own ends but where it runnes not parallel with them they slack with Iehu and strive to bend the publike Cause to their bow What strange allegations glosses and pretences do they frame to make shew of serving the State when indeed they serve themselves Think what a nefarious crime it is in men that are trusted with the administration of publike affairs to carry private spirits in their bosomes seeking to serve themselves not the State How ill doth it beseem a Christian to follow Nationall imployments with ambitious longing after their own honour and advancement or with an unconscionable unquencheable thirst after gain These men make heavie the common yoke adde to the pressures of the times and should suffer a word of rebuke for not with standing what themselves and others may thinke God knowes they deserve ill The same also may I judge of those men amongst us who are ever mitigating the evill of our adversaries proceedings willing to speak well or at least not ill of what they do when as they are ever ready to construe in the worst sense all that is said or done with zeal against them These men prescribe bounds and limits of supposed moderation to their proceedings against the common enemy and what soever exceeds those they censure as indiscreet for wardlinesse write down as errors on our side in great letters this my brethren is a kinde of unhappy moderation a strange kinde of charitie which doth detract from the good to favour the bad Shouldst thou help the ungodly and love them that hate the Lord was once the speech of an holy Prophet to an eminent person 2 Chron. 19.2 and he prest his repro of home saying Therefore is wrath upon thee from the Lord A third sort of men which I shall rebuke hence persons willing to thwart and crosse proceedings so when any businesse generally adjudged hopefull is propounded they have still doubts to 〈◊〉 delayes to make inconveniences to alleadge and deem it a great commendation to their wit if they can by arguing puzzle the matter and divert the businesse Saint Paul told the Corinth that he did hear there were divisions among them and did partly beleeve it shall praise you in this saith he I praise you not And give me leave to presse you with the words of our Saviours Necessory 〈◊〉 that assences should come but woe bee to him by whom the offence cometh THe third inference with which I will conclude this point is matter of admonition Since it doth so clearly appear that throughout Reformation and the well establishment of Sion is a work so extremely hard and brought about with so much difficultie we should be all perswaded to wait for the accomplishment of it with patience and chearfulnesse Put we all our trust in the Lord and be doing good and he will bring it to passe Our extreme longings to have an end this moneth this year that Summer I beleeve hath neither pleased God nor done us goeth The Disciples out of such a mood did ask the Lord Christ Will thou at this time restore the Kingdome to Israel but note our Saviours answer It is not for you to know the times and seasons which the Father hath shut up in his own 〈◊〉 Such inquisitive desires and forecasting 〈◊〉 of Gods times do much trench on the priviledges of heaven The Prophet tels us That he which beleeves will not make haste and truely it is a symptome of much weaknesse in our faith to be thus incessant in desires of a forthwith dispatch of Gods work Nothing becomes Christians better then a patient waiting on Christ their King whose Office it is to bring down the proud enemies of his Church and in due time to trample them under his feet We will allow a servant much time to effect a tedious businesse we will give a friend more time to work our preferment and shall we not allow our God time to work the deliverance and advancemēt of his Church Oh! my brethren let our souls say with Iob All the dayes of my appointed time will I wait till my change come And in such our patient waiting of the Lords leisure take we heed of prescribing to God time or meanes or what instruments he shall use it was the sinne of Israel to limit the holy One of Israel For Christs sake let not us be guiltie of it say we not so much as in our hearts that the work shall be done by such a◠time or by such men or such meanes for this would be presumptuous prescribing to God Let me also in our waiting intreat you to take heed of ascribing to men Note well what the Apostle writeth 1 Cor. 3.20 21. The Lord knoweth the thoughts of the wise that they are but vaine therefore let no man glory in men We should not expect our deliverance from such instruments and nought from others but we should trust God with all the instruments which his good providence hath imployed in his work and wait on him alone for successe in due time This is our duty and can we want inducements to such a well-pleasing sweet Christian-like waiting upon God Onely two considerations will I propound the former is that of the Psalmist The patient abiding of the meek shall not alwayes be forgotten our fathers hoped and trusted in God and were not ashamed You cannot produce a man in all the Scripture Story who was not answered in what he faithfully depended on God for We may therefore well be incouraged in our present dependance The other consideration is that of all the blessings which ever God bestowed on men those were the best blessings which have beene longest prayed and waited for Abraham had divers sonnes but none so good as that he waited so long for and what an happy Childe did Hannah obtain by prayer and long waiting How fruitfull was the promised Land which came after so many ages expectance T is most certain that the more we pray and the longer we wait for our deliverance and establishment the more joyous and excellent will it be when it comes so it ever hath so it ever will be with Gods people for they that sow in tears shall reap in joy c. A second vertue which this portion of Scripture holds out is a giving us to understand what the people of God ought to doe in times of Reformation when the Church travelleth with deliverance In this case they must not be idle spectatours sit still and onely wish well to the businesse in hand but as the husbandman in times of dearth and scarcitie is much more diligent and plentifull in manuring his land carefull to provide precious seed and incessant for the repelling of famine and procuring of plentie so must Gods people they must be up and doing put their shoulder to the work their hand to the plough think nothing too much that they are able to doe they must labour plough sow part with all as precious feed lay it down in
every one in his place and station to few precious seed What considering man then would suffer sloth or negligence ease or self respects to hinder him from being an instrument of so great good as may come to the Church and State Many of you are all of you may be under God the cause of much good to many generations Be therefore of S. Pauls minde suffer nothing to deprive you of the glory of such rejoycing and the testimony of a good conscience And now in speciall manner I desire to commend foure things as part of the pious endeavours which should chiefly be laid down as precious seed to bring on the happie work in hand The first of these is an holy conscionable sincere observance of these dayes of humiliation By Moses law the man who did not humble and afflict his soul in such a day was to be cut off from Israel Levit. 25.29 to be onely customary and formall in these which should be our most pure devotions is a sinne of more grievous consequence then we are aware of to dissemble with our God in Fasting and Prayer is a kinde of horrible impietie for Gods sake therefore be you carefull and conscionable in preparing your souls to meet the Lord in the dayes of atonement be ye holy heavenly faithfull sincere and entire with God in these extraordinary services Let it be your worke on these dayes to strive to mortifies your sins and sanctifie your souls to bewaile the iniquities of the land for the divisions of Reuben let there be great thoughts of heart These my Brethren are the highest services that we can do for God our selves or the kingdome and you being our Worthies should go before and exceed others in them if therefore you will not do so but refuse and sleight or be superficiall in the performance of them behold ye have sinned against the Lord and be ye sure your sinne shall finde you out The next thing I commend is the speedy impartiall execution of justice You know that by standing up quickly and executing justice Phinâ—haâ— Presem by said the plague when asas the slowing and neglecting of it continued the plague hereafter here in Davids time It was doubtlesse neglect and corruption of justice next to pollutions of Gods worship irreligiousnesse and profanenesse that hath brought our kingdome to its misery the speedy therefore and impartiall ministration of it is a proper medicine for our maladie And it is somewhat a sad thing to note little justice hath been done on bloudy traiterous deliequent enemies of God and man more then what 's the Lord himself hath done by the hand of warre it may be that feareful way of execution hath and will continue till the more desirable swords of justice be drawn to purpose in the cutting off when 〈◊〉 of our combustions the sonnes of Be lial who in God hath put into your hand to punish The third thing I desire may be specially cared for is the 〈◊〉 preâ—â—â—grand prosecution of the national convenant a 〈◊〉 plensing to God profitable to the kingdomes by which 〈◊〉 is and through God's blessing may be the 〈…〉 blow given to the whore of Babylon and 〈…〉 impes that ever yet was Now to have this 〈…〉 â—â—ngst us or laid aside whilst malignants and 〈◊〉 live in our bosome blessing and in feered applauding themselves that they have neither taken this nor any of your for 〈◊〉 prove 〈◊〉 many moneths have passed over and no account made nor any questionned or dealt with for refusing This is our case and I appeal to wiser judgements whether this may not be the way to lessen the honour and authoritie of the High Court of Parliament and their Ordinances May not this likewise cause the common sort to deem themselves little bound in conscience to keepe the Covenant when they see others not bound to take it Will not this render all zealous advocates for the Covenant as temporizers and give the refusers occasion to triumph over us as men of large consciences to do any thing that shall be required like Bishops creatures and the superstitious and conformists of late These are but a few of many a glimpse a hint of the inconveniences which may happen pardon me then in being bold to point out the pressing and prosecution of the Covenant as one kinde of precious seed to be sowen amongst others in Sions beâ—â—f The last thing which I shall commend to your sâ—â—ous consideration whom it doth concern is special care to seek and preserve the mutuall love honour and esteem each of other Oh! that Saint Pauls Lesson might be learned of our worthy Nobles and Senatours one to esteem of another â—â—lter then himself Oh! that were a delight in breâ—â—â— and follow-instruments and specially in those who excell in vertue zeal and faith 〈…〉 â—ring for the publique good Sure it is 〈…〉 honourable for any to minde solely 〈…〉 â—own same and esteem and not care how to the repâ—â—te of others lye FroÌ„ hence I fear come things that arennseemly and by which the publique proceeding may suffer obstruction My earnest desire therefore and prayeâ—â— that the God of peace and consolation would make you like minded one towards another and each willing to deny himself to seek the esteem of others in love and above all to forward and advance the Nationall and common Cause Lo these are the four things which out of dutie to God true zeal to Sion and due reverence to the Worthies to whom I speak I humbly desire may be thought upon and practised to the glory of our God and emolument of his Church And the better to prevail in this my suit I shall apply the third vertue or force which lyeth in the words of my Text as speciall arguments of inducement to perswade there unto Consider then first I beseech you that those endeavours with that activity I speak of are by the Spirit of God in my Text signified to be as fruitfull precious seed which dies not in the earth but lives to yeeld increase And this me thinks is aboundantly sufficient to incite every man to act his uttermost If I could assure any husbandman that every graine of such kinde of seed should live and not one corne perish I need say no more to move him to industry how plentifull would be the in sowing a how free in cost and pains-taking But now past all peradventure I may assure the seeds-man of Sions Cause that his endeavours are such preâ—â—ous seed as that no one grain shall be lost but 〈…〉 again to yeeld him encrease It is like a ca 〈…〉 down for joy which shall certainly be paid You may ve act therefore hence much incouraged Secondly I note that hardnes and difficulty in sowing is no way comparable to the sweetnesse and comfort in reaping There 's no compare me thinks between the tears and the joy in the Text these farre surmount and exceed them as the metaphor and words of expression seem to import Rationall and considering men therefore should be justly provoked with this consideration Did not Moses make the best choise upon this ground Doth not Saint 〈◊〉 encourage to sufferings upon like reason Ram 〈◊〉 And certainly this well weighed may prevail with us Thirdly mind we the undoubted certainty of our harvest verified by divers absolute positive assâ—verâ—â—tion in the Text he shall reap he shall come again he shall bring his sheaves with him here 's no Item of continge neylor possibilitie but all absolute â—â—â—â—tions anto 〈◊〉 know he 〈◊〉 to die artiâ— shall 〈◊〉 away but a lot of Gods Word shall not fail 〈◊〉 shall prevent the harvest of a labourer in Sions 〈…〉 â—â—â—â—tly Consider 〈◊〉 multiplicitie of the 〈…〉 shall be reaped by such endeavour 〈…〉 not be a reddition of grain for grains or moniâ—â—◠〈◊〉 not yet of care for grains but of sheaven for 〈◊〉 This shall be full measure 〈…〉 over 〈…〉 blessings be on the head of eveâ—â—â— where is 〈◊〉 and faithfull in carrying 〈◊〉 of Sions cause And may not 〈◊〉 take any fou◠〈…〉 with every sprit to set it selfe 〈…〉 and 〈◊〉 it selfing all hopefull ende 〈◊〉 to the glory of 〈◊〉 the good of the Church and Kingdome and the great Joy and blessing of the undertakers 〈…〉 God will and let us now 〈…〉 all pray God it 〈◊〉 FINIS Doct.
grown to the height and made the services of the Lord a reproach anger kindled in the breast of the Almighty and he will avenge himself on them and on the Nation the rather for their fakes this you know he did in so sharpe so terrible a manner as might cause the eares of him that heard to tingle Israel was discomfired before the Philistines the Ark of God was taken the news strikes old Eli dead brings his poor daughter in law good woman to untimely travail and her apprehension of the glories departing from Israel breaks her heart Lo now were those people fallen into the depths of misery as they were sunk into degrees of sinne and what a work was it to restore and reform their lapsed condition Albeit the Lord had vouchsafed pious in stead of prophane Priests sacrifices to be rightly ordered and justice to be executed in the land yet for a â—â—ng while both superstition and Idolatry continued in the land troubles and calamities in the State it was well stept into Davids reigne before the Ark was or could be setled in its owne place Another instance we have in the second of Chronicles after Solomon in and before Asa's time the people were fallen to many superstitions and much corruption did abound in Church and State they were for a long time without a teaching Priest and without the Law and in those dayes there was no peace to him that went out or to him that came in but the Lord did vexe them with all adversities 2 Chron. 15.3 Now when we read and ponder the story we finde what a work it was to reform that State a Prophet is extraordinarily raised and wonderfully endowed to call the people to Reformation Further they make a Covenant and oblige all upon paine of death man woman and childe to take the Covenant yet after all this the work sticks and goes not on till Maacah the Kings mother be put down from being Queen because she had made an Idol in a grove vers. 16. I might shew you likewise how much adoe Iehoshaphat had to amend the errours which crept into Iudah by his neglect and connivence whilest he associated himself with Ahab but you may read it at leisure 2 Chron. 19. The book of Ezra and Nehemiah do also hold forth lively clear examples setting out more fully the hardship of this work And as testimonies and examples so metaphors in holy Writ may illustrate this truth the Lord in Esay calls the restoring of the peoples captivitie the reformation of their lapsed State The making of new heavens and a new earth then which nothing can possibly or conceivably be thought more difficult and impossible Esa. 62. Ezekiel is pointed to this in a metaphor of drie bones and demanded whether those bones can live hereby did the Spirit signifie it as difficult a thing to restore Israel and Iudah as to make those drie bones to live Ezek. 37.3 In the Apocalyps we finde the deliverance of the Christian Churches from the cursed power and pollutions of Antichrist to be set out by the rescuing of a woman newly delivered of a man-childe from the cruell red Dragon by which it 's easie to read an extremitie of difficultie and apparent danger in such an undertaking More evident yet will this appeare by argument First from the nature of this work the way to restore and reform a lapsed nation is all â—p-hil vertue purity pietie lodge in the height of the crags of the Rock it 's hard to climbe when it 's easie to descend besides a Nation is a vaste bodie and it is most difficult to move such things that way the maine bent and stream of nations runnes downward to vice and profanenesse the generall desires and endeavours of men are tending to loosnesse nor unstained worship in the Church nor impartial justice in commoÌ„wealth would they have those therefore that attempt reformation do work against the grain row against the stream and shall finde the work tedious and difficult Such intendâ—â—nes and endeavours finde many enemies and great opposition If Israel talk of going out of Egypt to serve God better Pharaoh will be stirre himself and his instruments to sink them into a deeper degree of bondage That Pharaoh lives still in the Prince of darknesse and when ever there 's any speech of weakning his Kingdom by reducing a people from superstitions vanities corrupt and polluted courses he playes the Devill indeed summons all the Furies musters his black Forces sets on his Instruments quickens their activitie sharpens their wiâ— whets their inventions â—edgeth their malice heighthens their anger blows up their rage browes the impudency makes infinite their cruelty Hence all the bloudy Cains the scoffing stomachs the profane Esau's the politick Achitophels the railing Rabshakebs the world of ungodly persons become enemies and opposers The kings of the earth standing and up and the Rulers take 〈…〉 together 〈◊〉 and 〈◊〉 and Amalek c. conplot and conspire to root out Israel Adde to these all false religions all Idolatrous and superstitious Worships ancient Ceremonies beloved Customes and Traditions of our Fathers stand up and make much adoeâ— Yea more many false friends are alwayes inter-woven with the true seekers of Sions good which crie We will build with you and these oft-times unbuild and destroy more then the open adversarie yet more opposition and hinderance the Prince of darknesse makes advantage of the infirmities and inconsideration of well-intending men hereby raiseth he jealousies makes divisions put strange remora's in the progresse of the Churches cause now from all these we may note a second reason of difficultie and sadnesse A third is the great reign of unbelief in the hearts of men in times of this natur How few of the Israelites which dwelt in Egypt did truly beleeve that ever they should be brought to Canaan a land flowing with milk and honey Witnesse their continuall expressions of mistrust This Moses hath brought us out to slay us in the wildernesse they should die for want of bread perish for thiâ—st and the like After all how fear'd were they to be eaten up of the Giants You remember also a man that when deliverance and promise of plenty was made would not beleeve though windows should be opened in heaven doubtlesse many were then as unfaithfull in heart although they spake not so plaine in words There is alwayes a prejudice in the hearts of men against any great matter to be done for the Church and people of God the world sees them to 〈◊〉 but few cordiall active friends especially amongst the great ones and therefore disbelief doth useâ—â—ly possesse their hearts Now this doth dragge the businesse trash down proceedings more than one would imagine Christ himself could not doeâ—â—â— at woks because of mens unbelief much more 〈…〉 men do their endeavour yet bring on the work but slowly if at all because of unbelief A generall unwillingnesse of change and 〈◊〉 tion doth usually abound in such
touch When the Israelites had license granted by Cyrâ—â— to return 〈◊〉 Babylon there were many of them so 〈…〉 gone and change their station as the Church after praises for deliverance was forced to sollicite the Lord of mercy afresh to turne their captivitie Men are naturally wedded to what they have had and albeit they know things were not so well as they ought and might be yet Issachar-like they had rather stoop to the burthen then to be at pains to put it off slavishly they think it was well enough it may serve turn and what will come of change is uncertain So in Egypt at the Bricke Kilnes they had flesh pots and garden commodities they eat to the full they slept well and had straw enough till Moses came and if therefore they could make any accommodation with Pharaoh they would trouble themselves no further This unwillingnesse made them sticke so long in Egypt and most certainly this retarded their journey in the wildernesse forty yeares yea more made the Lord to sweare in his wrath that they should not enter into his rest The Lord is justly slow to help an unwilling people and hence see another reason why the work is so extremely difficult A nation or people are with much ado brought to a capacitie or rendered fit to be delivered and estabilished thorowout Reformation is like a new piece not fit to be sowed in an old garment and there needs be a new frame of spirit in the land before Gods great work can be settled and placed in it Further to illustrate this give me leave to point out foure things which by consulting the sacred Volume I find requisite to be in a people before they are capable of deliverance and reformation First they must be truly and throughoutly sensible of their bondage and misery and clearly brought off confidence in the arme of flesh When the deliverer came at first to visite his brethren they put him away saying Who made thee a Judge and why was this because they were not yet sensible of their own want found not themselves to need a deliverer by which it was evident they were not sit nor as yet capable of such a mercy but after some more years when another King arose which knew not Ioseph and began to make heavier their bondage then the Hebrews grow fully sensible and God saith The crie of the Children of Israel is come up to me come now therefore and I will send thee that thou maist bring them out Exod. 3.9 10. and we may see by this when a people is fit for deliverance The Prophet Hosea likewise acquiants us that when Ephraim first saw his wound he went to the Assyrians and sent to King Iareb Hos. 5.13 and whilest thus it was with them they were unsit uncapable of Gods cure and so continue untill they see their errour return to the Lord and take with them words saying We will not ride upon horses Ashur shall not save us Hos. 14.1 2 3 4. Another propertie is for a people to be willing to do what they can to help themselves to carry on the work to the uttermost If the Children of Israel begin to be afraid of the Giants and declare themselves unwilling and loath to fight with the supposed terrible mastie inhabitants of the land of Canaan they do thereby clearly discover themselves to be unsit or uncapable of such a mercy as seemed in probabilitie to be near unto them God hereupon continued their Pilgrimage in the wildernesse forty years untill all were dead that were thus loath to do what they could to help themselves After this the people grow to a fit temper and become capable of entring the Land of promise and see what their disposition was Iosh. 1.16 All that thou commandest us we will doe and whithersoever thou sendest us we will 〈◊〉 The people being thus ready to do what they could are now capable of mercy A third propertie requisite is a willingnesse to remove and part with all things which may hinder perfect reformation In the tenth of laâ—â—ges we finde that the philistines and the Amorites did grievously oppresse Israel who in their misery repaire unto God for succour acknowledging their sinnes imploring his helpe but the Lord returns answer I will deliver you no more A strange repulse by a mercifull Father given And if you skan the businesse you shall finde it was for that Israel kept still amongst them the things which did and might hinder Gods helping and delivering of them to wit their strange gods But when they had considered and found out that to be the cause they put them away and presently they were holpen yea more the Text faith Gods 〈◊〉 was grieved for the miseries of Israel lo how removing the things which may hinder did alter the case vers. 13 and 16. Lastly a people are not sit for help and deliverance till they be freely content to be at the charge of in When Ephraim is an emptie vine to God sparing niggardly in his service ruine not reformation is like to succeed Hosea 10. And consult the Story of the Kings of ludah you shall finde but one thorowout Reformation and this was in the dayes of lâ—siah and how liberall were the hands of the people in those dayes they brought in money to the work sans weight and measure The value of the gold and silver of the molten Images was not regarded nor saved out of an husbandly thriftinesse but they stamped it and all other costly utensils which were superstitiously imployed into pieces and made dust of them And gave in of their own more then sufficient this bountie and freenesse of spirit argued them to be truly fit and capable of greater Reformation then any was wrought before them Now consider my Brethren by these notes how hard a thing how much ado it will be before a nation or people will be brought to such qualifications there must be ploughing sowing planting and supplanting in a nation or kingdome ere a worke of full Reformation will be brough about My fixt Reason of this point is from the providence of God who will have the businesse I speak of to be thus for the discovery of unfound and unsincere instruments and to take away the glory of his Churches deliverance from them It is the most noble and greatest honour that ever can come to mortall men on earth to be instruments of publique good to a nation especially to Gods Church and people mostly in the cause of restauration and Reformation Now this being so specious and desireable a thing all forts good and bad pious and profane are ambitions of the happinesse of it If therefore the businesse should go on with a faire gale and a flowing tide accompanied still with likelihood of successe and evidence of credibilitie how many Iehu-like would say Come see my zeal How many of the old Israelites which came out of Egypt approved the golden calfe and hankered after superstitions vanities had
carried away the honour of bringing the children of Israel into Canaan had not the news of the Spies rendered the worke difficult and dangerous improbable and impossible The Lord in his secret wisdome saw onely Caleb and Ioshua fit to carry away that same and therefore suffered the businesse to appear so unlikely and hazardous for the discovery of unsincere Israelites and preventing them of undue honour Now the same reason of providence continueth still the Lord therefore doth usually observe the same way of proceedings the turning of Sions captivitie must then be very hard and unlikely to come to passe that unsound men may be discovered to their shame The reflex of this truth upon our selves doth blame the harbouring of evill surmises the entertainment of hard thoughts the despising of the proceedings and despairing of successe in the businesse of Reformation and establishment of our Church now by the blessing of God in agitation the enormities of this kind are secret but sore evils under the Sun The Lord our God is doing us good he hath raised instruments and is acting his great work why should men thinke evil in their hearts or entertain hard thoughts of God and his instruments give out evil omens or vent despairing speeches Suppose the proceedings go not on smoothly or so prosperously as men expect out meet with many rubs be often at a losse Admit there be crookednesse and stumbling in the progresse of affairs shall we presently surmise that neither God nor man intend us peace and deliverance shall we say with the grumbling Israelites It had been better for us to serve the Egyptians and would we had died in Egypt when we did eat to the full Think my Brethren what an hainous sin that was in them how extremely did it provoke the Lord to anger Search the Scripture thorow if ever you can finde the holy One of Israel speak with more indignation against any offence that ever was committed by his people yet this sinne I suppose is committed abundantly by many in these times and that without feare and without feeling Because men want that peace and securitie that ease and plentie because they meet with charges and troubles more then formerly they give themselves to thinke evill in their hearts and oh the hard thoughts which they surmise of the work and instruments of Reformation Many whet their tongues make ready their bows and shoot out their arrows even bitter words seeing the warre continues the work is slowed little done as they say mens expectations frustrated things fall out crosse no likelihood of a speedy end nor any certainty what will come of it people for the most part take libertie to despise all that bither to hath been acted as the day of small things and are ready to cry out with the wicked in the Psalm Who will shew us any good What hath the Parliament What have the Armies What have the Assembly done Vilde and ungratefull queres are these I may say of such persons as once Moses in like case they have corrupted themselves their spot is not the spot of Gods children they are a perverse and crooked generation Do ye thus requite the Lord oh ye foolish people and unwise Hath the God of heaven more visibly appeared for his little flock then ever here to fore fore in this land Hath he stopped the overflowings and breakings in of Popery and tyranny Hath he with his own blessed hand laid the foundation of a glorious Reformation Hath he found out fit instruments when we the poor silenced Ministers as Elijah of old thought there were none left which had not bowed the knee have these instruments with singular freenesse of minde set upon the service of God and the Kingdome have they now for divers years spent their own means their time more precious then their means Their health their strength their life they have wasted tyed themselves to tedious attendance day night They have laboured and strove continually with almost insuperable difficulties and heavie loads of insupportable inconveniences Deprived they have been of the comforts of their proper habitations and cloystred as it were in hired chambers or borrowed roomes Wife children friends and gainfull imployments have many of them left and surrendred themselves wholly to the service of the Publique By Gods blessing also they have wrought happy beginnings and made an hopefull progresse much conducing to the common benefit and publique good Who can tell the gleanings or number the fourth part of the glory which hath redounded to God in his Churches and the good which hath and is like to accrue to this kingdome by their endeavours It were too long but to recapitulate the happy freedoms and the positive advantages which they have wrought for Church and Commonwealth As for the Armies I may justly say they have been generally faithfull and have done and suffered so much as that few Stories yeeld like precedents in so short a time in so plentifull a countrey For the Assembly their labours travellings watchings their zeal to the cause of God and work of Reformation is not unknown to considering men But alas nothing is more easie then to detract from publike performances No doctrin is sooner beleeved then that which acquaints the people publique affaires are not so well ordered as they should and might be Who is ignorant how much a few faire speeches of oyl-mouthed Absolon to that effect prevailed against David and his Worthies But should the people of England thus requite the Lord and his instruments of Reformation Or is it a small matter thus to cast soule of unthankfulnesse as it were into the face of God whilst he is turning to us in love Consider my Brethren hath the faire morning of our hopes been clouded Have our enemies prevailed to put a long day to our troubles Doth the businesse yet go on slowly and untowardly Sure we may thank our own grumbling our thinking evil in our hearts our rash ungratefull censuring our despising the day of small things our despairing thoughts words actions all justly met with and much to be blamed from the consideration of the truth in hand From hence is ministred shame and rebuke to all such as obstruct the work hinder and make more difficult the progresse of Sions delivery It is a grievous thing to adde to the heavie burthen or an hard task in such case how bitterly and justly will the oppressed coplain Much more hainous is it to adde to the afflictions of whole Kingdoms and Churches To make Sion sow in teares one yeare one moneth one day longer for us is a sinne that no Christian would have his soul guiltie of who rightly ponders the true nature and heavie consequence of this sinne yet I fear there are many Sanballats and Tobiahs amongst us very guiltie of this horrible crime As first that sort of men which byas their endeavours with self-design and prosecute God and the Kingdoms Cause earnestly so sarre as it conduceth to their