Sermon at Westminster, Sermon
A Sermon Preached before ſundry of the Commons Houſe of Parliament.
1 CHRON. 28.10.
Take heed now for the Lord hath choſen thee to build an houſe for the Sanctuarie. Be ſtrong and doe it.
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.
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 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 onelyonly 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 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. 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 foreign, 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 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 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 onelyonly 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 onelyonly 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 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. 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 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 onelyonly 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, 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 vvhichwhich 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 vvhichwhich 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 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 onelyonly 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, 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, 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 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 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 onelyonly the exemplary cauſe, but the finall. Doe what you doe not becauſe you muſt onelyonly, 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 onelyonly 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 onelyonly 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, 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 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 onelyonly 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 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. 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 onelyonly 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 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.
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, 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.
FINIS.
End of the text · Joseph Symonds, Sermon at Westminster (1641)