For how much his honour is concerned in his worship you heard before Let the honour of it move you Take the renowned men in Scripture and their greatest glory hath been to be builders of Gods house It is mentioned as Moses his highest honour Heb. 3. 2 3 4. And David though a King already accounts this a greater honour then his Crowne So 1 Chron. 29. 14. Who am I sayes he and what is my people that we should offer so willingly He speaks it of offering towards the building of the Temple And in the New Testament it is the Apostles honour that they were Master-builders yea it is made Christs highest honour Heb. 3. 3. This man was accounted worthy of more glory then Moses in as much as he who hath builded the house hath more honour then the house So far as you are capable of it and have power to doe it be in this conformed unto him The Prize of this honour is set before you and you have the first offer of it An opportunity such as these last hundred yeeres wellnigh have not afforded the like to it This Parliament seemes to have been called by God for such a time as this and if you will not doe it God will doe it without you As he said that Deliverance so say I Reformation will arise some other way God hath a Spirit here in the Text that will worke it out in mens hearts if power and might should not And That will be little to your honour as Deborah said to Barak In the 5. of Micah ver. 7. The remnant of Jacob is said to be as a dew from the Lord and as the showers upon the grasse that tarrieth not for man nor waiteth for the sons of men The Prophet useth two similitudes to shew both that the multiplication and growth of the Church depend not upon man first for their propagation and their being multiplyed he compares them unto the dew which is engendred and distilled from Heaven immediately Therefore Psal. 110. 3. New converts added unto the Church are compared unto the Dew and Gods begetting of them unto the womb of the morning when over-night the earth was dry Again the growth and maintaining of them he compares unto the sprouting up of herbs and grasse in wildernesses where man comes not so their springing tarrieth not for man nor waiteth for the sons of men for them to come with watering pots to nourish them as herbs in gardens do but these have showers from heaven that give the encrease I the Lord speaking of this Vineyard doe keepe it I will water it every moment Esay 27. 3. The Conclusion NOw for a Conclusion and winding up of all Is this Word of the Lord spoken to you in a way of generall Application onely such as similitudinary examples which in some things hold a likenesse use to have All things happening in the Old Testament for examples and are written for our admonition upon whom the ends of the world are come as the Apostle speaks 1 Cor. 10. 11 Or is there not some more speciall word that applyes this Vision of the Candlestick Olive Trees as Prophetique Types of the like work of finishing the Temple to fall out under the times of the Gospel when the Church is come out of Popery That Babylon was the Prophetique Type of Rome you all know where to find that it is in the 17. and 18. of the Rev. and so applyed by the holy Ghost And that the foundation of this Temple was the type of our first Reformation when we came out from Babylon was in the first Observation shewn you out of Chap. 14. and 15. And that the Samaritans are by the holy Ghost made the type of those that shall in any Age corrupt the worship of God by mingling Idolatrous or Popish superstitions as our Innovators have done we meet with the application thereof by the holy Ghost himselfe unto some living in the best of Churches under the Gospel namely that of Philadelphia Revel. 3. 9. who say they are Jews and are not Behold sayes God I will make them to come and worship before thy feet and to know that I have loved thee as speaking unto that Church Now whereas the holy Ghost describing them to be such as say they are Jews but are not it is in a Periphrasis of speech all one as to say they are Samaritans Josephus tels us that when the Jews were in a prosperous estate the Samaritans would then say that they were Jews and that fore-mentioned place the 4. of EZra manifestly implyes as much for they there plead We worship God as you doe c. And although wee passe not this judgement on mens persons yet we may speak of causes and things as the Scripture hath done before us Now as certaine it is that those Gods Magistrates who under the times of the Gospel especially in these last dayes have and shall assist the Reformation of the Churches from under those Samaritan superstitions intermingled with their worship and shall afford their countenance and aid to the finishing and perfecting the Temple they are typisied out by the Olive trees here which were then Zerubbabel their chief Governour and his Elders And accordingly we find as expresse an application of it by the holy Ghost himselfe as Prophetically intended herein Thus in the same booke of the Revel. in which Prophecie of the New Testament the Holy Ghost borrows all the elegancies and flowers in the story of the Old thereby to set out the story of the New in succeeding ages in the 11. Chap. ver. 4. the Holy Ghost describes the Two Witnesses that should oppose the Beast and his party in all and especially the later ages saying These are the two Olive trees and the two Candlesticks standing before the God of the Earth Where by the Candlesticks are meant the Churches as was shewn before and by the two Olive Trees the eminent Magistrates and Ministers that supply Oyle for the maintaining of these Churches light and glory now as Zerubbabel and Jeshua the Priests did then Yea the Holy Ghost deciphers them not only by the very same Hieroglyphique that is presented here in Zachary but also he useth the very same words which we find there in the interpretation of the Vision standing before the God of the earth And further this vision of the Candlestick those two Olive Trees in Zachary did signifie as was shewne not so much if at all the first laying of the foundation of the Temple which had beene done many yeares before but was eminently if not onely to hold forth that worke of finishing and compleating it which remained then to be done and to stirre them up thereunto was that vision as there given Therefore answerably now the full analogie of the type must principally fall upon not so much the first Reformation or laying the foundation of the Churches Reformation as upon a second work of the perfecting and finishing of them And
ZERVBBABELS ENCOVRAGEMENT TO Finish the Temple A SERMON Preached before the Honourable House of COMMONS at their late Solemne Fast Apr. 27. 1642. By THO. GOODWIN B. D. Published by Order from that House REVEL. 11. 4. These are the two Olive Trees and the two Candlesticks standing before the God of the earth c. LONDON Printed for R. DAWLMAN 1642. TO THE HONORABLE HOVSE OF COMMONS Assembled in PARLIAMENT YOur Command giving me the opportunity I took the boldnesse to urge and encourage you to Church-Reformation which is the maine scope of this Sermon a subject which otherwise and in all other Auditories I have beene silent in and am no whit sorry for it For I account it the most fit and happy season to utter things of this nature unto Authority it selfe although the people likewise are to know their duty My comfort is that what I have spoken herein I have for the generall and I have spoken but generalls long beleeved and have therefore spoken You were pleased so far to owne me as to betrust me with this Service to be Gods mouth in publique unto you and also this Sermon of mine as to command the publishing of it Wherefore as in propriety it is now become yours more then mine or all the worlds So let it be in the use of it If it shall adde the least strengthening to your resolutions to keepe this purpose for ever in the thoughts of your hearts I have what I aimed at Goe on worthy Fathers and Elders of this people and prosper in yea by this work without which nothing that you doe will prosper But the rest I shall speak to God for you Let me be known to you by no other thing then this To be one whose greatest desires and constant prayers are and have been and utmost endeavours in my spheare shall be for the making up the divisions of the Church in these distracted times with love of Truth and Peace And therein to use Davids words am Wholly at your commandment Tho Goodwin ZECH. 4. VER. 6 7 8 9. Ver. 6. Then he answered and spake unto me saying This is the word of the Lord unto Zerubbabel saying Not by might nor by power but by my spirit saith the Lord of hosts 7. Who art thou O great mountaine before Zerubbabel thou shalt become a plaine and he shall bring forth the head stone thereof with shoutings crying Grace grace unto it 8. Moreover the word of the Lord came unto mee saying 9. The hands of Zerubbabel have laid the foundation of this house his hands shall also finish it and thou shalt know that the Lord of hosts hath sent me unto you THese words are part of the interpretation of a stately Vision of a Candlestick and two Olive trees standing thereby and pouring Oyle into it made to the Prophet Zechariah in the 2. and 3. verses the scope and matter both of that Vision and of this Interpretation is to encourage Zerubbabel their Prince and with him the Priests and Elders of the Jewes to finish the building and make compleat the ornaments of the Temple whereof the foundation had many yeeres before been laid but was left imperfect and was left dis-furnished And this his scope is plainly and without a Parable held forth in the 9. ver. The hands of Zerubbabel have laid the foundation of this house his hands shall also finish it And indeed to stir him and them up unto this perfecting Gods house unto which work they had been too backward as appeares by Hag. 1 2 3 and 4. verses The people say The time is not come that the Lords house should be built was the principall end why God sent unto them no lesse then two Prophets Haggai and Zachary as two extraordinary Ambassadours from heaven on purpose to put them on upon it for the finishing of the Temple is a businesse of that moment as is worth two Prophets at any time And this appeares not onely by both their Prophecies but also by the story Ezra 5. 1 2. THEN the Prophet Haggai and Zachariah prophecyed unto the Jews that were in Judah in the name of the God of Israel Then rose up Zerubbabel and Jeshua and began to build the house of God which is at Jerusalem and with them were the Prophets of God helping them That same particle or circumstance of time Then doth refer us to the story of those times recorded in the book of Ezra as that which is necessary for the full understanding of their two prophecies what is recorded there being the occasion of them but more especially for the understanding of this piece of our Prophet Zachary his Prophecie which I have read unto you which wholly concernes the finishing of the Temple I must necessarily therefore as a preparative Introduction to the exposition of these words set you downe in and give you a prospect of those times and the occurrences thereof which were the occasion of these words here Who art thou O great mountaine c. And if Zachary himselfe a Prophet and that lived in those times knew not at the first the meaning of the Vision in this Chapter ver. 5. Knowest thou what these be And I said No my Lord much lesse shall we be able to know the interpretation thereof and how fitted to this vision nor what this mountaine here is c. without being pre-possest of the knowledge of this story which in briefe is this The Babilonian Monarchy Romes Type had trod downe the holy City and laid waste the Temple and worship of God for seventy yeares which being expired the Jews had liberty and authority from the first Persian King Cyrus to build the Temple and restore Gods worship according to their Law This is the summe of the first and second Chapters of Ezra In the third Chapter you have an Altar set up Sacrifices renewed Feasts kept and the foundation of the Temple laid which was as true a Type of that great Reformation from under Popery But after this work had been begun and fairely carryed on in all the Fundamentals of it there started up a company of Samaritans that were adversaries to the Jewes as we read Chap. 4. Samaritans they were as appears by ver. 10. They were the Nations seated in the City of Samaria brought thither ver. 2. in the roome of the ten Tribes A generation of men who were not heathens in their profession for they professed the same Religion with the Jewes So they alledge for and arrogate to themselves in the afore-said verse We seeke your God as you doe and we sacrifice unto him and have done so long from the dayes of Esar Haddon who brought us up hither And yet they were not true Jews neither nor perfectly of the same Religion but of a mungrell and mixt kind betweene the Religion of the Heathen and of the Jews intermingling Heathenish Idolatries with Jewish worship So 2 Kings 17. ver. 33. and 41. compared it is said These Nations feared
the Lord and served their graven Images after the manner of the Nations Yea they expected the same Messiah that the Jews did I know that the Messiah commeth who is called Christ saith the woman of Samaria and he will tell us all things John 4. 25. Now these Samaritans were Adversaries to the Jews as they are called ver. 1. and so unto their Temple and the finishing of it And yet at first they were but under-hand adversaries for they friendly offer to build with them Let us build with you ver. 2. but so as with an intent to have defiled and spoiled the work Zerubbabel and those other builders refusing them they grew thereupon enraged and openly professed their opposition both weakning and discouraging the hands of the people and also when they could not altogether hinder it then they troubled them all they could in building thus ver. 4. And they ceased not here but further they incensed and made the Court against them they growing potent there both by hiring counsellours against them ver. 5. and also by insinuating to those mighty Persian Kings such suggestions as they knew would take with Monarchs mis-representing these Jews unto them as of a rebellious spirit opposite to Kings and Monarchie calling Jerusalem that rebellious and bad City so ver. 12. hurtfull unto Kings and Provinces and that had of old time moved sedition so ver. 15. for even thus old is this scandall and that therefore these Jews must be kept under For if this City be builded and the walls set up they once but get strength then they will not pay toll tribute and custome but withdraw their allegeance so ver. 13. But on the contrary for themselves they professe that they are their faithfull servants v. 11. and that which made them speak was onely a tendernesse of the Kings honour so ver. 14. Now because we have maintenance from the Kings palace had their dependance wholly upon them and it was not meet for us to see the Kings dishonour therefore have we certified the King And by these their flatteries and mis-representations they raised up so great a mountain of opposition as it is here called that they frustrated the Jews good purpose of perfecting the building as the words are ver. 5. And though they could not prevaile so farre as to throw downe the foundation laid yet they made them to cease building any further by force and power so ver. 23. And thus the work did cease during all the dayes of Cyrus and the raigne of one or two Kings more even untill the second yeare of Darius ver. 5. and 24. and THEN it was that these Prophets Haggai and Zechariah did prophecie unto the Jews as it follows in the very next words Chap. 5. 1 2. then when they had thus been overtopt by so potent a faction for many years and with opposition wearied out then it was that God stirred up our Zachary to put spirits into them to revive the work again and among other visions gave him this which is in this 4. Chapter of all the most eminent to strengthen them thereunto And so I have brought you to Zachary againe and unto the words of my Text And now you shall see how necessary this story was to interpret this his Prophecie for which simply I have related it The words are as was said the interpretation of a Vision take in both Let us therefore first view the Vision and secondly this the Angels Interpretation of it which are the two parts into which this whole Chapter is resolved The Vision is made up of two things First a glorious Candlestick all of gold with a bowle or cesterne upon the top of it and with seveu shafts with seven lamps at the ends thereof all lighted And secondly that these Lamps might have a perpetuall supply of Oyle without any accessary way of humane help there are presented as growing by the Candlestick two fresh and green Olive trees on each side thereof ver. 3. which doe empty out of themselves golden oyle ver. 12. that is did naturally drop and distill it into that bowl and the two pipes thereof to feed the lamps continually A Vision so cleare and full of light to set forth the work then to be done by the Jews that the Angel wonders that at the first sight the Prophet should not understand it First this Candlestick thus lighted betokened the full perfecting and finishing the Temple and restoring the worship of God within it unto its full perfection of beauty and brightnesse as the Psalmist speaks And so the Angel interprets it This is the word of the Lord ver. 6. that is this Hieroglyphique contains this word and mind of God in it that maugre all opposition Zerubbabel should bring forth the head or top stone that should finish the Temple so ver. 7. and 9. Secondly the two Olive trees betokened two eminent rankes and sorts of persons that should give their assistance to this work First Zerubbabel their Prince and the Elders of the people with him Secondly Jeshua the High-Priest and the other Priests with him And of both these the Rabby Doctours have long agoe expounded it And accordingly both in the story Ezra 5. 2. and in these two Prophets we still find mention both of Zerubbabel and Jeshua as the Builders of this house Yet so as collectivè under Zerubbabel the Elders and under Jeshua the other Priests are to be understood as included and intended And therefore in the 3. Chap. of this Prophecie ver. 8. when Jeshua is spoken to the other Priests his fellowes are spoken to together with him Heare O Jeshua thou and thy fellowes that sit before thee And in like manner when Zerubbabel is here spoken to in the Text to build the Temple the Elders his fellowes are intended in him And accordingly Ezra 6. 14. it is said that The Elders of the Jewes builded and finished the Temple And so these taken together are the two Olive trees Now concerning the first part of this Vision namely the Candlestick with all its Lamps lighted you may aske how this should come to be a fit Hieroglyphique to betoken this work of finishing and perfecting the Temple I answer thus The Candlestick was one of the chiefe Utensils and Ornaments of the Temple and therefore is still first mentioned as in Exod. 25. 31. and in the 9. to the Heb. ver. 2. where all the sacred houshold stuffe of the Inner Temple are specified the Candlestick as being chiefe is ranked first wherein was the Candlestick and the Table and the Shew-bread and therefore is here most aptly put for the bringing in all the rest into the Temple and of all those other best and aptliest served to represent the finishing thereof for whilst the Temple remained uncovered with a roofe there was no bringing in the Candlestick as lighted and till then there needed no light to be brought into it it being sub dio under open ayre But
what ever else was or is done in the world In the 87. Psal. ver. 2. The Lord loves the gates of Sion more then all the dwellings of Jacob The gates of Sion were the gates of the Temple that stood upon mount Sion set open for the Jews to worship in and these he loves more then other Societies or Assemblings though of Jacob and this more then them All take them all together whether civill in their Cities and families or religious in their Synagogues where they were capable but of some few not of all the Ordinances that were in the Temple And the reason of this his love is the great concernment that his publique worship is of unto him God hath but three things deare unto him in this world his Saints his Worship and his Truth and it is hard to say which of these is dearest unto him they are mutuò sibi fines God therefore ordained Saints to be in the world that he might be worshipt and reciprocally appointed these Ordinances of worship as meanes to build up his Saints In the Commandements the Epitome of the Old Testament the institutions of Gods worship have the second place The second Commandment is wholly spent thereon and therein how jealous doth God professe himselfe of any aberration or swerving from his own rules now jealousie you know proceeds from the deepest love Yea the third and fourth Commandements are taken up about it also the one about the manner that his Name for so his worship is called Micah 4. the 5. ver. compared with ver. 2. and 3. might not be taken in vaine the other about the time And then in the Lords Prayer which is the Epitome of the New Testament in the second Petition if not the first the worship and government of his Church comes in for his Worship is his Name as was said and we desire that to be Hallowed nothing is more properly Christs visible Kingdome here then the right administration of Ordinances in his Church which doe set him up as King of Saints To this purpose I shall open that in the 15. of the Revelation where when the Saints had got a Temple over their heads ver. 6. as was before hinted then they call for a true and right worshipping of Christ and this because he was King of Saints They sing Great and marvellous are thy works Lord God Almighty just and true are thy wayes thou King of Saints Who shall not feare thee O Lord and glorifie thy Name for thou onely art holy and all nations shall come and worship before thee c. There are three paires or conjugata which harmoniously answer one to another First here is a double title and Kingdome given unto Christ 1 Lord Almighty 2 King of Saints or if you will He is King of Nations and King of Saints 1 King of Nations for so in that parallel place Jerem. 10. 7. from whence these words here uttered are evidently taken and therefore it is quoted in the margent he is called so is all one with that expression here Lord God Almighty unto which 2 they adde this other Thou King of Saints And so these two are distinct and both His titles Then secondly here is a double duty sutably due unto him according to these his titles to fear him and to worship him both which are expressed by this generall to glorifie his Name Thirdly here is a double declaration of the justnesse of these titles the ground that calls for both these duties his great and marvellous works in the world declaring him to be Lord God Almighty or King of Nations and therefore Feare is due unto him and accordingly in Jeremy we onely read Who would not feare thee O King of Nations and then there are his just and true wayes declaring him to be King of Saints which these here in their song adde unto that of Jeremy and this calls for Worship from us unto him Who shall not worship thee O King of Saints for true and righteous are thy wayes and judgements In fine here is Christs supremacie acknowledged both in matters Civill and Ecclesiasticall in his government of the world and of his Church And as he is knowne to be King of Nations by his works of Providence abroad in the world so to be King of Saints by those true and righteous wayes wherein his Churches are to walk And a parallel place unto this latter as that of Jeremy was unto the former is that in Psal. 68. 24. where the Psalmist speaking of this worship of Christ sayes They have seene thy goings O God even the goings of my King in the Sanctuary Mark it the goings he speaks of are restrained to his goings in the Sanctuary and spoken of him also as the Churches King My King And so the words are the very same in sense that they in the Temple here doe utter Just and true are thy wayes thou King of Saints And the Psalmist evidently speaks of his waies of worship in the Church as appeares by the very next words ver. 25. The singers went before the players on instruments followed after c. expressing the worship of him in his Church in the language of the Old Testament and he as their King in the midst of them going in his greatest state And yet more clearly ver. 26. Blesse ye God in the congregations Yea and all this proves to be New Testament too and a prophecie thereof though uttered in the phrase of and in a prophecy of the Old For what is said in the 18. ver. before of this their King is by the Apostle in Ephes. 4. 8. applyed unto Christs Ascension Thou hast Ascended up on high thou hast led Captivity captive and hast received gifts for men namely the gifts for building of his Church and directing of his worship under the New Testament as it is expounded by the Apostle in the following verses And therefore that which I have even now cited out of that Psal. ver. 24 25 26 c. is to be understood as meant of the worship of the Gospell in the congregations thereof erected after Christs Ascension I shall adde but this These waies are called just and true in opposition to wayes invented by men which on the contrary are unrighteous and false Psal. 119. 104. Through thy precepts I get understanding therefore I hate every false way There is certainly a right Rule or way chalked out for every administration in Gods Sanctuary if we could finde it out To illustrate all this by a similitude from other Kings Two thinges manifest a King to be a King shew forth the glory of his Majesty 1. His power and rule abroad throughout all his Dominions 2. The observance the worship and State ceremonies that are at Court and these shew him to be King as much as the former This we may see in Solomon whose Royalty and Majesty was held forth thereby as much as by his power 2 Chron. 9. 4. When the
Queene of Sheba had seene the house that he had built the meate of his Table the attendance of his Ministers and their apparel and his ascent by which he went up into the house of the Lord it was said there was no more spirit in her And in the 17. 19. verses He made a Throne for the glory of his Majesty the like whereof was not made in any Kingdome Now Christs Court on earth are his Churches which are called Gods House Heb. 10. 21. and 25. compared And there his throne is set up as in the Temple of old In all the Visions of God as sitting on a throne made unto the Prophets that throne is presented as in the Temple So Esay 6. 1. I saw the Lord sitting upon a Throne high and lifted up and his traine filled the Temple The Temple was therefore called the place where Gods honour dwels Psal. 26. 8. that is his Court as some of our Kings houses are called Honours And thus in the New Testament in the representation of the Church on earth as worshipping him Rev. 4. 8 9 and 10. verses This Church hath a Throne in the midst of it and God sits thereon ver. 5 6 7. So that indeed there is nothing doth more exalt and glorifie God then his publique worship and the government of his Church purely and rightly administred 1 Chron. 16. 29. Give unto the Lord the glory due unto his Name worship the Lord in the beauty of holinesse These two are joyned together The like you have Psal. 29. 2. And it is part of that song which David made when he brought back the Arke and so set up Gods worship And further in Esay 60. 7. it is called the house of his glory and that Chapter is a Prophecie of the Gospel ver. 5. Now if the worship of God and the government of his house and every ordinance thereof tend so much to his glory and set him up as King then how much is he engaged to perfect it He will fully shew himselfe to be King of Saints in his worship as well as King of Nations in his works And therefore as his work is said to be perfect Deut. 32. 4. so he will in the end make his worship perfect I speak for the outward administration of it even the perfection of beauty as the Psalmist calls it Psal. 50. 2. which it cannot be styled whilst any part is wanting or misplaced or to conclude this reason in the language of the Metaphor in the Text God is not like the foolish builder that will begin to lay the foundation of his Church and not fully perfect and finish it The first Use shall be an extract of the first Branch of this Doctrine Let Gods people therefore know their strength Though their enemies be as mountaines yet in a cause of God and his Church let them not be affrighted at them Deut. 7. 21. yea let them despise them all as the phrase is Esay 37. 22. When Rabshekah brought a threatning Ambassage from the King of Assyria with this Preface unto it Thus saith the great King the King of Assyria Esay 36. 4. where are they among all the gods of the countries that have delivered their land out of my hand c. In answer to this what doth good Hezekiah through the Prophets encouragement returne againe but this The Virgin the daughter of Sion hath despised thee Esay 37. 22. Although she be but a virgin yet she hath a Champion who is in love with her that will take her part and fight her quarrell The people of God are weak in themselves but they have a strong Captaine so Christ declares himselfe to be unto them Josh. 5. 14. As the Captaine of the Lords Hoast am I come And if a Lyon be the Captaine though the Armie consists but of Harts and Sheep yet they will be too hard for the wolves that come against them It is the comparison the Scripture useth Esa. 31. 4. Like as the Lion and the young Lion roaring on his prey when a multitude of shepheards are called forth against him so shall the Lord of Hoasts come downe to fight for mount Sion and for the hill thereof And then how still and quiet is the enemie and avenger Jesus Christ was borne as to be a King so a Conquerour and we may style him King Jesus the Conquerour so Rev. 6. 2. He went forth conquering and to conquer If God will throw downe all mountains of opposition that hinder the perfecting of his Church Then get up your Faith and resolution for this great worke of reforming the Church and forecast not what opposition you are like to encounter with get but your hearts filled with Faith and you will be able to say as Zerubbabel here Who art thou O great Mountaine It was long ere Zerubbabel could be brought to believe or to resolve to doe it the discouragements were so great the greater mountaine of the two was the unbeliefe in his owne heart but when he once did resolve to set upon the worke he found all those mountains to vanish before him To speake still in the language of the metaphor here Have but as much faith as a grain of mustard-seed and you may say to this mountain Be removed into the sea and it shall be removed Hezekiah was a great Reformer he removed the high places and brake the Images and cut downe the Groves and brake in pieces the Brazen Serpent 2 Kings 18. 4. and then withall it is added in the following words He trusted in the Lord God of Israel ver. 5. They that will reforme a Church or State must trust more in God in doing it then in any work else Is a word of Caution For if the worship of God and every part of it doth so much concerne Gods glory as hath been shewed in the Reason of this Doctrine then take heed how you meddle with it Be sure you set the service of the house of the Lord in its right order as the phrase is of Hezekiahs Reformation 2 Chron. 29. 35. and that according to cleare light from the word of truth Know and consider that you meddle with edged tooles when you take this work in hand Which I speak not to discourage you from it but to make you wary in and attentive to it more then all the works you ever did set your hands and hearts unto It was a good and a religious purpose in David to bring back the Arke and for the substance of the duty he was right in it he mistook but in the order he set it upon a cart when as the Priests shoulders should have carryed it Himselfe thus speaks of it We sought not God after the due order that is Gods Institution 1 Chro. 15. 30. And when it was like to fall God confuting thereby their errour Uzzah did but touch it to keep it up and that too was done out of a good zeale God smote him for it though
God himselfe acknowledgeth it to have been but an error or rashnesse in him even when hee smote him 2 Sam. 6. 7. The anger of the Lord was kindled against Uzzah and God smote him for his errour But yet it was an errour about the Arke Gods worship and a small one there is dangerous But you will then say We had best not meddle with it at all but let it alone and leave it as it is It is true that David himselfe in his feare had just the same thoughts 1 Chron. 13. 12. David was afraid of God that day How sayes he shall I bring the Ark of God home to me If men be stricken thus for touching of it God be mercifull to me thought he let it rather remaine where it is So David brought not the Ark home to himselfe but carryed it aside into the house of Obed Edom ver. 13. But God did soon confute him of this his error also for the 14. ver. tels us that The Lord blessed the house of Obed Edom and all that he had And then David began to bethink himselfe surely if it brings a blessing upon the house of Obed Edom it will doe the like on mine too And then we reade in the 13. Chap. He prepared a place for it and brought it home and he being by this breach made put upon searching into the Word found that the Levites onely ought to carry it and that because they did it not at the first the Lord therefore made a breach upon them ver. 30. Now above all all observe that when he amended that errour and brought it home he was blest and blest indeede For no sooner did hee thinke of building a house for it but God promised to establish his house for ever 2 Sam. 7. 11. And reade the 18. Chapter and you shall see how all his enemies upon this were subdued afore him And then of his sonne Solomon God sayes in the 13. ver. He shall build an house for my name and I will establish the Throne of his Kingdome for ever His own house and the Kingdome were established together by it Thus likewise when this second Temple was to be finished God provokes them to it by this From this time will I blesse you Hag. 2. 19. And as he blessed them so he will blesse you and your families and the Kingdome To instance in some particulars which have been in your hearts also as that purpose was in Davids together with encouragements out of the Scriptures suited thereunto You have declared your godly resolution to be to expresse it in your own words to use your utmost endeavours to establish learned and preaching Ministers with a good and sufficient maintenance throughout the whole Kingdome wherein many dark corners are miserably destitute of the means of salvation which project tendeth to enlarge Christs mysticall Church From this time God will blesse you look for it and establish the Kingdome by it The Scripture for your encouragemēt holds forth an example of just the like practice of one of the best Kings and of that same blessing following upon it which is in all your aims 2 Chron. 17. 7 8 9 10. Jehoshaphat in the third yeare of his raigne sent to his Princes to teach that is to countenance the teaching of the Word in the Cities of Judah and with them the Levites and Priests and they taught in Judah and had the Book of the Law of the Lord with them and went throughout all the Cities of Judah and taught the people Here is the same practice that you have resolved upon the successe is answerable to your hearts desires For ver. 10. it followes And the feare of the Lord fell upon all the Kingdomes of the Lands that were round about Judah they made no warre against Iehoshaphat This will secure the Land as much as that posture of Warre you intend You have also issued out an Order for the purging out divers Innovations in about the worship of God for the abolishing of all Crucifixes scandalous pictures c. and other the like superstitions Go on to establish it you will establish the Kingdome by it Not to quote the book of Kings and Chronicles which is abundant in such examples we have an instance more ancient of the like blessing of God upon the like practice Gen. 35. Jacob reformed his family of all their strange Gods and all their eare-rings ver. 2. 4. and the successe was that the terrour of God was upon all the Cities round about them ver. 5. You have likewise declared that you intend a due and necessary Reformation of the Government and Liturgie of the Church c. you will finde the like blessing to be upon this also in the Warre you have undertaken against the Popish Irish Rebels When Abijah King of Judah was to fight with Jeroboam King of Israel that had perverted the worship of the Lord see how he pleades the cause against them and his Armie Ye have cast out the Priests of the Lord but as for us the Lord is our God and we have not forsaken him and the Priests which minister unto the Lord are the Sons of Aaron that is such as by Gods owne appointment were to governe the Church and to minister afore the Lord And they burne unto the Lord every morning and every evening burnt Sacrifices and sweete incense the shew-bread also set they in order upon the pure Table and the Candlestick of gold with the Lamps thereof We keepe the charge of the Lord our God but you have forsaken him and behold God himselfe is with us for our Captain but you shall not prosper c. ver. 9 10 11 12. and the issue of all this is recorded ver. 16 17. God smote Jeroboam and all Israel before Abijah and Judah and the Children of Israel fled before Judah and Abijah and his people slew them with a great slaughter so that the children of Israel were brought under at that time But on the contrary If you falter in the matter of Religion and Worship know that from that time God will curse you as he did Jeroboam and Israel with him who when he had set up the calves to hold the people to him God threatens his house to take it away as a man take away dung untill it be all gone 1 King 14. 10. And as for Israel and the state of that Kingdome he threatneth to smite it as a Reede is shaken with the water ver. 15. Whereas you may stand as a Rock in the waters and all alterations and turnings of the streame would but dash and breake themselves upon you you all that while abiding firme immoved you will then become as a reede in the waters tossed up and downe with contrary motions of feares and troubles as the streame carryes you this way or that way even as that state of Israel from that time was but fluctuating and at best unstable as waters with variety of governments
and Governours the streame of the people sometimes turning one way sometimes another as in the story appeares and in the end God sayes that he will root up Israel out of this good Land and pluck up this Reede even by the roots when it hath beene tost a while up and downe So it follows there I will end this Caution with two Rules First be sure you establish nothing but what you have full cleare and generall light for Secondly condemne nothing and suffer nothing to stand condemned in which you in your consciences are doubtfull there may be a truth For if you should build the least Hay and Stubble you will not onely suffer losse but lay a foundation of a new rent and division in the age to come For there is a Spirit mentioned in the Text even the Holy Ghost who will not rest working in mens spirits till the whole building be rightly framed according to the pattern in every piece of it And what ever is amisse and not according to his minde the light of his fire will both discover it and burne it up which leads me to the 5. Observation which is this That God carryes on the work of finishing his Temple not by power nor might but by his Spirit By Spirit he meaneth the holy Ghost by a more immediate hand stirring up mens spirits unto this work turning and convincing them of the truth and of their duty towards it and likewise by coincident acts of Providence so apparently wheeling about to the effecting of it that though might and power be brought to concur in it yet so as his hand alone shall be seene and acknowledged in it And thus his Spirit here is manifestly interpreted in the 10. ver. where it is said that as all should see the Plummet in the hand of Zerubbabel the instrument of building it so they should perceive those seven eyes of the Lord which run to and fro through the whole earth that is his eyes of Providence called seven because of their perfection these to have so guided and managed all the affairs thereof that all the rayes and beames of Providence issuing from those eyes might be seene to meet in the accomplishment of this as their ultimate aime and scope Now these seven eyes Rev. 5. 6. are called the seven Spirits of God sent forth into all the earth And Rev. 1. 4. are plainly interpreted to be the holy Ghost in his various workings for Grace and Peace is there wished from the seven Spirits Thus much for the explication of it Now that the building of the Temple is thus more immediately carryed on by the working of the holy Ghost you may reade it all along in all the story of the building of this Temple in the Old Testament as likewise in that of the New First the laying the Foundation of this Temple it was done indeed by the power and might of Cyrus but yet Ezra 1. and 2. it is added The Lord stirred up the spirit of Cyrus and how but by a meere act of fore-sight or providence afore-hand about it God had an hundred yeers before his birth by his Spirit written a Prophecie of him and that by name Esay 44. ult. which these Jews shewing him Gods Spirit stirred up his spirit thereby for in his Proclamation himself sayes The Lord hath charged me to build him an house at Jerusalem so ver. 2. of Ezra 1. And when he had thus given leave to the Jews to goe and build it yet still it was a great matter of self-denyall to them to leave their houses and gardens which they had built and planted at Babylon Jer. 29. 5. Therefore it is further added in the 5. ver. of that 1. of Ezra Then rose up the chiefe of the Fathers and the Priests and Levites with all them whose spirit God had raised up to build the house of the Lord And then again when it came to this second work the Finishing of it they were exceeding backward to it but God sent Two Prophets who convinced them of their duty and therefore Hag. 1. 14. it is expresly and on purpose put in that The Lord stirred up the spirit of Zerubbabel and the spirit of Jeshuah and the spirit of all the remnant of the people and they came and did work in the house of the Lord their God And againe whereas the Persian Kings had made Decrees against the building of it which was the greatest impediment of all the rest God brought Darius his heart at last off to it and that by so unexpected a way as made all the people joyfull So it is expresly said EZra 6. 22. They kept the feast of unleavened bread with joy for the Lord had made them joyfull and had turned the heart of the King of Assyria unto them to strengthen their hands in the work of the house of God Yea and his heart was so much stirred in it that he not onely makes a Decree for it ver. 8. but likewise against all those that should oppose it under a capitall punishment ver. 11. yea he curseth all that should put to their hand to alter it ver. 12. so that the enemies that before opposed it were now constrained to further it ver. 13. All this was done as you see Not by power nor by might but by Gods Spirit Thus much for this instance in the Text out of the Old Testament See the like in Gods building his Church in the New Both in setting up his Church in the world at first when Heathenisme backt with the power of the Romane Empire stood in the way of it and likewise in raising it up againe when Antichrist had throwne it downe For the first the Erecting of it Did he use might or power or an Armie as it is varied in the margent to conquer the world by No such matter He chooseth twelve or thirteene men whereof the most were poore fisher-men and he sends them not all together in one troop neither but dispersed apart into severall parts of the world some taking one Country to conquer some another The most ridiculous course in appearance for such a designe that could be imagined Yet as Revel. 6. 2. Christ in these went forth conquering and to conquer and took nothing with him but his Bow as it is there and his Arrowes as it is Psal. 45. 5. the preaching of the Gospel even the foolishnesse of preaching as the Apostle calls it yet hereby the people fell so under him as the Psalmists phrase there is that in three hundred yeares that whole Empire was turned Christian and Heathenish worship throwne downe and this you see not by power nor by might but by his Spirit But then again Antichrist steps up the Beast of Rome and after Him all the world wondered that is the European world Revel. 13. 3. saying Who is like unto the Beast who is able to make warre with him ver. 4. But at the 14. Chap. a Lambe encounters him and but with a
handfull in comparison out from among whom he sends a few emisaries to preach the everlasting Gospell to every Nation tongue and kindred ver. 6 c. and in the end he wins all the Northerne Kingdomes to embrace that Gospell and will stil goe on to conquer and winne ground so that in the 15. Chap. and 2. ver. we reade of a perfect victory over the Beast And whereas before it had beene said of his Holinesse the Pope Who is like unto the Beast Now it is said ver. 4. Who shall not feare thee O Lord for thou onely art holy And whereas afore All the world wondred after the Beast and worshipped him the world is now so altered that it is said All Nations shall come worship before THEE in the same 4. v. And now the wonder is as much how all this is brought about Not by power nor by might but by his Spirit So it is expresly said 2 Thes. 2. 8. speaking of this man of sin he sayes Whom the Lord shall consume with the Spirit of his mouth that is by his Spirit in the preaching of the Gospel and working in the hearts of men and overcomming Kingdomes unto Christ and his Church So we reade Revel. 17. 4. The Lambe shall overcome the Kings that made war with him and yet not by power but by his Spirit The Reason of this is because the building of Gods Church is his owne businesse in a more speciall manner more then any other therefore he will be sure to doe it himselfe and more immediately be seene in it As it is said of Christ Personall the Tabernacle of his humane nature Heb. 9. 12. that it was not made with hands that is to say not of this building as the Apostle there speaks that is It was not framed by the power of nature as other men are but by the Spirit So it is true of Christ mysticall his Body and the Tabernacle of his Church It is not of the ordinary make that other societies of men whether Families or Kingdomes are of it is not made with hands with humane wisdome or power as they are that is to say is not of this building Thus Heb. 3. 4. Every house sayes the Apostle is built by some man That is All Kingdomes Families and Societies God in an ordinary providence leaves to men to build in their owne way but sayes he He that built all things is God Which is spoken of Gods building his Church which is his house and all things appertaining unto it as is evident both by the fore-going words ver. 3. He that built the house the Apostle speaking of Christ who is God hath more honour then the house And also by those words that follow after Moses was faithfull in all his house namely in the building of that house then as a servant but Christ as a Son over his owne house now whose house are we The reason why thus himselfe by his Spirit builds it is held forth in that one world It is his owne house and therefore he will over-see the doing this himself and will doe it so that none shall share in the glory with him although he useth them First Use is that which is made of it in the 10. verse namely that in matters which concern the building of the Church we should learne to despise the day of small things The Prophet speakes it by way of reproofe Who hath despised the day of small things Because the beginnings of this worke then were but small and there was little appearance in humane fore-sight to effect it Therefore who almost was there that did not despise it and despaire of it Remember that there is a Spirit in the Text and no man knowes how far he may carry on the smallest beginnings which he layes as the foundation of his greatest works that his owne immediate hand may the more appeare The Kingdome of heaven was at first but as a graine of mustard-seed sayes Christ the least of all seeds but when it is growne it is the greatest of hearbs and becomes a tree Mat. 13. 32. In the 2. of Dan. ver. 34 45. there is mention made of a stone that was cut out of the Mountain without hands which expression is used not onely to shew the Divine power that accompanied it but to intimate that it was at first but some little stone which without hands dropt out or was blowne downe from the Mountaine for if it had beene a great one it must then have had hands to cut and hew it out and to throw it downe And yet loe this little stone became a mountaine and filled the whole earth as it there follows A Second Use is that which is in the Text that when you see any thing done for Gods Church beyond the reach of humane wisdome and fore-sight that you would fall downe and cry as they are taught here ver. 7. Grace Grace unto it You are not to cry up Zerubbabel Zerubbabel that is any meanes or instrument whatever whether King or Parliament much lesse this man or that man but to exalt the free grace of God the worke of which alone it is and hath beene One word more unto Zerubbabel the Text cals for it This is the word of the Lord unto Zerubbabel From which let the Observation be this That this worke of finishing the Temple lies first and chiefly upon Zerubbabel and his Elders to take care of That is upon Prince and Elders And though Jeshuah and his fellowes the Priests are intended as being the one of those Olive trees formerly mentioned yet Zerubbabel and the Magistrates are onely spoken to All such motions should come first from You it is Your duty to be the he-goats of the flock to lead on all the rest as the Prophet EZekiel speaks Thus EZra 1. 5. Then rose up the chiefe of the Fathers of Judah and Benjamin to build the house of the Lord It had otherwise never been done to purpose So in the building of the Temple at first the motion came first into Davids heart 1 Chro. 29. 3. I have sayes he set my affection to the house of God And then ver. 6. The chiefe of the Fathers and Princes of the house of Israel they follow and then fell in the people and they rejoyced and offered willingly so ver. 13. You should commend unto the people what is good and right Let us bring back the Ark of our God unto us said David 1 Chron. 13. 3. and no sooner had he commended it unto them but as it followes ver. 4. all the congregation said they would doe so for the thing was right in the eyes of all the people And the reason why this is your more especiall duty is because God hath honoured Princes and Magistrates above and set them over others And as those who honour God God will honour so those whom God hath honoured he expects should honour him and you cannot doe it better then this way