HOPE'S ENCOURAGEMENT pointed at IN A SERMON, PREACHED In St. Margaret's Westminster, before the Honourable House of COMMONS, Assembled in PARLIAMENT: At the Last Solemn Fast, February 28. 1643.  
BY THO. YOUNG.  Hebr. 6.19. 
Which Hope we have as an anchor of the Soul, both sure and steadfast, and it entereth into that which is within the veil.  
Published by Order of the House of Commons.  
Printed at London for Ralph Smith, at the sign of the Bible in Cornhill, near the Royal Exchange. 1644.   

Die Mercurii 28. Febr. 1643.  
IT is this day ordered by the Commons House of Parliament; That Sr. John Trever, & M. Rous do from this House give thanks unto Mr. Young, for the great pains he took in the Sermon he preached this day (at the entreaty of the said Commons) at St. 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 his Sermon, as others in the like kind usually have had.  
H. Elsing Cler. Parl. D. Com. I appoint Ralph Smith to print my Sermon. Tho. Young.   

NOBILISSIMIS EQVITIBUS AURATIS, aliisque Viris prudentissimis, EX Singulis totius REGNI Comitatibus selectis, PARL. DOM. COM. Senatoribus honorandis: IN Quorum Solenni conventu inelaborata haec Concio in divae Margaretae Templo apud WESTMONASTERIUM  
Solenni jejuniorū, die Februarii penultimo fuit habita: eam in Perpetuum demissae observantiae testimonium L. M. D. D. D.  
Tho. Young S. Evangelii in Comitatu Suffolciensi Minister.   

HOPES-ENCOURAGEMENT, pointed at IN A SERMON, PREACHED before the Honourable House of COMMONS.  
GOD having given to his afflicted Church in this distracted Nation so long cause of sad mourning and heavy lamentation; in which (according to the warrant of the word, and laudable custom of the Church in all ages) he hath been sought unto by prayer and fasting: 
Deum quasi manu facta pre●anonibus ambiamus orantes. Tert.  with which the Church hath ever plied the Lord in the day of their distress, as it were beleaguering heaven with the Army of their prayers: This course having been so long by authority continued in this place, I conceive it is too late for me after the revolution of so many solemn fasts, now to go about to open to you what is required of God's People in the day of their solemn humiliation and fasting. I am confident that you (who have spent so many days in that Christian duty) have been fully instructed therein from sundry learned discourses heretofore presented to you. Neither will I stand to plead before you for the necessary conjunction of prayer to your fasting: trusting you have not so learned Christ, as to divide the duties which he in his word hath coupled together. That which remains for me (the meanest of God's Labourers) to aim at, for the present, I take to be this; (that whereas you have fasted and prayed, and in both continued so long) to endeavour now to raise up your hearts and quicken your spirits in the continuance of this duty of seeking God by earnest prayer: and the rather because assuredly the Lord (on whom we wait in these holy duties) in the end will be exalted, that be may have compassion on them that patiently wait and pray for his mercy: would you be assured of it? take his word that if you wait and be strong in your dependence upon our God, be will at length arise for your comfort. So much desire I to clear unto you this day: and for that cause I humbly pray you with all reverence to hearken to what you shall find written for that purpose,  PSAL. 31.24. Be of good courage, and he shall strengthen your heart, all ye that hope in the LORD. 
THE man, whom God in this life, hath singled out by faith to depend upon him, is sure to meet with troubles of all sorts, and in all places, which will not fail to attend upon that dependence: Yet he, whose heart is engaged in all these storms to cleave unto the Lord, must still sue to him for deliverance: which having once obtained, he must then with all thankfulness acknowledge it: For a grateful acknowledgement of received favours, is the great tribute due to the Lord for all the favours which he bestows upon his people: Yea, certainly he who is blessed with the favour of deliverance, and truly, or throughly affected with the free mercy therein, will not only himself be thankful; but study to draw on others to praise the Lord in way of thankfulness for the favours whereof he tastes,  
See all this in this Psalm, David dangerously pursued by his enemies, sues to God for deliverance: his Petition, together with the several arguments wherewith he backs it, are set down from the beginning of the Psalm to the 20. ver. from whence to ver. 24. he thankfully acknowledges the received mercy vouchsafed to him, and all such as trust in God: which favour he amplifies sundry ways. Then he desires all God's people to love the Lord. Lastly, upon all these several branches he infers, what is the duty of God's people in all their troubles; even this, to encourage themselves in strengthening their hearts, and waiting upon the Lord: this he lays down in the words of my Text: which may be termed a comfortable direction to strengthen the believing soul, against all heart-breaking, or soule-rending fears, or distractions whatsoever: In which words our Prophet prescribes the best and most sovereign cordial that can be given in such a condition▪ when God's people are overwhelmed with fears: and I beseech you when can it be judged more seasonable to be discoursed of, then in these days? wherein for no short space of time (though now and then of late, God hath come unto us with sweet refreshing beams of mercy) it hath fall'n out with most men, as of old with Ahaz, and his people, 
Esa 7.2.  Whose hearts were moved (with fear) as the trees of the Forest are moved with the wind: and hath not this been generally our condition a long time? in which, whose heart is not ready to be surprised with fears? unless it be some son of Belial, who being besotted with his lusts, passeth his time without fear of God, or his judgements. But to you, to whom the day seemeth gloomy, and the light of your comfort hath been long eclipsed; 
1 King. 18 44.  to whom trouble hath risen up as the cloud did to Elijah his servant, which though at the first it was but little like a man's hand; yet speedily caused it the face of heaven to look black: so hath the cloudy storm of our unnatural troubles spread itself to the darkening of all our comforts.  
Now to such as notwithstanding all this, yet wait for comfort from the Lord, my Text is a sure guide to lead them unto comfort: harken therefore to what the Lord speaks in the same, that you may not be to seek for comfort, when heavy storms of troubles shall swallow up others that fear nothing till it seize upon them. To you then (whose hope in all troubles rests on the Lord) the Lord speaks in my Text, saying, All you that wait on the Lord, be strong, and he shall establish your heart.  
Wherein see, first, to whom the Prophet doth address his speech, to such as patiently wait upon the Lord: Secondly, what it is that he requires of them, to strengthen themselves, to wax strong or be valiant: Thirdly, in the last place consider what he promiseth to them, that their hearts shall be raised up in strength. You see the parts, the sum of all is a lesson full of comfort to all such as patiently hope in the Lord, and from these parts, I shall draw forth three propositions to insist upon by God's assistance and your patience at this time:  
The first is, that God's people are taught by the Lord in all their troubles to wait patiently upon him.  
The second is, that such as wait patiently upon the Lord must rouse up themselves with strength and courage to wait further upon him.  
The third followeth, that when God's people with courage and patience wait upon him, he will increase their courage. To these three Propositions shall I limit my speech, only my desire is, as they find, so they may leave you attentive.  
The first of them ariseth from the first considerable branch of the words, the persons to whom they are directed: he directs his speech to such as patiently wait upon the Lord. The word in the original here rendered in our language to wait signifieth, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to be carried out after any thing with a wonderful desire to enjoy it. Secondly, to be sorry we are so long without the fruition of that we thus desire. Thirdly, patiently to wait for it: all these are elegantly hinted in the use of the word by Job: 
Job. 29 21.23.  whilst he sets forth what was the opinion which once men had of his wisdom and counsel when he spoke in the public before others, he says they eagerly desired to hear him, that appeared in their silence when he spoke; they rested in it as the best and choifest counsel that could be prescribed to them: as the rain is welcome to the dry and parched ground, it sucks it in: so was his counsel to such as heard it, and waited for it. Thus the godly here are described from their waiting upon God, which implies, First, their desire after God; Secondly, their grief, that yet they enjoy not the Lord according to their desire; Thirdly, their patiented attending upon God for that which they desire: and from hence ariseth our first proposition; that  
God's people are taught by God in all their afflictions, and under all their troubles patiently to wait upon the Lord. Doctr. 1  
This is their practice, and therefore in my text they are described by that property, They wait upon the Lord; they are a generation of waiters, being carried on with earnestness of desires to see what God will do for them in their troubles; they long for the Lord, and yet patiently wait upon him.  
To clear this truth unto you, first, I will prove the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, make it good that it should be so; secondly, point forth unto you the true grounds from whence this waiting in God's children doth arise, which being laid open I doubt not but the truth of the Doctrine with case will be manifested to all that hear it.  
As for the first, that God's people must wait upon him; 
1. God requires it.  know first that this is the thing which God requires of all his children, that in all their afflictions they should wait upon him for his help, Psal. 55.22. cast your burden upon the Lord, saith the Prophet, and he shall nourish thee: The words in the original are significant, and run thus; Cast your careful burden on the Lord and he will sustain thee, q. d. look whatsoever it is thou art careful may be afforded to thee in all thy wants and necessities, cast thy care for that thing upon the Lord, and wait on him to receive it from his bountiful hands; for he is sure to sustain and nourish thee with the same. To the same purpose speaks our blessed Saviour, Luke 21.19. By your patience saith he, possess your souls: that speech follows upon a sad relation of heavy troubles that were to ensue; he tells them, Nation shall rise against nation, there shall be great Wars, Earthquakes and persecutions, the Parents shall betray their Children, and one friend another; and to embitter all, he adds, they shall be hated of all men for his sake; Now what might his poor unarmed children think should become of them in all these troubles? might they not conclude, in the eye of reason there was no safety for them in such a condition? what shall they do? our blessed Saviour answers, possess your souls in Patience, as if he had said unto them, although you be compassed about with troubles on every hand, yet do you continue waiting quietly upon the Lord, there shall not a hair of your heads perish, therefore wait you upon the Lord. Thus God requires it of his people.  
Secondly, the Lord goes farther and pronounces them all blessed that do so, Esa. 30.18. Blessed are all they that wait for him: 
2. God accounts them blessed.  their waiting in that place is opposed to the preposterous course followed by them, and mentioned in the beginning of the Chapter: when God threatened to bring an enemy upon them; they following their own counsels are not long in resolving what to do; they'll down to Egypt, and strengthen themselves in their confederacy with them to bee aided by their assistance, and they make haste to do this: but therein they consulted not with God; therefore he tells them, the strength of Pharaoh should be their shame, and their trust in Egypt their confusion, i. e. not able to profit them: After this he comes to prescribe a better and more sure way of deliverance unto them than that could bring forth, and what is that? He sets it down in the 15. Verse, In rest and quietness shall you be saved, in quietness and confidence shall be your strength: (here was a sweet and wholesome counsel, could they have followed it, but that they would not do) the meaning of it was this, that they should depend upon the Lord and on his strength, but they would not; yet some amongst them did so, and he saith, such are blessed; by which place it appears that God would have his people wait upon him in their extremities, which if they do they are sure to be blessed of him.  
Now than if God require his people in all their troubles to wait upon him, if he pronounce them blessed that do so, than we may surely conclude, that it is their duty in all their troubles patiently to wait upon the Lord.  

Hope floweth from Faith.  To clear this truth yet further unto you, in as much as God's people are here styled waiters upon the Lord, consider in the next place from whence it comes that when they are enclosed with troubles, yet they can resolve with patience to attend upon the Lord? first their patiented waiting upon the Lord is the work of their hope, and that springs from their faith in God: he that dare trust to the goodness of the Lord for the present, assuredly will wait upon him or expect these good things from him for the time to come: no man can possibly hope in the Lord, that doth not by faith trust in the Lord, and settles not the affiance of his soul upon him: it is hope therefore that raiseth up the heart with expectation of that which faith lays hold on; for faith being informed in the truth and faithfulness of God; resting also satisfied that there is no power wanting in God to make good his Word, and withal meditating on his free mercy doclared in the promise; when the heart upon these and the like grounds is brought to trust in the Lord, then will it with patience wait, being raised up with hope one day to enjoy what it waits for; therefore it is faith that makes the heart in hope to wait upon the Lord. Hence is it that as God worketh faith to believe in him, so he alone raiseth up the heart with hope to wait for the accomplishment of that Word which by faith it hath received; 
1 Pet. 1. ●.  Blessed be the Lord, saith Peter, which according to his abundant mercy hath begotten us again unto a lively hope, by the resurrection of Jesus Christ from the dead: It is the Lord alone that is the author of the hope that waits upon him, yea and that by the promise received and rested on by faith; 
Col. 1. ●3  for which cause it is called the hope of the Gospel, that is, the things which are laid forth in the Gospel, the expectation whereof raiseth up the heart; which gave occasion to that holy man to say, Spes fine fide quomodo esse possit, non invenio. Nemo enim se sperat posse assequi, quod esse non credit; all which confirms that faith bringeth forth hope, 
Aug. Sent.  and hope makes the soul patiently to wait upon the Lord: If any man would know what are the things they wait for; I answer they are such as God in his sacred Word hath promised to give; for hope which raiseth up the heart to wait, is always grounded upon the Word of promise; therefore David coupleth these two together; My soul hath waited and I have trusted in his Word, 
Psal. 130. ●.  God's Word is the thing that hope flowing from faith doth wait for. Yet further, the good things promised and waited for are such as are neither past, nor present; but good things that are absent and yet to come are the things which such as wraite on God do look for; 
Aug. Enchir. ca 8.  Spes non nisi bonarum rerum est, nec nisi futurarum; the things hoped for are yet in expectation: I will not scan the particulars which hope waiteth for, it is enough in the general to know that whatsoever good things God hath promised, and hath not yet fully performed his promise therein, hope waits upon him for all these things, as whether it be deliverance from trouble, improving the work of grace, affording daily bread, treading down Satan under our feet, etc. whatsoever are the good things with which God hath promised to bless his people either in this life or that which is to come, hope waiteth for the fruition of them all.  

Hope it grounded upon the promise.  Secondly, whatsoever the troubles of God's children fall out to be, yet they are raised up to wait upon him, because they have God's Word to rest themselves upon, they well know though heaven and earth should pass away, that God is true and will be faithful in all that he hath spoken; such a heart will be brought to wait upon God, which knows that he hath said, 
Psal. 89.34.  I will not alter the thing that is gone out of my lips, that is spoken, I confess, of a special promise unto David, concerning his successor in the Crown, but it holds as true in every promise made by God to his people, he will not alter it nor falsify his faith, for the sure mercies of David spoken of in the Psalms, are the privileges of the Covenant of grace made good to believers; the due and serious consideration hereof is the thing which upholds the heart to wait upon the Lord though it hath all the world against it, whilst it sees God's promise and then looks out for his efficiency to make good the same, ever knowing that he that speaks the word will in his due time give a being to it.  
There are two things which may hinder a man from making good his word or fulfilling of his promises, impotency or carelessness: when either he is not able, or not careful to perform what he hath promised: but the believing heart raised up to wait on God, knows well that neither of these can be found in him: His almighty power admits not of impotency or weakness, no thing can let or hinder him (to whom all things are possible) from doing what he pleaseth: neither is He careless of his promise, for his faithfulness will not admit of that. I might also put you in mind of the infiniteness of his mercy, whereby he is drawn to commiserate and pity his children in all their troubles; a mother is tender of her children, but the Lord more: for though she should prove unnatural and forget the fruit of her womb, 
Esa. 49 15.  yet the Lord will not forget his people, what made the King of Ammon his servants wait for mercy at Ahabs' hands? 
1 King. 20.31  They had heard the Kings of Israel were merciful Kings, thereupon were they encouraged to wait upon him for favour, though they had no promise of it; it is an undoubted truth, where a petitioner knows there is proneness or a ready inclination in a party (to whom he sues) to show mercy, that will make him wait for help from him above all others: Thus God's people find in God reason enough to wait upon him for the fulfilling of his Word; they know that he is a God faithful in his word, every way able to perform it, and infinitely merciful towards all that wait upon him for the same.  
Thirdly, with patience they wait upon him, because they know that the same God who hath made the promise to them, hath also appointed or set out the period of time, in which his promise shall undoubtedly be fulfilled to them: for though the faithfulness of God's promise is known to them, yet the particular period or set time, wherein this promise shall take effect, is unknown to them; (for whom it is not to know the times and seasons which the Father bathe put in his own power; 
Act. 1.7. ) this makes them wait with patience till the happy revolution of the time come about, which God hath set out to the performance of his promise. God promised faithful Abraham that in Isaac his seed should be called: 
Gen. 21.12.  yet holy Isaac did not presently see that promise performed, for he was married (as may be collected from the History) twenty years and had no child: yet he waited for it; the evidence of his waiting was, He prayed and God heard him, 
Gen. 25.21. Luk. 2.25.  and his wife conceived. It is said of old Simeon, He waited for the consolation of Israel, i. e. for the revealing of Christ in the flesh; God having promised to him, He should not see death, 
Vers. 26.  till he had seen the Lords Christ: he knew not when that would be, yet he believed and waited for it: upon this very ground it is, that God requires waiting in his people, Habak. 2.3. The viston is for an appointed time, but at last it shall speak and not lie: though it tarry, wait; for it shall surely come and not stay: The vision he speaks of contained both the destruction of the enemy, and comfort of his Church: there was a time determined by the Lord, wherein both these should take place, yet though the issue were certain, the hasty affections of men thought the time long: now because they knew not when it should be, God requires of them to wait: therefore the not knowing of the time when God's promise shall take place, draws such as believe the promise to wait upon the Lord.  
Thus have I cleared the first proposition, That God's people wait upon him; I shall forbear the use till I have proved the other two, and then give you a joint application of them all t'other.  
In the next place see and consider what is the thing which he calls for from these waiters: Be strong ye that wait upon the Lord; or be confirmed: that word here rendered, be ye strong, or of good courage, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  doth properly import to wax strong and prevail: so is it used, 2 Chron. 28.20. when Tilgath-pilneser, came to the assistance of Ahaz, it is said, he troubled him and did not strengthen him, or he grew not stronger by his help as he expected: the word therefore imports a corroboration of that strength which a man hath: so the Lord here requires that all such as wait upon him should wax strong, and take heart by their relying upon him; from whence ariseth our second proposition, that such as patiently wait upon God must rouse up themselves with strength and courage, to wait further upon him. The heart that hath chosen the Lord for his God, and patiently doth wait upon him, must grow to a holy kind of greatness, and magnanimity, because it is set upon the great God. To evidence this truth, I will endeavour, first, to open the way, how this may be done, whereby you may see wherein this heroical valour stands, by which he that waits on God is confirmed in his strength: Secondly, that such as wait upon God must gather strength and courage to themselves in their dependence upon him: which being done, then in the third place we will show the reasons of it; the opening of all which will sufficiently clear the Doctrine: the first will lay forth the way how to attain it: The second will manifest the necessity of it: and the third shall clear the reasons of it.  
For the first, let us inquire wherein this courage stands, that so you may the better see how a Soul that waits upon the Lord may wax strong: A point needful to be discussed, and searched into by every one, who desires with strength to wait upon the Lord: and the rather, because many seem to be raised up with stoutness, when indeed their stoutness is not true courage, but mere rashness, or inconfideratenesse: Neither is the valour or courage mentioned in my Text, that confident courage or holy boldness, whereby the believing soul doth rest on God for salvation by faith in Jesus Christ: nor is it the assurance of hope itself, by which the soul waits on God for the accomplishment of his promise, (indeed the confidence or courage here spoken of is required in all such, as believe and wait for the promise; Faith and Hope bring forth this courage, and it is an effect of hope rather than hope itself.) But in a word, this courage is that confidence: which is wrought in man by the power of faith and strength of hope in God; which maketh him go on cheerfully in the particular work to which God hath called him; it is especially discovered in these things:  
First, When a man is undaunted, stout, and resolute, to do the special thing which God requireth of him: 
This courage is seen. Act. 4.  therefore, that which here is phrased waxing strong, elsewhere is called boldness: as Peter being examined before the Rulers, Elders, Scribes, and High-priests, by whose authority he had done that miracle, he doth freely and clearly confess it to be done in the name, and by the power of Jesus Christ: this free confession of the truth, there is called boldness, and why? 
Vers. 13.  because he waxed strong and would not shrink a whit from that, to which he was called: this was the very thing which they craved of God by prayer, saying, Grant unto thy servants to speak thy word with boldness. 
Act. 4.29.  You see then what is meant by waxing strong: even this, to raise up the spirit to a holy boldness to do that, which God calls a man to do: It is not courage, but presumption, for a man to adventure upon that work to which he is not called of God; and though he be resolute in pursuance of it, yet his resolute adventure is not the boldness that comes from faith or hope: a man his holy boldness must be seen in doing that, to which he is called. Peter says, Let them that suffer according to the will of God, 
2 Pet. 4.19.  commit their souls to him in welldoing, as to a faithful Creator: Where he would have God's children to arm themselves with courage against all troubles and tentations that may befall them: but how shall they do this? they must so order things, that if they do suffer, they may suffer according to Gods will, which they shall do, if they suffer in doing that which God commands them to do: God commands Jeremiah that he go forth with courage to speak to the people, O but how shall he attain to this courage? he must do what God commands him, and speak what the Lord will have him to speak, 
Jer. 1.7, 8.  than he needs not be afraid of their faces.  
Secondly, as this holy courage in a man arising from faith and hope ever ey'sthe work, to which he was called of God; so it makes him adventure upon that work not in the confidence of his own strength, but to rest on God for his strength to enable him to go through the work. David was exceeding stout when he durst engage himself to grapple with that Giant Goliath: 
1 Sam. 17.45.  yet he did it not in confidence of his own strength, but of the Lord, which he dare proclaim to the terror of the Giant at their first meeting: that learned Apostle Saint Paul would have his Ephesians strong in the Lord, and the power of his might: he would have them to strengthen themselves in fulfilling Gods will, but he would have them also to rest assured that that must be attained to by the power of God, without which no man can in a holy way fulfil the will of God.  
Thirdly, when a holy disposition is thus fare raised up with a valorous resolution as to put his hand to God's work, in confidence of God's assistance; then doth it make a man tread under his feet all difficulties which may stand in his way to keep him off from fulfilling of Gods will: let Paul his practice witness it: he resolves to stay at Ephesus until Pentecost, 
1 Cor. 16.8.9.  and why? a great door and effectual was opened to him; and there were many adversaries: he had a fair opportunity to preach the Gospel: (upon which crrand he was sent of God) O but he had many adversaries to resist him, there were many difficulties for him to overcome: yet you see by his words, he gives no place to fears on that occasion, stay he will, and there with courage wait on God in fulfilling of his ministry to which he was called of God. It is said, Eccles. 11.4. He that observeth the wind shall not sow, and he that regardeth the clouds shall not reap: Solomon is there persuading men to be large-hearted, and openhanded to the poor: O but when an unbelieving heart is locked up in a covetous breast, nature is wonderfully apt to devise many excuses to keep him off from showing his benevolence to the poor: he will tell you, he knows not but his lot may fall to be in want himself; he may grow old, when nature is enseebled with age and cannot attend his calling: and bath be not then need to lay up something against that evil time? he may be overtaken with sickness, which may not only keep him from labour, but make him spend all he got before, etc. these and a thousand such frivolous excuses can corrupt nature frame, to hinder a man from cheer ulnesse in relieving them that want: in Solomon his answer to all these doubts, he reasons from the absurdity that follows upon such base and vain excuses: this is all one, saith the Wiseman, as if an husbandman should hold off from sowing his ground, fearing lest the wind should blow hard and trouble him in scattering of his seed, (when yet there is no great gale of wind stirring) yet he puts off his work from day to day only upon that surmised fear: or as if another should sear to thrust in his sickle to reap down his corn, because he sees the Firmament to be cloudy, which makes him fear rain; if any man upon these or the like fears should forbear to do that which his calling requires and warrants him to do, he would certainly be cried down for a fool by all wisemen: So here when God calls a man to any work, he must not forbear or keep off from doing that which God calls him to, upon fear of what troubles may ensue; but rouse up his spirit and strive to fulfil his work: therein will appear his courage, in breaking through all difficulties whatsoever to honour God in obedience to his command.  
Fourthly, this holy courage goes yet farther in managing any warrantable undertaking for God, when he hath seriously weighed with himself God's call to the work, when he considers he did not rush upon it in the confidence of his own strength, then comes he with quietness to carry, on the work and leaves the success to the Lord. The three children did rest assured that it was Gods will they should not defile themselves with that idolatrous worship, they knew that God at his pleasure could deliver them; therefore do they wait upon him without any distiust at all, saying, Our God whom we serve is able to deliver us from the fiery Furnace, and he will deliver us out of thy hand. there was their hope; now follows their courage, but if he will not, BE IT KNOWN to thee O King we will not serve thy Gods, nor worship the golden image that thou hast set up; they were not troubled about the success, but left that wholly to the Lord, and did what God required of them; so did holy David when he was to encounter with Goliath, the story is known to you; So when Paul was commanded to pass into Arabia, and there preach the Gospel, where he had small hope of success in his ministry; he consulted not with flesh and blood, but immediately went on to preach the Gospel, and left the success to the Lord that called him. 
Gal ●.  Thus have you heard wherein this holy strength of courage is mainly to be seen: now if you shall go further, you may with ease in the second place see the necessity of these several steps of this spiritual courage in any undertaking for the Lord; and that shall be made manifest unto you in four things.  
The first whereof is this, as God requires of his people to wait upon him, 
1. God requires courage in his people.  so likewise he requires that they should gather strength to corroborate or confirm themselves in their waiting upon him; besides our Text, wherein he calls upon such as wait upon God to strengthen themselves; consider what he speaks to this purpose elsewhere: 
Zeph. 3.16.17.  he saith, Fear thou not O Zion, let not thine heart be saint; the Lord thy God in the midst of thee is mighty, he will save, he will rejoice over thee with joy, he will quiet himself in his love, he will rejoice over thee with joy; there the Lord it setting down a notable comfort to the residue of his afflicted people, and consider what he saith unto them: fear not thou O Zion, let not thine heart be faint; he requires of them that they be stouthearted and courageous: then he subjoins the reason of it, the Lord thy God in the midst of thee is mighty, he will save, he will rejoice over thee with joy, he will quiet himself in his love, etc. the reason why they should grow in a holy valour, and not be faint-hearted is, because God is amongst them, and will know them; yea he delights to show his love and great affection towards them: therefore seeing God dwells among his people, and delights to do them good, he charges them that they be not faint-hearted, but courageous. To this very purpose speaketh Peter saying, Fear not their fears, neither be troubled, 
1 Pet. 3.14.  but sanctify the Lord in your hearts: he is there setting down the right way how to go through all afflictions we meet with in this world, and teacheth the Church how to bear them so as we may be blessed in the end: If we would do so; first, we must lay aside false fears, such as men ordinarily are troubled withal, Let not, saith the blessed Apostle, your hearts be troubled with their fears: for they become not you that wait upon God. Secondly, the heart with confidence must be raised up to wait on God; by this confidence God is sanctified, and that fear removed; by which place it may appear, that fear is to be shaken off, and confidence in God is the way to do it, therefore the Lord requires that his people should be raised up in courage and not fearful whilst they wait upon him.  
Secondly, as God requires it, so when men grow strong in waiting upon him, 
2. God commends courage in his people.  the Lord doth highly commend it: how are those worthies renowned for their confident waiting upon the Lord? Heb. 11.33, 34, 35, etc. they waxed valiant, of weak were made strong, etc. therefore are their names honoured to this day by the Lord: did not their waiting on God so raise their spirits that they became valiant? was not Samson so valiant by his waiting on God, that with the jawbone of an Ass be slew a thousand Philistims? did not David by his waiting on God slay Goliath with a stone out of his sling? and how are both of them ennobled by their valour unto this day?  

3. God is angry where courage is wanting.  Thirdly, where God finds that such as wait on him wax not stouthearted, or are not filled with courage, he checks that want of valour in them; whilst they are not filled with courage for the work about which he sends: see it in Gods dealing with Moses Num. 20.8. he is commanded to speak to the rock, and the Lord tells him, it shall give him water; nevertheless he smote the rock and spoke unto the people, but he is not said to speak to the rock as he was commanded; it seems he believed not that his speaking to the rock could bring forth water out of it: therefore the Lord tells him, he should not bring that Congregation into Canaan: 
Num. 20.12.  in a word God was angry with him, that he waxed not strong in waiting upon the Lord.  

4. God's people have been full of courage.  Fourthly, the holy practice of God's people recorded in the Scriptures holds forth the same truth unto us, in which he that runs may read, that by their waiting upon God they grew exceeding strong; How valiant waxed the three children before Nabuchadnezzar? and whence came it? was it not from their waiting upon God? they dare tell him, we are not careful to answer thee in this matter: 
Dan 6.16, 17.  and why? our God whom we serve is able to deliver us from the fiery Furnace; you hear of their courage which could not be allayed by all the threaten breathed out by that potent King; their patiented waiting on the Lord was a strong preservative against them all. Jebosaphat his stoutness, and the strength of his courage was testified in his speech to his subjects, 
2 Chron 20.20.  saying, Hear me O Judah, and ye inhabitants of Jerusalem, put your trust in the Lord your God, and ye shall be assured; believe ye his Prophets; and ye shall prosper: God had given them by a Prophet a special promise of victory, and you see how valiant that pious Prince waxed upon the receipt of it, and how he laboured to draw others to depend upon the same. To the same purpose speaketh Hezekiah, 2 Chron. 32.6, 7, 8. He speaks comfortably to them, saith the Text, and it well appears by the many phrases he there useth to raise up their drooping hearts, he forbids them to fear, he doubles it again, and would not have them afraid, and all upon this ground, because they waited upon the Lord who was stronger than all that could come forth against them; the enemies, what had they to assist them? an arm of flesh; that is, such power as man could afford, but with them was the Lord their God to help them. I might also tell you of the worth of Nehemiah his valour, 
Nehem. 6.7, 8.  who gave no place to the policies and subtle craft of the enemies seeking to weaken his hands from the work; but with undaunted courage pleaded the falsehood of their accusations: and would you know from whence it came? even from his waiting upon God, which emboldened him with great courage: 
Nehem, 6.9.  he can go to God and say, encourage thou me, or strengthen thou my hand. Here likewise I might add the example of David, and others, all which I now forbear, having cleared to you that such as wait upon God should be filled with courage, seeing God requires it; where he finds it, he commends it; he blames the want of it in his people: Lastly, this is that whereunto by his Spirit he guides all such as wait upon him.  
Thirdly, let me entreat you to go one step further with me, and dive into the reasons of the point thus cleared to you; 
The reason of it.  assuredly there is great reason for it, should not such as wait on God be strengthened in their hearts, even for this cause, because they have the Lord to settle their trust upon? Such as patiently wait on God, have God for their God, and are in Covenant with him: that makes them grow to be magnanimous, or to a holy kind of greatness well beseeming such as wait upon the Lord; the Psalmist saith, Commit thy way to God, trust in him, he shall bring it to pass: you see to whom he speaks, 
Psal. 37.5.  even to them that trust in God; and you see likewise what he desires them to do, to commit or put over all their care to the Lord, which they cannot do if they be not raised up with courage, & the ground of that courage is, they trust in God; let them know He can bring their ways to pass though they see not how; this was the only ground of the courage in those three children, mentioned before, Dan. 3 Our God whom we serve is able to deliver us: it was not the power of that enraged Prince, nor the dreadful heat of his fiery Furnace, that could quench or allay their courage, whose confidence was settled on God Chrysistome expounding those words of the Psalm, Great is the Lord and worthy to be praised; his greatness is incomprehensible: speaketh thus: because thou hast the great 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  God to rely upon, be thou also of a high courage: whereby he would persuade men to a holy kind of greatness in their courage, because they are grounded upon the great God: he would not have such to be of a proud or haughty disposition, as a frerward he expounds himself, but as David chargeth Solomon, to be strong without dread, 
1 Chron. 22.23.  and not dismayed: such an heroical disposition should be in all that profess their hearts are raised up in waiting upon the great God.  
Secondly, such grow courageous, 
2 Gods Spirit fills them with courage Act. 6.10.  because God's Spirit strengthens all such as wait upon the Lord: that blessed Martyr Steven waxed stout in resisting his adversaries, but whence came it? was it not from the wisdom and Spirit by which he spoke? that strengthened him that they were not able to resist him: 
Act. 4.  So Peter spoke freely to the Rulers, Elders, and Scribes, and reproved them: but he was then full of the holy Ghost, v. 8. which freedom, v. 13. is called boldness in him: it is the same spirit which clears up the truth to their understandings, that makes their hearts bold in defence of the truth: it is therefore the powerful working of God's Spirit that corroborates their hearts with holy boldness, and makes them set their faces like a flint, Esa. 50.7. and make their foreheads as the Adamant, Ezek. 3.9. then are they Lion-like hearted, 2 Sam. 17.10.  

3. God by the promise works courage in them.  Thirdly, this courage in God's people ariseth from the strength which they suck from God's promises; for faith and hope which teacheth them to wait on God considers not only that God gives his promises to them that lay hold on them by faith, but such a one goes further, and verily believes, that God will convey that strength of grace into his heart, which is set down in the promise: this, this is that which makes them full of courage in waiting upon the Lord: for it is not with the promises of the Gospel as it is with the Gommandements of the Law, which are distinct from the promises; the things commanded to be done by the Law are not promised in the Law; there God requires obedience, but power to yield it is not promised in the commandment which requires it; but in the Gospel it is otherwise, where that which is commanded is also promised: therefore as faith with one hand lays hold on the Evangelicall commands (which binds the soul in all extremity to wait on God:) so with the other hand it lays hold on the promise to receive the virtue, strength and power, whereby it may by the promise be brought to wait upon the Lord: this makes it full of courage to wait upon him, having taken hold upon the promises by which God conveys grace into the heart to stand in such extremities: that makes it valiant in waiting upon God, upon whose strength it waits in the promise.  
Doct. 3 Now to the last proposition considerable in the gracious promise made to such as with undaunted valour wait upon the Lord: He, saith my Text, shall fortify or strengthen your hearts: there is some variety in reading of the words, some read them thus, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Let your hearts be comforted, or strengthened: other, He will strengthen your hearts: So doth our last translation, and as I conceive, this sense will best agree to the words, for if we read them in the first sense, Let your hearts be strengthened, then were they only a bare repetition of the former words in another phrase, as if he said, Be valorous, let your heart he strengthened you that wait upon the Lord: but I rather read them with our translation, be valorous and he will fortify or strengthen your hearts: who is it that should strengthen them, but the Lord upon whom they wait? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to fortify or raise up any thing in its strength, which implies, that God will raise up the troubled heart in its strength; whence we gather, 
God increaseth courage in them that have it.  that when God's people with courage and patience wait upon him in their troubles, he will increase their courage: the Lord by his Prophet promiseth to add courage to their courage, and follow such with farther degrees of valour, be ye stout and he will strengthen your hearts, saith my Text: I will but name this truth, know therefore that is true in a Christians courage, which is seen in all other graces; the ready way to have them to increase and multiply, is faithfully to employ them: for grace when it is well employed and wisely husbanded, ever thrives and prospers; God ever adding new measures or degrees to such as faithfully lay out what they have received. This is evidently set forth to us in the parable of the Talents: 
Matth. 25.21.  he that improved his five talents to the gaining of five more receives this answer, Well done good servant and faithful, thou hast been faithful in little, I will make thee ruler over much; so to him that gained two, the same answer is made; you see thereby that their faithful husbanding and improving what they had, made way for them to receive more from God: such a joyful Audite had these faithful Stewards when they came to give up their accounts; so here, the more valorous they were for God, the Lord promises to strengthen them by a new addition of courage to what they had, 
Esa. 40.31.  Esay tells them, they that wait upon the Lord shall renew their strength, they shall lift up their wings as the Eagle, they shall run and not be weary, they shall walk and not faint: a sweet and comfortable promise wherein the Lord binds himself by his Word, that changes not, to afford new measures of strength to such as use their strength in walking in his ways, that they may go on and advance more cheerfully in the same: such as gather strength to wait upon him shall be enabled at length to fly as the Eagle flieth, which of all fowls soareth highest in her flight; thus will God strengthen them more and more; even when to their own apprehension they wax weary and faint.  

Grace employed prospers.  If any man desires to know the reason of it, why strength is added to the strong, and courage well employed is seconded with a fresh supply? Let him know as (as I said) this is God's dealing with men in all their graces which he bestows upon them: a continual supply of grace is afforded to them that faithfully lay out for the Lord what they have received. It is said of our blessed Saviour be was filled with wisdom, 
Luck. 2.40.51.  yet follows afterwards, he increased in wisdom; the spirit was strong in Christ, and still he put forth wisdom obey and the condition of his years; the more he put it forth, the more he increased in it; 
Act. 9.20.22.  so when Paul was called to the ministry of the Gospel, it is said of him, he straightways preached Christ in their Synagogues: then follows, he increased more in strength: his strength and courage in his work was seconded with fresh supplies from God, who abundantly adds to such as improve grace. This I take to be one main ground why my Text tells us, he will fortify such as are strong in waiting on the Lord: but I cease further to enlarge the proof of a written truth, and hearken with your patience, to wind up all that I have said in a short application; which I will endeavour to do by way of teproofe, exhortation, and comfort; and all this, first in general to all the Church; secondly, more particularly to this honourable Auditory here present.  
In the first place, Use 1 the propositions now observed speak to the just reproose of many: there are three sorts of people to be reproved by the first of them: If it be one property of God's people to wait on the Lord in all their troubles, than such as are so fare from waiting on God in the day of their troubles that they dare murmur, fret and rage against the Lord; secondly, such as in their troubles wait not upon God for deliverance, but make use of unlawful means to work their freedom from the same; thirdly, such as seem to wait upon God, yet they wait more upon the means then upon the Lord: these and many others likewise may justly be reproved by the truth before observed, and all of them cast out from having any place among them that patiently wait upon the Lord. Time gives me no more freedom but to name these; the first are so fare from testifying their dependence in a patiented waiting upon the Lord in their troubles, that they are ready with that impious King, who in the extremity of famine with a heart enraged against the Lord uttered that woeful desperate speech, Behold, this evil cometh of the Lord, 
2 King 6.33.  should I attend on the Lord any longer? Thus many, when they find not present remedy against their troubles fall into discontented rage, and will wait no longer upon God: the Israelites often in the extremity of their dangers and wants fell soul upon the Lord, and God's hand found out to their confusion such enraged dispositions: to all such I may fafely say, they never learned by faith to eye the Lord, nor with patience to wait for deliverance from the Lord. As for such as by unlawful means seek deliverance, 
2 King. 1.  who with Amaziah can betake themselves to the God of Ekron; as if there were no God in Israel to be waitedon; who in their extremities stick not by unlawful means and unwarrantable practices to seek deliverance from their present troubles, some with Saul can seek to the Witch of Endor, others betraying a good cause can desert the truth and submit to error, thereby to spare their lives and estates; to them I only say what Jesus Christ hath said, Luk. 9.24. Whosoever will save his life shall lose it, and whosoever shall lose his life for my sake shall save it: he that turns his back upon God's cause to avoid present danger to his life or estate, shall be a loser, and no gainer in the end: for what can be saved by that man, who to prevent a temporal loss will hazard an eternal? assuredly such saviours prove miserable losers. To the third sort, I mean such as seem to wait upon God, and yet they stay more upon the means then upon the Lord; such must know they are disorderly in their waiting, they will not wholly forsake the Lord, but add other things with the Lord, much like to those; Some trust in Chariots, some in Horses; 
Psal. 20.7.  but the true waiter upon God will resolve with David, to remember the name of the Lord. Only I confess there is a lawful use of means which a Christian may use, but he must not settle the ground of his hopes on the means: it is not the use of them which is condemned by God in Scriptures, but the relying on them, or waiting principally for help by them, that God condemns: all these are justly reproved by our first proposition; as having no right to be ranked under that character of God's people, that they wait upon the Lord.  
Secondly, if all that wait upon God must raise up their spirits, and strengthen themselves with undaunted courage to wait further upon the Lord; this truth likewise reproveth all such as seemed to wait upon the Lord, yet grow not in their courage, but giving way to inordinate fears, quench the same: of which sort are, first, such as wanting courage dare not adventure upon the work, to which God calls them; Secondly, such as peradventure have set upon the work, yet afterwards they are beaten off from prosecuting of it by the discouragements they meet with, in following of the same: Thirdly, such as wholly despair of the success of their undertake, though they have adventured to engage themselves in the work, by a warrantable call from God: All these sin against the duty mentioned in our second proposition, and fall short of that heroical disposition, whereunto all that wait on God ought to aspire. To the first of them I say; why should not such remember, that Gods calling of them to his work, should be enough to put courage in them to raise up their spirits to the effecting of it? Absalon speaketh thus to his servants, When Amnons' heart is merry with Wine, 
2 Sam. 13.28.  and when I say unto you, Smite Amnon, kill him, fear not, have not I commanded you? be bold therefore and play the men: the service wherein he employs them was desperate: for was it not a high attempt to adventure to murder the King's first born Son: this was the service he puts them on; and the argument by which he would raise up their spirits to the performance of it, is drawn from his authority, have not I commanded you? saith he, be bold and play the men: Can the command of a mortal man infuse that courage and valour into the hearts of his servants as to make them adventure upon that desperate design? and shall not the command of the Almighty God raise up the hearts of his people, employed by him in any work to which bee calls them, raise up their hearts in following of his command? and the rather, because never did any man finally miscarry in executing what God commands: what if they meet with unexpected troubles in pursuing of that which God commands, what then? is not the Lord (upon whom they wait) with them? they have his presence to go along with them, and his gracious promise of protection of them; yea if they should suffer any thing in following of his commands, let them know that it is for their honour: did not the holy Apostles rejoice when they were beaten, that they were accounted worthy to suffer any thing for Christ's sake?  
To the second sort, such as are discouraged from the work by some cross opposition they meet with in managing of it: let such remember, though God's command frees not a man from troubles, whilst he doth that which God commands to be done; yet his command may assure him, he shall be delivered, if he prosecute the command according to his will: it is true, the Disciples shipped not themselves into the boat until Christ commanded them to prepare a boat for their passage: and it is also true, that in their passage they met with foul weather at sea, whereby they were in danger of suffering shipwreck; but what of all this? did not the Lord arise for their comfort, still the stormy tempest, and gave them safe deliverance? God's children in all the tempestuous storms they meet with in fulfilling Gods commands, had recourse for comfort to the Lord, even upon this ground, because God sent them on the errand wherein they meet with trouble: Amos was crossed in his Ministry, and complained of by that wicked Priest unto the King; he was in a great strait, yet he bears up his courage upon the Lords command, See it Amos 7.14, 15 God is with all them that execute what he commands: Such may well say as Elijah to his servant, Fear not; there are more with us than be with them that are against us.  
To the last sort, I mean such as despair of the success of business undertaken by the warrant of God's Word: thoughts of that nature must not abate their courage, nor hinder their valour from prosecuting that whereunto they are called; but must remember it is their duty to fulfil what they are called to, and leave the success to the Lord; so did the three Children as we heard. It is a main sleight of Satan to draw a man to vex and torment himself about the success of his just undertake; and therein he doth disable a man from going on with courage: all these justly from hence to be reproved.  
The third proposition reproves them that labour not to improve the graces they have received, not considering how with the unfaithful servant lapping up his Talon in a Napkin, they not only prevent themselves of receiving more, but make way to be stripped of all they have: I can but only name these things unto you.  
Use 2 Our second use is for exhortation: & here will I join the first and second proposition together; that is, be exhorted to be valorous for the Lord, that you may be blessed of the Lord with a further degree of spiritual and undaunted courage in managing of God's work. And to the end you may grow valorous for the Lord, I desire every man to consider: First, his own weakness and insufficiency to any work that is pleasing to the Lord; assuredly he that goeth on in the confidence of his own strength, when he comes to be opposed, he shall by woeful experience find his valour to fail him, and his courage to be gone; who was more strengthened in his courage to prosecute the cause of God than that holy Apostle Paul was? or who could adventure more to advance it then he did? and would you know from whence did his courage arise; take it in his own words, not, saith he, 
2 Cor. 3.5.  that we are sufficient of ourselves to think any thing as of ourselves, but our sufficiency is of God: there was the first step from whence he ascended to that valour: the due and serious consideration of his own insufficiency made him stick close to the Lord for help. Secondly, let a man weigh with himself that God hath called him to the work, thereby shall his heart be fortified also: thus did David encourage Solomon, saying, The Lord hath chosen thee to build the house of the Sanctuary, 
1 Chron. 28.10.  be strong therefore and do it. Thirdly, let such consider that God will ever be with such as he calls to any work: you know how the Priests were to animate the people when they were to go forth to war against their enemies: they were thus to speak unto them; You are come this day unto battle against your enemies, let not your hearts faint, neither fear, nor be amazed, 
Deut. 20.1, 3, 4.  nor adread of them. O but the people might have replied, their Horses and Chariots are in our eyes, our adversaries go beyond us in number: yet for all this they must not be dejected with fear, and why? For the Lord your God goeth with you: the consideration of God's presence going along with them, whom he hath called to any hard undertaking, must raise up their hearts to carry on that work. Fourthly, suppose that such meet with dysasters in following of God's work: yet if they would be fortified against them, behold God hath promised that all things shall work together for the best unto them that love him; Therefore, if thou be'st crossed in prosecuting of God's work for the present, yet that hindrance shall be as a vantage-ground to take thy rise to advance it further hereafter. Lastly, consider there is an ample reward laid up for all them, who are steadfast, unmoveable, 
1 Cor. 15.58.  and abundant always in the work of the Lord: their labour shall not be in vain in the Lord. Now by all these motives be exhorted to stir up the grace that is given unto you: that will make you faithful to God in laying out what you have received, approving yourselves to him in your stewardship: that will make you useful to the Church of God where you live: and that will open a way of comfort unto you, when you shall come to give up the accounts of your stewardship in the great day of the Lord.  
Use 3 My last use should have been a word of comfort, with which I desired to have dismissed you: and in it I would have spoken to such as wait upon the Lord; whose hearts I desire may be raised up with strength to wait further on him, but I dare not presume upon your patience too fare, therefore I say no more in it, than what the Lord hath said in my Text, All you that trust in the Lord, be strong: and know for certain, that God will strengthen your hearts.  
You have heard the particulars considerable in the Text, 
Applic. to the Parliament.  and in general how they meet with many by way of just reproof; as also how they may serve for the quickening of some, and raising up of others with comfort. Now give me leave with Your patience to bring home all by a more particular application, to all you that stand here this day before the Lord: In the first place (Honourable and dear beloved in the Lord) my desire is (with all due respect to your great and weighty employments, and your personal worth) to point forth unto You in a word or two, the way to the true valour mentioned in my Text, well beseeming such as are engaged in the cause of the Lord; that God may strengthen your hearts, and comfortably crown your great employments with a happy and desired issue in the end: for this cause consider, I beseech you: First, what God hath called you unto: Secondly, what he now requires to be done by you, whilst you are struggling to advance that work: both which being closely followed, you may expect of the Lord both present comfort, and a happy closure of your just undertake.  
First, cast your eyes upon your present employment, (which I crave may be weighed by you in the balance of the sanctuary.) The work you are now called to, is a work of great concernment, it is the purging of the Lords floor: as it hath reference both to the Church and Commonwealth; a work sure enough to be encountered with great oppositions: yet I must say, it is a work, with the managing whereof God hath not so honoured others, which have gone before you in your places: but hath reserved it to make you the instruments of his glory in advancing it; and that doth much add unto your honour: Was it an honour to the Tyrians, that they were counted amongst the bvilders of the Temple, 
Ezek. 28.  when Hiram sent to Solomon things necessary for that work? how then hath God honoured you, reserving to you the care of re-edifying of his Church (the house of the living God) and the repairing of the shattered Commonwealth, (so fare borne down before he raised you up to support it) that succeeding ages may with honour to your names, say, THIS WAS THE REFORMING PARLIAMENT? A work, which God by his blessing upon Your unwearied pains hath much furthered already: whilst he by you hath removed the rubbish that might hinder the raising up of that goodly structure appointed and prescribed by the Lord in his word. Lastly, a work which God never in any age perfected but through many difficulties to his people.  
This is the work You are called to; then let me say to You in the words of my Text, be strong and of good courage, the Lord will strengthen your hearts: and would You have Your hearts fortified with this sovereign cordial? then see you follow what the Lord requires of men employed by him in such a work, that you striving to that, may attain unto the other. For this cause let me in the name of Jesus Christ, (in whose name, by Your command, I stand now before You) crave of you to see to your carriage: First, as you are Christians: Secondly, as You are public persons entrusted with the managing of the Lords work.  
First, as You are Christians, so have You need of courage: and if you would have your hearts strengthened with it, then in your thoughts look bacl again to that which was spoken in our second proposition; to wit, keep to the work to which you are called: let not your hearts be carried on in the confidence of your own parts, but rest upon the Lord for his strength: see how God hath carried you through many straits already, and learn to depend on him for the future, committing the success of all to his wisdom and goodness: to all which I humbly pray, remember that as you appear for the truth, so you must stick to it: First, in the profession: Secondly, in the practice of it. Truth should be dear to all that profess it; the truth which is brought from heaven by the Lord Jesus Christ, the word of his Father, which he hath sealed with his blood: the truth, the profession whereof hath been watered with the blood of your Noble Ancestors that have gone before you: for this truth, let me spoke to you in the words of holy Judas, and exhort you to contend earnestly for the same: 
Judas 3.  love to the truth, and well ordered zeal for the same, well beseem's all that profess the truth, especially such as are in authority and high places of dignity; though the world judge it a thing beneath great places: therefore if any question about it should be raised up before you, albeit the world would persuade you to be of Galli● his mind, who cared for none of these things; 
Act. 18.17.  yet I pray take notice, that the God of truth hath led men in authority to higher thoughts of it; which hath made them stick closer to it, then with a lukewarm disposition to stand by and see it trodden down: was it not commanded by the Imperial Edict of the Emperor Justinus, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that no man should be suffered so fare as to change one syllable of the Orthodox Doctrine of the Church, in the mystery of the sacred Trinity? & why? because the Verity of the Christian Faith was comprehended in the words and syllables. We know also what stirs Satan raised up in the Church about one Letter, in opposing of the Truth; whilst 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was cried down by the Arians, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pleaded against by the famous Lights of the Church. When the Emperor's Deputy dealt with Basil the great, to enter into communion with Budoxius, he answered with resolution, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  That none trained up in holy Scriptures would suffer one syllable of divine truths, to be betrayed: but were ready (if it were required) to suffer any death in the defence thereof: here are precedents worthy of your imitation, to raise up your hearts to shine before others in the close profession of the truth: and the rather, because such is the waxy disposition of the people, that the example of superiors ever makes a deep impression upon them, either in cleaving to the Truth, or departing from it: for if such as are heads to others, be not well-affected to the Truth, what can be expected of their followers? the Books of Kings, and Chronicles, in Judah and Israel do tell us, the people are ever carried on by the example of their Governors: when either they cleaved to the Truth, or turned their backs upon the same; so went the disposition of the people, either for, or against it; and so fell it out in the Christian Church; how was the Eastern Empire polluted with execrable Arianism, whilst yet the Western continued in the Truth? the Historians give the reason of it. Constantine an Arian ruled in the East; when at the same time Constans and Constantius Sons to Constantine the Great, treading in the steps of their pious father adhered to the truth professed by him, and so did as fare ennoble the western Empire with the truth, as the other did defile the eastern with his countenancing of error and heresy: I spare to bring forth before you other instances, especially speaking to such as are not ignorant of any thing I can produce; only let me renew my humble motion unto you: Set your hearts to stand for the profession of the truth, if you would have the God of truth to fill you with courage firmly by your endeavours to settle his truth amongst us.  
In the next place the man that would be valorous for the truth, must look as well to his practice as to the profession of the truth; the truth must be held out before the world in profession, and a holy practice must warrantably evidence the life and power of that profession: for seeing God hath coupled these together, profession and practice of the truth; no man must seek to part them in himself; be you then holy men in your practice, you profess to all the world this day; the Nation rests assured of you, that you seek to advance the cause of a holy God: your solemn Covenant into which you have lately entered tells the world, that it is your deliberate resolution not only to preserve and reform Religion, etc. but you have also professed before God and the world your desires to be humbled for your own sins, and for the sins of the Kingdom, and you have testified, that it is your unfeigned desire and purpose to amend your lives, and to strive each one to go before another in the example of a real reformation, etc. are not these solemn promises strong engagements to oblige you to a holy and close walking with your God, whom you profess to know, and promise to serve? he that stands for piety and is not pious, (God knows) doth not a little weaken the cause of piety whilst he seeks to advance it. It is storied of Justinus the second, that he defended the orthodox faith, not only amongst his own Subjects against heretical pravity, but also he aided foreign Christians against the injuries they sustained of others; (for he had war with the Persians in their defence) O but what of all this? his sinful life defiled with pleasures, with covetousness, with cruelty against his own blood, etc. with the dirt of these sinful courses was his defence of the truth eclipsed, stained, and obscured; yea, and he smarted for it. Honourable Worthies, this I speak to encourage you in the way of a holy practice: you know what was said of old,  
Qui monet ut facias, quod jam facis, ipse monendo  
Laudat, & hortatu comprobat acta suo.  
This I speak to stir up your holy minds to aspire more and more by your religious lives to beautify and adorn the holy cause of Religion for which you appear this day: did the Lord require holiness of his people, 
Ess. 52.11  who carried the vessels of the Lord? (which was spoken of the time in which they were to carry bacl from Babylon the vessels of the Lords house taken away by Nabuchadnezzar before) O then what holiness will the Lord require of you that stand up to carry on the holy work of the holy God? when your exemplary holiness lays open the way to others in the practice thereof in yourselves, if they be not won by your example to follow it, then have you quitted your own souls, and they are left without excuse, when you have laboured to have truth held forth to them as a guide, and followed it in your own practice: O that it might be said of all you in your houses as of that pious Emperor Theodosius the younger: cujus regia non dissimilis crat monasterio: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  in the morning his custom was to sing Psalms unto the Lord; he was so well instructed in the Scriptures that he could discourse of them with the Bishops as if he had been one himself; he was not given to unadvised anger nor base revenge (impotent passions too usually attending upon greatness.) In the pious ordering of his personal carriage, and family, he had a warrantable precedent before his time, even Constant. M. whose Court was as a Church for piety; (so saith the Historian that pens his life) it was his custom to call his family together, read the sacred Scriptures to them, and pray with them; by which means was his royal Palace, together with his Comtiers and Soldiers, enured to holiness, and breathed after Christ; yea such as were not sound in the truth were yet convinced by his practice. Here are precedents worthy to be followed by you; great men, men of eminent place, even Emperors had so learned Christ, as not to be ashamed to be eminent for the practice of piety, as well as for worldly government. It was not deemed in those days a schismatical and unwarrantable practice unbeseeming greatness, for great men, and potentates to study to be pious themselves, and to promote godliness in their charges; so do you, and God will fill you with courage to fulfil what he requires of you in your places; an unholy heart may boast of God, but can never be truly bold for God and goodness: the guilty conscience will occasion fears, which will daunt courage when it is most required, most necessary, and useful: therefore as you are Christians follow holiness in your profession and practice, which will raise up your hearts with that courage which cannot easily be quelled.  
But I must speak further to you in another capacity, as you are public persons sharing in that legisllative power, which hath influence upon the whole kingdom: to the faithful discharge of which condition courage is more requisite then to the former (as you are Christian men:) for if any be sure to be opposed, it is men called out to rule and govern others; and if courage be conducing to the well ordering of any calling, it is to the Magistrates in the first place; hence is it, that amongst the meet qualifications of an able Ruler, in Jethro his judgement courage is ranked in the first place, Ex. 18. Now that you may attain to it in this capacity in which you stand at present, I shall commend unto you sour things which are proper to you in your legisllative station. 1. Make no Laws against Religion and piety; 2. Recall such as have been made in the times of ignorance against the same; 3. Study to uphold and maintain such profitable and wholesome Laws as have been formerly enacted for God and his people; 4. Improve what was well begun by others before you, and not perfected by them.  
First, the Governor, who desires to manage his authority with courage and comfort, must beware he give no consent, or have no hand in the enacting of a Law that makes against God or his cause; for such never prospered. 
Dan. 6.  The Rulers and Governors solicited King Darius to make a law & decree, which was derogatory to the glory of God, as it was invented for a snare to Daniel, and have you not read how they sped? Did not this among other things add to Constant. M. his renown? though in all things his care was to advance divine worship, tamen in legibus condendis vel maxim. Eminent governor's have stained the glory of their government by enacting Laws which stand in opposition to God's Law: Valentinian the great beginning to alienate his affection from his royal consort (the cause I spare to relate) casting his affection upon Justina, thereupon makes it free by Law for any, that would, to have two wives, and after the promulgation of that Law presently he married her: how inconsistent his Law was with the Law of God, I need not speak.  
Secondly, go farther, if the times of former ignorance have led your Noble Ancestors to decree and publish any Law repugnant to godliness, make haste to repeal such, as well as others, which in your grave judgements you find dangerous to the present state of the commonwealth. There were two grand evils countenanced by Law in Rome before Theodosius came thither, and both suppressed by his religious care; the one was the putting down of filthy houses, nests of uncleanness; the other was about preventing of murder and other misdemeanours frequently acted in their common baking houses: though both these evils had the countenance of Law before, he suppressed them by enacting Laws to the contrary; here were evil Laws piously by his care repealed: so do you, and God shall fill you with holy courage to enable you for your work.  
Thirdly, labour to maintain that, which by the piety and holy zeal of your Ancestors before you hath been warrantably enacted for Religion and the Commonwealth. Non minor est virtus, quam quaerere, parta tueri: herein failed the Princes and Governors in Jeboash time, who continued not what was well settled by Jehojada whilst he lived, 
2 Chro. 24.  but left the house of the Lord God of their fathers and served groves and Idols, and wrath came upon Judah, because of their trespass; you see where they failed, and how they were rewarded; What a bane was it to this Nation, when the States of the Kingdom in Parliament agreed to revoke the wholesome Laws enacted in the reign of that pious Prince Edward the sixth against the Idolatry and superstition of Rome? was it not the cause of the effusion of the precious blood of so many Martyrs afterwards; whereof I fear the nation is not cleansed to this day? and whence came the flood of the late innovations which defaced the Church (famous among other Churches before) but only from hence; for not maintaining the vigour of former Laws than a foot, but carelessly passed over, or perversely wrested by such, as should have kept them up in their strength? If the Lord in former ages hath directed them that went before you in this place to strengthen Religion and support the Commonwealth; do you in your times keep up those Laws: then will the Lord afford you courage to defend them, and yourselves and us by them. When Theodosius the Great set forth a Law among the Egyptians against the sacrificing to the River Nilus, it so fell out that the River that year did not rise to the usual height in overflowing of the land; this the heathen ascribed to their not sacrificing to it, and so begun to blame the imperial edict: the governor fearing some insurrection or tumult would ensue, gave timely information to the Emperor hereof; withal implying that he could have been content to have had the Emperor connived at them for that time: but the holy Emperor answered resolutely, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  that it was better to remain faithful to the Lord, then to prefer the overflowing of Nilus and the expectation of fruitfulness thereby to piety, yea he would rather it should never overflow again, etc. Here was a Law seasonably declared, and an heroical resolution, that would not upon any pretence whatsoever give way to repeal that Law that was conformable to God's Word: with the like courage ought faithful Magistrates to maintain warrantable Laws for God's honour in defence of that which is good in God's sight, and by no means be induced to sin against God either under hope of gain, or fear of approaching danger, to let those Laws sink, whereby religion and the Commonwealth have been upheld.  
Fourthly, to improve what hath been well begun by your Ancestors for the Lord and his cause; and the rather, because no reformation can rise to its perfection at the first: How long was the Temple in building after the people returned from their captivity? yet was the work perfected in the end: it was Nehemiahs' honour to carry it on to that degree; he that shall duly weigh with himself either the first planting of a Church where it was not, or the reforming of it, when once it was planted and afterwards defiled; he that shall seriously weigh either of these works, will easily grant it is not the work of one time to bring a Church to perfection, and must conclude that many oppositions must attend upon both these, before a great building can be reared up, or a goodly decaying structure re-edified: is there not much ado, are there not great stones to be digged out of the earth which must be smoothed ere they can be coupled together in the building? so what ado had the blessed Apostles (the master bvilders of the Church) to lay the foundations of particular Churches, whilst the devil and the world and all their united forces laboured to withstand it? and when particular Churches were planted, how soon came they to be corrupted and pestered with tares in one kind or another? I need not give you instances to make out this truth, every one to whom the story of the Scripture is known, will subscribe unto it; is there not then courage required of them that are engaged in the great work of reformation of a Church? and have they not need to observe how fare such as have gone before have carried on the work, and study to improve it?  
Thus have I adventured to bring forth before you some general's proper to your legislative station: I dare not descend to the particular Laws necessary to be enacted, repealed, upheld, or improved, that being above my reach, and without my sphere: only I crave freedom to quicken you in improving what hath been enacted by your Noble Ancestors for the due observation of two of God's sacred ordinances; for which some laws have been declared, but provision for the faithful keeping of them hath not been made: I mean against the horrible abuse of the holy Sacrament of the Lords Supper, and the irreligious profanation of the Lords day: (both which in the Scriptures have the honour of the Lords name put unto them, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Revel. 1.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Cor. 11.20.  which no other ordinance in all the new Testament hath) some Laws I confess have been enacted in this State against both these disorders: but (God knows) they have not been followed with that powerful vigour with which they should have been quickened. It was once by Law provided if any repairing to the holy Communion were an open and notorious evil liver, so that the congregation by him is offended; the Curate having knowledge thereof shall call him, and advertise him in any wise not to presume to the Lords Table, until he hath openly declared himself to have truly repent, and amended his former naughty life: that the Congregation might thereby be satisfied, which afore were offended, etc. Here was provision against the pollution of the sacred Eucharist; but (alas!) the poor Minister of the Gospel was not strengthened to do it: whereupon it came to pass that (such as took upon them the sole administration of all ecclesiastical discipline, and yet lived on the sins of the people) our Courts stripping the Ministers, and Guardians of the Church of that power, engrossed it to themselves: whereby a door was ever kept open to profane men to approach to that holy Table even inspite of any conscientious minister of the Gospel; which gave occasion to many to keep off from approaching to it, whilst they saw such to be admitted to the participation of it: and this these courts durst do notwithstanding the former Law, though it was otherwise provided of old, when by the discipline of the Church, 
In ecclesia solent a Sacramentis altaris visibilibus homine● distiplina ecclesiastica removeri.  such were denied the participation of that holy Sacrament and not admitted to it.  
The other evil (declared by Law to be forbidden) is the profanation of the Lords day: against which the profaneness of our age may justly challenge at your hands a quickening of these Laws to suppress that crying sin. I have observed from the system of your Laws, that in former ages some things have been enacted in this State against that evil also: for by public authority Fairs have been put off from that day, no Court to be kept on it: Tailors and Shoemakers have been forbidden to carry home their ware to their customers on that day; some sports likewise have been forbidden on it, etc. here were good beginnings of a Reformation, which should be improved to the better solemnising of that day: O but if you (Honoured Senators) would be pleased to these restraints to add more, whereby such in whom conscience of their duty is less powerful, might be kept off from profaning of that time which should be consecrattd as a delight and holy unto the Lord: how should you endear yourselves unto the Lord, and be honoured with renown in his Church? and I beseech you, doth not our present condition require this at your hands? When Guntberamnus perceived the glory of his Kingdom to be abated, and the unhappy success of his wars with the Goths: whilst he enquired after the causes hereof and sought for a remedy; amongst other things, he reproves the profaneness of his Clergy, and their carelessness in not feeding the people committed to their charge: then he lays this as a foundation for the remedying of those evils, 
Diem Dominicum religiose cust odiendum esse.  appointing that the Lords day should be religiously kept. So do you, and we may be assured with more confidence that God will hasten the closure of our unnatural wars. Let it not be judged boldness in me to remember you hereof. Was it not once appointed, 
 humiliter a sacerdotibus Christianorum exeellentia flagitetur: ut ob honorem, et reverentiam tanti diei cunct is metum injiciant, ne in tam sancto▪ die mercatus, placita et opera sua homines facere praesumant.  that Christian Magistrates should be humbly sued unto by the Ministers; that for the honour and reverence of so great a day Magistrates should make all afraid, that they presume not to follow their Merchandise, pleasures, or other works on that holy day? speaking of the Lords day. These are the two evils, the remedy whereof Law hath begun: O that God would stir up your hearts to improve both! So should the Lord delight in us, honour you, and hasten the desired end to our heavy and wasting troubles.  
Know then in a word all you whom God hath ranked in that honourable station to give laws unto others: it is your part to see that nothing be enacted against God, to repeal whatsoever of that kind the ignorance of former times hath agreed unto, to maintain what hath been worthily concluded before your times, and to improve that which they happily begun, but by the iniquity of the times could not perfect: this is the duty which God requires of you, and thus walking and waiting on God, be strong and the Lord will strengthen your hearts.  
Now a few words more to you (men, fathers and brethren) who likewise appear before the Lord this day to hear what he will speak unto you from his word: you have need also to be encouraged in your places to wait upon the Lord, that he may strengthen your hearts in defence of his cause: Deborah her heart was not only upon the heads and governor's of Israel; 
Judg. 5.  but also on all among the people, who went forth with cheerfulness against the common enemy of their Religion and Peace: Would you be encouraged by God? then make known your courage in coming forth to appear for your Honourable heads and governor's, who stand for God, his truth, and your liberties. Shall the upholding of Religion to you and your posterity be dearer to our ever-honoured Worthies, than their own lives and estates? and will not you show courage in cleaving to them in your just defence? shall the rulers with Joab arm themselves with brave resolutions to be valiant for God, for their people and the Cities of their God? 
2 Sam. 10.12.  and shall the men of the City not be valorous for their City and themselves? God forbidden: And I beseech you discover your holy valour, first in wrestling with the Lord by fervent prayer on their behalf, that they may carry on the work of Reformation now in hand: should not your spirits be roused up to follow God with the sweet incense of your continual requells to God for his blessing upon this work? what though it be derided by the jibing Ishmaelites, and withstood by the Giantlike Anakims of our age? yet faithful prayer (that can open the windows of heaven, and draw down rain from thence) can remove these mountains, and level the way before them to advance the work: holy Ezra was ashamed to solicit an Army of the King to guard him and such as returned with him; but resolves to commit all to God: 
Ezra ●. 21.2●.  therefore he (did as we do this day) sought God by prayer attended with fasting; and happy was the issue. Earnestly prayer is known to have done that which strength and policy could not do. When that unworthy heretic Arius was incensed against Alexander because he would not receive him into communion with him, Eusebius (the upholder of Arius) threatened Aelxander that by such a day be should be cast from his place, banished, and his successor would admit Arius into Church-fellowship with him: the day before that should fall out, holy Alexander goes into the Church, falls down upon the ground and continued with all ardency of affection pouring forth his earnest prayer to the Lord to frustrate the attempts of his enemies: and would you know what was the fruit of his powerful prayer? in the evening of that day Arius was taken away by an execrable judgement in his sudden death: prayer faithfully performed is never without effect, it is of a prevailing power with God: be persuaded therefore to follow God with prayer for his blessing upon the public work now in hand: ever knowing that the more you are taken up with effectual prayer, the more courage will the Lord infuse into your hearts: a praying heart will be bold as a Lyon.  
Secondly, let your courage for the Lord appear in furthering his work with that estate with which the Lord hath blessed you: assuredly for my part, I must say of many of you and of your forwardness herein, as the Apostle once spoke of the Macedonians; 
2 Cor. 8.3, 11.  who were willing to their power to further Gods cause in the relief of his members: I may say further with him, 
2 Cor. 9  that your zeal hath provoked many: so many have had their hearts inflamed to further Gods work by your readiness to support the same: all that I say herein is only this, consider that the work is great, and many withdraw their help; yet go you on with cheerfulness, though the charge be great, it will quit all the cost when God shall give you or yours to see Zion raised up in beauty.  
Thirdly, if God call any of you to be an instrument in your places to further the work, let your hearts be filled with courage, and your hands active with all faithfulness to fulfil what in required of you in your Sphere: many other things I might add as ingredients into this cordial for raising up your hearts with courage to wait upon the Lord; but I shall conclude all as I begun;  
Be of good courage, the Lord shall strengthen your hearts all you that wait upon the Lord.  
FINIS.