of you. If Heaven and Earth should make war, there would be no corner of the world so safe, as on Gods, and the Church's side. In the midst of dangers look upon fear with Nehemiahs' eyes, 
Nehe. 6.13.  as a reproachful sin; we may encourage you, as Caesar did his fearful shipmaster in a storm, Fear not, thou carriest Caesar and all his fortunes: So say I to you, Fear not, you carry Christ, his Ordinances, his People, and their liberties. David incourages himself upon the same ground, Psalm 46. I will not fear though the earth be removed, and though the mountains be carried into the midst of the Sea, though the waters thereof roar and be troubled, though the mountains shake with the swelling thereof. His comfort was verse 5. God is in the midst of her, she shall not be moved. Therefore, if storms arise, do not lessen your courage, but double your skill and diligence. The Ark, though tossed a while, will at last find a mount Ararat to rest upon. The Church's deliverance was never the further for Christ's sufferings, but the nearer. When the Egyptian bondage grew heavy, Moses was borne in that time, Act. 7.20. When God smote Jacob that he halted, he quickly blessed him: the more heavy and violent the affliction be, the more sudden the deliverance; therefore hold up your spirits, He that faints in the day of adversity, his strength is but small. Amalek fights, Moses prays; the wicked rage, the godly believe; the devil's storm, but Christ holds the stern. Let the malicious Designs of your enemies stir you up to steadfastness, and unity. Take the Apostles counsel, Philip. 1.27, 28. Stand fast in one spirit, with one mind, striving together for the faith of the Gospel; and in nothing terrified by your adversaries, which is to them an evident token of perdition, but to you of Salvation, and that of God. Would you give us an evident sign of our approaching deliverance, it would be as an Oracle of God; your undaunted steadfastness. Nothing can more comfort the good, and discomfort the evil, than this; and the more you are opposed, the more unite: Give me leave to present our requests unto you in the Apostles following words, Phil. 2.1, 2, 3. If there be any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies, fulfil our Joy, that ye be like minded, having the same love. being of one accord, of one mind; Let nothing be done through strife, or vainglory. Nothing can be more acceptable to us, than your unanimity; nothing more grievous than the thoughts of division. And while opposition hath this effect, to confirm and unite you; it will be, (as it hath been) to your and our advantage. Nothing is more clear and manifest, that it is with you, as it was with the Apostle, Philip. 1.12. The things which happened unto me, have fall'n out rather to the furtherance of the Gospel: So what ever hath been done against you, hath been to the shame of the practisers: So believe, they can plot nothing but their own mischief; No weapon form against Zion shall prosper. God hitherto hath, and we hope still will make that your portion that was a part of joseph's blessing, Gen. 49.23, 24. The Archers have sorely grieved you, and shot at you, and hated you: but your bow hath yet abode in strength, and the arms of your hands were made strong, by the hands of the mighty God of Jacob: from thence is the shepherd, the stone of Israel.  
Our second point is, the Church of right is, and in time shall be a praise in the earth. The Church is called Psal. 48.1, 2. The City of God, the place of God's residence; the Mountain of Holiness, Beautiful for situation, the joy of the whole Earth. And in Psal. 50.2. She is termed the perfection of beauty; a high expression, and intended to the Church under the Gospel, for in that Psalm, God rejects Jewish worship. So great shall be the happiness of the Church, that it is called Heaven, and the Saints in the Church are said to dwell in Heaven, Rev. 13.6. For the opening and proving of the point, we shall,  
First, Show what this glory is, and wherein it consists.  
Secondly, Prove that this of right belongs to the Church.  
Thirdly, That this happiness is yet to come.  
Fourthly, That upon probable conjecture, we may hope that it is now a coming.  
First, For the opening of the first, What this praise or beauty is. It is not that whorish paint, nor carnal pomp, nor that stately Tyranny, which adorns the man of sin. You may see great preparations of this in the two former Chapters, but the consummation is expressed in the beginning of this Chapter.  
This praise or beauty, is expressed generally in Chap. 60. ver. 1.19. The glory of the Lord is risen upon thee, it is something that is divine. God is the excellency of Jacob, Amos 8.7. God confers upon the Church spiritual blessings, such as are heavenly and Divine in their Nature; and he confers temporal blessings upon his Church; yet so as they have upon them the impress of a Divine and Almighty hand.  
The particulars of a Church's beauty and glory, are,  
First, Clear and shining light, Chap. 60. verse 1, 2.19. God hath promised a large increase of light, The light of the Moon shall be as the light of the Sun, and the light of the Sun sevenfold. The Church shall have A Crown of twelve stars, be clothed with the Sun, and the Moon under her feet, she shall have light in all parts.  
Secondly, This light shall prevail and spread, abundance shall come unto it, multitudes of converts, Chap 60. ver. 5, 6.8. They are compared to the flowing of the Sea, to droves, to a cloud, to Doves flying, to the winds.  
Thirdly, Not only many, but great ones shall be converted to the Church, Kings shall come to thy brightness, Chap. 60. ver. 3. And, the forces of the Gentiles shall come unto thee, ver. 5. Thou shalt suck the breasts of Kings, ver. 16. King's shall contribute the life and sweetness of their royalties to the help of the Church.  
Fourthly, Upon these he will pour out hollnesse, and that universally; Thy people shall be all righteous, Chap. 60. ver. 21. her Exactors, her very enemies shall be holy, Chap. 60. ver. 17. As universal, so excellent holiness; compared to Robes, Ornaments, Jewels, Chap. 61. ver. 10. by these spiritual blessings she differs from the sink and Synagogue of Rome.  
Fifthly, To these spiritual, God will add many outward and temporal blessings to the Church; Abundance of peace, Chap. 60. ver. 11. Her gates shall be open continually. Victory over Enemies, The Nation and Kingdom that will not serve thee, shall perish; Yea, those Nations shall be utterly wasted Chap. 60. ver. 12. And, All those that despised thee, shall bow down themselves at the sole of thy feet, ver. 14. Abundance of Riches, The glory of Lebanon, ver. 13. for Brass, Gold; for Iron, Silver; ver. 17. and for grief, joy and rejoicing. But all these are but as preparations: the consummation of the Church's happiness, and deliverance, is expressed in this Chapter, ver. 3. She shall be a Crown of glory in the hand of the Lord, and a royal Diadem in the hand of thy God, ver. 4. Thou shalt be called Hephzipah, and thy Land Beulah, for the Lord delighteth in thee, and thy Land shall be married. Which is not meant only of a mystical and spiritual union of the Church to Christ, but of a visible, outward, and manifest declaration of this marriage: Christ will take his Church by the hand, and publicly own his people.  
She shall be a Crown of glory in the hand of the Lord, and a royal Diadem in the hand of thy God, ver. 3. Christ and his Church will stand openly hand in hand: there shall be a public solemnisation of the marriage of the Lamb, Revel. 19.7. When the Church shall say, Lo this is our God, we have waited for him, 
Isa. 25.9.  and he will save us. As his people shall see it, 
Isa. 54.5.  so the world shall acknowledge it, and say, Thy Maker is thy Husband. Men see it darkly now, 
Rev. 20.2.3.  and hate them; but they shall see it clearly, and honour them. Satan shall be bound and cast into the bottomless pit, and with him this Antichristian malignity, whereby men oppose the ways of God. Wicked men shall be as much below the Saints in power as in desert: they are dogs, and as dogs shall they crouch, and bow to the soles of the feet of God's children, and shall call them the City of the Lord, 
chap. 60.14.  the Zion of the holy one of Israel. They shall be as honourable as Joseph was in Pharaohs Court, they said, Can we find such a man as this is, 
Gen. 41.38.  a man in whom the spirit of God is? The righteous is more excellent than his neighbour now, and will be much more, when God shall pour out more of himself upon his servants, and this desperate hatred of God's people shall be taken out of the world: Then shall ten men of all languages, take hold of the skirt of him that is a Jew, 
Zach. 8.23.  saying, we will go with you, for we have heard that God is with you.  
Men shall say, Vercly, 
Psal. 58.11.  there is a reward for the righteous, there is a God that judgeth the earth.  
This shall be the happy condition of the Church; and this I conceive to be a PRAISE IN THE EARTH.  
Secondly, Our second thing is to prove that this inward and outward happiness, of right belongs to the Church, and that in time she shall and must enjoy it.  
First, We will take the rise of our reasons from the last and greatest happiness of the Church; she is the Spouse of Christ, and herefore, the highest honour, riches, safety, and all excellent privileges are due to her. She is the King's wife, dignified with the title of Queen, and Christ will give her state and honour suitable to her place: 
Psal. 4●. 9. Cant. 6.8.  she is black with persecution, her veil and Ornaments rend from her. 
Ver. 9, 10.  The Daughters shall see her and bless her; the Queens and the Concubines shall praise her. She shall be fair as the moon, clear as the Sun.  
Secondly, The Church is the City of God, the mountain of the Lord, his own lot, inheritance, portion, and treasure; expressions usual in Scripture; and all engage God to adorn, furnish, and beautify his Church he promises. Chap. 60. ver. 13. To beautify the place of his sanctuary, and to make the place of his feet glorious: his own sanctuary set apart for himself; and the place of his feet, where he walks for his delight and pleasure, that must have some special beauty and glory bestowed upon it. It is the King's palace and Court, there he hath put his name, there is he known, worshipped. 
Psal. 132.13.14.  The Lord hath chosen Zion, he hath desired it for his habitation; This is my rest for ever, here will I dwell for ever, for I have desired it. Every one desires to enrich their own inheritance; so will God his.  
Thirdly, God hath given Christ to his people, and in him, 
Rom. 8.32.  and with him all things. That love that gave a Christ, how can he deny us any thing? that love that was so large as to give us the Lord of all, the possessor, will give us the possessed. The Apostle argues a good title the Church hath to all from this ground, All are yours, you are Christ's, and Christ is Gods. 1 Cor. 3.22.23. God will not always keep his people in a bare title, and aright, we shall in time receive the promise, the things promised: 
1 Cor. 15.20.23.  Christ is given as the first fruits now, we shall have the harvest.  
Fourthly, The Saints are the heirs of the earth, often styled so in Scripture; and the heir of the family is the praise, the chief. For him are all things kept; The world is upheld for the Saints: if they were out of it, God would speedily ruin it, as he did Sodom when Lot was out of it. It is given to Christ for his use to bring up his people in it, and he upholds it by the word of his power: 
Heb. 1.3.  and when his work is finished he will take down this stage, it is kept up for their sakes, and shall have its period when they are fit for it; Those days shall be shortened for the elects sake, Matth. 24.21. as that place is ordinarily understood of the end of the world: yea now although all men have a right to these outward things, yet God in the dispensation of them hath a special respect to his people. Egypt had the plenty of corn, and joseph to teach them the right use of that plenty, but joseph by faith saw it was for jacobs' posterity; God (says he to his brethren) sent me before you to preserve you a posterity in the earth, and to save your lives by a great deliverance; 
Gen. 45 7.  Egypt was Israel's store-house: Cyrus was advanced, for Jacob my servant's sake, Isai. 45.4. so all the Kingdoms of the world pay a secret tribute to the Churches, and are entrusted as Guardians for the Saints in whom the inheritance is, and he will one day call them to an account.  
Fifthly, God delights in the prosperity of his servants, Psal. 35.27. As Prince's delight to heap honours upon their favourites, so God takes pleasure in the greatness as well as in the goodness of his servants: he suffers in our afflictions, and rejoices in our deliverances, In all our afflictions he is afflicted, 
Isa. 63.9.  he sympathizes with his Children if they are disquieted, he is restless, he is not satisfied, till his people are satisfied, and see their desires upon their enemies.  
Sixthly, God's honour and his people's prosperity stand and fall together: when his Church suffers, himself and his name is reproached; this considered, we may wonder that God hath endured his glory and people to be trampled upon thus long: God hath resolved to advance his name, and will not suffer another to wear it, therefore he will pull down his enemies, whose power and greatness stands upon his glory.  
Seventhly, The Church must resemble Christ, as in his sufferings, so in his resurrection: Christ communicates his death to his people two ways; to their souls in mortification, and to their outward man in affliction: & so his resurrection is communicated to their souls in vivification or holiness, and to their outward man in deliverance: Thy dead men shall live, together with my dead body shall they arise. Isa. 26.19. And thy dew is as the dew of herbs, and the earth shall cast out her dead, The Church hath its winter of humiliation, it shall have its spring of deliverance, and its summer of prosperity and happiness,  
Thirdly, Our third work is to prove, that this happiness is yet to come. And this we shall clear by Scripture, by Reason.  
First, By Scripture, 1 Cor. 15.24. The Apostle there speaking of Christ, foretells that he must put down all rule, and all authority, and power, i.e. all his enemies, be they of rule, the highest degree; of authority, the middle or second degree; or of power, the lowest and meanest; all must be subject to Christ; which the same Apostle speaks clearly of, as yet to come. Heb. 2.8. But now we see not yet all things put under him: now the body cannot prosper till the head rules; the wife flourish till the husband reigns, nor are Christ's enemies under his own feet, till they are under the feet of his Church too.  

Two reasons further yet clear it.  
First, The Church never yet enjoyed this prosperity. Christ as yet hath appeared in a mean and despicable way, as in his person, so in his Church: both have been always buried, as it were under reproach and persecution: sufferings have hitherto been the Church's portion, first, from the Jews, then from Rome heathenish, and now from Rome antichristian. Or if the Church hath had some breathing times of peace in some parts, they were but short fits, of no continuance; and therefore not the prosperity here forespoken of, which is to be established, as a Sun that should never set, Isai. 60.20.  
Secondly, The happiness here promised must be both to Jews and Gentiles, as appears in the two former Chapters, or at least to the Gentiles by the calling of the Jews. The Churches spreading her light, may be a means of the Jews conversion, but the Jews conversion shall perfect the Church's light and happiness. 
Rom. 11.15.  This is foretold What shall the receiving of them be, but life from the dead? It is true, the Church hath had some riches but it hath been from the fall and diminishing of the Jews, as vers. 12. But God hath reserved her perfect happiness for the times of their restauration, which compared with her condition now shall be as life from the dead. Amos prophesying of this happiness, foretells it shall be then when he shall Raise up the Tabernacle of David that is fallen, 
Ames. 9.11.12.  i.e. bring in the Jews: for than shall they possess the remnant of Edom, the Gentiles that yet lie out, and the Heathen that are called by my name, those that are already come in: and when these shall be possessed by the Jews, then will God for altogether close up all breaches, and raise up all ruins, and so establish them together, the praise of the earth.  
Thirdly, the Church's happiness must succeed Antichrists ruin: as Babylon falls, so shall Zion rise, Dan. 7.21, 22. He prevailed against them till the ancient of days came; and judgement was given to the Saints of the most High, and the time came that the Saints possessed the Kingdom. Antichrist now sits in the temple of God, and keeps out the Church, Christ must dispossess him, before the Saints shall be possessed of the Kingdom. The whore is first judged, and then follow hallelujahs, Rev. 19.1. The first is yet to come, and so by consequence, the latter: so much power as he hath, so much misery the Church lieth under.  
Fourthly, Our fourth work is to clear that the time of this happiness is now approaching, that that Sun is arising, that shall not go down again. 
Isa. 60.20.  We do not undertake determinately to demonstrate any thing, Times and seasons are in the Father's hands; but shall only endeavour to discover some probable conjectural grounds that God hath afforded for the quickening our faith, and the encouraging of our hope. As,  
First, That abundance of the spirit of prayer, that God hath in these times poured out upon his people, much praying certainly prognosticates some special mercy: God doth not set his people to pray, but when he intends to give. When the 70. years were accomplished, and deliverance presently to be wrought, than he set Daniel on praying, Dan. 9.2, 3. He prayed before, but then he was set on to pray. And this was not the frame of daniel's spirit only, but of all the people of God in those times, as God foretold by Jeremiah it should be, Jer. 29.12, 13. Then shall ye call upon me, and ye shall go and pray unto me, and I will hearken unto you; And ye shall seek me and find me, when ye shall search for me with all your heart. Though they had prayed before, yet they should pray now as they had not done before, there should be somewhat peculiar in those prayers, they should go, and do it with all their hearts. And do not the people of God in these times pray, as though they were even set on to it by God? Are there not gone forth Armies of prayers steeled with faith and bold importunity, that are not daunted with the greatest difficulties? Are there not thousands that are resolved, neither to rest themselves nor give God any rest, till Christ is upon the throne and his enemies under his feet? And therefore surely our bondage gins to expire, when his people shake off the spirit of bondage, and having received the spirit of adoption, have learned to cry Abba, Father.  
Secondly, The multitude and continual increase of converts; a comfortable forerunner of a rising condition, Act. 7.17. When the time of the promise drew nigh, the people grew and multiplied in Egypt. Cutting of stones, and hewing of timber is a sign God is about to build, not to pull down. God doth not use to beget children to the murderer, nor increase his fold to fat the sword of his enemies. When God is framing judgements He takes away his people from the evil to come; 
Isa. 57.1.  It is barrenness presages destruction, but when he takes away their barrenness, he takes away their shame, Isa. 54.2, 3, 4. When the Church hath many children, 
Psal. 127.5.  she shall not be afraid of her enemies in the gate.  
Thirdly, The multitude of active and public spirits, when God sets Watchmen upon the walls, he intends not his people for a prey to their enemies. It is not ordinary for God to raise up singular means, and then to blast it, nor to set up Moses and Phineas in the gap to save his people, and then to trample upon them. Spirits zealously affecting the honour of God, and the good of his people, are too precious to be lost. There is good hope we are going out of Babylon, when the He-goats go before the Floches; 
jer. 50.8.  men of public place and authority are active for reformation. When the Governors of Israel offer themselves willingly 
judg. 5.9.  among the people, there is blessing at hand.  
Fourthly, The lights increase. This also is a sign of deliverance, Dan. 12.4. Many shall run to and fro, and knowledge shall be increased: when the end should come, than this should be. There is much darkness remains among us, but the light scatters, and daily more stanes appear in our firmament, and the truth as readily embraced as it is dispersed. The morning begins to dawn, and we hope it will shine to perfect day.  
Fifthly, We may read deliverance in the enemy's rage, their wickedness speaks the Church's mercy: Their destruction and the Church's salvation ripen together with their sins. The devil's rage when it is violent, it is not long, Apoc. 12.12. Rejoice ye heavens, i.e. the Saints; Woe to the inhabitants of the Earth, and of the Sea, i. e. the wicked and ungodly: For the devil is come down having great wrath. What? can this be matter of joy? Yes, because he hath but a short time. Men that resist the truth shall proceed no further, when their folly becomes manifest to all men, 2 Tim. 3.8, 9 When men's wickedness makes them public fools, it will not prevail much longer. When men's wickedness is so notorious that the world can point them out, than God's judgement will quickly find them out. And such are there in our times: so hellish is their malice, their oaths, their blasphemies, that they are become an abhorring to men; and therefore surely God will ere long case himself and his Church of them: doubtless the devil rides his servants so furiously, that they will quickly be at their journeys end.  
Sixthly, The shaking of the German Empire, that great Bulwark of the beast, speaks the wrath of God bordering upon the man of sin. It is nearer than a borderer: God hath poured out some wrath upon the very Throne of the Beast. Prelacy is by some late and sound Expositors conceived to be that Throne; and we have seen it pulled down in Scotland; darkened in England. Yea, may not a strict observer see the beginnings of dissolution and break, in the very Kingdom of the beast itself? 
Dan. 2 41.42.  Do not the toes of the feet of the image discover themselves to be part iron and part clay? the clay, the people, wearied and worn out with the weight, and hardness, and roughness of the iron, i. e. papal tyranny and oppression, begin to unclose and crumble off from them.  
Seventhly, 
Dan. 2.34 44.45.  May we not see the stone cut off the mountain without hands, i. e. the Kingdom of Christ, scorned and trampled on: but yet firm and strong, as a stone, growing bigger and bigger toward a mountain? Thus hath Reformation both in England and Scotland hitherto proceeded. Its beginnings were at first contemptible, and knew no other name but sedition, faction, and rebellion; yet, as it were without hands, by rare, invisible, and unexpected providences, beyond what we were able to ask or think, they have stood, and prospered.  
Now are not these the buds and tender leaves of the figures, whereby we may conclude the summer is nigh? May we not say with our Saviour, When you see all these things, know that it is near even at the doors? Are not these hopeful signs, that the day of the Church's Redemption draws nigh? May we not salute the Church as the Spirit doth, Cant. 6.10. Who is she that looketh forth as the morning? Are not these the mornings of deliverance? Sure if our sins do not blast these blossoms and Hinder good things from us, we shall soon reap the fruit of our prayers. We dare not limit the holy one of Israel: but though the children are come to their birth, he may delay the time of bringing forth, or make us pay dear for these mercies. We may suffer many throws and pangs, but we will say as Joshuah, Numb. 14.8. If the Lord delight in us, he will bring us into this good land. If we were fit for it, we should now see Jerusalem a praise in the earth.  
Our third point is, It is the duty of all that make mention of the Lord, to give him no rest till he make Jerusalem a praise in the earth. Which we purpose to handle by way of application to the former point.  
We see Zion hath right to glorious mercies; these mercies are reserved for these latter times. God hath not left us without some comfortable hopes, that the work is now begun: these things have been cleared to us.  
The next thing will be seasonable to show what God requires of us, what we must do to obtain these blessings: The Prophet tells us we must Give him no rest. For the handling this, we shall show,  
1. What we must do to make God restless.  
2. In what manner it must be done.  
3. The subject of our work, the things to be laboured for, which will make Jerusalem a praise in the earth, and so conclude.  
1 What must we do that God may have no rest?  
First, We must pray earnestly, fervently, constantly. Prayer works upon him, an engine ordained by himself, to overcome himself, a cord to bind himself, a strength that he hath promised to yield to, yea, an authority that he hath promised to obey: Concerning the work of my hands, command ye me, Esay 45.11. Prayer will overrule God to any thing that is for our good: It will bow down his ear, pull his hand out of his bosom, his sword out of his sheath against his enemies, put up his sword when it is drawn against his people: The Lord is at the call of his people's prayers, Nigh unto all them that call upon him, Psall 145.18. Yea, to do for them what ever they ask, He will fulfil the desire of them that fear him, ver. 19 Ready to do for them, and as large in doing, he will do all, satisfy their desires.  
Prayer is the work of God's Spirit in us, and therefore cannot be in vain. Faithful prayer was never lost, nor never shall while God is true. We have had experience of the power of it. It hath strangely produced means, qualifyed, and fitted means, wonderfully protected means, united means, prospered means, wrought through difficulties, discovered and defeated designs. If we cease not begging, God will not cease giving. While Moses hands are held up Israel must prevail. Therefore you that make mention of God's name, every soul that professes the Lord Jesus, pray; you that have any interest in a God, improve it now; you that ever found the sweetness of prayer, pray now; if ever you seriously took the name of God into your mouths, set to the work now: pray for life, for liberties, for Religion, ordinances; for precious peace, for establishing and perfecting mercies.  
Difficulties are in the way; if we continue begging, God must yield; if we be not weary of praying, he must be weary of denying: 
Psal. 24.6.  We hope there are many of jacob's generation in this Kingdom. Let us resolve to lay hold of God, to wrestle with him, and not to let him go, till he hath given us the blessing. If we have jacob's spirit, we shall have his success, and amongst other mercies, enjoy this, See the face of our King, as the face of God, as Jacob saw the face of his brother. 
Gen. 33.10.   
Secondly, As we must pray, so we must do; work in prayer, and work with prayer. Our prayer must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, James 5.16. working prayer: We must Pray without ceasing, 1 Thess. 5.17. Semper or are, est semper operari. Aug. To pray always, is to follow our prayers with our hands, and to be always in our actions, what we are in our prayers: it is not all the sense of the place, but a good gloss. God loves to see our prayers live in our deeds. It is unbelief, base fear, or worse; hypocrisy, to say to God in private, what we will not act in public. We should show more faith and sincerity in our petitions, if we would faithfully endeavour what we ask, and sooner obtain an answer of our desires. And this is a way to give God no rest.  
If God be bound to attend the prayers of his people, much more their actions and labours that are for him: For there is more of himself employed and laid out in his servants pains, more faith, more zeal, more gifts, more wisdom, besides the hazard of their persons, estates, liberties, and lives, if the work be (as they are commonly) dangerous and difficult.  
Therefore as we must watch unto prayer; so must we all, 1 Pet. 4.7. especially watchmen, men of public place, watch, labour, travail, never hold their peace, consult, speak, writ, do all that their place gives them leave to do, for the repairing of Zions' breaches.  
David's counsel to Solomon is seasonable, 1 Chro. 22.16. Arise therefore and be doing, and the Lord be with thee, While we are working for him, he will not be absent, they may be sure of his presence, and so of assistance, and success, that set their hands to the work of the Lord.  
If yet any shall think that this branch of our instruction doth not naturally flow from the precept of the Prophet here, Give him no rest; yet let him consider the former verse, which commands action: and withal, that he handle this, not only as a distinct point, but as application of the former point: so the engraffing this instruction, to do, is reasonable, as I conceive, in the other respect, it is natural.  
Secondly, But how must we pray and work, so as God may be affected and have no rest? That's our second thing, and for our direction in it.  
First, We must be such, whose persons are accepted and qualified. Such the Prophet calls to the work as make mention of the Lord, such they had need to be, men that make mention of the Lord in Truth, men of particular interest in God, 
Esa. 48.1.  and special acquaintance with him. As for wicked men, their Prayers are an abomination, and so are all their services, God cares not for the help of his enemies. Such as are admirted to the present work of the Lord, had need be holy, because they will have often occasion to come into his presence for assistance, counsel, direction, encouragement; and God will be sanctified of all those that draw near to him. God smote Uzzah for laying his hand upon the Ark, for want of a levitical and ceremonial holiness: how much more displeasing will it be for men to intrude themselses upon God's work without true and spiritual holiness: you cannot work for God, nor from God, except you be in God; not from divine strength, nor to divine ends; and so will want comfort and success. You are to conflict with spiritual enemies, To wrestle with Principalities, Powers, the Rulers of the darkness of this world, against spiritual wickednesses in high places, that I may allude to that of the Apostle, 
2 Cor. 10.4.  Ephe. 6.12. And therefore you had need of spiritual weapons. You are to help build a spiritual house, so the Church is called, 1 Pet. 2.5. And therefore need spiritual tools. You have Church-work, as well as Common-wealth-worke, to remove superstition as well as oppression; How can you tender the consciences of others, if your own consciences be not tender? How will you provide sincere milk of the word for poor babes, 
1 Pet. 2.2.3.  that cry to you, if you have not tasted that the Lord is gracious? You had need be as patriots of your Country, so friends of Christ, and children of the Kingdom.  
Otherwise, if God should prosper the work in your hands, and enable you to build up a mountain, of holiness, you would effect that, which when you have done, you could not affect. Or do, as it is said of them that built Noah's Ark, that they perished in the flood; you may say a poor Kingdom from shipwreck, and perish in the condemnation of the world. Grace is honourable, and fits men for the most honourable service. We may say of parts and learning, that they have done virtuously, 
Prov. 31.29.  but Grace excelleth them all. This is the first, Men that will give him no rest, must be men that know him, and are known of him: he will receive petitions by hands of them in office to him, by servants and Secretaries.  
Secondly, They that will give God no rest, must pray and work in faith. Faith works upon his promise, and so prevails with him. It is very powerful, James 5.15. The prayer of Faith shall save the sick. Faith hath a strange faculty to knock at God's door, yea, at his breast, go into his presence, plead, and reason with him, require an account of his Promise, Power, and faithfulness; Where is thy promise in which thou causedst me to trust? Yea, to dive into his bowels, and search into them; Where are thy bowels? Faith is as necessary in working as in praying. Faith is mighty, yea, can do what God can do. To believe is difficult, but to him that believes, 
Matth. 17.20.  nothing is impossible. If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place; and it shall remove. And nothing shall be impossible unto you. Faith as a grain of Mustardseed, parva, humilis, small, of no account; but it must be as Mustardseed, acris, fervida; it must be lively, have acrimony and vivacity, and then it may remove mountains. It is an Hyperbole, and here is the sum of it; what ever may be to the glory of God, or the good of his Church, be it never so difficult, Faith will effect it. Yea, a little active faith shall do great things, a grain remove a mountain. Although things be as stout and unyielding as mountains, as strong and firm as mountains, as ancient as the everlasting hills, yet faith may remove them, if they stand in the way of God's glory. You may read of the nobleacts of Faith, Heb. 11. Amongst other wonders in ver. 33. By Faith men overcame Kingdoms. If faith could conquer Kingdoms, can it not preserve Kingdoms, and reform them? Faith works by that power that accounts the Nations as a deep of a Bucket, 
Isa. 40.15.  as the small dust of the balance, and 〈◊〉 take up the Isles as a very little thing. Therefore in all your great consultations act in faith.  
Faith will keep you to a rule, and so make you exact in justice: Faith will wait upon God for a command, and so will never be found in any unwarranted course. It saith as Moses to God, Exod. 33.15. If thy presence go not with me, carry us not hence, Faith will have a finger of direction, and then doubts not of a hand of protection. It will have a word of precept, and then distrusts not another of promise.  
Faith will go forth in no strength but Gods; not in the strength of parts, policy, or multitude; as David went out against the Philistine, not with sword, spear, and shield, But (saith he) I come against thee in the name of the Lord of Hosts. See now he couches himself under this name of God by Faith, when he was beset with dangers, Psal. 118.9, 10, 11, 12. It is better ta●●ust in the Lord, then to put confidence in Princes. He makes a wise choice. Prince's may err and fail, but I'll take part with God and his cause: being thus resolved for God rather than men, though Princes, he proposes his enemies, ver. 10. All Nations compassed me about. No less than Nations against buth, yea all Nations, and they compassing him about. Well, let the 〈◊〉, he knew whom he had believed, In the name of the Lord will I destroy them. They come upon him again with renewed strength, and malice, ver. 11. They compassed me about, yea, they compassed me about; he kept to his first strength, In the name of the Lord will I destroy them. His adversaries are more enraged, ver. 12. They compassed me about as Bees. Bees for multitude, winged with fury, armed with weapons, stings; yet they could not affright nor weary his faith: his old shield was sure, For in the name of the Lord I will destroy them. Faith would make us impregnable, invincible. Take therefore David's resolution in another place, Psal. 44.67. I will not trust in my bow, neither shall my sword save me. But thou hast saved us from our enemies, and hast put them to shame that hated us. Faith only can furnish you with weapons fit for those you have to deal with. Your adversaries are Antichristian, they that will deal with such, must come armed with the blood of the Lamb, and the word of their testimony, Apoc. 12.11. And faith only knows how to use these. You should carry the blood of the Lamb always about you, wear it in your hearts, and think you have to do with the enemies of that Christ that shed his blood for you, against those that trample that blood under their feet by their superstition and profaneness, such as are bloody enemies, that thirst for the blood of Saints.  
Faith will strengthen your hearts by the Word of God, and assure you, that in all your pains, you work in the belly of a promise, and what you do is to make God faithful; you are doing that which he hath promised to do himself, advance his Son, and pull down his enemies. You want establishing mercies: If you will not believe, you shall not be established, Isay 7.9. You want conquering mercies: This is the victory that overcommeth the world, even your Faith. Nothing can stand against Faith, Resist the devil (steadfast in Faith) and he will fly from you. If God give more faith, we need not fear more difficulties. We may say as Paul, I can do all things through Christ that strengtheneth me, Philip. 4.13. Dye under enemies, or live to conquer them. Therefore believe and you shall see the glory of God; Joh. 11.40. and Jerasalem a praise in the earth.  
Thirdly, If you would give God no rest, you must in praying and doing quit yourselves, and seek the glory of God and the good of the Church.  
First, you must not seek yourselves. Self is too base and low a thing to move a God with; as at all times, so now especially, self must be below your thoughts, and not worth your meanest considerations; You especially I speak to, whom God hath taken up into the mount, as Moses, to do his business, and to bring to us just and righteous laws; You must now do as the Church is exhorted to do, Psal. 45.10, 11. Forget thy Father's house, think not of raising your estates, advancing yourselves or your posterity; So shall the King greatly desire thy beauty, The King of heaven will take pleasure in you, and he will make the King on earth delight in you. Would you overcome difficulties without? labour first to overcome yourselves. You can do nothing great and honourable, so long as self hath any power in you. Self and sinister ends would blast and undermine your consultations, and divide you into as many ways as you are men, (If every man should seek his own, and not the things of jesus Christ:) which would be a mischief that hell itself could not parallel; to speak our thoughts, we fear no treason but self. If you continue all to seek the glory of God, you will be too strong for any power either to divide or break. The first step of Israel's deliverance was Moses stepping out of himself: Heb. 11.24, 25, 26. He refused to be called the son of Pharaohs daughter. God would not employ him till he had learned to refuse Court offers; Choosing rather to suffer affliction with the people of God, then to enjoy the pleasures of sin for a season. A good pattern for public persons; rather be poor with honesty and a good cause, then rise by Apostasy. And had he not continued faithful and constant in self-denial, Israel had been lost. Exod. 32.10. It was a hard pull. God was angry and would have consumed Israel; there was nothing lay in the way but Moses his sincerity and faithfulness to the cause. If he could be wrought off, the business was at an end. God himself tries him, Let me alone, etc. and I will make of thee a great Nation. I will make thee great, and raise thy house to a Nation. But Moses is deaf to such offers, he will not be taken off so, he pursues his work faithfully, nothing will serve him but Israel's deliverance: such faithfulness to the cause of God had you need have. The Apostle tells us, 1 Tim. 6.9. They that will be rich, fall into temptation, and asnare, and into many foolish and hurtful lusts, which drown men in perdition and destruction. If you will be rich or great, you will have temptations, and fall and drown too in perdition. You, and Cause, and Kingdom, and all will drown and perish, if selfe-ends bias you. Saul went right a while, till fair Agag, and the fat of Amaleh lay in his way, till a rich booty turned him from his obedience, see the story 1 Sam. 15. and the dangerous consequence of it. What ever pretence he had for his sin, in sparing those wicked enemies of the Church, that the people would have it, and it was for sacrifice; yet saith Samuel to him, ver. 26. Thou hast rejected the Word of the Lord, and the Lord hath rejected thee from being King over Israel. Neither people, nor false piety, nor pity, can excuse neglect of Justice in Governors. If you would do great things for God, 
jer. 40.5.  you must not now seek great things for yourselves. Indeed you must be above the world and yourselves. You had need be more than men, such as John Baptist was, your work is like his, to pull down mountains, and exalt valleys, to make crooked things strait, and rough things smooth. And as he had, so you have to deal with a generation of Vipers. Now our Saviour shows by way of question, what he was not, and what he was, Matth. 11.7, 8, 9 What went you out to see? a reed shaken with the wind? No, he was no light unstable man, that would fluctuate and vacillate at every wind of threatening greatness. What went you out to see? A man clothed in soft raiment? No, such they are in King's houses. John was no such man: he could not suit Herod's humour, nor flatter his sins. He would not alter his habit of Camel's hair, the Court could not change him. What then went you out to see? a Prophet? Yea, I say more than a Prophet. Such should you be, neither shaken with threaten, nor won by softness, men steadfast in justice, yea Counsellors, and more than Counsellors.  
As you may not seek yourselves, so you must seek the honour of God: that's the way to be more than men in our actions, to be divine in our ends. All other ends are too low for the meanest man, much more for so great a Council. This is the way to prevail with God: ●he readily embraces any proposition this way. If any man have a design to advance his name; what ever be the impediments, it must prosper: for you cannot have a thought this way, but God will second it. He can as soon desert himself, as those that work for his glory. If you find any thing that may exalt his Majesty, and he give you a heart faithfully to desire it, be it what, or where it will, you need not despair: though it lie under mountains of Kingdoms, you shall thresh them to dust: 
Isa. 41.15.  though it be buried under Nations, and Empires, customs; antiquities, he will drive the Nations usunder, scatter the everlasting hills, 
Hab. 3.6.  nothing shall stand in his way: where ere he finds his glory, he will seize upon it; and if they yield not speedily, it will cost them dear. For he hath said, Mine honour will I not give unto another.  
Seek the good of Zion, this is the next to his glory, yea his glory is in Zion, there hath he put his name. This is a sure way to move him: all that you can say or do for his Church, is acceptable to him. What good designs come into your heads, are they for Ireland's help, for the relief of his people, there or here? go and present it to God first. See what his thoughts are Jer. 31.20. Is Ephraim my dear son? is he a pleasant child? since I spoke against him, I do earnestly remember him still; therefore my bowels are troubled for him: I will surely have mercy upon him, saith the Lord. Is it for my dear people in Ireland you pray and labour? for my pleasant children in England? I was angry, but I remember them still, you did well to put me in mind, come, I will do any thing for them. Oh! carry the Church's miscries and distractions continually in your bosoms. That made the Prophet so earnest and claborate, v. 1. For Zions' sake I will not hold my peace. We have an excellent pattern of a public spirit in Psalm. 137.5, 6. If I forget thee, O Jerusalem, let my right hand forget her cunning: if I do not remember thee, let my tongue cleave to the roof of my mouth, if I prefer not Jerusalem before my chief joy. If my right hand do not act its utmost for the Church, let it never act more; if my tongue do not speak what is for the good of the Church, may it cleave to the roof of my mouth: may my estate waste and consume, my parts be blasted, my wisdom be turned to folly, my time be nothing but distraction, if I do not employ all for the Churches good. Look above yourselves to God's glory, and his Churches good, and then God and you drive one design: you shall be co-workers with God; when it is too hard for you, you may expect his help: do you but what you can, it is his own business, he will do the rest.  
Fourthly, If you would give God no rest, you must be bold, a bold beggar will prevail.  
Let us break in upon God's retire, thrust our petitions into his ears, challenge mercy from him, urge his promises. God himself hath warranted and allowed boldness in prayer, Ephe. 3.12 Heb. 4.16. And none far better than such beggars. God admits his people to a strange height of boldness, to an impudence, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Luk. 11.8. some read it (and the word signifies so) propter improbitatem, as if we might be unmannerly with God in a holy affection to his glory and his Churches good. Let me go, saith God to Jacob, Jacob saith, no, Thou shalt not.  
As we must be bold in prayer with God, so bold and courageous in our actions towards men. It is said of Joseph, that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, An honourable Counsellor; hewent in boldly to Pilate, and begged the body of Jesus. And he did like an honourable Counsellor, that durst say and do what he thought to be right and just: he hazarded all in a good cause when it was at worst: he would own Christ crucified. What favour he shown to him being a condemned person, the law would interpret a justifying of his crimes, and an opposition to authority and Justice, and yet he boldly did it; and if he had not been bold in it, he might have lost it. Courage hath an excellent power in it: it alone will do great things, Act. 4.13. A company of Rulers were astonished by the zeal of the Apostles. The Text says, When they saw the boldness of Peter and John, and that they were unlearned men, they marvelled, and took knowledge of them, that they had been with Jesus: As if boldness had something of the image of Christ in it: and certainly it hath a Majesty in it; the Rulers were at their wit's end, ver. 16. What shall we do to these men? zeal vanquishes where it comes, it is like the Sword of Jonathan and Saul, 
2 Sam. 1.22.  that returns not empty. And without this, other gifts and virtues are useless. Fear disables us for what we might do, robs us of the means we have, and is a traitor to all great designs. Therefore God commands courage in Joshua, Josh. 1.6. Be strong and of a good courage: charged upon him again in ver. 9 and by the people, ver. 18. as if the weight of all Israel lay upon this one grace, Courage. I will leave the Counsel with you that Joab gave his brother Abishai, They had a just cause, and so true courage and valour will be employed, 
Pet. Mar.  Non ut inferantur, sed ut propul sentur injuriae, not to inflict but remove oppression. Be of good courage, let us play the men, for our people, and the Cities of our God, 2 Sam. 10.12. The argument is strong, it is for your people, and for the Cities of our God, for your people, as the Commonwealth, and Gods Cities as the Church, be valiant for both.  
Fifthly, If you would give God no rest you must pray against denials, work against discouragements, persevere in both. What ever difficulties you meet with, Give him no rest. Be constant in the duty what ever God saith, put by his denials, take no refusals; the more denials he gives, the more strength you must get, Mat. 7.7. Ask and ye shall have: if that be too weak and do not obtain, then Seek, with more earnestness, and you shall find: if that fail, then Knock, with more boldness, and it shall be opened to you. This was the practice of that poor woman, Mat. 15.22. etc. Have mercy on me thou son of David, my Daughter is grievously vexed with a devil. He answered not aword. She cries after him: at last he said, I am not sent but to the lost sheep of the house of Israel: she leaves out the Son of David, and now Lord only, Lord help me. What a Lord, and can help none but Israel? a Lord, and thy power confined? He seems angry, and answers, It is not meet to give the children's bread to dogs. She rises higher, and locks herself within his denial; Truth Lord, yet the dogs eat of the crumbs which fall from their Master's table. She pleads his truth and justice: if mercy will not serve, let thy words be true, I am a dog, yet there is something for dogs, let me but have a dog's portion, crumbs, I crave no more.  
So should we in praying and working: difficulties should raise our spirits: 
Gen. 32.  Jacob wrestled in the night, that was one discouragement; he was alone, that was another; God was leaving of him, Let me go; God stayed to his loss, He smote his thigh, yet he wrestled upon one leg. So must you continue wrestling with difficulties; If in the night of some calamity, if alone in that night, if God should seem to departed, yea, though he should strike and leave you maimed, halting, yet continue in the service. Your valour and judgements have been tried, now your constancy, and patience is aimed at. Christ saith; we must pray always, 
Luk. 18.1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non defatigari, faint not, non evadere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, begin well and end ill, begin in the spirit and end in the flesh. To urge you to constancy, I might urge your sufferings; it was Paul's argument to the Galatians, Gal. 3.4. Have you suffered so many things in vain? if it be yet in vain. If you should now be weary and faint, before you be established, you would lose all your sufferings, and the fruit of your long and great pains. As your own sufferings, so let God's mercy engage you to constancy. It is the same Apostles argument, 2 Cor. 4.1. Having received mercy, faint not: God hath preserved you, covered you under his wings, do not therefore let your hearts sink under your great burdens. Or may that argument move with you, 1 Cor. 15.58. Be ye steadfast and unmoveable, always abounding in the work of the Lord, for as much as you know that your labour is not in vain in the Lord. The good that you have done is not small, although not answerable to your desires: Preserving a Kingdom from ruin. We may say with the Prophet, 
Isa. 1.9.  Except the Lord had left us such a remnant, we had been as Sodom, and we should have been like unto Gomorrah, swallowed up of sin and misery. Besides the spreading of the light, larger dispensing of the Word, freedom from innovations: All of these precious mercies, and many more, have been the fruit of your watchful care and pains. If we had no gain here, yet God would reward you hereafter: Therefore be steadfast and unmoveable, your labour is not in vain in the Lord.  
Constancy will conquer God and man. The Israelites overcame God, Judg. 10.10, 11. etc. they cried to him when they were oppressed, he upbraided them with former mercies, said flatly, I will deliver you no more. Nay, which was worse, bids them Go to their Gods whom they had served, let them deliver them. God that uses to give liberally and upbraid none, here he gives nothing but upbraid. They are not beaten off by this, but reform he more exactly, renew their supplication, Do what thou wilt with us, what seems good unto thee, Only deliver us this day. q d. What no more mercy? must we suffer? then do what thou wilt: Let us suffer under thy hands, but deliver us from these Ammonites: we never was under such cruel enemies as these, deliver us this day. In ver. 16. his Soul was grieved, he was wearied, broken by their importunity. Go on to seek God, he cannot hold out long; prayers and importunities will break his heart, extort, and force mercy from him: we have wearied him by sin, let us weary him by prayer: We have been impudent in transgression, be impudent in seeking deliverance: We have been bend to perpetual backsliding, let us be as constant in suing for deliverance, and so we shall be as Jacob; As a Prince hast thou power with God, and with men, and hast prevailed, Gen. 32.28. If it prevails with God, with men much more.  
By this constancy of importunity, Dalilah overcame Samson, Judg. 16. She desired to know where his strength lay; he deceived her, and mocked her divers times, at last she urged him close, ver. 15. How canst thou say, I love thee, when thy heart is not with me? And she pressed him daily with her words, and his Soul was vexed unto death. ver. 16. Luke 11.8. Though he will not rise and give, because he is his friend, yet because of his importunity he will rise, 
Amicus ille quod petebatur fecit, quia alter in petendo non defecit, Aug.  and give as many as he needeth. Where neither love, nor reason, nor desert will gain, importunity will make restless. Hold out Worthies; Jacob had his wages denied ten times, God paid him at last largely; so will he you, if you continue, wait patiently, be steadfast: The Kingdom is in a tottering condition, steadfastness must begin in your breasts. Let me conclude this with Paul's words to the Thessalonians, 1 Thess. 3.8. England may use them to You, We live if you stand fast in the Lord.  
Sixthly, If you would give God no rest, you must take none. The best way to make God restless, is to be restless in seeking, our activity works upon God. Abraham had a hot service of it to quench the wrath of God kindled against Sodom, and he was early at it, Gen. 19.27. David when he had praying work in hand, Early will I seek thee, Psal. 63.1. When he had works of justice in hand, he would dispatch it, I will early destroy all the wicked of the Land, that I may cut off all wicked doers from the City of the Lord, Psalm. 101.8. When he had Church-work in hand, I will not give sleep to mine eyes, nor slumber to mine eyelids, until I find a place for the Lord, an habitation for the mighty God of Jacob, Psalm. 132.4, 5. You must be restless till Jerusalem rest, and be established. We are sorry we must require such pains of you, but glad to see your cheerful and indefatigable travail. God that calls you to it, makes you willing and able for it. Remember you are watchmen, and they must not hold their peace, night nor day. Your waking is our sleep, your toil, our ease, your trouble our peace.  
You are like gideon's three hundred, Judg. 7.5. that lapped water with their tongues, as a dog lappeth, Tanquam canis è Nilo; carptim, cursim; so do you, enjoy your repasts as Jonathan pursuing his enemies, a little honey with the end of a rod, 1 Sam. 14.43. Go on, Worthies, be yet more active, more heavenly, less earthy. If you want comforts, look up to God and behold him, saying, Well done good and faithful servants. Let action be your rest, let it be your meat and drink to do the will of God: God cannot rest till you give over working, he will work with you so long as you work for him.  
Seventhly, If you would give him no rest, you must ask and desire largely of him for his Church. God hath large thoughts toward Jerusalem, Call unto me and I will answer thee, and show thee great and mighty things which thou knowest not Jer. 33.3. God will do for his people abundantly above all that we can ask or think of, Ephes. 3.20 Beyond your prayers and thoughts, much more beyond your endeavours. God hath given in more in some things than was aimed at, and is resolved to outgo any that are employed for his Church. Carve as largely as you will to Zion, God will add as much more: he is resolved no Creature shall equal him in love to his Church.  
Take heed of being low spirited for God, of haltings and halving in Reformation: We have seen the mischiefs of such a way already; yea, many times we lose all, because we would be contented with some.  
The Prophet was angry with Joash, that when he was to smite the Syrians, he smote but thrice, 2 King. 13.18, 19 God honours and prospers them that do all his will: Jehu did much, was very zealous, but the Text says, He took not heed to walk in the Law of the Lord God of Israel with all his heart; For he departed not from the sin of Jeroboam, 2 King. 10.31. And the evil effect it had is noted in the next vers. 32. In those days the Lord began to cut Israel short. The same measure that you meet to him, he will meet to you; as you sow in spirituals, you shall reap in carnals; if you cut Reformation short, he will cut your privileges and the Kingdom's peace short: It is safe and successful to aim at great matters for God. We may thankfully embrace what we can get, but seek no less than perfection: Magna audent quoniam magni sunt, & qua audent obtinent. Bern. They that are truly noble and magnanimous they will attempt great things for God, and what they do attempt they shall obtain. Think of no less than making Jerusalem a praise in the earth: despair not to see her in all her beauty and brightness. In outward things, use your discretion, be as moderate as you see cause, but in the cause of God, Moses his resolution is worth imitation, he would not leave a hoof behind him. In this case Jehoshophat gives good Counsel to his Judges, the Lord writ it in your hearts, 2 Chron. 19.6. Take heed what you do, for you judge not for man, but for the Lord.  
Thirdly, Wherein should this labour be employed▪ I shall be your remembrancer only for two things; Do them, and God will do the rest, To make Jerusalem a praise in the Earth.  
First, You must set up light. This is (as you have heard, a chief pait of the Church's beauty; advance the light of powerful Preaching, and that will advance the Truth, Religion, Peace, Christ, and all. The Hieroglyphic of life amongst the Egyptians was light, a burning lamp: and though ignorance be the Mother of Romish devotion, such lamps are the life of Religion, powerful Preaching.  
It was the work of some to do all they could to put out the light, the most horrid, hellish, and unnatural wickedness that can be, to deny men the joy and comfort of our souls: the more malicious they were in suppressing of it, the more pains must be taken in freeing of it. You have done much this way, and intent more; our prayers shall join with your endeavours, That the Word may run and be glorified, 2 Thess. 3.1. That it may be said of England as it was of Antioch, Act. 13.49. The Word of the Lord was published throughout all the Region. Nothing so excellent, but 〈◊〉 are displeased with it: The light is offensure to sore eyes.  
Some complained of Prometheus for reaching the use of fire, as the Poets say, and many amongst us Preach against Preaching; But they that quarrel with the light, 
Act. 13.48.  quarrel with Christ himself, who is the Light of the Gentiles. Men complain against the Seers; as Isay 30.10, 11. See not, prophesy not right things; But their anger is against him that sent them; let them speak out, and they say, Cause the holy One of Israel to cease from before us. The light itself stands in the light of their wicked ways, as the Angel in Balsams way to his sin, and that's the reason They hate the light, because their works are evil.  
Men father divisions upon the light, when as the present distractions and mistakes are, because it is but half day, the mist is not quite dispelled; Darkness causes divisions, and those most dangerous, as quarrels in the night: The more pastors and Teachers, and the Work of the Ministry, the nearer we come to the unity of the Faith. Let light scatter, and it will pull down the Kingdom of darkness. You, and the Truth, and Christ have no such enemy as ignorance.  
Secondly, Advance holiness. This is another winning and prevailing blessing. Oh that Righteousness might be as waves of the Sea! And then our Peace will be as a River, Isay 48.18. Labour for holy Laws, holy worship, holy Sabbaths, holy families. For a holy Court, and then holiness will be in fashion. For holy Universities, and then they will be filled, not with sons of belial, but with sons of the Prophets. But above all for a holy Ministry, From the Prophets of Jerusalem, is profaneness gone forth into all the Land, Jer. 23.15. and from them must the people learne holiness. And a holy Magistracy, if God would restore our Judges as at first; Let us enjoy faithful Moseses, Joshuas, etc. Then should we be called the City of righteousness, the faithful City, Isay 1.26. Nothing but sin can hurt us, and sin will not only make all your good purposes of Reformation abortive, but Gods too, Jer. 18.9, 10. At what instant I say concerning a Nation and Kingdom, to build and plant it, if it do evil in my sight, that it obey not my voice, then will I repent of the good wherewith I said I would benefit it.  
Seek first the Kingdom of God in light, and helinesse, and then all other things shall be administered unto you. What ever difficulties hinder the execution, let these be first in your intentions.  
These directions God hath given you by me a weak creature, I hope you need not much to quicken you. 
judg. 5.9.  We desire with Deborah to bless the Lord that made the governor's of Israel to offer themselves willingly. Remember the place God hath called you to: the Kingdom is in a broken and shattered condition, you are our watchmen, we say to you as Moses to Hobab, Num. 10.31. in the Wilderness, thou art to us instead of eyes: you are our eyes to see our dangers, and our hands to defend us from them. We cannot better express that trust that lies upon you then God himself hath done concerning Moses, Exod. 4.16. thou shalt be to him instead of a God.  
Governors are styled Gods in Scripture, but those best deserve it that are delivering rulers such was Moses, such to us instead of a God are you; and then think you what Wisdom, justice, firmness, and stability is required in you.  
The trust is heavy, our expectations great, and the account will be dreadful. If you were alone in this work you would sink under it, but God hath promised his presence, and God is in you of a truth. It is the sword of the Lord and the sword of Gideon: God's people see it with comfort, his enemies shall feel it with shame. What the people observed of jonathan, we may observe in you, 1 Sam. 14.45. he hath wrought with God this day; so you have, and so you will, we hope: and then Gamaliels words will hold, Act. 5.39. if it be of God you cannot overthrow it.  
You labour with God, and for God, because you labour for Zion; you travail for her that travailed with you; For the Church that must stand and prosper, Christ hath promised, the gates of hell shall not prevail against her; not the gate● in which was their strength; in the gates the elders sat, and so their polity as well as their strength was in the gates; yet both shall not prevail against the Church.  
God is gone before you travailing in the greatness of his strength, challenging countries, 
Isa. 63.1.  and people, he saith, I will divide Shechem, meet out the valley of Succoth; Gilead is mine, over Edom will I cast out my shoe, etc. Psal. 60.6.7.8. And the prayers of God's people are gone like the Ark before the camp of Israel, three day's journey to seek out a resting place, Num. 10.33. they are before you, preparing your way, hewing down difficulties: It is safe following such a conduct: And God hath made the people willing in the day of his power. 
Psal. 100LS. 3.  That of the Psalmist is considerable, Psalm. 47.9. The Princes of the people are gathered together: the marginal lection is, the voluntary of the people, the generous of the people: God hath the hearts of all men in his hand; And the shields of the earth belong unto the Lord: The Militia of the world is his: And all these shall second them that seek his glory and Zions' Peace▪ Therefore proceed cheerfully to make use of this sweet opportunity, to honour God, and heal our breaches. Heaven we hope is big with blessings; The Tabernacle of God, is coming down to dwell with men; what ever dark clouds appear, let us continue praying, waiting, labouring, believing, God will at last establish, and make Jerusalem a praise in the earth.   
FINIS.   

Die Mercurii 29. Junii. 1642.  
IT is this day Ordered by the Commons now Assembled in Parliament, that Sir Thomas Barrington do return thanks to Mr. Sedgwicke, for the great pains he took in the Sermon he Preached this day at St. Margaret's Church in Westminster, at the entreaty of the Commons House of Parliament, this being the day of the public Fast, And that he be desired to Print his Sermon, And that no man presume to Print it, but such as he shall appoint, till the House shall take further Order.  
H. Elsing Cler. Parl. D. Com. I appoint John Bellamy and Ralph Smith, to Print my Sermon. WILLIAM SEDGWICKE.