The Season for Englands Self-Reflection

ENGLANDS SEASON FOR Self-Reflection, AND Advancing Temple-work.

I N reading the Holy Scripture, that you may gain a more comprehensive knowledge thereof, you shall do wisely, as to observe the original Language, in which the Holy men of God spake, and to borrow what light you can from the neighbouring words, in the context; so withal very seriously to inquire into the Method of the several books among themselves; Hereby might you often find the understanding of one book to be as a key to unlock another, to which it hath a peculiar reference. In the general were you well acquainted with the five Books of Moses, (they being the Basiso • ll the I • st) It were a good preparation for your more intimate knowledge of the whole frame of Scripture. Then for the particulars, if you would clearly understand the Psalms, read the Books of Samuel much, especially the Second; many of the Psalms being penned occasionally, upon some passage of Story there mentioned, they will thence receive much light, And if you desire to be well versed in the Proph •• e, read over and over the two Books of the King • , and the Second Book of Chronicles, where you have the History of the Kings of Israel and Judab, in whose days the several Prophets did prophecy; as doubtless in the New Testament, d • stinct knowledge of the Story of the Acts of the Apostles, would make many of their Epistles much more familiar to you.

You must not conceive (as too many do) that the Res gestae, the things contained in the Scripture, were acted in the same order, wherein the Books are ordinarily ranked up in your Bibles. Let none think that Isaiah was the first of the Prophets in order, of prophesying, because he is now placed first; (Learned men conclude out of 2 Kings 13. 25. that Jon • h prophesied first of all the sixteen Prophets) Nor that Paul's Epistles to the Romans, and to the Corinthians, were the first he wrote, because now so placed amongst the Books of the New Testament. They who mind the story of the Acts of the Apostles, affirm the Epistles to the Thessalonians, to have the precedence. Who ever ranked the Books of the Prophets, and the Epistles of the Apostle Paul, did rather consider the quantity of the volume then the order of the Contents in them.

It's true, whereas the Prophets are ordinari • y cast into three ranks, some who prophesied before the captivity of Babylon, as Isaiah, Jeremiah, and others, giving the people warning of it, some who were appointed to bring them cordials, in the captivity, as Ezekiel, and Daniel; some to quicken and direct them, after their return from the captivity, as Haggai, Zechariah, Malachi; These three you shall find in their proper place, which is to be last in order. In reading them it is good to join the History with the Prophecy, one will Illustrate the other.

There are little Historical Books which have some contemporaneity with these, as containing the story of God's providence about his people, and their carriage towards him after their return from the captivity. If you please to cast your eye upon Ezra 5. ver. 1. there you shall find, upon the cessation of the building of the Temple, mentioned, Ezra 4. 23, 24. God stirred up Haggai, and Zechariah, to prophecy to the • ews, as here, Hag. 1. 1. The word of the Lord came by Haggai the Prophet unto Zerubbabel, the son of Shealtiel Governor of Judah, and to Joshua the son of Josedech the High Priest, whom he finds readily willing to be engaged in God's work; This you may observe in all stories.

When the Lord hath any glorious design to carry on, he prepares some active Instruments to concur with him therein.

Here Hagg ai was raised by God ro stir up Zerubbabel, Joshua, and the people, they were fitted to entertain the Prophets counsel, and to concur with God in his great work, as appears most clearly, Ezra 5. 2. and Hag. 1. 14. where you have a most proper Echo to Haggai his Sermon, a joint contribution of their endeavors, The Lord stirred up the spirit of Zerubbabel, the spirit of Joshua, and the spirit of all the remn • nt of the people, and they came and did work in the House of the Lord of Hosts their God. And when the Lord intended to employ Luther for the discovering and confounding the Abominations and usurpations of the Pope, what a Traine was there laid for that work, in the unexpected concurrence of others with him at that very time? Then were there some great persons stirred up by God, to appear for him and protect him from the fury of his Adversaries, as the Duke of Saxony, &c. About that time there were some Learned men, furnished with ability and courage to second him; as Zivinglius, &c. yea, and then some Cities prepared to receive his Doctrine, which so many others persecuted. As it was in Judah, in H • zekiahs days, The hand of God was upon them to give them one he • , 2 Chron. 30. 12. So in Germany in Luther's time.

The same happy experience have we found amongst ourselves: when the Lord was pleased to arise to have mercy upon his Zion, first in Scotland, and now in England; what a constellation of providences hath appeared, in awakening the spirits of so many, to be vigorously active for the blessed work of Reformation? According to that in Psal. 110. 3. The people are willing in the day of his power. Some of our Zerubbabel's, of our Joshuas, and of the remnant of our people, have been more willing then formerly to be engaged in Temple-work. God will either find or make Instruments to serve his purpose in advancing his own great design.

But be the work never so good, there will be some obstructions, and though some Instruments be prepared for action, yet there are too many ready to retard the best and most plausible things. Hereupon this man of God, the Prophet Haggai, being sent with a Message to quicken the building of the Temple; First, begins with complaints to their negligent intermission, in the Lord's Work, discovering the carnal principle, which did mis-lead them, ver. 2. This people say, the time is not come, the time that the Lord's house should be built. The Babylonish furnace had not burnt up all their dross, they had been seventy years at the School of affliction, and yet many of them very poor proficience. They made good Solomon's Proverb, chap. 27. 22. Though thou shouldest bray a fool in a mortar among wheat with a pestell, yet will not his foolishness depart from him.

Indeed they do not here bluntly, and peremptorily refuse to join in building the Temple, but endeavor cunuingly to put it off.

Sloathfull spirits will study pretences and excuses to palliate their negligence in the Lord's work.

And where ever it light they care not, so they may but shelter and justify themselves in their own omissions.

They will be so presumptuous as to devolve their negligence in re-edifying the Temple upon God's providence, as if by those lets which had been an hindrance unto them, God had shown, that he would have the work deferred till some other time, and rather then they will be put out of their pace, they will likewise cast reproach upon the zeal and forwardness of those who began to lay the foundation of the Temple, so soon after they returned from the Captivity. Their sloth and subtlety prompts them to cry out in this disparaging and discouraging language: The time is not yet come, the time is not yet come.

This is the very same spirit, which nowadays breathes in our Anti-Reformers, (all carnal men, as carnal in all ages, are acted by the same principles) they cry impetuously, What need we be so forward in Reformation? cannot we stay and do things by degrees? Oh how long do you think should Haggai, Zerubbabel, and Joshua, have stayed for the building of the Temple, if they had waited till Rehum the Chancellor, Shimshai the Scribe, the Samaritan, and the slothful party had been willing, heartily to join with them? even as long as our Brethren of Scotland, and God's servants in England should have expected, before the Popish and Prelatical party will concur with them to advance a Scripture Reformation. They all will still be pretending something for their delays.

But the Prophet well knew that the true reason of their intermittings was the contempt of God's service, and their carnal affection to their own ease and pomp. This he further reproves and confute • , ver. 3, 4, 5, 6. by two arguments.

First, one drawn from the shameful preferring themselves before God. ver. 4. Is it a time for you, O ye, to dwell in your seiled houses, and this house lie waste? most unlike to David, who sware unto the Lord, Surely I will not come into the Tabernacle of my house, until I find out a place for the Lord; an • abitation for the mighty God of Jacob. Psal. 132. 2, 3. 5. And as unanswerable was this carriage of theirs to all that distinguishing respect and indulgence which God had vouchsafed them, in preserving and bringing them out of the Babylonish prison.

Secondly, another drawn from those smarting evidences of God's displeasure, against their negligence, ver. 6, 7. Now therefore, thus saith the Lord of Hosts, Consider your ways, ye have sown much, and bring in little, &c. And then like a good Physician, after the discovery of a dangerous disease, he applies a suitable Remedy, he proceeds to exhortation, ver. 7. 8. where you have:

First, The Person speaking, the great God, Thus saith the Lord of Hosts.

Secondly, The Counsel he gives, consisting of two branches:

The first looking hackward, ver. 7. Consider your ways: they must be finding out what hath been amiss heretofore. Read over former neglects and successes.

The second looks forward, what they were now to be doing, ver. 8. Goup to the Mountain, and bring woe • d, and build the house: which he backs with undeniable reasons, and I will take pleasure in it, and I will be glorified, saith the Lord.

I will begin with the Person speaking: It is not only Thus saith the Lord, which had been enough to have put them upon the most serious consideration of their ways, but divers times in this Chapter, and in such other places of Scripture, where the people of God met with Armies of adversaries to hinder them from building the Temple; he speaks to them as the Lord of Hosts. Whence you may observe:

When the People of God conflict with much opposition in doing his great work, then especially is he pleased to make known himself, as the Lord of Hosts.

At the first there was but an Hoast, Tsebaam, in the singular number, but one Army, Gen. 2. 1. Thus the Heavens and the Earth were finished, and all the Hoast of the Creatures; Indeed when Adam had fallen, then it is 〈◊〉 Tsebaoth, ever since God said, Gen. 3. 15. I will put enmity betwixt the Serpent and the woman; and between their seed: there have been two Armies on foot in the field, the Dragon and his Angels, contending against Michael and his Angels, yet the General is still but one, who is Lord of Hosts.

Quest. Why is God so often called the Lord of Hosts?

Answ. There are divers good reasons why his creatures may be called his Hoast, as Exod. 12. 41. Psal. 148. 2.

First, for their multitude, they are very numerous.

Secondly, for their Order, they are most wisely ranked in reserence to the service of their Commander.

Thirdly, in regard of their ready obedience to their great General. All creatures stand ready in battle array, pressed to do the will of God, as an Army set in Martial Order.

Fourthly, some add a fourth, God hath a special providence in governing the affaries of war. He brings the Sword, Levite. 26. 25. And he makes Pea • e, Psal. 46. 9. and therefore may well be called the Lord of Hosts.

Quest. Why doth the Lord then especially delight to make known himself as the Lord of Hosts, when his people meet with opposition in doing his great work?

Answ. It is the great wisdom and goodness of God, to represent himself by such Names, Titles, Relations, and Resemblances, as may most suitably discover his own Glorious excellencies, and best draw forth the exercise of his children's graces towards him. In the New Testament, according to the riches, sweetness, and clearness of the new administration of the Covenant, God is known to his People, as the Father of our Lord Jesus Christ, 1 Pet. 1. 3. as the God of all Grace, 1 Pet. 5. 10, as the God of Peace, 1 Thess. 5. 23. but seldom as the Lord of Hoas •• I can remember it but twice there, in Rom. 9. 29. and in Jam. 5. 4. though in some copies, in Jam •• it is mis-printed, the Lord of Sabbath, instead of Lord of 〈◊〉 .

In the Old Testament (as some reckon) you shall find the Lord of Hosts, at least two hundred times, and most frequently in Haggai, and Zacharias, when the people of God were employed about Temple-work, and contested with many adversaries therein. In the second chapter of Haggai, you have it five times in four verses, as in the 6, 7, 8, 9. verses, and in the eighth Chapter of Zacharias, which consists but of three and twenty verses, you have no less than eighteen times, The Lord of Hosts.

God who is All-sufficient, accounts this his glory, to make known himself answerably to all the exigence of his Churches. When the Devil musters up forces against them, he will approve himself the God of Hosts, such a God who is able to do more for them, than the Dragon and all his Angels can do against them.

Then let us this day lie before God, with an humble satisfaction of spirit, in the midst of all these commotions and confusions that are now in England, or any of the three Kingdoms. Our God being the Lord of Hosts, could have prevented them, and can allay them, stilling the proudest waves as he pleases. He knows how to preserve his Friends, and to reserve his Adversaries, 2 Pet. 2. 9. He who can command light to shine out of darkness, 2 Cor, 4. 6. can as easily bring order out of confusion; and unless he could bring good out of evil, he who is the Supreame Governor of the whole world, would never suffer any evil to befall his People. It doth not argue any defect either in his power or love, that his people in England have so long smarted, and still go under such heavy pressures, but it is the manifold various wisdom of the great Lord General, so to marshall all his Hosts, as they may do execution according to the Counsel of his will, and all in reference to his grand design, The advancing his own great Name in the salvation of his People. you have no reason to mutter, because sometimes it is male cum bonis, & been cum malis, because sometimes the godly suffer, and the wicked prosper, (mis-interpreting such providences, humors and feeds Atheism) why should not you allow God the honor of his Sovereignty? He is the Lord of Hosts, and as he makes use of his prerogative in saving the souls, and in using the parts and abilities of men, so likewise in the sparing and afflicting of them. The same God who Isa 4. 56. hath said, He will create upon every dwelling place of Mount Zion, and upon all the Assemblies, a cloud and a sm • sk by day, and the shining of a flaming fire by night, &c. by way of protection; hath likewise said for affliction, Isa. 45. 7. I form the light and create darkness, I make peace, and create evil, I the Lord do 〈◊〉 these things.

It is good therefore, when God is come out of the habitation of his holiness, for all flesh to be silent before him, Zach. 2. 13. and in stormy times to sails by the Psalmists Compass, Psal. 37. 7. be • silent to the Lord, and wait patiently for him. If God bring thy estate low, get thy spirit as low. If God break and shatter the kingdom, get thy heart broken and humbled under his mighty hand. Let thy soul lie level with God's providence. Remember the God of Hosts is his name, Amos 4. 15.

If God delight in conficting times to represent himself to his Church as the Lord of Hosts:

Then beware of cowardly fear, suffer not yourselves to be discouraged by the most potent adversaries, when you are engaged in his work who is the God of Hosts. Solomon tells us, Prov. 29. 25. The fear of man bringeth a snare; but who so putteth his trust in the Lord shall be safe. Carnal fear betrays reason, as well as faith, when it is predominant: Thousands in England have found this true by woeful experience, who out of distrustful fears, choosing rather to sin than to suffer, have miserably ensnared themselves, whereas if by faith they had taken Sanctuary in him who is the Lord of Hosts, he would have been their safety, their high place.

What though puissant Armies should combine, and raise great mountains of opposition in the way, yet the great Lord General who commands heaven and earth, will carry on his own work. Hence he gives a challenge to those mountainous Adversaries who did hinder Zerubbabel in Temple-work: Zach. 4. 7. Who art the •• , O great Mountain? before Zerubbabel thou shalt become a plain, and be shall bring forth the head stone thereof with shoutings. But how should this be carried on? not by might nor by power, but by my Spirit, saith the Lord of Hosts. What though enemies do most proudly insult? then remember what the Lord saith, Zeph. 2. 8, 9, 10. I have heard the reproach of Moab, and the revilings of the children of Ammon, whereby they have reproached my people, and magnified themselves against their borders. Therefore, as I live, saith the Lord of Hosts, the God of Israel, surely Moab shall be as Sodom, and the children of Ammon as Gomorrah, even the breeding of netles and saltpits, and a perpetual desolation: This they shall have for their pride, because they have magnified themselves against the people of the Lord of Hosts. In defiance to the pride of railing Rabshakehs, the Lord of Hosts will still appear like himself, in the behalf of his own people; even when their power is gone; The Lord shall judge his people, their enemies shall slide in due time, Deut. 32. 35, 36. not always in our time, but in due time. Often his children's extremity, proves his opportunity to help, as 2 King. 14. 25, 26.

Suppose your Army should be in straits, the cause is still the same, and your God is still Lord of Hosts, possibly this may be his Method, to our Redemption, first, to humble us, before he will exalt us. I hope you keep a fresh remembrance of the late glorious success in the Northern parts, so far beyond your thoughts and hopes: Underprop your spirits when they begin to sink, with a branch of that Psalm which Luther delighted so much to sing, when the Church was in troubles, Psal. 46. 7. The Lord of Hosts is with us, the God of Jacob is our refuge.

If second causes should fail, the first cause the Lord of Hosts, can supply or govern their deficiency to his people's advantage. He is great in counsel, and mighty in work, a God that will do wonders rather than suffer his own cause or people to miscarry; no reason therefore in the worst times to be discouraged.

Hence learn this Lesson, very seasonable for these Military times.

Be improving daily this Style, whereby God makes known himself to his People, as the Lord of Hosts.

As you endeavor to fortify yourselves, and the Kingdom against numerous adversaries, so with all be sure to cry mightily by Prayer to him who is the God of Hosts. It is a peace of singular Christian skill, when you address yourselves to seek God, then by an eye and hand of Faith to single out those divine perfections in him, which are most suitable to your exigence. In these times of sad and bloody distractions in all the three Kingdoms, when so many are up in Arms, concurring with the Irish Rebells, who would plunder us of our Religion and lives, as well as of our Liberties and estates; it is a most proper season for us all, to muster up our tears and sighs, to besiege Heaven with our importunities, that we may engage the Lord of Hosts to appear on our side; let us say, as in Psal. 74. 22, 23. Arise, O God, plead thine own cause; remember how the forlish man reproacheth thee daily, forget not the voice of thine enemies, the tumult of those that rise up against thee increaseth continually.

I might produce a cloud of witnesses to encourage your Prayers. You may read Exod. 17. 11. When Moses held up his hand Israel prevailed, and when he let down his hand Amalek prevailed. This listing up of his hands was partly to hold forth the Red, as an Ensign to strengthen the Faith of the Soldiers, and also to express the lifting up of his hands together with his heart in Prayer. Here you may see a different success of the Israelites, accompanying the different gesture of Moses body, by the wise providence of God, appointed to be a real expression, both how forcible Moses prayers were, and also how weak the Israelites were in themselves, if God (of whose assistance the Rod was a sign) should not stand on their sides. Who would not then, night and day lift up their hearts and hands, making use of their interest in the Lord of Hosts, in the behalf of his conflicting people?

How did Jacob overcome enraged Esau, but by overcoming with his Prayers, the Great God of heaven, who hath a Throne in all men's spirits? God was pleased, as appears in Gen. 32. 24. to con • iescend to wrestle with Jacob, both for his instruction, and his consolation, he would teach him hereby that he must be content to be a wrastler, and that therein he should be victorious. Jacob had power with him and prevailed, when he wept and made supplications into him, Hos. 12. 4. who in ver. 7. is the Lord of Hosts. He wrestled with him by his importunity in prayer, Gen. 32. 26. I will not let thee go except thou bless me. Let us now when we are humbling ourselves before the Lord of Hosts, deal like wrastlers. They will first spy out their advan tage, and there lay fast hold: Secondly, they pursue it with diligence. Set faith on work, to spy out God's Attributes, his Promises, or anything in him, whereon you may lay hold, and resolve to take no denial, say everyone, I will not let the Lord of H • sts go till he bless us with hopes of a gracious deliverance from our desolating troubles.

Admit your Army be in great straits, so was Asa and his Army, 2 Chron. 14. you may read ver. 9. A mighty Host of a thousand thousand, came out against him. He made first his approaches to the great God by fervent prayer, ver. 11. And Asa cried unto the Lord his God, and said, Lord, it is nothing with thee to help whether with many or with them that have no power. Help us, O Lord our God, for we rest in thee, and in thy name we go against this multitude. O Lord, thou art our God, let not Man prevail against thee. He doth not say, against us, but against Thee; He did wisely interest God in his Cause, and thereby was triumphantly victorious, ver. 12, 13, 14, 15. So the Lord smote the Aethiopi • ns before Asa, &c. The Parliament hath Asaes advantage, they appear in the Cause of God, they may with the more boldness press the Lord of Hosts to engage himself for them; and though you cannot find a particular promise of good success expressly made unto you herein, yet the Lord of Hosts hath a particular over-spreading providence, on which you may depend in all your undertakings.

The same successful Method did Jehoshaphat use when he was in fear of numerous and potent adversaries, 2 Chron. 20. 3. He 〈◊〉 , and set himself to seek the Lord, and proclaimed a Fast. Some men would only have complained in discontent against their enemies, others in policy would only make warlike preparations, but good Jehoshaphat would in the first place try what he could do with God by Fasting and Prayer, (that is a good fear which drives us to God, and begets Prayers unto him.) In his prayer (as prudent men use to do in their Petitions to Princes) he gathers together many strong Arguments. He. well knew that much of the strength of our Prayers lies in the strength of the Arguments we therein use; first, he draws an Argument from God himself, and his Covenant, whereby they had interest in him; ver. 6. from his powerful providence, and from their former experience, from God's promise, from the Enemies, and their cruel opposition, ver. 6, 7, 8, 9, 10, 11. And lastly, he appeals to God himself with much Rhetoric, ver. 12. O our God, wilt not thou judge them? for we have no night against this great company, that cometh against us, neither know we what to do, but our eyes are upon thee. Why should not we take this course? We have been for many months, and for some years engaged in a bloody war, we have in several Battailes appealed to the sword for justice upon the Sons of violence, (the Campe is the supreme Judicatory) let us now go one step higher; As John Hus, when be was condemned by his Popish Judges, appealed to Jesus Christ, the most high Judge; So let us appeal from enemies, yea and look above Instruments, let us put our cause and all our affairs of greatest concernment, into the hands of the Lord of Hosts, desiring him to judge betwixt us and our adversaries. Hang confidently upon that branch of his own word, Jer. 50. 33, 34. Thus saith the Lord of Hosts, the children of Israel and the children of Judah, were oppressed together, and all that took them captives held them fast, they refused to let them go; Their Redeemer is strong, the Lord of Hosts is his Name, he shall thoroughly plead their cause, that he may give rest to the Land.

But with all when you have prayed, Remember that you act your Prayers. All your work is not done when Prayer is ended. As you wait e • pecting that the Lord should make good your Petitions, so you should work and do good according unto them, (by your prayers you engage yourselves as well as God.) This were an excellent temper of Spirit in these conflicting times. To pray with so much fervency, as if you were to carry on things only by the power of your Prayers; and yet also to act with so much diligence, as if you were to work out England's welfare by the strength of your own endeavors. You have good Jehoshaphat in the same place, 2 Chron. 20. for your happy pattern herein, ver. 20. &c. he did very industriously act, consult, as well as pray. He first prayed that he might bless his actions, then he acted that he might back his prayers; by both he became very victorious over his enemies. The Lord of Hosts so wonderfully appeared for him against his adversaries, that rather then they should prevail, they should help to conquer and destroy one another, ver. 23.

Come we now to the second observation; In that the Prophet presseth upon them with ingeminations, in the name of the Lord of Hosts, verse 5, & 7. Now therefore, to consider their ways, being their endeavors did not prosper, verse 6. Ye have sown • much and bring in little, ye eat and have not enough, ye drink &c. in divers kinds God's disfavour was manifested, whereupon he calls on them, ver. 7. to consider their ways. Hence learn;

When the hand of God is stretched out against a people, it is then a proper season for them to set their hearts upon their ways, and seriously to consider them.

Consider your ways. It is in the Hebrew, set your hearts upon your ways, do not only by direct acts in a brutish manner, follow on what is before you, and without yourselves, but retire in words; seriously six your hearts upon your own ways, that you may know and consider them. Considering imports a bending of the mind to think upon and observe anything. The hearts reflecting upon its own courses, by comparing them with the rule of God's word, and withal here undoubtedly it implies a weighing the events and successes of their affairs, how God blesses and prospers them.

The holy Ghost commends unto us the considering of our ways, as a singular means to steer our courses aright: It may possibly prevent the commission of sin, Psal. 4. 4. Stand in owe and sin not, commune with your own hearts. Prov. 4. 26, 27. Ponder the path of thy feet, and let all thy ways be established: turn not to the right hand nor to the left; remove thy foot from evil. It may reduce the straying soul when it hath sinned, Lament. 3. 40. Let us search and try our ways, and turn again unto the Lord. The Devil well knows the spiritual advantage that may be gained by this practice, and therefore doth still with all his might upon every occasion oppose it.

You shall ordinarily find, that people are more easily drawn to read then to pray, and will sooner be persuaded to move in a track of customary praying, then seriously to consider themselves: The more necessary any duty is, the more opposite Satan and our wretched hearts are there unto. Amongst all others, whether Merchants, Travelers, &c. Consideration hath great influence; and without exception is as useful in Christianity: And especially is most seasonable for Christians in evil times. This is one of Wise Solomon's Oracles, E • cles. 7. 14. In the day of prosperity be joyful, but in the day of adversity consider. Every one can in the day of adversity complain of their wants and troubles, can quarrel with the faults and impotency of Instruments; yea, and will very frequently repine at the dispensations of God's providence; whereas the proper work were to apply themselves to a serious consideration of their own ways. When you feel the smart of an evil of punishment, then you should be searching for the evil of sin; consider then both the inflicting and the procuring cause, who it is that smiles, and why he smites.

Why is the consideration of our ways so seasonable when God's hand is stretched out against us?

Because such inside work, as it is a good fruit of Heavenly wisdom, so it may be an evidence of our sincerity, which will prove an excellent cordial to cheare us in evil days.

Hypocrisy may teach us to multiply outside performances, sincerity draws the heart inwards to self-reflection, and to employ it self upon its own ways, by self-considering and self-judging. The bodily eye sees other things, but not it self, so the eye of the carnal mind: hence the Lord complains of their wickedness appearing herein, No man saith What have I done, Jer, 8. 6. But the more seriously any lay out their thoughts how to discover the evil of their own ways, the greater matter of rejoicing they have at home, what ever evils they meet withal abroad. The testimony of such a conscience in the worst times, would be a continual feast, when to him that wants it, All the days of the afflicted are evil, Prov. 15. 15.

Secondly, considering of our ways is the most proper echo of God's correcting hand, and that spiritual emprovement he expects we should make of his chastising us, Mic. 6. 9. The Lord's voice crieth unto the City, and the man of wisdom shall see thy Name, Hear ye the Rod, and who hath appointed it. God speaks not only by his Word, but also by his works, and that with a louder voice, he calls by his word, but he cries by his Rods; even to this very end, that we may consider what he saith by it. Our present Rod which hath whipped so many thousands to death, since this unnatural War began, preacheth this doctrine of self-consideration unto ENGLAND.

In 1 King. 8. Solomon makes divers Prayers at the dedication of the Temple, answerable to the several exigence of God's people, one is that God would hear their prayers, and maintain their cause when they go out to battle against their enemies, verse. 44, 45. And suppose they then sin against God and provoke him to deliver them into the hand of the enemy: yet their case is not desperate, verse 47. If they shall bethink themselves, and repent, then hear 〈◊〉 prayer, and maintain their cause, ver. 49.

Where you see that retiring into their own hearts, and bringing their hearts upon their ways, is that which the Lord looks for in the evil day, before they shall find deliverance. When this is wanting he complains by his Prophets, as of Israel in Amos 4. yet have ye not returned unto me, this expression is found four several times in the same Chapter, ver. 6, 8, 10, 11. They did not return unto the Lord, because by his judgments they did not first learn to return into themselves.

Thirdly, because consideration of our ways is the most compendious method to our self-humbling, and self-reforming, and the Scripture way to obtain reconci •• ation with God. David first considered his ways, before he turned his feet unto God's testimonies, Psal. 119. 59. The Prodigal Son came first home to himself, Luke 15. 17. by the consideration of his former evil ways, before he came home to his Fathers house to find gracious entertainment there. And then when once a sinner by his self-reflection hath learned to renounce his evils, the Lord is most ready to embrace him as a reconciled Father, with the sweetest evidences, of his love and favor, Esa. 1. 16, 17, 18. When you have learned by considering your ways, to put away the evil of your doings from before God's eyes: come now, and let us reason together, saith the Lord. The holy God would not entertain such a familiarity with them before they were cleansed.

By all which it clearly appears, that as we desire a comfortable argument of our own sincerity, to make a wise emprovement of the correcting hand of our God, to be loosened more from sin, and to enjoy more sweet evidences of the favor of our God, in evil times especially, when his hand is stretched out, we should set our hearts upon our ways, and seriously consider them.

Here then two sorts of people their Errors in the gl • sse of this Truth.

First, of such as set their hearts upon their worldly comforts, upon their carnal ends and interests in evil times, when God's hand is stretched out against England, but not upon their ways to consider and reform them. This was Baruchs distemper, Jer. 45. 5. for which the Prophet reproves him roundly. What? when God is breaking down what he hath built, when God is plucking up what he hath planted; what now art thou a seeking great things for thyself? Seek them not. It is most unworthy of a Baruch, or any of God's Servants, to be minding themselves only, and their own secular advantages in troublesome times, when they should be concurring with their God in his dispensations. The Lord expects that his Judgments should drive you off from Creature comforts, into yourselves, and to think upon your own ways, that so thereby you might be drawn to nearer communion with himself. This were proper language for these black and bloody times; to be able to overlook yourself-respects and advantages, and in good earnest to breath out those holy expressions, Esa. 26. 8. In the way of thy judgments O Lord have we waited, for thee, the desire of our soul is to thy name, and to the remembrance of thee.

Secondly, another Error is of such who set their hearts and thoughts much to consider when 〈◊〉 ways, that they overlook and neglect their own. Too too many there are, who can write characters upon divers others, yet are great strangers to themselves. They are indeed 〈 in non-Latin alphabet 〉 , busy-bodies in other men's matters, Bishops in other men's Dioceses: but in the mean time their own gardens overgrown with noisome weeds, and this not considered.

Alassel it is very easy to spy out the haltings of others, to complain of the stumblings of some in the way, or of their swerving from the ways of God; and to arraign many as Ineendiaries and Malignants; (and yet never consider how many sticks we ourselves have gathered to enflame this desolating War. This error is so much the more dangerous, because it is so common, and withal so unbeseeming the children of God, who ought presently to reflect by self-consideration, when they see their Fathers displeasure once begin to appear: would these two sorts look upon themselves in this glass, they might go away blushing with shame for such unseasonable errors.

If when the hand of God is stretched out against us, it be a proper season to consider our ways then, Behold here Caveat against carnal security, especially, in evil days, as most unsuitable for such a time when God's awakening judgments are abroad. It argues a most wretched frame of spirit to fall on sleep even under the Rod, for any to grow secure in some, when God is whipping for sin, is a sign of desperate wickedness.

Solomon gives us a double character, Prov. 22. 3. A prudent man foreseeth the evil, and hides himself. He discovers a judgment in the causes, presages symptoms as well as in the beginnings of it, and accordingly hides himself in his God; But the simple pass on and are punished, go plodding on in a sinful course, by an heedless secure non-consideration of their ways, and so at the last are broken all to pieces.

God expects and takes it for granted that, as in Esa. 26. 9. when his judgments are in the earth, the inhabitants of the world will learn righteousness: And is highly provoked by the contrary carriage, which you shall have expressed, ver. 11. Lord when thy hand is lifted up, they will not see: but they shall see, and be ashamed for their envy at the people; yea the fire of thine enemies shall devour them. They who will not see the judgments of God to their humiliation, shall feel them to their confusion. This doth no question multiply our Rods, and draw our the War from Summer to Winter, from Winter to Summer; (and who knows how long it shall continue, if we still continue secure?) in that we have not learned by so many real Sermons from Heaven, to set our hearts upon our ways. You may observe a terrifying hint in Ezek. 9. 8, 9. when God was slaying them, as now he is in England, they were very secure in sinful wyes, verse. 9. the Land was full of blood, and the City full of wresting of judgment: (Is not this our unhappy case?) the root of these cursed weeds was their Atheism, they say, The Lord hath forsaken the earth, and he seeth not. God would not bear this security in sin; and therefore thunders in verse. 10. Mine eye shall not spart, neither will I have pity, but I will recompense their way upon their he •• .

Our wisest men have been much puzzled, and brought to a loss again and again since these troubles began. Both sides at first were ready to think that one battle would decide this great controversy. But alas, standers by may see the hand of God contriving the protraction of these Wars, even when we have begun to please ourselves with some hopes of Peace. 1. Sometimes there have been overtures of a pacification, but then not a concurrent willingness on both sides at that time. 2. Sometimes when the Parliament Forces have had good successes, they have not been so happy in managing and pursuing, as in obtaining their victories. 3. Again, too often, in the very • ick of time for great action, there have been some passionate selvish clashings among counsellors, amongst Commanders, or both. But what lies at the bottom of all this? Is there not a Jonah asleep in the Ship, which occasions the storm? Are not we still secure in our wonted sins? Doubtless, God's wise hind so orders the great affairs of England, that we may feed longer upon the bitter fruits of our own wicked ways, which we have not yet seriously considered: we tread in Ephrains sinful steps, and therefore no wonder, if we taste of Ephraim's judgments, Hosea 7. 1, 2. When I would have hesled Israel, then the iniqutiy of Ephraim was discovered, and the wickedness of Sanaria, for they commit salshood, the these cometh in, and the troop of Robbers spoileth without. (This is too true of England) And they consider not in their hearts that I remembers all their wickedness, now their own doings have beset then about, they are before may face. It was Ephraim's fault, they did not set their hearts upon their ways; they did not say to their hearts, God remembers all our wickedness, hereby they plunged themselves into heavy evils. It concerns us all to watch and pray, that such security betray not England into more devouring calamities.

Be persuaded, I beseech you, as you desire to approve your selves good Christians, good Patriots, improve the hand of God that now lies upon England, to a more full consideration of your own ways. It is good logic, and as seasonable divinity, which the Prophet useth in ver. 5. Now therefore consider your ways, because God is angry with you, therefore set your hearts upon your ways.

Religion should teach Christians not only to meet God in the way of his ordinances, but also in the paths of his providences. It was their sin, Jer. 8. 6. when God observed their carriage and language in evil days, They spake not aright, they made perverse interpretations of God's Judgments, no man repented of his wicked • esse, saying, What have I done? The Lord expected that when he spoke to them by his judgments, they should speak to them selves of their sins, saying, What have I done? what have J done?

And if you will be awakened to consider your ways by any judgments, then me thinks by the Sword, and most of all by such a devouring Sword as is now drawn in England, it being so great sign of God's high displeasure against us. Scarce ever any war managed with a greater Antipathy. As in the natural body, Physicians account those Diseases most dangerous, which are morbi complbi •••• , where there is a concurrence of divers diseases; so in the body politick, we may call War, plag. compli • catissima; War for the most part, especially if it continue long, brings with it cruelty and oppression, breeds, profaneness and Atheism; Germany hath had fad experience hereof, God grant England may not find and feel the same! Therefore some Expositors observe upon those word, Lev. 26. 6. Neither shall the Sword go through your Land: there is not only a promise that they shall live in peace, and not be destroyed by the sword of their enemies, but that he will keep the Sword from so much as going through the Land, because Armies of soldiers do too often destroy Countries, not only by fighting against them, but even by going through them.

It were a seasonable study for us all, and an excellent point of wisdom for the greatest Counselors, to find out the proper cause and remedy of these great evils which lie upon ENGLAND: we may well say with the Prophet Jeremy, Chap. 9. 12. Who is the wise man that may understand this, and who is he to whom the mouth of the Lord hath spoken, that he may decalare it for what the Land perisheth, and is burnt up like a wilderness, that none passeth through? England hath a great stock of prayers going in Scotland, in Germany, amongst the Protestants in France, and that gasping remnant in Ireland. We have had many solemn praying days at home, that this bloody Sword might be sheathed, we have often spoke that language; Jer. 47. 6. O thou Sword of the Lord, how long will it be ere thou be quiet? Put up thyself into the Scabbard, rest and be still. The Sword hath hither to answered us negatively, as in verse. 7. How can it be quiet seeing the Lord hath given it acharge against Askelon? If God will charge the Sword in England to ride circuit from North to West, and so all over the Land, who can discharge it? In the end of verse. 7. there hath he appointed it. It moves by commission from God, and doth execution where, and as long as he pleases. Doubtless we may conclude, being the Wars are still protracted, there is something yet undone by us, which God expects from us. It was one of Solomon's prayers to God, 1 Kings 8. 37, 38. If there were a pestilence, if there were a Caterpillar, or if their enemies besiege them in the Land, what prayer and supplication soever be made by any man, or by all thy people Israel, which shall know every man 〈◊〉 plague of his own heart, then • ear thou in Heaven thy dwelling place, and forgive. You have had many Parliament Fasts, but all this while it may be you have not seriously considered your own evil ways; you have not yet known every man the plague of his one heart, and therefore God hath not yet answered your former prayers.

You are again met upon a Solemn day, to humble yourselves in your present straits, and to seek God's Face. As you desire the Lord should be found of you, labor first to search and find out your own bosom Achan. We feel by lamentable experience, the Lord still maintains a controversy with the Land; Mo • h and Ammon, Papists and Atheists, or any adversarics, though never so much enraged, could not fight against us, unless our sins put Swords into their hands. This is the work of the time, when God's hand is stretched out against us, this is the duty of the day when we profess self-humbling, then to be very inquisitive into ourselves, that we may • ix our hearts upon our own ways.

Many of you are Great Senators, who may look upon your selves in a double capacity, as private and public Men, and so have just occasion to consider both your personal and public ways. When you begin to fasten your thoughts upon your own personal ways, that you may truly understand yourselves, and have a right apprehension of your own ways; be pleased to take these hints.

First, do not only compare yourselves with yourselves, and your present ways only with your own former ways. That rule is too short. A hard-hearted Pharaoh, a wicked Herod may have some fits of goodness, some fleshly purposes and promises for God, and yet still the bent of the heart be engaged in evil ways.

Secondly, do not compare your own ways with other men's ways. That rule will prove crooked. You may be much better then some others, and not good in God's account, not sound at the heart witness the Scribes and Pharisees.

Thirdly, wisely compare your own ways with the impartial Rule of God's Word, inqui • ing whether your ways be God's ways. You have sent abroad an excellent Ordinance for a strict observing the Lord's Day, reflect and inquire how you keep it your selves: And whilst you consult about Church and State Reformation, are you self-Reformers? Do you endeavor to walk in ways of holiness and righteousness before God all your days, as good first and second-Table men, giving both God and Man their due?

Again, if you look upon yourselves in your public capacities, there will be a great deal of work for consideration of your ways, how you walk therein. You are advanced to this Honor, either by birth or by choice, to be the great Counselors of the Kingdom. Hypocrisy in hearers, and flattery in Ministers are odious at any time, but most abominable upon a day of Humiliation. I cannot approve myself to God and my own conscience, unless I should knock at your doors who sit at the stern, and beseech you who are such public Persons in the two Houses of Parliament, to consider your own public ways. To this purpose I will be bold to propose these following Quaeres.

Do not some of you walk in ways of Opposition to a through Scripture Reformation of the Church; and are too ready when the government of Christ is propounded, to speak their language, Luk. 19 14. We will not have this man to reign over us? After you have had such elbow-room for your lusts, are you not unwilling to take the yoke of Christ upon you, fearing the strictness of it? Insomuch that you cannot heartily say the three first Petitions of the Lord's Prayer. Hallowed be they Name. Thy Kingdom come. Thy will be done in Earth, as it is in Heaven. What saith Conscience to this Quaere?

Are there not some amongst you who walk in such ways of dull indifferency, and lukewarm neutra • ity, that though you do not oppose, yet you little care what becomes of Religion and Reformation, so you may be quiet? Provided you may have hopes to enjoy yourselves in your Palaces and your Parks, with your Hawkes and Hounds, and to swim in wonted Country contentments, without that slavery which is contrary to our English Spirits: as for Religion, whether anything or nothing, how little do some of you care?

What answer will your Consciences give to this Quaere?

Are there none who pretending to Reformation, yet walk in such ways of politick Self-seekings, and Self-servings, that they value their own ends, intersts, advantages, and private opinions, much more then the welfare of the Kingdoms, and the public promoting the Cause of God? must not all comply with their designs, stoop to their engagements, concur with their Opinions, otherwise they care not to hazard the welfare of the whole?

O that all your consciences could give a satisfying answer to this Quaere!

Are there not such to be found amongst you, who being got into warm and fat places, walk in ways of covetousness and oppression therein? as they in Micah 2. 1, 2. Having porver in their band, they covet fields and take them by violence, and houses and take them away; oppress a man and his house, even a man and his heritage: yea, out of a greedy desire of gain, do not some falsify the public Trust, that they may feather their own nests, and make provision for themselves?

Are all your Consciences clear in answering this Quaere?

Are there none amongst you who in your private Committees, and in the administering of public Justice walk in ways of une •• nnesse and partiality? Sometimes revenging themselves on such as have displeased them, other times conniving at great sins, and high offenses in such as relate unto them; and too often out of mere favor, mis-employ their power to make such of their friends Sequestrators, or other Officers, who both oppress the Subjects and deceive the State. Under such (whoever put them into their places) many parts of poor England sadly groans. Can you all with conscience of your own Innocency confidently answer this Quaere?

Lastly, suppose you could all wash your hearts and hands, and leave not so much as suspicion of any of the forementioned evils; yet are there not many amongst you who have been very remiss and slothful in Advancing Temple-work? Have you been valiant for the Truth? Have you been fervent in spirit serving the Lord? Have you loved your God, who hath so gloriously preserved you in the midst of so many flames, with all your strength, improving all your Parliament power for him? O have not very many of you minded much more the building of your own House, then the rebuilding of God's Temple?

What saith Conscience to this Quaere? guilty or not guilty?

What if the All-seeing God should this day come down amongst you, and search our Parliament, as once Jerusalem, with candles, Zep • . 1. 12. And if, as you have already Voted many of your Members out of the Houses, for their Delinquency, so the Lord should dismiss all others, as unworthy of such an Honorable Trust, who are still found within any of these • ixe Rankes; I appeal to yourselves, would not this much lessen your number?

Other be entreated, when the hand of God upon England calls for it; you who are the Representative Kingdom, stir up yourselves and one another to consider all your ways, Think, speak, and act, as in Lamentat. 3. 39, 40. Wherefore doth a living man complain, a man for the punishment of his sins? Let us search and try our ways and turn again unto the Lord. This were very seasonable fruit for such a time as we live in.

Come we now to the second Branch of that Co • nse • l which the Lord of Hosts, here gives them. Having called them to lock backward by self-reflection, ver. 17. Here he quickens them to look forward, putting them upon Action.

Go up to the Mountain, and bring Wood, and build the House, and I will take pleasure in it, and I will be glorisyed, saith the Lord.

The Temple was long in hand before it could be finished (some say above an hundred years, till the time of Darius Nothus, others who cast it upon Darius Hystaspes, reckon it about eighteen years, ) there was Prophet upon Prophet, and Counsel after Counsel, yet all little enough to persuade them to Go up to the Mountain, and build the House.

Whence Observe,

Temple-work is not easily, not suddenly accomplished.

If you please to read seriously the Story of Ezra, there you may perceive the many obstructions the Jews met with in rebuilding the material Temple, and then to compare what Luke saith in the Acts of the Apostles, there you shall see as great impediments to retard the Apostles, in building the Spiritual Temple, the Church of Christ. Rehum the Chancellor, and Shimshai the Scribe, were not more desperately set against Zerubbabel and his Associates, Ezra 4. 7, 8. then the Rulers and Elders, and Scribes, Annas the High Priest, and Caiaphas, and John, and Alexander and as many as were of the kindred of the High Priest (the whole fraternity of the Jewish High Commission combined together) did endeavor to hinder Peter and John in laying the foundation of the Spiritual Temple. See Act. 4, 5, 6, 15, 16, 17, 18. how they convented, threatened, and would have silenced them, Commanding them not to speak at all, nor teach in the Name of Jesus.

Temple-work is of that holy nature, that it finds a great Antipathy in most people's spirits. The building of God's house, wherein he requires to be worshipped and served according to his own will, doth so much cross the wills and lusts of carnal men, that they cannot be brought to comply with it. They are not willing to be personally reformed, and therefore employ their power and policy, their strength and wit, to oppose public Reformation; They who desire not themselves to be built up a spiritual bonse, and to be an holy Priest-hood, to offer sacrifices unto God, will not heartily promote Temple Work.

Temple work meets with implacable opposition from the Devil, which much hinders the accomplishment of it, as in Rev. 12. 2. when the Church was travelling with Christ mystical, and pained to be delivered, under pangs of persecution, to bring forth a glorious birth, there was a great red Dragon, having seven heads, and ten horns, and seven Crowns upon his heads, ver. 3. Which stood before the Woman which was ready to be delivered, for to devour her child as soon as it was born, ver. 4. Here you have Satan and his Vice-roy the Roman Emperors, red with fury and the blood of Saints, having seven crowned heads, that is, seven kinds of Governments successively (as Kings, Consuls, Tribunes, Decemvirs, Dictators, Emperors, and Popes ) having ten horns, that is, ten Kingdoms, into which the Empire in the time of the last head is rent; This Dragon continually watched how to crush the Church of Christ, like Pharaoh and Herod, in the birth and infancy of it. He well knows that the advancing of Christ's Kingdom, in the building of the Temple, is the ruining of his usurped Dominion, which exasperates him so much that he will muster up all his Forces to hinder the progress of it.

The Adversaries of Temple-work are very subtle and industrious to raise such prejudices against it, as may cloud the glory of Reformation.

This is often whispered, though most unjustly, as if the Reformers would make, not a Renovation, but an Innovation, and as if they would erect a frame of Church-Government, opposite to Civil Authority. What the Devil, what the Jesuits, with all the seed of the Serpent can devise, shall be thrown in as blocks in the builders way; they will still do their utmost to cast mountains of difficulty; to keep off Zerubbabel from adding the top stone.

The cordial Instruments to carry on Temple-work are but • ew in comparison of adversaries, and some of them too often either grow weary and slothful, if not treacherous, or being swayed by earnall policy, degenerate into self-seekings, and self-servings, and others, from whom much is expected, so miserably divided amongst themselves, that instead of combining against the common Enemy, to advance the building of God's House, they fall into sharp contestations one with another, whereby Temple-work is most unhappily obstructed, England is like to find the sad experience of this as well as Germany.

Power and Authority, which have the great influence, are seldom so happy as to be employed and improved readily for God, which occasions many delays in Temple-work. 1 Cor. 1. 26. Not many mighty men, not many noble are called, either to enjoy Salvation in Heaven, or to do great Services on Earth. Cunning adversaries know how to flatter Princes, to abuse their Greatness, to hinder Goodness. Diverse of the Persian Governors acted successively in an opposing or hindering the re-building the Temple, before a Darius could be found who would resolutely promote the finishing of it. There were many Generations of bloody persecuting Nerves amongst the Roman Emperors, before one Constantine who would employ his power to advance the building of the Christian Church.

God will be All in all, and especially acknowledged in Temple-work, and therefore suffer it to be carried on through such delays and difficulties, that we shall have evident reason to cry Grace, Grace, to the Lord of Hosts, as in Zach. 4. 7. In the beginning of this Parliament, the Counsels of Reformation did move very vigorously, as if the work would have been suddenly done, People began to eye the Creature too much, and to set up some second causes too high, advancing them even into God's Throne. The Lord hath since taken from us by death, divers zealous and worthy Instruments, and suffered so many intervening rubs to hinder our dispatch of Temple-work, that we are taught to eye God more, and now to speak this Language, The zeal of the Lord of hosts will perform this, Isai. 9. 7.

If Temple-work be not easily, not suddenly accomplished, Then why should any be offended with delays and difficulties in the present work of Reformation? God's glorious works have ordinarily small beginnings, are carried on without external pomp, and for the most part make very slow progress: this possibly may offend carnal spectators; but our Savior pronounces all them Blessed, who shall not be offended in him, Matth. 11. 6. How mean so ever he appear in his word, or in his works. God hath laid the Foundation of a glorious Temple for himself in England, The work indeed hangs long in our Zerubbabel's and Joshuas hands, many are herewith much offended and discouraged; Be pleased to read over the Story of God's Providences about the building and reforming of his Church from time to time, you shall then find the motion in Temple-work is seldom quick. Great works as well as great bodies move but slowly.

By the good hand of our God upon us, there is a beautiful Fabric of his House, (as near as we can according to the Apostolical pattern) preparing amongst us, and some such things are already done towards it, as will be of singular concernment both in reference to the Honor of the Lord himself, and also to the comfort of the Inhabitants. Instead of the High Commission, which was a sore scourge to many godly and faithful Ministers, we have an Honorable Committee, that turns the wheel upon such as are scandalous and unworthy. In the room of Jeroboams Priests, burning and shining Lights are multiplied, in some dark places of the Land, which were full of the habitations of cruelty. In the place of a long Liturgy, we are in hope of a pithy Directory. Instead of Prelatical Railes about the Table, we have the Scripture Railes of Church Discipline in good forwardness. Where Popish Altars and Crucifixes did abound, we begin to see more of Christ crucified in the simplicity and purity of his Ordinances. Instead of the Prelates Oath, to establish their own exorbitant power, with the appurtenances, we have a Solemn Covenant with God, engaging us to endeavor Reformation, according to his Word, yea, and the extirpation of Popery, and Prelacy it self. Who could expect that such great matters should be easily and suddenly effected?

Yet still you must make account the Devil will besti • re himself to ralise all the Forces he can, from Hell, or on the Earth, to hinder the progress in this Blessed work, and admit your hopes should yet he deferred, however suffer not your Spirits to sink with discouragement. In these delays the Adversaries may have one design, hoping hereby to undermine the building, before it be finished; but the wise God hath another design herein, he knows how to take the wise in their own craftiness, and through their retardings to carry on Temple-work with great advantage; All our delays and difficulties may prove the Lord's method to fetch off people's Spirits, to close more fully with his own work. The business of Church-Reformation, stuck here most of all, even in the reluctancy of the people's minds against it, and their indisposedness to comply with it, as in good Jehosophats days, The high places were not taken away, for as yet the people had not prepared their hearts unto the God of their Fathers, 2 Chron. 20. 33. Our Temple-work was no more forward, because the hearts of the most of England have been so backward to it. Behold here the admirable providence of God, how he hath improved the lengthening of our Troubles; Hereby he hath by little and little molded people's spirits to a more pliable disposition, and made many much more ready to concur in the building of the Temple, in the Advancing of Reformation.

When the wars began, thousands in England who in a humor would have taken up Arms to fight for the Prelacy and the Service-Book, have been so hammered and hewed by the continuance of God's Judgments upon us, that now they are come to this; Let the Parliament and Assembly do what they will with Prelacy and Liturgy, so the sword may be sheathed, now Truth shall be welcome, so they may have Peace.

O then, why should not you hold up your courage and confidence in the midst of all obstructions and difficulties? God walks towards you in his ordinary pace. You have already reaped such good fruits as will help to bear the charges of our long delays. The Lord hath hereby facilitated the rebuilding of his own house. There are wise men who think our Reformation would have been very low, had not God raised the spirits of our Reformers by the length of these multiplied Troubles.

It hath been more then once observed by such as look on, that when our Parliament Spirits have begun to fail and sink, then some Plot or other of the undermining adversaries hath been discovered, whereby they have been quickened to the Lord's work, and when they have begun to clash and divide amongst themselves, then hath appeared some common danger, wherein they were all involved, and so have been happily reunited for the public welfare of Church and State. God knows how to make all events subservient to his own purposes. You read in Isa. 1. 25. 27. Before Zion shall be redeemed with Judgment, he will purely purge away her dross, and take away all her Tinne. Here was much dross in England, both of persons and things. Wonder not if they be not suddenly or easily removed. Many drossy persons and things have been taken away by the length of these troubles, which otherwise in all probability would still have clogged us. As in matters of State, the civil Sword being so indulgent, would not take off Delinquents, therefore the Lord still renues the Commission of the Militarie Sword, to do Justice till his Counsel be fulfilled. So in the Affaires of the Church, many poor deluded people in England were fond of their needless Ceremonies, and ready to dote on some Babylonish trinkets, who probably would not have been weaned from them, had not God whipped them off by the continuance of these troubles. You have the greater reason to be satisfied under his hand; who hereby makes us more willing heartily to return from Babylon to Jerusalem, that we may go up to the Mountain, and build the Lord's House: And so I hasten to the last observation out of the eighth verse. Go up to the Mountain and bring wood and build the house;

It is doubtful to some Expositors what Mountain is here meant, whether mount Moriah, where the former Temple was built, that it might there be raised again: Or whether it be Lib • nus, and that they should go up thither to cut trees, and so carry them to Jerusalem, to build the Temple. In reference to the main purpose, both will come to the same, the Lord calls upon them with expedition to build his House.

Go up to the Mountain. You must (saith Jerome ) Ascend from the Valleys to the Hill, call off your mind from earthly things, if you would build the Temple of God. Ambrose glosses upon it. Ascendite in montem Scripturarum caelestium, &c. Go into the Mountain of the Heavenly Scriptures, cut there the Tree of wisdom and life, &c. Let us leave these Allegories, and with Junius embrace that which the whole series of the words most clearly holds forth. The Lord here puts them upon a course how to recover themselves from under those evils which lie upon them, he bids them shake off their sluggishness, break through opposition, go up to Zion, and build the Temple. Hence observe;

To set seriously and readily about building the Temple is a most compendious way to obtain favor from the Lord of Hosts when his hand is lifted up against a people.

The Lord's great design here on earth, is to prepare a Temple to raise a glorious Throme for his Son in his Church: This is the tenor of his promises, I will make thee an eternal excellency, a joy of many Generations, Isa. 60. 15. His providential dispensations run this way, Isa. 62. 6, 7. I have set watchmen upon thy walls O Jerusalem, which shall never hold their peace, till he make Jerusalem a praise in the earth. In the material and spiritual Temple this was his great work, what was typified in the one, shall be gloriously accomplished in the other, Hag. 2. 7. 9. there he doth engage his favorable presence. In this place will I give peace, saith the Lord of Hosts.

Hence by his Prophets the Lord did so much incite the Jews to expedite this work. Hereby he trained them up to the expectation of Christ, and to faith and hope in him who was represented by this Temple; hereby they might be led Heaven-ward in the exercise of the duties of piety whilst they are employed in Temple work; yea indeed the neglect of the building of this House would argue much profaneness of spirit, it being the place which God himself appointed for his solemn public worship.

But I need not look further then the Text it self, which hath native strength in it to confirm the observation. Behold here a double Reason to quicken you all, as you desire favor and rest in these troublous times to be diligent in building God's House.

The first reason speaks to their self-love. And I will take pleasure in it, Ero propitius in ea, as Calvin reads it, with others. There you shall meet my blessing, there you shall have the privilege to seek me, and the happiness to find me. There the Lord had by his promise engaged his own gracious presence with his people, and his acceptance of their prayers and services. Compare 1 Kings 8. 29. with Deut. 12. 11. My name shall be there; and there should be his eye, his ear, and his hand, according to their exigence.

The second reason suits as much with his own glory, And I will be glorified, saith the Lord. God's people have three glorious and gracious aspects of their heavenly Father; in Christ, in the Church, and in Heaven: He first looked upon them in Christ from eternity, and they may behold him in Christ; then they meet him in his Church, in his house here upon earth; and afterwards shall come to enjoy him everlastingly in He • ven. And indeed for the present, we never see so much of God's glorious goodness in Christ, we never see so much of the glorious hopes of Heaven, as when we converse with God in his own house. There he doth show to his people most of his glory, manifestative, he is glorified, and then also his people do active & objective, glorify him, both in the building of his house, and worshipping him therein according to his will, Psalm. 102. 16. When the Lord shall build up Zion, he shall appear in his glory.

Is building God's house the ready way to obtain God's blessings? Then, as you desire to approve yourselves friends to England's tranquility, take heed you be not found, either Retarders, or Vnderminers of the building, in these times of Reformation.

The first Item shall be against Retarders of Temple-work, who are of two sorts.

First, profane Atheists, who cannot endure to think of any such Reformation as will confine and straiten them in making provision for their lusts. There are too many of all ranks who combine in this confederacy. They are not only poor Peasants, the prafanum vulgus, who quarrel against the strictness of Reformation; I wish none of our great ones were to be found in this Catalogue. I fear many of our Ministers will help to fill it up. When Christ was to come into his Temple, there needed a John Baptist to prepare the way, to make the mountains l • w, and the rough places plain, and all little enough, Mal. 3. 2. But who may abide the day of his • omming? and who shall stand when be appeareth? For he is like a Refiners fire, and the Fullers sope. In such a posture Christ appears in England, in these Reforming times, which makes profane ones who are not willing to be refined, retard what they can.

Secondly, Carnal Self-Seekers are deeply guilty of retarding Temple-work; , you shall find in 2 Tim. 3. 2. 4. there is a wicked Regiment, a wretched conspiracy of such men as make the last times perilous. In the very front comes self-love, ver. 2. Men shall be lovers of their own selves, and withal, ver. 4. Such as are lovers of pleasures more then of God. They who value their carnal-self at so high a rate, that they will prefer their own ends, their ease, their pleasures, anything of themselves before God and his Honor, will be ready upon every occasion, to hinder Reformation, and will rather employ their wit and influence, to keep down God's House, then that the building of God's House should occasion the pulling down of their beloved carnal-self.

The second Item is for underminers of Templework, of whom there are likewise two sorts, swayed by two different undermining principles:

First, Such who would have nothing jure divino, nothing stand by divine right in Church affairs, but resolve all wholly into State power, and civil policy. God's House will never be built but by the Line of his own word. Moses had the pattern of the Tabernacle, Solomon of the Temple, and the Apostles of the Christian Church as the Lord directed. Doubtless there may be an extreme on both hands, some would wind up jure divino too high, and seek an express institution for those things which are dictated by the very light of reason, common to all, or wrapped up in the general Rules of Scripture. Others are so much afraid of jure divino, that they would turn it out of the Church, and bring all to jure humano; and so far subordinate the Church to the State, that Jesus Christ the Lord of the house, shall not be allowed either to build or rule his own house according to his 〈◊〉 .

I confess it is good to be wise herein, not to put the stamp of Jus divinum upon anything, without clear warrant from the word of God. And withal, as you are to be careful that you do not 〈◊〉 prudentials into the Throne of Divine institution; so you should beware, that you seek not to bring down divine Institutions into mere State prudentials, lest you be found underminers of the Lord's Temple. Be not shy of Jus divinum, where you have verbum divinum for it. The Kingdom of Christ is not inconsistent with any Civil policy, which tends to the public good; it never hurts any States but such as do oppose it, them indeed it will break all to pieces, witness the four Monarchies one after another.

Secondly, Such who would have a toleration of all ways of Religion in this Church; These would lamentably undermine the building of God's house amongst us, as being so contrary to the indevouring of a Scripure reformation unto which we have so solemnly engaged ourselves. Doubtless the word of God holds forth one true way of Religion in the Christian Church. Let there be a most exact inquiry what Latitude the Scripture doth allow for different opinions and practices in that one true way.

But to set the door so wide open as to tolerate all Religions, to make London an Amsterdam, (which yet some contend for, and would now be content to tolerate Popery it self, so they might enjoy their own way, though not many years since their spirits would have risen at the mention of such a thing in England ) is such an undermining of the Temple, that this would soon pull down God's house here, but never build it up. God forbid that any of you should be sound either retarders or underminers of such a work.

If the advancing of Temple-work be the most compendious way to obtain the blessing of the Lord of Hosts:

Then (Right Honorable and Worthy Senators) as you desire to contribute towards England welware, quicken yourselves and one another to diligence in building the Lord's Temple. The more you desire to see your own decayed houses, and estates repaired and settled, be the more zealous and faithful in re-building God's house. It may be the wise God will not suffer you to enjoy your Palaces, till you have finished the work of Reformation, that he may enjoy his Temple.

I desire you may remember all God's diverting providences, working for your good, that your active prudence may be engaged for his service. Had not the Lord of Hosts diverted the Kings Army from coming up towards London, when they had gotten Bristol, and the Earl of New-Castles Forces from coming up to the then Associating Counties, when he set down before Hull; yea, had not the Lord's mighty hand kept Prince Ruperts formidable Army from coming Southward, when he had got so great an advantage by raising the Siege at York; how much more sad might England's condition have been before this time? And I hope you will upon this day of humiliation so wisely observe his humbling providences in our present straits and troubles, that you may be awakened to a more serious consideration of your own ways, and in an holy revenge of your former negligence, set yourselves upon the building of the Lord Christ's house.

O that there were amongst our Nobles and Gentry, many more of David's spirit, who made great preparations for the building of the Temple, 1 Chron. 22. 5. Yea in his trouble he prepared for the house of the Lord, ver. 14. They have had a large share in these devouring troubles. Much of the blood of our Nobles and Gentry hath been spilled and many of their houses and estates ruined in this unnatural War, as if the Lord had a special quarrel against them, intending to stain the pride of their glory. The Lord make them wise who remain to study God's meaning herein. Certainly this were a good improvement of it, for you who have been preserved to consecrate your lives, your Honor, to the honor of your good God, in the building of his House.

Quest. What preparations should we make for the building of God's House? what may we do towards it?

Answ. Be pleased to accept of these few plain directions, improve your interest and influence for the acting of them.

First, Down with the old building of Popery and Prelacy. The Pope hath been raising himself a pompous palace, for many years together, upon Christ's ground, a great encroachment upon our dear Savior, who is King of his Church, which must come down, it is designed to ruin, Rev. 14. 8. Prelacy was the Scaffold whereby this building of Popery was raised to so great an heighth, and now many would retain it as a crutch, to support tottering Babylon; Make good your Solemn Covenant; If you are not in a capacity for the overthrowing of it by the exercise of the Legisative power in a Bill; it's worthy your wise consideration whether it were not fit to do what you can by passing an Ordinance of Parliament against it.

Secondly, , when you have pulled down the old building, leave no rubbish upon the place. It was an unhappy defect in former Reformations, though some of the grand Idols were removed, yet still there was so much Babylonish sfuffe left behind, which now hath occasioned great trouble. Away with Ceremonies, Altars, and Crucifixes, away with the Popes Canon Law, or whatsoever may give any occasion to Samarit an builders, to make such a mixture in the Church, as is contrary to the simplicity in Christ, 2 Cor. 11. 3. which should be the rule of the Churches Conformity.

Thirdly, Lay a good foundation, in the building of God's house, Christ in his Gospel a sure foundation, Isa. 28. 16. The foundation is both the strength and the rule of the building, to which it should be commensurate: There is a foundation personal, Christ himself, 1. Cor. 3. 11. and doctrinal, as he is held forth in the doctrine of the Prophets and Apostles, Ephes. 2. 20. The more you mind these in the work of Reformation, the more glorious house you will raise for God to dwell in.

Fourthly, Look to the superstructions, when you have laid a good foundation. Do not multiply human inventions, instead of divine Ordinances. Consider what Offices, what Administrations the Lord of the house hath prescribed in his Word. He hath given Pastors and Teachers, Ephes. 4. 11. He hath set in the Church, Helps, Governments, 1 Cor. 12. 28. not helps in government, (as it is in some Copies mis-printed) but Helps, Governments, which most learned Expositors make to be Deacons, and Ruling Elders, to assist the Pastors and Teachers; Let us not be afraid of admitting such as God himself hath prescribed; there is no better way of building God's House, then out of his own Materials.

Fifthly, Labor to approve yourselves lively stones, spiritual Temples to Jesus Christ, then indeed you will add very much to the building of God's house: 1 Pet. 2. 4, 5. The Apostle represents Christ as the Living Stone, and if you come to him as lively st • nes, ye are built up a spiritual house; Temple-work will not be advanced by dead stones.

Sixthly, Improve your Parliament power, to multiply builders in the Church. Poor England complains under three great defects:

First, Schools and Universities are much decayed, where builders might be prepared.

Secondly, Ordination is wanting, whereby they might be solemnly set apart for so great a service.

Thirdly, Maintenance to encourage them in their work, is miserably, and scandalously poor in many places.

Reckon it your Honor to cherish the Seminaries of Religion, and Learning, that many Candidates for the Ministry may be trained up there. Be pleased to quicken your Counsels in ripening the Ordinance for Ordination, according to the advice of the Assembly, presented to the Honorable Houses, that such as are able and willing to help to build the Lord's House, may be admitted to the work; And let your wisdom contrive how the Lord's builders may have a sufficient, an honorable, and a certain maintenance. How much might an Ordinance for the reviving of the Ecoffees to recover Impropriations conduce to this happy purpose? Hereby shall you be renowned amongst those who have done much to help to build the old waste places, and to raise up the foundation of many Generations, and you shall be called the Repairers of the breach, the restorers of paths to dwell in, Isa. 58. 12. which is a promise made to such a Fast, as God hath chosen. As I began, so I will end with the counsel of the Lord of Hosts, which he backs with much sweet encouragement to such as are ready to build his house, Zach. 8. 9, 10, 11, 12, 13, 14, 15. Let your hands be strong, fear not, let your hands be strong.

Errata.

Page 1 • . l. 25 for retite in words, • . inwards, p, 17. l. 9. • . so, p, 21. l. 33. • . flashy.