the dust Let then hence the sentence of holy doctrine be All the friends of Sion should be much and active in pious and precious endevours when her cause is in agitation The Scripture doth learn us this truth by a memorable passage Exod. 17. when the brood of profane Esau strove with Iacobs Seed Ioshua being a man of warre must chuse out fit men for battell Moses Aaron and Hâ—â— being no sword-men they must to the Mount where Moses hands must be held up all the while and when they were let downe Amalek prevailed but when they were held up Israel prevailed This my brethren signified that every man should act even to intention to the highest degree of his activity when Sions businesse is in hand or otherwise the Cause may be at a losse How are Zebulun and Napthali commended for jeoparding their lives in such a case Iudg. 5.18 Mordecai could tell Est 〈◊〉 If thou holdest thy peace at this time thou and thy fathers house shall be destroyed Est 4.14 I might now produce the vow of David Psal 132. the zeal of Vriah 2 Sam. 11.11 Daniels devotions Dan. 9.18 speak of Ezra and Nehemiahs incessant endeavours and the peoples building the wall with swords in their hand all witnessing this truth and leading us to the dutie But see we two speciall injunctions require this when the worship of God and the justice of the Kingdom was carried well on towards the point of establishment in the dayes of David then are all the friends of the Church called upon to be active Psal. 122.6 The prophet Esay likewise foreseeing by faith the deliverande of the Church and flourishing condition of Christs Kingdom ready to ensue doth not onely testifie for himself that he will not hold his peace for Sions sake but also calls upon others yea all that be mindefull of the Lord let him have no rest untill he hath made Jerusalem a praise in the earth Esa. 62.6 7. The first Argument to illustrate this Doctrine is from the high and precious nature of Sions cause It will be easily granted that as all intelligent agents act for some end so they act according to the nature of the thing they are imployed about This cals for more or lesse carefulnesse and regard more or lesse activity and intention as the matter under hand is more or lesse of value Will not the Refiner be ten times so circumspect and industrious when his gold is in the furnace as when lead is on the fire How curious and wary is he that is to cut rich jewels and pearls Now can there be any thing in the world more precious or of such importance as the cause of the Church standing for pure Religion and unstained worship of God and justice Me thinks in these is the very quintessence of all excellencies and substantials The whole world is subordinate to the Church her good that men might know and serve God aright was the very end of Creation Yea more did not the Lord Christ die in the cause of his Church Note then how transcendent and incomparable excellent and precious is that to which in some respect the Creation and Redemption of the world is subordinate great reason then is it that all who would be thought the friends of Sion should be very active when her cause is in agitation Thus it ought to be in regard of the multitude which are concerned in the businesse When there was but one Peter in prison how incessant was the Church on his behalfe If a number of Gods dear ones had their cause transacting it behoved all well willers which knew it to be helping in it if they could How desireable is it to do good to a Citie or a Nation What have not meere morall men done and undertaken for their countrey upon this onely ground that the businesse concerned the whole nation Now the Churches cause concerns not a nation onely but nations Her cause is like her self Catholike Hath not the whole body benefit by the free dome and happinesse which comes to any part Yea posteritie and ages to come are sharers in Sions deliverance Have not we been much the better for Deliverance and Reformation vouchsafed in the dayes of King Edward and Queen Elizabeth Thus many and many are parties concerned yea more God himself his blessed Sonne and holy Spirit are interessed in it or much honoured or dishonoured by it If any will object that if it be Gods businesse he will look to it himself and we need not then be so carefull not active I answer that the Lord hath committed his cause in part to his people to manage For he is that Lord that put forth his vineyard to husband men and so he puts his cause into the hands of Sions friends to solicite and prosecute it And therefore in should not take off but quicken their activitie since God and men nations and people present and after ages are concerned in it In such a time there is much work to be done Many grievous sins to be rased out of the Register against us there are many personall iniquities many nationall offences the sinnes of our fathers to be put out of remembrance Nor is it an easie thing to blow our transgressions cancell the hand-writing which is against ourselves and the land Love indeed is said to cover a multitude of sins and there must be much expression of great zeal and love which will doe this work Second to this the justly provoked ire of the Almightie is to be pacified that is full displeasure fall not upon us his countenance his joyfull countenance is to be sought Many mercies many kinds of great mercies are to be obtained Men are in such times to make the Lord amends as I may so speake with holy reverence for former failings and neglects And to all this consider that Sions friends expect that God in such times should do great things for them make bare his Arme appear in the Mount avenge his Elect make Jerusalem a praise in the earth should not they then be active when so much is to be done and expected The last Reason of this because Sions adversaries are much and active in pestilent attempts to hinder her good and work her ruine Remember how stirring Balaam was to curse Israel when they were ready to enter the land of Canaan Consider likewise how Gebal Ammon and Amalek with the rest did conspire combine complot and consult to cut off Gods people from being any more a nation and to put the name of Israel out of remembrance As thus it ever was so it ever will be with the profane of the world the serpent seed Is it not reason then that the womans seed should be active in their zeal otherwise it might be just with God to permit the instruments of his cause to faile in regard they suffer themselves to be out-done and out acted by the devils instruments This doctine thus cleared doth in the reflex of
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
THE DIFFICVLTY OF SIONS DELIVERANCE AND REFORMATION Togeâ—â—er With the Activitie which her friends 〈…〉 during the time that 〈…〉 Delivered in a Sermon at Margarets Westminster before the Honourable House of COMMONS 〈◊〉 Wednesday morning the twenty sixt day of Iune 1644. BY Humphrey Hardwick Minister of the Word at 〈◊〉 in the County of Heâ—â—ford and one of the Assembly of Divines LONDON Printed by I. L. for Christopher Meredith at the sign of the Crane in Pauls Church-yard 1644. Die Mercurii 26 Iunii 1644. IT is this day Ordered by the Commons assembled in Parliament That Master Rout Master 〈…〉 Master Nicols do from this House give thanks unto Master Hardwick and Master Hicks for the great pains they took 〈◊〉 the Sermâ—â—â— the 〈…〉 ched this day at the 〈…〉 this 〈…〉 at St. Margarets Westminster it being the day of public 〈…〉 and 〈◊〉 â—â—sire them to print 〈◊〉 Sermons And it is Ordered that none shall presume to Print their Sermons but whom they shall licence under their hand writing H. Elsyng Cler. Parl. â— Câ—â— I Appoint CHRISTOPHER MERIDITH to print my Sermon HUMPHRHY HARDVVICK TO THE HONOVRABLE House of Commons assembled in the Parliament of England I Could not have such high thoughts of my shallow â—â—cogitations as to deem them worthy to be produced before such an Auditory or presented to the publike view Had not therefore consciousnesse of dutie constrained I had become an earnest suiter to have been excused but of actuall obedience I had many of excuse-pleading I found no president Your Injunction then made me to aspire to the work which now humble craves your Patronage and whither should the labours of this kinde runne but to that honourable Society which under Heaven is the fountain of these gracious opportunities If willing no man I suppose hath more cause to be large in Apologie then I having long since had my poore Library totally plundered and my self not able usque hunc diem to buy one book of considerable value Besides from the beginning of this warre untill the last moneth inter armaubi silent literae versatus But these things I account part of my chief happinesse on earth to have suffered much and done a little good in the cause of Christ and service of the State onely I desire that â—â—nce it may not be thought strange that I tender a plaine unpolished Sermon quite naked in it's Margent and in which nothing is cited but the holy Text nor any author Ecclesiasticall or Morall heard speak Seldome if ever hath there been offered to your hands such a rude piece of all home-spunne thoughts neverthelesse they breathing the force of the Divine Spirit I trust shall finde acceptance with your 〈…〉 and being stampt on with your approbation they 〈◊〉 abroad in the world currant with all not malignant or censorious To encourage the progresse of your abundant vertue I need say nothing in my Epistle since I speak much 〈◊〉 that purpose in the Pulpit the smallest hint is sufficient to provoke such zeal and willingnesse as ever resideth in your breasts Goe on therefore in pious and honorable undertakings the hearts the tongues the Peâ—â—â— of all good meâ— blesse you how can it then be but the God of heaven who hath set you apart as chosen instruments also 〈◊〉 so universall good to his Churches should in due time crown our endeavour with successe and infinitely recompente your labours in a better world so prayeth Yours to be commanded in all true observance and duty HUM HARDVVICK A SERMON PREACHED at the late Fast before the Honorable House of Commons Iune 26. 1644. PSAL. 126.5 6. They that sow in teares shall reap in ioy He that goeth forth and weepeth bearing precious seed shall come again with reioycing bringing his sheaves with him IF we consult the beginning of this Psalm we may deem these words a strange conclusion Ioy and sorrow seldome make one tune How is it then that such high expressions of joyfulnesse loftie straines of exultation should end with item of teares and weeping Is Sions captivitie turned Was their mouth filled with laughter and their tongue with singing Did the heathensay among themselves The Lord hath done great things for them and they reply saying The Lord hath done great things for us whereof we are glad Can the same matter be the object of former praise and future supplication Might they blesse God for turning their captivitie and seek again the same mercy Could their hearts break into joy and burst into teares whilst they meditate the same things This ambiguitie is quickly cleared for we know that ever since Adams unhappy fall all humane occurrences are subject to mixture and composition there is no pure joy to be found under heaven The greatest rejoycings have sorrows blended with them It is no marvell then to meet with a vicissitude of these things in one Psalm And true it was that Sions joyes were inter-woven with fears and grief Their captivitie was indeed turned in the grant of libertie or licence to depart by Cyrus there were also some faire beginnings in the departure of many and the forwardlinesse and activitie of some already gone to Jerusalem Yea they beheld a full deliverance by faith in the promises now all this happening suddenly and unexpectedly whilst the Hebrews were by the waters of Babylon caused them in an holy ravishment to break forth and say When the Lord turned again the captivitie of Sion we were like unto them that dream But alas the case was not so with all Many sonnes and daughters of Sion were willing to continue in bondage quite senselesse of their own evill condition Now to see this stupidnesse of their fathers children and behold them frozen in an uncharitable carelesnes of their own or Sions welfare was no small sorrow to the departed Israelites Those also that were loosed from Babylon were not free from troubles their way was hedged with thornes beset with difficulties few friends they had but many enemies very malicious very mad against them and they not able in any measure to equall their number match their power or vie their policie Besides all this the work they were to undertake seemed insuperable beyond their strength above their hopes the very journey considered with the probable incumbrances and oppositions might sufficiently dishearten but the businesse to be performed appeared infinite to build again the citie to reedifie the temple to repaire the wals to settle the nation to distinguish the tribes to establish the throne to reform the priesthood to restore discipline and laws to constitute rightly the whole kingdome with a multitude of other things which I cannot mention was imployment of unspeakable hardship The poor remnant daughter of Sion but newly freed from the yoke of the proud insulting Chaldees being to undertake this task contra gentes had need to repaire to their God saying Turn our captivitie oh Lord nor is it marvell that the holy Prophet seeing all these
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
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
and much more then I can possibly conceive doth in this Psalm point them as well to grief as to mirth shew them joyfull things whereof they might be glad as intimate heavie pressures and oppositions which they must strive and struggle with even do teares teares I say not like those of the Thessalonians for their dead without hope but such as should be put into Gods bottle and wiped away in the end with comfort and rejoycing So saith my Text They that sow in teares c. The words you see are metaphoricall alluding to the businesse of the field we must a little dive into the metaphor to finde out their meaning Now this presents the husbandmans case in times of great scarcitie and dearth when he hath not enough to satisfie his want and sow his land His hungry family craves for bread to the full which if he give his land will be unsowed to their further prejudice and therefore he hath thoughts of deniall but then the present want speaks much sad countenances leane cheeks lanke bellies become powerfull oratours to the relenting heart of the father of the family Full faine would he supply their present need but the apprehension of probable approching famine doth deterre it would be but small comfort to eat now to the full and the very next yeare to sacrifice their lives to hunger After the revolutions of many thoughts on both sides the wary seedsman resolves to deny himself and family for the present to commit his precious seed to the breeding wombe of the thankfull earth But being now on his way to the field the eccho of childrens necessitie sounds in his eare the sense of their great want afflicts his soul Besides it is a long time to harvest and many casualties these thoughts renew sorrow in his breast which breaks forth into weeping by the way and whilst he soweth his seed he drops his teares But observe what follows he reaps in joy he comes again rejoycing bringing his sheaves with him In my little reading and small experience I have found that corn sowen in dear years and times of scarcitie hath yeelded much more encrease then at other times so that presently after much want there hath fallowed great plentie of grain even beyond expectation Now since I have considered this Psalm me thinks I apprehend one speciall reason more then formerly Besides the improvement of mens pains and circumspection usuall in such times I note that they then sow in prayers and teares and this doth surely increase their store thus for certaine was the case in my Text Now the spirit of God applyes this to the encouragement of those that labour in the work of turning Sions captivitie they that sweat in this businesse must take notice that their condition is like the case of such an husbandman first in the act then in the issue And of these there is intimated a fourefold counter-change in my Text First sowing and reaping Secondly teares and joy Thirdly mourning on and returning backe Fourthly bearing precious seed weeping and bringing sheaves with gladnesse See here my Brethren manifold labour indeed yet none in vain each hath an answerable recompence of reward attending it sowing with reaping tears with joy sad travelling with sweet returning bearing away precious seed with bringing of sheaves is seconded and rewarded Who can choose to note a much ravishing elegancy in this language of the Spirit in comparison whereof the highest straines of profane rhetoricians are pure barbarisme I have read a learned Writer admiring why the world for the most part is so much taken with the fabulous Histories and allusions of heathen Poets whilst their minds are no whit affected with these sacred songs but the reason is apparent mens minds mostly are caâ—nall and these Psalmes are spirituall no wonder then that they cannot see the worth nor set the true value on the sense and phrase of the Scripture Truly Christians might grieve and shame at this but no more of such observation I onely hint it by the way and proceed The Spirit in penning down this part of the Psalm doth call the Israelites to a serious consideration of their state in the time of turning their captivitie It would not for the present be better then before yea it might seem to be much worse Iacobs seed in Egypt under-went more heavie endurances after the Deliverer was come then before In the act and time of restauration it should be like to the man that ploughs sowes sweats trudges travels parts with his deare grain and patiently waits for what will follow Gods people in their return from Babylon shall not presently or easily be restored and reformed but with much difficultie and hazard many hard enterprises must be attempted through much trouble danger and opposition must they run part they must with their ease and safetie with their comforts and worldly contentments These all as precious seed must be laid in the dust and die in hope of future spring In the issue also Sions deliverance and restauration is sutable with the metaphor for when the weeks of harvest the due and appointed time is come the labourers in Sions husbandry shall reap according as they have sowed or sparingly or plentifully yea they shall all reap with joy and their joy shall be as the joy of harvest When others shall perish and come to a fearfull end when their name shall vanish and go out in nastinesse when their place shall know them no more then shall the just return with credit and comfort shall they return to their own land for the meek shall inherit the earth saith Christ yet more their cup shall overflow for they shall come again with joy and bring their sheaves with them The meaning of the Text thus manifested we may observe a treble vertue in the words 1. The force of instruction giving the Israelites and all Gods people to understand how painfull and sorrowfull the worke and times will be when the Church is in travaile of deliverance 2. The words have the force of exhortation calling the sonnes and daughters all the friends of Sion to be up and doing to be active to their uttermost in her behalfe 3 They have the force of motive or inducement to 〈◊〉 still active and waiting untill Sions deliverance be effected The first sentence then of holy doctrine which I propound is from the words as they declare the condition of Gods people in the times of restauration and deliverance and so they clearly intimate this Very hard and extremely difficult is the work and sad will the times be when the Church is in travaile of deliverance Husbandry is the hardest restlesse kinde of labour and that I speak of is like ploughing and sowing in tears Doth not Scripture in expresse termes call the restoring of Israel Gods great Gods strange worke now that proves it to be difficult in an high degree In the time of the Iudges when the sinne of corrupt and luxurious priests was
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