A SERMON LATELY PREACHED AT WESTMINSTER, BEFORE SUNDRY OF THE Honourable HOUSE of COMMONS. By Joseph Symonds sometimes Minister in Ironmonger-lane, London, Now Pastor of a Church in Rotterdam. — Rejoicing, and beholding your order, Col. 2.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz. Nullibi gravius peccatur quam in politicis. Dan. pol. pr●aem. LONDON, Printed for Luke Fawn, and are to be sold at his Shop, at the sign of the Parrot in Paul's Churchyard. 1641. To the Honourable, the Knights, Citizens and Burgesses of the Commons House of Parliament, now Assembled. IT was a quick answer of him to a Painter, who showing his Picture, said he made it in a few hours, That he wondered he made not many such in that time. But it's not a vain covert of my weakness, or idle hunting after credit, but a just expression of truth, if I say the time of my preparation of this Sermon for you, was a time of no small distraction to me. Indeed as I judged myself unworthy to speak in such an audience, so I wonder that any in it should so approve what was spoken, as to think it worthy of a longer life, than it had in the Pulpit. But since it must live longer than I intended, having nothing in this matter to satisfy me, but my respects to those to whom I own so much, I humbly present it to your honourable acceptance. And shall still pray him, who is wisdom and Counsel, to lead you into all truth, that as great and stupendious works (wherein by the Vote of God and man, a large share of of honour is allotted to you) have been done by you his Instruments; so you may happily proceed, till your wisdom and zeal have crowned our hopes, and perfected your glory, that we and the generations yet unborn, may rejoice in you, and bless God for you, whom he hath raised to be the terror of his adversaries, and Saviour of his people. Go on and prosper unparallelled Worthies, you have a a noble cause, and a confluence of encouragements from God, and man. See what you have done already, and mingle your streams of joy with the floods of all your Saints ere while drowned in tears and sorrows, but now floating in joy and triumph. Behold the Faces of the Saints, whose tears you have wiped away, and see in the light and cheerfulness of their vissages the blessed fruits of your goodness, wisdom, justice and courage. Let their reviving add still to your living Spirits? What can be more solatious to a Christian Spirit, then to see the dying Saints reviving, and insolent oppressors dying? What better then at once, to see our Kingdom enhappied, and Christ advanced? Let your hearts feed themselves to fullness in these things, to you belongs a double portion. It's better to do good then to receive: we are but the Cesterns, you have the honour to be our living Springs, yet we most honour the Sea of goodness, who issues through you upon us. I am ready for the things which I have already seen to say, as Jacob, when he received his son, as from the dead, I have enough. And doubtless, if our eyes shall be so blessed, as to see the Churches of Christ in their right order, and shining in their proper beau●y and power, we shall be as those that dream. Oh that our want of love to Christ, and to each other may not deprive us of this Crown of our rejoicing. And oh that in much love and singleness of Spirit, all that are the real friends of Christ, would with mutual embraces, and conjunct hearts, heads and hands help to give birth to this glorious work. He were better be in his grave, who in such a season as this, is either an impediment or a shadow. Different opinions are no just excuse of dissenting affections, opinions should not be quench-coales of love, which are not destructive to life. And its ill service to augment differences beyond necessity, or to aggravate them beyond equity. The Wisdom which is from above, is peaceable; and surely love, and meekness, would do much to onenes. He that will exclude all that meet not punctually in his judgement, must discard himself. Let us rather devise how fare we do, or may concentre, then studiously to stand at a distance: We shall never be wholly, one with all in all; Yea, we are very divers from ourselves. And true peace ariseth not so much from enforced uniformity, as from a Candid unanimity. He that disturbeth order, and corrupteth truth, is unfit for a Christian fellowship. But all that embrace godliness and truth, and serve the peace of the Churches, may happily be copartners in each others privileges. If this be the time of our deliverance (which I pray and hope) he that is Truth and Love, will teach and meeken us; and he that is Almighty, will prosper you, that this morning of hope, may rise to a clear day of joy, which is the prayer of him, who is your Honours to serve you. Joseph Symonds. A Sermon Preached before sundry of the Commons House of Parliament. 1 CHRON. 28.10. Take heed now for the Lord hath chosen thee to build an house for the Sanctuary. Be strong and do it. THis Chapter and the next following are a Copy of the last speech of the best King that ever was: 1 Chro. 23 27. the speech was david's to Solomon his son, and to the state of the Kingdom. I shall only treat of that part of it, which respected Solomon. The subject of it, is an house to be built for God. The occasion of it was this. When David, by the good hand of God with him, had peace on every side, a calm after many storms, he did fall asleep in the lap of peace; but as mercies and receipts from God, are wont to work in the Saints thankful returns, so he now deviseth what to do for God, that had done so much for him, ver. 2. 2 Sam. 7, etc. The time of this speech hath a double mark upon it. 1 It was in t me of Parliament, in a solemn assembly of the Princes of Israel, and the Princes of the Tribes, etc. v r. 1. David's end was to draw them to put their hands to this great work, which appears by those words, ver. 21. which are an expression of his desire, with confidence of their readiness, and in their hearing. Also the Princes and all the people will be wholly at thy commandment. Zeal will cry for help of all hands. 2 It was in the end of his days, When he was old and full of days, 1 Chron. 23.1. Good men do good to the last, yea are best at last, as natural bodies are quickest and strongest in their motion, when they come nearest to their centre. The sum is. David would have built an house, but though God accepted his good intention, yet by Nathan told him that he should not do it, 2 Sam. 7.5. but his son should, ver. 12.13. Therefore David summons this great assembly, and before them bequeathes to Solomon the honour of the Kingdom and of this service. In the text 1 Preface to the speech. 2 matter of the speech. The preface in this word Take heed. It's an item both strong or spiritous, and pregnant or comprehensive. Now take heed i.e. if ever thou didst attend hear now, and if ever thou didst seriously mind and intent any thing, take what I am saying into thy most ponderous thoughts, and most vigorous resolution, as a business of greatest concernment and importance which ever did or can come under thy hand. The matter of the speech is 1 A commission. 2 A charge. The commission, The Lord hath chosen thee to build, etc. This is the enforcement of Solomon to this work. warrant of Solomon to this work. encouragement of Solomon to this work. He may, he must do it because commanded, and hath This to encourage 1 He is chosen to it: it's a choice favour. 2 By God. Here is the highest commission. best security. 3 To build him an house: it was the most honourable service that could be. My purpose is to speak chiefly of the charge, In which two things are required of Solomon, 1 resolution. Be strong. 2 execution. Do it. The first is Resolution. The word expressing it, importeth a vigorous and magnanimous will, a will intensely and courageously bend to the business, so set to it, that no dissuasions, sloth, fear, policy, covetousness, fickleness, nor any other thing might cause either diversion, or cessation, or interruption. So we have david's own comment upon his own words: Be strong and of good courage, dread not, nor be dismayed, 1 Chron. 22.13. and verse 20. of this 28. Chapter. Be strong and of good courage, and do it, fear not, nor be dismayed, for the Lord God will be with thee, he will not fail thee nor forsake thee, until thou hast finished all the work for the service of the house of the Lord. David in his zeal and wisdom endeavours to beget a fixed resolution in his son's heart. For, 1 Resolution is the life of action. 2 We are apt above all works to be slack in Gods 3 The nature of the work required resolution. 1 Gods work. This requires our best strength. 2 Great work 1 Chr. 29.1. careful. painful. chargeable. 3 A new work. And new works are often entertained either with fickleness. fearfulness. The second part of the charge is execution, Do it. Which hath in it a tye to 3 things. Do it 1 presently. 2 fully: the word is, perfice. 3 regularly. The house must not be built after his fancy, but God's model: David gave to Solomon his son the pattern of, etc. ver. 11. the pattern which he had by the spirit, ver. 12. Matters of worship are never left to man's liberty. God only appoints the matter, manner, and means of his worship. And these are like a connex proposition, whereof the denial of one part is the denial of the whole: Though we offer true worship for the matter, if yet according to man's will or reason, God doth not own it. Es. 1.12, 13, 14. Esay 58. If a man order his Tailor to make him a suit, though he bring the garment for kind according to order, but for fashion and size otherwise, it's not allowed. That which I commend out of these words is, that they that are chosen of God to do great things for him, should resolve and do them. First of the resolution: This must be when any thing is committed of God to us to be done for him. Reasons. Iosh. 1.6.7.9.18. Deut. 31.6. 1 Sam. 4.9 1 Chro 22. ●9. 2 Chro 15.7. Hag 2.4. 1 Where no resolution is raised upon a matter proposed, there is either reluctance, which clearly ought to be fare from us when God commandeth: or pendulousnesse of heart, This also hath no just place in this case. For the heart is never rationally pendulous and wavering but in things dubious. Now all doubts which give a stop or bar to the will, are either from Conscience or Prudence. If the question be in the conscience, it must be concerning either the lawfulness of the thing, in respect of the substance or circumstances; in which case its impossible but that the heart by how much the better it is, should be in a wavering and trembling state, being dubious, (q●ad duas vias) as a man at two ways not knowing which to choose. But in things committed of God to us, here can be no such quaeres, because he is supreme, the Lord, Judge, and rule of all. Or else the question is whether the thing be necessary. And indeed often, things come with warrant without command. In which case men have a latitude, and may, and do, act or not act sometimes out of mere liberty, sometimes upon intercurrent reason. But when God appoints, here is no room left for such agitations, but the case is clear, all things commanded are necessary: Gods command is the rule and spring of necessity. Sometimes the question may be in prudence: humane prudence is an intruding meddler in God's matters: and it is of use when it followeth the rule, and so leads the action. But there be two evils, which usual fee carnal wisdom to be of their counsel: 1, Earthly affections and respects. 2, Unbelief. 1 So far as any thing in this world is a man's end, he is apt in every business to ask; what will it profit? what advantage doth it bring to me? great men say, if the Churches be so or so ordered, what compliance will it have with our honour, power, wealth. unprofitableness is a strong plea with men; Haman knew the force of this Engine, when he to oppose the Jews, said, There is a certain people, scattered abroad and dispersed among the people in all the Provinces of thy Kingdom, and their laws are divers from all people, neither keep they the King's laws, therefore it is not for the King's profit to suffer them, if it please the King let it be written that they may be destroyed. Hest. 3.8.9. The like arrow did they sharpen and discharge against his people. Ezr. 4. from 11. to 16. The people also have the like spirit, weighing all by this rule of gain, and earthly advantage. Job 21.15. What profit should we have if we pray unto him? and the Prophet accuseth them of his time, Ye have said it is in vain to serve God, and what profit is it that we have kept his ordinances, Mal. 3.14. And certainly the argument is good when well applied; for nothing is good but what is profitable; and every way or order of Churches which is indeed unprofitable is worthy to be refused. God useth arguments of like importance against their devised worship: What profiteth the graven image? Hab. 2.18. But now none can plead unprofitableness in the things of God, For what ever is of him, is profitable to all, and doth not include any hurtful quality or power of itself to any sorts or ranks of men in the world: godliness is profitable to all things, 1 Tim. 4.8. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which properly signifieth right worship. This is profitable to all things, to the honour, strength, wealth and peace of all men, (but I urge not much the etymology.) Let no man think he shall lose when Christ gains; yet I hear men complain, if this be the way which some aim at, and if the old Fabric stand not, I shall lose much of mine honour, another cryeth I shall lose my power, another I shall lose my revenues: But let men distinguish betwixt losses real and imaginary; it's not always loss to part with what we have enjoyed, 1. When we had no propriety, or just title. 2. When the things did us good in show, but hurt in truth. 3. When the thing is changed and made better. 4. The supposed loss is recompensed by a greater good. I will not apply these now. What? if things go on thus, or thus, must needs learning die for want of relief? Shall contempt and poverty indeed the Ministry? and cannot God's house and the Kings stand together? Did not the Temple and the Palace agree well in Jerusalem? certainly Religion is the greatest gain and strongest pillar of the State: For this puts all into their due order, and order gives beauty and strength, and makes things most vigorous and lasting. Therefore here is no just cause for carnal prudence to complain, or the truly prudent to demur: but when God commands resolve and do it. 2 Unbelief comes in and will be heard; and this crieth its impossible: and indeed if it can be made good that a thing is indeed impossible, the attempt of it is unreasonable. This was saul's plea to David to take him off from encountering with Goliath, Thou art not able to go against this Philistine, to fight with him, for thou art but a youth, and he a man of war from his youth. 1 Sam. 17.33. And it's Christ's counsel to compare our power and our work: Which of you intending to build a tower, sitteth not down first and counteth the cost, whether he have sufficient to finish it, lest happily after he hath laid the foundation, and is not able to finish, all that behold it, begin to mock him. Luk. 14.28, 29. It's good when men go to build an house for God, to see both their strength and their weakness, you will thus find the work possible, and you may find it difficult. But difficulties should add heat & height to Christian spirits: God's work is not to be sold for ease. If you think it impossible, you cannot move with quietness, and vigour of intentions and endeavours. Num. 14.1.2. We find the people in their travels, weeping, crying, murmuring, But for what? We have the cause, Cap. 13.32. the spies cast the block of impossibility in their way, for they said, We are not able to go up against the people, for they are stronger than we. Let it be considered how impertinent and unreasonable it is to object impossibilities to God's command. 2 Reason. Consider what resolution is. It's a firm efficatious will, to prosecute some thing as worthy and necessary. For where worth and necessity do not enforce, the will is not bend. Hence I infer, 1 That where men resolve not on God's work, the vote of their mind and thoughts is, that it is needless and worthless. And he cannot be good that commands not good, so it amounts to a rejecting of God. 2 As resolution is from reason, so non-resolution, and reluctance; therefore when God prevails not in his demands, something is at that time of more weight with us then God. 3 When men purpose not, they want root to give life to their endeavours. For resolution is the efficatious spring of action. A work undertaken without resolution will want a twofold excellency: 1 It will not be complete; an arrow weakly shot, will fall short of the mark. 2 Nor constant: weak things are short lived. 3 Reason. God looketh more at the will then the work. For so much will, so much strength, & so much truth. What is obedience but an act of the will? and by how much our actions exceed our wills, by so much the more we are hypocrites in the things which we do. Therefore I conclude this first branch of the point, that resolutions are necessary to such whom God chooseth to do his work. The second branch is execution. This also is necessary when God calls to work, it's not enough to resolve, but we must do it. Reason 1. Else resolution is not only vain but hurtful, increasing our sin. 1. Because here, sin is against much light: the command must needs come with much evidence when it wrappeth the will into such an height. 2 Against much engagement: For a resolution upon a command hath the force of a covenant. The covenant of eternal life is made by the tacit and inward working of the will, which is the answer of a good conscience towards God. 1 Pet. 2.21. By internal acts we speak to God, those silent motions are the language by which we converse with God, as by words with men: men may pray when they say nothing. And so they may promise to God when they only purpose, the yielding of the heart to the command is speaking in effect: that in 1 Kings 5.5. I purpose to build an house, is in the Hebrew, and in the margin, I say. So that not to fulfil our purposes is to falsify our word with God. Purposes are expressed by cleaving: Acts 11.23. Resolution in the things of God, is the wedding and betroathing of the heart to them, therefore after to desert them, is to be guilty of an unjust and violent divorce. Reason 2. Not purposes, but actions are recompensed. Indeed where we have after our purposes for God, either a discharge or a prohibition from God either by 1 Word, or 2 Providence. Leaving the thing clogged with impossibilities, there good purposes are accepted though they be not acted: so it was in David's case. 2 Sam. 7. But where we can, there, except we obey the command even to execution of it, God will not recompense our purposes. Yea, we cannot make up our loss by resolution, which we sustain by not acting. Therefore we when we resolve, must perform the doing of it, that as there is a ready mind to will, so there may be a performance also. 2 Cor. 8.11. Reason 3. God purposeth and doth perform to us: Blessed be the Lord that hath given rest to his people Israel according to all that he promised, there hath not failed one word of all his good promise which he promised by the hand of Moses his servant. 1 Kings 8.56. See how constant and punctual God is, and what a perfect harmony betwixt his word and work, what he purposeth he completely performeth. Joshua expresseth it yet more fully: Not one thing hath failed of all the good things which the Lord your God spoke concerning you, all are come to pass unto you, and not one thing hath failed. Chap. 23.14. Therefore we also should walk towards God with truth, aequablenesse, and certainty. Reason 4. What we purpose is either due to God or not; now there is no question of the debt when God demands: and if it be due, it is injustice not to perform, and its dangerous to run into debt when we have to pay. Therefore we should say as David, I have sworn and I will perform it, etc. Psal. 119.106. Thus having run over the point, by demonstrating the necessity both of resolution and execution, when we have a commission and charge to do for God, I come to application. I will take up this charge which David gave his son upon you. It's a like season. A time of Parliament and solemn assembly as then; here is a like work lying in your hands, that an house be built for the Lord; and you also have commission; for the Lord hath chosen you to build him an house, be strong therefore and do it. Suffer me here to speak a little of the work; Solomon was to build an house for God, but that house was but a type of that which is now to be built. Your work is to help that the Churches of Christ may be rightly framed and form, each Church is called an house of God. 1 Tim. 3.15. God hath three houses. 1 Celestial, built for the Saints by himself, Heb. 11.10. 2 Mystical, invisible, built by himself for himself. Eph. 2. etc. 3 Instituted, visible, built for himself and the Saints, that in it they might enjoy each other. This is compared to an house, in respect of constitution. end. 1 For constitution: as in an house there is 1 qualification of matter. 2 Combining and knitting it together; So in a Church there must be 1 matter qualified, and prepared for such ends to which a Church is appointed: it must be of that nature as may be apt to knit with the building, and to contribute something to it. It's preposterous and unreasonable to heap on promiscuously stones and straw, stubble and timber, without judgement of the fitness of the matter to conduce to the common frame. When at the temple, the materials were prepared before it was brought thither, so that there was neither hammer, nor axe, nor any tool of iron heard in the house while it was in building. 1 Kings 6.7. so in this spiritual Temple, the building should consist of persons fitted for it, they should be living stones, 1 Pet. 2.5. All societies are composed with choice, the members of them are such as agree in the same common nature, and in the same fundamental laws of that society. So ecclesiastical bodies are to consist of congruous matter; it's the rule of all other bodies, whether natural, or civil. Not that Churches have a power of infallible judgement, not infallibility but wisdom with love is required in their judgement of persons to be admitted: they must be such of whom we may be able to say of them as the Apostle of the Philippians, of whom he said, It is meet for me to think this of you all. Phil. 1.7. 2 A Church is a combined company: for many without conjunction are a multitude not a corporation. As many stones and timbers are a heap, but not an house except they be fitted and joined together: as a natural body is a multitude in which the members by conjunction become one, so is the Church: from the head all the body is by joints and bands knit together, Col. 2.19. And in Christ the Church is said to be built together to be an habitation for God. Eph. 2.22. These bands are either such as tie to Christ the head and the foundation, faith and the spirit. This makes members of the Church Catholic, which is called the general assembly, Heb. 12.23. consisting of all Saints in heaven and in earth, Eph 1.10. which is called the whole family in heaven and earth, Eph. 3.15. Or they are such as tie the Saints among themselves, as in a building the materials are not only knit to the foundation but to themselves. These ties are (1) such as constitute a Church, i. e. consent to live together in communion. There is no other way imaginable by which divers persons can be either one family, or one City, or one kingdom, which never were one, but by consent; and how should divers persons who before were free, come to have any justly exercising any power among them, but by consent? This therefore must be the bond to knit divers Saints into one body. And a Church must be knit together, else it will be but a casual lose company without order and rule. When it is orderly gathered and composed, it becomes an house to Christ, for his instituted worship, though not only as the mystical Church is for natural worship. (2) Such as do conserve; i.e. mutual love, which is the bond of perfectness. Col. 3.14. This preserves the unity, peace, and order of a Church. Secondly, as the Church is called the house of God in respect of constitution, so also in respect of the end. 1 For his dwelling. In Christ ye are knit together for an habitation of God through the spirit, Eph. 2.21. Though he fill all places, yet his presence is with the Churches with more complacence; The Lord hath chosen Zion, he hath desired it for his habitation, This is my rest for ever, here will I dwell, for I have desired it, Psal. 131.13, 14. He dwelled in Jerusalem the shadow of these Churches, out of choice, & with a doubled desire, I have desired it, I have desired it. And as he dwells here with complacence, so with beneficence; I will abundantly bless her provision, I will satisfy her poor with bread, I will also her Priests with salvation, and her Saints shall shout aloud for joy. ver. 15.16. Plenty and safety is promised to Churches, so much as to cause the greatest joy. In these societies it is where God commandeth the blessing and life for evermore, Psal. 131.3. 2 For his honour: poor men's houses are for necessity, but great men and Princes have houses for honour also: Kings have 1. houses of judgement, where they exercise justice and judgement. So is the Church, the place of the power and judgement of Christ: it's called his throne, Jerem. 3.17. which is the seat of honour and majesty. 2 Kings have their treasuries, Esay 39.2. In which they keep their treasure, which is the glory of Kings. And the Church is called the house of God's glory. Esay 60.7. The place where he layeth his precious treasures. 3 They have their armouries; the Church also is God's military house: here are those spiritual weapons which are mighty through God, 2 Cor. 10.4. His Saints have here those arms by which they defend themselves in their spiritual warfare, and obtain great conquests against the world, against their lusts, and Satan's power. Much should be said concerning the order and government of this house, but time faileth. This then (oh ye worthies) is the house which must be built, you are chosen of God, and us all, to put your hands to this great and desired work; take heed what you do, because you are in stead of the nation, so that what you do is national. I shall speak to you in the words which Jehosophat spoke to the Judges. Take heed what you do, for you judge not for man but for the Lord, who is with you in the judgement, wherefore now let the fear of the Lord be upon you, take heed and do it, 2 Chron. 19.6, 7. Take heed that no model be commended or commanded by you, but what you have from the Lord. It was a gracious commission and licence which Artaxerxes gave the Jews. What shall seem good to thee and to thy brethren, that do after the will of your God, Ezr. 7.18. Whatsoever is commanded of the God of heaven, let it be diligently done, for the house of the God of heaven, for why should there be wrath against the Realm of the King and his sons? ver. 23. You see your work, resolve therefore and do it. But let me tell you what kind of resolutions you must have. 1 Firm. I have great boldness to press this, for we have rich and joyful experience of your courage, patience, and long suffering. And you have showed more zeal for God then ever yet appeared in all your predecessors. And we cannot but say with Ezra, Blessed be the Lord God of our Fathers, who hath put such a thing as this into your hearts to beautify his house, Cap. 7.27. We are free from fears of you, that it should be with Christ's servants as it is said of some, that they are men in the onset, and women in the main fight; as rash spirits use to be, like some creatures which quickly lose their sting and grow dull. Maintain your resolutions. You have cause; for, 1 The work is great. It is for God, and for the erecting of the house and throne of Christ, and for the redeeming of captivated truths, captivated ordinances, and captivated Saints. Men venture hard for great things. You cannot have greater things to cause you to quit yourselves like men. Ulysses went back to the Cyclops den to fetch his cap and girdle; put on courage to redeem from the Cyclopean power that which is the glory of Christ, the blessing of the Land, the crown of Majesty, and the joy of the Saints. The Heathen were very zealous for their Country and their Gods. Aeneas left his goods, yea, his father, to carry out his gods in a time of danger, and for this had the name of Pius Aeneas. When once the Capitol was in danger by a siege, because their bows wanted strings, the women to preserve their gods, cut off their hair to make strings. Is not our God better than these? Shall we not be as stout for Christ as they for idols? The peace & welfare of many thousands depends upon your resolute prosecution of this matter. And not only we that now live, but succeeding ages shall bless you, your names shall be as a precious ointment to the children, yea, the children's children yet unborn. According to that in Psal. 102.18. This shall be written for the generation to come, and the people which shall be created shall praise the Lord. 2 Your & our adversaries were resolute in their season, no relation, worth, entreaties, mediations, submissions, laws, nor any thing could mollify their spirits, or stop the torrent of their cruelties; they went on without fear. And now consider, had not they a harder pull than you, that did work against God and man? what is their fruit but shame? but the recompense of your faithful service shall be your eternal glory with God and man. 3 It's high time to resolve. Are not things bad enough yet? Then stand still and see the sad remains of religion, and your brethren's lives utterly consumed before your eyes. Cast your eyes upon the house of God among us. What darkness, what pollution, what tyranny dwells here? Look not with a general but a distinct view on this house: Behold, 1. The matter of it. Is it not an uncomely confused heap, of stubble, and straw, and wood, and silver, and gold? our own houses are built with more judgement and choice. I have feared lest our judgement should have been that of the outward Court, Apoc. 11.2. to be left out, and given to the Gentiles to be trodden under foot, for we have been like it, all sorts have been received without difference. 2. Behold the order of the house, shall I speak of this before you? Then see 1 the rulers. Their conversation is in your eye and hand, but take in their Commission also. Who sent them? see if those arguments which we use against the papal power, turn not as darts into their breasts. Certainly their title is best at lowest. It's safest for them to claim it from the earth, lest by letting that go to claim it from heaven, they prove to be like Icarus, who by soaring too high did melt his wings, and was drowned in the Deeps. Camelus cornua quaerens amisit aures, The Camel seeking horns lost his ears. And they cannot justly complain if they fall in the suit, because they rely upon a forged title. 2 See their government. Hath it not been like the Sieve or Bolter which retains the Bran, and works out the flower? are not the best things, and persons cast forth, and the worst retained? yea, and because we had not evils enough (which yet did grieve and press the spirits of thousands) what superinductions of evil upon evil have we had? altars, bowings, etc. Yet all were brought in with colour of order, decency, devotion. But they were like those Mice, and Emeralds of gold which the Philistines offered with the Ark, 2 Sam. 6.4. I assure you I love not invectives, nor is any thing more contrary to my spirit, nor would I say this, but that if we be silent, their dead inventions would outcry us and condemn us. They pretended Religion in all, and zeal for God, & obtruded them as if they had had the broad seal of heaven for them; As Rabsecah called those idolatrous Altars which Hezekiah took away, the Lords altars, Es. 36.7. The Jews Groves were called Ashera, a name importing happiness, but it's an antiphrasis, as the Oestrich is called Chasida, Job 39 And as lucus a non lucendo, mons a non movendo: I should not speak but that I am constrained. Dant animum ad libere loquendum ultimae miseriae, Liv. Extreme miseries make men not afraid to speak freely. Be not always (oh ye worthies) spectators and partners in these calamities. Is it not time to lay it to heart, and to keep it there, till the full sense of these evils cause you to be sick, and to vomit them up for ever? Is the house of God right, where oppression is in power, superstition in credit, luxury and idleness in favour, ignorance loved, pride fostered, profaneness allowed, negligence harboured, covetousness cherished? How think you? will our God longer abide such an habitation, where his servants, children, ordinances are cast out? Me thinks the voice of our great ones hath been like that of the heathen, Exeant Christiani, exeant Christiani, let the Christians go out. As it's said of Jeroboam, so it's true of them, He drove Israel from following the Lord, and made them sin a great sin, 2 Kings 17.21. Avolare fecit, He made them fly away from the Lord. Oh what sin hath been by their counsel, example, hires, fears, laws? Others that would not fly from the Lord, have fled from their Country, to seek that in a strange land which they could not, but aught to have had at home. Hagar the bondwoman, and her children were in possession, but the free woman and her children either in persecution at home, or in exile abroad. And was that trash which they have brought in, a fit price for the peace of our consciences, the sweetness of our estates, friends, and Country? Will you then in zeal for God, and pity to your brethren and to yourselves, take up a resolution to vindicate our injuries and their insolences? Be strong and do it. 2 As your resolutions must be firm, so they must be spiritual. From higher principles then humane prudence. Our evils are sore grievances indeed, yet more afflictive to our consciences then to our senses. Look on them not only as pressures on us but as sins against God, ease us by righting him; lest you be found to work for yourselves and not for him; Then men serve Christ indeed, when they make him, not only the exemplary cause, but the final. Do what you do not because you must only, both in prudence and in conscience, but do it for his glory: as David & Solomon in building the house intended the name of the great God, 1 Kings 8.17. 2 Chron. 2.1, 4. Spiritual ends are most noble and most strong. 3 They must be willing: it's true there can be no resolutions simply unwilling: But acts of the will are either mixed, or mere. Mixed are such wherein upon different respects the will hangs both ways; so a man may upon some reason resolve on that which he fully abhorreth, as in a gangraene to endure the excision of a limb. But to resolve thus for God, is rather to be patients than agents for him, it's rather to be sick of God then true to him. Labour for David's spirit, who set his affection to the building of the house, 1 Chron. 29.3. Be not only subject to God but zealous for him. It was David's temper who was the type. The zeal of thine house hath eaten me up, Psal. 69.9. And Christ's temper who is the substance, joh. 2.17. work as friends. If it be only in your heads it will vanish, but the impressions of love are deep: Say with Moses, The Lord is my strength and song, and he is become my salvation, he is my God and I will prepare him an habitation, Exod. 15.2. Zeal will make you men of might, and your counsels and endeavours as an arrow shot from a strong arm which returneth not empty. 4 Speedy. For, 1 It's the greatest work you have to do. Therefore give it priority. quick dispatch. I know you are wise, I prescribe not an absolute order. Important things are often respectively such: A less thing in itself may be at some time of greatest importance, & of right should be first admitted. Do what you can. Christ will be content to stay till you can do his business. But still mind this, and aim at this, and do all in order to this. I may say to you as David to Ahimelech, The King's business requireth haste, 1 Sam. 21.8. Do things in Christ's order, Seek first the Kingdom of heaven. You may mind your own houses, but not too much, say with David, See now I dwell in an house of Cedar, but the Ark of God dwelleth within curtains, 2 Sam. 7.2. God stands much upon time, and expects to be first served. Therefore he chides the Jews, and sorely punisheth them for breach of this order. Is it time for you, oh ye, to dwell in your seiled houses, and this house lie waste? Hag. 1.4. It's an angry speech. Other causes may and must wait, say to them as Nehemiah when he was building an house for God. I am doing a great work so that I cannot come down, why should the work cease while I leave it and come down to you? chap. 6.3. I confess, that things that are first in intention are last in execution, but then they are still moving till they come to perfection. 2 Delays are dangerous. For, 1 affections may cool, the best may and the rest will. Some men are hot as fire, others as iron, rather heated then hot, take the season and strike while the iron is hot. God sometimes for some opportunity of service gives a fervour of spirit, but if the lock of opportunity be cut off, you will as Samson lose your strength and become like other men Judg. 15.5.17. 2 Rubs rise by delays. A subtle enemy, if he have but the only advantage of time, will gain much even in a desperate cause. And they say the bitings of dying beasts are most deadly. 3 We are speedy with God: Lord heal her now, saith Moses, Numb. 12.13. And David crieth for haste, Oh my strength haste thee to help me, Psal. 22.19. And God doth make haste to our good, Es. 16.5. For love is quick. 4 God hath stayed long. 5 Unanimous. Let there be none adverse. slothful. unfaithful. fearful. You have the honour, and we the happiness of a blessed conspiration of your hearts and hands hitherto. Be still one, and more one; That you may meet as many streams in one channel, and prove a conquering torrent. Sands are small things, yet being united they can break the proudest ships. Christ is among you, and knoweth whose hearts are with him, he seethe and heareth all your counsels, motions, debates, and votes. He will say to the faithful, Well done good & faithful servant; but to others, had it not been for thee, such a cause of mine had prospered, such servants of mine relieved, my house had been built but thy hand was against it. By how much the greater you are, by so much the more you own; let it not be said of you, others were willing, but their nobles put not their necks to the work of the Lord. Nehem. 3.5. I draw to an end. To quicken you to the work, Consider. You may do this thing. Christ may have his house built. You have power of 1 Ability. 2 Authority. You cannot think our present discipline is by divine law, than you may remove, except you think it most convenient. But how is that convenient, which Ministers, good men, bad men, almost all men have complained of? You may by your power make it necessary, but it will never be convenient, and how ill will the oxen draw when their yokes gall them? You have seen the experience of this discipline, these rites and orders for many years. You may do worthily for God and for your brethren; you are the fountain of law. When a beast knoweth his strength he will not serve but rule, our adversaries did so. Do you see now, Say as Maximinus, by how much the greater I am, by so much the more I will do. They say there is a fish that hath a sword but no heart; but I hope better things of you. The work is not so hard as many either out of needless fear, or craft do pretend. 1 You have many friends. The Saints at home and abroad that waist themselves in prayer for you, that bless you with Judah his blessing, Let his hands be sufficient for him, and be thou an help to him from his enemies. Deut. 33.7. Yea, God is with you. As Moses said of Acher, There is none like unto the God of Jeshurun, who rideth upon the heaven in thy help. ver. 26. 2 Matter is ready for the building: when Solomon built his Temple, he sent for his precious stones from Arabia, for Cedars from Lebanon, for gold from Ophir, for spices from Sheba and Arabia. But here is all ready: England is as Lebanon, your Cedars are at hand ready hewed, and want only laying into the building. 3 You shall be at no charge. Solomon's Temple was very costly, you need part with nothing for this work; we shall be no losers in any thing but sin and sorrow. It may be the fall of the old frame may hurt some, as the house which Samson pulled down which killed some of the Lords of the Philistines, Judg. 16.30. Truly they have put you to grind their grist, but they have not put out your eyes, you need not to be led to the pillars of their house. Therefore do valiantly for yourselves, your people, and your God. Expect their anger; Luther found it, Erasmus gives the reason, for he meddled with the Pope's Mitre and the Monk's bellies. In a word, as you may do it, do it for it is expected; of God, of man, good men, your friends, your friends afflicted long and sore. Let me add but these two Counsels. 1 Do it well. Do your work throughly. Let the building be complete, Cast out all the rubbish, for we may say as they, There is much rubbish, so that we are not able to build, Nehem. 4.10. Ordinances are best when purest: aim high, Altius ibunt qui ad summum nituntur. Hitherto the work hath been done by the halves. Our forefathers intended that which is reserved for you. Better our burdens were increased then only eased, for extreme evils enforce relief. 2 Do it now. For, 1 It hath been long expected, with prayers, tears, groans, and if God's house be now built, we shall be as those that dream; and say wondering as he, What hath God wrought, Numb. 23.23. We shall joy in our God as they when the foundation of the temple was laid, Ezr. 3.10, 11. 2 God shakes the old building, by discovering the abominations thereof, and by a miraculous turn upon the people's spirits; Do not they cry, down with it, down with it? And vox populi est vox Dei. 3 God hath built your houses: they did not long since shake as in an earthquake, you know not what batteries were laid against them, but you are now in peace. 4 You may want another season; and may never see God's house nor enjoy your own: remember Christ's words to them, when he saw the City and wept over it, Saying, if thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace; but now are they hid from thine eyes. For the days shall come upon thee that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side; and shall lay thee even with the ground, and thy children within thee, and they shall not leave in thee one stone upon another, because thou knewest not the day of thy visitation. Luk. 19.41, 42, 43, 44. 5 This is the time. 1 God's time is the present time. 2 A season of mercy. God is doing good, take therefore the opportunity. Say as David, He that hath delivered me from the Lion and the Bear, shall deliver me out of the hands of this uncircumcised Philistine. 3 It's like now the set time of God is come for the fall of Babel, & the reformation & deliverance & enlargement of the Churches of Christ. In the 12 of Dan. we have a Prophecy of the deliverance of Israel: The time of it is in ver. 11. From the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, There shall be a 1290 days, i.e. years. This seems to be in julian the Apostates time, who about 360 years after Christ, would have had the Jewish Temple built, which is the abomination, and the abomination of desolation: for God did destroy it with terrible storms, and fires, with the bvilders, And the Jews were after in greater calamity than before. There is no time so like to be the time which Daniel meant, as this; For we know no memorable thing of this kind among the Jews, but in Antiochus his time, and in Titus Vespasian his days; but if you add to those times the number of 1290 years, the days are long since expired; therefore it must be a time which may with addition of these numbers make the thing yet to come. And so with this way of account Master Brightman and others also do accord; for if you add 1290 to 360, in which time the abomination of desolation was, it casts the beginning of the accomplishment of this Prophecy, upon the 1650 year: so that the time of their deliverance is not far off. But Rome must fall before that. Therefore I conclude, that this is an hopeful season. Take heed of delays. God was angry because they said, The time is not come, the time that the Lords house should be builded, Hag. 1.2. Therefore they could not prosper; but as soon as they began, than God said, From this day will I bless you, Hag. 2.19. I will now say no more but what David said to Solomon, Be strong and of a good courage, and do it. Fear not, nor be dismayed, for the Lord God, even my God, will be with thee, he will not fail thee nor forsake thee, until thou hast finished all the work for the service of the house of the Lord, 1 Chron. 29.20. FINIS.