DIVINE EFFICACY WITHOUT human POWER. Opened in a SERMON Preached at St. Margaret's Church in Westminster before the Right Honourable the House of COMMONS, June 28. 1660. Being the day of solemn Thanksgiving for the happy Return of the King's Majesty.  
By EDWARD REYNOLDS D. D. And Chaplain in ordinary to his Majesty.  
LONDON, Printed by Tho. Ratcliff, for George Thomason at the Rose and Crown in St. Paul's churchyard, 1660.   

Friday 29. June 1660.  
Ordered,  
THat the thanks of this House be given to Dr. Reynolds, for his great pains in preaching and carrying on the work of public thanksgiving, before the House at Saint Margaret's Church Westminster yesterday, and he is desired to Print his Sermon then preached, and is to enjoy like privileges in Printing, as hath been allowed to others in like Cases.  
And Mr. Pryn is desired to acquaint him herewith, and to give him the thanks of this House accordingly.  
W. Jessop Cl. of the Commons House of Parliament.   

TO THE RIGHT HONOURABLE THE COMMONS OF ENGLAND IN PARLIAMENT Assembled.  
Right Honourable,  
IT may justly seem strange unto you, 
Non se capit exundantis Laetitiae magnitudo, sed dedignata pectorum latebras, ita multa & candida foris prominet, ut intelligatur, non ingentior esse quám verior. Nazar. Paneg.  That, when Joy is one of the swiftest affections of the soul, and of all other most impatient of suppression. This Sermon, preached before you on one the greatest solemnities of Joy that this Nation hath seen, 
In eundem hominem non puto 〈◊〉 Gaud●●m & S●l●ntiam. Pacat.  should have yielded such slow and lingering obedience unto your commands, and like Cushi should come last with the tyings of a Restored King, for which I have no other Apology to make but this, That the joy of one Service did retard the haste of another. For having, together with some other of my Reverend Brethren, received a command from his Sacred Majesty, (whose heart is zealously set upon healing the breaches and divisions which are in the Church of God amongst us) to draw up some materials towards so happy a work; and finding, That in papers of such a nature, brought under the view of different judgements, (wherein every clause, yea, many times single words and particular expressions, prove the subject of long debates) it is impossible to make such dispatch, as otherwise the urgency of the design doth passionately call for: the necessary and constant attendance upon that service, did put for a time a suspension upon the obedience, which I was ready much sooner to have yielded unto your Commands, for publishing this Sermon.  
It is now at last, by God's assistance, come forth, and showeth how easily the Spirit and providence of God; can erect his Temple, and provide for the Interests of his Truth and Worship, though the instruments of it be utterly destitute of human power. It is indeed an happy thing, when they who have power will exert it for God, and lay it out upon the service of his House. But though they should want hands or hearts to build the Church, God hath ever a residue of Spirit to advance his own work by, 
Mal. 2. 15.  and knows how to infatuate all Counsels, 
2 Sam. 15. 31. Isa. 19 3. 11.  and to dissipate all erterprises and machinations which are framed against it. 
Job 5. 12, 13, 14. 12. 17.   
Our eyes have seen how easy it is with God to dissolve and demolish the most cunningly erected structure, 
Isa. 54 17.  which either policy could contrive, or power support, 
1 Reg. 19 12.  and that with a still voice, and in a silent way, without so much as drawing a Sword, or striking a blow to effect it. How he can do things which we looked not for, 
Isa. 64. 3.  by rebuking seas, 
Mat. 8. 26.  and levelling mountains, 
Zach. 4. 7.  and melting arms, 
Psal. 46. 9  and scattering the beasts of the reeds, 
Psal. 68 30.  and making a plain and sudden way through insuperable difficulties to bring home our DREAD sovereign to his Throne and Native Dominions again. 
Isa. 49. 11.   
And he who hath wrought wonders for us in these our Civil concernments, can do the like for his Church, 
Isa. 43. 4.  (the Interests whereof, are, of all things on the Earth, dearest unto him; and the welfare and happiness whereof, all the Earthquakes and Concussions, which have been amongst us, do call aloud unto you, to look after, and to be tender of. 
Hag. 2. 6, 7.  When the Lord shakes heaven and Earth, Churches and States, it is to make way for him who is the Desire of all Nations. If Christ, and the Glory of his holy Ordinances, and spiritual worship be not more exalted; If the sons of Levi be not purified, that they may offer unto the Lord an offering in righteousness; 
Mal. 3. 3.  if the House of God be not purged of corruptions; if pomp and splendour, and terrene interests be the things most passionately prosecuted, and the vitals and essentials of Religion, the great things of the Law, purity of Doctrine, spiritualness of Worship, power of Godliness but in the second place regarded: If we be zealous for mint and cumin, 
Luke 11. 42.  and phylacteries and precepts of men, 
Mat. 23. 5.  and have not a proportionable fervour of zeal for the Magnalia Dei: 
Mat. 15. 9  Certainly God will yet reckon with us, 
Acts 2. 11.  and call us to an account for all the blood which hath been shed, for all the Treasure which hath been exhausted, for all the Judgements and mercies, for all the providences and wonders which have been expended upon us. I speak not this to accuse, but only to awaken; not to charge, but only to beseech you to consider, whether the Lord do not expect, That after such vicissitudes of wonders as we have seen, (especially having inclined the heart of our GRACIOUS sovereign unto moderate, healing, and Reforming Resolutions,) you should together with him take up the same purposes, to make the Church of Christ amongst us more holy and happy then ever it was before. For certainly never any Parliament had greater advantages to promote Religion, than you have. I shall conclude this Dedication and address unto you with the words of Azariah the Prophet unto Asa, 
2 Chron. 〈◊〉. 1.  The Lord is with you while you be with him, and if you seek him, he will be found of you, but if ye forsake him, he will forsake you. The Lord shine upon all your Counsels.  
From my Study, July 24. 1660. Your Honours most humbly and devoted in all duty and obedience EDW. REYNOLDS   

DIVINE EFFICACY WITHOUT human POWER. Opened in a Sermon Preached at St. Margaret's Church in Westminster, before the Right Honourable the House of COMMONS, June 28. 1660.  ZACH. 4. 6. 
Then he answered and spoke unto me, saying, This is the word of the Lord unto Zerubbabel, saying, Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.  
IN the former part of the Chapter we have a Vision of a golden Candlestick, with a bowl and seven Lamps and Pipes, and two Olive Trees on either side of the bowl, out of which the Candlestick was supplied with oil. The Prophet being prepared by an humble sense and confession of his own ignorance to receive fuller instruction concerning it, is by the Angel in these words acquainted with the mind of God therein. Teaching us by the way not to despond or be discouraged by the difficulty of the Scriptures from the studying of them, but to be humbled under the sense of our own blindness, and to stir up in ourselves a serious desire after fuller knowledge of God in them, and to betake ourselves unto Christ, to reveal the counsel of God unto us; and then to rest assured that the Lord will help our infirmities, and give us an understanding to know him, so far as shall be necessary for our condition and salvation. According unto those gracious promises, The meek he will teach his way, and show them that fear him his Covenant, Psal. 25. 9, 14. If any man will do his will, he shall know of the doctrine, whether it be of God, John 7. 17. Unto him that ordereth his conversation aright, I will show the salvation of God, Psal. 50. 23.  
1. We are here to inquire why this word is sent unto Zerubbabel? We find that the Lord stirred up Josuah and Zerubbabel, as principal Instruments, whom he would use in building the Temple, and restoring his worship; which accordingly we find them setting about, Ezra 2. 68, 69. Ezra 3. 2, 8. The work by the power and malice of the Samaritans, was obstructed from the days of Cyrus to Darius. The Lord by the Prophet Haggai and Zachariah raised up the hearts of Zerubbabel and Josua to revive the work, Ezra 5. 2.  
And as we find Josua and Zerubbabel the two chief Builders, so we find two chief Enemies resisting these two in that service. Satan a spiritual enemy resisting the spiritual office of the Priest. Tatnai and others as statesmen opposing this enterprise in civil respects, as injurious to the King.  
In the former Chapter the Lord in a Vision comforted Josua, and rebuked Satan. In this Vision he comforteth Zerubbabel, and rebuketh that mountain of opposition which was raised against him, very fit and necessary it was that both Instruments should be encouraged, that both Adversaries should be rebuked.  
2. We are to inquire how these words are an Answer to the prophet's Question, and an Exposition of the Vision which he saw? The Resemblance between the Vision and the Word stands thus. As the Candlestick was set up without man's hands, and fed with oil dropping into it immediately from the Olive trees without any human help thereunto concurring, so the Lord alone, notwithstanding the opposition of men, and weakness of his people, would by his Spirit alone bring this work to a consummation, and magnify his power in the weakness of his Instruments. Zerubbabel must not be dismayed, because mountains of opposition are in his way, the Lord being able to level and remove them all, Matth. 17. 20. As he said by Haggai, The silver is mine, and the gold is mine, Hag. 2. 8. If I would that way have made this Temple glorious, I could as easily do it now as I did before, but I have another glory and a greater to fill this House withal. So here, if I would erect this House by power, I could easily have done it, being the Lord of Hosts. But I have another way to do it by, even by my Spirit, It shall appear to be the work of mine alone Grace, and thereunto shall my people with all thankful acclamations ascribe it, crying Grace, grace unto it.  
My Spirit is here opposed to an arm of flesh, as Isa. 31. 3. to signify that the Lord alone would bring this work to pass, without the help of human power, as he said by the Prophet Hosea, I will save them by the Lord their God, and will not save them by bow, nor by Sword, nor by battle, by Horses nor by Horsemen, Hos. 1. 7. As Christ was conceived not by human Generation, but by the power of the most high, Luke 1. 35. So the Temple, a type of Christ, was to be raised by the power of the Spirit guiding various intercurrent providences unto that end.  
1. The Spirit did powerfully stir up the hearts of Zerubbabel, Josua, and the people to the work, Hag. 1. 14. 1. By pressing upon their hearts the judgements which they had suffered for their neglect of this great work, ver. 6, 9, 10, 11. 2. By comforting them with the assurance of his presence and assistance, ver. 13. 3. By minding them of their coming out of Egypt, which was the alone work of the Spirit of God, which Spirit did still remain amongst them, Hag. 2. 5. 4. By giving them assurance of a signal blessing, from the day that they should set about this work, chap. 2. 19 5. By promising them the Messiah, who was to come, and to fill that Temple with his glory, thereby comforting them against their want of silver and gold, wherewith they might suppose that House ought to be beautified, as well as the former had been, chap. 2. 7, 8, 9, 21. 6. By assuring him that no power should stand in his way to hinder or obstruct the accomplishment of this work, v. 22, 23.  
2. The spirit ordered the Letter of the enemies for hindering the work unto the promoting of it against their wills, Ezra 5. 6.  
3. The Spirit put it into the mind of Darius to confirm the decree of Cyrus, and to add enlargements thereunto, that they might offer sacrifices, and might pray for the life of the King and his sons, Ez 6. 6-12.  
In the words observe, 1. The general scope and intent of them, an encouragement to build the Temple, though they then wanted power to effect it. 2. The means of this encouragement, A Word of the Lord. 3. The Vehicula whereby this word is conveyed, by the Angel to the Prophet, by the Prophet to the Prince, than HE answered and spoke unto ME. 4. The subject of this encouragement, Zerubbabel. 5. The matter of the comfort set forth, 1. Negatively, Not by might nor by power. 2. Positively, but by my Spirit, saith the Lord. From the words thus opened, we may  
1. Observe the great care of the Lord to heal and remove the discouragements of his servants, whereby they might be weakened in any work unto which he calleth them. If Satan resist, he shall be rebuked, if mountains stand in the way, they shall be leveled; If royal Edicts hinder, they shall be revoked; if sad and desponding thoughts disquiet, they shall be removed. God never sets his servants on work, and then leaveth them to their own fears, but ever proportioneth assistance and comfort to the difficulties of the service whereunto he calls. Though his Authority alone be argument enough unto his servants to do what he requireth, yet he dealeth not only in a way of sovereignty to show his dominion over us, but in a way of condescension to show his compassion unto us. He remembreth that we are but dust, and accordingly attempereth his dealings to our condition. If he chastise▪ it is with the Rod of a man, 2 Sam. 7. 14. If he tempt, it is with the temptation of a man, 1 Cor. 10. 13. If he draw, it is with the cords of a man, Hosea 11. 4. So he deals here with Zerubbabel and Josua. It might seem to human Reason an impossible enterprise, for a few poor men, newly crept out of their Graves, to erect so stately a fabric, resist●●… by Satan, maligned by wise and 〈◊〉 men, obstructed once already by an Imperial Edict for many years together. Therefore as the Lord gave Moses, Aaron and Hur to hold up his hands, so here he sends unto Zerubbabel, Haggai and Zechariah to strengthen his hands, and to assure him, that the Ministry only, and the Obe●dience should be his, but the work itself God would effect by his own power, and that in so strange and wonderful a manner, making use of the very malice of Enemies to promote the design which they most maligned, as if the house had been built, and the candlestick fed by an immediate Creation.  
Thus the Lord hath ever dealt with his servants in difficult employments, he hath answered their objections, resolved their doubts, removed their fears, magnified the power of his grace in their infirmities. Abraham and Sar●● were beyond hope of children, dead unto such a purpose, Heb. 11. 12. Rom. 4. 19 The Lord raiseth him above these doubts, by his omnipotency and alsufficiency, Gen. 17. 1. 18. 14. Jacob was afraid of his brother Esau, the Lord removes it by a Vision of Angels, and his prevalency in wrestling, Gen. 32. 1, 28. Moses was commanded upon hard service to bring Israel out of Egypt, we find him full of Objections, in every one of which God satisfied him before he dispatched him upon the service.  
They will not believe me, Exod. 4. 1. No? I will make them know thou comest from me by the miracles I will enable thee to do, ver. 2— 9 I am not Eloquent, I am slow of speech, unfit to persuade Pharaoh to part with Israel, ver. 10. This God answers by arguments from his omnipotency, presence and continual direction, ver. 11, 12.  
There may be a fitter man for so weighty an employment, find such an one, the fitter the man, the more successful the negotiation, ver. 13. Here, though the Lord were angry that he should charge God with making an unfit choice, (who usually in great works hath regard to the lowliness of his Instruments) yet he condescendeth so far as to send Aaron with him to be his mouth to the people, v. 14— 16.  
And now when he is made willing to go, and hath captivated his reason unto God's Will, the Lord himself removes the great reason, which lay as a discouragement upon him; the fear of those that sought his life, ver. 19 leaves not any doubt unremoved which might have disheartened him in the work.  
So he dealt with Gideon, called him to great service, to deliver Israel from the Midianites, Judges 6. 13. Gideon is presently at Moses his fence, My family is poor, and I the meanest in it, wherewith shall I save Israel? ver. 15. Wherewith? By my Power, I am with thee, v. 16. How shall I know that? Show me a sign, v. 17. The sign comes, and that puts him into a new fear. Timor etiam auxilia reformidat. It betrays the succours which God and Reason offer, ver. 22. The Lord removes that fear, Thou shalt not die, ver. 23. but even then sets him upon a work which endangered his life, v. 25— 30. His Father hath no sooner satisfied the people, and saved his life, ver. 31, 32. but a new fear ariseth, the Midianites and Amalekites gather together against Israel. Gideon obeys God's call, but wants signs to remove doubts, ver. 34— 40. He is gratified in them; but than he is exercised with a great temptation. His Army must be lessened from thirty two thousand unto but three hundred men. He obeys, but fears still, Judg. 7. 10. and this fear is removed by a dream of one in the enemy's camp, ver. 13, 14. And being so many ways confirmed, he sets on the work and prevaileth.  
This is very suitable to the goodness of God, who knows that we have no strength of our own, that we cannot serve him but by the grace and help we receive from him. We give him of his own, 1 Chr. 29. 14. 
Aug. ●om. 4. lib. de patientia. cap. 18.  Quisquis contendit haberi posse charitatem Dei sine Dei Adjutorio, quid aliud contendit quàm haberi posse Deum sine Deo? saith Saint Austin.  
It concerns the Lord in honour to back his servants to his own work, when the opposition they meet with is not against them but for his sake; when Israel fled, God's great name was concerned, Jos. 7. 8, 9 and therefore Asa prayed, Let not man prevail against thee, 2 Chron. 14. 11.  
It is that which he hath promised, never to fail nor forsake us, Jos. 1. 5. to be with us while we are with him, 2. Chron. 15. 2. to keep us in our ways, Psal. 91. 11. The way of the Lord is our strength, Prov. 10. 29. We are ever under God's protection while we are in God's way. He will encamp about his house, and will be a wall of fire unto it.  
From this point we learn, 1. That even when we are about God's work, we must look for difficulties, some arising from within ourselves, our own ignorance, weakness, frowardness, impatience, which usually make easy things hard (such is Christ's yoke in itself, though to our corruption it may seem irksome.) However, though we bring never so much love and resolution to the work, yet Satan will resist us, the world will hate us, God himself will try us, and put us hard to deny ourselves, to empty ourselves, and to captivate our Reason unto his Will. There will be mountains in our way, when we are to build God's house; mountains of pride and prejudice, and high imaginations, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, 
Greg. Naz. Orat. 1.  within ourselves: {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, as Greg. Nazianzen speaks, we are strong and learned against ourselves and our own good; and mountains of opposition and contradiction from others, who will ever malign, and, as they are able, obstruct the prosperity of so good a work. 
T●rtul. de corona militis, c. 1. Primus imp●tus eis major quam virorum est, s●quens minor quam seminarun. L. Florus l. 2. cap. 4.  And therefore we may not lean on carnal wisdom or self-confidence for performance of any duty, as being wholly in ourselves without strength. Novi ego istos in pace leones, in praelio Cervos, said Tertullian, a man may be more than a man before the battle, 
Fortissimus in ipso discrimine exercitus est, qui ante discrimen quietissimus. Tac. Hist. l. 1.  and less than a woman in it, as Peter was; None sooner fall than they that fight in their own strength, Numb. 14. 44.  
2. We must not murmur against the Lord, nor complain of austerity in him, as if he called us to harder conditions than we can bear; this was Jobs error, when he complained that God dealt with him, as if he had been made of stones or brass, Job 6. 12. We are too apt to esteem our trials singular, our difficulties unparalleled, and so to chide with our condition, and therein with God, when many times it is not the difficulty of the service, but the impa●ience of the heart which so makes it. We pervert our ways, and then we fret against God, Prov. 19 3. A meek and humble spirit will make things easy, which we think intolerable. Take David in a passion, when Nabal refused to send him and his men provision, and compare him with David humbled under the hand of God, when Absolom rebelled, and Shimei cursed him, and then judge how easy an hard duty is to a prepared heart, and how hard an easy thing is to a froward heart.  
3. We may not betake ourselves to carnal shifts for avoiding any danger, which assaults us in doing duty. If the Lord set us on work, he is able without our sin to deliver us. God's alsufficiency is an invincible argument to sincerity, Gen. 17. 1. Why should I make myself beholding to a sinful shift, when I have an all-sufficient God? There were some Christians in the Apostles time, who out of confidence in their own knowledge and strength to stand, would venture to eat meat at the Idols table, thereby keeping in with their Idolatrous friends for fear of persecution. To these the Apostle giveth, 1. A sharp Exhortation, to take heed of falling when they think they stand, 1 Cor. 10. 12. 2. An answer to their fears, that God will not suffer them to be tempted beyond the strength which he will supply them withal, verse 13.  
4. We may not therefore shrink from duty upon any discouragement, but follow the call of God, and be upright before him. When it is our duty to obey, it is his promise to protect. Say not with Solomon's sluggard, There is a Lion in the way, Prov. 22. 13. but remember there are Angels with us to bear us in our way, Psal. 91. 11. Jonah was afraid to go to Niniveh, a great, and a wicked City, one man to threaten so many thousands with speedy destruction, it was the next way to be swallowed up, and destroyed himself. He thinks there was no means to fly this danger but by declining duty. And now he that feared the raging of the people, met with the tempest of the sea, he that feared to be swallowed up of danger, was swallowed up of present death into the belly of the Whale, and the Lord, by delivering him from that death, taught him to trust on his power, who could as well have delivered him from any other.  
The Lord hath called you, Right Honourable, unto arduous and weighty services; A very difficult work it is to cure complicated diseases, to extricate and unravel the entangled interests of divided minds, to allay animosities, to calm jealousies, to moderate rigours of judgement, to close distant opinions, to separate the gold from the dross, the precious truths and worship of God from those many prodigies of error and madness, which had so long assaulted it, to settle the house of God, and the hearts of men, upon firm foundations of truth, peace and righteousness, to join together the sticks of Ephraim and Judah, and to make whole the broken staves of beauty and bands. If you shall now say as David did, make thy way straight before our face; as Jehosaphat did, we know not what to do, but our eyes are upon thee; as Paul did, Lord, what wilt thou have me to do? Thou hast done great things for us, whereof we are glad, thou hath delivered our eyes from tears, our ●ee from falling; what is it that we now shall render to the Lord for all his benefits? truly Lord we are thy servants, and would willingly act in our places for thy name, and for the Interests of thy Christ and of his Church, we have no higher design than this, That the God, who hath wrought wonders for us, may be alone magnified and advanced by us, in Orthodox doctrine, in pure Ordinances, in spiritual worship, in united affections, that no unnecessary thing may remain, as a ground of offence, and foams of division and separation, but that all healing and closing counsels may be used to make us all of one heart and of one soul: If you thus in singleness and uprightness of heart do bespeak the Lord, I can confidently say from him to you, that he will be with you, and uphold you, that his Spirit will level all mountains before you, and break in pieces any gates of brass, and cut in sunder any bars of iron which stand in your way; the service he requires of you, he will work for you, he will not only command you by his Authority, but assist you by his Grace. When our interests and Gods are folded up together, when we make his Will our will, and his End our end, we are sure never to fail in our designs, because he can never miscarry in his.  
We have seen how the Lord encourageth his servants against all difficulties which might dismay them in his service. Now the means by which he doth it, is by a Word, This is the word of the Lord unto Zerubbabel.  
Nothing can so effectually uphold the spirits of men above difficulties and discouragements which they meet with in the duties whereunto they are called, as a seasonable word spoken unto them from God. The word of the Lord to Zerubbabel, is confirmation enough against all the oppositions of most potent adversaries. So it was to Josua, I will not fail thee nor forsake thee, &c. Jos. 1. 5, 8. So to Asa, when he heard the words of the Prophet, he took courage, 2 Chron. 15. 8. The righteous are bold as a Lion, Prov. 28. 1. And their confidence is founded on a word. 
Psal. 119. 49.  And well it may, if we consider,  
1. The Truth of it, confirmed by signs and wonders, & by the solemn Oath of God. Now it is impossible for God to lie, every word of his is founded on his own immutable being; and these are grounds of strong consolation, Heb. 6. 17, 18.  
2. The Authority of it, which is sufficient to animate any man unto obedience. A man that hath an ample commission from a supreme power, acteth with courage, as knowing the power he hath to back him. No commission so full of power as that which God gives. This made Moses and Aaron venture on Pharaoh and all his Sorcerers. Amos an herdsman upon the Court of Jeroboam a King. Peter and John illiterate men, to speak boldly, notwithstanding the inhibition of the chief Priest and his Council, Acts 4. 19, 20. Acts 5. 29.  
3. The Efficacy of it. Nothing more operative than the Word of God. It was a Word only which made the world. He said, let there be light, and there was light; By the word of the Lord were the Heavens made, and all the host of them by the breath of his mouth, psalm 33. 6. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Euseb. calleth it. And it is a word only which upholds the world, Heb. 1. 3. and the word is able still to give being to every promise, and subsistence to every purpose of of his towards his people, It is a commanding, and a creating word, Psal. 44. 4. Isa. 57 19 God's purposes and promises are ever seconded by his power. He will not leave, till he have done what he hath spoken, Gen. 28. 15. I have spoken, I will bring it to pass, I have purposed, I will do it, Isa. 46. 11.  
The Lord hath ordered all duty to have some difficulty in it. And the same word which is the Rule of the duty, is also the comfort against the difficulty. We have therein the comfort of his Authority requiring it of us. It is the work which he hath given us to do, we have not rushed upon it presumptuously ourselves. We have the comfort of his promises quickening us unto it; for every word of command hath a word of promise with it, 2 Cor. 7. 1. Heb. 10. 36. We have the comfort of his grace working together with the Word, facilitating the duties required, and proportioning the soul to the service, giving an heart to do the word, Ezek. 11. 19, 20. And therefore by faith and hope we may improve every word unto comfort and courage in duty. Faith giving a kind of Being unto the things promised, Heb. 11. 1. and hope waiting with joy for the accomplishment of them, do powerfully work the heart above difficulties unto cheerful obedience; Faith quencheth temptation, overcometh the world, purifieth the heart, worketh by love▪ removeth fear, the discourager and obstructer of duty, 1 John 4. 18. Hope causeth us to purify ourselves, 1 John 3. 3. To serve the Lord instantly day and night, Acts 26. 7. To deny ungodliness and worldly lusts, Tit. 2. 11, 12, 13. To wait on the Lord, and to keep his Way, Psal. 37. 34. To renew our strength, to run and not be weary, to walk and not faint, Isa. 40. 31.  
When the soul of a man is in such straits and perplexities, that all the world is not able to comfort him, one sentence out of the word wisely managed by the hand of faith, is able to bear up the heart, and to make it victorious, above all the powers of darkness. Wit, wealth, power, policy, youth, strength, security, sensuality, worldly employments, will peradventure serve a while to fence against fear and discouragement; but these are but like a bush in a storm, which shelters a while, and after annoys with its own dropping. Nothing will minister durable and final comfort against all doubts and fears, but a word from God seasonably brought unto the conscience, this alone can hold up the heart against the roarings of Satan, and all the powers of darkness. You may haply have before you many knotty and difficult debates, and be at a stand which way to steer your judgement, and to dispose your suffrage; men may, like Carneades, dispute plausibly & probably on either side, and the substantial merits of a question may lie hidden under the Oratory which hath pro & con been spent upon upon it. In such cases attend not only to what you have heard spoken, but with David, make the word of God your counsellors, Psal. 119. 24. Let not frowns dismay you, let not interests bias you, let not paralogisms dazzle you, but seriously weigh what is most consonant to the Will of God, what is most likely to promote the great Ends which that calls for, the Glory of God, the Salvation of men, the Cause of Religion, the Simplicity of the Gospel, the Spirituality of worship, the peace, unity and integrity of the Church, the healing and setting in joint the dislocated and divided affections of men, the impartial settling of judgement and righteousness in the Land. And when you hear a word behind you, saying, this is the way, then walk in it, turn not to the right hand or to the left, Isa. 30. 21.  
We have seen how the Lord encourageth his servants in difficulties, and by what means he doth it, by the Word of his own mouth, now this word is brought by the Prophet to Zerubbabel, and by the Angel, (1.) By Christ unto the Prophet; The Angel in the former Chapter spoke immediately to Josua, here mediately by the Prophet Zachariah unto Zerubbabel. 1. The first Revealer of the counsel of God unto the Church is the Angel of the Covenant; It was his Spirit which spoke in the Prophet, 1 Pet. 1. 11. He by his Spirit preached in the days of Noah, to the spirits which are now in prison, 
Defensio fidei Trident. l. 2.  1 Pet. 3. 19, 20. for so Andradius a learned Pontifician, as well as Beza and other Protestants have expounded that place. No man hath seen the Father but by the revelation of the son, Joh. 1. 18. Mat. 11. 27. He was the Angel that spoke unto Moses, Act. 7. 30. 38. and unto Isaiah, John 12. 40, 41. He instructed his Apostles in things pertaining to the Kingdom of God, Acts 1. 3. They must deliver nothing to the Church, but what they had first received from him, 1 Cor. 11. 23.  
Greatly do the profane the Ministry of the Word, and betray the Trust which Christ hath put upon them as his ambassadors, who preach the vision of their own heart, and not out of the mouth of the Lord; and a woeful curse they incur by so high a presumption, Deut. 18. 20. The less there is of Christ in a Sermon, and of the evidence and demonstration of the Spirit, how full soever it may otherwise be of exotic learning, of heaped allegations, of strains of wit, or luxuriancies of fancy and language, it hath so much the less of the power of God to the salvation of the souls of men. For we are not to preach ourselves, but Christ Jesus the Lord, 2 Cor. 4. 5. And as they are the best Ministers, who so preach, so they are the best hearers, who savour and relish nothing so well in a Sermon, as the gracious and powerful manifestations of Christ to the conscience, and evidences of the commission which the preacher hath received from him.  
2. When the Prophet brings no other than the Word of the Lord unto Zerubbabel, It is his duty to hear it, Princes and Magistrates, men of highest place and authority, must receive God's counsel from the mouth of his Messengers, and be contented to be directed, comforted, encouraged by their Ministry. David, though himself a Prophet, was not without his Seers, Gad, Heman, Asaph, Jeduthan, Nathan to admonish, reprove, comfort him as his condition required. So we find Shemaiah a Prophet sent to reprove Rehoboam, Oded and Azariab to encourge Asa, Jehu and Jahaziel to threaten and comfort Jehoshaphat. We read of the writing of Eliah to Jehoram, of the threatening of Zachariah to Joash, of the Prophet Isaiah counselling and rebuking Ahaz, comforting and encouraging Hezezekiah, Jeremy and Ezekiel denouncing judgements against Zedekiah; Hosea and Amos, against Jeroboam; Jonah sent to the King of Nineveh, and John Baptist to Herod. And though great difference is to be used in the manner of our application to great and to ordinary persons, yet the same fidelity is due unto all. Cum eadem omnibus debeatur Charitas, non eadem omnibus adhibenda medicina, as Saint Austin speaks. If a Minister must show all meekness to all men, much more must he deliver his message with all Reverence and humility, with all awe and tenderness, with all honour and prudence, unto those great persons, whose dignities do as well call for our veneration, as their consciences for our fidelity, we must be so true to their souls, as that we be not rude and uncivil to their persons. Meek and humble preaching, in this case especially, is like a fall of snow, 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Iliad. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.  unto which Homer compares the eloquence of Ulysses, which soaks and sinks more kindly than a hasty shower.  
And the Lord doth hereby greatly commend the power of his Word, and the secret impress and Character of his divine Majesty stamped upon it, when from the mouth of mean Instruments, he giveth it an Efficacy on the hearts of the greatest men, and causeth Princes themselves with meekness to receive his counsel from the lips of poor and inconsiderable persons, who have no other authority than the evidence of the Spirit of God, and the Ministry wherein they stand related unto him, to bear them up, and encourage them in his service. Thus great ships are turned about with a vere small helm, 
Plin. Hist. Nat. l, 32. c. 1.  and as some say stopped in their course with a very little Remora. We have this Treasure in earthen Vessels, that the power might be of God, who did not choose the earthquake, or the strong wind, but the still small voice to manifest his presence by, 1 Reg. 19 11, 12.  
We have seen the encouragement in building God's House, the means of it, a Divine Word, the Vehicula of that word, Christ the great Angel of the Covenant delivers it to the Prophet, and the Prophet as his messenger to Zerubbabel. So than Zerubbabel is the subject animated by this word, and the work whereunto he is animated, is the Building of the Temple.  
1. Then Princes and Magistrates are to build the House of God, and to take care of the Interests of Religion, and to see that his truth and worship be advanced in their territories. And although we have no examples hereof in the New Testament, when the Empire and the Church were divided from one another, yet in the state of the Jews where they were conjoined together, we have examples in most of the good Kings, David, Solomon, Asa, Jehoshaphat, Hezekiah, Josiah, how careful they were to purge God's house of pollution, to abolish false worship, to pull down high places, to send Priests and Levites to teach the people, to establish true Religion, to cause the people to enter into Covenant with God, to build his House, and order the courses and services thereof. And in like manner the Christian Princes, Constantine, Thoedosius, Valentinian, and many others called Synods, and made Laws to condemn and suppress Heretical Doctrines, and comforted and encouraged the Orthodox Bishops and Pastors of the Church.  
1. They are fathers of the people, and therefore must take care of the souls of those to whom they have so near a Relation.  
2. They are God's Ministers for our Good, Rom. 13. 4. Therefore certainly they must not be careless of our chief good.  
3. We are to pray for them, that under them we may lead quiet and peaceable lives in all godliness and honesty, 1 Tim. 2. 2. therefore certainly there lies a care upon them, as well of the godliness, as of the peace of their people.  
4. He is to have the book of the Law before him continually, Deut. 17. 18, 19 not only that he may keep it himself, but that he may be careful to make others keep it.  
5. He is to be a nursing Father to the Church, Isa. 49. 23. God's people are promised that they shall suck the breasts of Kings, Isa. 60. 16. Therefore certainly it belongs to their care to see that the people be provided with the sincere milk of the Word, Where Religion and the means thereof are wanting, to set it up, where it is, to preserve it, where it is corrupted, to reform and to restore it. It is one thing saith Saint Austin for a Prince to serve God in his private capacity as a man, 
Aug. ep. 50.  this he doth by living faithfully: another thing to serve him in his public capacity, as a Prince, this he doth by a vigorous sanction of Laws, requiring righteous things and forbidding the contrary.  
There is a twofold building of the Church: The one doctrinal and persuasive by the Ministry of Pastors, and preaching of the Word. The other legal and coercive by the sanction, and constitution, and command of Princes; for so they are said to build up the church's walls, Isa 60. 10. for the safety of the State being greatly concerned in the welfare and peace of the Church, the care of this must needs belong unto them whose office and duty it is to preserve the other, since without this the other cannot be preserved. 
Aristot. Polit. lib. 7. c. 8.  And therefore Aristotle an Heathen Philosopher reckoneth divine worship as a principal thing, without which a City or Civil polity cannot be.  
And thus we find Constantine by his Laws prohibiting Heathen sacrifices and idolatry. 
Theodoret. l. 5. cap. 20. Niceph. l. 12. c. 25.  And when Julian restored them, and Valens allowed the liberty of them, 
Euseb. de vit.  Jovinian and Theodosius did root them out, 
Constant. l. 2.  and remove them again. 
Aug. epist. 166.  We find the same Constantine settling Christian Religion in his Empire by his royal authority, 
Sozom. l. 2. c. 27  judging in the causes of Athanasius and Caecilianus; 
Theod. l. 7. c. 2.  The Emperor Gratian granting a commission to eject Arians: 
Euseb. l. 7. c. 24.  Aurelian casting out Paulus Samosatenus out of the Church, 
Cod. lib. 1. Tit. 1— 11.  Justinian making special Laws in matters of Religion. I conclude this with that memorable saying of Saint Austin, 
Aug. contr. Crescon. Grammat. l. 3. c. 51.  In hoc Reges Deo serviunt in quantum Reges, si in suo Regno bona jubeant, mala prohibeant, non solum quae pertinent ad Humanam societatem, verum etiam quae ad divinam Religionem. That Princes than serve God as Princes, when they command good things and forbid evil things, not only appertaing unto human society, but also unto divine Religion.  
The Church of God amongst us hath in our late miserable and licentious confusions suffered great dilapidations in the holy truths, and in the unity and peace thereof; I shall not pollute the solemnity of this days joy, with giving you in (which is hardly possible) a Catalogue of them. Unto you, Right Honourable, and the other orders of the kingdom, it belongeth to be the repairers of our breaches, and the restorers of paths to dwell in. Do this as it ought to be done, and certainly there will be nothing more conducent to the settling of our tranquillity, to the establishing of Government, to the reuniting of the shattered and divided hearts of the people, and to the edification of the Church, which it infinitely more concerneth all wise and good men to look after, than any single, domestical or separated interest. Nor are you without direction in the Text for this weighty employment. For,  
2. Zerubbabel must not be without the Word of the Lord. In the building of God's House Magistrates must wait upon the mouth of God for direction and counsel. It is no less than eight times observed in one chapter, Exod. 40. that in the setting up of the Tabernacle and worship of God, Moses did every thing as the Lord commanded Moses; for so he had received his instructions, Exod. 25. 9 And in like manner David gave unto Solomon his son the pattern of all that he had by the spirit, 1 Chron. 28. 11, 12. So runs the Apostles commission from Christ, teaching them to observe all things whatsoever I have commanded you, 
Tertul. de prescript. cap. 6.  Mat. 28. 20. Non ex Arbitrio Deo serviendum sed ex Imperio, saith Tertullian. 
Vid. Brisson de formulis. l. 1. p. 12.  Even Heathens would have their superstitious services done by rule, Semper Agatne Rogat, nec nisi jussus agit. If men, 
A. Gel. l. 1. c. 13  who may err and mistake in their commands, are offended with such as disobey them, though thereby they do them better service, judging it a corrupting and despising of commands, when they be not obeyed, 
Pereunte obsequio etiam imperium intercidit. Tacit. Hist. l. 1.  though they be mended: How much more must the most wise God be offended with us, when we do his work not according unto his will, but our own, thereby presuming to see what is meet and convenient better than God himself, thereby taking upon us to be controllers of his wisdom, 
Hooker l. 2. sect. 6.  as learned Hooker speaks. 
Lib. 6. c. 6.  It was a very pious proposal which Sigismond the Emperor made to the council of Trent, as we read in the learned review of that Counsel, That they would conform their constitutions to the obligation of the Law of God. Certainly the more Religion and the Church of God is settled by the Rule of the word, the less matter of mere dispute and discrimination is admitted, the less of divided ends, and mere human interest, and partial design is attended, the more men seek the Glory of God, the Salvation of men, the Peace of the Church, the more they do in simplicity and godly sincerity consider what is intrinsically, and in natura rei, necessary, what hic & nunc, expedient for edification, what course will be most healing, most uniting, most likely to establish truth, peace, and holiness in the Church, to close up the divided minds of men, and cement them in that wherein they may all agree, or draw as near as may be to an agreement; the more certainly will God be pleased and honoured, and the more will the Churches of God abroad be joyed and comforted, with whom it is doubtless our Religious Interest, to procure as firm an union as we can.  
We have seen the encouragement, the means of it, a Word, the Vehicula of that word Christ and the Prophet, the subject to be encouraged, Zerubbabel, the Magistrate, who is to build the Church by the help of the Word and Prophet. There only remaineth the matter of the comfort, set forth, 1. Negatively, Not by Might, nor by Power. 2. Positively, But by my Spirit, saith the Lord.  
Might and Power is here denied, not generally and in Thesi, as if God did prohibit human power from looking after the interest of the Church, for the Magistrate is the church's Guardian. The same Lord did by the victories and spoils of David make provisions for Solomon's Temple, who would use no such helps for the glory of Zerubbabels. But it is excluded Hypothetically in this particular case and condition. Though they had potent enemies, though they were destitute of Might and Power in themselves, yet God will not have them desert their station, or despond of success, Because 1. He can blast every Sword that is formed against them, Isa. 54. 17. 2. He can convert to the good of the Church that very power which doth oppose it, and make Haman's tongue the Petitioner for Mordecai's honour, Esther 6. 6, 7. 3. He can build the Church upon the sufferings of his servants, as seed in the ground first dies and then multiplies, the more the adversaries of Paul, the wider the door of his Ministry, 1 Cor. 16. 9 It matters not how weak the Instrument, when God is the Agent.  
The Church and worship of God is reared and restored by the virtue of God's Spirit alone. In the present case, the Lord by his immediate providence ordered various intercurrent means unto the finishing of the Temple, which of themselves had no natural influence or tendency thereunto. It was the spirit of the Lord, that by the Ministry of Moses and Aaron, brought Israel out of an Egyptian bondage. It was the Spirit of the Lord that in the wilderness preserved them by miracles, with bread from heaven, and water out of the rock. It was the Spirit of the Lord that overruled the heart and tongue of Balaam to bless, when he was hired to curse them. It was the Spirit of the Lord that divided the waters of Jordan, and demolished the wall of Jericho by the sound of Rams-horns. It was the Spirit of the Lord that stirred up Saviours for his oppressed people, and by them wrought deliverance for them. It was the Spirit of the Lord that brought the Ark from the Philistines into its place, by the conduct of kine contrary to their nature. It was the Spirit of the Lord that rescued the Jews from the malice of Haman, by a chain of events, which had no cognation one with another, nor any natural suitableness to such an end: It was the Spirit of the Lord, that when they were as fast in Babylon as dry bones in a grave, stirred up the Spirit of Cyrus to give them a resurrection.  
This divine power may be observed both in the Head, and in the mystical body of the Church. For Christ the Head, 1. His Incarnation spiritual, A stone cut without hands, a Tabernacle pitched by the Lord, and not by man, fashioned in the virgin's womb, by the overshadowing of the holy Ghost. 2. His economy in the work of Redemption wholly spiritual, borrowing nothing of human power, by the eternal spirit he offered himself to God, Heb. 9 14. 3. His Resurrection spiritual, made the chief cornerstone after he had been rejected by men. Thus the foundation of the building was laid not by Might nor by Power, but by the Spirit of God, Psal. 118. 22, 23.  
2. The Church or Mystical Body of Christ hath nothing either in its original or propagation from the power of man, but all from the Spirit of God.  
1. The original alone heavenly and from the Spirit, born not of the will of man, but of God, John 1. 13. 3. 5, 6. A Kingdom not of this world, Joh. 18. 36. Made by an heavenly Calling, Heb. 3. 1. As dew which doth not stay for man, Psal. 110. 3. Mic. 5. 7.  
2. The propagation wholly from the Spirit, when mountains of opposition and persecution, the gates of Hell and powers of darkness combined against it. Now for a doctrine which taught men to deny themselves, to renounce the world, to take up a Cross, to suffer Afflictions, and follow Christ without the camp, bearing his reproach, for such a doctrine to prevail over the world by twelve weak and naked men, upon the promise of things not seen, and the hopes of reward in another world, cannot be ascribed to the wisdom of man, but only to the Spirit of God, by whom alone the weapons of our warfare are mighty.  
It is a spiritual Building, and therefore not reared by human power, a Kingdom etc. with worldly splendour, and therefore cometh not with observation, Luke 17. 20. The Enemies of it for the most part spiritual, and therefore not vanquished but by a spiritual power, Eph. 6. 12. 2 Cor. 10. 4, 5. No human power able to encounter, no human wisdom to disappoint the gates of Hell. None but he who is the power and wisdom of God, hath power enough to overcome, or wisdom enough to defeat the kingdom of darkness. The special end which God had in erecting the Church, was, to glorify his power, wisdom and grace in the nothingness of the matter, out of which he framed it. The visible world, as it doth by the beauty, order, and greatness thereof set forth the glory of God, so in nothing more than this, that all this great being is made out of nothing. Now God's glory is more magnified in the Church then in the world. The Church is the Jewel, the world but the Ring wherein it is set. The World, an House or farm for Creatures and Tenants to dwell in. The Church, God's own Palace, wherein he dwells himself, Psal. 132. 13. And the Excellency of this glory, is, That it is a Creation out of nothing, no material aptness, no Active concurrence of the subject unto the heavenly being, which by God's spirit alone is wrought in it. We contribute no more to our own conversion of, or, from ourselves, than water doth to its own heating, which naturally resisteth the fire that heats it. We have no good in us either formally or potentially, so as to be educed out of us, all is to be superinduced, by the Spirit of God upon us. No flesh must glory but in free Grace, which alone could raise a corrupted mass into so stately a Palace.  
And therefore we must not despair when things seem to human view helpless and hopeless, but look up to the Spirit of God, who can beyond all our thoughts make those that dwell in the dust, to awake and sing; Whereas if we build our hopes on human might or power, we shall find them vain, every man a liar, sometimes weak and cannot help us, sometimes false and will not help us, always mutable, and may not help us. The more we attribute to Persons, the more we derogate from God. Let us not therefore be troubled at mountains of opposition, or any difficulties which we conflict with in the work of God. It is his promise to bring all Christ's Enemies under his feet. Let us believe it, and he will do it, though we see not how.  
And now to conclude & bring all home to the mercies of this day. There is no Nation hath had more experience of the truth of these words, than we in this Land have had. When the Lord had commanded the sword of a civil war back into the scabbard, and things seemed to draw towards a comfortable close by the King's gracious concessions in the last Treaty, divine providence was pleased to carry us back into doleful confusions, into the surges of the Sea again, by the subtle counsels of a divided party, who having possession of the sword, and intending to use it to the altering of the fundamental constitution of government, in order thereunto, debarred the Peers of their right, plucked out all such worthy persons from the other House, who would 〈◊〉 their work, laid the foundation of their Utopia in the Blood of their natural Prince, and in the Exile of his children and family, and concluded by Might and Power to carry all before them. And now comes in the Spirit of the Lord to stop this career of domination. And first he stirred up an Abimelech against these men of Shechem, who liked not that threescore and ten Persons should reign, but rather to reign himself. By this hand a stop was put to their domination, till by the strange conduct of the same providence his family was pulled down by the hands of his own Allies. And so the threescore and ten get into the Throne again; These confusions in State seconded with desperate confusion in Religion; Ministry and Universities, and all supports of truth▪ and learning endangered, and by a miscellany of all Religions, way made unto none at all. The Spirit of the Lord then works again, mingleth a perverse spirit between them and their military Officers, and divideth their Counsels, and maketh use of another violence to thrust them out again. The same divine providence awakeneth an Honourable instrument in the North, to give a check to this new design. And on a sudden by the secret power of the Spirit of God, the military Officers, who had so long been the terror of the Nation, became, no man can tell why, like women, their hearts dismayed, their Counsels confounded, their soldiers scattered, and by that divine providence, whereby they had so often justified their irregular actions, were they, in one day, without Might or Power, but merely by impressions from the hand of God, as it were annihilated, and made utterly to disappear. By the same divine impression are the hearts of the people of the land in all places strangely excited as one man, to call for the Restoring of the secluded Patriots, by them to make way for a free Parliament, and by them to bring back from exile in the Chariots of Aminadab, a willing people, and upon the wings of Love, our Dear and Dread sovereign, not only to the Throne of his Father, but to the hearts of his people. They who had long known what it was to fear where they did not love, were now ambitious to love where they need not so to fear.  
And now that the Lord hath brought these Kingdoms upon the Basis of their ancient and fundamental constitution, and hath restored into your bosoms, a Prince of the greatest suavity and meekness of Spirit (one of the best tempers in the world for Government) that ever swayed these sceptres, whom he hath trained up like David, in a School of affliction to sit upon a Throne, and fitted by a Crown of Thrones to wear a Royal Diadem, and by the bitter cup of his own sufferings, to provide against the sufferings, and to heal the wounds of his poor exhausted people: what remaineth but these two things?  
1. To fill our hearts and mouths with the praises of God for these so divinely contrived mercies, without the effusion of one drop of blood, beyond the view of human counsel to have effected; to ascribe all to the Spirit and Grace of God, Not unto us, not unto us, but unto thy name give the glory? To bless him for this first fundamental step to settlement, without which we should ever have been in danger of flames and blood. To bless the Lord for inclining the heart of his Majesty to dedicate his Government with so Religious a public Testimony against profaneness, than which there is nothing which doth more loudly call upon you to second the zeal of his Majesty in. To bless the Lord for that Christian meekness of his Majesty, in anticipating and preventing the very Petitions of his people for pardon, and hastening the means of their security therein. To bless the Lord for his majesty's firmness in, and zealous care of the Protestant Religion, and withstanding all temptations which would have drawn him from it. To bless the Lord for his tender indulgence towards men of sober, peaceable, and pious affections, who cannot in every thing come up to the judgement or practice of other of their brethren. To bless the Lord for his Christian prudence, and healing moderation, in endeavouring such a fraternal condescension amongst brethren, as may bury all past animosities, prevent all further distempers, and reduce things unto an equal and amicable temperament.  
2. To consider how to use these mercies unto the glory of God that gave them, and to the good of the whole Body, and not the particular divided interest of any one Party alone. It is a distinct virtue, as the Historian tells us, to get Victories and to use them. And so likewise it is to receive mercies and to improve them.  
Consider I beseech you what it is which the Lord calls for at your hands in such a time as this. Whether after such Earthquakes and concussions, such Afflictions and Temptations, such little less than miraculous vicissitudes of divine providence which we have seen, after the effusion of so many thousand men's blood, after the expense of so many millions of Treasure, whether he doth not justly expect, that now you should be more zealous for his Glory, more tender of his Church, and the souls of men therein, more severe against all impiety and profanenss, more careful of the power of godliness, and the powerful preachers and preaching thereof, and purity of Divine Ordinances; more active and solicitous to close up breaches, to remove offences, and by the most satisfactory provisions that may be to prevent the danger of any further distempers, than ever any Parliaments have done before you. That it may be recorded amongst the memorials of this Nation, as once of Josiah, like unto this King and this Parliament (who have been so obiged with such a Series of mercies and of wonders) that there was no King nor Parliament before them, that turned to the Lord with all their heart, and with all their soul, and with all their might, according to all the Law of God. This shall be written for the generation to come, and the people that shall be created shall praise the Lord.  
FINIS.