THis Chapter and the next following are a Copie of the last speech of the best King that ever was: 1 Chro. 23 27. the speech was Davids to Solomon his sonne, and to the state of the King­dome. I shall only treat of that part of it, which respected Solomon. The subject of it, is an house to be built for God. The occasion of it was this. When David, by the good hand of God with him, had peace on every side, a calme after many stormes, hee did fall asleepe in the lap of peace; but as mercies and receipts from God, are wont to work in the Saints thankfull returnes, so he now deviseth what to doe for God, that had done so much for him, ver. 2. 2 Sam. 7, &c. The time of this speech hath a double mark upon it.

1 It was in t me of Parliament, in a solemne assembly of the Princes of Israel, and the Princes of the Tribes, &c. v r. 1. Davids end was to draw them to put their hands to this great work, which appeares by those words, ver. 21. which are an expression of his desire, with confidence of their readinesse, and in their hearing. Also the Princes and all the people will be wholly at thy com­mandment. Zeale will cry for help of all hands.

[Page]2 It was in the end of his dayes, When hee was old and full of dayes, 1 Chron. 23.1. Good men doe good to the last, yea are best at last, as naturall bodies are quickest and strongest in their motion, when they come neerest to their center.

The summe is. David would have built an house, but though God accepted his good intention, yet by Nathan told him that he should not do it, 2 Sam. 7.5. but his sonne should, ver. 12.13. Therefore David summons this great assembly, and before them bequeaths to Solo­mon the honour of the Kingdome and of this service.

In the text

• 1 Preface to the speech.
• 2 matter of the speech.

The preface in this word Take heed. Its an item both strong or spiritous, and pregnant or comprehensive. Now take heed i.e. if ever thou didst attend heare now, and if ever thou didst seriously minde and intend any thing, take what I am saying into thy most ponderous thoughts, and most vigorous resolution, as a businesse of greatest concernment and importance which ever did or can come under thy hand.

The matter of the speech is

• 1 A commission.
• 2 A charge.

The commission, The Lord hath chosen thee to build, &c. This is the

• enforcement of Solomon to this work.
• warrant of Solomon to this work.
• encouragement of Solomon to this work.

He may, hee must doe it because commanded, and hath This to en­courage

• 1 Hee is chosen to it: its a choyce favour.
• 2 By God. Here is the
  • highest cōmissiō.
  • best security.
• 3 To build him an house: it was the most honourable service that could be.

My purpose is to speake chiefely of the charge, In which two things are requi­red of Solomon,

• 1 resolution. Be strong.
• 2 execution. Doe it.

The first is Resolution. The word expressing it, im­porteth a vigorous and magnanimous will, a will in­tensely and couragiously bent to the businesse, so set to it, that no disswasions, slowth, feare, policie, covetous­nesse, ficklenesse, nor any other thing might cause ei­ther diversion, or cessation, or interruption. So wee have Davids owne comment upon his owne words: Be strong and of good courage, dread not, nor be dismayed, 1 Chron. 22.13. and verse 20. of this 28. Chapter. Be strong and of good courage, and do it, feare not, nor be dismayed, for the Lord God will be with thee, hee will not faile thee nor forsake thee, untill thou hast finished all the work for the service of the house of the Lord.

David in his zeale and wisedome endeavours to be­get a fixed resolution in his sonnes heart.

For,

• 1 Resolution is the life of action.
• 2 We are apt above all works to be slack in Gods
• 3 The nature of the work required re­solution.
  • 1 Gods work. This requires our best strength.
  • 2 Great work 1 Chr. 29.1.
    • carefull.
    • painefull.
    • chargeable.
  • 3 A new work. And new works are often entertai­ned either with
    • ficklenesse.
    • fearfulnesse.

The second part of the charge is execution, Doe it.

Which hath in it a tye to 3 things. Do it

• 1 presently.
• 2 fully: the word is, perfice.
• 3 regularly.

The house must not be built after his fancie, but Gods modell: David gave [Page] to Solomon his sonne the patterne of, &c. ver. 11. the patterne which he had by the spirit, ver. 12.

Matters of worship are never left to mans liberty. God onely appoints the matter, manner, and meanes of his worship. And these are like a connex proposition, wherof the denial of one part is the denial of the whole: Though wee offer true worship for the matter, if yet according to mans will or reason, God doth not owne it. Es. 1.12, 13, 14. Esay 58. If a man order his Taylor to make him a sute, though he bring the garment for kind according to order, but for fashion and size otherwise, its not allowed.

That which I commend out of these words is, that they that are chosen of God to do great things for him, should resolve and doe them.

First of the resolution: This must be when any thing is committed of God to us to be done for him. Reasons.

Iosh. 1.6.7.9.18. Deut. 31.6. 1 Sam. 4.9 1 Chro 22. [...]9. 2 Chro 15.7. Hag 2.4.1 Where no resolution is raised upon a matter pro­posed, there is either reluctance, which clearely ought to be farre from us when God commandeth: or pen­dulousnesse of heart, This also hath no just place in this case. For the heart is never rationally pendulous and wavering but in things dubious. Now all doubts which give a stop or barre to the will, are either from Consci­ence or Prudence.

If the question be in the conscience, it must be con­cerning either the lawfulnesse of the thing, in respect of the substance or circumstances; in which case its im­possible but that the heart by how much the better it is, should be in a wavering and trembling state, being dubious, (q [...]ad duas vias) as a man at two wayes not knowing which to choose. But in things committed of God to us, here can be no such quaeres, because [Page] he is supreame, the Lord, Judge, and rule of all.

Or else the question is whether the thing be necessa­rie. And indeed often, things come with warrant with­out command. In which case men have a latitude, and may, and doe, act or not act sometimes out of meere li­berty, sometimes upon intercurrent reason.

But when God appoints, here is no roome left for such agitations, but the case is cleare, all things com­manded are necessary: Gods command is the rule and spring of necessity.

Sometimes the question may be in prudence: hu­mane prudence is an intruding medler in Gods matters: and it is of use when it followeth the rule, and so leades the action.

But there be two evills, which usuall fee carnall wisedom to be of their counsell: 1, Earthly affections and respects. 2, Unbeliefe.

1 So far as any thing in this world is a mans end, he is apt in every businesse to ask; what wil it profit? what advantage doth it bring to me? great men say, if the Churches be so or so ordered, what compliance will it have with our honour, power, wealth. Unprofitable­nesse is a strong plea with men; Haman knew the force of this Engine, when hee to oppose the Jewes, said, There is a certaine people, scattered abroad and dispersed among the people in all the Provinces of thy Kingdome, and their lawes are divers from all people, neither keep they the Kings laws, ther­fore it is not for the Kings profit to suffer them, if it please the King let it be written that they may be destroyed. Hest. 3.8.9. The like arrow did they sharpen and discharge against his people. Ezr. 4. from 11. to 16.

The people also have the like spirit, weighing all by this rule of gaine, and earthly advantage. Job 21.15. [Page] What profit should wee have if we pray unto him? and the Pro­phet accuseth them of his time, Yee have said it is in vain to serve God, and what profit is it that wee have kept his ordi­nances, Mal. 3.14.

And certainly the argument is good when well ap­plied; for nothing is good but what is profitable; and every way or order of Churches which is indeed unprofitable is worthy to be refused. God useth ar­guments of like importance against their devised wor­ship: What profiteth the graven image? Hab. 2.18.

But now none can plead unprofitablenes in the things of God, For what ever is of him, is profitable to all, and doth not include any hurtfull quality or power of it self to any sorts or ranks of men in the world: godlines is profitable to all things, 1 Tim. 4.8. The word is [...], which properly signifieth right worship. This is pro­fitable to all things, to the honour, strength, wealth and peace of all men, (but I urge not much the etymologie.)

Let no man think hee shall lose when Christ gaines; yet I heare men complaine, if this be the way which some ayme at, and if the old Fabrick stand not, I shall lose much of mine honour, another cryeth I shall lose my power, another I shall lose my revenewes: But let men distinguish betwixt losses reall and imaginary; it's not alwayes losse to part with what we have enjoyed,

• 1. When we had no propriety, or just title.
• 2. When the things did us good in shew, but hurt in truth.
• 3. When the thing is changed and made better.
• 4. The supposed losse is recompensed by a greater good. I will not apply these now.

What? if things goe on thus, or thus, must needs lear­ning die for want of reliefe? Shall contempt and po­verty [Page] indeed cloath the Ministry? and cannot Gods house and the Kings stand together? Did not the Tem­ple and the Palace agree well in Hierusalem? certainly Religion is the greatest gaine and strongest pillar of the State: For this puts all into their due order, and order gives beauty and strength, and makes things most vi­gorous and lasting.

Therefore here is no just cause for carnall prudence to complaine, or the truly prudent to demur: but when God commands resolve and doe it.

2 Unbeliefe comes in and will be heard; and this crieth it's impossible: and indeed if it can be made good that a thing is indeed impossible, the attempt of it is unreasonable. This was Sauls plea to David to take him off from encountring with Goliah, Thou art not able to goe against this Philistine, to fight with him, for thou art but a youth, and hee a man of warre from his youth. 1 Sam. 17.33. And it's Christs counsell to compare our power and our work: Which of you intending to build a tower, sitteth not downe first and counteth the cost, whether hee have sufficient to finish it, lest happily after hee hath layd the foundation, and is not able to finish, all that behold it, begin to mock him. Luk. 14.28, 29.

It's good when men goe to build an house for God, to see both their strength and their weaknesse, you will thus finde the work possible, and you may finde it diffi­cult. But difficulties should add heat & height to Chri­stian spirits: Gods work is not to be sold for ease. If you think it impossible, you cannot move with quiet­nesse, and vigor of intentions and endeavours. Num. 14.1.2. We find the people in their travels, weeping, cry­ing, murmuring, But for what? Wee have the cause, Cap. 13.32. the spies cast the block of impossibility in [Page] their way, for they said, Wee are not able to goe up against the people, for they are stronger then wee.

Let it be considered how impertinent and unreason­able it is to object impossibilities to Gods command.

2 Reason. Consider what resolution is. It's a firme efficatious will, to prosecute some thing as worthy and necessary. For where worth and necessity doe not en­force, the will is not bent.

Hence I inferre, 1 That where men resolve not on Gods work, the vote of their minde and thoughts is, that it is needlesse and worthlesse. And hee cannot be good that commands not good, so it amounts to a re­jecting of God.

2 As resolution is from reason, so non-resolution, and reluctance; therefore when God prevailes not in his demands, something is at that time of more weight with us then God.

3 When men purpose not, they want root to give life to their endeavours. For resolution is the effica­tious spring of action. A worke undertaken without resolution will want a two-fold excellencie:

1 It will not be compleat; an arrow weakly shot, will fall short of the mark.

2 Nor constant: weak things are short liv'd.

3 Reason. God looketh more at the will then the work.

For so much wil, so much strength, & so much truth. What is obedience but an act of the will? and by how much our actions exceed our wills, by so much the more we are hypocrites in the things which we doe.

Therefore I conclude this first branch of the point, that resolutions are necessary to such whom God chooseth to doe his work.

The second branch is execution. This also is ne­cessary when God calls to work, it's not enough to resolve, but we must doe it.

Reason 1. Else resolution is not onely vaine but hurtfull, encreasing our sin. 1. Because here, sin is against much light: the command must needs come with much evidence when it wrappeth the will into such an height.

2 Against much engagement: For a resolution upon a command hath the force of a covenant. The covenant of eternall life is made by the tacit and in­ward working of the will, which is the answer of a good conscience towards God. 1 Pet. 2.21. By in­ternall acts we speak to God, those silent motions are the language by which we converse with God, as by words with men: men may pray when they say nothing. And so they may promise to God when they onely purpose, the yeelding of the heart to the command is speaking in effect: that in 1 Kings 5.5. I purpose to build an house, is in the Hebrew, and in the margin, I say. So that not to fulfill our pur­poses is to falsifie our word with God. Purposes are expressed by cleaving: Acts 11.23. Resolution in the things of God, is the wedding and betroathing of the heart to them, therefore after to desert them, is to be guilty of an unjust and violent divorce.

Reason 2. Not purposes, but actions are recom­penced. Indeed where we have after our purposes for God, either a discharge or a prohibition from God either by 1 Word, or 2 Providence.

Leaving the thing clogged with impossibilities, there good purposes are accepted though they be [Page] not acted: so it was in Davids case. 2 Sam. 7. But where we can, there, except we obey the command even to execution of it, God will not recompence our purposes. Yea, we cannot make up our losse by resolution, which we sustaine by not acting. There­fore we when we resolve, must performe the doing of it, that as there is a ready minde to will, so there may be a per­formance also. 2 Cor. 8.11.

Reason 3. God purposeth and doth performe to us: Blessed be the Lord that hath given rest to his people Israel according to all that he promised, there hath not failed one word of all his good promise which hee promised by the hand of Moses his servant. 1 Kings 8.56. See how con­stant and punctuall God is, and what a perfect har­mony betwixt his word and work, what he purpo­seth he compleatly performeth. Joshua expresseth it yet more fully: Not one thing hath failed of all the good things which the Lord your God spake concerning you, all are come to passe unto you, and not one thing hath failed. Chap. 23.14. Therefore wee also should walk to­wards God with truth, aequablenesse, and certainty.

Reason 4. What we purpose is either due to God or not; now there is no question of the debt when God demands: and if it be due, it is injustice not to performe, and its dangerous to run into debt when we have to pay. Therefore wee should say as Da­vid, I have sworne and I will performe it, &c. Psal. 119.106.

Thus having runne over the point, by demon­strating the necessity both of resolution and execu­tion, when we have a commission and charge to doe for God, I come to application.

I will take up this charge which David gave his sonne upon you. Its a like season. A time of Par­liament and solemne assembly as then; here is a like work lying in your hands, that an house be built for the Lord; and you also have commission; for the Lord hath chosen you to build him an house, be strong therefore and doe it.

Suffer me here to speak a little of the work; Solo­mon was to build an house for God, but that house was but a type of that which is now to be built. Your work is to help that the Churches of Christ may be rightly framed and formed, each Church is called an house of God. 1 Tim. 3.15.

God hath three houses. 1 Coelestiall, built for the Saints by himselfe, Heb. 11.10.

2 Mysticall, invisible, built by himselfe for him­selfe. Eph. 2. &c.

3 Instituted, visible, built for himselfe and the Saints, that in it they might enjoy each other.

This is compared to an house, in respect of

• constitution.
• end.

1 For constitution: as in an house there is 1 qua­lification of matter. 2 Combining and knitting it together;

So in a Church there must bee 1 matter qua­lified, and prepared for such ends to which a Church is appointed: it must be of that nature as may be apt to knit with the building, and to contri­bute something to it. Its preposterous and unrea­sonable to heap on promiscuously stones and straw, stubble and timber, without judgement of the fit­nes of the matter to conduce to the common frame. [Page] When at the temple, the materialls were prepared before it was brought thither, so that there was nei­ther hammer, nor axe, nor any toole of iron heard in the house while it was in building. 1 Kings 6.7. so in this spirituall Temple, the building should consist of persons fitted for it, they should be living stones, 1 Pet. 2.5.

All societies are composed with choyce, the members of them are such as agree in the same common nature, and in the same fundamentall lawes of that society. So ecclesiasticall bodies are to con­sist of congruous matter; it's the rule of all other bodies, whether naturall, or civill. Not that Chur­ches have a power of infallible judgement, not in­fallibility but wisedome with love is required in their judgment of persons to be admitted: they must be such of whom we may be able to say of them as the Apostle of the Philippians, of whom he said, It is meet for me to think this of you all. Phil. 1.7.

2 A Church is a combined company: for many without conjunction are a multitude not a corpora­tion. As many stones and timbers are a heape, but not an house except they be fitted and joyned toge­ther: as a naturall body is a multitude in which the members by conjunction become one, so is the Church: from the head all the body is by joynts and bands knit together, Col. 2.19. And in Christ the Church is said to be built together to be an habita­tion for God. Eph. 2.22.

These bands are either such as tye to Christ the head and the foundation, faith and the spirit. This makes members of the Church Catholick, which is [Page] called the generall assembly, Heb. 12.23. consisting of all Saints in heaven and in earth, Eph 1.10. which is called the whole family in heaven and earth, Eph. 3.15.

Or they are such as tye the Saints among them­selves, as in a building the materialls are not onely knit to the foundation but to themselves. These tyes are (1) such as constitute a Church, i. e. consent to live together in communion. There is no other way imaginable by which divers persons can be ei­ther one family, or one City, or one kingdom, which never were one, but by consent; and how should di­vers persons who before were free, come to have any justly exercising any power among them, but by consent? This therefore must be the bond to knit divers Saints into one body. And a Church must be knit together, else it will be but a casuall loose company without order and rule. When it is or­derly gathered and composed, it becomes an house to Christ, for his instituted worship, though not on­ly as the mysticall Church is for naturall worship. (2) Such as doe conserve; i.e. mutuall love, which is the bond of perfectnesse. Col. 3.14. This preserves the unity, peace, and order of a Church.

Secondly, as the Church is called the house of God in respect of constitution, so also in respect of the end.

1 For his dwelling. In Christ yee are knit together for an habitation of God through the spirit, Eph. 2.21. Though he fill all places, yet his presence is with the Churches with more complacence; The Lord hath chosen Sion, he hath desired it for his habitation, This is my rest for ever, here will I dwell, for I have desired it, [Page] Psal. 131.13, 14. He dwelt in Hierusalem the shadow of these Churches, out of choyce, & with a doubled desire, I have desired it, I have desired it.

And as he dwels here with complacence, so with beneficence; I will abundantly blesse her provision, I will satisfie her poore with bread, I will also cloath her Priests with salvation, and her Saints shall shout aloud for joy. ver. 15.16. Plenty and safety is promised to Chur­ches, so much as to cause the greatest joy. In these societies it is where God commandeth the blessing and life for evermore, Psal. 131.3.

2 For his honour: poore mens houses are for ne­cessity, but great men and Princes have houses for honour also: Kings have 1. houses of judgement, where they exercise justice and judgement. So is the Church, the place of the power and judge­ment of Christ: it's called his throne, Jerem. 3.17. which is the seat of honour and majestie.

2 Kings have their treasuries, Esay 39.2. In which they keep their treasure, which is the glory of Kings. And the Church is called the house of Gods glory. Esay 60.7. The place where hee layeth his pretious treasures.

3 They have their armories; the Church also is Gods military house: here are those spirituall weapons which are mighty through God, 2 Cor. 10.4. His Saints have here those armes by which they defend themselves in their spirituall warfare, and obtaine great conquests against the world, against their lusts, and Satans power.

Much should bee said concerning the order and government of this house, but time faileth.

This then (oh yee worthies) is the house which must be built, you are chosen of God, and us all, to put your hands to this great and desired vvork; take heed vvhat you doe, because you are in stead of the nation, so that vvhat you doe is nationall. I shall speak to you in the vvords vvhich Jehosophat spake to the Judges. Take heed what you doe, for you judge not for man but for the Lord, who is with you in the judgement, wherefore now let the feare of the Lord be upon you, take heed and doe it, 2 Chron. 19.6, 7. Take heed that no modell be commended or commanded by you, but vvhat you have from the Lord. It vvas a gracious commission and licence vvhich Artaxerxes gave the Jewes. What shall seeme good to thee and to thy brethren, that doe after the will of your God, Ezr. 7.18. Whatsoever is commanded of the God of heaven, let it be diligently done, for the house of the God of heaven, for why should there be wrath against the Realme of the King and his sonnes? ver. 23.

You see your vvork, resolve therefore and doe it. But let me tell you vvhat kinde of resolutions you must have.

1 Firme. I have great boldnesse to presse this, for vvee have rich and joyfull experience of your courage, patience, and long suffering. And you have shewed more zeale for God then ever yet appeared in al your predecessors. And we cannot but say with Ezra, Blessed be the Lord God of our Fathers, who hath put such a thing as this into your hearts to beautifie his house, Cap. 7.27. Wee are free from feares of you, that it should be with Christs servants as it is said of some, that they are men in the on-set, and women [Page] in the mayn fight; as rash spirits use to be, like some creatures which quickly lose their sting and grow dull. Maintain your resolutions. You have cause; for,

1 The work is great. It is for God, and for the erecting of the house and throne of Christ, and for the redeeming of captivated truths, captivated ordinances, and captivated Saints. Men venture hard for great things. You cannot have greater things to cause you to quit your selves like men. Vlysses went back to the Cyclops den to fetch his cap and girdle; put on courage to redeem from the Cy­clopean power that which is the glory of Christ, the blessing of the Land, the crowne of Majestie, and the joy of the Saints. The Heathen were very zealous for their Country and their Gods. Aeneas left his goods, yea, his father, to carry out his gods in a time of danger, and for this had the name of Pius Aeneas. When once the Capitoll was in danger by a siege, because their bowes wanted strings, the women to preserve their gods, cut off their hair to make strings. Is not our God better then these? Shall we not be as stout for Christ as they for idols? The peace & wel­fare of many thousands depends upon your resolute prosecution of this matter. And not onely wee that now live, but succeeding ages shall blesse you, your names shall be as a precious ointment to the chil­dren, yea, the childrens children yet unborne. Ac­cording to that in Psal. 102.18. This shall be written for the generation to come, and the people which shall be created shall praise the Lord.

2 Your & our adversaries were resolute in their season, no relation, worth, entreaties, mediations, [Page] submissions, lawes, nor any thing could mollifie their spirits, or stop the torrent of their cruelties; they went on without feare. And now consider, had not they a harder pull then you, that did work against God and man? what is their fruit but shame? but the recompence of your faithfull service shall be your eternall glory with God and man.

3 Its high time to resolve. Are not things bad enough yet? Then stand still and see the sad re­maines of religion, and your brethrens lives utterly consumed before your eyes. Cast your eyes upon the house of God among us. What darknesse, what pollution, what tyranny dwels here? Look not with a generall but a distinct view on this house: Behold,

1. The matter of it. Is it not an uncomely confused heape, of stubble, and straw, and wood, and silver, and gold? our own houses are built with more judgement and choyce. I have feared lest our judgement should have beene that of the outward Court, Apoc. 11.2. to be left out, and given to the Gentiles to be troden under foot, for we have beene like it, all sorts have beene received without diffe­rence.

2. Behold the order of the house, shall I speake of this before you? Then see 1 the rulers. Their conversation is in your eye and hand, but take in their Commission also. Who sent them? see if those arguments which wee use against the papall power, turne not as darts into their breasts. Certain­ly their title is best at lowest. Its safest for them to claime it from the earth, lest by letting that goe to claime it from heaven, they prove to be like Icarus, [Page] who by soaring too high did melt his wings, and was drowned in the Deeps. Camelus cornua quaerens amisit aures, The Camell seeking horns lost his eares. And they cannot justly complaine if they fall in the sute, because they rely upon a forged title.

2 See their government. Hath it not beene like the Sive or Bolter which retaines the Branne, and works out the flower? are not the best things, and persons cast forth, and the worst retained? yea, and because wee had not evills enough (which yet did grieve and presse the spirits of thousands) what su­perinductions of evill upon evill have we had? al­tars, bowings, &c. Yet all were brought in with colour of order, decencie, devotion. But they were like those Mice, and Emeraulds of gold which the Philistines offered with the Ark, 2 Sam. 6.4. I assure you I love not invectives, nor is any thing more con­trary to my spirit, nor would I say this, but that if we be silent, their dead inventions would out-cry us and condemne us.

They pretended Religion in all, and zeale for God, & obtruded them as if they had had the broad seale of heaven for them; As Rabsecah called those idolatrous Altars which Hezekiah took away, the Lords altars, Es. 36.7. The Jewes Groves were cal­led Ashera, a name importing happinesse, but its an antiphrasis, as the Oestrich is called Chasida, Job 39. And as lucus a non lucendo, mons a non movendo: I should not speak but that I am constrained. Dant animum ad libere loquendum ultimae miseriae, Liv. Extreame mise­ries make men not afraid to speake freely. Be not alwayes (oh ye worthies) spectators and partners in [Page] these calamities. Is it not time to lay it to heart, and to keepe it there, till the full sence of these evills cause you to be sick, and to vomit them up for ever? Is the house of God right, where oppression is in power, superstition in credit, luxurie and idlenesse in favour, ignorance loved, pride fostered, prophane­nesse allowed, negligence harboured, covetousnesse cherished? How think you? will our God longer abide such an habitation, where his servants, chil­dren, ordinances are cast out? Me thinks the voyce of our great ones hath been like that of the heathen, Exeant Christiani, exeant Christiani, let the Christians goe out. As it's said of Jeroboam, so it's true of them, Hee drove Israel from following the Lord, and made them sinne a great sinne, 2 Kings 17.21. Avolare fecit, Hee made them fly away from the Lord. Oh what sinne hath beene by their counsell, example, hires, feares, lawes? Others that would not fly from the Lord, have fled from their Country, to seeke that in a strange land which they could not, but ought to have had at home. Hagar the bondwoman, and her children were in possession, but the free woman and her children either in persecution at home, or in ex­ile abroad. And was that trash which they have brought in, a fit price for the peace of our conscien­ces, the sweetnesse of our estates, friends, and Coun­try? Will you then in zeale for God, and pitty to your brethren and to your selves, take up a resolu­tion to vindicate our injuries and their insolencies? Be strong and doe it.

2 As your resolutions must be firme, so they must be spirituall. From higher principles then hu­mane [Page] prudence. Our evills are sore grievances in­deed, yet more afflictive to our consciences then to our sences. Look on them not only as pressures on us but as sinnes against God, ease us by righting him; lest you be found to worke for your selves and not for him; Then men serve Christ indeed, when they make him, not onely the exemplary cause, but the finall. Doe what you doe not because you must onely, both in prudence and in conscience, but doe it for his glory: as David & Solomon in building the house intended the name of the great God, 1 Kings 8.17. 2 Chron. 2.1, 4. Spirituall ends are most noble and most strong.

3 They must be willing: it's true there can be no resolutions simply unwilling: But acts of the will are either mixt, or mere. Mixt are such where­in upon different respects the will hangs both wayes; so a man may upon some reason resolve on that which he fully abhorreth, as in a gangraene to en­dure the excision of a limb. But to resolve thus for God, is rather to be patients then agents for him, its rather to be sick of God then true to him. Labour for Davids spirit, who set his affection to the building of the house, 1 Chron. 29.3.

Be not onely subject to God but zealous for him. It was Davids temper who was the type. The zeale of thine house hath eaten me up, Psal. 69.9. And Christs temper who is the substance, Ioh. 2.17. worke as friends. If it be onely in your heads it will vanish, but the impressions of love are deepe: Say with Mo­ses, The Lord is my strength and song, and he is become my salvation, hee is my God and I will prepare him an habita­tion, [Page] Exod. 15.2. Zeale will make you men of might, and your counsells and endeavours as an arrow shot from a strong arme which returneth not empty.

4 Speedy. For,

1 It's the greatest worke you have to doe. Therefore give it

• priority.
• quick dispatch.

I know you are wise, I prescribe not an absolute or­der. Important things are often respectively such: A lesse thing in it self may be at some time of greatest importance, & of right should be first admitted. Do what you can. Christ will be content to stay till you can doe his businesse. But still minde this, and ayme at this, and do all in order to this. I may say to you as David to Ahimelech, The Kings businesse requireth haste, 1 Sam. 21.8. Doe things in Christs order, Seek first the Kingdome of heaven. You may mind your owne houses, but not too much, say with David, See now I dwell in an house of Cedar, but the Ark of God dwel­leth within curtaines, 2 Sam. 7.2. God stands much up­on time, and expects to be first served. Therefore he chides the Jewes, and sorely punisheth them for breach of this order. Is it time for you, oh yee, to dwell in your seiled houses, and this house lie wast? Hag. 1.4. It's an angry speech. Other causes may and must wayt, say to them as Nehemiah when hee was building an house for God. I am doing a great work so that I cannot come downe, why should the work cease while I leave it and come down to you? chap. 6.3. I confesse, that things that are first in in­tention are last in execution, but then they are still moving till they come to perfection.

2 Delayes are dangerous. For, 1 affections may [Page] coole, the best may and the rest will. Some men are hot as fire, others as iron, rather heated then hot, take the season and strike while the iron is hot. God sometimes for some oportunity of service gives a fervour of spirit, but if the lock of oportunity be cut off, you will as Sampson lose your strength and become like other men Judg. 15.5.17.

2 Rubs rise by delayes. A subtill enemie, if hee have but the onely advantage of time, will gaine much even in a desperate cause. And they say the bitings of dying beasts are most deadly.

3 Wee are speedy with God: Lord heale her now, saith Moses, Numb. 12.13. And David crieth for haste, Oh my strength haste thee to help mee, Psal. 22.19. And God doth make haste to our good, Es. 16.5. For love is quick.

4 God hath stayed long.

5 Unanimous. Let there be none

• adverse.
• slothfull.
• unfaithfull.
• fearefull.

You have the honour, and we the happinesse of a blessed conspiration of your hearts and hands hi­therto. Be still one, and more one; That you may meet as many streames in one channell, and prove a conquering torrent. Sands are small things, yet be­ing united they can break the proudest ships.

Christ is among you, and knoweth whose hearts are with him, he seeth and heareth all your counsels, motions, debates, and votes. Hee will say to the faithfull, Well done good & faithfull servant; but to others, had it not been for thee, such a cause of mine [Page] had prospered, such servants of mine relieved, my house had been built but thy hand was against it. By how much the greater you are, by so much the more you owe; let it not be said of you, others were wil­ling, but their nobles put not their necks to the work of the Lord. Nehem. 3.5.

I draw to an end. To quicken you to the work, Consider. You may doe this thing. Christ may have his house built. You have power of 1 Ability. 2 Authority. You cannot think our present disci­pline is by divine law, then you may remove, ex­cept you think it most convenient. But how is that convenient, which Ministers, good men, bad men, al­most all men have complained of? You may by your power make it necessary, but it will never be convenient, and how ill will the oxen draw when their yoakes gall them? You have seene the experi­ence of this discipline, these rites and orders for ma­ny yeares.

You may do worthily for God and for your bre­thren; you are the fountaine of law. When a beast knoweth his strength he will not serve but rule, our adversaries did so. Doe you see now, Say as Maxi­minus, by how much the greater I am, by so much the more I will doe. They say there is a fish that hath a sword but no heart; but I hope better things of you.

The work is not so hard as many either out of needlesse feare, or craft doe pretend.

1 You have many friends. The Saints at home and abroad that wast themselves in prayer for you, that blesse you with Judah his blessing, Let his hands be sufficient for him, and be thou an help to him from his ene­mies. [Page] Deut. 33.7. Yea, God is with you. As Moses said of Acher, There is none like unto the God of Jeshu­run, who rideth upon the heaven in thy help. ver. 26.

2 Matter is ready for the building: when Solomon built his Temple, he sent for his pretious stones from Arabia, for Cedars from Lebanon, for gold from Ophyr, for spices from Sheba and Arabia. But here is all ready: England is as Lebanon, your Cedars are at hand ready hewed, and want onely laying into the building.

3 You shall be at no charge. Solomons Temple was very costly, you need part with nothing for this work; we shall be no losers in any thing but sinne and sorrow. It may be the fall of the old frame may hurt some, as the house which Sampson pulled downe which killed some of the Lords of the Phi­listines, Judg. 16.30.

Truly they have put you to grinde their grist, but they have not put out your eyes, you need not to be led to the pillars of their house. Therefore doe va­liantly for your selves, your people, and your God. Expect their anger; Luther found it, Erasmus gives the reason, for he medled with the Popes Miter and the Monks bellies.

In a word, as you may doe it, doe it for it is ex­pected; of God, of man, good men, your friends, your friends afflicted long and sore. Let me add but these two Counsells.

1 Doe it well. Doe your work throughly. Let the building be compleat, Cast out all the rubbish, for we may say as they, There is much rubbish, so that we are not able to build, Nehem. 4.10. Ordinances are [Page] best when purest: ayme high, Altius ibunt qui ad sum­mum nituntur. Hitherto the work hath been done by the halfes. Our fore-fathers intended that which is reserved for you. Better our burthens were encrea­sed then only eased, for extream evils enforce relief.

2 Doe it now. For,

1 It hath bin long expected, with prayers, teares, groanes, and if Gods house be now built, wee shall be as those that dreame; and say wondring as hee, What hath God wrought, Numb. 23.23. Wee shall joy in our God as they when the foundation of the tem­ple was layd, Ezr. 3.10, 11.

2 God shakes the old building, by discovering the abominations thereof, and by a miraculous turn upon the peoples spirits; Doe not they crie, downe with it, downe with it? And vox populi est vox Dei.

3 God hath built your houses: they did not long since shake as in an earthquake, you know not what batteries were laid against them, but you are now in peace.

4 You may want another season; and may ne­ver see Gods house nor enjoy your owne: remem­ber Christs words to them, when he saw the Citie and wept over it, Saying, if thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace; but now are they hid from thine eyes. For the dayes shall come upon thee that thine enemies shall cast a trench about thee, and compasse thee round, and keep thee in on every side; and shall lay thee even with the ground, and thy children within thee, and they shall not leave in thee one stone upon another, because thou knewest not the day of thy visitation. Luk. 19.41, 42, 43, 44.

[Page]5 This is the time.

1 Gods time is the present time.

2 A season of mercy. God is doing good, take therefore the oportunity. Say as David, Hee that hath delivered mee from the Lyon and the Beare, shall deliver me out of the hands of this uncircum­cised Philistine.

3 It's like now the set time of God is come for the fall of Babel, & the reformation & deliverance & en­largement of the Churches of Christ. In the 12 of Dan. we have a Prophecy of the deliverance of Israel: The time of it is in ver. 11. From the time that the dayly sacrifice shall be taken away, and the abomination that ma­keth desolate set up, There shal be a 1290 dayes, i.e. years. This seemes to be in Iulian the Apostates time, who about 360 yeares after Christ, would have had the Jewish Temple built, which is the abomination, and the abomination of desolation: for God did destroy it with terrible stormes, and fires, with the builders, And the Jewes were after in greater calamity then before. There is no time so like to be the time which Daniel meant, as this; For we know no memorable thing of this kind among the Jewes, but in Antiochus his time, and in Titus Vespasian his dayes; but if you add to those times the number of 1290 yeares, the dayes are long since expired; therefore it must be a time which may with addition of these numbers make the thing yet to come. And so with this way of account Master Brightman and others also doe accord; for if you add 1290 to 360, in which time the abomination of desolation was, it casts the beginning of the accomplishment of this Prophecie, [Page] upon the 1650 yeare: so that the time of their delive­rance is not far off. But Rome must fall before that. Therfore I conclude, that this is an hopefull season. Take heed of delayes. God was angry because they said, The time is not come, the time that the Lords house should be builded, Hag. 1.2. Therefore they could not prosper; but as soone as they began, then God said, From this day will I blesse you, Hag. 2.19.

I will now say no more but what David said to Solomon, Be strong and of a good courage, and doe it. Feare not, nor be dismayed, for the Lord God, even my God, will be with thee, hee will not faile thee nor forsake thee, untill thou hast finished all the work for the service of the house of the Lord, 1 Chron. 29.20.