THE Business of this Day, is not only to afflict our Souls for our Sins, and the crying Sins of our Land, and to stand in the Gap to appease an angry GOD, that seems up­on his Way to ruine us; but, if it may be, [Page 2] to stir up a Spirit for Reformation of th [...] Lives and Manners of the Generatio [...] wherein we live; without which we ca [...] have small Expectation, either of the re­moval of the Judgments we feel, or th [...] preventing those which we foresee, an [...] fear may be coming upon us. In orde [...] to the more effectual furtherance of so ex­cellent, so useful, so beneficial a Work, let your Thoughts be attentive to th [...] Counsels in the Text, Yet now be strong O Zerubbabel, &c.

That you may see the tendency th [...] Words have, to promote the Work o [...] the Day, look a little back upon the for­mer part of this Prophecy, and the Hi­story of the Times immediately forego­ing. You will find in short, when Go [...] had delivered his People out of their long and doleful Captivity, and stirred up th [...] King, under whom they were Captive [...] to give them leave to build their Temple and to set up his Worship there; to purge out Corruptions, and make a General Re­formation; this Blessed Work, so need­ful and excellent in itself, and so muc [...] to be desired by all; yet met with many Checks, and Stops.

It was encouraged, at first, by the fa­med Cyrus; but afterwards obstructed by Cambyses, whilst Vice-Roy to his Fa­ther, and whilst King himself; and neg­lected near two Years, in the time of Darius Hystaspes: As may be learn'd from the Sacred Chronology of Ezra, and Nehemiah, and others; (which I can­not now turn you to.) But at the time of this Prophet's appearing, it was again revived, and a fresh encouraged; Leave was granted to set about it, and excellent Men Authorized to Conduct it: And yet it met with great Opposition from the Cowardize of many, and the Coldness, and Covetousness of others; who were more bent upon their own private Af­fairs, their Pomp and Luxury, than what concern'd the Publick Weal; who would do their own Business first, and God's afterwards: As appears from Chapter the First, Verse the Second: This People say, The time is not come, the time that the Lord's House should be built: We must wait for a more favourable Juncture; the Minds of Men are not disposed to it. Whereupon the Prophet reasons the Case [Page 4] with them, Verse the Fourth, Is it tim [...] for you to dwell in your Cieled Houses, (say he) and this House lie waste? qu [...]d By the Lord you have been preserved in, an [...] brought out of Babylon: You think it a good time to Build; nay, to C [...]el ( i. e. to Arch, with costly Wainscot, curiously carved, richly adorned, and fairly beau­tified) your own Houses; (perhaps more than one a piece, a City-House, and a Country-House) for your Pleasure and Diversion (for the Word is plural); you lavish out your Treasure, in Pomp, and Sensuality; (for no doubt their Ways o [...] Living were answerable to their costly Cielings) and yet can spare nothing to­wards my House, that lies waste: You can live without a Temple, an Altar, a Sacrifice, so you may but enjoy your Worldly Ease and Grandeur, your Ani­mal, Sensual Satisfactions: What do you owe so much to your selves, and so lit­tle to your God, who hath but now deli­vered you? What, lavish out so much upon your Bodies, and spare nothing fo [...] your own, and others Souls? Must my Worship be neglected, and Men left un [Page 5] reformed, whilst Wickedness is connived at, and every-where perpetrated?

What shall be done in such a Juncture? The wise God, under this discouraging State of Things, raises up, and sends out, two Prophets, in the same Year, upon much the same Errand, to stir up, and invigorate the Hearts of these Men in this Affair, that they, and their Brethren, had so little Heart to: They were Haggai, and Zechariah. And what does Haggai do, but address to all Sorts, in a very particular, and pungent Manner, to stir them up to this needful, but neglected Work.

And how vigorously he address'd him­self to this Undertaking, let the Text tell.

Yet now be strong, O Zerubbabel, &c.

The Words are a vehement Excitation, with particular Application to the Gover­nours, Civil, and Ecclesiastical, and all the People of the Land. How forcible, and pungent, are such Personal Addresses? The good Prophet speaks like one in Ear­nest; that he might (as he did) en­gage them to be so too. May I be able to do likewise.

Not to trouble you with any Logica [...] Analysis of the Words, which would (in this Case) only furnish you with Terms harder than the Text; I shall endeavour plainly to Paraphrase them to you; pro­pose their Sence to a clear View; observe some Things from them; and make some Improvement thereof, in favour of the Work of the Day; and do what I can to­wards the furtherance of so desirable a Work, as is the Reformation of the Lives and Manners, of the dissolute Age we live in.

Let us take the Words as they lie [...]: And now; nevertheless, now yet now; i. e. under, and against all these discouraging Difficulties, [...] Be strong; be stout: As Mal. 2. 13. So as to pre­vail. Non tantum fortis sed prevaluit▪ The Septuagint renders it by Words of like Importance, [...], and [...] Both Hebrew, and Greek, import the putting out the Vigour we have, and the Corroboration of that Strength; yea to wax strong, and prevail in our Under taking: It denotes that true Fortitude by which we pursue, without dastardly [Page 7] Fear, what is most difficult to obtain, mau­gre all the Opposition to the contrary; according to that, Be strong, and of good Courage, fear not, nor be afraid, Deut. 31. 6, 7.

If you ask, Who he address'd thus to? the Text tells you, to Zerubbabel first; he was their Governour; not Supream, but Subordinate: For what he did, was under the Authority and License of the King, which renders our Text less For­reign to the Occasion. I need not tell you, my Errand is to Magistrates, not Supream, but Subordinate; so was our Prophets also. It was, Secondly, to Jo­shua, the LORD' s High-Priest: A good Man, no doubt; for Satan was got to his Right-hand, [his Working-hand] to resist him, Zech. 3. 1. The Governours in Ci­vil Matters, the Governours in Sacred Matters, they must both be strong, get and stir up such a Spirit, as will encounter and bear down all Difficulties.

Thirdly, His Errand was to the People: What to some of the People? Yea, to all of them. Reformation-Work, is a Work that needs many Hands; therefore, says [Page 8] he, All ye People of the Land be strong He does not so much as distinguish between the Sexes, or Sects among them; all yo [...] People of the Land, whatever else they differed in, whether in Opinions, or Pra­ctices, or Religious Rites, they must all unite in this, all joyn in this. His Exci­tation you see was to Courage and Forti­tude, and the Application was to Civil and Ecclesiastical Administrators, and to all the People of the Land; What was all this for? The Words in the Text are, And work.

I confess, it startled me at first, and made me think of changing my Text; because it seems, at first view, to refer to Bodily Labour, such as is mentioned, ch. 1. 8. Go up to the Mountains, and bring Wood▪ i. e. hew, and build the House: But turn­ing to the Hebrew, I found the Word us'd of such a [...] of [...] which signifies prima­rily, Fecit, effecit, per­fecit, absolvit, ad cer­tum usum aptavit, di­sposuit: As Philologers say. Nature, as that it no way limits it to Bodily La­bour, the Work of the Hand; and much less when by a familiar Hypozeugma, it is to be applied to Zerubbabel, the Governour, [Page 9] and to Joshua, the Lord's High-Priest: Who cannot be thought to be excited to any Action in this Case, but what became [...]hem as Governours, Civil, and Sacred; and then the import of the Word is plainly this: Let every one in his Place, and Station, set to the Business in hand, Governours as Governours, and all the People of the Land, in what Capacity so­ever they be, to further the Work; let Heads, Hearts, and Hands, be all employ­ed, let every one readily embrace, and throughly improve such Opportunities as offer themselves; nay, seek out Seasons for this Service.

The Text, indeed, seems to lead pri­marily to the Work of the Temple, which was their first Work: For it was to no purpose to talk of Religion, and Worship, in the Temple, 'till there was a Temple to worship in; and to talk of the Refor­mation of the Lives and Manners of the People, 'till there was an Establishment of Religion, to regulate them by: There­fore I turned my Thoughts to the other Prophet Zachary; who was raised up in the same Year, and within two Months [Page 10] of Haggai: View but the first Verse o [...] each Prophecy, and you'll soon see, whe [...] ther there was not more intended in thei [...] Commission, than their Care of Buildin [...] the Temple: For I soon found, that th [...] they were both engaged in the Buildin [...] of the Temple, yet they had more i [...] their Commission; (if we may judge o [...] their Commission, by the unrebuked Exe [...] ­cution thereof;) for in Zech. 1. 3. h [...] calls them to turn: Turn ye unto me, sait [...] the Lord of Hosts. And in the Fourt [...] Verse, Turn ye now from your evil Ways and from your evil Doings. There wa [...] Reformation of Life, and Manners: Ye [...] because nothing is said of that in the Text, look Zech. 5. 3, 4. where the Im­morality of Mens Lives, in the Instance [...] of Stealing, and Swearing, are struck a [...] by this Prophet; who, doubtless, acte [...] not beyond his Commission. And w [...] must have great Charity, if we can be­lieve, that these were all the Immoralities amongst these People, tho' no more are mentioned in express Terms in that place▪ because you read of many more that need­ed Reforming, Chap. 7. 9, 10, 11 Verses [Page 11] After all this, what does the Prophet do, but add Inforcement to this Encourage­ment he had given, and that by telling them, The Lord was with them: and gi­ving them God's Word for it. I am with you, saith the Lord; and I am with you as the Lord of Hosts; as a God All-suffi­cient to direct you, to support you in your Work, under all the Difficulties you have to encounter, and to reward you for your Work, whatever the Success be: Duty is yours, Success is mine; but your Reward shall be sure, whatsoever the Issue may be: Do your part, trust my part to me, and expect your Recom­pence from me; Your Labour shall not be in vain in the Lord.

The Words thus Explained, will, with­out any violence, furnish us with these Observables, that are not unsuitable to the Business we are Convened about.

I. First Doctrine, from the Hebrew Par­ticle, the first Word in the Text, which we translate, Yet now; or, Nevertheless, is plainly this:

That Works of Reformation (tho' but of God's House, of the Lives and Man­ners [Page 12] of Men, Thieves, Swearers, &c.) do, and may meet with very great Op­position: What need was there else of such a stirring up to be strong, vigorous, and valiant, if there were not Difficulties to encounter?

II. Second Doctrine. That when Re­formers of the Lives and Manners of Men, do meet with great Opposition, are beset with great Difficulties, and Danger, their Souls are apt to be dismayed, they are apt to sink down under their Burden, and to give out, and say, To what purpose should we labour, harrass, and hazard our selves any further; Wickedness is got above our controul?

III. Third Doctrine. When Men con­cerned in Reformation, do meet with Difficulties, and Opposition, enough to discourage, and sink their Spirits, they should be stirred up by others, and they should stir up themselves; that they might be able to prosecute their Work with good effect. Be strong, O Zerubba­bel, &c. It notes both his stirring up himself, and his being willing to be stir­red up by others.

IV. Fourth Doctrine. 'Tis plain, that the Work of Reformation, that is accom­panied with so many Difficulties, as it is apt to be, hath need of all Hands to help it on; it is not a Work of Magistrates, or Officers only (tho' they are obliged to be stricter than other Men): But 'tis a Work in which all the People of the Land should engage, as one Man. Don't shut your self out from the Work, when God gives you an Opportunity to engage in it.

V. Fifth Doctrine. That 'tis a Matter of great Encouragement to encounter couragiously all the Difficulties we meet with, in so good a Work, that God will be with us; and one God is enough for us, since he is All-sufficient.

I may not pretend to handle all, or many of these Doctrines, in the Minutes your Patience doth allow me: Yet the Occasion cannot well spare any one of them. Let me fix your Thoughts upon the Third, which takes in the main De­sign of the Text; and I will endeavour to throw the other Four into some part, or other, of the Prosecution of that.

Doct. That when Men concerned in Reformation Work, do meet with Diffi­culties and Opposition, enough to dis­courage and sink their Spirits, they should stir up themselves, and should be stirred up, spirited, and invigorated by others, that they may be able to encounter all the Difficulties they may meet with in the Prosecution of their excellent Designs.

In the handling of this Point, I will Briefly hint at some Topicks, from whence I might evidence, 1. The [...], That it is so. 2. Argue the [...]; Why, or whence it is so: Because my main Design is at the Application; in which I would not prevent my self, nor weary you. For the First, take a Text, or two, Josh. 1. 6, 7, 9. Moses being dead, and there being need of a Man to conduct God's Israel, to uphold, and to reform their Religion, Lives, and Manners, the Lord spake un­to Joshua, Josh. 1. 6. and says, Be strong, and of a good Courage. Here is another Word, viz. [...], added to that which is in our Text, and is well enough translated, Be of good Courage. In another Verse, Only be thou strong and couragious: On­ly [Page 15] [...]: as if he had nothing else to do. And here▪ another Word is added to both the former Words, and hath a vehement Emphasis attending it [...], Multum, abun­danter, copiose, valde, majorem in modum. It signifies Might, Vehemency, and Dili­gence, all one can do, one's utmost Ef­forts. Verse the Ninth, Be strong, and of good Courage, as before; but adds, [ [...]] Be not afraid, nor dismay'd; have a Co [...]rage that despiseth Fear, that gives not back, be the Diffi­culties what they will; Being nothing ter­rified by your Adversaries: As Paul words it, Phil. 1. 28. agreeably to both the He­brew Words. God was pleased to use in this Excitation of Joshua: He was a Man of an excellent Spirit; yet see how he was treated. May be, it may tempt some Men to think meanly of him, because of the Treatment he had; but if the best of Men had not need of help to support and invigorate their Spirits, under such De­signs as this, the Spirit of God would ne­ver have bestowed so much Chafing, and Excitation, on such a Man as Joshua. A­gain, Haggai 1. 14, 15. 'tis said, The [Page 16] Lord stirred up the Spirit of Zerubbabel and of Joshua, and of the People. As if that was not enough, God sends again in the Seventh Month, Chap. 2. 1. on the same Errand as the Text hath told you: For the Word of the Lord came to Haggai, speak now to Zerubbabel, be strong, &c. Here let me obviate an Objection, that I thought more solemnly to have consi­dered.

May be, some that are ill Interpreters of well-meaning Minds, may think, that that such a Call as this, to Courage and Fortitude, and an Heroick Magnanimity▪ doth insinuate, as if the Gentlemen en­gaged in our Reformation, were Men of mean Spirits, and wanted Courage; Why else make I so much ado about it?

But as I have no such Thought in my Heart, and nothing but my Weak­ness can betray me to be suspected of a Design to insinuate any such thing; so both the Text, and the Evidence that other Scriptures have given to the Truth of the Doctrine, will take away that suspicion: For if such a Man as Joshua, as Zerubbabel, as the High▪ [Page 17] Priest, needed it so often, it will be no diminution to those that have undertaken this Great Work, to treat them as others such great, and such excellent Men have been treated, in Cases not unlike.

The two first Doctrines shall be the two first Reasons for the Proof and Con­firmation of this Doctrine. Why, or whence it is, that when Persons concern­ed in Reformation do meet with Difficul­ties, and Oppositions, enough to discou­rage and daunt their Spirits in their Un­dertakings, they should then stir up them­selves, and be stirred up by others, to prosecute the Work with all vigour, wax stronger and stronger, 'till they prevail over all that is in the Way.

1. Because there usually (why might I not say always) ariseth such Dangers and Difficulties, as cannot be otherwise over­come. To this the Context speaks fully, as I have shewed you, when I raised this as a Doctrine from it: But let Experience speak, Did you ever read of a Reforma­tion, which was not thus embarrassed, and incumbered? What Work did Noah find, in his Endeavours to reform the Old [Page 18] World? Was it easier with Lot, in Sodom? If Josias will reform his People, what Op­position doth he meet with; What a Force must he exert to cause them to do it? [2 Chron. 34.] If Nehemiah will put for­ward the Temple, reform the Sabbath, Tobias, and Sanballat, will turn every Stone, to dismay him in it? Did our Sa­viour attempt the Redemption and Re­formation of Men? With what Fury did the Devil attack him? What Affronts do his Emissaries put upon him? What Snares do his Relations, and Peter him­self, lay for him? Master, save thy self. No doubt but our Reformers have had large Experience of this kind, from fair Friends, and quiet Neighbours, as well as boisterous Criminals. In this Case, what can be done without Courage? Nay, what can ordinary Courage do? It is not for timerous, and faint-hearted Men, to en­gage in such Enterprizes; the Spirit must be stirred up, surmount the Difficulties, or the Work will not be done.

2. You must be stirr'd up, and invigo­rated, because the Nature of Man needs it: The Imbecility of the Soul of Man [Page 19] renders him liable to sink under Discou­ragements. Our Fear is mightily advan­ced in our fallen State, and our Courage [...]s much diminished. What a brave, knowing, fearless Man was Adam, before his Fall! He could, upon Sight of the Creatures, give them Names, answering [...]heir Natures, and was as fearless as know­ing: But let him break off his Dependance from God, and you shall presently find him playing the Fool, so as none but a Man almost bereft of Thoughts, could do: You will find him struck with Fear, which Sin had let in upon him, hiding himself in the Thickets (a likely Shelter) from the Presence of God. And as he lost his Knowledge, he lost his Courage; and we feel with what feeble Attacks we can resist the Difficulties we meet withal; we are apt to be afraid, and dismayed, and therefore our Courage must be excited, the Imbecility of our fallen Nature makes [...]t necessary.

3. The Third Reason may be argued from the Capacity of the Soul; our Soul [...]s capable of being excited: We have Fa­culties, and Powers, that may be excited, [Page 20] and influenced by such Objects, and Mo▪ tives, as may be laid before us; we f [...] others may hearten us; we can che [...] our selves under, and against Discourag [...] ments, that are not insuperable; else th [...] Method of God by his Prophet, to s [...] up Zerubbabel, &c. had been a fruitle [...] Attempt. Take Heart, my Friends; Sha [...] the crowing, fighting Cock, clap h [...] Wings, to stir up his Spirits and Vigou [...] and will not you? So that you see, with out more Enlargement, you have need t [...] stir up your selves, and suffer others t [...] stir you up in these Matters, if you cons [...] der, 1. The Difficulties that attend them 2. The Imbecility of your Nature und [...] them. 3. The Capacity of your Soul [...] to be by these Methods fortified again [...] them.

What Use may this Doctrine be of t [...] us, in such a Case as this? Is it so, th [...] Men concerned in Reformation do me [...] with Difficulties, and Opposition, enoug [...] to discourage, and sink their Spirits, th [...] they should be stirred up by others, an [...] they should stir up themselves, that the [...] may be able to prosecute this Work wit [...] good effect.

I. Then, First, it is of Reprehension [...]o several sorts of Persons amongst us.

1. To those, to all those, that I may [...]tile Neuters in these Matters; on neither [...]ide, neither Criminals, nor yet Refor­mers, Men of Gallio's Temper, That care for none of these things, Acts 18. 17. Let [...]he Name of God be blasphemed by Cur­ [...]ing, and Swearing; let the Sabbath be [...]rofaned by Trading, by Fudling; let Adultery, and Whoredom, have their Course: What is that to them, they have other Business to mind, they will not be Busie-bodies in other Mens Matters? Why should they involve themselves? Are they their Brothers Keepers? Hear what God says, and tremble under thy daring Folly, thy base Neutrality: Thou shalt not [...]ate thy Brother, in thine Heart; thou shalt in any wise rebuke thy Neighbour, and not suf­fer Sin upon him, Lev. 19. 17. Is it a light Matter with thee, to neglect to re­ [...]uke thy Brother, thy Neighbour, when, in God's Account, it is hating him in thy Heart? which God hath let thee know is Murder, 1 John 3. 15. Whosoever hateth his Brother, is a Murderer. Say not, I [Page 22] put thee upon more than rebuking, even correcting and punishing of him: For the Word which we translate in this plac [...] Rebuke, signifies to rebuke by Deeds, as well as Words, set as Judge, chastize and correct; as Psal. 38. 1. Nay, the Word is doubled; in rebuking, thou shalt re­buke; in correcting, thou shalt correct to add the greater Emphasis to enforce the Duty: Moreover, the Words which we translate, Thou shalt not suffer Sin upon him; may be read, That thou bear no [...] Sin for him; or, Take his Sin upon thee. It seems, the neglect of our Duty to him▪ in rebuking, correcting him, and reclaim­ing him from his Sins, makes us Parta­kers with him, both in his Sin and Pu­nishment. And hast not thou Sin enough of thine own, to answer for, that tho [...] darest involve thy self in other Men [...] Guilt? Awake, awake, shake off thy loathsome Neutrality; considering,

1st. It puts thee under the Dislike of God. 2dly, The Dislike of good Men [...] And, 3dly, The Contempt even of ba [...] Men.

1. It puts thee under the Dislike of God; who cannot but take it ill at thy Hand: He hath not play'd the Neuter with thee. Hath he not given thee a Be­ing? and put thee into good Circum­stances? and made thee capable of his Ser­vice? Doth he not shew thee, that all thou art, and hast, is his, by more Titles than one? And doth not Providence no­tifie to thee, The Lord hath now need of thee; to help to stem this Tide of Wic­kedness, that bears so hard upon us, in this Adulterous Generation? Hath he not enabled thee by good Laws, and excel­lent Magistrates, to do something for him? And wilt thou still excuse thy self? Oh! thou art loth to meddle, notwith­standing thy Capacity, Ability, Opportu­nity to help the Lord against his daring Adversaries! Well, if I must leave thee, (be thou one in the Magistracy, or Mini­stry, or one of the People;) if I must leave thee, as like the crafty Gallio, as I found thee, let me leave this with thee; That if thou wilt not come out to the help of the LORD, tho' it be against the Mighty, that support Debauchery, the LORD [Page 24] is like to overtake thee, Judges 5. 23.

Art thou afraid of the Ill-will, and fiery Fury of thy lustful and angry Neighbour, and art thou not afraid of an angry God? What a Wretch art thou! Dost thou know, darest thou think, what this means, and yet hold on in thy Neutral Temper▪ Read Zech. 1. 4, 5, 6. and do it at thy peril.

2. Thou art under the Dislike of good Men, that are active for God in Reforma­tion-Work; they are troubled at it, and grieved for it, to see God dishonour'd, De­bauchery perpetrated, and such a Person as thou, (who hast so many Advantages in thy Hand) stand by unconcern'd: Have God, and good Men, been every way s [...] kind to thee, done so much for thee, and do they expect this from thee? And will thou do nothing? What▪ not this little thing for them? Oh! where is thy Gratitude [...] What a vile Wretch art thou, that has [...] none?

3. Whatever Favour and Value tho [...] hopest to conciliate to thy self, with ba [...] Men, (that are impatient of the Refor­mation [Page 25] of their Lives and Manners;) they will but contemn and despise thee, for thy base Neutrality; they cannot love thee, because thou art not one of them; and they will despise thee, because thou darest not appear against that in them, which they, and thou know, is bad in them. They have some confessed, aweful Reve­rence, to Men of Piety and Vertue▪ that dare to be good, and stand to it, and face all Oppositions and Reproaches, that ap­pear against it: They dare not to be wicked under a Cato's Eye, in view of such a Man as he; But how mean a thing art thou, in the Eyes of these vile Persons, who darest do nothing against the Immo­ralities thou darest not act. Well, Sirs, what will you now do upon the whole Matter? Have you had no Concern, for the rebuking, correcting, and reforming of Drunkenness, Swearing, Cursing, Who­ring, Sabbath-breaking, Stealing, and such like Wickednesses, which the Laws of the Land enable you to, and the good and excellent Magistrates of this Renowned City, encourage you in? And will you have none after all God, and Man, have [Page 26] said to you, and expect from you? Quit for shame, your sluggish Post; out, up, and be doing, and be at some more Cost and Pains; (it may put you to both) be­cause of the little you have yet done.

2. It reproves those that are Loyter­ers in this painful Work. 'Tis a Work which, you hear, requires Strength and Vigour; a stirring up of Strength, such as will prevail: Yet now be strong, & [...] ▪ Sinner, I must deal plainly with thee, [...] thou lay not out thy self to some pur­pose, to good purpose, to make some­what of it, thy idling Temper will entitl [...] thee to an, Oh thou slothful, and wicke [...] Servant: Wicked, because slothful, Ma [...] 25. 26. And thy Reward shall be ac­cording to thy Work. Read Verse 3 [...] For the Curse of the Lord cannot b [...] take hold of thee, if thou do his Work d [...] ­ceitfully: i. e. negligently, Jer. 48. 1 [...] God, and thy Redeemer, have not brough [...] about the Work of thy Redemption, [...] such a negligent, loytering Way of Wor [...] ­ing. Is this the best thou canst, thou w [...] do for him, and at such a needful Ju [...] ­cture as this? We account an Eye-Se [...] ­vant [Page 27] amongst bad Servants; and well we may; they will not work longer than their Master looks on. I wish I knew how to perswade thee to be an Eye-Ser­vant, to work diligently, tho' but whilst thy Master looks on, and expects it from thee: For his Eye is always on thee, he sees when thou shuttest thine Eyes upon the Wickedness thou shouldest punish; and takest thine Ease, when Matters call thee to be up and doing: Remember thy Judge maintains a Spy in thy own Bo­some, that will tell of all thy Sloth, Cold­ness, and Loytering in his Work, and Service.

3. It reproves those that will not stir up themselves, with all their Might and Vigour, when the Difficulties they la­bour under, are ready to dispirit them. What not use and improve the Capacities you have? What sit down before you have turned every Stone? Bear your Re­proof, and chide your dastardly Spirits: stir up your selves at such a rate, as you may not need the help of others, who will be backward enough to do it.

4. It reproves those that will not endea­vour to stir up, and invigorate others to the Work, when they need it; whe [...] their Courage fails for want of it. Th [...] is one of the Works of our Sacred Fun­ction, Isa. 58. 1. But it is not confine [...] to us. Our excellent Judges, Justices o [...] the Peace, Stewards of Courts-Leet, c▪ they bear a Testimony, they promote this Matter, as well as we.

V. And Lastly, It reproves those that take it ill, that will not bear to be exci­ted: It's a thing which Men do worse bear, when they most need it. But 'ti [...] not reasonable to presume, I am speaking to many such: What should they do here on this Occasion? And therefore let us en­deavour to improve it by way of Excita­tion, to such a Work, at such a Season as this.

You see, by the Warrant of my Text, I have a justifying Occasion to apply my self,

1. To those who are Civil, [if] Sub­ordinate, Rulers, and Governours.

2. To those that are Sacred, and Eccle­siastical Governours, under the King; [...] well as,

[Page 29]3. To all the People of the Land, of the City, and of the Country, into whose Hands, God, by his Providence, puts any Opportunity to execute good Laws, for the restraining Debaucheries of every kind: To thee, O Zerubbabel; to thee, O Joshua; to you, O People of the Land, the Errand of my Text, and Doctrine comes: And O that I knew how to give it its Force: O that the good Spirit of God would give it its Authority and Power over all your Consciences, that it might have an Effect upon all of us, as it had in Israel's Day, on all of them.

1. To those of you that are in any Of­fices, appointed to execute these good Laws: Much I could say, to excite you to a zealous, prudent, impartial, diligent Application to your Work: There are Topicks for Arguments peculiar to your Cases, your Commissions, your Oaths, the Trust you have taken upon you, the Confidence our dread Sovereign, and his People, have in you, and the Expectati­ons all have from you. There are Coun­sels proper and necessary to be taken, about dealing first with your own Hearts, [Page 30] Houses, and Conversations, in order to your more effectual Management of what you endeavour for others: And had I not been credibly inform'd, (by those that dare not impose upon me) of the Consci­entious Care that most of you have taken in these Things, I should have presumed to address you with the Plainness that is natural to me, and as necessary on this Occasion: But it is Matter of my Joy▪ that your Conduct, in these Things, hath so far superseded my Applications to you Go on, good Gentlemen, to signaliz [...] your selves to the End, as you have done in the Beginning; that the uprising Ge­neration may call you Blessed, and bless God for you, as we do.

2. To those of, you my Brethren, that are as the Sons of the Prophets, that lik [...] Haggai the Prophet, and Joshua the Priest of the Lord, are, by the Sacred Tie o [...] your Honourable Function, under Obligation to cry aloud, to lift up your Voices like Trumpets, Isa. 38. 1. To excite all to every great, and good Work; especially one that is so excellent in itself, so beneficial to the World. Topicks are not to [Page 31] seek, to stir you up to the Duty of your Place, in such a Juncture as this: Did it not better become me, to learn of you, than presume to prescribe to you.

3. But to you, O People of the Land, let me say, Up, and be doing; every Soul to its Post; this Work cannot be done without you. If no Criminal had been punish'd in Israel, but those Moses found in the Fact, how few had they been? Reformation calls for many; nay, I had almost said, all Hands: I need call no other Vouchers than my Text and Doctrine.

And tho' I wave the Motives peculiar to Officers, Civil, and Sacred, on the Grounds I hinted; yet give me leave to offer some Inforcements, that may (if God please to give them their Weight with you) have a tendency to influence all the sorts of Persons, my Text, and the Occasion warrant me to address, by way of Excitation.

1. Consider how much of this good Work is already done, maugre all the Difficulties under which it at first la­boured.

[Page 32]2. Consider how much is yet to be done, which cannot be done without more Hands.

3. How much Encouragement there lies in the Text, for every one to do his part, when God will be with him, and his Reward is sure to him.

First consider for your Encouragement, what hath been done. Blessed be God, there is any thing done: You may see reason to joyn in this Thanksgiving, and take Heart to quit your selves like Men, in what remains to be done; if you please but to look back with me, upon some of the many Discouragements, and Obstru­ctions, under which it at first laboured.

1. It was done against all the Wicked­ness, and Corruption, that is in the dege­nerate Natures of wicked Men; nay, of Corruption excited by the Devil, rooted and strengthned into Habit; which is more than meer Nature; a second Na­ture, worse (if possible) than the first. The Lusts, and Passions, of every de­bauched, wicked Man, in Court, and City, are against the Work, and the Do­ers of it; and spirit them, in some Fits, [Page 33] to design and endeavour those desperate Things, which may be Exercise to the greatest Courage: Nay, 'tis a Wonder to me, no more violent Effects have been produced, from such boisterous Causes; to make those that hear, to fear, and med­dle no more. Much of which is due to your prudent Conduct, in concealing the Names of those that gave in the Informa­tions.

2. There was another Difficulty, and that about the forming of these excellent Societies, out of Men of different Per­swasions about Matters in Religion, and different Opinions about some Rites and Circumstances of their Religion. Diffe­rences of smaller moment, have, by the Skill of Rome, and Hell, been so mana­ged, as to divide and imbitter the Hearts of good Men, both Ministers, and Peo­ple, and render many of them uncapable of that Love and Union, which might subserve many a Common Good; as yours hath, and doth, and is like (through Divine Goodness) further to do. We must own it to our Reproach, ▪that we ought to have set you a Copy of this [Page 34] kind; and by our bearing with, and for­bearing of one another, in our lesser Dif­ferences, have heartily joyned in those Methods, that might promote the com­mon Interest, of our common Lord: How much more had this been to our Honour, than to revile-and reproach one another, on Account of these supposed little Differences.

But in this I must rebuke my self, be­cause I have reason to hope, we, and our Brethren, that have a deep Sence of the ill Influences these Things have upon the Inwards, the Spirits, and Power of Reli­gion, are coming to a better Temper to­wards one another: May we write after your Copy, and laying aside all Resent­ments, and carnal Contentions, joyn in that, in which we are so well agreed, to promote the Interest of our great Master; verifying the old Irenick Saying▪ Opinio­num varietas & Opinantium unitas non sunt, [...]. Oh! for a fuller Measure of that Spirit of Christ, of pure Christianity, which would facilitate that to us, it hath already done to you.

3. Another great Impediment arose from the Iniquity of the late Reigns. It's not unknown to many of you, that have read the Secret Histories of those Reigns, or the more Authentick Memoirs, and Collections thereof; that the daring De­signs of the Gunpowder-Traitors, Anno 1605, had such an Influence upon that fearful Prince, King James the First, that few, if any, true Steps, towards Refor­mation, were ever since advanced by him, or his. If this were a place for it, I could easily tell you, that favour to Popery and Profaneness, became Governing Principles in our British Politicks: Witness the trinkling, mean Condescention of that Prince to Papists; nay, to the Pope him­self, under the abusive Treaty for the In­fanta of Spain, and the Proclamation for Loose and Licentious Sports, on the Lord's-Days; (that Reproach of his, and his Son's Reigns): And, if some guess right, the Foundation of the Ruine of that un­happy Prince. And when he turn'd off from tantalizing of Spain, he appli'd to a Daughter of France: Such a Biggot was she to the Romish Religion, and such an [Page 36] Ascendant had she over his Son, her Hus­band, Charles the First, that all Things ran in the like Channel, for Popery, and Profaneness, and with a greater Torrent; witness repeated Proclamations, in favour of both: And tho' God gave signal No­tices of his Displeasure against that Fa­mily, in Ways I need not name; yet the Return of Charles the Second, after all the sham Pretences to the contrary, issu­ed in favour of Popery, and greater Pro­faneness, and Debauchery. I have been assured, a Clergy-Man of that Commu­nion, did in a Frolick freely say, That it was agreed by their Politicians, that they had no hope to introduce their Re­ligion here, but by Atheism, Irreligion, and Debauchery of the Gentry, and Cler­gy; which, by a variety of Means, they brought about so effectually, that all sorts of Wickednesses were now barefac'd, da­ring the Sun▪ in the last Reigns, to the great Grief of many of the Reverend true Sons of the Church: Now Swearing, Cursing, Damning, Whoring, Sabbath­breaking, hating, reviling, and persecu­ting of all serious Godliness, were grown [Page 37] very modish, and very fashionable Things, rode in Triumph, above the Controul of those that should have attested them.

4. Another great Impediment, was, that when this Revolution came upon us, over all the Mountains of Difficulty, and Discouragement, in ways we looked not for, so little was at first done to reform the Court, City, Country, Army, Navy, Magistracy, and Ministry: 'Tis true, we made a glorious Step about our Judges, (the Honour of the Courts they sit in;) But did we not stick there? I am told, that the Politicks that stopt us there, and kept us from a further, and fuller Refor­mation, were such as these. This was to begin at the wrong End, which the Na­tion would not yet bear: We must first settle the Throne, establish the Govern­ment, and then reform what was amiss in Religion, and the Morals of Men. And I have been told, that these Politicks were carried over into a Neighbour Nation, for a Measure of their Proceedings; and were proposed, and were too like to take there also; but that a Great Man stood up, and signalized himself, by saying, Let [Page 38] us do God's Work first, and trust him with ours; let us reform, and God will settle us. And what hath since befallen them, and us, under our different Me­thods, may tell us who were in the right: For I will confess, that when God did not go out with us, as before: When Success was withdrawn from us, I had many searching Thoughts about the Cause of it; and found Reason to acquiesce in the Dis­covery God made by our Prophet Hag­gai, in a Case not unlike ours, Hag. 1. ver. 4, 6, 10, 11. But this may seem above my Sphere, and therefore I will not presume so much, as to open the Words; much less apply them to my Superiours, who may have other Thoughts of these Things, if they do not consider this Text, in the Sence I have done.

5. Another Impediment was, the Re­proach the worst of Men cast upon these Honourable Societies; branding them for Informers, a Name a late Reign had justly rendred most odious: For when their Dia­na, Popery, and Profaneness, had a hope­ful Prospect; they found there was a sort of Persons, (the Remains of the old Puri­tans) [Page 39] who were not fully of the Way of the Established Church (which they thought wanted a fuller Reformation); who by their Preaching, and Living, gave great Rebuke to what was doing; Ways were found to discourage these Men, Laws procured, Informers encouraged, and ma­ny Persons, and Families, ruined.

And as the Men called by that Name, and animated to that Work, were of the First-born of the Devil, the vilest of bad Men; so their Business had justly rendred them the Contempt of all that were not in a great measure like themselves; and the Name Informer, brought no Idea to Mens Minds, but what was horrid and abominable: These Societies advancing to their excellent Undertaking, in this Jun­cture of Affairs, were instantly stigmati­zed with that Name: As if the Mobb it self could not distinguish between an In­former engaged to ruine good Men for Godliness▪ sake; and an Informer (for so he must be call'd) engaged to detect, convict, correct, and reform the vicious Lives and Manners of Men: And had not these Men been of a more excellent Spi­rit, [Page 40] advanced above the Reproaches of Men, this Project could not but have pe­rish'd here: I will confess for my self, that the Notice of it, caused me to aban­don further Hopes of them, and it; but am glad I am so happily deceiv'd.

6. And Lastly, When the first Season, at the beginning of this happy Revolution, was so far slipt, and so little done towards the reforming a vicious Army, Navy, Court, City, and Country; there were vigorous Overtures made, by our excel­lent King, and Nonsuch Queen, to retrieve this false Step: I need not recite their vi­gorous Application, to Officers Sacred, and Civil; but how their, and our rea­sonable Hopes, were totally baffled, I need not say. Whether, as some say, the Reformation was put into Hands that needed it, and were heartily against it; or whether they looked upon Wickedness as got above their Controul, I am loth to say; but this I must say, that in all my Sphere, (which was not the narrow­est) I knew no Instances of any Attempts, made by these Men, towards it. Howe­ver, my Design is not to reflect upon [Page 41] any Ecclesiastical, or Civil Administra­tors, in whose Hands the Work succeeded not: May God cause them to reflect, to see whether they did their utmost in it; for when such Overtures fail of their desi­red End, they render what was but diffi­cult before, next to impossible afterwards; and so our Reformers found it: And no Courage, and Greatness of Mind, but what was like theirs, could have (humanly speaking) brought it to a better issue. But is any thing done, so much done, in despite of all these Difficulties, and Dis­couragements? why should you not take Heart? You may remember, that the Success the Great Alexander had against the Great (I had almost said Greater) Da­rius, flush'd him with fresh Vigour, to pursue his Victories over unknown Coun­tries. Did not Caesar's Successes fortifie his stout Mind, under, and against suc­ceeding Difficulties? the Fear and Danger of the proud Waves, were not to terrifie, where Caesar, and his Fortunes, were to be conserv'd: And tho' I have little of the Deference to those Great Men, which I had when a School-Boy, employ'd in the [Page 42] Encomiums their Admirers gave of them; because I now easily see the Lust, the Cru­elty, the Arbitrary Invasion of other Mens Rights, and Properties, by which they were notoriously acted: Yet I would learn from them (as bad as they were) to take reasonable Encouragement from former Successes, to future Enterpri­zes; especially where they are good like yours.

2. A Second Motive to stir up all, both Magistrates, Ministers, and People, to joyn Heart and Hand herein, is to con­sider how much is yet to do, and of what kind it is: For there is an Inforcement in it both ways considered; tho' Wicked­ness be (Praise to God, and Thanks to our Reformers) put under great Rebuke, for­ced to seek its Corners, shelter itself in lurking Holes; yet we have reason to think that many act cautiously, which do not live vertuously▪ the Rule of the Cautious is, Si non castè tamen cautè: Now if it be connived at there, it will soon (like Vermine) creep abroad again: And if you do not drive it out of its dark Corners, into which you have helped to drive it, what can we hope [Page 43] for? And pray observe, that this kind of Work calls for more inquisitive Search, and private Application than was needful, when Immorality walk'd barefac'd, was seen in every open Place, might be found without looking for: And more Hands are, on that Account, yet necessary; the Lord awaken us to use them, and to help you with them.

III. Thirdly, Consider by way of In­forcement, to a vigorous Activity herein; the great Benefit, and Advantage, that hath, and may accrue, from what is, and may yet be done in this Matter; if you respect.

1. The Interest, and Honour of God; which is so daringly run upon, by the Wickednesses you are endeavouring to re­form: When these Vices bid Defiance to God, affront, and pour Contempt upon his Laws, and Government; they make the Great GOD seem mean, and look contemptible; as the last of the Prophets hath abundantly shewn. Now hath this Father any Child here, that is uncon­cern'd for his Honour, and Interest? It may be a Bastard, it cannot be a Legiti­mate [Page 44] Son: If therefore you have any De­ference for God, any hearty Concern for his neglected Interest, and Honour, any Good-will to his Name, that is blasphe­med; his Sabbaths, which are profaned; his other Laws, that are openly, and con­temptuously violated: Sure you will up and be doing. Is not this God your Owner, your daily Benefactor? Are not you his Stewards, his accountable Stewards? And will you not stir at such a time, in such a Case as this, that so nearly concerns your God, and Father? Will you pretend Re­verence to your Father, and yet suffer his Honour to be thus troden in the Dirt?

2. If you respect the Good of so great a part of Mankind, now sunk into Bru­tish Sensuality: Who knows, but it may be a Means to recover them out of this Snare of the Devil, who are taken Captive (or taken alive, as in the Margin) by him, at his Will, 2 Tim. 2. 26. The Word we translate Recover, signi­fying, to recover from Madness▪ [...] Shame, may bring him to a right Mind▪ and to awake out of a drunken Sleep [...] They are dosed, stupified; Shame, and [Page 45] Punishment may rouze them; of which we have frequent Examples, if this were a place for them: However, we may rea­sonably expect, a Threefold Advantage to our debauched Neighbours from hence: It may prevent.

• 1. The present Ruine of his Body.
• 2. The necessary Ruine of his Estate.
• 3. The aggravated Ruine of his Soul, (at least).

Need I tell them, or you, that Drun­kenness, Whoredom, and such-like Im­moralities, have a Natural Tendency, as well as a Moral procuring Efficacy, to ruine both Body, Soul, and Estate: How oft have the Diseases of a macerated Bo­dy, and the small Remains of a wasted Estate, told the World, what these Sins bring to? The Marks of the Sin, are legi­ble in the Punishment: And is it nothing to save him from ruining Poverty, and Rottenness in his Bones? and that increase of Torment, which multiplied Sin would lay him under? Is this thy Kindness to thy Friend? to thy Neighbour? His Case, the Case of his Family, calls for Help and Pity; And hast thou no Bowels?

3. If you respect the Good and Wel­fare of the Nation, and of this great City, of which you are Members. If you had never seen your Bibles, had read only the Roman Histories, you might see to what a glorious Height, severe Vertue advan­ced them; and how soon their Prowess, Courage, Success, and Grandeur, sunk to nothing, when they let loose to the Debaucheries, so long countenanced, and practised amongst us. By Vertue they advanced, 'till they were the Envy of the World; by Vice they sunk, 'till they became the Contempt of all. And this was in the Nature of the Thing, as well as from a Judicial Act of God: Vice did it, as well as provoked God to do it.

Our Bibles, that teach us better Things than their Twelve Tables, are not sparing in this Discovery: Is the Old World, is Sodom, are the Canaanites ruined? Is Sa­maria, Judah, Jerusalem, to name no more, weakned, impoverished, and brought low? You are Strangers to your Bibles, if you know not, that Sin was the Cause. Si [...] is the Shame, and Reproach, of any Na­tion; it bringeth it into Reproach, and [Page 47] into a State fit to be despised: When as Righteousness, greatens, heightens, and ex­alteth a Nation, Prov. 14. 34. God will not long honour them, with happy and felicitating Circumstances, that pour Con­tempt, and Dishonour, upon him and his righteous Laws.

This Prophet furnisheth us with a Pas­sage, highly adapted to our present Case, Hag. 1. 2. The People had discharged themselves from the Lord's Work; The time is not yet: This is not a favourable Juncture for Reforming Attempts; they will suffer Irreligion, and Immorality, to take their Swinge, (not but that they in­tend better Things, in better Times).

This was their Course towards God, provoking enough: What was God's to­wards them? How prospered they in their Trade and Commerce? Were they in a thriving way, whilst unreformed, and void of Care about it? Hear the Prophet, Ver. 6. Now therefore consider your ways, (or set your Heart on your Ways, as the Hebrew hath it;) q. d. (and it was from the Lord he said it), you take your selves for wise, and great Politicians; no doubt [Page 48] you think your selves altogether in the right, against me, after all my Prophets can say, to bring you to a better Course; such a one as that wherein you might prosper: But pray observe what you see and feel, without seeing the Cause: Ye have sou n much, and bring in little; ye eat, but you have not enough; ye drink, but ye are not filled with Drink; ye cloath you, but there's none warm; and he that earn­eth Wages, earneth Wages to put it into a Bag, with Holes. (Or as the Hebrew piersed through), Ver. 9. Ye looked for much, and lo it came to little, when you brought it home, I did blow upon it: (Or as it may be read) I blow'd it away; it came to nothing, it did you no good.

I may not stay to Paraphrase these, and and several other Verses of the same im­port, scattered here and there in this Pro­phecy, chap. 1. and chap. 2. ver. 10, 11. But they plainly notifie, the unprosperous and calamitous State they were in, under that Curse of God, which their neglect of Reformation had brought them under: As he plainly tells them, ( chap. 2. v. 16, 17.) And the way to have it better, 18, [Page 49] 19. And bids them consider it, again and again; that tho' his Hand had been upon them, and they had felt it every way so heavy, yet they had not so much as thought of that Sin, which procured it upon them. Things went ill, but Sin was not the Cause; Things happen by Chance, ill Conduct; And how can we help it? past Cure, past Care; yet Sin, the pro­curing, and God, the efficient Cause of their bad Case, were overlook'd. How­ever, if now, after all, they will set about God's Work, he will prosper them, he will not be behind hand with the [...]; no, not a Day, Chap. 2. 18. From this Day will I bless you, Chap. 2. 19.

I am with more Regret taken off from a due Enlargement on this, because I ve­rily fear it is too much our Case: May God put it into the Heads, and Hearts of Governours, Supream, as well as Subor­dinate, that we might (tho' it be late) be­gin at the right end; recover those faulty Steps we have taken to bring us into this State of Things, both at Home and A­broad. Does not every one feel, and as feelingly complain of the Judgments we [Page 50] have, and yet do labour under? Our un­parallel'd Calamity, in, and about our Coyn; our Loss of Trade by Land, our Losses by Sea; our Expence in the War; the Treachery of some intrusted: Nay, where do Complaints end? And not­withstanding that so good a King, (I think it no Flattery to say, the best I hear of now in the whole World) and some excellent Men, that are nearest to him, can do to ease us, we are but where we feel our selves? What Fatigues do they endure? What Hazards doth he run? And how little comes in by all? It's blown upon, it's blown away: One inveighs against one Instrument, another against a second; but who looks into our unre­formed State, as the truest Cause of all this? Or who endeavours a National Re­formation; from which we might date our wished Retrieve: The Retrieve of our Trade at Home, and Abroad; of our abated Successes by Sea, and Land: Nay, how many Hands are yet unimploy'd in this narrower Reformation, you have so happily set a going? Let me speak freely, that as the Sins of some Kings have had a [Page 51] ruining Influence upon their People; so the Sins of many a wicked People, have had a hand to weaken, disappoint (if not ruine) good Kings; Kings better than their People: So that if you would shew your selves Friends to Caesar, Friends to so good a King, this is one of the best ways you can take, truly to serve him. Is it not pity so Heroick a Prince, one on whose Life so much depends, should do so much, hazard himself so often by Sea, in the Camp, and in the High-places of the Field; put him­self so frequently amongst the hottest Fi­rings, to secure our Properties and Liber­ties, our Religion and Lives; and have it all blown upon, and blasted for our Sakes, for our Sins? If you will not up to your Work, for God's sake, for your Neigh­bour's sake, for your Nation's sake, for Posterity's sake, do it for the King's sake: For if we still do wickedly, Both we, and our King shall perish. However, let me leave this with you, as the most hope­ful way to prevent his, and our bodeing Ruine; and to render us yet again a flou­rishing and happy Nation; such as a holy God may with Honour own, and stand [Page 52] by, and save; thô in a way of Preroga­tive: For I know not any other way, in which 'tis to be done. I am loth to leave you almost perswaded, and yet my pre­scribed Minutes forbid me to add much more. However, let me try the Motive in the Text, the last in our proposed Order.

Lastly, Consider God will be with you: So indeed the Prophet said to Zerubbabel, and his Helpers: And it was, no doubt, their great Encouragement; and would be yours, if I could make out your Title to his Presence, as he did theirs. In this you will reckon, I must make great Abatement: And I, at first, thought I must have made greater, than now I see I need to make: For tho' I am neither Prophet, nor Pro­phet's Son▪ pretend to no immediate Com­mission from Heaven; yet I find to your Encouragement, and mine, that tho' this looks like a peculiar personal Promise, not to be extended to any other Persons, in any other (thô like) Cases; yet, I think, it will not be found so: For I find this ve­ry Promise made to Joshua, by Moses, Deut. 31. 23. And I will be with thee; meaning God, not Moses. And v. 6. He will not [Page 53] fail thee, nor forsake thee. And, Josh. 1. 5. God himself repeats it to Joshua, I will be with thee, I will not fail thee, nor forsake thee. And if this be Exegetical of the former, we find this par­ticular Promise extended to all that are good Men, Heb. 13. 5. It's used as an Argument for Content, to all that need it: For he hath said, I will never leave thee, nor forsake thee: So that we may boldly say, The Lord is my Helper: A Helper to every one in particular, as well as to all in general. Mark the turn, the change of the Number, We say, my Helper.

Now if God be with good Men, with eve­ry good Man, in every good Work (and here's no restriction): I may say, after all this strug­gle, as the Prophet, The Lord will be with you: nay, is with you in your Work; for it's his. Having clear'd up your Title to the Promise, let us see what is in it; what the better you shall be for it. It hath all in it, that is possible to be in a Promise; to have a God with us, that is All-sufficient, it is enough: What would you wish for more? I who am wise enough to counsel thee, able enough to afford thee inward Support, and outward Assistance, and an abundant Recompence: I will be with you, engaged for you; nay, for my self, it's my Work as well as yours; it's only yours, because it's mine. I hope you have, and will look to your own Hearts, that they be right with God; to see you be of upright [Page 54] Hearts, as well as blameless Conversation; do more at Home, than you can hope to do Abroad: And if so, this great God will be with thee, to every gracious Purpose: And one encouraging Word I have for you, when disappointed of the Success you aimed at, your Reward shall not be lost, tho' your Work succeed not, to your desired End: Suppose, after all thy Endeavours, thy hard­ned Neighbours should remain as wicked as thou foundest them: No Shame, no Pain, no Punishment will reclaim them; and leave thee Reason only to lament, that all, as to God, to Them, to the King, and Kingdom, is lost, and in vain; yet, I tell you, to you it shall not be in vain. As it is with us, in our discouraging Function, so I find it was with good Josias, that Reforming Prince: And so I verily reckon you will find it, tho' I want time to open the Grounds on which you may hope for it; only read for us, Isai. 49. 5. 2 Cor. 2. 15, 16.

For Josias, read 2 Kings 22. 19, 20.

And consider with your selves, tho' Duty be yours, Success is his; and your Reward will be according to your Work, not according to his.

Christians, may I reckon of you as Persons honestly devoted to do the Will of God, to work Righteousness, to have Respect to all the Commands of God: (I have not given you [Page 55] your right Character, if I may not). Now how can you maintain this Character towards God, the World▪ or your own prying Consci­ence, (that Spy that dogs you, and of whom you will certainly hear one of these Days); if you dare statedly continue in the daily neg­lect of so plain a Duty, and of such momen­tous Concernment to God, and the World: Is not this the best Characteristick thou hast to try thy Sincerity by? And darest thou leave thy self to the Assaults that Satan; nay, thy own Conscience may truly attack thee with in a dying Bed? What partial in the Law, and yet sincere? Thou Hypocrite, may they say, how can this be? And what wilt thou answer? Do not (for any Reasonings I have not time to obviate) arm the Devil, and thine own Con­science, with such an Evidence of thy Hypo­crisie; for God is greater than thy Consci­ence.

Well, Sirs, we must part: I should be glad to bring to you some issue: What will you now do? (Now, I say, without delay?) I was not without Fear, before I appeared before you; least I should not be able to prevail with you, to engage in a Work so unacceptable to Flesh and Blood: And are there no Causes for such Fears yet to be found amongst this great As­sembly? Let me freely tell you, that these Fears drew Tears from mine Eyes more than once, before I came hither; if I should ma­nage [Page 56] this Matter so, as to leave my Hearers as I found them; What shall I say either for mine own mean Performance, or their Refusal? How loth shall I be, to bring in Evidence against any one of you, when this Sermon must be heard again, and reckoned for! I ought not, I think, to let thee know this, but in hopes to prevent that. Well, once for all, Up, and be doing; embrace, nay, seek out Opportunities, to rebuke, and reclaim remain­ing Debauchery: And if this be thy plain Du­ty, capable of being so powerfully imprest up­on thee; if God, and Conscience, have let thee know, what he expects from thee, have a Reverence for both, tho' thou art excited to it, by no better a Hand than this. Awake, Rouze up: Be strong, O Zerubbabel, saith the Lord; and be strong, O Joshua, Son of Josedech, the High-Priest; and be strong all ye People of the Land, saith the Lord, and work: For I am with you, saith the Lord of Hosts.