Zerubbabels encouragement 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.

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 Zerubba∣bel 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 interpre∣tation of a stately Vision of a Can∣dlestick, and two Olive trees stan∣ding 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 en∣courage 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 founda∣tion of this house, his hands shall also finish it. And in∣deed, 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 Pro∣phets, 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 Pro∣phets 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 Za∣chariah prophecyed unto the Jews that were in Ju∣dah, 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 parti∣cle, 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 con∣cernes

the finishing of the Temple.

I must necessarily therefore,* 1.1 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 vi∣sion, 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 re∣newed, 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 car∣ryed on in all the Fundamentals of it, there star∣ted up a company of Samaritans, that were ad∣versaries to the Jewes, (as we read, Chap. 4.) Sa∣maritans 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 Re∣ligion 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 Mes∣siah that the Jews did; I know that the Messiah com∣meth, 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 Pro∣vinces, 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, tri∣bute, 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; there∣fore 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 cal∣led) 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 Pro∣phets, 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 over∣topt 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 there∣unto. And so I have brought you to Zachary a∣gaine, and unto the words of my Text; And now you shall see how necessary this story was to inter∣pret this his Prophecie, for which simply I have related it.

The words are (as was said) the interpretation of a Vision;* 1.2 take in both: Let us therefore first view the Visi∣on, 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:* 1.3

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 there∣of, 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 con∣tinually. 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,* 1.4 this Candlestick thus lighted, betokened the full perfecting and finishing the Temple, and re∣storing 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,* 1.5 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 spo∣ken to in the Text, to build the Temple, the El∣ders his fellowes are intended in him: And accor∣dingly 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,* 1.6 namely, the Candlestick, with all its Lamps ligh∣ted, you may aske how this should come to be a fit Hieroglyphique to betoken this work of fi∣nishing and perfecting the Temple? I answer, thus: The Candlestick was one of the chiefe Uten∣sils 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 hou∣shold stuffe of the Inner Temple are specified, the Candlestick as being chiefe is ranked first, [where∣in 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 re∣present the finishing thereof: for whilst the Tem∣ple remained uncovered with a roofe, there was no bringing in the Candlestick, as lighted; and till then there needed no light to be brought in∣to it, it being sub dio, under open ayre: But when the House it selfe should once be reared, ac∣cording

to the patterne, without the Candle∣stick and its light, it would have beene full of darknesse, (as some affirme, which I will not now dispute:) For however, the bringing in the Candlestick argued not onely the compleatnesse of the edifice, and building it selfe, but also by a Synecdoche, the introducing all sorts of ordinan∣ces that were appointed for the adorning of it. An Altar would not so evidently or necessarily have supposed the Temple perfected; for Ezra 3. 3. an Altar was set up, when yet not so much as the foundation of the Temple was laid, ver. 6. But a Can∣dlestick, and that lighted too, supposes the house built and compleatly furnished. And therefore under the Gospel their whole Church state, and that as in the Primitive times, under their full perfection, is set forth by seven golden candlesticks, so Revel. 1. 13. which ver. ult. are interpreted to be the seven Churches of Asia. The difference is, that here is but one candlestick, because the Church of the Jews was nationall, and but one; but there are seven, for the Churches under the Gospel are many.

And for that other part of the Vision,* 1.7 the re∣presenting Zerubbabel and Jeshua by two Olive trees, and those planted in Gods Court, so neere the Candlestick, is no new or strange thing: For David being the Ruler of the Jews, and a nursing Father to the Church, compares himselfe to a greene Olive tree in the house of God, Psal. 52. 8. and the pillars of the doores of the Temple, and the Cherubims therein being made of that wood.

The allusion is lesse remote. And these emptyed golden oyle, that is, their estates and paines for the finishing this costly work; and likewise because it was done in sincerity of heart, therefore it is called golden, or pure oyle. And further, seeing it was made the duty of every Jew to bring pure oyle olive beaten, to cause the lamps to burn continually, as Lev. 24. 2. hence therefore to compare the eminent persons, the Magistrates and Priests of that Church, to Olive trees themselves, that for the first lighting of the candlestick did naturally afford it, was every way most elegant. And they are called sons of oyle, ver. 14. as being fruitfull, and affording plenty of it. Thus Esay 5. 1. a fruitfull hill, and a fertile soile, is in the Originall (as here) called A son of oyle. And thus much for the Vision.

Now for the interpretation of it in the words of the Text;* 1.8 as it explaines the mind of the Vision, so it addes all encouragements unto them, to [ 1] set upon this work: First, by assuring them that that mountaine of opposition (which you heard in the story was raised up against it) should be made a plaine before them: namely, that Samaritan fa∣ction which was backt by many of the people of the land,* 1.9 Ezra 4. 4. A Mountaine is a similitude frequent in Scripture, to note out high and potent oppositi∣on, lying in the way of Gods proceedings. Prepare ye the way of the Lord; every mountaine shall be brought low, Luke 3. 5. And so the Poets doe expresse their fained war of the Giants against the Gods, by

heaping up mountaine upon mountaine.

And secondly, whereas their doubting hearts [ 2] might aske, How this was possible, it being so great, and so rooted a mountaine, with such foundations; where are the spades, the meanes that should remove it? The Angel an∣swers, Not by might, (or, as in the Originall, an Army or multitude) nor by power, (of authority) that was in any humane fore-sight as yet like to coun∣tenance it) but by my Spirit; and he that sayes it, is the Lord of Hoasts.* 1.10 By his Spirit, meaning both the holy Ghost, enclining and strengthening their hearts, yea turning those of their opposites there∣unto: And by Spirit also meaning many concur∣rent acts of Providence, which should fall in to the effecting of it: For there is said to be a spirit of life in the wheeles of Providence, which moves them, Ezek. 1. 20. Not but that God did use the power and authority of the Persian Monarchy; for Ezra 6. 8. Darius reverst the former Decree, and made a new one for the building of the house. But because that God by his Spirit and owne immediate hand brought about the power of that State to countenance it: Therefore it is said to be not by power, but by the Spirit; and for this he used not an Armie, as it is in the margent; there was no sword drawne, the state stood as it did, but [by my Sprit] sayes the Lord of Hosts; that so it might appeare, that although Zerubbabels hand was in it, yet that God would bring it so to passe, that nothing should be ascribed to them, but the glory of all unto God himselfe.

[ 3] Which is the third thing in this speech of the Angel here; that when the house should be fi∣nished, signified by Zerubbabels bringing forth the head stone thereof, (as Master builders use to doe the first and last stone) they should with many shoutings and acclamations of joy, cry, Grace, Grace unto it; that is, magnifie Gods meere free grace, and acknowledge this to have been the work of it alone; and it was marvailovs in their eyes.

Thus much for the Exposition of the words: I shall now raise some Observations out of them.

Out of the recited storie, and what is here said in the 9. verse, which doth put Jeshua upon finishing the Temple;* 1.11 The first Observation is this, That God carryes on the building of the second Temple after the comming out of Babylon, (which was a type of the Reformation of our Churches) not all at once, but by degrees. The first Temple un∣der the Old Testament was at once erected per∣fect, so by Solomon; And the Tabernacle before him, by Moses, was quickly finished, according to the patterne of the Mount, Exod. 40. 43. but this second Temple after the Captivity received de∣grees of rearing of it. And thus in the New Te∣stament, those Primitive Churches were set up perfect (as for matter of rules) by the holy Apo∣stles. And so it was meet they should be, because the Patterne was but once to be given, in the model of them. But Antichristianisme having laid that Temple desolate, and defiled Gods worship in

all the parts of it; and those Ages wherein it should be restored, wanting Apostles immedi∣ately inspired, hence the restauration of them be∣comes a work of time: The holy Ghost Age af∣ter Age gradually revealing pieces of the plat∣forme of it; the Spirit by degrees consuming and dispelling the darknesse that Antichristianisme had brought in, by light shining clearer and clea∣rer to the perfect day, which is the brightnesse of Christs comming, as 2 Thes. 2. 8. Compare we for this the type, the building of this second Tem∣ple here, with this Anti-type under the Go∣spel.

These Jews when first they were come out of Babylon, and gathered to Mount Sion, (which was holy ground, where they might sacrifice) they erected an Altar onely, Ezra 3. and that in haste, (the feare of the people of the Countrey be∣ing upon them, verse 3.) and so a poore and meane one, and (as it is thought) but of earth, as in the law of Moses direction was given, be∣fore the Tabernacle was reared; and accor∣dingly of this here it is said, [As it is written in the law of Moses,] ver. 2. They now began the world, anew, and offered burnt Sacrifices upon Mount Sion, kept a few Feasts; But (sayes the 6. ver.) the foundation of the Temple was not yet laid: Then in the 8. ver. it is said, that the foun∣dation of the Temple was laid, but left imperfect: But many yeares after, and after the succession of two or three Kings, the Temple is said to be finish∣ed, Chap. 6. 15.

Come we now to the Antitype, the times of Reformation from under Popery: In the story of which like graduall proceedings might easily be observed out of Ecclesiasticall story, if it would not be too long to make such narrations: I will ra∣ther take it as it is briefly & at once presented by the holy Ghost himselfe in that great Prophe∣cie of the New Testament, and the succee∣ding times therof, the Booke of the Revelation. In the 13. Chapter throughout, you have the Beast of Rome in one entire view presented in his height, and as possessing all the Euro∣pean world as worshippers of him: And then in the 14. and following Chapters you oppo∣sitely have Christ and those that followed him, & the story of their separation from, and the severall degrees of winning ground upon that Beast, in the like entire view laid forth before you. In the 1. v. the Lambe appeares with his company nakedly stan∣ding upon Mount Sion, without the mention of any Temple as yet built ore their heads, even such as these Jewes condition was when they came first to Sion. Some Ordinances they had; they harping with their harps, ver. 2. and sung as it were a new song, uttering something differing from the doctrine of those times, but so confusedly, as no man could learne that song, v. 3. & they in a great part kept themselves virgins, and from being defi∣led with the fornications of the whore: And these are said to be the first-fruits to God, ver. 4. that is, the first beginnings of a dislike of Popery. But then by degrees the Lamb sends out three Angels,

to make a more open separation from Rome; the later of which rises still higher then the former. The first, ver. 6. onely preacheth the everlasting Go∣spel, that is, salvation by Christ alone, and calleth upon men to feare and worship God alone who made heaven and earth, and not to worship Saints and Angels: (thus the Waldenses did.) But then ver. 8. an Age or two after that, there follow others who proclaime with open mouth, and tell Rome to her face that she is the whore of Babylon: (thus Wickliff and Hus.) And then ver. 9. after these follows a third Angel, who proceeds fur∣ther, and preaches that all those that will cleave unto her doctrine and superstitions, shall drink of the wrath of God for ever: and so urge a separation from her, upon paine of damnation. And then at the 14. ver. you have the Son of man crowned, the Lambe having overcome the Kings, to pro∣fesse and countenance the Protestant Religion with their authority: And then ver. 15. you have mention of a Temple, Churches being in all these Northerne parts publiquely erected by their al∣lowance and commandement; as the Jewes did build the Temple by the Decree of Cyrus. And Chap. 15. the pourers out of the vials doe come all forth of the Temple, ver. 6. And if we con∣sult the 11. Cap. (the maine occurrences of which are evidently contemporary, and doe summe up the story of the same time with the Vials, as by comparing the one with the other, late Interpre∣ters have observed. This Book running over two entire Prophecies of all times, (each of them)

whereof the first ends at the end of Cha. 11.) Now in that Chapter (which therefore containes the story of the last times) there are three editions of that Temple plainly intimated. The first, sup∣posed to be already standing when the Vision is given; but imperfect in this, that it hath too great an outward Court of an ignorant and profane multitude laid to it. And therefore John, bea∣ring the person of the godly of that age, is stir∣red up to set upon a second Reformation of it, and is bidden to measure that Temple, Altar, and worshippers anew, and to cast out that outward Court that had defiled it. And then ver. 19. there is a third edition of an Holy of Holies, for therein the Arke is said to be seene; now the Ark stood onely in the Holy of Holies: noting out a more perfect Church at last then all the former had beene. A manifest allusion this is unto those three parts of Solomons Temple, the outward Court, the inward Temple, and the Holy of Holies.

Thus much perhaps might more clearly have been discovered in the story of the Reformation; but I judged it would better and more briefly be done in this the Prophecie of it. Use.

Let no Church therefore think it selfe perfect, and needing nothing, (as bragging Laodicea did) especially when it hath but that first foundation which it had when it came newly out of Baby∣lon; and more especially in matters of worship and discipline. It is no dishonour unto those

Reformers, to say, that they fully finished not this work; as it was not unto Zerubbabel here, that hee perfected not the Temple at first. Blessed men! It is evident they purposed more then they did or could effect, because the peoples hearts were not [as yet] prepared, as the phrase is, 2 Chron. 20. 33. In our very Common-Prayer book there is an [Untill] the said discipline may be restored, which argueth they aimed at more. And besides, They were not Apostles, to whom nothing might be added, as Gal. 2. 6. And God raising up the Tabernacle that was falne downe, not by imme∣diate inspiration, (as at first by the Apostles) but by his Spirit, renewing and begetting light in an ordinary way: Hence therefore the Churches comming out of the darknesse of Popery, must needs recover that fulnesse and perfection of light (which the Apostolicall times had) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by piece-meals and degrees. As for the great things of the Gospel, matters of Faith, or Do∣ctrine, they had so happy a hand therein, that there is to be found little, if any Hay or stubble therein: But in matters of Order, which concerne Worship and Discipline, (for so the Apostle di∣stinguisheth, Colos. 2. 5. [Faith and Order] let it be enquired into, whether they were so exact therein. Although this must be said, that God did take care for all Fundamentall Ordinances of his worship; and it is a bitter errour, and full of cruelty, to say, Wee have had no Churches, no Ministers, no Sacraments, but Antichristia∣nall. Gods first and chiefe care was, to build up

his Church mysticall, to make men Saints, and he hath made glorious ones in their personall walkings with him: and to that end he made a plentifull provision in matters of faith, even from the very first. It fell out in this case, as in a new Plantation; which if men were to make in another world, and so to begin the world anew, their first care would be to provide necessaries for their subsistence as they are men; to have corn for bread, cattle for meat, and the like: But mat∣ters of Order & Government they think of after∣wards, and often fall into the right, by seeing their errors by degrees. Think not much therefore, that men call for (as most men doe) a reformation of some things amisse in matters of worship & disci∣pline, or an addition of some things; perhaps a Candlestick, or some other utensil or ordinance of Church-worship is found wanting. You will wonder, that all along during the raigne of those good Kings, both David, Solomon, (who yet gave the patterne of, and also built the Temple) and those other Reformers among the Kings of Ju∣dah, there should something have been omitted about the Feast of Tabernacles, untill their com∣ming out of the Babylonish Captivity: Yet wee find it was so, as appeares by Nehem. 8. 16. and 17. verses, The people went forth, and made themselves boothes, every one upon the roofe of his house, and in their Courts, and in the Courts of Gods house, and in the streets; [and since the dayes of Ieshua the son of Nun, untill that day, the Children of Israel had not done so.] This feast was kept (as is thought) by Solomon,

2 Chron. 7. 8. and by these same Jews, Ezra 3. 4. yet not in this manner, according unto the Law, and therefore at the 14. ver. of that of Nchemiah, it is said, They found it written in the Law, that the children of Israel should dwell in boothes; which be∣fore that they had not done, although they might have kept that Feast. But now they had learned by a sad experience to keepe it aright, with dwelling in boothes, by having been lately strangers out of their owne land; to signifie which and to pro∣fesse themselves strangers, was the intent of that Feast, and that rite of it, the dwelling in boothes. And this reason is intimated in the 17. verse, All the congregation [that were come againe out of the Captivity,] made boothes, &c. They did reade also every day out of the Law, ver. 19. which be∣fore, when that Feast was celebrated, they had not done.

A second Observation,* 1.12 That in the greatest businesses which most concerne the good of Gods Church, and his own glory, he oft-times suffers Mountains of opposition to lye in the way of them: So here, in the way to the building and perfect∣ing his Church. To give another instance of it, and that the highest. The Salvation of the sons of men, whom he had chosen before all worlds, is a businesse which of all other he most mindeth and effectually intendeth, but doth he bring it about without rubs? Never such Moun∣tains lay in the way of any businesse. Adam he sins, and in him, all those whom God meant to save,

whereby the way to their salvation was quite blockt up: Mountaines of Sins make a Separation betweene him and them, Isai. 59. 2. and not all the power of men and Angels can any whit move, much lesse remove them, no more then strawes can move a mountain. But then comes the Son of God, who throwes and buries all these mountains in the bottome of the sea. And when Christ had thus removed the guilt of sinne, and would come into mens hearts to apply his death, there lie as high mountains in his way to us, as before lay in ours unto him. Luke 3. 5. Prepare ye the way of the Lord, make his paths straight; [every mountaine shall be brought low.] There are high things, and strong holds, 2 Cor. 10. 4. that exalt themselves against the know∣ledge of Christ: but all these shall be brought low, and shall be made a plaine. And as this is found true in the salvation of the Church by Christ, so in its preservation and growth. There is almost no mercy, but some mountain or other lies in the way of it.

And the reason of this dispensation of Gods,* 1.13 is, both that his hand and power in bringing things to passe, for his Church, may be seene and ac∣knowledged, and that his enemies may be con∣founded: I put both these reasons in one, because we finde them mentioned together in one place, Nehem. 6. 16. In which Chapter you may reade of the great opposition made in building the Ci∣ty, as here the Temple; which yet when God had carryed on, It came to passe, (sayes that 16. ver.) that when all their enemies heard thereof, and all

that were about them saw these things, [they wene much cast downe in their owne eyes,] (there is one part of the reason) for they perceived that [this work was wrought by our God,] there is the other part. First, Gods power appeares, in carrying things [ 1] through much opposition. If there were a full concurrencie of all second causes, and a generall suffrage of them, his voice would then be lost and swallowed up among that crowd; but when there is a great canvas, (as in Colledges we call it) then the power of his casting voyce appeares. Thus why is God said to bring Israel out of Egypt with a strong hand, Exod. 13. 30. but because it was carryed on through much opposition? There lay no lesse then ten mountains in the way of it; Pha∣raohs heart was hardned ten times, which God did on purpose to shew his power, Exod. 9. 6. Second∣ly, [ 2] he doth it, to confound his enemies the more, which usually goes together with doing good unto his Church: He renders vengeance to his ad∣versaries, and is ncercifull to his Land, both at once, Deut. 32. 43. He often suffers them to have the ball on their foot, till they come to the very goale, and yet then to misse the game: That so wherein they dealt proudly, he might shew him∣selfe above them, which is Jethroes reason, Exod. 18. 9.

This Observation but in generall:* 1.14 More par∣ticularly, a third Observation is this: That Tem∣ple-work especially useth to meet with opposition. You shall finde the building and the finishing of this Temple in all the degrees of it, to have had many

contentions against it, all along accompanying it. Thus, when first that Altar was set up, Ezra 3. 3. it is said, that feare was upon them, because of the people of those countryes. Againe, when the foun∣dation was laid, what interruption that met with, you heard before, out of the 4. Chapter. And last∣ly, when they came to finish it, Chap. 5. 2. at ver. 3. their enemies came and questioned them for it, Who hath commanded you to build this house? &c. and the devill was in it, in a pure opposition to the Temple; for they had suffered them to build their owne houses, as appears Hag. 2. 4. and never stirred against them; but onely now when they began to build the Temple. Thus in the New Testament, [Aedificabo Ecclesiam,] [I will build my Church,] hath and will alwayes have the gates (or the power) of hell following it to oppose it. I could demonstrate it all along out of that story also; but it would be too long.

The Reasons of it are,

First,* 1.15 there is nothing more contrary to Satan, then the setting up of Gods worship, and the puri∣fying and compleating of it. And therefore whilst the devill is god of this world, and hath any pow∣er therein, he will be sure to raise a head against that of all things else. So far as there are any aber∣rations in worship, Satan is set up: And so far as the worship of God is perfected, God is set up, and Satan falls as lightning, Revel. 3. 9. false wor∣shippers are called the Synagogue of Satan.

Secondly,* 1.16 there is nothing more contrary to flesh and bloud. When Paul came to set up Euan∣gelicall

and Spirituall worship, (which is called a Reformation, Heb. 9. 10.) he met with opposition every where; and that from such who were wor∣shippers also. There is a naturall and blind devo∣tion in men, that is most opposite to spirituall worship. Therefore Acts 13. 15. [Devout] women raised up a persecution against Paul. And men are addicted to their old Customes, and what they were brought up in. Thus it is said of the Jews, though godly, that many thousands of them op∣posed Paul, out of their zeale to the Law they were brought up in. Acts 21. 20. Many thousands of the Jews which beleeve, are all Zealous of the Law: And thereupon at ver. 27. we reade that they stir∣red up the people, crying out, ver. 28. Men of Israel, help; This is the man that teacheth every where against the people, and this place, (namely, the Tem∣ple, and the Ceremoniall worship of it.)

The Use of both these Points together,* 1.17 is, Not to be discouraged in, or think the worse of any businesse that is for God, because of difficulties and interruptions. In the 4. of Nehem. when the Jews went to build the walls of the City, the ene∣mies mockt them, and said, What will these feeble Jewes doe? but still ver. 6. the people they went on, for they had a mind to work: which when their enemies heard of, they then set upon them with open force of armes, ver. 8. Yet neverthe∣lesse, We (sayes he) made our prayer to God, and set a watch day and night; they doubled their care and paines, and wrought both night and day, and did not put off their clothes, ver. 21. And when Nehemiah

heard that the enemy threatned to kill him, on purpose to dishearten him) yet Chap. 6. he would not flee, ver. 11. neither was he at all disheartned, as knowing it was a sin to be afraid, ver. 13.

There is no mountaine of opposition so great,* 1.18 that can stand before Zerubbabel, (or Gods people) espe∣cially when he goes about to finish the Temple. (I might have made two Observations of it, but I put them both together.) You see how contemptuously he here speaks, of the opposition made; [Who art thou, O great mountaine?] though great in their owne eyes, yet as nothing in his: He speaks as a Giant unto a Pigmee, Who art thou? I will name one place more, suitable to this allusion, Esay 41. 14, 15. Feare not, thou worme Jacob: I will help thee, saith the Lord. Behold, I will make thee a new sharp threshing instrument having teeth: thou shalt thresh [the mountaines,] and beat them small, and thou shalt make the hils as chaffe. He supposeth in these his expressions, the Church to be in the lowest, wea∣kest, and most contemptible condition that might be; a [worme] which no man feares, for it cannot doe the least hurt, and which no man loves; yea, thinks it no cruelty or oppression to tread upon, and kill. On the other side, he speaks of the ene∣mies, all that might argue greatnesse, strength, and exaltation: he calls them [Mountaines,] and [Hils:] And what an unequall match is this, for Wormes to be set upon Mountaines to over∣throw them? Yet, sayes God, I will take this worme, (for it must be his power must doe it) and make it as a new sharp threshing instrument with

teeth, (with which kind of instrument those Eastern Countries did use to mash in pieces their rougher and harder fodder for their cattle) which shall thresh these mountains even as small as chaffe, which is scatte∣red with the wind, as ver. 16. This is the Metaphor; the plaine song you have in the 11. and 12. verses, Behold, all they that are incenst against thee shall perish, and those that contended with thee, be as a thing of nought. But this is especially found true when Gods people goe about to build the Temple; no mountaine then can stand to hinder them: There stood in the way of laying the foundation of this Temple, the greatest mountaine that was then (and well-night that hath been since) up∣on the earth, the Babylonish Monarchy; by the power of which these Jews were detained captives, and they would never have let them goe: And therefore Esay 57. 14. this phrase is used, Cast ye up, cast ye up, take the stumbling block out of the way of my people. And more expresly, Jer. 51. 25. the Prophet calls Babel a destroying moun∣taine, I am against thee, oh destroying mountaine: and for strength of scituation he compares it to a mountaine seated upon a rock, which is a farther ad∣dition of sortification to it. Yet sayes God, I will stretch out my hand upon thee, and rowle thee downe from the rocks, and make thee a burnt mountaine, so as they shall not take from thee a stone for a corner, or for foundations: ver. 26. Whereas thou didst unbuild Hierusalem and my Temple, I will un∣build thee, so as not somuch as a stone of thee shall serve for any other building, but my Sion shall

be built again. For to what end was this moun∣taine thus removed? even that poore Hierusalem and Gods Temple there might bee built againe. Thus Isai. 44. last, and the 45. 1. and 2. verses compared, Thus saith the Lord of Cyrus, He is my shepheard, and shall performe all my pleasure; even say∣ing to Jerusalem, Thou shalt be built, and to the Temple, Thy foundation shall be laid. Cyrus and his Armie were the workmen whom God hired to cast up (as Esays phrase is) or throw down (as Jeremies) this rub∣bish that lay in his peoples way, & of their buil∣ding this Temple. And all the victories that Cyrus obtained, and hidden treasures that through spoiles he acquired, were all that Jerusalem might be built: So it follows in the 45. Chap. 1, 2, 3, and 4. verses, and so on, Thus saith the Lord to Cyrus, whose right hand I have strengthened to subdue Nations before me, and I will loose the loines of Kings: Hee was to overcome other Nations and Kings, before he could come at Babylon: as Croesus, that rich King of Lydia, &c. And God threw down all afore him. I will goe before thee; I will break in pieces the gates of brasse, and cut in sunder the bars of iron, (all difficulties flew ope, and nothing could stand in his way) and I will give thee the treasures of dark∣nesse, the hidden riches of secret places. And why did God doe all this for him? For Jacob my servants sake, and Israel mine elect. For (otherwise) sayes God of this Cyrus) thou hast not known me, so ver. 4. All this which God did for him, was, that he might performe Gods pleasure, saying to Jerusalem, Be built, and to the Temple, Thy foundation shall be

laid, as you had it out of the last ver. of the fore∣going Chapter.

And then again, when the foundation thereof was thus happily laid, there stood (as you see in the Text) another Mountaine in the way to the finish∣ing and perfecting of it, namely, this Sama∣ritan Faction, who gained the power of that Persian Monarchy to be against it: (of which Mountain the Prophet here in like manner sayes, that it should be made a Plaine.) And if the Persian Monarch Dartus had not come off too as he did, EZra 6. from the 1. ver. to the end of the Chap. God would have served him, as he had done Ba∣bylon. Be ye wise therefore now, O Kings, and in∣structed O ye Judges of the Earth.* 1.19

The Reason of all this lies but in three words which God hath spoken once, yea twice, [Aedifi∣cabo Ecclesiā meam] [I will build my Church,] which have more force in them, then all the created power of Heaven, Earth, or Hell. He had said it in the Old Testament (as you heard) Isai. 44. 28. saying to Hierusalem, Thou shalt be built, and to the Temple, Thy foundation shall be laid. And Christ said it over again in the New Testament, Mat. 16. 18. I will build my Church: He speakes of that Church under the New Testament, which in fu∣ture ages was to come. And what follows? [The Gates of Hell shall not prevaile against it.] You heard before in the Old Testament, that the Brasse Gates were opened to make way for the building of that Temple, Isai. 45. 2. But here in the New Testament, there are stronger Gates then of

Brasse: here are the Gates of Hell: which yet Christ (like another Sampson) flings off their hinges. As whilst the Devill is god of the world, [Aedificabo Ecclesiam meam] shall be sure to be hin∣dered, if he can: so whilst Christ is King of this world, and hath all power committed to him, both in heaven and earth, most certainly, the Gates of Hell shall never prevaile against it. It is this same [Aedificabo Ecclesiam meam,] [I will build my Church,] that hath made all the stirre in the world. I remember in the yeare 1619. or 20. (or thereabouts) when the Wars in Germany began, it was reported, that a great Brasse Image of the Apostle Peter, (which had that pretended claime, by which Rome would hold her Keyes, fairely embossed upon a Roll that hung downe upon the Image, in these wordst [Tu es Petrus, & super hanc petram aedificabo Ecclesiam: & tibi da∣bo Claves, &c.] [Thou art Peter, and upon this Rock I will build my Church: and I will give to thee the Keyes, &c.) standing (as I take it) in S. Peters Church at Rome; there was a great & massie stone fell downe upon it, and so shattered it to pieces, that not a letter of all that sentence (whereon Rome founds her claime) was left whole, so as to be read, saving this one piece of that sentence, [aedificabo Ecclesiam meam] [I will build my Church,] which was left faire and entire.

That Promise [I will build my Church] is the Magna Charta, yea, the Prima Charta, the Great and First Charter of the Saints in the New Te∣stament; those words in the 16. of Mat. being the

first that Christ uttered about it; and so, contain within them, all lesser Promises of all sorts, that follow, that concerne the building of his Church, or any piece of it. Now all that concerne the Building of his Church, are reducible unto these two heads: First, the preservation and enlar∣ging of his Church Mysticall, and of his Saints on earth; and thus considering them personally, al∣though they should be scattered each from other: or secondly, the Building up his Church, as ga∣thered in Assemblies to hold forth his publique worship in the world, as that place forementio∣ned, is apparently to be understood by the next words: For he speakes of the Keyes in the fol∣lowing verse; whereby are meant all Media cultus, all Ordinances of worship, whereby his Church is built. So then this Reason taken from [aedifi∣cabo Ecclesiam] branches it selfe into two Parts;* 1.20 The first is taken from his love to his Church Mysticall, on his Saints simply considered as such: The second is from his interest in his owne wor∣ship: for which he loves his Churches that are the Seat of it, more then all the world.

1.* 1.21 His Love to his Church Mysticall is such, that no Mountain of opposition can stand before it, to hinder the enlargement & building of it up. This Reason you have Isai. 43. 3, 4. I gave Egypt for thy ransome, Ethiopia and Seba for thee, since thou wast precious in my sight, thou hast been honourable, [and I have loved thee:] therefore will I give Men for thee, and People for thy life. It is put upon this Reason, Quia amavi te, because I have loved thee; and that,

more then all the world. Or if you will have it exprest in the language of this similitude here in the Text, Mountains shall depart, and Hills be remo∣ved, but my kindnesse shall not depart from thee, sayes God, Isai. 54. 10. It is such a kind of speech as that of Christs: Heaven and earth shall passe away, but not a tittle of my word, &c.

2.* 1.22 His love to his Churches holding forth his Name and worship in the world, is such, as no∣thing shall withstand the repairing and perfecting of them, and of that his worship and every parcell of it. If God had not such Assemblies in the world, he should have no worship. Therefore these Churches are called the Ground and Pillar of Truth, both where it growes, and where it is held forth; 1 Tim. 3. 15. he there speakes of Church assemblies, as wherein Timothy was to learne how as an Euangelist to behave himselfe, in the orde∣ring and governing of them, as you have it in the words immediately fore-going, Th•••• thou mightest know how to behave thy selfe in the House of God, &c. And the truth is, that that building of the House of God, of which only Zachary here gives us occasion to speak, was but the compleating all the ordi∣nances of worship. It was not so much the buil∣ding up the Nation of the Jews that was here di∣rectly intended; but the building of their Tem∣ple, the seat of worship, and introducing the Can∣dlestick, &c. And their Assemblings there to wor∣ship according to Gods owne prescription, was more to him, and is so still, then 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,* 1.23 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 se∣cond 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 Com∣mandements are taken up about it also; the one about the manner, that his Name (for so his wor∣ship is called, Micah 4. the 5. ver. compared with ver. 2. and 3.) might not be taken in vaine; the o∣ther about the time. And then in the Lords Pray∣er,

(which is the Epitome of the New Testa∣ment) 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 pro∣perly 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 Almigh∣ty; 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 di∣stinct, 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 un∣to 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 su∣premacie 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 Chur∣ches 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 wor∣ship

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 Ascen∣ded up on high, thou hast led Captivity captive, and hast received gifts for men, namely, the gifts for build∣ing of his Church, and directing of his worship un∣der 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 congrega∣tions 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 understan∣ding, therefore I hate every false way. There is certainly a right Rule, or way chalked out for eve∣ry 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 Domi∣nions: 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 wor∣shipping 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 fur∣ther, 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 go∣vernment 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 per∣fect 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 admi∣nistration 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 mis∣placed: or (to conclude this reason in the lan∣guage of the Metaphor in the Text) God is not like the foolish builder, that will begin to lay the foun∣dation of his Church, and not fully perfect and fi∣nish it.

The first Use shall be an extract of the first Branch of this Doctrine.* 1.24 Let Gods people there∣fore 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 threat∣ning 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 en∣couragement, returne againe, but this, The Vir∣gin, 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 Cap∣taine, 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 com∣parison 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 Con∣querour; 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,* 1.25 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:* 1.26 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 med∣dle with it. Be sure you set the service of the house of the Lord in its right order, (as the phrase is of He∣zekiahs Reformation, 2 Chron. 29. 35.) and that ac∣cording 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 sub∣stance 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 or∣der, (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 acknow∣ledgeth 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 Uz∣zah, and God smote him for his [errour.] But yet it was an errour about the Arke, (Gods wor∣ship,) 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 con∣fute 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 prepa∣red 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 amen∣ded 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 promi∣sed 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 Da∣vids) 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 suf∣ficient maintenance throughout the whole Kingdome, wherein many dark corners are miserably destitute of the means of salvation; which project tendeth to en∣large Christs mysticall Church. From this time God will blesse you; (look for it) and establish the King∣dome 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 bles∣sing 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 a∣bout 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 Cruci∣fixes, scandalous pictures, &c. and other the like super∣stitions. 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 ex∣amples; 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 Li∣turgie 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 appoint∣ment were to governe the Church, and to mini∣ster 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 him∣selfe 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 Chil∣dren of Israel sled 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 threa∣tens his house to take it away, as a man take away dung untill it be all gone, 1 King. 14. 10. And as for Is∣rael 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 some∣times 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 fol∣lows 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 spi∣rits, till the whole building be rightly framed ac∣cording 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. Obser∣vation, which is this:

That God carryes on the work of finishing his Tem∣ple,* 1.27 [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 co∣incident acts of Providence, so apparently whee∣ling 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 interpre∣ted in the 10. ver. where it is said, that as all should see the Plummet in the hand of Zerubbabel, (the instru∣ment 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 there∣of, 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 Spi∣rits. 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 Tem∣ple, 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 Je∣rusalem, 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 De∣crees 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 un∣expected 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 be∣fore 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 Te∣stament.

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 An∣tichrist 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 to∣gether in one troop neither, but dispersed apart into severall parts of the world, some taking one Country to conquer, some another: The most ri∣diculous course in appearance, for such a designe, that could be imagined. Yet (as Revel. 6. 2.) Christ in these went forth conquering, and to con∣quer, 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 en∣counters him, and but with a handfull in compa∣rison, out from among whom he sends a few emi∣saries, to preach the everlasting Gospell to every Nati∣on, tongue, and kindred: ver. 6, &c. and in the end he wins all the Northerne Kingdomes, to em∣brace 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,* 1.28 because the building of Gods Church is his owne businesse, in a more speci∣all manner, more then any other; therefore he will be sure to doe it himselfe, and more immedi∣ately 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 King∣domes) are of; it is not made with hands, (with hu∣mane

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,* 1.29 is, that which is made of it in the 10. verse, namely that in matters which con∣cern 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 inti∣mate, 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, Zerub∣babel, 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 Ma∣gistrates 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 ne∣ver been done to purpose. So in the building of the Temple at first, the motion came first into Da∣vids heart; 1 Chro. 29. 3. I have (sayes he) set my affe∣ction 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 rejoy∣ced and offered willingly, so ver. 13. You should com∣mend 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 commen∣ded 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: For how much his honour is concerned in his worship, you heard before.

Let the honour of it move you: Take the re∣nowned men in Scripture, and their greatest glo∣ry 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) ac∣counts 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 ho∣nour, 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 ho∣nour 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 opportu∣nity 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 Ba∣rak. 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 simili∣tudes, to shew both that the multiplication and

growth of the Church depend not upon man; first, for their propagation, and their being multi∣plyed, he compares them unto the dew which is engendred and distilled from Heaven immediate∣ly. 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 mor∣ning, 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 wil∣dernesses where man comes not, & so their spring∣ing tarrieth not for man, nor waiteth for the sons of men, for them to come with watering pots to nou∣rish 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 hap∣pening 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 Pope∣ry? 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 Sama∣ritans 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 superstiti∣ons, 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, inter∣mingled with their worship, and shall afford their countenance and aid to the finishing and perfe∣cting the Temple, they are typisied out by the Olive trees here, (which were then, Zerubbabel their chief Governour, and his Elders:) And according∣ly 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 flow∣ers 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 Candle∣sticks 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 pre∣sented here in Zachary, but also he useth the very same words which we find there in the interpre∣tation 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 up∣on, 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 accordingly, as Zerubbabel there in Zachary is seene with a Plummet in his hand, ver. 10. to measure out what remained unfinished for the building of the Temple, so here in the 1. ver. of the 11. of the Revel. John hath a Reed given him, (he representing the godly of those ages) and is bidden to measure the Temple of God, and the Altar, and the Worshippers, and this as supposing a Temple to have beene already built, onely having too vast and great an Outward Court laid to it, ver. 2. And al∣though the computation of the whole time of An∣tichrists raigne, is there mentioned and annexed to these occurences; yet but to this end to shew how that time allotted him to raigne should end & ex∣pire, and so in that to shew what passages should fall out in the Church, towards the expiration of it, as a warning & signall of it, (whereof these are the chiefe) for Chap. before, ver. 6. the Angel that gives that Prophecie in the 11. sweares that time should be no longer: (that is, the Beasts time:) but untill the dayes of the seventh Trumpet which were shortly then approaching: for immediately after

these occurrences rehearsed wee find that that seventh Trumpet sounds, ver. 15. of that 11. Chap.

But then you will say, There is mentioned after this an overcomming and killing of these witnesses by a warre of the Beast, even his last war against the Saints, whereby he shall throw downe there Candlesticks, and cut downe these Olive trees; And if so, where then is all the en∣couragement which you have given?

I dare not 〈◊〉〈◊〉, that this killing is as yet to come; it is the greatest controversie in this Book, whe∣ther it be past or no; But however, supposing it not yet past, to take off discouragements from thence,

First, for the time of it, we know it not how long, it may be a good while unto it, and in the meane time we may yet enjoy a summer of the Gospel, and an harvest of a better Reformation, a little time of which (if it were to be bought) were worth a world.

Secondly, If you attentively observe it, you shall finde that killing expressed by an allusion un∣to Christs being crucified at last, and then their rising againe like his rising againe with an earth∣quake, and ascending into Heaven, as these are said to doe, ver. 11, 12, 13. Now with what doth Christ comfort himselfe before he was to dye? Destroy this Temple, (sayes he) and in three dayes I will raise it up againe: With the same may you be encouraged also, (though you supposed it yet to come.) It is but a Destruite hoc Templum, a destroy∣ing of that you are about to repaire, this Tem∣ple,

and but for three dayes and an halfe, no lon∣ger, for After three dayes and an halfe, (as it is twice said, in the 9. and 11. verses) God will reare it up againe, and that with advantage, making a better edition of it, even an Holy of Holies, in which the Arke is seene, (as ver. 19.) in comparison of the for∣mer. Yea, and further, (as some think) this kil∣ling shall be but a Civill death, that is, of them as witnesses onely; not a naturall death, as men: (For how else are their bodies said to lye dead for three yeeres and an halfe?) And so the same persons shall rise again and enjoy the fruit of their former labours, and ascend into a greater glory.

And thirdly, suppose this should come upon you, even when you are about to finish your work, (as the 7. ver. hath it, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) when these Olive trees are about to finish or [perfect] their testi∣mony, (as some doe read it) yet let not even this cause you any whit to forbeare this work: Christ knew he was to be crucified, yet he casts the mo∣ney changers out of the Temple; and so do you: Purge and Reforme the Temple, though you die for it, in the doing of it. It is worth the observing, that though it was told good King Josiah in the beginning of his raigne, that God would bring evill upon Hierusalem, because of their Apostasie in Manassehs time, and he knew that all he could doe in reforming should not quench Gods wrath, 2 Kin. 16. 17. yet he reformed with all his might, and therein there was no King before him, that was like unto him, ver. 23, 25. Doe you your duty, and serve your generation, (as David is said to doe.) Be strong,

and let not your hands be weake, for your worke shall be rewarded, as it is in 2 Chron. 15. 7.

I conclude all with that speech unto this whole State, which David used to Solomon, concerning the building of the Temple in his dayes, 1 Chron. 28. 20, 21. Be strong and of good courage, [and doe it;] Feare not, nor be dismayed, for the Lord God will be with thee, he will not faile thee, nor forsake thee, untill thou hast finished all the worke for the service of the house of the Lord. And behold, the courses of the Priests and the Levites shall be with thee, for all the service of the house of God, also the Princes and the people will be wholly at thy Commandment.

FINIS.

Notes

• * 1.1

  An Introducti∣on to the Ex∣position of the words.
• * 1.2

  The Exposition of the words, and Vision.
• * 1.3

  In the Vision, two parts.
• * 1.4

  1. The Can∣dlesticks, what.
• * 1.5

  2. Two Olive trees, who.
• * 1.6

  How fitly the Candlestick lighted, signi∣fied the per∣fecting the Temple.
• * 1.7

  How fitly the Elders and the Priests are re∣sembled by two Olive trees.
• * 1.8

  In the interpre∣tation of the Vision, three things.
• * 1.9

  The Samari∣tans oppositi∣on, why called a Mountain.
• * 1.10

  What by Spi∣rit.
• * 1.11

  1. Obser.
• * 1.12

  2. Obser.
• * 1.13

  Reas.
• * 1.14

  3. Obser.
• * 1.15

  Reas. 1.
• * 1.16

  Reas. 2.
• * 1.17

  Use.
• * 1.18

  4. Obser.
• * 1.19

  Reas.
• * 1.20

  Two Branches of this reason:
• * 1.21

  1. His love to his Saints.
• * 1.22

  2. Gods love to his worship.
• * 1.23

  How much Gods glory is concerned in setting right his publique worship, and the govern∣ment of his Church.
• * 1.24

  Use 1.
• * 1.25

  Use 2.
• * 1.26

  Use 3.
• * 1.27

  5. Obser.
• * 1.28

  Reas.
• * 1.29

  Use 1.