THE Lord commanded Moses to make two siluer trumpets, which were to bee sounded by the Priests the sonnes of Aaron. Numb. 10.1. &c. At the first sound of the trumpet the Rulers were to stirre; the soun­ding againe of the trumpets was for the people, so we reade in the tenth chapter of the booke of Numbers. Men, brethren, and fathers, right reuerend, and the rest beloued in our Lord and Sauiour Iesus Christ: It hath pleased God at this time, to send me one of the meanest and weakest of the sonnes of Aaron, to sound out the siluer trumpet of his sacred word, to incite and stirre vp both Ru­lers, and people, to a conscionable performance of their duties in their seuerall places. And the rather to animate and incourage me in this his Message, he [Page 2]commandeth me, (as he doth all his Embassadours in the like case) To cry aloud, to lift vp my voice like a trumpet, to shew his people their transgression, and the house of Iacob their sinnes, Esay 58 1. as it is in the 58. chapt. of the prophesie of Esay.

You know how famous Ierusalem sometimes was, the Citie of God, and the Temple builded there by King Salomon, [...]. Chro. 22.5. accounted the mirrour, and glory of the world. Yet for the sinnes of Princes, Priests, and people, both Citie and Temple were brought vnto destruction by Nebuchadnezzar, and the Babylo­nians. Who after two yeeres siege, rased the Citie and burnt the Temple downe to the ground, carry­ing away both Princes and people as slaues to Ba­bylon; when after 70. yeeres captiuitie, Cyrus king of Perfia (subduing the Chaldeans) gaue them leaue to returne to Indea their owne countrey, with com­mandement, and authoritie to reedifie, and build vp the Temple destroyed by the Babylonians, restoring also the vessels of the house of God, which were of siluer, and gold carried away by Nebuchadonosor, all which (to a great number) were deliuered to Zerub­babel Prince of the people, 50400. E [...]ra 1.11. which returned with him to Ierusalem.

This people two yeeres after their returne; began to lay the foundation of the Temple where it stood before. And this was done with great reioycing; with trumpets, and cymbals, with singing of the Le­uites, and shouting of the people. But they had no sooner begun, but presently there arose vp aduersa­ries, who openly and secretly hindered this worke, vntill the second yeere of king Darius, who (mou'd [Page 3]by the Spirit of God) did further this building as king Cyrus did before him. But now behold, Prince, Priest, and people were so carried away, some with matter of pleasure this way, and some with matter of profit that way, that they little regarded the buil­ding of Gods sanctuary, running euery man to his owne house, and letting Gods house lie waste as it is in the ninth verse.

Whereupon the Lord raised vp this his Prophet Haggai, to rouse them out of their sleepe of security and carelesnesse, and to spurre them forward in the worke of the Lords house, which here you see did take effect. And the Lord stirred vp the spirit of Zerubbabel the Prince, &c.

In which words are foure things remarkeable, and of vs at this time to be considered. First, what is meant by the word spirit. Secondly, who stirred vp the spirit: And that was God. The Lord stirred vp the spirit. Thirdly, the persons whose spirit the Lord stirred vp: And they were Prince, Priest, and People. The Lord stirred vp the spirit of Zerubbabel the Prince, and the spirit of Iehoshua the hie Priest, and the spirit of all the remnant of the people. Fourthly, the end wherefore the Lord stirred vp the spirit of Prince, Priest, and people; and that was to the re­pairing and building of his Temple, they came and did the worke in the house of the Lord of hosts their God. Of these points while I shall speake briefely, and plainly, as it shall please the Spirit of God to afford me his blessed assistance, lend me I beseech you a little your wonted patience and attenti­on.

[Page 4] And the Lord stirred vp the spirit.

This word ( [...]) spirit, hath in the Scriptures diuers significations. Sometimes it is taken for the nature of the Godhead, or for God generally, as in the 4. Ioh. 4.24. of Iohn, God is a Spirit. Sometimes for the third person in the Godhead specially; so in the 1. Ioh. 5. There are three which beare record in heauen, 1. Ioh. 5.7. the Father, the Word, and the holy Spirit. Sometimes the good Angels are called spirits: as in the first of the Hebrewes, Hee made the spirits his Messengers. Sometimes the euill angels are called spirits, Heb. 1.7. as in the 10. of Luke: Luk. 10.20. In this reioyce not, that the spirits, that is, that the diuels are subdued vnto you, but rather re­ioyce because your names are written in heauen. Some­times againe it is taken for the winde: So in the 3. of Ioh. Spiritus vbi vult spirat, The winde bloweth where it listeth. Ioh. 3.8. Sometime it is taken for a vehement zeale, and violent motion of the minde either to good or euill. Luk. 9.55. So in the 9. of Luke, Nescitis cuius spiritus estis, You know not of what spirit you are. Sometime it may be taken for breath, as the signe of the soule or life; as in the 2. of Iames the last verse, As the body without the spirit is dead, Iam. 2.26. so faith without workes is dead also: Where by spirit, I doe not thinke to be properly vnderstood the soule, as the Rhemists would haue it in their annotations on that chapter, for then workes must animate and giue life to faith, as the soule doth to the body: whereas S. Austin teacheth, that Opera sunt ex fide, non ex operibus fides, That workes are of faith, and not faith of workes. So then as breath is not the life of the body, but a signe of the soule, which is the life of the body: so charity is not the forme of faith, good workes are not the [Page 5]life of faith, but they are a signe of that confidence and trust in God, which is forme, and which is the life of faith. As therefore that body, which is with­out spirit, that is, without breth, is knowne to be but a dead body: So that faith which is without good workes, is knowne to be but a dead faith. Sometime indeede it is taken for the soule of man, as in the seauenth of the Acts. Domine suscipe spiritum meum, Act. 7.59. So Saint Steuen, Lord receiue my spirit, that is, my soule; And so our Sauiour Christ in the 23. of Luk. Pater in manus tuas commendo spiritum meum, Father into thy hands I commend my spirit, that is my soule. Luk. 23.46. Contrarie to that error of Apollinaris, who held that Christ had a true body, but had no soule, but in steed of the soule, stood the diuinitie, which is plainly confuted by that of our Sauiour in another place, where he saith: Mark. 14.34. My soule is very heauie euen vnto the death. And againe, Christ was made man, like vnto vs in all things (sinne only excepted) and therefore needs must haue a soule, which is the chiefe and principall part of man.

Sometimes againe it is taken for the mind of man, Pro animo, quo sapimus, pro mente, qua diuina contem­plamur. And this is said to be the noblest part of the soule. Whereof the Apostle in the first of the Thess. 5. I pray God that your spirit and soule, 1. Thess. 5.23. and body may be kept blamelesse, and in the 1. Cor. 2. What man knoweth the things of man, saue the spirit of man, 1. Cor. 2. [...] that is, the minde of man, which is in him.

Finally, it may be taken sometime for the will of man, or rather for a mixt power in the minde and will of man; and so (vnder the leaue of better [Page 6]iudgement) I take it to be vsed here in my text.

Now let vs see in the next place, who stirred vp this spirit, this Mixtam potestatem in mente & volun­tate humana. And that was God: The Lord stirred vp the spirit. Here must I of necessitie passe by a a maine point of controuersie touching mans will, for I haue farre to goe, and but a little time to spend, and I would not willingly forget that saying of S. Hierome. Quâm auditoris animus plus quàm valet tenditur, mentis corda rumpitur. When the eares of auditors are once strained beyond their accustomed compasse, the strings of their attention are ready to burst asunder.

Briefely, then to the purpose, and no more.

The Lord stirred vp the spirit.

Here the Prophet setteth downe God to be the author of the godly motions of their minds, and of the good inclination of their wils, that they might not attribute any thing to their owne strength, or powerfulnesse. And as the Prophet preached not of his owne head, and by his owne authoritie, but by the instinct of Gods holy Spirit, as the Lord his God had sent him: So the Spirit of the same Lord stirred vp the minds and wils of Prince, Priest, and people; first, to here Gods messenger: secondly, to learne his will: thirdly, to feare him, and fourthly, to doe what he required at their hands. The Pro­phet faithfully deliuered the word of the Lord, as you may see in the 12. verse. But to shew that Paul May plant, and Apollos may water, and that neither he that planteth is any thing, nor he that watereth, but God that giueth the increase: It is here said, That the [Page 7]Lord stirred vp the spirit. Whence we learne, so oft as we doe any thing that good is, not to attribute that arrogantly to our selues, which properly be­longs to God; seeing no man is fit for Gods worke, but whom God stirreth vp, transforming his minde, informing his vnderstanding, reforming his will, conforming his affections, and forming, or rather creating in him a cleane heart, and renewing a right spirit within him. And thus is man changed into the image of God from from glory to glory by the spi­rit of the Lord whose workemanship he is, 2. Cor. 3.18. created in Christ Iesus vnto good workes, Eph. 2.10. which God hath ordained that he should walke in them.

The Apostle teacheth in the 2. of the Cor. and the 3. that of selues, as of our selues we are not able to thinke a good thought, 2. Cor. 3.5. much lesse saith S. Aug. are we able to desire, to will and doe a good worke; but all our sufficiency (saith th'apostle) is of God, who worketh in vs Et velle, & operari, Phil. 2.13. both the will and the deed euen of his good pleasure. So that without Gods operation, first to make vs willing, and cooperation afterwards when we are willing, we are neither able, nor willing to doe any thing that good is. No, euery good giuing, and euery perfect gift is from aboue, Iam. 1.17. and commeth downe from the Father of lights, who as at the first with his preuenting grace doth worke this in vs to be willing: so after­wards with his subsequent grace he doth accompa­nie vs, cooperate and worke with vs, that we will not in vaine, according to S. Austin.

In short then. As the eccho answereth not, vn­lesse first there be a voice, or a sound (as it were) [Page 8]infused into it. So Zerubabel the Prince, Iehoshua the hie Priest, and the remnant of the people could not answer in the language of true obedience vnto God, vntill first the voice of the Lord did sound in their eares, and his holy Spirit was infused into their hearts, whereby they might say (Paratum est cor no­strum, Deus paratum est cor nostrum) Our hearts are ready ô God, our hearts are ready, and so are our hands for the building of thy house.

And the Lord stirred vp (excitauit.) The word in the originall signifieth to awake out of sleepe, accor­ding to S. Hierom; And so he translates it thus ( & suscitauit Dominus spiritum, And the Lord awaked the spirit. Which me thinkes is a notable metaphor or borrowed phrase of speech, setting forth the na­ture of sinne vnto vs. For sinne is indeede a sleepe of the soule, hauing no feare, nor feeling of God, so long as a man lyes secure and carelesse in it. And this is a phrase much vsed by the Apostle Saint Paul, as you may see throughout his Epistles. As in the 13. of the Rom. It is now time to awake from sleepe; Rom. 13.11. and in the 1. of the Thess. 5. Let vs not sleepe as o­ther doe, 1. Thess. 5.6. but let vs watch and be sober. And in the 1. Cor. 15. Awake to liue righteously and sin not, 1. Cor. 15.34. and in the 5. of the Ephes. Awake thou that sleepest and stand vp from the dead, Ephes. 5.14. and Christ shall giue thee light, &c. Thou hast a name that thou liuest (saith the Lord to the Church of Sardis in the 3. of the Reuel. 1. verse: but indeed thou art dead. Now as if this death in sinne were a sleepe, he saith in the 2. verse be awaked, and if thou wilt not awake, I will come on thee as a theefe, &c.

[Page 9]God in his holy word, by corporall things vseth to declare vnto vs, the nature of things spirituall both good and bad. As we when our bodies lye sleeping in our beds (which is the very image of our graue) can neither see, here, feele, taste, smell, mooue out of the place, nor take any pleasure in any one creature of God vntill we be awaked. So when we lye sleeping in sinne, we can neither see the Maiestie of God with the eye of our faith, nor feele his mer­cies offered vnto vs in his Sonne Christ, nor can taste at all how sweet our Lord and Sauiour is, our eares are stopt from hearing good counsell, we per­ceiue nothing at all of Gods goodnesse toward vs, his word is vnsauorie vnto vs; neither be once stirred vp to any one good worke of pietie toward God, nor to any one good worke of charitie toward men. So that as the Shunamite sonne lay dead, starke dead vntill the Prophet Elisha came, and stretched him­selfe vpon him, laying his mouth vpon his mouth, and his eyes vpon his eyes, 2. King. 4.34. and his hands vpon his hands, vntill his flesh waxed warme, and he opened his eyes and saw, saith the text: In like manner, al­beit we haue a name that we liue, yet are we dead, starke dead in trespasses and sinnes, vntill God by his Prophet, vntill God by the preaching of his sacred word, together & especially by the powerfull op [...]ra­tion of the H. Ghost, do touch (as it were) our eyes, and our eares, and our mouthes, & our hands, and our hearts, and that the spirituall warmth of a new life be wrought in vs, being baptized with the holy Ghost, and with fire, burning vp all carnall affections, and kindling our hearts with faith, hope, charitie, and [Page 10]such like spirituall graces. As that Lacedemonian then, when he could not set a dead man to stand vp­right vpon his feet; said, Oportet aliquid intus esse: there must be somewhat within, meaning a life, or a soule to quicken him: So we can not be set to stand vpright before God as true conuerts, as peni­tent and repentant persons, vnlesse there be aliquid intus, somewhat within, euen the spirit of truth, wor­king together with the word of truth, to quicken and support vs.

The meanes to awake men out of this sleepe of sinne, are many and diuers; but the ordinarie and speciall meanes which God vseth, is the preaching of his word, which he will haue to be sounded, as a trumpet in the eares of his people; according to that in the 58. of Esay, Cry aloud, as you vse to a man that lies in a dead sleepe, Cry aloud, spare not, life vp thy voice like a trumpet, Esay. 581. shew my people their trans­gressions, and the house of Iacob their sinnes.

Dauid was a good king, and said to be a man after Gods owne heart, yet he was apt to fall into the sleepe and slumber of sinne; adultery and murther, and therein lay securely sleeping for the space of a yeere, vntill the Prophet Nathan came, and sounded the trumpet of Gods word in his eares, then he a­waked, and cryed out peccaui, Against thee oh Lord haue I sinned, 2. Sam. 12.13 &c. as it is in the 51. Psalme, which he composed vpon the same occasion.

Ezekiah was a good and a religious king, yet was he apt to fall into the sleepe of sinne, euen pride and vaine-glory, and therein lay securely sleeping vntill the Prophet Esay came and sounded the trumpet of [Page 11]Gods word in his eare, then he began to awake, and he had no sooner cast downe his eyes vpon his black feete, but presently he began to let fall his proud peacocke plumes, 2. King. 20, 15, 16. &c. as you may reade in the 2. Kings 20. chapt.

Ioas was a good king, so long as his vncle Iehoida the hie Priest [...]iued, and sounded the trumpet of Gods word in his eares, but as soone as Iehoida dyed and the trumpet of Gods word lay still, Ioas began to slumber, nap, yea and fell fast asleepe. 2. Chron. 24.17. aufinem cap. He fell in­to a grosse sinne of foule idolatry, and therein was murthered by his owne seruants, as you may reade in the 2. of Chron. the 24. chapt.

Now to come home vnto my text. The Iewes here after their returne from Babylon, fell into a deepe and a heauie sleepe of securitie and carelesnes forgetting God, and his house where he would be worshipped. But the Prophet Haggai had no soo­ner sounded the trumpet of Gods word in their eares, but they awaked, and presently came, and did the worke, in the house of the Lord of hosts their God. Here if you marke it, not only the meaner sort, the remnant of the people fell asleepe, but Zerubbabel the Prince, and Iehoshua the hie Priest were heauie headed too, and had neede to be awaked as well as the rest.

Whence we may obserue, that there is not the wisest man, nor the greatest learned man that liues vpon the face of the earth, but needeth the instru­ction and admonition of an other man, though farre inferiour to himselfe, in learning and knowledge. For as a skilfull Phisitian, when he is throughly sicke [Page 12]indeede, can not cure himselfe, nor hath his senses and iudgement so sound and perfect, but is faine to seeke counsell and helpe at an other Phisitians hands, it may be farre inferiour to himselfe, in knowledge and iudgement: so the greatest learned man, and the wisest man that liues, so long as he carrieth sinfull flesh about with him, shall haue such sinfull and fro­ward lusts and affections dwelling in him, which will so dimme his vnderstanding, so obscure and darken the eye of his soule; that he shall not so well per­ceiue his owne sinnes, infirmities, and imperfections, as when he is put in minde of them by an other man, especially such a man, whom God had ordai­ned and consecrated for that purpose; whom Iob calleth a messenger, Iob 33.23. an interpreter, one of a thou­sand to declare vnto man his righteousnesse: as it is in the 33. of Iob 23. verse.

The parable of the wise, and the foolish virgins doth teach vs plainely that not only the foolish, Math. 25.5. but the wise virgins too, did slumber, nap, yea and fall fast asleepe. Wherein is set before our eyes the na­ture of vs all; that whether we be wise, or whether we be foolish, whether we be learned, or whether we be ignorant, we are apt to fall into the sleepe and slumber of sinne, forgetting God and our duties. And therefore there is not the best of vs all, but had need to be put in minde of our duties; yea, and of those things which we know most perfectly. Philip king of Macedonia knew that he should die, and he knew as well how apt he was to forget the same, be­ing carried away with the pompe and glory of a kingdome; and therefore he would haue a remem­brancer [Page 13]euery day to knocke at his doore with a me­mento; Remember Philip, thou art but a mortall man. Dauid (no question) knew, that to sinne as he did, and to continue in his sinnes was euill; yet the Prophet Nathan was saine to come and reproue him before he left it. King Ezekias, (no doubt) knew vaine-glory to be a foule sinne: yet the Prophet E­saiah was faine to come and rebuke him before he forsooke it. And what made Saint Paul to write so earnestly vnto Timothy and Titus, two such worthy Euangelists, and men of such rare and excellent gifts; but to shew that the best had neede to be put in minde of their duties, yea and of those things which they know as perfectly, as they doe their names. And therefore th' Apostle Saint Peter telleth them to whom he writeth, 2 Pet. 1.12.13 that he would put them in minde of their duties, so long as he liued, albeit they knew it well enough, as you may see in his second Epistle and the first chapter. You haue heard what is meant by the word (spirit) and you haue heard who stir­red vp, or who awaked the spirit, and that was the Lord.

Come we now to the third poynt, to wit, the per­sons whose spirit the Lord stirred vp, and they were Zerubbabel the Prince, Iehoshua the high Priest, and the remnant of the people; in all, to the number of 42360. as we reade in the 2. of Ezra. Ezra 2.64. The Israelites were first ruled by Moses; secondly, by Ioshua; third­ly, by Iudges; fourthly, by Kings; and fiftly, by Dukes or Princes, the first whereof was this Zerub­babel, and so is he here called a Prince of Iudah.

When God gathered his Church in the 4. of Ex­odus [Page 14]he appoynted two chiefe Rulers of the People, the one in ciuill matters, the other in Religion. And to those two places he chose two Brethren, to wit, Moses, and Aaron, to teach all posterity that the Magistrate and the Minister should loue & ioyne to­gether as brethren. And so here you see are ioyned together Zerubbabel the Prince, and Iehoshua the high Priest, that the one with the Word, the other with the Sword, should ioyntly and zealously set forward the building of Gods house. Whose example the remnant of the people was ready to follow, Nam fa­cilè transitur ad maiores, Men are apt to imitate great authorities. And where those that bee in authority are men of vnderstanding, there the City prospereth (saith Salomon) and all goes well. Prou. 10.11. Here (if you marke it) Zerubbabel the Prince is alwaies first named before Iehosua the high Priest, and hath still the preceden­cy, as you may see from the beginning of this Pro­phesie to the end thereof.

Whence wee may obserue the preheminence of the chiefe ciuill Magistrate, by what name, or title so euer he be called. And from hence we may learne cheefe power in all Common-weales, to be ioyned with the temporall Sword: And that euery man must be subiect to the chiefe ciuill Gouernour with­in his Realmes and Dominions, Euery soule (saith S. Paul in the 13. of the Romanes) yea, though an Apo­stle, Rom. 13.1. though an Euangelist, though a Prophet. So Saint Chrysostome doth expound it, Chrysost hom. 23 in Epist. ad Rom. writing vpon that E­pistle.

All which notwithstanding, the Pope and Bishop of Rome is so farre from yeelding obedience and sub­iection [Page 15]to King, or Kaesar: that all Emperors, Kings, and Princes, throughout the world (according to Bozius) that all Christian Emperours, Kings, and Princes (according to Bellarmine) are inferiour to his Holinesse, yea, and so farre inferiour too, as the Moone is lesser then the Sunne, and that is 57. times according vnto Bellarmines Astronomy.

But S. Peter (whose successour the Pope would faine be) was not onely obedient to ciuill Rulers, and those prophane men and Infidels in obeying them in all things not contrary to Gods worship, and Religion: for then that rule of the same Apostle is in force, It is better to obey God, then men. Acts 4.19. 1 Pet. 2.13. Saint Pe­ter (I say) himselfe was not onely obedient to ciuill Rulers, but left it written to all posterity, that wee should obey the King as chiefe, and highest aboue all other.

And euen so wrote Tertullian in his time, Tertul. ad Sea­pu. Lam. Colimus Imperatorem vt hominem à Deo secundum, & solo Deo minorem, We reuerence the Emperor, the King, the chiefe ciuill Magistrate, as second vnto God, and inferiour onely vnto God. That may be true (saith the Papist) in matters concerning man, but not in matters concerning God. But you must know (be­loued) that a Christian Prince is custos vtrius (que) tabu­lae, Hath the charge of both the Tables committed vnto him, to giue him to vnderstand, that not onely ciuill and temporall matters, but also religious and Ecclesiasticall doe appertaine vnto his Office; that is, hee is put in trust as well with the first, as the se­cond Table of the law of God, not onely to obserue and keepe the Contents of both the Tables in his [Page 16]owne person, but to see that all his Subiects (as well Clergie men, as Lay men) each man in his vocation doe obserue and keepe them duely. And therefore S. Augustine saith to Bonifacius, Aug. Epist. 50. ad Bonis. In hoc seruiunt Do­mino Reges, herein Kings are said to serue the Lord, as they are Kings, when within their owne Realmes and Dominions they doe those things which none can doe but onely Kings.

Obiect. But the Apostle in the 5. of the Hebrewes, at the 1. verse, will tell vs, that not Zerubbabel the Prince, but Iehosua the high Priest, is ordained for men in things that appertaine to God; and so we say too, that hee is ordained to doe them, as it followeth in the next word of the same Scripture, to offer guifts and sacrifices for sinnes, which wee acknowledge to be the peculiar Office of Iehosua the Priest; which, if Zerubbabel the Prince take vpon him to meddle with, as sometime King Vzziah did, then transgres­seth he the bounds of his Office, and prouoketh the wrath and vengeance of the Lord against him as King Vzziah did. 2 Chro. 26.19

Solution. But to prouide by good lawes, ciuill punishments, and orders, that Ministers doe their duties in things concerning God, and not onely the Ministers, but the people too; this is Zerubbabels charge, this is the Kings charge. And so is he ordained of God with­in his Realmes and Dominions, next and immediat­ly vnder Christ a supreame Gouernour ouer all per­sons, and that in all causes, not onely ciuill and tem­porall, but also religious and Ecclesiasticall, so farre forth as belongeth to the outward preseruation, but not to the personall administration of them: where­fore [Page 17]the supremacy which we giue vnto our Zerub­babel in causes Ecclesiasticall, is to deale therein, not as King Vzziah, but as good King Ezekiah did; that is, not to offer Incense, not to preach the Word, not to administer the Sacraments, not to celebrate pub­like prayers, not to practise the discipline of the Church, and such like: But to see that these things bee done as they ought to bee done, by such as are lawfully called thereunto, this is Zerubbabels charge; And in giuing this to Caesar, we giue no more then is Caesars.

The greater then is their fault, who reprooue the Oath of the Kings supremacy, as wicked and vngod­ly. For to be sworne to this of his Maiesty, is no more, but to acknowledge him to be the lawfull So­ueraigne. And why may not our Parliament take an oath of Englishmen for Iames our King, against the Pope vsurping his right, as well as Iehoida tooke an oath of the men of Iudah for Ioash their King, 2. King. 11.4 a­gainst Athaliah, that vsurped his State, as you may reade in the 2. Kings 11.

This poynt then let me close vp with that of Saint Augustine, In hoc seruiunt Domino Reges, &c. Herein are Kings said to serue the Lord, as they are Kings, when within their owne Realmes and Domi­nions they doe command good things, Aug contra Cres [...]b 3. cap. 13. and forbid the contrary, not onely concerning the ciuill state of men, but concerning the religion of God also, so S. Augustine writing against Cresconius.

And now let vs descend to the last poynt to bee handled, to wit the end, wherefore the Lord stirred vp the spirit of Prince, Priest, and people. And that [Page 18]was to the building and repairing of his Temple. They came and did the worke in the house of the Lord of hosts their God.

To shew that they were awaked from sleepe, they came, and set themselues to worke. A good argu­ment that a man lies not still sleeping. Many (you know) will answer in their sleepe; speake, and talke in their sleepe, and say they will doe this, and that, and yet all the while lye sleeping still. But when you see a man once set himselfe handsomely to worke, then you may be assured that he is awaked indeed.

As when the chiefe poise of a clocke lies downe vpon the ground, all the wheeles stand still; but as soone as the weights are wound vp from the ground, presently all the wheeles are set a worke, and are e­uery one in its proper motion, and so by the Horo­loge and the bell, you may see, and here how the day passeth. In like manner, so long as the heart, of Prince, Priest, and people lay groueling on the earth, and earthly things; running euery man to his owne house, letting Gods house lie waste: so long their was no stirring, no motion in them towards the building of Gods Temple. But as soone as the Spi­rit of the Lord drew vp the poise of their heart, from the earth toward heauen and heauenly things; presently as so many wheeles, all the powers and faculties of their soules, and all the parts and mem­bers of their bodies were set a worke in building the house of the Lord of hosts their God, Some com­manding, some directing, some aduising, some deui­sing, some working in brasse, some in gold, and sil­uer, some in purple, some carrying, some sawing, [Page 19]some squaring timber, some hewing stones, some building the walles, and some bearing mortar; And so couragiously and cheerefully did they follow this businesse; that whereas before Gods house lay waste, in the dust, and in the rubbish for the space of fortie yeeres after their returne from Babylon: Now they had finished the worke in foure yeeres space, as we reade in the sixt of Ezra. They began the second yeere, and made an end in the sixt yeere of King Darius. Ezra 6.15. As you may see by comparing this prophesie with that of Ezra.

And now to come vnto our selues. Application. Let this teach vs (beloued) as carefully, and as cheerefully to set forward the building of Gods spirituall Temple. And what is that: the Apostle will tell you. Know you not, that your body is the temple of the holy Ghost? 1. Cor. 6.19. and that the Spirit of God dwelleth in you. O let vs then repaire the ruines, 1. Cor. 3.16. and breaches of this tem­ple made by sinne and Satan, and let vs adorne and beautifie it with meekenesse, temperance, sobrietie, chastitie, faith, hope, charitie, and such like spirituall graces: that the Spirit of God may take a delight to dwell in our heart, as in the Sanctum Sanctorum of this Temple. From whence as from betweene the Cherubines of verity and mercy it may vtter the ora­cles of God, to the euerlasting consolation, and comfort of our soules. And let vs remember what the same Apostle saith. 1. Cor. 3.1. If any man destroy the Tem­ple of God, him shall God destroy. And therefore let vs glorifie God in our body, and in our spirit, for they are Gods, 1. Cor. 6.2. They are the temple of the holy Ghost.

[Page 20]Againe, let this instruct, and teach vs, as cheere­fully, and with as great alacritie to set forward the building of Gods spirituall house; which the Apo­stle calleth the Church of the liuing God, the pillar and the ground of truth; built vpon the foundation of the Prophets and Apostles, 1. Tim. 3.15. Christ Iesus himselfe being the chiefe corner stone, in whom all the buil­ding coupled together, Eph. 2.20, 21. groweth vnto an holy Tem­ple in the Lord. And this is that spirituall Temple, whereof this materiall temple was a type, and a fi­gure, here spoken of in my text. And the building of this spirituall house, we are then said to promote as good Christians generally; when we endeauour to liue soberly, iustly, vprightly, and in the feare of God: Abstaining from all appearance of euill, and keeping our selues vnspotted of the world; when we doe follow peace with all men, and holinesse, without which no man shall see the Lord; when we all of vs indeauour to liue, euery man in his vocati­on, painefully and honestly, and that with a cleere conscience both toward God, and towards all men.

More particularly. Then is Zerubbabel and the Magistrate, said to further this worke of the Lord, when they doe execute iudgement and iustice vp­rightly, for the punishment of euill doers, and the praise of them that doe well; when they doe exe­cute iudgement, rectè sententiando, and when they doe execute iustice debitè exequendo. When accor­ding to Illyricus, Illyricus. they doe execute iudicium iustitia, iustitiam iudicij, & semper iustitiam in iudicie. Et sit verbum sapienti sat.

[Page 21]And then are Iehoshua and Gods Ministers, said to set forward the building of Gods house, which is the Church of Christ, when (wearing Vrim and Thummim vpon their heart) they doe preach the word of God instantly, when they doe improoue and rebuke, and exhort, with all long suffering and doctrine. When they are ready (according to the Scriptures, to teach the ignorant, to confute the re­pugnant, to reprooue the euill mannered, and to in­struct and frame the well disposed.

Among the rest, speciall workemen are yee, the Sworne-men, Church-wardens and Side-men; on whose shoulders, a weightie burden of this building, a weightie burden of this businesse lyeth. Peruse then seriously your bookes of Articles, weigh well the dreadfull oath you take, Reade it ouer againe and againe, as it is set downe vnto you in the fore­front of your bookes. Consider the Maiestie of that great God, whom you inuocate as a witnesse of your integritie and vprightnesse. And if you would be, as indeede you should be, then must I tell you, that you should in some sort be like vnto Melchisedech; Heb. 7.3. who in the 7. of the Heb. is said to be [...], &c. without father, without mother, without kindred: that so yee may say (as Cassidore noteth) non nouimus Patrem, We know not father, we know not mother, we know not sister, we know not brother, we know not friend, we know not foe, we know not rich, we know not poore; veritatem nonimus, We know the truth, and the truth we will present; all malice, all feare, fauour and affection laid aside, and that accor­ding to the tenour of our oath.

[Page 22]If thus (beloued) you will truly informe things deformed in the house of God; I doubt not but those in authoritie will carefully see all things refor­med, conformed, and performed to the glory of God, and to the amendment of what is amisse in the Church of Christ. Ezek. 9.4, 5. In the 9. of Ezekiel, you shall reade of an Angel, whom the Lord sent to Ierusalem in the similitude of a man; and what was his message? Goe through the Citie, and cry against all the abhominations that are done in the midst thereof. Other then there were, which followed him, and what was their charge? Goe after him through the Citie, and smite, and let your eye spare none, nei­ther haue you pitie. Here both Iurors and Iudges may see grafically described a picture of their duties. The Romane Senate (as Liuy writeth in his Decads) vpon some weightie occasion, Tit. Liu. li. 24. deca. sent a Messenger vnto a certaine people, with whom they were in league called Aequi, sometimes he calles them Aequitani. But they regarding neither the message, nor the Messenger, willed him to deliuer his errant vnto that tree, pointing vnto an Oake that grew thereby. Whereupon the Embassadour turning him to the tree, said, Tum haec sacrata quercus audict, quod fae­dus violatur, Why then (said he) this sacred Oake shall here, and beare witnesse, that the league is bro­ken. And hereupon followed the ruine, and destru­ction of that people. Well, you haue heard your duties. Church-wardens, and Sidemen going be­fore, to take and to giue notice of abhominations, faults, defaults, innormities. You that are Ecclesiasti­call Iudges, following after to reforme, and amend [Page 23]what is amisse, to smite, to execute iudgement, and iustice without all respect of persons. Now herein doe you all take heede that you be not remisse, you be not partiall, you be not negligent, lest the timber, the walles, the windowes, and the pillars of this sa­cred house doe testifie, and beare witnesse against you.

How God plagued these Iewes for their negli­gence in the building of his Temple (Gods materiall house in Ierusalem) you may see in this Prophesie. Is it time for your selues to dwell in your sieled houses, and this house lye wast? There is their sinne recorded in the 4. verse of the 1. Chapter. Will you know what were the plagues and iudgements inflicted vp­on them for this sinne? Then looke into the 6. verse, You haue sowne much, and bring in little; you eate, but you haue not enough; you drinke, but ye are not fil­led; ye cloth you, but ye be not warme; and he that ear­neth wages, putteth the wages into a broken bagge. And in the 9. verse, Ye looked for much, and loe it came to little; And when ye brought it home, I did blow vpon it. And why saith the Lord of hoasts? Because of mine house that is wast, and ye run euery man vnto his owne house. Therefore the Heauen ouer you stayed it selfe from deaw, and the earth stayed her fruit. And I called for a drought vpon the Land, and vpon the Mountaines, and vpon the Corne, and vpon the Wine, and vpon the Oyle, vpon all that the ground bringeth forth, both vpon Men, and vpon Cattle, and vpon all the labour of the hands. And in the 16. & 17. verses of the 2. Chapter, before they set themselues about the building of Gods Temple, When one came [Page 24]to an heape of twenty measures, there were but ten; and when one came to the wine-presse, for to draw out fifty vessels out of the presse, there were but twenty. I smote you with blasting, and with meldew, and with haile in all the labours of your hands, yet ye turned not to mee saith the Lord.

And hath not the Lord of late yeares plagued vs after the same fashion, for our negligence in the buil­ding of his spirituall house, iust after the same man­ner making our fruitfull Land barren for the wicked­nesse of them that dwell therein?

And how can we tell but we may be thus plagued, partly for our negligence and want of zeale in the repairing, & in the seemly adorning of our Churches which are likewise domus Dei, & domus orationis, Gods houses consecrated and dedicared to his wor­ship, and seruice, as was the Temple in Ierusalem? And may not I say to you touching these, as the Pro­phet did here vnto these Iewes touching the Tem­ple? Is it time for your selues to dwell in your sieled houses, and this house lye wast? So, is it time for your selues to dwell in your sieled, curious, & costly hou­ses, & let your Churches (which are Gods houses of prayer) lye waste, or vndecently, rude, and negle­cted, as in too many places they doe throughout the Country Villages, and some better Townes. What an eye-soare is it to a Christian that loueth euen the outward beauty of Gods house? What an vnwel­come abatement to his deuotion, to behold in the place of the best account in this world the worst out­side, mouldy greene walls, ill-fauoured pillers, rag­ged floores, vnseemely seates, battered windowes, [Page 25]homely Carpets, and Linnen for Gods Table, where his holy Sacrament is administred; poore and base Ornaments, or none at all for the Pulpits, whence Gods Oracles are deliuered, and such like. And is not all this true in many of your Churches through­out this Countrey? And yet who sees any thing a­misse? as if there were nothing to be presented but Omnia bene, All is well.

Tertullian will tell you, that Pietas est, pro pietate sumptus facere, That it is godlinesse to be at cost with God. And I am perswaded that our Churches (be­ing Gods sanctuaries, and dedicated to his seruice, if they had their due habite, and hability would serue) ought to be more decent and beautiful then the hou­ses of the rich or Nobles in this world; nay, they cannot be too beautifull, Math. 10.16. all superstition and idolatry set aside. Christians should bee as Doues without all gall of bitternesse; and Doues (you know) loue to resort to a sweet and a dainty house. Aspicis vt veniunt ad candida tecta Columbae. Oh, how farre short come we of that zeale of the Israelites in the building and beautifying of Gods Tabernacle, when the workmen were faine to cry out to hold the peo­ples hands, Plus affert populus quàm necessarium est, Exod. 36.5. The people bring too much, and more then enough for the vse of the worke? Whereas we may cry out as fast on the other side, The people bring too little, nay they will hardly offer any thing, I say, not to the adorning and beautifying of Gods house ( quorsum perditio haec? That were wast and superfluity indeed) but to the ordinary reparation and maintenance thereof, were it not for feare of presentment and [Page 26]danger of the law. Brethren these things ought not so to be. Againe, looke into the 20. verse of the 2. Chapter of this Prophesie, Hag. 220. and you shall see how God promised to blesse these Iewes, vpon their dili­gence & zeale in building and beautifying his Tem­ple, Gods materiall house in Ierusalem. Is the seed yet in the Barne, as yet the Vine, and the Fig-tree, and the Pomegranat, and the Oliue tree hath not brought forth; from this day I will blesse you.

And will not the Lord (thinke you) be as ready to blesse vs vpon our diligence and zeale in repairing and adorning our Churches, Gods materiall houses among vs, but especially in building his spirituall house, reuerencing his sanctuary, sanctifying his Sab­baths, hearing his Word, receiuing his Sacraments, fearing the Lord, and walking in his wayes. If thus we shall doe touching Gods spirituall and materiall houses, as becommeth good Christians to doe; then (no doubt) the Lord will heare the cry of the Hea­uens, Hos. 2.21.22. & the Heauens shall heare the cry of the earth, and the earth shall heare the cry of the Corne, the Wine, and the Oyle, and the fruites of the earth shall heare the cry of the people, and he will blesse vs with plenty and abundance. If thus we shall doe with zeale and piety; then (no doubt) the Lord will say to vs as he did vnto this people; From this day will I blesse you, loe, from this day forward will I blesse you.

One short obseruation more, & so an end. Though time hath wings, yet houe I not much transgrest my bounds: And therefore listen yet a little I beseech you, and I will not ouermuch straine the strings of [Page 27]your attention. Here it is said, that Prince, Priest, and People came, and did the worke, in the House of the Lord of Hostes their God. Ezra 4.3. And in the 4 of Ezra we reade (that reiecting the aduersaries of Gods true Religion) they went about this worke themselues, and they went about it together; so linckt in con­cord and vnitie, as if they had beene but one man. So that they came to this worke, as the Tribes came to Dauid, with a single heart, with a willing heart, with one heart. And so the Lord of Hostes (who is the God of vnitie) blessed and prospered the labours of their hands.

In like manner, If we would be blessed, and pros­per in the building of Gods house, which is the Church of the liuing God; If we would haue im­pietie defaced, pietie practised, true religion imbra­ced, and the Gospel to flourish; we must not betake our selues to this businesse like those two Tribes of Israel, Manasses readie to eat vp Ephraim, and Ephra­im Manasses. We must not goe about this worke like Sampsons Foxes, back to backe, one drawing one way, and another an other way, one building vp, and another pulling downe (as Iesus Syrach speaketh) but rather like the Cherubins on the Mercie seat, Exod. 37.9. turning face to face; or like those Angels in Ezekiel, Ezek. 1.9. ioyning wing to wing: so we ioyning hand to hand, & heart to heart, as if that blessing of God, Ezek. 37.19. in the 37 of Eze­kiel had fallen vpon vs. The wood of Iudah, and the wood of Ioseph shall be ioyned in one tree; and then shall we prosper in the building of Gods house, when we our selues are composed, & ioyned together like Ierusalem, Psal. 122, 3. which was builded as a Citie that was at [Page 28]vnitie in it selfe.

We must not then goe about this building, like the builders of Babel in the confusion of tongues; One speaking in the Language of Atheisme, another in the Language of Papisme, another in the Language of Brownisme, another in the Language of Anabap­tisme: one speaking in the Language of this Sectary, another in the Language of that (deuided into com­panies like Labans Sheepe.) O no, If we would haue this Spirituall building to goe on currantly, we must all endeauour to speake one Language, euen that, which the Prophet Esay tearmeth the Language of Canaan: Esay 19.18. by which may be meant the true profession of the one and onely true God, and his sincere and true Religion. O Lord, let neuer the abhomination of desolation defile thy Temple. O Lord, let neuer the Arke and the Idol Dagon be set to stand vpon one Altar among vs. 2 Cor. 6.14. &c. For what fellowship hath righteous­nesse with vnrighteousnesse? what communion hath light with darkenesse? what concord hath Christ with Belial? and what agreement can there be betweene the Temple of God and Idols?

The same Apostle will tell vs in another place, that There is but one Body, Eph. 4.4. &c. and one Spirit, and one Bap­tisme, and one Lord, and one God, and one Faith; and so but one true Religion, and all in vnitie. Et non ha­bet Dei charitatem, qui Ecclesiae non diligit vnitatem. So S. Austin, He hath not the loue of God, that loues not the vnitie of his Church. Phithagoras (as Plutarch writeth in his Morals) attributing much to numbers, Plut. in Moral. constituted two chiefe principles: the one he called vnitatem, vnitie; the other binarium nume­rum, [Page 29]the number of two. Vinitatis natura si acri in­sit &c. If the nature of vnitie (saith he) be in the ayre, it maketh a good temperament; if in the mind, it worketh vertue; if in the body, it procureth health; if in families, cities, kingdomes, it causeth peace and concord. But if (saith he againe) it be not in the ayre, there is a tempest; if not in the minde, there is vice; if not in the body, there is sicknesse; if not in families, cities, kingdomes; and let me adde, if not in the House of God, if not in the Church of Christ, there is nothing but discord and dissention. Et Deus non est discordiae, sed pacis Deus, saith the Apostle, God is not the God of discord, the God of confusion. O no, he is the God of vnitie, 1 Cor. 14.33. he is the God of amitie, he is the God of peace, as we see in all the Churches of the Saints.

Marcus Agrippa (as Seneca writeth) was wont to say, that he owed much to Salust for one little short sentence, which was this. Senec. epist. 94. (Concordia parua res crescunt, discordia magnae dilabuntur,) By concord small matters grow to be great, by discord great and mightie matters come to iust nothing; he did ac­knowledge, that he owed much to Salust for this short sentence; because by it, he was optimus frater, & optimus amicus; because, by it he was made a good brother, and a good friend.

Surely (beloued) if we could but well remember that little short peece of a sentence in the 34. Psal. (secke peace, Psal. 34.14. and ensue it) we might acknowledge our selues deepely indebted to the Prophet Dauid for the same: which being well pondered, and well cōsidered of vs, would make vs to become good bre­thren, [Page 30]and good friends, and good husbands, and good wiues, and good neighbours, and good sub­iects, and finally good Christians, endeauouring to keepe (vnitatem spiritus in vniculo pacis) the vnitie of the spirit in the bond of peace. Eph. 43.

I remember once I saw an emblematicall picture, wherein was graphically described a Christian Common-wealth, diuided into three States: The Regall, Ecclesiasticall, and popular estate. And eue­ry one of these drawne in a chariot, after the manner of Caelius Secundus triumphes. The first was the Regall estate, and in this chariot sate the king. But giue me leaue to speake in the language of my text. In this chariot sate Zerubbabel the Prince, accompa­nied with sapientia, wisedome. And she (me thought) was aduising him, as if she said vnto him, as it is writ­ten in the second Psalme, Psal. 2.10. Bee wise yee kings, and be learned yee that are Iudges of the earth. This Cha­riot was drawne with two horses; The one white, trapt with crownes, and laurell garlands, and his name was (praemium bonorum) the reward of the godly: The other horse was blacke, trapt with whips, swords, halters & such like, and his name was (Paena malorum) the punishment of the wicked. The Chariotor that guided this chariot, was called Iu­stitia, Iustice, with a paire of ballance in the one hand, and a sword in the other hand: teaching Zerubba­bel, teaching Kings, Princes, Iudges and Magistrates, how they ought to execute iustice vprightly, to the punishment of euill doers, 1. Pet. 2.14. and for the praise of them that doe well.

In the second place followed the Ecclesiasticall [Page 31]estate. And in this chariot sate Iehoshua the hie Priest, accompanied with (veritie) the truth; and she (me thought) was counselling him, as if she said vnto him, as sometime it was said to Archippus in the 4. of the Coloss. Col. 4.17. Take heed vnto the Ministerie which thou hast recciued in the Lord, that thou ful­fill it. This chariot was drawne with a doue, and a serpent alluding to that of our Sauiour Christ, Be wise as Serpents, and simple as doues. Math. 10.16. The Coachman that guided this caroach was called fides, faith.

In the third place followed the popular estate, and in this chariot sate the remnant of the people, ac­companied with obedientia, obedience. And she (me thought) was reading a Lecture to them, as if she drew her text from the 13. of the Romanes, Rom. 13.1. Let eue­ry soule be subiect to the higher powers, for there is no power but of God, and the powers that be are ordai­ned of God, &c. This chariot was drawne with an Oxe, and an Asse, the Oxe was called Labor, the Asse was called pacientia patience; Teaching sub­iects how they ought to liue (euery man in his voca­tion) laboriously and industriously, and how they ought patiently to beare those burthens, which by authoritie are imposed on them, remembring how it is written in the 13. of the Rom. Giue to euery one his due, tribute to whom tribute, custome to whom custome, Rom. 13. [...]. and so forth. The Coachman, that guided this Coach was called (fidelitas,) allegeance.

Now after all these followed a fourth chariot, and this is it whereunto my speech aymeth: And this was called (currus charitatis) the Chariot of charitie. In this Chariot sate Zerubbabel the Prince, and [Page 32] Iehoshua the hie Priest, and the remnant of the people altogether; Signifying (as I take it) that whatsoeuer oddes, whatsoeuer difference there is in this world betweene State and State, and betweene man and man (quoad externa) in regard of birth, riches, digni­ties, and promotions, honours and such like; And howsoeuer euery estate, and euery person, hath his precedency according to his degree and place (in giuing honour going one before another: Rom. 12.10. yet ought euery estate, and euery person to be ioyned toge­ther, to ride together, and to be drawne together in the chariot of charitie. And they were all compas­sed round about with a golden chaine, which was called catena vnitatis, The chain of vnitie, alluding to that in the 133. Psal. 133.1. Psal. Behold how good and how ioyfull a thing it is (in the sight of God, in the sight of An­gels, and in the sight of men) for brethren (whether brethren by nature, or brethren by nation, or bre­thren by religion and profession,) Behold, how good and how ioyfull; behold how good and how come­ly a thing it is, for brethren to dwell together in vnitie. It is like the precious oyntment that was powred vpon the head of Aaron; which stayed not there, but ranne downe to his beard, and yet yet stayed not there, but trickled downe euen to the skirts of his cloathing; signifying how vnitie, and amitie should passe throughout all the members of the mysticall body of Christ. From top to toe: from the head to the foote; from Zerubbabel the Prince, that sits vpon the throne, vnto the basest of the remnant of the people, that stands digging vpon the dunghill.

This Chariot of charitie was drawne with the [Page 33]other two Theologicall vertues, Fides & Spes, Faith and Hope. And they were drawing this Chariot to heauen; whither when they haue brought it: Faith and Hope are vnyoked, and vanish away; leauing charitie there to remaine perpetually, in louing God, in louing the Saints, in louing one another world without end, for euer and euer. Et bonum est esse hic, And it is good being here, where among the many mansions in our heauenly Fathers house, there are three tabernacles made and prouided. One for Zerubbabel, an other for Iehoshua, & an other for the remnant of the people; if they shall zealously, and religiously promote the building of Gods house, as becommeth such as are ordained vnto sal­uation and euerlasting life; where are such vnspeak­able ioyes treasured vp for them which faithful­ly labour in this worke, as no eye hath seene, no care hath heard, neither can the heart of man conceiue them. I can not leaue your meditations in a better place. And therefore no further to trou­ble your patience, here giue me leaue to set a period to my speech.

Oft haue I spoken in this place, and the like else­where, vpon the like occasion: And indeede, neuer thought I thus to haue spoken more. But behold the power and goodnesse of Almightie God, who kil­leth, and maketh aliue, bringeth downe to the graue, and raiseth vp againe; his name be blessed and prai­sed for euer. The first visitation Sermon that euer I preached, was in this place, almost thirtie yeeres since. And now God in his prouidence hath brought [Page 34]me hither once more, to preach my last in this kinde: Long haue I beene vale tudinarius, weake and sicke­ly as you know: And now would I willingly take my leaue, and giue my vltimum vale to this place, and the like, in the like assemblies and vpon the like occasion; leauing it to others euery way more fit and able, and the Lord God still increase the number of them.

And in this, my vale-diction, let me say to euery one of you (my brethren) as Saint Paul doth to Ti­mothy. Take heede vnto thy selfe, 1. Tim. 4.16. and vnto lear­ning. Take heede to thy life, and to thy doctrine, continue therein; for in doing this, thou shalt both saue thy selfe, and them that heare thee. And you (beloued) that are of the remnant of the people: Remember how it is written in the 13. of the Hebrewes: Heb 13. [...]7. Obey them that haue the ouersight of you, and submit your selues: for they watch for your soules, as they that must giue account, 1. Thess. 5.12, 13. that they may doe it with ioy, and not with griefe. And againe in the 1. Thess. 5. Now we beseech you, brethren, acknowledge them which la­bour among you, and are ouer you in the Lord, and ad­monish you; that you haue them in a singular loue; not in an ordinarie affection, but in a singular loue for their workes sake; If for nothing else, yet for their workes sake, and their worke is no lesse, then mediately the saluation of your soules.

And so let me conclude with the Apostle S. Paul. Finally (brethren) fare yee well; 1. Cor. 13.11 be perfect, be of good comfort, be of one minde, liue in peace, and the God of loue and peace shall be with you. This [Page 35]God of peace, and that peace of God which passeth all vnderstanding, keepe your hearts and mindes in the knowledge and loue of God, and of his Sonne Iesus Christ, our Lord: and the blessing of God Almighty, the Father, the Sonne, and the Holy Ghost, be among you, and remaine with you, in body and soule, both now and euermore.

Amen.