A SERMON PREACHED AT CERN, IN THE COUNTY of Dorset, the 18. day of September 1623. at the Visitation of the Right Reverend Father in God, the Lord Bishop of BRISTOL.  
BY ROBERT LOUGHER Pastor of Mapowder.  HAGGAI. 1.4. Is it time for yourselves to dwell in your sieled houses, and this house lie waste? 
LONDON, Printed by JOHN LEGATT, for FRANCIS CONSTABLE, and are to be sold at his Shop at the Sign of the White Lion, in S. Paul's Churchyard. 1624.   

To the Right Reverend Father in God, ROBERT (by Divine providence) Bishop of BRISTOL; R. L. wisheth all health and happiness both Temporal and Eternal.  
RIght Reverend,  
Your Lordship's request at Cern, was to me, as a command upon my Canonical obedience; so that I durst not neglect the Apostles precept (Obedite praepositis) as having likewise learned, that obedience is better than sacrifice. Having hereupon summed up my weak Meditations, I have now made bold to send you a Copy of my poor Labours in your Visitation, according to your Lordship's pleasure, and my promise. Whatsoever it was (if any thing) in the speaking; I fear me, it will be no thing, or no thing like, in the reading; as wanting that life, which is the first, second, and third thing, as in a Rhetorical, so in a Theological Orator: Only this is my comfort, that your Lordship will be pleased to give it both life, and grace, by your reading it, together with a kind of Episcopal confirmation, by imposing your sacred hands upon it. Whatsoever it is, it is wholly yours, preached by your appointment, and in your Lordship's Visitation, transcribed according to your pleasure, and now with all humility it comes to kiss your Lordship's hands, in hope of a gracious, and favourable acceptance. Princes and people did bring to King David, Brass, Silver, Gold, and precious Stones in great abundance, towards the building of a Temple, a material House, for the Lord of Hostes. Silver I have none, and Gold I have none, nor any precious and curious stuff fit for this purpose; but such as I have, give I unto you towards the building of God's spiritual House: And where there is a willing and a ready mind, God accepteth according to that a man hath, and not according to that he hath not. Tolle, & Lege. And the Lord give a blessing to it, and vouchsafe to bless your Lordship for deigning thus to bless and to grace it: And so I cease to trouble you, but never to honour you, resting  
Ever devoted to your Lordship's service ROBERT LOUGHER.   
Haggai cap. 1. vers. 14. And the Lord stirred up the spirit of Zerubbabel the son of Shealtiel a Prince of judah, and the spirit of jehoshua the son of jehozadak the high Priest, and the spirit of all the remnant of the people, and they came and did the work in the house of the Lord of Hosts their God. 
THE Lord commanded Moses to make two silver trumpets, which were to be sounded by the Priests the sons of Aaron. 
Numb. 10.1. etc.  At the first sound of the trumpet the Rulers were to stir; the sounding again of the trumpets was for the people, so we read in the tenth chapter of the book of Numbers. Men, brethren, and fathers, right reverend, and the rest beloved in our Lord and Saviour jesus Christ: It hath pleased God at this time, to send me one of the meanest and weakest of the sons of Aaron, to sound out the silver trumpet of his sacred word, to incite and stir up both Rulers, and people, to a conscionable performance of their duties in their several places. And the rather to animate and encourage me in this his Message, he commandeth me, (as he doth all his Ambassadors in the like case) To cry aloud, to lift up my voice like a trumpet, to show his people their transgression, and the house of jacob their sins, 
Esay 58 1.  as it is in the 58. chapped. of the prophecy of Esay.  
You know how famous jerusalem sometimes was, the City of God, and the Temple builded there by King Solomon, 
●. Chro. 22.5.  accounted the mirror, and glory of the world. Yet for the sins of Princes, Priests, and people, both City and Temple were brought unto destruction by Nabuchadnezzar, and the Babylonians. Who after two years siege, razed the City and burnt the Temple down to the ground, carrying away both Princes and people as slaves to Babylon; when after 70. years captivity, Cyrus' king of Perfia (subduing the Chaldeans) gave them leave to return to Indea their own country, with commandment, and authority to re-edify, and build up the Temple destroyed by the Babylonians, restoring also the vessels of the house of God, which were of silver, and gold carried away by Nebuchadonosor, all which (to a great number) were delivered to Zerubbabel Prince of the people, 
50400. E●ra 1.11.  which returned with him to jerusalem.  
This people two years after their return; began to lay the foundation of the Temple where it stood before. And this was done with great rejoicing; with trumpets, and cymbals, with singing of the Levites, and shouting of the people. But they had no sooner begun, but presently there arose up adversaries, who openly and secretly hindered this work, until the second year of king Darius, who (moved by the Spirit of God) did further this building as king Cyrus did before him. But now behold, Prince, Priest, and people were so carried away, some with matter of pleasure this way, and some with matter of profit that way, that they little regarded the building of God's sanctuary, running every man to his own house, and letting God's house lie waste as it is in the ninth verse.  
Whereupon the Lord raised up this his Prophet Haggai, to rouse them out of their sleep of security and carelessness, and to spur them forward in the work of the Lords house, which here you see did take effect. And the Lord stirred up the spirit of Zerubbabel the Prince, etc.  
In which words are four things remarkable, and of us at this time to be considered. First, what is meant by the word spirit. Secondly, who stirred up the spirit: And that was God. The Lord stirred up the spirit. Thirdly, the persons whose spirit the Lord stirred up: And they were Prince, Priest, and People. The Lord stirred up the spirit of Zerubbabel the Prince, and the spirit of jehoshua the high Priest, and the spirit of all the remnant of the people. Fourthly, the end wherefore the Lord stirred up the spirit of Prince, Priest, and people; and that was to the repairing and building of his Temple, they came and did the work in the house of the Lord of hosts their God. Of these points while I shall speak briefly, and plainly, as it shall please the Spirit of God to afford me his blessed assistance, lend me I beseech you a little your wont patience and attention.  
And the Lord stirred up the spirit.  
This word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) spirit, hath in the Scriptures diverse significations. Sometimes it is taken for the nature of the Godhead, or for God generally, as in the 4. 
joh. 4.24.  of john, God is a Spirit. Sometimes for the third person in the Godhead specially; so in the 1. joh. 5. There are three which bear record in heaven, 
1. joh. 5.7.  the Father, the Word, and the holy Spirit. Sometimes the good Angels are called spirits: as in the first of the Hebrews, He made the spirits his Messengers. Sometimes the evil angels are called spirits, 
Heb. 1.7.  as in the 10. of Luke: 
Luk. 10.20.  In this rejoice not, that the spirits, that is, that the devils are subdued unto you, but rather rejoice because your names are written in heaven. Sometimes again it is taken for the wind: So in the 3. of joh. Spiritus ubi vult spirat, The wind bloweth where it listeth. 
joh. 3.8.  Sometime it is taken for a vehement zeal, and violent motion of the mind either to good or evil. 
Luk. 9.55.  So in the 9 of Luke, Nescitis cuius spiritus estis, You know not of what spirit you are. Sometime it may be taken for breath, as the sign of the soul or life; as in the 2. of james the last verse, As the body without the spirit is dead, 
jam. 2.26.  so faith without works is dead also: Where by spirit, I do not think to be properly understood the soul, as the Rhemists would have it in their annotations on that chapter, for then works must animate and give life to faith, as the soul doth to the body: whereas S. Austin teacheth, that Opera sunt ex fide, non ex operibus fides, That works are of faith, and not faith of works. So then as breath is not the life of the body, but a sign of the soul, which is the life of the body: so charity is not the form of faith, good works are not the life of faith, but they are a sign of that confidence and trust in God, which is form, and which is the life of faith. As therefore that body, which is without spirit, that is, without breath, is known to be but a dead body: So that faith which is without good works, is known to be but a dead faith. Sometime indeed it is taken for the soul of man, as in the seaventh of the Acts. Domine suscipe spiritum meum, 
Act. 7.59.  So Saint Steven, Lord receive my spirit, that is, my soul; And so our Saviour Christ in the 23. of Luk. Pater in manus tuas commendo spiritum meum, Father into thy hands I commend my spirit, that is my soul. 
Luk. 23.46.  Contrary to that error of Apollinaris, who held that Christ had a true body, but had no soul, but in steed of the soul, stood the divinity, which is plainly confuted by that of our Saviour in another place, where he saith: 
Mark. 14.34.  My soul is very heavy even unto the death. And again, Christ was made man, like unto us in all things (sin only excepted) and therefore needs must have a soul, which is the chief and principal part of man.  
Sometimes again it is taken for the mind of man, Pro animo, quo sapimus, pro ment, qua divina contemplamur. And this is said to be the noblest part of the soul. Whereof the Apostle in the first of the Thess. 5. I pray God that your spirit and soul, 
1. Thess. 5.23.  and body may be kept blameless, and in the 1. Cor. 2. What man knoweth the things of man, save the spirit of man, 
1. Cor. 2. ●●  that is, the mind of man, which is in him.  
Finally, it may be taken sometime for the will of man, or rather for a mixed power in the mind and will of man; and so (under the leave of better judgement) I take it to be used here in my text.  
Now let us see in the next place, who stirred up this spirit, this Mixtam potestatem in ment & voluntate humana. And that was God: The Lord stirred up the spirit. Here must I of necessity pass by a a main point of controversy touching man's will, for I have fare to go, and but a little time to spend, and I would not willingly forget that saying of S. Hierome. Quâm auditoris animus plus quàm valet tenditur, mentis corda rumpitur. When the ears of auditors are once strained beyond their accustomed compass, the strings of their attention are ready to burst asunder.  
Briefly, then to the purpose, and no more.  
The Lord stirred up the spirit.  
Here the Prophet setteth down God to be the author of the godly motions of their minds, and of the good inclination of their wills, that they might not attribute any thing to their own strength, or powerfulness. And as the Prophet preached not of his own head, and by his own authority, but by the instinct of God's holy Spirit, as the Lord his God had sent him: So the Spirit of the same Lord stirred up the minds and wills of Prince, Priest, and people; first, to here God's messenger: secondly, to learn his will: thirdly, to fear him, and fourthly, to do what he required at their hands. The Prophet faithfully delivered the word of the Lord, as you may see in the 12. verse. But to show that Paul May plant, and Apollo's may water, and that neither he that planteth is any thing, nor he that watereth, but God that giveth the increase: It is here said, That the Lord stirred up the spirit. Whence we learn, so oft as we do any thing that good is, not to attribute that arrogantly to ourselves, which properly belongs to God; seeing no man is fit for God's work, but whom God stirreth up, transforming his mind, informing his understanding, reforming his will, conforming his affections, and forming, or rather creating in him a clean heart, and renewing a right spirit within him. And thus is man changed into the image of God from from glory to glory by the spirit of the Lord whose workmanship he is, 
2. Cor. 3.18.  created in Christ jesus unto good works, 
Eph. 2.10.  which God hath ordained that he should walk in them.  
The Apostle teacheth in the 2. of the Cor. and the 3. that of selves, as of ourselves we are not able to think a good thought, 
2. Cor. 3.5.  much less saith S. Aug. are we able to desire, to will and do a good work; but all our sufficiency (saith th'apostle) is of God, who worketh in us Et velle, & operari, 
Phil. 2.13.  both the will and the deed even of his good pleasure. So that without God's operation, first to make us willing, and cooperation afterwards when we are willing, we are neither able, nor willing to do any thing that good is. No, every good giving, and every perfect gift is from above, 
jam. 1.17.  and cometh down from the Father of lights, who as at the first with his preventing grace doth work this in us to be willing: so afterwards with his subsequent grace he doth accompany us, cooperate and work with us, that we will not in vain, according to S. Austin.  
In short then. As the echo answereth not, unless first there be a voice, or a sound (as it were) infused into it. So Zerubabel the Prince, jehoshua the high Priest, and the remnant of the people could not answer in the language of true obedience unto God, until first the voice of the Lord did sound in their ears, and his holy Spirit was infused into their hearts, whereby they might say (Paratum est cor nostrum, Deus paratum est cor nostrum) Our hearts are ready o God, our hearts are ready, and so are our hands for the building of thy house.  
And the Lord stirred up (excitavit.) The word in the original signifieth to awake out of sleep, according to S. Hierom; And so he translates it thus (& suscitavit Dominus spiritum, And the Lord awaked the spirit. Which me thinks is a notable metaphor or borrowed phrase of speech, setting forth the nature of sin unto us. For sin is indeed a sleep of the soul, having no fear, nor feeling of God, so long as a man lies secure and careless in it. And this is a phrase much used by the Apostle Saint Paul, as you may see throughout his Epistles. As in the 13. of the Rom. It is now time to awake from sleep; 
Rom. 13.11.  and in the 1. of the Thess. 5. Let us not sleep as other do, 
1. Thess. 5.6.  but let us watch and be sober. And in the 1. Cor. 15. Awake to live righteously and sin not, 
1. Cor. 15.34.  and in the 5. of the Ephes. Awake thou that sleepest and stand up from the dead, 
Ephes. 5.14.  and Christ shall give thee light, etc. Thou hast a name that thou livest (saith the Lord to the Church of Sardis in the 3. of the Reuel. 1. verse: but indeed thou art dead. Now as if this death in sin were a sleep, he saith in the 2. verse be awaked, and if thou wilt not awake, I will come on thee as a thief, etc.  
God in his holy word, by corporal things useth to declare unto us, the nature of things spiritual both good and bad. As we when our bodies lie sleeping in our beds (which is the very image of our grave) can neither see, here, feel, taste, smell, move out of the place, nor take any pleasure in any one creature of God until we be awaked. So when we lie sleeping in sin, we can neither see the Majesty of God with the eye of our faith, nor feel his mercies offered unto us in his Son Christ, nor can taste at all how sweet our Lord and Saviour is, our ears are stopped from hearing good counsel, we perceive nothing at all of God's goodness toward us, his word is unsavoury unto us; neither be once stirred up to any one good work of piety toward God, nor to any one good work of charity toward men. So that as the Shunamite son lay dead, stark dead until the Prophet Elisha came, and stretched himself upon him, laying his mouth upon his mouth, and his eyes upon his eyes, 
2. King. 4.34.  and his hands upon his hands, until his flesh waxed warm, and he opened his eyes and saw, saith the text: In like manner, albeit we have a name that we live, yet are we dead, stark dead in trespasses and sins, until God by his Prophet, until God by the preaching of his sacred word, together & especially by the powerful operation of the H. Ghost, do touch (as it were) our eyes, and our ears, and our mouths, & our hands, and our hearts, and that the spiritual warmth of a new life be wrought in us, being baptised with the holy Ghost, and with fire, burning up all carnal affections, and kindling our hearts with faith, hope, charity, and such like spiritual graces. As that Lacedaemonian then, when he could not set a dead man to stand upright upon his feet; said, Oportet aliquid intus esse: there must be somewhat within, meaning a life, or a soul to quicken him: So we can not be set to stand upright before God as true converts, as penitent and repentant persons, unless there be aliquid intus, somewhat within, even the spirit of truth, working together with the word of truth, to quicken and support us.  
The means to awake men out of this sleep of sin, are many and diverse; but the ordinary and special means which God useth, is the preaching of his word, which he will have to be sounded, as a trumpet in the ears of his people; according to that in the 58. of Esay, Cry aloud, as you use to a man that lies in a dead sleep, Cry aloud, spare not, life up thy voice like a trumpet, 
Esay. 581.  show my people their transgressions, and the house of jacob their sins.  
David was a good king, and said to be a man after Gods own heart, yet he was apt to fall into the sleep and slumber of sin; adultery and murder, and therein lay securely sleeping for the space of a year, until the Prophet Nathan came, and sounded the trumpet of God's word in his ears, than he awaked, and cried out peccavi, Against thee oh Lord have I sinned, 
2. Sam. 12.13  etc. as it is in the 51. Psalm, which he composed upon the same occasion.  
Ezekiah was a good and a religious king, yet was he apt to fall into the sleep of sin, even pride and vainglory, and therein lay securely sleeping until the Prophet Esay came and sounded the trumpet of God's word in his ear, than he began to awake, and he had no sooner cast down his eyes upon his black feet, but presently he began to let fall his proud peacock plumes, 
2. King. 20, 15, 16. etc.  as you may read in the 2. Kings 20. chapped.  
joas was a good king, so long as his uncle jehoida the high Priest ●iued, and sounded the trumpet of God's word in his ears, but as soon as jehoida dyed and the trumpet of God's word lay still, joas began to slumber, nap, yea and fell fast asleep. 
2. Chron. 24.17. aufinem cap.  He fell into a gross sin of foul idolatry, and therein was murdered by his own servants, as you may read in the 2. of Chron. the 24. chapped.  
Now to come home unto my text. The jews here after their return from Babylon, fell into a deep and a heavy sleep of security and carelessness forgetting God, and his house where he would be worshipped. But the Prophet Haggai had no sooner sounded the trumpet of God's word in their ears, but they awaked, and presently came, and did the work, in the house of the Lord of hosts their God. Here if you mark it, not only the meaner sort, the remnant of the people fell asleep, but Zerubbabel the Prince, and jehoshua the high Priest were heavy headed too, and had need to be awaked as well as the rest.  
Whence we may observe, that there is not the wisest man, nor the greatest learned man that life's upon the face of the earth, but needeth the instruction and admonition of an other man, though fare inferior to himself, in learning and knowledge. For as a skilful Physician, when he is throughly sick indeed, can not cure himself, nor hath his senses and judgement so sound and perfect, but is fain to seek counsel and help at an other Physician's hands, it may be fare inferior to himself, in knowledge and judgement: so the greatest learned man, and the wisest man that life's, so long as he carrieth sinful flesh about with him, shall have such sinful and froward lusts and affections dwelling in him, which will so dim his understanding, so obscure and darken the eye of his soul; that he shall not so well perceive his own sins, infirmities, and imperfections, as when he is put in mind of them by an other man, especially such a man, whom God had ordained and consecrated for that purpose; whom job calleth a messenger, 
job 33.23.  an interpreter, one of a thousand to declare unto man his righteousness: as it is in the 33. of job 23. verse.  
The parable of the wise, and the foolish virgins doth teach us plainly that not only the foolish, 
Math. 25.5.  but the wise virgins too, did slumber, nap, yea and fall fast asleep. Wherein is set before our eyes the nature of us all; that whether we be wise, or whether we be foolish, whether we be learned, or whether we be ignorant, we are apt to fall into the sleep and slumber of sin, forgetting God and our duties. And therefore there is not the best of us all, but had need to be put in mind of our duties; yea, and of those things which we know most perfectly. Philip king of Macedonia knew that he should die, and he knew as well how apt he was to forget the same, being carried away with the pomp and glory of a kingdom; and therefore he would have a remembrancer every day to knock at his door with a memento; Remember Philip, thou art but a mortal man. David (no question) knew, that to sin as he did, and to continue in his sins was evil; yet the Prophet Nathan was sane to come and reprove him before he left it. King Ezekias, (no doubt) knew vainglory to be a foul sin: yet the Prophet Esaiah was fain to come and rebuke him before he forsook it. And what made Saint Paul to write so earnestly unto Timothy and Titus, two such worthy Evangelists, and men of such rare and excellent gifts; but to show that the best had need to be put in mind of their duties, yea and of those things which they know as perfectly, as they do their names. And therefore th' Apostle Saint Peter telleth them to whom he writeth, 
2 Pet. 1.12.13  that he would put them in mind of their duties, so long as he lived, albeit they knew it well enough, as you may see in his second Epistle and the first chapter. You have heard what is meant by the word (spirit) and you have heard who stirred up, or who awaked the spirit, and that was the Lord.  
Come we now to the third point, to wit, the persons whose spirit the Lord stirred up, and they were Zerubbabel the Prince, jehoshua the high Priest, and the remnant of the people; in all, to the number of 42360. as we read in the 2. of Ezra. 
Ezra 2.64.  The Israelites were first ruled by Moses; secondly, by joshua; thirdly, by judges; fourthly, by Kings; and fifthly, by Dukes or Princes, the first whereof was this Zerubbabel, and so is he here called a Prince of judah.  
When God gathered his Church in the 4. of Exodus he appointed two chief Rulers of the People, the one in civil matters, the other in Religion. And to those two places he chose two Brethren, to wit, Moses, and Aaron, to teach all posterity that the Magistrate and the Minister should love & join together as brethren. And so here you see are joined together Zerubbabel the Prince, and jehoshua the high Priest, that the one with the Word, the other with the Sword, should jointly and zealously set forward the building of God's house. Whose example the remnant of the people was ready to follow, Nam facilè transitur ad maiores, Men are apt to imitate great authorities. And where those that be in authority are men of understanding, there the City prospereth (saith Solomon) and all goes well. 
Prou. 10.11.  Here (if you mark it) Zerubbabel the Prince is always first named before jehosua the high Priest, and hath still the precedency, as you may see from the beginning of this Prophecy to the end thereof.  
Whence we may observe the pre-eminence of the chief civil Magistrate, by what name, or title so ever he be called. And from hence we may learn chief power in all Commonweals, to be joined with the temporal Sword: And that every man must be subject to the chief civil Governor within his Realms and Dominions, Every soul (saith S. Paul in the 13. of the Romans) yea, though an Apostle, 
Rom. 13.1.  though an Evangelist, though a Prophet. So Saint chrysostom doth expound it, 
Chrysost hom. 23 in Epist. ad Rom.  writing upon that Epistle.  
All which notwithstanding, the Pope and Bishop of Rome is so fare from yielding obedience and subjection to King, or Kaesar: that all Emperors, Kings, and Princes, throughout the world (according to Bozius) that all Christian Emperors, Kings, and Princes (according to Bellarmine) are inferior to his Holiness, yea, and so fare inferior too, as the Moon is lesser than the Sun, and that is 57 times according unto Bellarmine's Astronomy.  
But S. Peter (whose successor the Pope would fain be) was not only obedient to civil Rulers, and those profane men and Infidels in obeying them in all things not contrary to God's worship, and Religion: for then that rule of the same Apostle is in force, It is better to obey God, than men. 
Acts 4.19. 1 Pet. 2.13.  Saint Peter (I say) himself was not only obedient to civil Rulers, but left it written to all posterity, that we should obey the King as chief, and highest above all other.  
And even so wrote Tertullian in his time, 
Tertul. ad Seapu. Lam.  Colimus Imperatorem ut hominem à Deo secundum, & solo Deo minorem, We reverence the Emperor, the King, the chief civil Magistrate, as second unto God, and inferior only unto God. That may be true (saith the Papist) in matters concerning man, but not in matters concerning God. But you must know (beloved) that a Christian Prince is custos utriusque tabulae, Hath the charge of both the Tables committed unto him, to give him to understand, that not only civil and temporal matters, but also religious and Ecclesiastical do appertain unto his Office; that is, he is put in trust as well with the first, as the second Table of the law of God, not only to observe and keep the Contents of both the Tables in his own person, but to see that all his Subjects (as well Clergy men, as Lay men) each man in his vocation do observe and keep them duly. And therefore S. Augustine saith to Bonifacius, 
Aug. Epist. 50. ad Bonis.  In hoc seruiunt Domino Reges, herein Kings are said to serve the Lord, as they are Kings, when within their own Realms and Dominions they do those things which none can do but only Kings.  
Object. But the Apostle in the 5. of the Hebrews, at the 1. verse, will tell us, that not Zerubbabel the Prince, but jehosua the high Priest, is ordained for men in things that appertain to God; and so we say too, that he is ordained to do them, as it followeth in the next word of the same Scripture, to offer gifts and sacrifices for sins, which we acknowledge to be the peculiar Office of jehosua the Priest; which, if Zerubbabel the Prince take upon him to meddle with, as sometime King Vzziah did, then transgresseth he the bounds of his Office, and provoketh the wrath and vengeance of the Lord against him as King Vzziah did. 
2 Chro. 26.19   
Solution. But to provide by good laws, civil punishments, and orders, that Ministers do their duties in things concerning God, and not only the Ministers, but the people too; this is Zerubbabels' charge, this is the King's charge. And so is he ordained of God within his Realms and Dominions, next and immediately under Christ a supreme Governor over all persons, and that in all causes, not only civil and temporal, but also religious and Ecclesiastical, so fare forth as belongeth to the outward preservation, but not to the personal administration of them: wherefore the supremacy which we give unto our Zerubbabel in causes Ecclesiastical, is to deal therein, not as King Vzziah, but as good King Ezekiah did; that is, not to offer Incense, not to preach the Word, not to administer the Sacraments, not to celebrate public prayers, not to practise the discipline of the Church, and such like: But to see that these things be done as they ought to be done, by such as are lawfully called thereunto, this is Zerubbabels' charge; And in giving this to Caesar, we give no more than is Caesar's.  
The greater than is their fault, who reprove the Oath of the King's supremacy, as wicked and . For to be sworn to this of his Majesty, is no more, but to acknowledge him to be the lawful Sovereign. And why may not our Parliament take an oath of Englishmen for james our King, against the Pope usurping his right, as well as jehoida taken an oath of the men of judah for joash their King, 
2. King. 11.4  against Athaliah, that usurped his State, as you may read in the 2. Kings 11.  
This point than let me close up with that of Saint Augustine, In hoc seruiunt Domino Reges, etc. Herein are Kings said to serve the Lord, as they are Kings, when within their own Realms and Dominions they do command good things, 
Aug contra Cres●●b 3. cap. 13.  and forbidden the contrary, not only concerning the civil state of men, but concerning the religion of God also, so S. Augustine writing against Cresconius.  
And now let us descend to the last point to be handled, to wit the end, wherefore the Lord stirred up the spirit of Prince, Priest, and people. And that was to the building and repairing of his Temple. They came and did the work in the house of the Lord of hosts their God.  
To show that they were awaked from sleep, they came, and set themselves to work. A good argument that a man lies not still sleeping. Many (you know) will answer in their sleep; speak, and talk in their sleep, and say they will do this, and that, and yet all the while lie sleeping still. But when you see a man once set himself handsomely to work, than you may be assured that he is awaked indeed.  
As when the chief poise of a clock lies down upon the ground, all the wheels stand still; but as soon as the weights are wound up from the ground, presently all the wheels are set a work, and are every one in its proper motion, and so by the Horologe and the bell, you may see, and here how the day passeth. In like manner, so long as the heart, of Prince, Priest, and people lay grovelling on the earth, and earthly things; running every man to his own house, letting God's house lie waste: so long their was no stirring, no motion in them towards the building of God's Temple. But as soon as the Spirit of the Lord drew up the poise of their heart, from the earth toward heaven and heavenly things; presently as so many wheels, all the powers and faculties of their souls, and all the parts and members of their bodies were set a work in building the house of the Lord of hosts their God, Some commanding, some directing, some advising, some devising, some working in brass, some in gold, and silver, some in purple, some carrying, some sawing, some squaring timber, some hewing stones, some building the walls, and some bearing mortar; And so courageously and cheerfully did they follow this business; that whereas before God's house lay waste, in the dust, and in the rubbish for the space of forty years after their return from Babylon: Now they had finished the work in four years space, as we read in the sixth of Ezra. They began the second year, and made an end in the sixth year of King Darius. 
Ezra 6.15.  As you may see by comparing this prophecy with that of Ezra.  
And now to come unto ourselves. 
Application.  Let this teach us (beloved) as carefully, and as cheerfully to set forward the building of God's spiritual Temple. And what is that: the Apostle will tell you. Know you not, that your body is the temple of the holy Ghost? 
1. Cor. 6.19.  and that the Spirit of God dwelleth in you. O let us then repair the ruins, 
1. Cor. 3.16.  and breaches of this temple made by sin and Satan, and let us adorn and beautify it with meekness, temperance, sobriety, chastity, faith, hope, charity, and such like spiritual graces: that the Spirit of God may take a delight to dwell in our heart, as in the Sanctum Sanctorum of this Temple. From whence as from between the Cherubins of verity and mercy it may utter the oracles of God, to the everlasting consolation, and comfort of our souls. And let us remember what the same Apostle saith. 
1. Cor. 3.1.  If any man destroy the Temple of God, him shall God destroy. And therefore let us glorify God in our body, and in our spirit, for they are Gods, 
1. Cor. 6.2.  They are the temple of the holy Ghost.  
Again, let this instruct, and teach us, as cheerfully, and with as great alacrity to set forward the building of God's spiritual house; which the Apostle calleth the Church of the living God, the pillar and the ground of truth; built upon the foundation of the Prophets and Apostles, 
1. Tim. 3.15.  Christ jesus himself being the chief corner stone, in whom all the building coupled together, 
Eph. 2.20, 21.  groweth unto an holy Temple in the Lord. And this is that spiritual Temple, whereof this material temple was a type, and a figure, here spoken of in my text. And the building of this spiritual house, we are then said to promote as good Christians generally; when we endeavour to live soberly, justly, uprightly, and in the fear of God: Abstaining from all appearance of evil, and keeping ourselves unspotted of the world; when we do follow peace with all men, and holiness, without which no man shall see the Lord; when we all of us endeavour to live, every man in his vocation, painfully and honestly, and that with a clear conscience both toward God, and towards all men.  
More particularly. Then is Zerubbabel and the Magistrate, said to further this work of the Lord, when they do execute judgement and justice uprightly, for the punishment of evil doers, and the praise of them that do well; when they do execute judgement, rectè sententiando, and when they do execute justice debitè exequendo. When according to Illyricus, 
Illyricus.  they do execute iudicium iustitia, iustitiam iudicij, & semper iustitiam in iudicie. Et sit verbum sapienti sat.  
And then are jehoshua and God's Ministers, said to set forward the building of God's house, which is the Church of Christ, when (wearing Vrim and Thummim upon their heart) they do preach the word of God instantly, when they do improve and rebuke, and exhort, with all long suffering and doctrine. When they are ready (according to the Scriptures, to teach the ignorant, to confute the repugnant, to reprove the evil mannered, and to instruct and frame the well disposed.  
Among the rest, special workmen are ye, the Sworne-men, Churchwardens and Sidemen; on whose shoulders, a weighty burden of this building, a weighty burden of this business lieth. Peruse then seriously your books of Articles, weigh well the dreadful oath you take, Read it over again and again, as it is set down unto you in the forefront of your books. Consider the Majesty of that great God, whom you invocate as a witness of your integrity and uprightness. And if you would be, as indeed you should be, then must I tell you, that you should in some sort be like unto Melchisedech; 
Heb. 7.3.  who in the 7. of the Heb. is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. without father, without mother, without kindred: that so ye may say (as Cassidore noteth) non novimus Patrem, We know not father, we know not mother, we know not sister, we know not brother, we know not friend, we know not foe, we know not rich, we know not poor; veritatem nonimus, We know the truth, and the truth we will present; all malice, all fear, favour and affection laid aside, and that according to the tenor of our oath.  
If thus (beloved) you will truly inform things deformed in the house of God; I doubt not but those in authority will carefully see all things reform, conformed, and performed to the glory of God, and to the amendment of what is amiss in the Church of Christ. 
Ezek. 9.4, 5.  In the 9 of Ezekiel, you shall read of an Angel, whom the Lord sent to jerusalem in the similitude of a man; and what was his message? Go through the City, and cry against all the abominations that are done in the midst thereof. Other then there were, which followed him, and what was their charge? Go after him through the City, and smite, and let your eye spare none, neither have you pity. Here both jurors and judges may see grafically described a picture of their duties. The Roman Senate (as Livy writeth in his Decades) upon some weighty occasion, 
Tit. Liu. li. 24. deca.  sent a Messenger unto a certain people, with whom they were in league called Aequi, sometimes he calls them Aequitani. But they regarding neither the message, nor the Messenger, willed him to deliver his errant unto that tree, pointing unto an Oak that grew thereby. Whereupon the Ambassador turning him to the tree, said, Tum haec sacrata quercus audict, quod faedus violatur, Why then (said he) this sacred Oak shall here, and bear witness, that the league is broken. And hereupon followed the ruin, and destruction of that people. Well, you have heard your duties. Churchwardens, and Sidemen going before, to take and to give notice of abominations, faults, defaults, innormities. You that are Ecclesiastical judges, following after to reform, and amend what is amiss, to smite, to execute judgement, and justice without all respect of persons. Now herein do you all take heed that you be not remiss, you be not partial, you be not negligent, lest the timber, the walls, the windows, and the pillars of this sacred house do testify, and bear witness against you.  
How God plagued these jews for their negligence in the building of his Temple (God's material house in jerusalem) you may see in this Prophecy. Is it time for yourselves to dwell in your sieled houses, and this house lie waste? There is their sin recorded in the 4. verse of the 1. Chapter. Will you know what were the plagues and judgements inflicted upon them for this sin? Then look into the 6. verse, You have sown much, and bring in little; you eat, but you have not enough; you drink, but ye are not filled; ye clothe you, but ye be not warm; and he that earneth wages, putteth the wages into a broken bag. And in the 9 verse, Ye looked for much, and lo it came to little; And when ye brought it home, I did blow upon it. And why saith the Lord of hosts? Because of mine house that is waste, and ye run every man unto his own house. Therefore the Heaven over you stayed itself from dew, and the earth stayed her fruit. And I called for a drought upon the Land, and upon the Mountains, and upon the Corn, and upon the Wine, and upon the Oil, upon all that the ground bringeth forth, both upon Men, and upon Cattle, and upon all the labour of the hands. And in the 16. & 17. verses of the 2. Chapter, before they set themselves about the building of God's Temple, When one came to an heap of twenty measures, there were but ten; and when one came to the winepress, for to draw out fifty vessels out of the press, there were but twenty. I smote you with blasting, and with mildew, and with hail in all the labours of your hands, yet ye turned not to me saith the Lord.  
And hath not the Lord of late years plagued us after the same fashion, for our negligence in the building of his spiritual house, just after the same manner making our fruitful Land barren for the wickedness of them that dwell therein?  
And how can we tell but we may be thus plagued, partly for our negligence and want of zeal in the repairing, & in the seemly adorning of our Churches which are likewise domus Dei, & domus orationis, God's houses consecrated and dedicared to his worship, and service, as was the Temple in jerusalem? And may not I say to you touching these, as the Prophet did here unto these jews touching the Temple? Is it time for yourselves to dwell in your sieled houses, and this house lie waste? So, is it time for yourselves to dwell in your sieled, curious, & costly houses, & let your Churches (which are Gods houses of prayer) lie waste, or undecently, rude, and neglected, as in too many places they do throughout the Country Villages, and some better Towns. What an eyesore is it to a Christian that loveth even the outward beauty of God's house? What an unwelcome abatement to his devotion, to behold in the place of the best account in this world the worst outside, mouldy green walls, ill-favoured pillars, ragged floors, unseemly seats, battered windows, homely Carpets, and Linen for God's Table, where his holy Sacrament is administered; poor and base Ornaments, or none at all for the Pulpits, whence Gods Oracles are delivered, and such like. And is not all this true in many of your Churches throughout this Country? And yet who sees any thing amiss? as if there were nothing to be presented but Omnia bene, All is well.  
Tertullian will tell you, that Pietas est, pro pietate sumptus facere, That it is godliness to be at cost with God. And I am persuaded that our Churches (being God's sanctuaries, and dedicated to his service, if they had their due habit, and hability would serve) ought to be more decent and beautiful than the houses of the rich or Nobles in this world; nay, they cannot be too beautiful, 
Math. 10.16.  all superstition and idolatry set aside. Christian's should be as Doves without all gall of bitterness; and Doves (you know) love to resort to a sweet and a dainty house. Aspicis ut veniunt ad candida tecta Columbae. Oh, how fare short come we of that zeal of the Israelites in the building and beautifying of God's Tabernacle, when the workmen were fain to cry out to hold the people's hands, Plus affert populus quàm necessarium est, 
Exod. 36.5.  The people bring too much, and more then enough for the use of the work? Whereas we may cry out as fast on the other side, The people bring too little, nay they will hardly offer any thing, I say, not to the adorning and beautifying of God's house (quorsum perditio haec? That were waste and superfluity indeed) but to the ordinary reparation and maintenance thereof, were it not for fear of presentment and danger of the law. Brethren these things ought not so to be. Again, look into the 20. verse of the 2. Chapter of this Prophecy, 
Hag. 220.  and you shall see how God promised to bless these jews, upon their diligence & zeal in building and beautifying his Temple, God's material house in jerusalem. Is the seed yet in the Barn, as yet the Vine, and the Figtree, and the Pomegranate, and the Olive tree hath not brought forth; from this day I will bless you.  
And will not the Lord (think you) be as ready to bless us upon our diligence and zeal in repairing and adorning our Churches, God's material houses among us, but especially in building his spiritual house, reverencing his sanctuary, sanctifying his Sabbaths, hearing his Word, receiving his Sacraments, fearing the Lord, and walking in his ways. If thus we shall do touching Gods spiritual and material houses, as becometh good Christians to do; then (no doubt) the Lord will hear the cry of the Heavens, 
Hos. 2.21.22.  & the Heavens shall hear the cry of the earth, and the earth shall hear the cry of the Corn, the Wine, and the Oil, and the fruits of the earth shall hear the cry of the people, and he will bless us with plenty and abundance. If thus we shall do with zeal and piety; then (no doubt) the Lord will say to us as he did unto this people; From this day will I bless you, lo, from this day forward will I bless you.  
One short observation more, & so an end. Though time hath wings, yet hove I not much transgressed my bounds: And therefore listen yet a little I beseech you, and I will not overmuch strain the strings of your attention. Here it is said, that Prince, Priest, and People came, and did the work, in the House of the Lord of Hosts their God. 
Ezra 4.3.  And in the 4 of Ezra we read (that rejecting the adversaries of Gods true Religion) they went about this work themselves, and they went about it together; so linked in concord and unity, as if they had been but one man. So that they came to this work, as the Tribes came to David, with a single heart, with a willing heart, with one heart. And so the Lord of Hosts (who is the God of unity) blessed and prospered the labours of their hands.  
In like manner, If we would be blessed, and prosper in the building of God's house, which is the Church of the living God; If we would have impiety defaced, piety practised, true religion embraced, and the Gospel to flourish; we must not betake ourselves to this business like those two Tribes of Israel, Manasses ready to eat up Ephraim, and Ephraim Manasses. We must not go about this work like Sampsons' Foxes, back to back, one drawing one way, and another an other way, one building up, and another pulling down (as jesus Syrach speaketh) but rather like the Cherubins on the Mercy seat, 
Exod. 37.9.  turning face to face; or like those Angels in Ezekiel, 
Ezek. 1.9.  joining wing to wing: so we joining hand to hand, & heart to heart, as if that blessing of God, 
Ezek. 37.19.  in the 37 of Ezekiel had fallen upon us. The wood of judah, and the wood of joseph shall be joined in one tree; and then shall we prosper in the building of God's house, when we ourselves are composed, & joined together like jerusalem, 
Psal. 122, 3.  which was builded as a City that was at unity in itself.  
We must not then go about this building, like the builders of Babel in the confusion of tongues; One speaking in the Language of Atheism, another in the Language of Papism, another in the Language of Brownism, another in the Language of Anabaptism: one speaking in the Language of this Sectary, another in the Language of that (divided into companies like Laban's Sheep.) O no, If we would have this Spiritual building to go on currently, we must all endeavour to speak one Language, even that, which the Prophet Esay termeth the Language of Canaan: 
Esay 19.18.  by which may be meant the true profession of the one and only true God, and his sincere and true Religion. O Lord, let never the abomination of desolation defile thy Temple. O Lord, let never the Ark and the Idol Dagon be set to stand upon one Altar among us. 
2 Cor. 6.14. etc.  For what fellowship hath righteousness with unrighteousness? what communion hath light with darkness? what concord hath Christ with Belial? and what agreement can there be between the Temple of God and Idols?  
The same Apostle will tell us in another place, that There is but one Body, 
Eph. 4.4. etc.  and one Spirit, and one Baptism, and one Lord, and one God, and one Faith; and so but one true Religion, and all in unity. Et non habet Dei charitatem, qui Ecclesiae non diligit unitatem. So S. Austin, He hath not the love of God, that love's not the unity of his Church. Phithagoras (as Plutarch writeth in his Morals) attributing much to numbers, 
Plut. in Moral.  constituted two chief principles: the one he called unitatem, unity; the other binarium numerum, the number of two. Vinitatis natura si acri insit etc. If the nature of unity (saith he) be in the air, it maketh a good temperament; if in the mind, it worketh virtue; if in the body, it procureth health; if in families, cities, kingdoms, it causeth peace and concord. But if (saith he again) it be not in the air, there is a tempest; if not in the mind, there is vice; if not in the body, there is sickness; if not in families, cities, kingdoms; and let me add, if not in the House of God, if not in the Church of Christ, there is nothing but discord and dissension. Et Deus non est discordiae, sed pacis Deus, saith the Apostle, God is not the God of discord, the God of confusion. O no, he is the God of unity, 
1 Cor. 14.33.  he is the God of amity, he is the God of peace, as we see in all the Churches of the Saints.  
Marcus Agrippa (as Seneca writeth) was wont to say, that he owed much to Sallust for one little short sentence, which was this. 
Senec. epist. 94.  (Concordia parua res crescunt, discordia magnae dilabuntur,) By concord small matters grow to be great, by discord great and mighty matters come to just nothing; he did acknowledge, that he owed much to Sallust for this short sentence; because by it, he was optimus frater, & optimus amicus; because, by it he was made a good brother, and a good friend.  
Surely (beloved) if we could but well remember that little short piece of a sentence in the 34. Psal. (seek peace, 
Psal. 34.14.  and ensue it) we might acknowledge ourselves deeply indebted to the Prophet David for the same: which being well pondered, and well considered of us, would make us to become good brethren, and good friends, and good husbands, and good wives, and good neighbours, and good subjects, and finally good Christians, endeavouring to keep (unitatem spiritus in uniculo pacis) the unity of the spirit in the bond of peace. 
Eph. 43.   
I remember once I saw an emblematical picture, wherein was graphically described a Christian Commonwealth, divided into three States: The Regal, Ecclesiastical, and popular estate. And every one of these drawn in a chariot, after the manner of Caelius Secundus triumphs. The first was the Regal estate, and in this chariot sat the king. But give me leave to speak in the language of my text. In this chariot sat Zerubbabel the Prince, accompanied with sapientia, wisdom. And she (me thought) was advising him, as if she said unto him, as it is written in the second Psalm, 
Psal. 2.10.  Be wise ye kings, and be learned ye that are judges of the earth. This Chariot was drawn with two horses; The one white, trapped with crowns, and laurel garlands, and his name was (praemium bonorum) the reward of the godly: The other horse was black, trapped with whips, swords, halters & such like, and his name was (Paena malorum) the punishment of the wicked. The Chariotor that guided this chariot, was called justitia, justice, with a pair of balance in the one hand, and a sword in the other hand: teaching Zerubbabel, teaching Kings, Princes, judges and Magistrates, how they ought to execute justice uprightly, to the punishment of evil doers, 
1. Pet. 2.14.  and for the praise of them that do well.  
In the second place followed the Ecclesiastical estate. And in this chariot sat jehoshua the high Priest, accompanied with (verity) the truth; and she (me thought) was counselling him, as if she said unto him, as sometime it was said to Archippus in the 4. of the Coloss. 
Col. 4.17.  Take heed unto the Ministry which thou hast reccived in the Lord, that thou fulfil it. This chariot was drawn with a dove, and a serpent alluding to that of our Saviour Christ, Be wise as Serpents, and simple as doves. 
Math. 10.16.  The Coachman that guided this caroche was called fides, faith.  
In the third place followed the popular estate, and in this chariot sat the remnant of the people, accompanied with obedientia, obedience. And she (me thought) was reading a Lecture to them, as if she drew her text from the 13. of the Romans, 
Rom. 13.1.  Let every soul be subject to the higher powers, for there is no power but of God, and the powers that be are ordained of God, etc. This chariot was drawn with an Ox, and an Ass, the Ox was called Labour, the Ass was called pacientia patience; Teaching subjects how they ought to live (every man in his vocation) laboriously and industriously, and how they ought patiently to bear those burdens, which by authority are imposed on them, remembering how it is written in the 13. of the Rom. Give to every one his due, tribute to whom tribute, custom to whom custom, 
Rom. 13. ●.  and so forth. The Coachman, that guided this Coach was called (fidelitas,) allegiance.  
Now after all these followed a fourth chariot, and this is it whereunto my speech aimeth: And this was called (currus charitatis) the Chariot of charity. In this Chariot sat Zerubbabel the Prince, and jehoshua the high Priest, and the remnant of the people altogether; Signifying (as I take it) that whatsoever odds, whatsoever difference there is in this world between State and State, and between man and man (quoad externa) in regard of birth, riches, dignities, and promotions, honours and such like; And howsoever every estate, and every person, hath his precedency according to his degree and place (in giving honour going one before another: 
Rom. 12.10.  yet ought every estate, and every person to be joined together, to ride together, and to be drawn together in the chariot of charity. And they were all compassed round about with a golden chain, which was called catena unitatis, The chain of unity, alluding to that in the 133. 
Psal. 133.1.  Psal. Behold how good and how joyful a thing it is (in the sight of God, in the sight of Angels, and in the sight of men) for brethren (whether brethren by nature, or brethren by nation, or brethren by religion and profession,) Behold, how good and how joyful; behold how good and how comely a thing it is, for brethren to dwell together in unity. It is like the precious ointment that was poured upon the head of Aaron; which stayed not there, but ran down to his beard, and yet yet stayed not there, but trickled down even to the skirts of his clothing; signifying how unity, and amity should pass throughout all the members of the mystical body of Christ. From top to toe: from the head to the foot; from Zerubbabel the Prince, that sits upon the throne, unto the basest of the remnant of the people, that stands digging upon the dunghill.  
This Chariot of charity was drawn with the other two Theological virtues, Fides & Spes, Faith and Hope. And they were drawing this Chariot to heaven; whither when they have brought it: Faith and Hope are unyoked, and vanish away; leaving charity there to remain perpetually, in loving God, in loving the Saints, in loving one another world without end, for ever and ever. Et bonum est esse hic, And it is good being here, where among the many mansions in our heavenly Father's house, there are three tabernacles made and provided. One for Zerubbabel, an other for jehoshua, & an other for the remnant of the people; if they shall zealously, and religiously promote the building of God's house, as becometh such as are ordained unto salvation and everlasting life; where are such unspeakable joys treasured up for them which faithfully labour in this work, as no eye hath seen, no care hath heard, neither can the heart of man conceive them. I can not leave your meditations in a better place. And therefore no further to trouble your patience, here give me leave to set a period to my speech.  
Oft have I spoken in this place, and the like elsewhere, upon the like occasion: And indeed, never thought I thus to have spoken more. But behold the power and goodness of Almighty God, who killeth, and maketh alive, bringeth down to the grave, and raiseth up again; his name be blessed and praised for ever. The first visitation Sermon that ever I preached, was in this place, almost thirty years since. And now God in his providence hath brought me hither once more, to preach my last in this kind: Long have I been vale tudinarius, weak and sickly as you know: And now would I willingly take my leave, and give my ultimum vale to this place, and the like, in the like assemblies and upon the like occasion; leaving it to others every way more fit and able, and the Lord God still increase the number of them.  
And in this, my vale-diction, let me say to every one of you (my brethren) as Saint Paul doth to Timothy. Take heed unto thyself, 
1. Tim. 4.16.  and unto learning. Take heed to thy life, and to thy doctrine, continue therein; for in doing this, thou shalt both save thyself, and them that hear thee. And you (beloved) that are of the remnant of the people: Remember how it is written in the 13. of the Hebrews: 
Heb 13. ●7.  Obey them that have the oversight of you, and submit yourselves: for they watch for your souls, as they that must give account, 
1. Thess. 5.12, 13.  that they may do it with joy, and not with grief. And again in the 1. Thess. 5. Now we beseech you, brethren, acknowledge them which labour among you, and are over you in the Lord, and admonish you; that you have them in a singular love; not in an ordinary affection, but in a singular love for their works sake; If for nothing else, yet for their works sake, and their work is no less, then mediately the salvation of your souls.  
And so let me conclude with the Apostle S. Paul. Finally (brethren) far ye well; 
1. Cor. 13.11  be perfect, be of good comfort, be of one mind, live in peace, and the God of love and peace shall be with you. This God of peace, and that peace of God which passeth all understanding, keep your hearts and minds in the knowledge and love of God, and of his Son jesus Christ, our Lord: and the blessing of God Almighty, the Father, the Son, and the Holy Ghost, be among you, and remain with you, in body and soul, both now and evermore.  
Amen.  Not unto us, O Lord, not unto us, but unto thy name be ascribed all praise and glory. 
FINIS.