God's work in founding Zion, and his peoples duty thereupon. A sermon preached in the Abby Church at Westminster, at the opening of the Parliament Septemb. 17th 1656. / By John Owen: a servant of Jesus Christ in the work of the Gospell.

ISAIAH. 14. 32.

What shall one then answer the Messengers of the Nation? That the Lord hath founded Zion and the poore of his people shall trust in it.

THe Head of the Pro∣phetie, whereof these words are the close, lies in. v. 28. (in the year that King Ahaz died was this burden) which gives us the season, and just time of its Revelation and delivery.

The Kingdome of Judah was at that season low, and broken. For∣raigne invasions, and intestine divisions had made it so; An account hereof is given us. 2 Chron. cap. 28. throughout; as it is especially summ'd up. v. 19. of that Chap. For the Lord

brought Judah low, because of Ahaz King of Is∣raell, for he made Judah naked, and transgressed sore against the Lord.

Amongst their oppressing Neighbours that took advantage at their low and divided con∣dition, their old enemies the Philistines, the posterity of Cham in Canaan, had no small share, as v. 18. of that Chapter.

The Philistines also had invaded the Cities of the low Countrey, and of the south of Iudah, and had taken Beth-shemesh, and Aialon, and Gederoth, and Shoco with the Villages thereof, and Timnah with the Villages thereof, Gimzo also and the Vil∣lages thereof, and they dwelt there.

In this state of things, God takes notice of the joy, and triumphing of the whole land of Pa∣lestina, that is, the Country of the Philistines. In that the rod of him that smote them was bro∣ken: that is the power of the Kings and King∣dome of Judah, which for many generations had prevailed against them, especially in the days of David, 2 Sam. 5. and of Ʋzziah 2 Chron. 26. 6. and kept them under, was made weak and in∣sufficient for that purpose, v. 29. Rejoyce not thou whole land of Palestina, because the rod of him that smote thee is broken.

It is no wonder, if Palestina, that was to be smitten, and broken by the rod of God among his people, rejoyce at their perplexities and di∣stresses, when we have seen men so to doe, who pretend to dwell in Iudah.

To take them off from their pride and boast∣ing,

their triumph and rejoycing, the Lord lets them know, that from the people whom they despised, and that broken rod they trampled upon, their desolation was at hand, though they seemed to be perplexed, and forsaken for a season, v. 29, 30, 31. Rejoyce not thou whole Palestina, because the rod of him that smote thee is broken, for out of the serpents root, shall come forth a Cockatrice, and his fruit shall be a fiery flying Serpent, and the first borne of the poore shall feed, and the needy shall ly downe in safety, and I will kill thy root with Famine, and he shall slay thy remnant. Howle O Gate, Cry O Citty, thou whole Palestina art dissolved, for there shall come from the North a smoke, and none shall be alone in his appointed times. That it is Hezekiah who is principally intended in these lofty Allegori∣call expressions, that was then rising up from the broken rod of Iudah, is evident. He is ter∣med a cockatrice, and a fiery flying serpent, not from his own nature, which was tender, meek, and Gentle, wherein the comparison doth not at all ly, nor hold; but in respect of the mis∣chiefe that he should do unto, and irrecovera∣ble destruction that he should bring on the land of Palestina: which accordingly he performed, 2 Kings 18. 8. He smote the Philistines, even unto Gaza, and the borders thereof, from the tower of the Watchmen to the fenced Cities: That is he wasted and destroyed the whole land, from one end, even to the other.

It is it seems, no new thing, that the season

of the Enemies rejoycing, built upon the out∣ward appearance, and state of things among the people of God, is the beginning of their disap∣pointment and desolation; The Lord make it so in this day of England's Expectation, that the rod of it may be strengthened againe, yet to smite the whole land of Palestina.

The words of my Text, are the result of things, upon Gods dealings and dispensations before mentioned. Uncertain it is, whether they ought to be restrained, to the immediate prophetie before going concerning Palestina, or whether they relate not also, to that in the be∣ginning of the Chapter, concerning the destru∣ction of the Assyrian, which is summed up. v. 24, 25, 26. The Lord of Hosts hath sworn, saying, as I have thought so shall it come to passe, and as I have purposed it shall stand: That I will break the Assyrian in my Land, and upon my Mountaine tread him under foot: then shall his yoke depart from off them, and his burden from off their shoulders. It is the ruining of Sennacharib and his army in the days of Hezekiah, that is foretold. Yea and this seems to claim a peculiar share and influence into this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or triumphant close; because eminently and signally, not long after, messengers were thus sent from Babylon, to enquire of the health, and congratulate the good successe of Hezekiah. And well had it been for him, and his posterity, had he given those messengers the returne to their inquiry▪ which was here prepared for him, some years

before. His mistake herein, was the fatall ruine of Judah's prosperity.

Let not then that consideration be excluded, though the other insisted on, be principally in∣tended.

The words you see have in them, an Enquiry and a Resolution thereof. I shall open them briefly as they ly, in the Text.

1. What SHALL one: what shall, or what ought? what is it their duty to doe or to say? or what shall they, upon the evidence of the things done, so doe or say: either their duty, or the event is denoted, or both, as in such predictions it often falls out.

2. What shall ONE? that is any one, or every one; the answer spoken of is either the duty of every one to give, or it will be so evident that any one shall be able to give it. The word one, I con∣fess is not expressely in the originall, but is evi∣dently included in the verbe 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: what shall be answered, that is, by any one what ever. There is no more in the translation, then is emi∣nently infolded in the Originall expression of this thing.

3. What shall one THEN? that is, in the season when God hath disappointed the hopes and expectations of the enemies of his people, and hath strengthned their rod to bruise them again more then ever. That is a season wherein great inquiry will be made about those things; what shall one then answer? This word also, is includ∣ded

in the interrogation; and much of the em∣phasis of it, consists therein.

4. Answer the Messengers: That is men com∣ing on set purpose to make inquiry after the State of affairs among Gods people; Embas∣sadors, Agents, Spies, Messengers, Enquirers of any sort; or the word may be taken more largly, for any stranger that came to Jerusalem. The septuagint render these words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; the Kings of the Nations, what shall they say? in this case, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; what shall they an∣swer, or say? so that word is somtimes used: some think, that sor, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which they should have rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or messengers, they read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Kings, by an evident mistake: but all things are cleare in the Originall.

5. Of the NATIONS: That is of this, or that Nation, of any Nation that shall send to make inquiry: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of the heathen say some; those commonly so called, or the Nations e∣stranged from God, are usually denoted by this word in the plurall number: yet not alwaies under that consideration: so that there may be an enallagy of number, the nation for the nations, which is usuall.

What shall one answer them? they come to make enquiry after the work of God among his people, and it is fit that an answer be given to them: Two things are observable in this interrogation.

1.* 1.1 The Nations about will be diligently enquiring after Gods dispensations among his people; besides

what reports they receive at home, they will have Messengers, Agents, or Spies to make en∣quiry.* 1.2

2. The issues of Gods dispensations amongst his people shall be so evident and glorious, that every one, any one though never so weak, if not blinded by prejudice, shall be able to give a convincing answer concerning them, to the enquiries of men.

Something shall be spoken to these propo∣sitions in the process of our discourse.

2. There is the resolution given of the en∣quiry made in this interrogation, hereof are 2. parts.

• 1. What God hath done.
• 2. What his people shall, or ought to do.

Wrap up at any time, the work of God, and the duty of his people together, and they will be a sufficient answer to any mans enquiry after the state of things amongst them. As to our wisdome in reference unto providentiall dispen∣sations, this is the whol of man.

1. The first thing in the Answer to be given in, is the worke of God, the Lord hath founded Sion. Sion; that is his Church, his people his chosen ones, called Sion from the place of their solemne worship in the days of David, The figure and type of the Gospell Church. Heb. 12. 22. Yea are come unto Mount Sion, and unto the City of the living God, the heavenly Jerusa∣lem.

It is generally used not for the whole body of that people unless as they were typically consi∣dred

in which respect they were all holy. But for the secret covenanted ones of that people, as is evident from all the promises made thereunto, yet with speciall regard to the Ordinances of worship.

2. This God hath founded: founded, or Esta∣blished, strengthened, that it shall not be re∣moved, Psal. 87. is a comment on these words: He hath founded it; that is in faithfull promises, and powerfull performances, suffi∣cient for its preservation and establishment.

Now this expression, [The Lord hath foun∣ded Sion] as it is an Answer to the enquiries of the Messengers of the Nations, may be taken two wayes.

1. As giving an account of the work it selfe done; or what it is that God hath done, in and amongst his people. What is the work that is so fam'd abroad, and spoken of throughout the World? That being attempted in many places, & proveing abortive, is here accomplished? This is it, shall one say: God hath established his people and their interest; it is no such thing as you suppose, that some are set up, and some pull'd downe; that new Fabricks of Government or Ruling are erected for their own sakes, or their sakes, who are interested in them. But this is the thing that God hath done; he hath founded Sion, established his people and their interest, in despight of all opposition.

2. As giving a Reason of the worke done; whence is it that the Lord hath wrought so

mightily for you, amongst you, in your behalf, praeserved you, recover'd you, supported you, given you successe and Victory, When all Na∣tions conspired your ruine? why this is the Rea∣son of it. God hath founded Sion, He bore it good∣will, hath taken care of the interest of his Church and people.

The words may be taken in either sense; the issue of their intendment as to our instruction, will be the same. This is the Answer to be given to the messengers of the nations, who perhaps ex∣pected to have heard of their strength and po∣licy, of their Councellors and Armies, of their wealth and their Riches, of their triumphs and enjoyments; no! God hath founded Sion. And well had it been for Hezekiah, had he given this answer prepared for him so long before, to the Messengers of Babilon.

3. The great designe of God in his mighty works, and dispensations in the world; is the establishment of his people, and their proper interest in their seve∣rall generations.

Give me leave to say; it is not for this, or that form of government, or civile administra∣tion of humane affaires; it is not for these, or those Governors, much less for the advantage of one or other sort of men: for the Enthroning of any one, or other perswasion, gainfull, or helpfull to some few, or more, that God hath wrought his mighty workes amongst us. But it is that Sion may be founded, and the generall interest of all the Sons and Daughters of Sion be

preserved; and so far as any thing lies in a sub∣serviency thereunto, so far, and no farther is it with him accepted. And what ever, on what account soever sets up against it, shall be broken in peices.

What answer then should we give to En∣quirers? that the Lord hath founded Sion. This is that, and that alone, which we should insist up∣on, and take notice of, as the peculiar worke of God amongst us. Let the reports from other Nations be what they will, let them acquaint the Messengers of one another, with their Glory, Triumphs, Enlarging of their empires and do∣minions.

When it is inquired what he hath done in England, let us say, he hath founded Sion. And he will not leave untill every man concern'd in the worke shall be able to say, we have busied our selves about things of no moment; and con∣sumed our dayes, and strength, in setting up sheaves that most bow hereunto. This is the main of Gods intendment, and whilst it is safe, he hath the Glory and end of his dispensations.

2. The other part of the Answer relates to the people; the poor of his people shall trust in it.

The words containe either their duty, they ought to doe so, or the event, they shall doe so; or both joyntly.

1. The poore of his people. v. 30. they are cald the first borne of the poore and needy: That is, those who are very poore. Now this expression may denote either the people in generall, who

had been poore and afflicted; and so the poore of his people, is as much, as his poore people: or some in particular, that partly upon the account of their Low outward condition, partly on the account of their lowlinesse of minde, are called the poore of his people: and so the words are ex∣cellently paraphras'd. Zeph. 3. 12, 13. I will also leave in the midst of thee an afflicted, and poore people; and they shall trust in the name of the Lord: The remnant of Israel shall not doe Iniquity, nor speake lies: neither shall a deceitfull tongue be found in their mouth, and none shall make them afraid. We may take the words in a sence com∣prizing both these: namely for the poore preser∣ved remnant, caried through the fiery triall, and preserved to see some comfortable issue of Gods dealing with them, though yet wrestling with difficulties and perplexities.

2. What shall they doe? they shall trust in it; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and in it they shall trust; that is, being in it, they shall trust, confide, acquiess, na∣mely in the Lord, who hath wrought this work: or in it, that is, either in the work of God, or in Sion so established by God.

The word here used for trusting, is sometimes taken for to repaire, or to retreat to any thing, and not properly to put trust, affiance or confi∣dence, and so it is rendred in the margine of your books: they shall betake themselves to it. So is the word used Judges. 9. 15. Psal. 36. 7.

So the intendment is, that the poore preserv'd people of God, seing his designe to found Sion, and

to establish the interest of his chosen, shall leave of all other designes, aymes and contrivances, and winde up all on the same bottome; They shall not, at least they ought not (for I told you the words might denote either their duty, what they ought to doe, or the event what they shall doe) set up designes, and aymes of their owne, and contend about other things! but betake their hopes to that which is the main intend∣ment of God, the Establishment of the inter∣est of his people, and cast all other things in a subserviency thereunto. The summe is,

It is the duty of Gods poore preserved remnant laying aside all other aimes and contrivances,* 1.3 to betake themselves to the work of God, founding Sion and preserving the common interest of his people.

Of the Propositions thus drawn from the words, I shall Treat severally, so farre, as they may be foundations of the inferences inten∣ded.

The First is this: The Nations about, will be diligently enquiring concerning Gods dispensations among his people; Their eyes are upon them, and they will be enquiring after them.

In the handling of this, and all that fol∣lowes, I humbly desire, that you would consi∣der in what capacity, as to the discharge of this work, I look upon my selfe, and You. As you are hearers of the Word of God, (in which state alone at present, though with reference to your designed employment, I look upon you) as

you are not at all distinguished from others, or among your selves: but as you are Believers, or not; Regenerate Persons, or coming short thereof. And on this account, as I shall not speake of my Rulers without Reverence, so I shall endeavour to speak to my hearers with Authority. I say then,

1. There are certain Affections, and Princi∣ples, that are active in the Nations, that will make them restlesse, and alwaies put them up∣on this enquiry. The people of God, on one ac∣count or other, shall be in all seasons a separated people. Num. 23. 9. Lo the People shall dwell alone, and shall not be reckoned among the Nation; yea they are seperated from them, whilest they are in their bowells, and dwell in the middest of them: Micha 5. 7, 8. whether they are amongst them, as the spring of their mercies, or the rise of their destruction, (one of which they will alwaies be) yet they are not of them. No soo∣ner then is any People, or portion of them, thus dedicated to God; but all the Nations about, and those amongst them not ingaged in the same way with them, instantly look on them, as utterly sever'd from them: having other ways, ends, and interests then they, being built up wholly on another account and foundation: They reckon not of them as a people and a nati∣on. The Conclusion they make concerning them, is that of Haman: Esther 3. 8. There is a certain people scattered abroad, and dispersed a∣mong the people in all the Provinces of thy King∣dome,

and their Lawes are diverse from all people. Not their Morall and judiciall Laws, which were the summe of that perfection, which all Nations aimed at; on which account they said of them, Surely this great Nation is a wise and understanding People. Deut. 4. 6. and the keeping of those Laws was their wisdome and understand∣ing among all Nations: nor yet meerly the Laws of their Religious worship: but the whole way, interest, designe, profession of that people, is comprized in this expression, they are diverse from all people. Looking on them in this state, they have principles (as I said) that will carry them out to an enquiry into their state and con∣dition.

1. They are full of Envy against them; They shall be ashamed of their envy at thy people. Isaiah. 26. 11. looking on them, as wholly separated from them, and standing on another account then they doe, they are full of envy at them. Envy is a restlesse passion, full of enquiries and jea∣lousies; the more it finds of poyson, the more it swells and feeds. It will search into the bottome of that which its eye is fixed on. The trans∣action of the whole businesse between Nehemiah and Sanballat, gives light to this consideration. See Neh. Ch. 4. 1, 2, 3, 4, 5, 6.

And ever the nearer any nation is to this people, the greater is their Envy. It was Edom, and Moab, and Ammon, the nations round a∣bout, that were most filled with wrath and En∣vy against Israell. Yea when that People was

divided among themselves, and the true wor∣ship of God remained with Judah, and they be∣came the separated people, Ephraim was instant∣ly filled with Envy against them. Isaiah. 11. 13. The Envy also of Ephraim shall depart, and the adversaries of Iudah shall be cut off. Ephraim shall not envy Iudah: For there must be a desire of the same thing, as something answering it (which befalls in proximity of habitation) that a man is envied for, in him that envy's him. This is one fountain of the nations enquiry after your af∣faires.

Through the providence of God, you dwell alone; that is, as to your main designe and in∣terest. You are not reckoned among the nations, as to the state of being the people of God; so far, and under that consideration, They count you not worthy to be reckoned or esteemed a Nation. They envy to see the men of their con∣tempt exalted, blessed. The same is the condi∣tion of Ephraim amongst us; men not engaged in the same Cause, and way with you, they are full of envy. Wherefore doe they enquire of your wellfaire, of your state and condition, of your affaires? is it that they love you, that they desire your prosperity, that they would have you an established Nation? No, only their envy makes them restlesse. And as it is in generall: so no sooner doth any man upon a private account separate himselfe from the pub∣lick interest of the people of God, but he is in∣stantly filled with envy against the managers

of it. And notwithstanding all our animosities, if this hath not befallen us, in our differences and divisions; I no way doubt a peaceable com∣posure, and blessed issue of the whole. If Envy be not at work, we shall have establishment.

2. A second principle, whereby they are put upon their enquiries, is Feare. They feare them, and therefore will know how things stand with them, and what are the works of God amongst them. Hab. 3. 7. I saw the tents of Cushan in affli∣ction, and the curtains of the land of Midian did tremble; I saw it; when God was doing the great work described in that Chapter with ma∣ny lofty allegoricall expressions, of bringing his people out of bondage, to settle them in a new state and condition; the nations round a∣bout, that looked on them, were filled with af∣fliction, feare and trembling. They were afraid whither these things would grow. Psal. 48▪ 1, 2, 3, 4, 5, 6. Great is the Lord, and greatly to be praised in the City of our God, in the mountain of his holinesse; Beautifull for situation, the joy of the whole earth is mount Sion, on the sides of the north, the City of the great King; God is known in her pallaces for a refuge. For lo, the Kings were assembled, they passed by together; They saw it and so they marvelled, they were troubled and so they hasted away; For feare took hold upon them there, and pain as of a woman in travail. The close of all the considerations of these Kings, and their attendants, is, that feare took hold up∣on them. Feare is sollicitous and enquiring; it

will leave nothing unsearched, unlooked into, it would find the inside and bottome of every thing wherein it is concerned. Though the more it finds, the more it is increased, yet the greater still are its enquiries; fearing more what it know's not, then what it know's, what is behind, then what appear's. This put's the nations up∣on their inquiry, they are afraid what these things will grow to. Psalm. 126. 2. Then was our mouth filled with laughter, and our tongue with singing, then said they among the heathen, the Lord hath done great things for them: They are the words of men pondering their affaires, and filled with feare at the issue: If God doe such things as these for them, what think you will be the issue? I dare say of the proudest ad∣versaries of the people of God at this day; not∣withstanding all their anger they are more afraid then angry. The like also may be said concerning their wrath, revenge, and curiositie, all pressing them to such Enquiries.

This is the issue of this proposall. If we are not a separated people unto God, if our portion be as the portion of the men of the world, and We are also as they, reckoned among the nati∣ons, if we have had only nationall works, in the execution of wrath on men fitted thereunto amongst us; woe unto us that we were ever en∣gaged in the whole affaire that for some years we have been interested in. It will be bitternesse and disappointment in the latter end. If wee be the Lords peculiar Lot, separate unto him,

the Nations about, and many amongst our selves, on the manifold accounts before men∣tioned, will be enquiring into our state and condition, and the work of God amongst us. Let us consider what we shall answer them, what we shall say unto them, what is the account we give of Gods dealings with us, and of his migh∣ty works amongst us? What is the profession we make? If we seek our selves, if we are full of complaints and repinings one against ano∣ther: If every one hath his own aimes, his own designes, (for what we doe, not what we say is the Answer we make) if we measure the work of God by its suitablenesse to our private in∣terests; If this be the issue of all the dealings of God amongst us, we shall not have wherein to rejoyce: but of these things afterwards, The se∣cond Proposition is

Ob. 2. The issue of Gods dealing with, and di∣spensations among his people, shall be so perspicuous and glorious, that one, any one, every one, shall be able to give an answer to them that make enqui∣ries about them. What shall one then say; whe∣ther it be for judgement, or mercy, all is one: He will make the event to be evident and glo∣rious. He is our Rock and his work is perfect; and he will have his works so known, as that they may all praise him. Be it in judgement; see what issue he will bring his work unto. Deut. 29. 24, 25. Even all nations shall say, wherefore hath the Lord done thus unto this Land? What meaneth the heat of this great anger; Then men

shall say, because they have forsaken the covenant of the Lord God of their Fathers, which he made with them, when be brought them forth out of the land of Egypt. MEN shall say, ordinary men shall be able to give this sad account of the Rea∣son of the works of God, and his dealings with his people. So also as to his dispensations in mer∣cy. Isaiah. 26. 11. Lord when thy hand is lifted up, they will not see: but they shall see, and be a∣shamed for their envy at the people, yea, the fier of thine enemies shall devour them. He will not leave the work of his favour towards his people, untill those who are willing to shut their eyes against it, doe see and acknowledge his hand and councell therein.

I do not say this will hold in every dispensa∣tion of God, in all seasons, from the beginning to the ending of them. In many works of his power and righteousnesse, he will have us bow our souls to the Law of his providence, and his Soveraignty, Wisdome, and goodnesse therein when his footsteps are in the deep, and his pathes are not known; which is the reasonablest thing in the world.

But this generally is the way of his proceedings; especially in the common concernments of his people, and in the disposall of their publick in∣terests; his Work his Will and Councells there∣in shall be eminent and glorious.

It is chiefly from our selves, and our own follies that we come short of such an acquain∣tance with the works of God, as to be able to

give an Answer to every one that shall demand an account of them. When David was stag∣gar'd at the works of God, he gives this reason of it, I was foolish and as a beast before him. Psal. 73. 22. That thoughtfulnesse and wisdome which keeps us in darknesse, is our folly.

There are sundry things that are apt to cloud our apprehensions, as to the mind of God in his dealing with his people. As,

1. Selfefulnesse of our own private Apprehen∣sions and designes; a private designe and aime, in the works of providence, is like a private by-opinion in matters of Religion.

You seldome see a man take up a by-opinion, (if I may so speake) but he instantly layes more waight upon it, then upon all Religion besides. If that be not enthroned, be it a matter of never so small importance, he scarce cares what be∣comes of all other Truths which he doth im∣brace. When men have fixt to themselves, that this, or that particular, must be the product of Gods providentiall dispensations, That alone fills their aimes and desires, and leaves no room for any other Apprehension. Have we not seen persons in the days wherein we live, so fixed on a Raigne, a Kingdome, I know not what, that they would scarce allow God himselfe to be wise, if their minds were not satisfied. Give me this Child or I dye. Now is it probable, that when mens whole Soules, are possessed with a designe and desire of their own, so fully, that they are cast into the mould of it, are transformed into

the image and likenesse of it, they can see, heare, think, talk, dreame nothing else; That they shall be able to discerne aright, and acquiesse in the generall issue of Gods dispensations, or be able to answer the Messengers of the Nations, making enquiry concerning them. Feare, hope, wrath, anger, discontentment, with a rabble of the like mind-darkning affections, are the at∣tendants of such a frame. He who knows any thing of the power of prejudices in diverting the minds of men, from passing a right judge∣ment on things proposed to them, and the ef∣ficacy of disordered affections, for the creating and confirming of such prejudices; will discern the power of thus darkning disturbance.

2. Private Enmities, private disapointments, Private prejudices, are things of the same con∣sideration; Let a man of a free and large heart and Spirit, abstract his thoughts from the differences that are among the people of God in this Nation, and keep himselfe from an engagement into any particular designe and desire: it is almost impossible that he should winke so hard, but that the issue and Reason of Gods dealing with us, will shine in upon his understanding; so that he shall be able to give an account of them, to them that shall make en∣quiry. Will he not be able to say to the Messen∣gers of the Nations; & all other observers of the providentiall alterations of the late times that have passed over us: the people of God in this Nation were despised, but are now in esteeme;

they were under subjection to cruell taske-Masters, some in prisons, some banish'd to the ends of the earth, meerly on the accont of the worship of their God; the consciences of all en∣thrall'd, and of many defiled and broken on the scandalls laid before them, whilest iniqui••y and superstition were established by Law. But this is that which God hath now done & accomplish'd: the imprisoned are at Liberty, the banish'd are recalled, they that have lyen among the Pots have got doves whings, Conscience is no more enthralled, their sacrifices are not mixed with their blood, nor do they meet with trembling in the worship of God. O ye messengers of the nation this is that which the Lord hath done! Who (J say) not intangled with one prejudicate ingagement or other, may not se this with halfe an eye? But such is our state and condi∣tion, such our frame and temper, so full are we of our owne desires, and so perplexed with our owne disapointments, that we can see no∣thing, know nothing nor are able to give any word of accont, that may tend to the Glory of our God, to them that enquire of us; But every one vents his owne discontentments, his owne fears, his owne perplexities. The Lord looke down in mercy, and let us not be found dis••isers of the work of his power and good∣ness. Ah! how many glorious Appearances have I seen, of which I said under the shadow hereof, shall we live among the heathen? but in a short space they have passed away. Shall we therfore

chuse us a Captain, & goe down again into Egypt? The Third proposition ensues.

The great design of God in his mighty works and dispensations,* 1.4 is the establishment of his people and their proper interest, in their severall genera∣tions.

To make this clear, some few things are pre∣viously to be considered, as:

1. The proper interest of the people of God, is to glorify him in their severall places, stations and Generations; none of us are to live unto our selves. It is for this end that God hath ta∣ken a peculiar people to himselfe in this world, that he might be glorified by them, that his name may be borne forth by them, and upon them. This is the great end whereunto they are designed, and that which they ought to aime at only, even to glorify God.

If this be not done, they fall of from, and are besides their proper interest. Besides innumera∣ble Testimonies to this purpose I might give evi∣dence to this Assertion, from Gods Eternall ele∣cting love towards them, with his intendment therin; from their Redemption out of every Kindred, tribe and family under heaven, by the blood of Christ, from their separation from the world by their effectuall calling, and the like considerations; But I have the consenting voice of them all in generall, and of every individuall in particular, crying out, this is our, this is my proper interest, that we may glorify God; faile we, and come short in this, we come short,

and faile in the whole: so that I shall not need further to confirme it.

2. God is the only proper and infallible judge in what state and condition his people will best, and most glorify his name, in their severall generations. I thinke I need not insist on the proof of this Assertion; should it be according to thy mind, saith he in Job. Cap. 33. 34. or according to the minde of God? should the disposall of things be according to his will, or ours? whose End is to be obtain'd in the issue of all? is it not his Glory? who hath the most wisedome to order things aright, he or we? who hath the chiefest interest in, & right unto the things contended about? who sees what will be the event of all things, hee or we? might men be judges would they not universally practically conclude, that the Condition wherin they might best glorify God would be, that they might have peace and rest from their Enemies, union and a good understanding among them∣selves: that they might dwell peaceably in the world, without controll, and have the necks of their Adversary's under their feet. This in generall. In particular: that this, or that perswa∣sion that they are peculiarly ingaged in, might be always enthron'd, that their proper sheafe might stand upright & all others bow thereun∣to, and that nothing is contrary to the Glory of God, but what disturbs this Condition of af∣faires. I know not what may be accomplished

before the End of the world, from the begin∣ning of it hitherto for the most part the thoughts of God, have not bin as these thoughts of ours: He hath judged otherwise as to the condition wherein his people should glorify him. God is judge himselfe, Let us I pray you leave the determination of this difference to him; and if it be so, as to our generall condition, much more is it so, as to our peculiar designes and aimes, wherein we are divided.

3. Providentiall dispensations are discoveries of the wisdome of God in disposing of the con∣dition of his people soas, they may best glorify him. To dispute against the condition wherin at any time we are cast by his providence, is to rise up against his wisdome in disposing of things to his own Glory.

These things being premis'd, it is easy to give light and evidence to the Assertion laid down.

I might goe through the story's of Gods dea∣lings with the Nations of the world, and his own people amongst them, and manifest in each particular, that still His design was, the establishment of his peoples proper interest. But instead of instances take two or three Testimo∣nies that occure. Deut. 32. 8. When the most high divided to the Nations their inheritance, when he separated the Sons of Adam, he set the bounds of the people according to the number of the chil∣dren of Israell. From the begining God hath so order'd all the Nations of the world that they

may beare a proportion to what he hath to doe with his people; that he may so order and di∣spose of them, as that his design towards his own may be accomplished. Amos. 9. 9. For lo I will command and will fift the house of Israel among all Nations like as corne is sifted in a sive, yet shall not the least grain fall upon the earth; All the stir's and commotions that are in the world, are but Gods siftings of the Nations, that his chosen ones may be fitted for himselfe, and not lost in the chaffe, and rubbish.

Heb. 12. 26, 27. Whose voice then shook the earth, but now he hath promised saying, yet once more I shake not the earth only, but also heaven; And this word, yet once more, signifieth the re∣moving of those things that are shaken, as of things that are made, that those things which can∣not be shaken may remain: All the shakings of the Nations are, that the unshaken interest of the Saints may be established: Isai. 51. 15, 16. But I am the Lord thy God that divided the sea whose waves roared, the Lord of hosts is his name. And I have put my words in thy mouth, and have co∣vered thee in the shaddow of mine hand, that I may plant the heavens, and lay the foundations of the earth, and say unto Zion thou art my people. Heaven, and earth, and all things therin, are disposed of, that Sion may be built and esta∣blished. All Gods works in this world, lye in a subserviency to this end and purpose.

Doth God at any time prosper an evill or a wicked Nation? an Anti-christian Nation? is it

for their owne sakes? doth God take care for Oxen? hath he delight in the prosperity of his Enemies? No: it is only that they may be a Rod in his hand for a litle moment, and a staff for his indignation against the miscariages of his people. Isai. 10. 5, 12. O Assyrian, the rod of mine anger, & the staff in their hand is mine indignati∣on. This in such a season is their proper interest, to glorify God in distresse. Doth he breake, ruine and destroy them, as sooner or latter he will leave them, neither roote nor branch? all that he doth to them, is a Recompence for the controversy of Sion. Isai. 34. 9. for it is the day of the Lords vengeance, and the yeare of recompen∣ces for the controversy of Sion.

We see not perhaps at this day, wherein the concernments of the remnant of Gods people doth lye, in the great concussions of the Nations in the World; we know not what designe in reference to them, may lye therein: Alas! we are poore short sighted creatures, we know no∣thing that is before us, much lesse can we make a judgment of the work of God, in the midst of the darknesse and confusion, that is in the world, untill he hath brought it to perfection. All lyes open and naked to his Eye; and the beauty of all his works will one day appeare. The true and proper interest of his people, so as they may best glorify him in the world, is that, which he is pursueing in all these dispen∣sations.

The Grounds, Reasons, and foundations of this Truth, in the Counsell, from the Love, and Attributes of God, the Redemption in the blood of Jesus, I must not now pursue, this one thing I shall only offer.

The state of Sion, of the people of God, be∣ing much to depend upon the disposalls of them, whom God by his providence raiseth up to rule and Government among the Nations; though sometimes he sets up men, whose hearts and minds are upright with himselfe, yet he will not trust his owne to their mercy, and the variablenesse of their Wills in generall: But will so dispose, alter, weaken and strengthen them, so set them up, and pull down, that it shall be their interest, to which they will alwaies abide faithfull, so to deale with his people, as he will have them dealt with, that they may best glorify him in their generations.

If it be in the infinite wise counsell of God, to give his Saints in this nation peace and tran∣quility, they shall not have it precariously upon the wills of men; For he will not leave moulding and disposing of the affaires of the nation, un∣till it find, that it is its proper interest to give, and measure out unto them, what is to the mind of God. All that hath been done amongst us, all that we are in expectation of, turnes on this hinge alone. But lastly,

Ob. 4. It is the duty of Gods preserved remnant, laying aside all other aimes and contrivances, to betake themselves to the work of God, founding

Sion, and preserving the common interest of his people.

God hath founded Sion, and the poore of the people shall trust therein, or betake them∣selves unto it.

We are apt to wander on hills and moun∣tains, every one walking in the imagination of his own heart, forgetting our resting place.

When God was bringing the power of the Babylonian upon his people, the Prophet Jere∣miah could neither perswade the whole nation to submit to his Goverment, nor many indivi∣dualls among them, to fall to him in particular. And when the time of their deliverance from that Captivity was accomplished, how hardly were they perswaded to imbrace the Liberty tendered; notwithstanding all incouragements and advantages, the greatest part of them a∣bide in that place of their bondage to this day. So hardly are we brought to close with Gods peculiar work, and our own proper interest, al∣though his glory, and our own safety lye therein. The Reasons of this frame, I have in part tou∣ched before, I shall adde but two more.

1. Discontentment with our peculiar lot and portion, in the work of the Lord, and common interest of his people. It is with us, in our civile affaires, as the Apostle saith it is not in the na∣turall body, nor ought to be in the spirituall, or Church body: The foot doth not say, be∣cause I am not the head, I am not of the body; no, it doth not; but is content with its own

place and usefulnesse. It is so with the rest of the members that are more noble, and yet are not the head neither. It is otherwise with us: I enterpose not my thoughts, as to your pre∣sent constitution, and the order of things a∣mongst us. I speak no more then I have sundry years since, sundry times complained of, to a Parliament of this Common-wealth. Every one, if not personally, yet in Association with them, of some peculiar perswasion with himselfe, would be the head; and because they are not, they conclude they are not of the body, nor will care for the body, but rather endeavour its ruine. Because their peculiar interest doth not raigne, the common interest shall be despised; and this hath been the temper or rather distemper, of the people of God in this Nation now for sundry years; and what it may yet produce I know not. Only for the present the work of God in founding Sion, in purseuing his peoples common interest, is despised, thought light of, and all the pleasant things thereof trodden under foot. Unlesse God end this frame, my expectations, I confesse, of an happy issue of the great work of God amongst us, will wither day by day.

2. The suffering of our Wills and Judgements, as to the products of providence, to run before the Will of God. This, the Experience of these daies hath taught us. Those who have a forwardnesse in prescribing to God what he should doe, as to the modus, or manner of the

work, which at any time he hath to accomplish, Are stubbornly backward, in closing with what he doth actually produce. These and the like things, which might be in large Catalogues reckoned up, one after another, detain the minds of men, from acquiescing in the com∣mon interest of Sion, whose preservation is the whole peculiar designe of the great worke of God, in any place or season. These foundations being laid in the words of the Text, let us now see what inferences from them may be made, for our advantage and instruction.

Ʋs. 1. Let us then consider diligently what we shall answere the Messengers of the Nations; some thinke that by the Nation, is peculiarly in∣tended the Nation of the Jewes themselves, Whose messengers from all parts came to Jeru∣salem to enquire of the work of God, and to advise about the Affaires of the whole. In this fense you are the Messengers of this Nation, to whome an Answer is to be returned: and be∣cause the Text saith, ONE shall doe it, that is, anyone, I shall make bold before we close, to give an Answer to your Enquirys; and indeavour to satisfy your Expectations: In the mean time as the words seem more directly to respect the enquiries of other Nations: So it is in a speciall manner incumbent on you, who will be especi∣ally enquir'd of, to return an Answer to them. Be provided then I pray in your own hearts, to give an Answer in this buisiness; and Oh that you could doe it with one heart and lip,

with one consent, and judgement. On whom are the eies of this Nation and of those round about? from whom are the Expectations of men? to whom should we goe to enquire what God hath done in this Nation, what he is doing, what are the effects of his power, if not of you? Some of you have been ingag'd in this work, with the Lord from the beginning: And I hope none of you have been engag'd in heart or hand against it; and you speake still with living af∣fections, to the old and common cause. If you will be able to steere your course aright, If yon would take one straight step, have in a readiness an acquaintance with the work of God, what it is that he aimes at, by which you may be guided in all your undertakings. Suppose now a man, or men, should come and aske of you, what God hath done in these Nations? what he hath wrought, and effected? what is brought forth? Have you an Answer in readinesse? cer∣tainly God hath done so much as that he ex∣pects you should be able to give an account of it. Take heed that every one of you be not ready to speake the disquietments of your own Spirits, and so cast contempt on the work of God. Something els is requir'd of you. I have sometimes in darknesse and under temptations my self, begun to thinke, that what hath been, is the thing that is, and there is no new thing under the Sun. As it hath been among the hea∣then of old, so it hath been amongst us; or as it was with Israel. 1 Kings 16. 22, 22. then were the

people of Israel divided into two parts, half of the people followed Tibni the son of Ginath to make him King: and halfe followed Omri: But the peo∣ple that followed Omri prevailed against the people that followed Tibni the son of Ginah, so Tibni di∣ed and Omri reigned: That a common thing and frequent in the world had befallen us, wherein God had no hand, but that of common provi∣dence, in dashing one sort of men against ano∣ther. So foolish have I been, and as a beast, so ready to condemne the generation of the righ∣teous, so unbelieving and ready to cast away the faith and prayer of ten thousand Saints; one of whose sighs shall not be lost. But such fear∣full effects, sometimes trouble disquietment, dis∣appointment, & carnall feare will produce. But certain it is, none of the many cryes of the peo∣ple of God shall be lost, nor their faith be dis∣appointed. God hath a peculiar designe in hand, and we are to find it out, that we may be able to answer them that make enquiries. If you lay not this foundation of your procedures, I shall not wonder if you erre in your ways; It is your Pole-starre and will be so, by which your whole course is to be steered; your shield, which whilest it is safe, though you dye, your glory a∣bides.

But you will say! what then is this great designe of God among his people: Let the Holy one of Israel bring nigh his work that we may know it; what is that true and Generall interest of Zion that he hath founded; let us know it,

that we may be able to give an answer to them that enquire after it.

1. Aske themselves, those who have prayed for it, waited for it, expected it, are made parta∣kers of it, doe enjoy it, live upon it, probably they will be able to give you an account what is their peculiar and only interest, as to these providentiall dispensations; surely they cannot but know that which they enjoy, and live upon.

But you will say of all others, this is the most unlikely, and irrationall course, a way to per∣plex and entangle, not to informe us at all. Is it not cleare, that they are divided among themselves? Is not their language, is not their voyce, like that of the Jewes at the building of the second Temple; some shouted for joy, and some wept at the remembrance of the former Temple are not their desires rather like that, and those of theirs, who built Babell, then of those who cry grace grace, whil'st God is found∣ing Sion? Doe not many of them utterly deny any work or designe of God, (I mean what is peculiar) in the affaires of this Nation; and ut∣terly fall away from the society of them, who are otherwise perswaded? And is it likely that we can gather any Resolution from them? doth not the greatest danger of our own miscarri∣age lye in this? that we may be apt to attend to their peculiar desires, and so to divide a∣mongst our selves, as they are divided.

And is this the returne that indeed is to be

made! O that mine eyes might run down with water day and night on this account, that my heart might be moved within me, for the folly of my people. Ah foolish people and unwise, doe we thus require the Lord?

It is true, many at all times have desired the day of the Lord, who when it hath come, have not been able to abide it, it hath consumed them, and all the principles, whereon they have a∣cted, and upon which they did desire it; But that those who have their share in it indeed, should be thus broken among themselves, should bite one another, devour one another, and scarce allow one another to be sharers in the common interest of the Saints, in that day, this is a lamentation, and shall be for a lamenta∣tion.

But yet something may be farther pressed on them in this businesse. When one went to demand of the Philosophers of the severall Sects, which was the best of them, every one named his own Sect and party in the first place; but all of them in the second place, granted that of Plato to be the most eminent. The enquirer knew quickly what to conclude; setting aside prejudicate Affections, selfe love, and by in∣terests, he saw that the judgement of all, run on that of Plato, as the best & most eminent Sect, & which thereupon he preferred before the rest.

May not some enquiry of the like nature be made of the people of God amongst us? Ask them what is the common interest of Sion, that

God takes care of, that he hath founded in the days wherein we live, in the great transactions of providence that have passed over us. Say some: that such a forme of Church worship and discipline be established, such a rule of doctrine confirmed, and all men whatever compelled to submit unto them: herein lies that Kingdome of Christ which he takes care of, this is that which God will have founded and established: And what this Forme, what this Rule is, we are to declare.

That that Discipline be eradicated, the Mi∣nisters provision destroyed, and the men of such a perswasion Enthroned, to rule all the rest at their pleasure, seeing, that notwithstanding all their pretended Reformation, they are yet An∣tichristian, say others.

Say some: that a Kingdome and Rule be set up in our hands, to be exercised in the name and Authority of Jesus Christ, taking away all Law and Magistracy already established, to bring forth the Law of Righteousnesse conceived in our minds and therein to be preserved; all u∣niting only in this, that a soveraignty as unto administration of the things of God is to be theirs.

Say others lastly, that the people of God be de∣livered from the hands of their cruell enemies, that they may serve the Lord without feare all the days of their lives, in righteousnesse and holinesse, that notwithstanding their present dif∣ferences, they may live peacably one with, or

at least one by another, enjoying Rule and pro∣motion, as they are fitted for imployments, and as he gives promotion, in whose hand it is, that Godlinesse, and the love of the Lord Jesus Christ be preserved, protected, and secured, from a returne of the hand of violence upon it; Herein say some lies the common interest of the people of God; this he hath wrought out for them, herein he hath founded Sion. Aske now the people of God in this nation, I say or any of them, one, or more, at any time? What he, or they, look upon as the chiefe thing aimed at in the mighty dispensations of God amongst us; will they not every one answer in the first place, that is aimed at, that is to be enthroned, that so doing is the will of God, the End of his works among them, wherein their, or his particular ingagement and interest lies. But ask them now againe, in the second place, which of the remaining perswasions concerning the work of God, and the common interest of his people, they would preferre next to their own: will they not all unanimously fix on that mentioned in the last place, rather then any of the other. Is it not then evident that setting aside prejudicate affections, and such determinations, as may rea∣sonably be supposed to arise from them, laying away all private animosities, and desire of Rule and preheminence, with other worldly and selfish designes; the universality of the people of God, doe answer to them that enquire, that in the last perswasion lies the ayme, and work of God in our generation. For my own parte, on

this and other considerations hereafter to be mentioned, I shall dare freely to give this An∣swer to the messengers of this, or any Nation in the World, who shall make inquisition after the work of God amongst us, and his designe in reference to his people; and it is no other then my heart hath been fixed upon for many years, and which I have severall times, on one ac∣count or other intimated, or pressed unto the Parliament, which first undertook to mannage, and succesfully carried on that Cause, in whose protection you are now engaged.

This I say then; God hath founded Sion, he hath taken care of the generation of the righte∣ous, the children of Sion, however differenced among themselves; hath broken the yoke of their Oppressors, given them peace, ordered the affaires of this Nation so, that they doe, or may, all of them enjoy quietness, one not envying the other, nor they vexing thē, but serving God ac∣cording to the light, which he is graciously plea∣sed to afford them, they waite for farther ma∣nifestations of the glorious Gospell; and that God hath broken, and will break, every de∣signe, that either openly, and professedly, or upon specious pretences of crying, loe here is Christ, or loe there, hath sought, or shall seek and endeavour to subvert this his work, to the preservation whereof, he will certainly mould the Government, and interest of this Nation, ordering its affaires in a peculiar manner on that account only: and not that he delighteth in

one way or form, wherein to it hath been cast, more then another. And what ever high minded men, full of their owne apprehensions and wisdome, may doe, to this worke of God, the poore of his people shall repaire. And for my insisting on this Answer, and this only, I have these further Reasons to adde for my justification.

1. This is an interest comprehensive of all the Son's of Sion, whose founding God intends; it excludes none that can claime a share in the City of the living God. God takes equall care of all the dwelling places of Sion; Every dwelling place of Sion, hath its beauty, hath it's Glory. Isa. 4 5. The Glory of one, may be as the Glory of the Sun, of another as the Moon, of others as the Starrs, and those differing from one another in Glory; yet each hath its Glory; and upon it, there shall be a defence, a coveringe, a protection. This is the Promise; this hath been the Worke of God.

2. This compriseth all them, who have lived by faith, and abode in supplications in reference to Gods late dis∣spensations amongst us. Who dare despise any one of those little ones, and say, God hath heard me, not you, regarded me, not you, you have no share or portion in the returns of supplications which we enjoy.

3. This alone preserveth the dwellers of Sion from of∣fering violence one to another; from taking the work of Babylon out of its hands, and devouring one another. Let any other apprehension what ever, of the worke of God be embrac'd, and the first worke that thereby men will be engag'd in, is the oppressing, persecuting, ruining of their bretheren, which whether it be the founding of Sion, or no, the day of Judgement shall determine.

4. This is that which the common enemy seekes to de∣stroy. It is not this, or that party that he would devour; it is not this or that perswasion he would cast down; his

hatred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, against the whole race and kinde; this is that which he would accomplish, that all the children of God, how ever differenced among themselves, might be ruined destroyed cast down, and rooted out for ever: that the name of Israel might no more be had in remem∣brance: This then is that which God, in their dissapoint∣ment, aimes to establish.

5. Because the founding of Sion, doth not consist in this or that form of the civile Administration of hu∣mane affaires, there being nothing promised, nor designed concerning them, but that they be laid in an orderly subserviency, to the common interest of the Saints; which let men doe what they will, yea what they can, all Government shall at last be brought unto. And who is there amongst us, that in singlenesse of heart dares make such an answer to the Messengers of the Nations en∣quiting after the peculiar worke of God amongst us; na∣mely, that it consists in the establishment of this or that form of civile Administrations, though much of the worke of God lies therin in Relation to this Generall end. This then is the Answer which I shall give to the Mes∣sengers of the Nations, and of it there are these three parts.

1. God hath broken, destroyed, ruined them and their contrivances, who made it their buisnesse to over-throw Sion. And to roote out the generation of the righteous, not under this, or that way or forme, whereby they are dif∣ferenced among themselves, bnt as such, as the Saints of the holy one, and will continue so to doe.

2. He hath given to them, to the poore of his people, peace, liberty, freedome from impositions on their consci∣ences, with much glorious light in severall degrees, in his worship and service.

3. He hath cast (as he hath promised) the power of the

Nation, into a subserviency to this common interest of Christ and his people in this world, and hath made, or will make them to understand, that as the peace of Sion, lies in their peace, so their peace lies in the peace of Sion, and what to say more to the Messengers of the Nation, I know not.

Ʋs. 2. If this then be the worke of God, let us repaire to it; the poore of the people shall trust therin, or joyne themselves thereunto. That you may doe this in judg∣ment, be pleased to take these directions, which with all humility I offer to you, and I hope from the Lord.

1. Ingage in no way, no Counsels, be the reasonings and pretences for them never so Specious, which have an inconsistency with this common interest of Sion, in this ge∣neration. If instead of repairing to the worke of God, you should be found contending against it, and setting up your own wisdom, in the place of the wisdom of God, it would not be to your advantage. I know many things will be suggested unto you. Setling of Religion, establish∣ing a discipline in the Church, not to tolerate errors, and the like: from which discourses, I know what Conclu∣sions some men are apt to draw, if no otherwise, yet from what they have been doeing for many yeeres; doe we then plead for Errors and unsetlement? God forbid! God hath undertaken to found and establish Sion, to setle it, and he will doe it, and I pray God you may be instru∣mentall therin according to his mind. He will also give his people one heart and one way, And I pray that you by your Example of union in love, and by all other good means may be instrumentall towards the accomplishment of that promise amongst us.

It is only the Liberty and Protection of the people of God as such, that is pleaded for, & he that shall set up any thing inconsistent there with as so set up, will lay the

foundation of his building in the firstborne of his peace, & set up the gate of it in the utmost & last of his welfaire. In a word; the people of God may possibly in this Nation devoure one another, and wash their hands in the blood of one another, by widening the breaches that are among them; and woe be to them that shall be instrumentall herein: but if ever they come to a coalescency in love and truth, it must be by their mutuall forbearance of one an∣other, untill the Spirit be powr'd down from on high, and the fruits of peace be brought forth thereby; and herein the Lord make you as the mountaines that bring forth righ∣teousnesse, and the litle hills that bring forth peace unto his people.

There are some things that I am affraid of, that ly contrary to what I am exhorting you unto! I wish the event manifest that I am affraid without cause; How∣ever give me leave to caution you of them, Because I cannot be faithfull to my call, if I doe not.

1. Take heede, least that evill be still abiding upon any of our Spirits, that we should be crying out and calling for Reformation, without a due consideration of what it is, and how it is to be brought about. I wish one of many of them, who have praied for it, and complained for want of it, had endeavour'd to carry it on as they might; would you have a Reformation; be you more humble, more holy, more zealous, delight more in the wayes, worship, Ordinances of God: reform your persons in your lives, Relations, families, parishes, as to Gospell obedi∣ence, and you will see a glorious Reformation indeed: what mean you by a Reformation, is it the hurting of others, or doing good to our selves? is it a power over o∣ther mens persons, or our owne lusts? God hath now for sundry yeeres tryed us, whether indeed we love Refor∣mation or no; have any provoked us, or compelled us to

defile the worship of God, with ceremonies or supersti∣tions, and our owne consciences therewith all? have we been imposed on in the ways of God, by men ignorant of them? hath not God said to us! you that have praied un∣der persecution for Reformation, you that have fought in the high places of the field for Reformation, you that have covenanted and sworne for Reformation, goe now, reforme your selves; you Ministers, preach as often as you will, as frely as you please, no man shall controll you, live as holily as you can, pray as often, fast as often as you will; be full of bounty and good workes, giving examples to your flock, none shall trouble you; be instant in season, out of season, preach the whole counsell of God without con∣troll; you people be holy, serve God in holinesse, keep close to his worship and ordinances, love them, delight in them, bring forth such fruits as men may glorify God on your account, condemne the world, justifie the cause of God, by a Gospell Conversation; Take seaven yeares peace and plenty, and see what you can doe. If after all this, wee still cry out, give us a Reformation, and com∣plain not of our owne negligence, folly and hatred of personall Reformation, to be the only cause of that want, it is easie to judge what we would have, had we our de∣sires.

2. Take heed least any who have formerly desired the day of the Lord, considering the purity and holinesse where∣with it will be attended, grow weary of it and its worke, as not being able to abide it; and so lay aside all thoughts of growing up with it in the will of God: least any say, is this the day of the Lord, that Holinesse, God∣linesse, exact obedience, should be prized, exalted, estee∣med; that profanenesse, pride, selfishnesse, formallity should be despised, consumed, devoured, we will have none of this day.

3. Take heed, that there rise not up a Generation that knew not Ioseph; that knew us not in the dayes of our distresse, and contending with those who would have destroy'd us; who were not engaged with us, in praying, fasting, fighting, in England, Scotland, & Ireland, but were unconcerned in all our affaires; who know nothing of the cry's, teares, trembling, and feares, wherewith this cause hath been mannaged; can we expect that they should be acted by the Spirit of it, or have a due sense of what they must be ingaged in: what know they of the Com∣munion we have had with God in this buisnesse all along, what Answers he hath given us, what Obligations he hath put upon us thereby; the whole buisnesse is to them as a story only of that which is past, wherin they are not concerned: There are such abiding impressions left on the Soules of as many as have been ingaged in the worke of God in this Nation from the beginning to the end, as will never be blotted out. If a Spirit not sensible of former ways should arise amongst us, and prevaile, it would be sad with the interest of Christ, and his people in this Na∣tion: To return to my directions.

2. Make this worke of God your pole-star, that you may steere and guide your course by it? in all your consul∣tations and actions, what ever is proposed, what ever is to be done, let this consideration attend it; but how will it suite the designe of God in establishing Sion; men speaking of a thing of manifest evidence, say that it is written with the beames of the Sun. Give me leave to tell you of a thing, that is written in the prayers of the Saints, the feares of your enemies, the condition of this nation, the councels of Princes of the, earth the Affaires of the Nations abroad in the world, all the issues of the provi∣dence of God in these dayes, all which concurring, I sup∣pose will give as good an evidence as any thing in the

like kind is capable of. What is this you wil say? It is in brief, Let the worke of God as stated, be your guide in all your consultations, and it will direct you to aime at these two Ends.

1. To preserve Peace, to compose Differences, to make up Breaches, to avoid all occasions of divisions at home.

2 To make up, unite, gather into one common in∣terest, the Protestant Nations abroad in the World, that we may stand or fall tegether, and not be devoured one after another. That these are the things which God calls you to mind, and doe, if you will bear any regard to his present work, is, I say, written with all the beams of providence before mentioned. If the Lord should suffer you to be regardlesse either to the one or the other, know you not that it would be bitternesse in the latter end. Ask your friends what they desire, your enemies what they feare, the Nations abroad what they are doing: Consider Babylon, consider Sion, and if one and the same voyce come from them all; not to attend unto it, would be, not to attend to the voice of God. It is indeed, an easy thing for you, to gratify Sathan, satiate the desires of your enemies, lay a foundation of troubles; it is but at∣tending to the clamours of men without, and the tumul∣tuating of lusts, and carnall wisdome within and the whole work is done. But to carry on the work of God in the particulars mentioned, this is not so easy a task: selfe must be denied, many glorious pretences laid aside, contrary reasonings answered, mens weaknesses, miscar∣riages, failings borne withall, because they are men; and which is more then all, our own particular darling desires it may be let goe unsatisfied, though moulded into con∣trivances for many years. The truth is, the combinati∣ons of the Antichristian party in the world, are so evi∣dent,

their successes so notorious, their designes so fixed, their Advantages to carry them on, so many; that to per∣swade with them, who have power for that end and pur∣pose, to make it their businesse to keep union amongst our selves, on all good and honest termes, and to en∣deavour the union of all that call on the name of the Lord Jesus Christ, their Lord and ours in the world; were to cast a reproach upon their Wisdome, foresight and zeale; so that it sufficeth me to have mentioned these things.

Ʋse 4. Encourage all things that lye in a tendency and subserviency to the work of God, unfolded and insisted on. For instance.

1. Where ever you see any work of reall reformation, tending to the advancement of the Gospell, discarding of old uselesse formes, received by Tradition from our Fathers, separating the pretious from the vile, according to the severall measures of light, which God in his in∣finite wisdome, hath graciously imparted; Let not need∣lesse objections and hinderances lye in the way, but give in all due encouragements, to the men of such engage∣ments. Perhaps the businesse of carrying on Reforma∣tion is grievous to some, who in their anger and wrath, revenge and disappointment, may make complaints of it to you, in private or in publique; The Lord give you Wisdome, that you may never weaken the hands or sad∣den the hearts, of men who are willing to joyne hearts and hands with you, to save a poore Nation, and to keep life in the work of God in the mid'st thereof.

2. What you find established already in this kind, en∣courage, preserve, improve, that the work faile not.

3. Find out what is wanting, and pursue it, as God gives you advantage and opportunity.

4. Where men under pretence of Religion, make it

their businesse to defile themselves, or disturbe the civile peace, and quiet of others, let them know, that the Sword is not borne in vaine. I can but name these things.

Honourable: my hearts desire and prayer to God for you is, that you may be the repairers of breaches, and the restorers of pathes for men to walk in; that you may be the preservers of the good old Cause of England, according to the growth it received in, and under seve∣rall providentiall dispensations. Many particulars ly in my heart, to propose unto you, but on very many considerations, I shall name none at present of them; but close all with some few Generall Directions.

1. Secure your Spirits, that in sincerity you seek the publick good of the Nations, and the prosperity of the good people therein, who have adhered to the good cause of Liberty, and Religion; if this be in your eye, as that which is principally intended, as you may pray in faith, for the presence of God with you, and have a comfortable expectation of his protection and favour; so if in the pursuit of it, through humane frailty you should erre, or mistake in the choise of meanes, paths, ways ten∣ding to that end, God will guide you, and lead you, and not leave you untill he hath made straite pathes for your feet: But if at the bottome, there ly secret animosities, selfe-will, desire of obtaining greatnesse or Power, on the one hand, or other; if every such thing be not on all hands subdued unto publick good, Prayers will be weakned, carnall wisdome increased, the Counsell of God reje∣cted, and you will wander in all your ways without suc∣cesse.

2. Keep alive this principle, (which whether any will heare, or whether any will forbeare, I know not; but this I am sure of, in the latter end it will be found to be

true:) according as you regard, cleave to, promote, pro∣tect, on the one side, or despise, contemne, and oppose on the other, the common interest of Sion, the people of God before laid downe, so will your affaires either flourish, prosper, and succeed on the one hand; or wither, decay, and be fruitlesse, on the other. In all other things that shall fall under your consideration, that relate to the civile government of the Nations, prudence, conjecture, probability, consideration of circumstances, and the present posture of things may take place. This is capa∣ble of no framing to the one hand or other, upon any pretence what ever.

3. If it be possible, keep up a spirit of Love, and for∣bearance among your selves, love thinketh none evill; doe not impose designes on one another, and then inter∣pret every thing that is spoken, though in never so much sincerity, and simplicity of Spirit, in a proportion to that designe; this will turne judgment into wormwood, and Truth into Hemlock.

FINIS.

Notes

• * 1.1

  Ob. 1.
• * 1.2

  Ob. 2.
• * 1.3

  Ob▪ 4.
• * 1.4

  Ob. 3.