and Posterity if Religion should not be setled and the house of God ordered with all speed and diligence in every thing as God himselfe had commanded If we will looke more distinctly upon the Order not of the words but of the matter we shall meet with three particulars fitting the present condition of affaires and very worthy our gravest consideration The first is the great evill to be avoyded even the greatest of all evils The wrath of God against the Realme of the King and his Sonnes The second is the meane which is the chiefest of all meanes and without which no other meane can be effectuall for averting or preventing of wrath Whatsoever is commanded by the God of heaven let it be diligently done for the house of the God of heaven The third is the connexion of the one and the other or the inference of the effect from the cause For why should there be wrath c. When that is not diligently done for the house of the God of Heaven which the God of Heaven commandeth then is there wrath against the Realme of the King and his Sonnes Would the Lord who is so rich in wisdome and can use so many powerfull wayes of dealing with the heart of man be pleased to put it in the Kings heart to write such a letter and send forth such an Edict as this is it would be the opening of a doore of hope or as good Schechaniah saith l there would be now hope in Israel concerning this thing That the horrible deluge of wrath which now overrunneth this Land should be aswaged the Fountains also of the depth and the windowes of Heaven would be stopped the Arke would rest the Dove would come with an Olive-leafe in her mouth we would all joyn in offering a Sacrifice of thanksgiving the Lord would smell a savour of rest and we should see a new world wherin should dwel righteousnesse and peace Amongst all the great things which the honourable Houses of Parliament have done there is none more acceptable to God or more promiseth peace and happinesse to this Land then that a Church-assembly is called for searching into the will of the God of Heaven that whatsoever is commanded by him may be diligently done The wrath of the Lord hath raged for many yeeres in Germany and is not yet abated because nothing is done there for Reformation of Religion and building of the house of God But there be three things in England which give us hope and promise deliverance First Your frequent and continued fasting and humiliation Secondly Your entring into a solemne Covenant with God for obtaining mercy Thirdly Your begun Reformation and the course You have taken for perfecting the same That whatsoever is commanded by the God of Heaven may be diligently done for the house of the God of Heaven If these three be performed in truth You may expect a blessing True humiliation Covenanting with God and Reformation are the Harbingers of peace and happinesse But when they are not in truth the hypocrisie threatneth more then the performance promiseth Concerning the great evill to be avoyded which is the wrath of the God of Heaven although it be infinit and above all dimenâ—ion unmeasurable as it is in the infinit and incomprehensible God yet according to our capacity and the matter in hand it is expressed and set before our eyes in the dimensions thereof In the m Psalme 103. we have the dimensions of the infinite mercy of God the height and the depth thereof according to the height of heaven or as the heaven is high above the earth so great is his mercy toward them that feare him and like as a father pitieth his children so the Lord pitieth them that feare him the breadth as farre as the East is from the West so farre hath he removed our transgressions from us and the length The mercy of the Lord is from everlasting to everlasting to them that feare him and his righteousnesse unto his Childrens Children In this place We have the like dimensions of his anger against them that use noâ— the power which God hath given them for setling his feare and worship according to his owne will The height and depth thereof is in the word Wrath which is a boyling and burning anger and this is the wrath of God revealed from heaven and burning to the lowest hell The bredth is where it is not said against the King but the kingdom of the King and the length of it is the Sons Posterity of the King to al generations To speake a word of these three severally First we know that the words used in Scripture to denote the wrath of God against his Enemies doe expresse humane affections and bodily passions which are not in him who is not like unto man But the thing intended is the Lord his most holy dislike and serious detestation of sinne with his most just and constant will and decree to punish the same His Comminations and threats declaring his dislike and decree and his judgements and vengeance which are the executing of his threatnings This execution of wrath is principally meant in this place and yet it is not called the wrath of God but simply Wrath thereby shewing the greatnesse and immensity of the wrath of God that there is no wrath comparable with his wrath and therefore no wrath so formidable as his wrath For first all other wrath of Man or Angell is but the limited wrath of the creature but his wrath is infinite like himself as the man is so is his wrath and as God is so is his wrath The wrath of a King is like the roaring of a young Lyon but the roaring of the Lyon of the Tribe of Judah is more terrible look how much the Wisdome the Power the Justice the Mercy of God are greater then the Wisdome the Power the Justice the mercy of man so much is the wrath of God greater then the wrath of man Secondly the wrath of God reacheth to the soule as well as to the body to Kingdomes as well as to particular persons or Families to the posterity as well as to the present generation it being accompanied with omnipotency to which all things are alike easie and faisible Thirdly the greatnesse of his anger appeareth in this that he is the Lord of Hosts when the Heavens and the earth were finished and all the host of them n Gen. 2.1 then and not before did God the maker of all things take upon him the name of the Lord o verse 4. After he had made all things by his word and set them in order he commandeth and ruleth all by his authority he hath them all ready to execute his will they are all his Host and Souldiers from the Angels Sunne Moone and Starres unto the smallest Flies and Wormes and when he giveth the alarme to the least of them the greatest on earth are not able to resist The
man into his own house Therefore the heaven over you is stayed from dew and the earth is stayed from her fruit like unto that in Deut. The heaven that is over thy head shall be brasse and the earth that is under thy feet shall be iron But afterward he speaks comfortably The glory of this latter house shall be greater then of the former saith the Lord of Hosts And in this place will I give peace saith the Lord of Hosts And again consider now from this day and upward from the foure and twenday of the ninth moneth even from the day that the foundation of the Lords Temple was laid consider it From this day will I blesse you Jehosophot and Hezekiah are two Witnesses of this truth The Lord was with Jehosophat because he walked in the first wayes of his father David and sought not to Balaam but sought to the Lord God of his father walked in his Commandements and not after the doings of Israel therefore the Lord established the Kingdome in his hand and all Judah brought 〈◊〉 Jehosophat presents he had riches and honour in abundance c. Hezekiah teacheth the Levits themselves this Lesson that for trespasses of this kind the wrath of the Lord was upon Judah Jerusalem he had delivered them to trouble to astonishment and to hissing There be as many pregnant examples of this truth in the book of God as of any other but he who desireth a full Commentary or Sermon upon this point of the Text let him read the 2 Chap. of the book of the Judges and he shall see the ebbing and flowing of prosperity peace and safety according to the course of Religion The reason of it is because where true Religion hath not place there is nothing but prophanenes uncleannesse excesse oppression violence deceit and falshood The lawes of men may doe some hurt for repressing outrages but how shall the floods be dried up unlesse the fountaines be obstructed There is great difference betwixt outward restraint from man and inward mortification from God Where Religion taketh place men neither dare nor will commit sinne and doth not the wrath of God for these things come upon the Children of disobedience Men need not in searching out the periods and fatalities of Kingdomes and States trouble themselves with the intricat numbers of Plato Predictions of Astrologers or particular Prophesies {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} impiety iniquity luxury which must needs have place where true Religion hath nor place are causes for which the Lord bringeth alterations upon Kingdomes By this we may easily discern who are Malignants and Enemies to the peace and prosperity of the Kingdome Religion is the touchstone Such as are mockers of the Reformation of Religion and of their owne lives have brought on and hold on this heavy wrath but they who desire endeavour the Reformation setling of Religion are in the right way to bring honor and happinesse upon the Kingdome of the King and his Sonnes It is a damnable and cursed policy by dispencing with any thing which God hath commanded to be done for his house to seek after peace and deliverance It was the policy of Jeroboam it turned to his ruine It was the policy of the Jewes and it brought their City and Nation to desolation In this thou walkest contrary to God and therefore God will walk contrary to thee Thou thinkâ—st to turn away wrath by the neglect of Religion of the house of God but God hath said that wrath shall be upon the Kingdome unlesse what he hath commanded be done for his house Art thou wiser then he or art thou stronger then he will thou against the will of God against the experience of all ages against thy owne conscience run in a way contrary to Gods way Salvation shall come to the people of God and his house shall be built but thou thy house which thou makest an Idoll and preferrest to the house of God shall certainly perish God will not he mocked I must therefore take the boldnesse according to the charge and trust committed unto me at this time in the name of God to exhort in the bowels of Jesus Christ to intreat that the house of God be diligently looked unto and that first of all Religion be reformed and setled No man must be of Gallio's temper to care for none of those things as if they were but light matters in comparison of civill and secular affaires or as if they were impertinent for him Nothing in the world that doth concern thine owne private or the state and publike is of so great weight importance nothing so pressing pertinent as this of Religion No man must be of Gamaliels temper he was a grave learned and peaceable man of great esteem amongst the people yet his counsell was crafty corrupt unchristian somewhat in it was good he aimed at peace he laid this ground that the work was either of God or of man and what was of man would come to nought and what was of God could not be overthrowne But in this very corrupt that he would have us to judge of Religion by particular events and that we should do nothing for the advancement of a good cause but leave it to the providence of God His arguments were fitted to his purpose but true Religion is neither a matter of fancy as was that of Theudas nor of sedition as was that of Judas of Galile and therefore all men ought to bend themselves to the setling thereof by all good and lawfull means Nor must yee in this work linger or delay upon any consent or concurrence whatsoever It is true where matters are darke or doubtfull yee should seek for light and resolution and yee have to that end a learned and godly Assembly but where matters are clear manifest if yee lye still waiting for the consent of others yee are like to lose both the opportunity and the thing it selfe as many have done and repâ—â—ted themselves too late There be some things whâ—â—â—in we are subject to God alone and in thiâ—â— of this kind we are not to wait for counsell or câ—â—sent from others It was the saying of Dioclesian 〈◊〉 a good and wise Emperour is often-sold by his Couâ—ers who have a guard about his eares and traduce goâ—â—men forevill and commend evill men for good As Baâ—â—am dealt not faithfully with God so the messengers 〈◊〉 unto him did deale unfaithfully with King Balaaâ— It also true that as at Rome so in other places patres 〈◊〉 scripti are sometimes patres circumscripti Nor must feare opposition or enmity and thereby trouble to 〈◊〉 State while Yee are seeking after Reformation Whâ—â—Cassander one of the successors of Alexander was pâ—â—swading them to receive Alexander to be worshipped â—mongst their Gods and that if they refused he would â—â—nounce war against them Demades their Orator to them that it was to be feared while they were holdâ— the heavens they should lose the earth But I change 〈◊〉 words with Peter Martyr that it is to be feared ne 〈◊〉 Rempublicam terrenam curatis defenditis nimium 〈◊〉 lum amittatis while Yee stand for the State that Yâ—â— lose Religion If Zerubabell Ezra or Nehemiah had dâ—layed the building of the house of God upon the opposition of enemies or because there was Lyons and Forâ— in the way the worship of God had never bin set up 〈◊〉 Religion reformed but the builders with one of theâ—â— hands wrought in the worke in the other hand held weapon In this posture I leave you till the house of the Lord be built amongst you your swords be turned into plough-shares and your speares into pruning-hookâ— that is till truth peace be established in your borders The Zeale of the Lord of Hosts will performe it To him be praise for ever Amen FINIS The Lord worketh diversly upon the hearts of men a Dan. 4.4 5. b Dan. 5.5 c Num. 24.10 d John 11.49 50. e Gen. 37. Dan 2. 4 5. 7. c. f Acts 9. g Gen. 31. h Act. 4.27.28 i Gen. 33. k Joseph antq Judaic. lib. 11. c. 8. The Text divided l Ezra 10.2 The wrath of God laid open m Psal. 103. Rom. 1.18 Deut. 32.22 In the hight and depth thereof n Gen. 2.1 o Gen. 2.4 Vse 1. p Heb. 10.30.31 q 2 Sam. 24.14 r Exod. 34.14 s Deut 29 2â— t Ezek. 5.13 Vse 2. u Exod. 32. x 1 Kin. 19.10 y Acts 17.16 z Pet. 2.8 a Rev. 3.16 b Rom. 12.11 In the bredth thereof c 2 Sam. 24 1 Kin. 21. d Prov. 28.2 e 1 Sam. 12.25 f 1 Sam. 35.31 In the length thereof g Numb. 1â— h Exod. 14. i 2 Sam. 12.9.10 Vse Matth. 23.35 The meâ—nes to avert and prevent the wrath of God The first mean The second mean The third mean Jer. 34. Considerations about the third mean 1. The Rule of Reformation Vse 2. The extent of Reformation * 2 Chron. 15.7 * Isa 27.9 Isa. 1.26 27.28 Galat. 5.7 8 9. Vse 3. The manner of going about Reformation * Pro. 10 26. Pro. 27.8 Reasons hereof The first Reason Isa. 6.1 2 3 4. Isa. 46.1 Reason 2. Esth. 1.22 Isa. 45.14 Ezek. 48.35 Vse 2. The third part of the Text Pro. 22.3 Hag. 1.9 10. Deut. 28.23 Hag. 2.9 Hag. 2.18 19. 2 Chr. 17 3 4 5 6. 2 Chr. 29 6 7 8 9 10 11. Judges 2. Vse 1. Vse 2. Vse 3. Acts 18.14 15 16 17.
live in and of no other world but that wherein it lives So do the Atheists of the world wallow in their sins and sensualitie never thinking of the Author or end of their life that there is any other world or that this world serveth for any other end but for their life After they have lived as Atheists when they are constrained sometimes to think that there is a God they become Atheists in their desire and affection wishing that there were not a God to be avenged upon them for their wickednesse and in end the Lord giveth them up to Atheisme in their judgement and opinion As they did not like to retain God in their knowledge God gave them over to a reprobate mind Rom. 1.28 Being stricken with his judgement they have no serious thought of the House of God or his glory but all their care is about their own houses and honour And ordinarily the Lord befools them in their deepest Policies sweeping down their cob-webs which they have been for a long time twisting making their own wits a snare unto them and turning the means which they did use for their standing and rising to be the meanes of their fall and ruine The other Reason is from common equity amongst men which was the ground of that Decree Esth. 1.22 That everie man should beare rule in his own house The Temple of Jerusalem was the House of God and now under the Gospel the Church of Christ is the House of the living God where he hath promised his presence his face is seen and he is found of them that seek him which therefore may be called Surely God is in thee Isa. 45.14 And Jehovah Shammah The Lord is there Ezek. 48.35 And therefore the Lord should beare rule in his Church and his Commandment ought to be obeyed According to this ground hath the Lord given the precepts of his holy just and good Law For if he be our God what more equitable then that we have him and no other for our God that he direct his own service and worship that his Name be reverently used by us that we observe the times wherein he will have us to appeare before him and that we do duty to every one with whom we live under him This consideration may be very usefull For it may first serve to be a Cure of two great ills in this Land One is of such as conceive that the Law of God belongeth not to Christians They may as well say that Common and Naturall Equitie belongeth not to Christians Is it not written in the heart of man by nature Is it not confirmed by Jesus Christ Is it not recommended to Christians by the Apostles Is it not established by faith Is not the observing of it a testimonie of our communion with God Is not the end of it love from a pure heart a good conscience and faith unfained Is it thankfulnesse to God because we are delivered from the condemnation coaction and rigour of the Law not to acknowledge the obligation of the Law Shall not the domesticks of the house of God observe the Commandments of God or shall they not be grieved when they transgresse and observe them not It is too common an errour to turn the grace of God into wantonnesse The other evill is on the other hand when men give themselves to will-worship the one sort neglects the Commandments of God the other addeth the commandments of men to the Commandments of God which is that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that Epiphanius speaketh of a superfluous will-worship of which there is too palpable an example and practise in this Kingdom at this time in the observation of dayes No Church or Kingdome on earth hath greater reason to take heed to it then the Church and Kingdome of England 1. Because the house and service of God hath been pestered beside a multitude of superstitious observations and Ceremonies with a greater number of dayes then the Church of the Jews had in the time of their Ceremoniall worship 2. Because the Christian Sabbath or Lords day hath been profaned and what hath been added to other dayes hath been added with derogation to the Lords day They have forsaken the fountain of living waters and have digged unto themselves cisterns which hold no water 3. Because God hath called this Land to mourning and fasting as we professe this day and I pray God that the unseasonable keeping of this festivitie which God hath not commanded be not more prevalent for evil then the humiliation of this day for good and yet the keeping of this day of humiliation in such a time of festivitie is a presage that by the blessing of God upon the proceedings of the Honourable Houses of Parliament and Assembly this superstition shall shortly expire and that it is now at the last gaspe Secondly It may teach us what reason the Lord of heaven hath to be angry when his Commandment is not obeyed in his own house Kings will be obeyed in their kingdoms Majors Magistrates in their Cities every man in his own house The Church of God is the Kingdom the City the House of God which we must either deny or resolve to have his will done There is yet a third point to be considered the conjunction of these two or the inference of the effect from the cause For why should there be wrath c. It is expressed in an interrogatory way to shew the necessitie of the consequence and that the wrath is certain and inevitable unlesse what is commanded be done and to shew the foolishnesse and wickednesse of man in bringing upon himself this wrath which by his obedience he might prevent like unto that in the Prophet Why will ye die O house of Israel The prudent man foreseeth the evil and hideth himself but the simple passe on and are punished Whence we learn that it is a speciall wisdom in these that have place and power to prevent or turn away the wrath of God from the present and future generation by establishing true Religion and ordering the house of God aright I confesse it is a higher point of wisdom to have a care of Religion that thereby ourselves and others may be brought to spirituall and eternall happinesse and thereby to prevent everlasting wrath yet even in relation to the blessings and miseries of this present life this kind of piety is the best policy I will honour them that honour me saith the Lord and those that despise me shall be lightly esteemed Men may expect honour by dishonouring of God and despising of Religion but the Word of the Lord abideth sure and their honour shall be turned into shame More particularly to this purpose and text the Prophet Haggai speaketh A heavie judgement was upon the people for the neglect of the worship and service of God Why saith the Lord of hosts because of mine House that is waste and ye run every