GOD had restored to the Jews their own land,Reversi ad pa­triam redierant ad ingenium. Calv. yet they were regard­lesse of restoring to God his worship in their land. They had indeed laid the foundation of the Temple, Ezra 3.10. but they meeting with dis­couragements, by reason of Artax­erxes his prohibition, ceased the further prosecution of that work, till the second year of Darius, Ezra 4.24. Ezra 6.13, 14.

Haggai, opposeth this cessation and sloth of theirs, and la­boureth the reformation of it in this Prophesie, it being indeed the main errand of this Prophet, to stir them up to re-ingage themselves in that work. This neglect of theirs he opposeth remarkeably in the eleven first verses of this first chapter, [Page 2]and that, two wayes. First, by a description of; Secondly, by a disswasion from this their sinfull flothfullnes. 1. The description of this sinne is set down in my text. 2. The disswasion from it in the 9 verses following. And that two wayes: First, ab inhonesto, & injusto, the sinfull unseem­lines and unfitnes of it; vers. 4. Is it time for you to dwell in your ceiled houses, and this house lye waste. Secondly, The Prophet disswades from this sin à pernicioso, from the hurt­fullnes of it to themselves.

My text contains the description of the peoples sin, in this their sinfull cessation from the work of the Temple. Where­in you may observe four parts. First, The accuser, or who it is that chargeth them with this fault, viz. The Lord of hosts speaking by the Prophet: thus speaketh the Lord of hosts.

Secondly, The parties accused, this people.

Thirdly, The evidence or testimony that God produceth to prove the accusation, that is their own saying, this peo­ple say.

Fourthly, The crime or the fault it self of which they are accused; the time is not come that the Lords house, &c. Wherein there are two things considerable; First, The great­nes of the fault, their not building the Lords house. Second­ly, The smallnes and slightnes of their excuse or pretext, why they did not build the Lord house, viz because in their opinion the time is not yet come.

The three first parts I shall handle so far as they make way to the fourth, which is that I intend mainly to prosecute.

First, The accuser, from whom this accusation issued; wherein, take notice of two things; first, Who he was, the Lord of hosts. Secondly, how he expresseth his will, and that was by speaking, thus speaketh, &c. The first contains the describing of his name, The second contains the discovering of his minde.

From the first,Observ. viz. the description of his name, the Lord of hosts, observe; In reproving of sin, we must fetch our com­mission from the Lord. None of the Prophets undertook this task, without a speaking from the Lord; hereby reproofs [Page 3]will be administred with more confidence and comfore, con­fidence that they may be successfull, and comfort though they should not be successfull in benefiting the party re­proved.

And hence the reprovers of sin in others,Ʋse. may be instructed with what weapon to fight against mens lusts: Not with the leaden dagger of their own humours, and pleasures, and pas­sions; but with the two edged sword of the word of the Lord.

And secondly for the reproved,Ʋse. they must look beyond man in the most unwelcome reprehensions that are admini­stred unto them; they must not be wroth with the seer: but say with Hezekiah, good is the word of the Lord. If Da­vid saw God in Shemyes cursing, which was by Gods permis­sion, how much more should the greatest of you, see God in the Prophets reprehensions which are by Gods commission; you must not blame the medicine, but your own distemper: My words, saith God, are good, and do good to him that walk­eth uprightly, Mich. 2.7.

Secondly, from the party accusing, in the description of his name; take notice he is called the Lord of hosts; which title the Prophet may here put upon God for a double reason. Either first to afright them from this sin of slothfullnesse in setting up the Temple,1 he being able with his hosts to avenge himself upon their profane negligence: Or secondly,2 The Prophet may use this title, the Lord of hosts, to convince them of their sin in neglecting for any discouragements which they met withall, the setting up of the Temple of that God, who is the Lord of all the hosts of the world, and therefore able abundantly to assist them in his own work, and to keep the greatest adversaries from hurting them, when they were imployed about it.

If we take the first to be the Prophets reason, then we may observe;Observ. That in reproving of wilfull neglectings of God in his worship, we must hold God forth as a Lord of hosts, ar­mies, strengths; one that is able to destroy any that shall neglect temple-building: Thus the Prophet Malachy, Mal. 1.14. in reproving the people for their prophane putting off [Page 4]God with corrupt sacrifices; denounceth a curse from God, and withall tells them, he had said no more then God was able to do; for I am a great King (saith the Lord) &c.

And if so,Ʋse. the Prophets of God must not be afraid even in our dayes, to denounce the terrours of the Lord against those, be they never so high, that are slothfull in the work of the spi­rituall temple, though they want an hand, nay, because they want an hand to build, the Prophets of God must have a tongue to reprove: They must be holily patient, when they themselves are neglected; but holily impatient (as Chry­so stom speaketh of Job) when their master is neglected. How are Ambassadours wont, when they desire that their message and motions from their Prince should be enter­tain'd, to set forth the greatnes and potency of him that sent them, on purpose to deter those to whom they are sent, from denying their Princes desires. God is a great King; we are his Ambassadours to you, take heed lest if his desires be not performed by you, in setting up his house, his pleasure be per­formed upon you in pulling down yours; If you set not up his house, which yet lyes low, he will pull down you, were you never so high: If you will neglect him and his worship, not­withstanding his greatnes, he will neglect and forsake you not withstanding his goodnesse. Consider, he is not a Lord of one host, but of all the hosts in the world; he hath reserves of hosts, and though he suffer for the impieties of it, the Kings army to be ruined; yet he hath others, which you know not of: If there be no armies on earth, to overthrow the negle­cters of his temple, he can rain some out of Heaven: And were there none in either Heaven or earth, he can create them. Sooth not up your selves because the common enemy falls; God hath many arrows in his quiver, many twiggs in his rod, he hath a treasury of wrath. England shall never be without an host, so long as God is without an house. Though your armies prosper and go up, yet if the house of God go not up too, your rising shall but prove your ruin. God hath in­visible wayes of plaguing his enemies: He that hath ruined the demolishers of his Temple in England, the open ene­mies [Page 5]will finde out the neglecters of his Temple secret ene­mies. Let's not flatter our selves, God hath more curses then one: There is the curse of an hard and secure heart, in the en­joyment of favours and victories: The lightning never pier­ceth more fiercely, then when it melteth the sword, and hurt­eth not the scabbard; nor is the wrath of God ever more in­censed, then when he punisheth the soul and spareth the body. There is an ultrix misericordia, there may be angry smiles in the face of God, and such doubtlesse will his prove towards us, if his Temple continueth to be neglected: I say again, If England cannot finde an house for God, God Will finde an host for England, one host or other.

If secondly the Prophet useth this title,2 the Lord of hosts, to convince. them of their sin in neglecting the work of the Temple, we may then observe;Observ. That the sufficiencie of God to assist and desend us in his service, doth greaten the sin of neglecting his service for fear of opposition and discourage­ments from men. Zech. 4.9. 2 Chron. 16.8. The power and sufficiency that God ex­pressed in delivering the Aethiopians and the Lubims, with an host of a thousand thousand, and three hundred chariots in­to the hands of Asa, did greaten the sinfull fear of Asa, in not relying upon God afterward, when Baasha King of I srael came up against him.

Take heed therefore of giving way to your carnall fears,Ʋse. when you are about divine imployments: The God Whom you serve is able to keep you: Ʋp, and be doing, and the Lord will be with you. Fear no losse of friends, estate or honour by doing ought for God, cannot he give you much more? as that Prophet said to the King? Let your hearts be lifted up in the wayes of the Lord, even to a holy neglect of difficulties; shew your selves men for courage, for God will shew himself a God for assistance. The Lord will deliver you from every evil worker, he Will keep you in all your wayes, and will he forsake you walking in his wayes, so more immediatly? Never were any known to lose their lives, but by a sinfull desire of suving them. He sleepeth not indeed that malig­neth you; and it is as true, that he neither slumbreth nor [Page 6]sleepeth Who preserveth you. Let not therefore hosts of men, nay, not of Devils, make you cease from his work who is a Lord of hosts.

Thus we have seen who he was that thus accused this peo­ple of neglecting the setting up of the Temple, you have heard the description of his name, the Lord of hosts.

Secondly, The expression of his minde followeth, That was by speaking, thus speaketh, &c. Observe then, That the thoughts of God are disclosed by his word; his minde by his speaking. 2. Observ. The Scriptures are nothing else, but the heart of God layed open to the eye.

Beware therefore of going any whither else to know his minde:Ʋse. 1 'Tis learned ignorance, to want the knowledge of that Which the Word teacheth not. It's high presumption for any to pretend his will without bringing his word: This must be the rule of our faith, not revelations, not mans inventions; let nothing passe for the will of God, unlesse it brings a ticket from the word of God.

Magnifie his grace,Ʋse. 2 who is pleased after this manner to ma­nifest his will: Sleight not his goodnes, but praise his condes­cention. Let not one of his words be in vain to thy soul. A man must give accout for every idle word that he himself speaketh; and surely much more for every word of God which he renders unprofitable to his own soul.

Thus,The second part of the text. of the first part of the text, the party accusing; The second follows, the parties accused, viz. this people.

First a people. 1

Secondly this people. 2

That they were so much as a people, Observ. teacheth us, That When God will shew his power and goodnes in upholding a people, no enemies though never so cruell, shall make them cease from being a people. Judah was poured out from vessel to vessel, tossed up and down from Kingdom to Kingdom like a ball, in the hands of a raging adversary, their neck oft times upon the block, and how nigh from not being a people, their me­moriall had ceased, had enemies had their will; Down with it, Psal. [...]37. down with it even to the ground, was the enemies note, but [Page 7]yet, they are a people still: The ruin and reviving of a people is Gods prerogative.

If God will blesse, who can blast?Dent 32.26, 27. He can make his Church to live, though incompassed with the deaths of a captivity. When the fire of persecution flames about the bush, God re­strains it from consuming: It is not for want of poison in our enemies, but by reason of power in God,Ʋse. that England is yet a people. 'Tis not because we bring no fuell of sin, but be­cause God puts not too his fire of wrath, that we are not con­sumed. Oh! that since God will not be content without our being a people, we may not be indifferent whether we have him for our God, or no: He can be a God without us, but we not a people without him. Oh, that we would take pleasure in his presence, who takes so much in our pro­sperity.

Secondly, God calleth them this people; The particle this, 2 cannot but be looked on, as very emphaticall, it may be con­sidered under a two fold notion (to name no more:) First, as holding forth a note of admiration, Jer. 5 9. Shall I not visit on such a nation as this? as if, the word this, noted them to be a strange kinde of people. This is that Ahaz: 2 Chron. 28.22. as if he deserv'd that all eyes should gaze upon, and wonder at him. So here, This people, denoteth wonderment, if not astonishment, considering who they were, a delivered, a lately preserved people, considering what they neglected, viz. the setting up the house of their God! In both respects they may well be wondered at. What? For a people to be slothfull and neglective about the Worship of their God, can they finde none to sleight but him? Can any Nation be found that will do the like? Yet this people are found to do so: But yet the Wonder of their wickednes is greater, considering they have a God, that deserveth far better at their hands; who hath ever heretofore, and of late espe­cially, saved and delivered them; for a people to deal so with such a God, for this people to be remisle and regardles, of one that regards them so much, is very strange, is very asto­nishing.

[Page 8] Observe then,Observ. It's an astonishing Wonder, for a people, espe­cially a delivered people, to beremisse and slothfull in setting up the Worship of their God. What ever is neglected, the house of God should not be so; and whoever neglecteth it, a freshly saved people should not neglect it; of all the people in the world, God looks not for it at this peoples hand. This is the object of divine wonderment, nay, God calls all the world to wonder at it, with him: Isai. 1.2. Hear O Hea­vens, and give ear O earth, Isa. 1.2. &c. I have nourished and brought up children, and they have rebelled against me. So Ier. 2.32. Can a maid forget her ornaments, Jer. 2.38. or a bride her attire? yet my people have forgotten me, dayes without number. Though I have bound, saith God, and strengthned their arm, yet they have imaginèd evil against me, Hos. 7.15. Hos. 7.15. I have healed their limmes, and as soon as I have healed them, they contrive how to fight against me with them.

Sinfull neglectivenes of the worship of God, and that after deliverances, is a breaking of the strongest bonds. It's true, the most silken, but yet the strongest. 'Tis the refusing to be drawn with the cords of a man; 'tis the spurning against very bowels; 'tis not only an offence against God, but a put­ting off the very man also.

A delivered peoples contempt of Gods worship, frustrates and disappoints the very main end of their deliverance, it robbeth the greatest God of his greatest delight, his own glory after, and by the bestowing of a mercy. It is the de­niall of Gods tribute, and a refusall to pay the custom that belongs to this great King. 'Tis the making of our selves, our own end, our God; It's an unholy sacriledge, and a di­minution to the prerogative of the Supreme Majesty.

There are many,Ʋse. that to finde out wonders, are faint to leave their English [...]oyl, and think nothing stupendious, but what, either they go to see in other Lands, or from thence is brought home to them. But we may spare our pains, we need not travell into Africa to behold a monster; no, England afoords one far more monstrous: Hear O Heavens, give ear O earth, lose your selves in amazement, God hath [Page 9]nourished England, and England hath neglected God: Eng­land newly brought out of more then 70 years captivity, and yet it hath already forgot that ever it was in, our condition is altered, but not our disposition; our estate is new, our hearts are old; our successes go forward, but the Temple stands still. In the time of tyrannicall and Prelaticall thraldom, our miseries seem'd so desperate, we could not be­leeve recovery: but we doubted not of thankfullnesse to God, if once we were recovered; but lo the contrary: The deliverance we have, which We never lookt for, the fruitfullnes we want, which we ever promised. Many good things hath God of late done for us, for which of all these is it, that we thus neglect him? Is Gods building of our house, the cause of our letting his lye waste? Doth Gods toleration of us, deserve that we should give a toleration of sin? Doth Gods stopping the rage of our enemies, deserve that we should stop the work of his Temple? Are the showres of love the causes of barrennes? Do the beams of love benumme us from di­vine imployments? Do the rowlings of a fathers bowels de­serve our spurn? Is it because God hath given us more then ever we expected, that we have given him lesse then, nay, contrary to, what we have covenanted? Doth that winged speed, with which God hath carried on our victories, deserve a snail-paced Reformation? Shall mercy have wings of swiftnes, and shall our Reformation have an heel of lead? Were all the wonders in the world lost, they might all be found in the carriage of such a people as this.

Secondly, The word This added to people, 2. Observ. notes estrange­ment, distance, dis-interest, a deniall of gracious and friendly familiarity with them, as his own people. He calls them not his people, but this people. This people draw neer to me with their lipps, but their hearts are far from me. Isa. 29.13.Isa. 29.13. Thy people have corrupted themselves, not my people. Exod. 32.7.Exod. 32.7. God called David, my servant, when he desir'd to build the Temple: but when he left God, then 'twas plain David, without a my servant, that honourable addition. A people that make God, a this God, and not their God, 2 Sam. 7.5.8. by neglecting [Page 10]of his Worship, 2 Sam. 24 12. shall be accounted of God, a this people, and not an his people; by remission of his interest in them.

Religion is the uniting bond between God and a Kingdom; The cord that holds up the tent of their peace and his pre­sence; without it, Kingdoms are but magna latrocinia, lurk­ing places for theeves, not lodgings for the pure God. Regard­lesnesse of Gods worship is a States mortall sicknes; and if not cured, God, who is the soul, and the Kingdom which is the body, must needs part asunder.

Behold then a compendious way to part between God and England, Ʋse. to make him renounce his interest in us; to make of an his people, a this people, Me thinks, so soon as the least intimation is made of Gods breaking with us, our very hearts should break. If their greatest grief, Acts 20. when Paul de­parted, was, that they should not any more see his face: Me thinks, we should make this our greatest fear, left the face of God should be turned from us. Me thinks, if Peter said (when Christ reveal'd his glory in the mount) Lord, its good for us to be here; we should say, Its good for thee (Lord) to be here. If poverty, if sword, if pestilence, if death be here, if thou be here, it matters not. Thy presence makes a corner to become a Court. Maries complaint, was, that they had taken away her Lord, and me thinks all should com­plain when God is taking away himself; Happy is the people whose God is the Lord: having him that hath all, 'tis im­possible they should be without any thing that is good for them, though in the very want of all. Me thinks that every one should say, though we be a wasted people, yet let us be thy people: Lord, though an impoverished people, yet thy people. Gods interest is only able to alleviat our burdens. Should a father tell a son, his dear son, Thou art dirty, rag­ged, sickly, yet if the childe can answer, but yet father I am thine, 'twill melt the father to hear it, and content the childe to thinke it. It may be said of us, There are these and these rents, and wants, and miseries upon us; but yet can we plead our interest in our father, our comfort will be, though worthles otherwise, yet we are his childe: but should the [Page 11]Lord heap never so many gifts upon us, and yet deny us this interest; as an husband that is willing to give his loathed wife a maintenance by her self, but denies her his presence; what good would any thing do us? No letters without a vowel can make a word, no cyphers without a figure can make a number, not millions of Stars without a Sun can make a day, nor can all the rarest gifts of plenty, renown, vi­ctories, wealth, assembled in one Island, make up an happines: interest in a God must do that.

Noble Lords; Take heed, lest God remit his interest in you, or us, much more in us by you. Oh! Let it be the work of Englands Nobles, to continue the presence of Englands God. This is a work beseeming the highest Nobility. Neglect not the house of God; be more vigorous in the work of the most high. Take heed of indifferency, whether it go back­ward or forward. God was never known to be coming to­wards a people, when Reformation was going backward. The Sun in the firmament moves according to the same propor­tion, that it moves upon the diall. If the house of God go down, Gods interest in us will decay proportionably. Would you know how Gods heart stands towards you, how his Sun goes; see how your hearts stand towards God, how your dials go; If God be to us a this God, we shall be to him a this peo­ple. So much for the second particular, the parties accused, this people.

The third is, the evidence of the fault; God saith,Third part of the text. they say, &c. It cannot be rationally imagined, that these people should utter such a profane, abominable expression with their tongues: but it must be understood that they said it in their hearts, and they proclaim'd it in their lives. My heart saith, thy face Lord Will I seek, Psal. 27.8.Psal. 27.8. Saltem in corde ita cogitant, ta­citâ cogitatio­ne sibi blandi­untur. Tarnoe. in loc. This was Davids saying; This peoples heart saith, 'Tis too soon to seek his face, to build his house, that was their saying, in both there was the language of the heart, that's the saying here in the Text.

And according to this interpretation, the word, say, holds forth a two-fold note. First, A note of divine perception, [Page 12]and observation.Observ. 1. God sees and observes the thoughts and intentions of a people, as well as their words, When they are set against Reformation, and the building up of his Temple. I know the things that come into your hearts. Ezek. 11.5. Surely your turning of things upside down, Ezek. 11.5. shall be esteemed as the potters clay; For shall the Work say of him that made it, He made me not? or shall the thing framed, say of him that framed it, He had no understanding? God is included in no place, excluded from no place. He can pierce the scull and brest of the darkest and deepest Politician.

Secondly,Observ. 2. It holds forth a note of divine valuation and estimation; It shews us what God accounts of those, not­withstanding their fairest professions, whose hearts and in­tentions are set against Reformation. Their thinking in Gods account amounts to a saying. 'Tis the language of the heart, and of the life God listens to.Jer. 7.10. Ier. 7.10. God there tells the peo­ple that would steal, and murther, and commit adultery, but thought to put off all, by standing in Gods house, God tells them (I say) That they said (there's the word) that they were delivered to do all these abominations, though they said not so verbally, but mentally and practically.

Tremble then unholy,Ʋse. unhappy Politicians, you that would be thought to carry on the work of Reformation, but yet drive an underhand designe for Satan. You that are like to Kites, who then most eye their prey upon the dunghill, when they soar highest. You that make it your worke to lay blocks in the way to the Temple, in stead of laying stones (as you pre­tend) upon the Temple; listen (I say) and tremble, the God of Heaven observes you, the great Lord, the Lord of hosts will ruin you, unlesse you amend. Quid prodest non ha­bere conscium habenti conscientiam? Though no man sees you, yet you cannot flee the sight of your own consciences, you shall not be able to intoxicate this Sergeant of God; by bribes to hinder him from doing of his office; and though you should for a while, hell shall one day awake him; and then he shall detain you in his dismall custody, unto eter­nity, God sees you, he sees (I say) what you thinke, what you [Page 13]contrive and act in secret. Be not like little children, who, shutting their own eyes, thinke that none observes them; surely your turning of things up side down cannot blinde the eyes of a wise God, who is all eye, all Wisedom.

Secondly, Quiet your selves, ye Christian Patriots; Ʋse. 2 You who yet keep up your integrity for God and his cause. Are your greatest affections, are your heartiest, your soul-endea­vours set upon Reformation? Is it in your heart to build the house of God? (as it was in Davids) Rejoyce in this your integrity, though you can do nothing, every tear and sigh shall pierce the Heavens, and wrest mercies out of the hands of God, if not for an unworthy Nation, yet for your own pre­cious souls. Be not discouraged, rowe though it be against the tide; do your work, let God do as seems him best. God ne­ver required successe from any creature, though the heart, the endeavour alwaies; You shall not be rewarded according to your successe, but according to your labour. Wash a polluted Kingdom, and God shall reward you, though it prove the blacker when you have done. Thus of the third part; the evi­dence of the crime, say.

Now followeth the fourth, the fault it self;Fourth part. where observe two particulars: 1. The nature of the sinne, 1 the building the Lords house was neglected; a great fault.

2. The excuse or pretext they use for the not building thereof, viz. the time is not come; 2 A small excuse, and an un­worthy.

1. The nature of the sin, or wherein it stood;The nature of their sin, con­taining two things. 1. Observ. their not build­ing the Lords house. Wherein observe two things:

First, It was a sin of [...]ssion and neglect only. They did not pull down the Lords house; that was not their sin: but their sin was, that they did not build it up. 'Tis as true a fault, not to set up the house of God when we have opportunity, as to pull it down.

Sinfull omissions are not to be lookt upon, as bare nega­tions and privations; but as breaches of a positive Law, which commands the contrary.

Flatter not your selves in your negative Reformation,Ʋse. that [Page 14]your sins are not of an Oxonian tincture; because haply, ma­ny of you never took up arms against the truth, nor ever em­ployed your hands or heads against it; 'tis your fault, and you shall hereafter feel the punishment of it, if you have not been employed for it; 'tis not enough, not to contend against the truth, you must contend for it. Perhaps you never stript Reformation of its clothes, but did you ever cloath it when it was naked? These nauseous neuters, who though be­cause their interest gives not leave, they never took up a sword against God, yet have taken up their rest, that they will never do any thing for him; these, I say, who for fear, reward, stipends, and I know not what base ends, desert and grow cold in Religion, God will spew them out of his mouth.

Secondly,2 In the nature of this fault, their not building of Gods house, we may note not only a neglect and a sinfull omission, but a neglective regardlessenes of such a mercy as of late, when they were in Babylon, would have been account­ed a most admirable and desireable blessing, viz. the enjoy­ment of the Temple again; their return home to Zion was so unexpected and glorious a deliverance, that when God was performing of it for them,Psal. 126.1. they thought they were in a dream, 'twas too good to be true; they wept in Babylon when they remembred Zion; Psal. 137. Jerusalem was prefer'd above their chief joy: how much did they make of a poore harp, which they kept as a remaining remembrance of their first Temple, and their worship therein? yet now when Temple-worship and ordinances are plentifully offered, how do they sleight and contemne them.

Great mercies, Observ. and such as before they come are most high­ly esteemed, are commonly litle set by when we once enjoy them. Psal. 78.11. Psal 106.13. Thus 'twas now with these Israelites, and thus former­ly; they soon forgat his works, mercies in Egypt, read-sea mercies, wildernes provisions, food from the clouds, showres of bread, the cleaving of the rocks into cupps, &c. great and astonishing mercies, when they wanted them; but when once God bestowed them, soon were they forgotten. They loved the [Page 15]mercies of God only as men love flowers, when they were fresh; but they soon withered in their hands, and then they threw them away.

Here we are instructed of the true reason why God either defers to give mercies pray'd for,Ʋse. or denies to give them in that plenty and continuance we could wish, we commonly think of God least, when he thinks of us most. When we stand upon our own leggs, commonly with the swan we look downward, seldom upwards, but when we lye upon our backs and are in misery. God seeth 'tis better for his people to be hungry and humble, then full and unthankefull. God gives mercy as we are able to bear and take it; Sheep thrive best in short pasture; 'Tis far more easie to surfet with, then to be thankfull for abundance: blame not God therefore for bringing thee into wants: we stand in greater want of our wants commonly then of our supplies.

It should admonish us to be warned of this unworthy dis­position; Ʋse. Endeavour to be as fruitfull in improving mercies, as importunate in craving them. 1. Labour with the receiving of every new mercy, to obtain a heart fit to enjoy it; 1. Ideo deest a­micus, quia ui­hil deest. 'tis bet­ter to want gifts, then not to know how to use them: A new mercy bestowed upon an old heart, is both an incongruity and inconveniencie; before people receive a blessing, they thinke they want nothing but that one thing, when as they have it, they want nothing but a heart to use it as they ought. Oh that England in her begging of victories and deliverances, had as truly desired and fasted for hearts sutable to its mer­cies, as for mercies sutable to its desires; we see now God hath abundantly given us the one, that the other is by far the most precious part of the mercy, viz. that which we little desired from God, a heart to improve our happines; whence is else the wantonnes, unfruitfulnesse, contention, breach of Covenant, that our hearts expres in the enjoyment of their golden seasons of grace, but from hence, that though God hath bestowed the things we wished, yet we want such a heart as I fear but few thought worth the asking?

2. Entertain frequent thoughts of former lownes and [Page 16]dejectednes of estate; this will cause the present comforts to set off with the more beauty. Was there not a time, and that lately too, when the proudest contemner of a strict reforma­tion, was like a sheep going to the slaughter; though now more like an untamed heifer. Our Bristol, our Glocester, our Leceister lownes, together with our then willingnes to be, or do any thing for God, may be usefully remembred. If the high God remembred us in the time when we were low, should not we, though now high, remember that once we were low? This will make us the more to love him that rais'd us up when others would not, and to fear him, who is able to pull us down again when others cannot.

3. Ponder present enjoyments, and those more then wants; dwell upon the thoughts of a mercy, the sweetnesse whereof cannot be drawn forth without contemplation. Omnis fe­stinatio coeca; swift passengers cannot be serious observers. A transient thought, becomes not a standing and a perma­nent mercy; ponder it in the authour, seasonablenes, unex­pectednesse, undeservednes, manner of bestowing it, the end and use of it especially, and then ponder mercies more then wants; One mercy, even the least, deserves more thoughts of thankefullnesse, then a million of miseries do of discon­tentednesse. What we have of good, we may thanke a God for, what we have of bad, we may thanke our selves for: Wonder not that we have so litle of good, but that we have any thing; wonder not that we have so much of evil, but that we have not all: mervail more at the miseries kept off, then at those inflicted; more at mercies bestowed, then those withheld.

Thus of the first particular in the fourth part, the nature of their fault; 2. The smallnes of [...] excuse, and this notes three things. the second followeth, the smallnes and inconsi­derablenes of the pretext to cloak this sin, the time is not come. In which I take three things to be comprehended.

The first, and the more generall is, a note of excuse; they put God off, when he sent to them to build his house, but 'twas not a bare put off without an excuse, a cloak to hide the unworthines of their so doing; the excuse is taken from the [Page 17]times unfitnes, which was full of many difficulties, fears, dangers, imployments, when God sends better dayes and better leisure, they will give him better work; but this is not a convenient time: 'Tis possible there may be frowns from the King, we are not acquainted with his temper; 'tis but his second year (as yet) his predecessor was our bitter enemy, to be sure there is barrennesse and poverty at home, we being newly returned from captivity, the time therefore is not come. Calvin therefore calls their slothfullnes in setting up Gods house, pigritiem fucatam, painted, cloaked,Calv. in sec. excused dul­nes and neglect.

'Tis very rare to finde sinners, especially non-reformers, Observ. Homeres inge­niosi in delictis regendis. without an excuse for their fault; some way or other must be found out to put off their sin; either the work is too heavy, or their occasions too many, or the times too difficult; some thing 'tis, could they tell what, the fault is not theirs. Here 'tis the times. If you will beleeve Laban, Gen. 29.16. 'twas not his fault that his daughter was not given to Jacob according to agree­ment, no it must be laid upon the custome of the place. If Aaron may be his own judge,Exod. 32.22. he shall be found clear from any fault, in setting up the golden calf; no (saith he) the peo­ple, (I, what have I done?) Are a people set on wickednesse. Saul will rather cast the blame upon God himself, and the ex­pensivenes of his worship, if it be such a great sin to spare Agag and the fat of the cattell:1 Sam. 15.15.20.21. 'tis not for out selves that we use this moderation in forbearing to kill them, 'tis for a sacrifice to the Lord. The people in Malachies time, when they were reproved for their thin, and unworthy, and lean sacrifices;Mal. 1.13. they desired that this might be imputed to the wearisomnes and burthensomenes of the service (not to them,) as things then went with them. If God require of Jeroboam a stricter reformation then would stand with his interest to give him, there shall be the excuse of inconveniencie,1 King. 12.27. 'tis too far for the people to go up to Jerusalem; and the excuse of danger to his life, his crown and dignity; they will kill me, and the Kingdom will return to Rehoboam.

Carnall will ever hath carnall wit attending upon it, [Page 18]Carnall lusts have carnall reasonings; Love to sin, will easily refine the invention for the defending of sin; Affection cau­seth excuse; love will interpose the shield of an excuse be­tween a lust and a reproof.

Excuses, as they are caused by love to sin, so Satan knows they are the causers of love to sin; therefore Satan puts peo­ple upon putting these excuses upon sin. Rotten stuffs will not be vendible without watering, nor rotten courses with­out excuses. No sin hath beauty enough to win the affection of the fondest person, without this varnishment of a pretext: these cloaths of sin are more worth then all the body; the foulest offences therefore require the fairest excuses. The chimney-peece is commonly the fairest part of the room, and it covereth the foulest and blackest place. If Satan can­not paint sin with a likenes to a grace (which nevertheles of­ten he doth) he will paint it very gaudy and beautifull, either with gain, pleasure, honour, &c.

Sinners have a false conceipt of God, they thinke that he can­not see thorow these pretexts and excuses, Who seeth us, say they? they thinke that God can be mocked; especially in things concerning his worship and service, they shew their thoughts of this kinde: if they shut their own eyes, they thinke they are in the darke to all others. The thorow-pae'd Politician borrows this of the Atheist; he thinks that deceiving of God is as easie as advantagious; as if all things were not open, and did not lie with their faces upward, Heb. 4. [...]. were not ript up, ana­tomized and ransackt in his presence, by one beam of his eye.

Beware of these carnall pretents, Ʋse. when used either to put us upon any false, or put us off from any right way; when used either to make the wayes of sin beautifull, or the wayes of God deformed: particularly beware of these pretexts, in the entertaining of any thing for a part of Gods worship, service, government; look beyond the speciousnes of any pretext that may be put upon it from man: take notice what body it hath from the Scripture, not what cloaths it hath from Politicians; if it have not Scripture features, let [Page 19]not humane varnishments and pretexts draw forth thy love to it: There was never ceremony, will-worship, Prelacie in the Church, but a Politicians varnish put a kinde of beau­ty upon it: The ordinary glosse was wont to be of old, that these things were not contrary to the word of God (though not in it) therefore according to it, (but I desire one text in all the Scripture to prove that any thing is said to be ac­cording to the Scriptures, because it is not forbidden in it; or rather doth not the word ever say, that that is according to the Scripture, which at least may be deduced by con­sequence from it, or speaks the same thing for substance with it?) but this varnish is long since washt off, and I hope shall never be clapt on again.

Let not this pretext, of the burdensomenes, severity,Ʋse. &c. put upon any wayes of Christ (for Satan is wont ever to present them in their worst dresse) make us thinke the worse of them; let us not look upon a government of Christ with a Politicians spectacles: never was there known any way of Christ so amiable, but lust had will and wit to speak against it: It makes faults, if it findes none; and 'tis the bolder, because it is sure to finde a party in the soul to joyn with it against God. Shun carnall pretexts, either for the beau­tifying of any sin, or aspersing any truth or way of Christ, upon these grounds.

1. Considering from whence these excuses proceed, 1. Disswasion. Psal. 14. from what fountain they issue, viz. from a carnall heart, which is; 1. Blinde in the wayes of God: To do good they know not: Shall the reasonings of an ignorant spirit be regarded? Coecus de coloribus non judicat; 'tis not for a blinde man to dis­course, much lesse to determine of colours. Every man by na­ture is unable to judge of what is to be shund and followed; if the blinde lead the blinde, both fall. A naturall man hath wit to excuse, no wisedom to chuse ordiscerne: shall the ex­cuses of such an heart be regarded?

2. These pretexts for sin and against God, proceed from an heart that is prejudiced, forestah'd, corrupted as well as blinded, very partiall as well as ignorant; Satan and lust have [Page 20]been tampering with it before, and have fore-engaged it for themselves, against any thing that God loves and approveth. The palat of a carnall heart is put out of taste, and nothing of God can savour with it; what ever it loves, it can love no­thing of God: 'Tis prepossest against the wayes of Heaven, its reasonings are enmity to them; lusts have brib'd it: and is this an heart meet to bring in a verdict against them?

3. These pretexts proceed from an heart that is thine own greatest enemy, and will never reason thee into any thing but ruin, and dispute thee into nothing but destruction; who will embrace the arguings of an adversary? God never leaves men more sadly, then when he leaves them to themselves: so he gave them up to their own hearts lusts, Psal. 81.82. &c. That man whoever he is that takes the way he would, never went the way that he should. We in every undertaking go from God, unles guided by God: Lord, whither should we go but to thee? and how should we go but by thee? the way of the heart is the way to hell: and will any man follow the guidance of such a reasoner?

4. These shadows and pretexts that are used to hinder us in the wayes of God, proceed from an heart, that would have us leap over substantiall truths and reall commands, though it would make us stumble at fictions and appearances. It would have us account it easie to break cables, though dif­ficult to snap-straws in sunder. It labours that the shadow of a pretext may more affect us, then the substance of a precept: and why should it be followed, suggesting only appearances, when as it will not let us follow God, though he propounds re­alities?

Shun these sinfull pretexts,2. Disswasion. considering against whom they are made, against a God, that 1. observes and sees thorow them, before whom our most hidden, veiled and excused impieties are uncovered; An holy ingenuous confession co­vereth sin, but never did a politike excusing of it; ubicun (que) ago Deum circumsero: 'twas a good meditation of him, that thought he might change his place and his imployments, but not his observer. God expresseth not his observation indeed [Page 21]alway, by punishing this impure polishing over of sin, yet he observeth for all that: 'Tis the connivence of justice, not the suspension of his omniscience: 'Tis that he holds his peace, Psal. 50. not that he shuts his eye.

2. Our sinfull and politike pretexts to cloak these impi­eties,2 do but make us and our sins the more abominable before God. Cursed be the deceiver, saith God, Mal. 1.14. that, &c. God will not be mocked, Gal. 6.7. Woe to them that seek to hide (by digging deep) their counsels: Thinke what it is to have the curse and wo of a great God, 'tis not an empty, notionall curse, that proceedeth from the mouth of a God: soli Deo idem facere & loqui, it's all one with God, to speak us, and make us so accursed.

3. These pretexts are used against a God that gets over all excuses and stops, to do us good; he steps over reall, true deserving causes why mercies should be withheld from us, these cannot hinder him: no mountains of provocations, but Christ leapeth over them all, to do good to the Church: oh what a shame is it, that she should complain of straws, and be afraid (as Zebul said) of the shadow of the mountains,Judg. 9.36. Cant. 5.3. that she should say as the spouse is brought in speaking; I have put off my coat, how shall I put it on? I have washed my feet, how shall I defile them? I am warmed in my feathers, how shall I adventure abroad? should our God defer helpe and victories for us, till we make the way clear for him, we might stay long enough; he that bestows the mercy, must remove the impediment.

Beware of these pretexts and excuses when thou art doing any thing for God,3. Disswasion. considering the danger of them and hurt­fullnes. 1. They are Satans engins, whereby he commonly wins upon a soul. Satan undoeth most this way; if he can make them stop, and stagger, and hesitate by an excuse, he will soon make them fall: where he puts to a stand, he will soon make the soul to give ground; where he can make a man to shield his lust with an excuse, he hopes that that man will keep his lust alive, though God shoots never so many arrows of threatnings or prohibitions: and where sin continues to live, the soul must die.

[Page 22] 2. Take heed of these as dangerous, in that God may justly be provoked to leave us to them, and let our own reasonings prevail over us, put out our eyes from beholding, and binde our hands from performing the will of God; may not he justly say, Ile leave such a man, such a state to themselves, that they may see with what wise heads they have consulted a­gainst my word? God speaks of consulting shame to our house, Hab. 2. All our wisest excuses and reasonings against setting up his house, shall but pull down our own. If God leave us to our own wisedom, what way soever we go 'twill be the worst. If left to our selves, how shall we trifle and ravell out all the precious opportunities of advancing the Kingdom of Christ? how like will our expensive voyages and bloody adventures for a reformation be, to those voyages in Solomons time, that were made for Apes and Peacocks? God may suffer the taper of the opportunity to burn out, be­fore the worke be finished, he may suffer us to do that which may crosse the principles of humane wisdom as well as di­vine; how unstable are the foundations of that Kingdom which are laid in the ruin of Christ's. We shall reade by the light of a consuming fire, that truth which we would not read by the light of an informing word; and if we will shut cur eyes when a beautifull reformation is offered, destruction shall one day open them, and let us see how blear-eyd and deformed that is which we have so imbraced in the night of our ignorance and prejudice.Stella in Luc. Carnall reason and pretexts in the things of God, are but as spectacles before a mans eyes, when he is going upon a narrow bridge, standing upon a deep and wide river, which making the passage seem broader then it is, turns the passenger when he adventureth upon a supposed breadth. Could but Satan now delade us, (like that buyer, Prov. 20.14.) and perswade us that 'tis naught, 'tis naught, this strict, precise, burdensome reformation, is not comparable to such an one, deckt with gain, honour, wisedom of self-contrivance, liberty from the yoak of Christ: how would he afterward rejoyce, that he had cheated us of such a jewel, and put into our hands instead of it such a pibble? Thus of the [Page 23]first thing in this poor excuse for their not building the Tem­ple, it notes pretext and covering.

2. This cover and pretext of theirs,The second particular in the fourth part. that the time was not come, notes procrastination and delay. Put offs; 'tis as much as if they had said, We intend to do it hereafter, but not as yet: Another time, but not now: We deny not the building of Gods house, but only the present building of it, in this very juncture of time; we stop here: No worke should admit of so few stops and delayes as Temple-worke, if we regard the serious nature of it; and no worke doth admit of so many, by reason of the sinfull nature of man: Temple-worke, Observ. Ezra, Nebemiab, passion. is com­monly a retarded and delayed worke; The advancing of Gods worship in their Temple-administrations, how com­monly was it interrupted by the oppositions of enemies, in­formers against the Jews, deriders of them, Proclamations and edicts of potent Monarchs against them, at all times (al­most) in themselves there were timorous, dull, remisse, time­serving spirits; and thus 'twas in Hezekiah's reformation. the Priests were sometimes negligent and delaying to reform,2 Chron. 29.10, 11. the people at other times laughed the posts to scorn, whom he sent to stir up the people.

There is a great plausibility in procrastination; It is much credit and little cost; credit in regard of the credulous hearer, and the piety of the promise; little cost, for 'tis but a promise, a word, a pretence, a blast; good words are good cheap. Machiavel lik't it well to be a pretender The cre­dulous multitude thinks a thing is done as soon as 'tis spoke; and there may be flatterers that cry up a promise, as if it had the integrity and reality of a performance, and cause by their soothing representations of things (as with spectacles) great letters to apppear in a very small print.

There is in the heart, a naturall listnesnes from, and oppo­sition unto a right reformation: The advising and directing to it, and reproof for want of it, are ever hard sayings, when it comes to the performance, must not the doing be much harder? There is something of imposing on us what we would not bear, something of removing from us that we [Page 24]would keep, in every true reformation. A reformation that is true, is alway bitter, more or lesse; if it be mera, 'twill be amara; Isa 4. [...] 31.9. if reformation be without a tooth, 'tis a shrewd signe it wants truth; God comes with a spirit of burning, purging, when with the worke of reforming. No wonder that when men must be at so much cost in raising up and maintaining a Temple for God, they must be at the expence of time, estate, reputation, interest, (haply prejudice to some vocations must follow) especially when many a dear, though beastly lust must daily be brought to the sacrificing knife in this Temple; no wonder, I say, though head, and hand, and arts, and parts, and all be improved to oppose it, and next to the not doing of the work at all, we love the not doing of it as yet.

The rage of many outward adversaries accompanieth this worke, as well as inward oppositenes of heart. There never was a candle of reformation set up, but there was also a winde of opposition. Gracious and consciencious reformers, evermore went against the winde of the times, as the tide of their own natures.

Any reformation that goeth on easily,Ʋse. and taketh with car­nall hearts, that doth alone, A reformation that is pleasing to nature, and goeth down sweetly, that Atheists, Neuters, Sectaries, Malignants, and who not unlesse a few strict, precise legalists and uniformity Doctours, hot-pressers of uniformity, (these are the names that Satans newest and latest edition puts upon them) would have set up: such an one, I say, we have great cause to suspect as none of the best. A fish that evermore goeth down the stream, may be suspected for dead: 'tis a signe of a living fish, when it goeth (maketh at least) a­gainst the stream: A reforming that ever sutech with, and go­eth according to the tide of a carnall heart, is dead, not to say deadly.

What need need is there (Noble Lords) to helpe you for­ward,Ʋse. to stand by you in this great worke of setting up the spirituall Temple? Temple-work is commonly delay'd worke: What need is there, that we should pray to you, pray for you, [Page 25]pray with you? your honourable resentment of that pious Petition from the City of London, did once put joys into thousands of our hearts: and the truth is, as your acceptance thereof, abundantly raised up our hearts and hopes (oh let them not fall) so might the humble zeal of this famous City, put courage and resolution into you, when you contemplate that you have many that sue for you and to you, and that minded the very same thing with you, even a thing which we naturally so delay, as that all incentives are too few for the forwarding thereof: A great burden requires many should­ers; we are certainly very inexcusable, if we strive not toge­ther with you in our prayers. Every step you take, you will tread upon a snare, every minute is accompanied with its dif­ficulties; Men, Devils, Hell and Earth oppose the worke we perition for, the Lord quicken your spirits, oyl your wheels, strengthen your resolutions, and increase the number of such as employ their petitions for setting up the Temple.

'Tis admonition. Take heed of being overcome by these de­layes,Ʋse. that Satan putteth in the way of setting up the Temple.

The worke, whether we look upon its safety, honour, gain, 1. Considera­tion. deserves no delayes. 1. For safety, none ever miscarried in Christs worke, unlesse for not being full, and sincere, and con­stant. You may commit your self to God in this well-doing; if they that went to worship in the Temple, had a promise of safety, certainly they shall be safe that build the Temple; outward safety (if it be good) shall be bestowed, however spirituall shall, and the most that your dangers shall do, shall be but to send beyond dangers. 2. For honour, the advance­ing of Temple-service, is greater then to be head of an Em­pire: the deeper in the things of Christ, the higher in glory. We say that Titles of earthly Honour have proceeded from Military archievements, sure I am that true solid Honour in­deed is procured, by advancing of Religion; what an un­worthy thing is it, with Saul to lye hid among the stuff? earthly, private, poor unworthy employments, when God calls you forth to save Kingdoms, to be conduits of mercy to all his Churches in the world? what an unworthy temper is it, [Page 26]and how ignoble, to be gulfs of your comforts and oppor­tunities? what is it but to dig in a dunghill with a golden spade, to lock up the Sun in a closet, that would chear the universe, to stop an oven with your robes, and to make your honours servants to things that are or should be your slaves, as wealth and pleasures? &c. How glorious will Moses be to posterity, that he was not willing to be happy alone, either in Pharaohs Court, or Gods favours? So Nehemiah and David, how famous are they to posterity, and how stable a foundation of honour hath their zeal for the Temple laid them? 3. For Gain, none shall be losers by doing any thing for God. Indeed the very working for God, is a reward, and Temple-service should not be performed for a reward, but God will not suffer it to be performed without it; Christ will be behold­ing to none, they shall be paid to the full; indeed sometime he asketh day, but when the day of payment comes, he infi­nitely more then countervails for deferring. For the present (so far as 'tis good for you) you shall be rewarded; as may be seen in the examples of David, Solomon, Hezekiah, Ne­hemiah: God observes every thing which is done for him, and keeps a faithfull register thereof: There can be neither peace, nor plenty, nor victories in love to you or us, if the house of God go not up.

The opportunities which naturally we are so willing to spend and ravell out in delayes and put offs. 1. How long was it ere we could attain them? how many prayers, tears, how much treasure and bloud have we poured forth for that which now we neglect to make use of, viz. this blessed season? (I call it so, not for what we do, but might do:) We were compelled to fight for our very ground, and we got it by dint of sword: and shall we lose it as lightly as we got it hardly? A hold taken and overcome with much difficulty, should be kept with as much vigilancy. What would we not have layd out five years since, for that season and opportunity that now we enjoy? Oh that I could not say, mispend and make little account of. God can reduce us to our old exigen­cies. What would thousands of our friends that died imme­diatly [Page 27]before, in, nay for this hour, have given that their eyes might not have been closed up till they had beheld it? Could they have imagined that their survivers should have received it, and not have esteemed it?

2. In these ordinarily mispent opportunities in this season of our delayes, what great things (had we hearts) might be done for God, for three Kingdoms, and in them for all the Churches in Christendom? Is not now an opportunity offer­ed, of turning the balance for Heaven? hath not God given unto this present Parliament (as 'twere,) a casting voice, to decide the so long bitter and bloudy controversie between his Church and that man of sin? Doth not Rome and all the rabble of her dependents tremble, for fear you should set up a vigorous Presbyteriall government in this Kingdom, as in Scotland? and for fear you should, is not the hand of Rom's Joab in all the cryings out for liberty of sinfull practice? see the exact and lively lineaments of a Jesuit, in that late de­sperately wretched Pamphlet, intituled, Englands last warn­ing: Late Pamph­let. though for the visible part of the plot, they make use of poor misled people among our selves? It being the expecta­tion and hope of the Romish brood, if liberty be given to all practicall consciences among us, that they shall be suffered to come in for a childes portion? Noble Lords, what an oppor­tunity is this, to be able to make Antichrist grone out his last, him and his to pine for anguish, and all the Churches of Christ to lift up their heads again?

3. How short may be the continuance of these opportu­nities with you, 3. Considera­tion. and how sharp will be the thoughts of your mispending them when they are gone from you? The longest day hath a Sun-set. Abused patience lasts not alway. The flower of an opportunity will soon wither. The bridge of mer­cy will ere long be drawn. Your healths, assemblings, victo­ries, successes, lives, last not alway, and if these should end before your worke were (as much as in you lieth) accom­plished, how pensive and soul-vexing must your thoughts be, when you shall recollect, how rich have our opportunities been, and how poor our improvements? when the Lord shall [Page 28]say, You that were so desirous of your rest, when I called you by my Ministers, to labour, sleep on and never be once more awakened, but take your rest, [...] not honour you to do my worke. Noble Lords, where will your Nobility become, when seasons of serviceablenes to Christ shall be removed from your eyes? if the Lord should throw you away like bro­ken vessels, and take no pleasure to make you usefull to his Church?In mundo super­fluit qui hono­rem Dei non quaerit. if you should be but meer superfluities upon earth, and burdens to comber the world, without any benefit to the cause of Christ? If your opportunities so richly laden with means of making all the Churches of Christ happy, should be cast away in the very haven, would it not grieve you, and all Christendom with you?

God hath not delayd in his goodnes toward us;3. Considera­tion. mercies, victories, messengers of joy have trode upon the heels of one another,Inveniri porest Deus, praeveni­al, non porest. Bern. even like Jobs messengers of sorrow: God hath not said to us, The time is not come that I should bulld your houses; oh say not you, The time is not come that we should build his house. God keeps on the fore-hand with you, let us follow hard after him, though we despair ever of overtaking him.

We delay not for our selves. 4. Considera­tion. We say not, the time is not come that our own houses should be built; shall we run with the swiftnes of the Roe earthward, and go a dull Assis trot heavenward? Did we never prevent the morning, in look­ing after our honours, estates, liberties, families, bargains, and shall we put God off with the dreggs, the last, the least, a no­thing, for ought we know? Shall the tools of our abilities and endowments be blunted in the service of lust and world, and shall God have our after, blunt and flat performances? shall the flour be sifted out for our selves, and the bran only left for God? shall God have Satans leavings and refuse? The glory of our God should not be like the lees at the bot­tom, but should swim on the top of our lives and souls: in this respect, his name should be as oyl poured out: First, God must be served, then our selves, else order is inverted, and 'tis preposterous.

[Page 29] The enemies of the Church delay not in pulling down of Gods house; They never said,5. Considera­tion. The time is not come that it should be destroyd, why we then, that it should not be set up? quanta damnatio a damnatis damnari? how great will our condemnation be if we should have such to condemn us? shall they go swifter hell-ward, then we heaven-ward? serve we not a better master? expect we not a better reward? what would they not do had they our opportunities? If Demosthenes were once asham'd that a black-smith were sooner up at his anvill, then he at his book, should not Chri­stians be so, that Malignants arise sooner to beat their brains for Satan, then they to contrive for God? learn even of the worst in this case.

Thus of the second note in their poor pretext; the time is not come; it notes procrastination.

I note in this their pretext, their carnall policie; 3. The third particular in the fourth part. their eye­ing of their own conveniences, and steering their course of re­formation accordingly: This time wherein now they were, was a time of fears of opposition, poverty and wants; in a word, 'twas a time that crossed their interest and outward ex­pediencies, of profit, ease, building their own houses, and there­fore say they, this is not a fit time, another will do better.

A carnall heart makes the house of God, his reformation, to lacquey to his own private interest; so far as that gives way hee's for God, but if that permit not, hee'l crave pardon.

Thus 'twas in Jeroboams reformation, and Jehu's, though there was much done for God, so far as it made for them­selves, yet when their interest crossed their reformation, there they make a stand.

A carnall heart makes his own designe to steer his reform­ation in four respects.1 King. 12.28. 2 King. 10.28.29. 1. In point of specifying of his re­formation: in putting him upon such a kinde of reformation, not as the word will warrant, but his designe will wrest, let the text say what it will, his own designe shall make the Comment, he never brings his heart to the word, but the word he endeavours to bring to his heart. Jeroboams interest permits not a worshipping at Jerusalem, though the word [Page 28] [...] [Page 29] [...] [Page 30]enjoyn'd it, because destructive to his own ends. A carnall mans designe, gives the stamp and impression to his Religion, and effigiates and mouldeth it; he will never make choice of such an one as shall be destructive to his ends.

2. His designe and conveniencie shall sweeten or embitter his reformation: If his interest be helpt forward, then 'tis a happy, a joyfull reformation, though never so lame and cor­rupt. If his interest be prejudiced, 'tis an uncomfortable re­formation, though never so scripturall and approved. 'Tis the gay in the lesson, that makes the childe delight to learn. The worshippers of Diana would never have regarded their dumb deity, had it not been for the toothsom gainfullnesse of a silver shrine; there was dolus in Idolo. The Israelites loved (like a heifer) to tread out the corn, so to reform and to be for God, as they might now and then take a lick on the floor, they cared not for plowing, but treading; gain sweetned their Religion. Religion to a carnall politician is never sweet for it self, plain and unfringed reformations, that are not at­tended with the carnall conveniencies of honour, wealth, ease, exemptions, &c. are poor, dry, dull things to such; hence let Religion go on never so prosperously, he receives no comfort from God; God leaves that to comfort him that set him on worke.

3. His design and interest subordinate his reformation to them: Religion is a meer stirrup to get up into, and to at­tain some further good, meerly as scaffolds to the building: 'Tis used only in order to interest, and in a way of subservien­cie to the main; when the designe is attained, farewell then Religion, that is obtained which was sought for, and there­fore enquiry may well be at an end, the building's set up, let the scaffolds be pulld down: Religion, thou hast done his worke, go now and serve another, when he wants thee, he will send for thee again.

4. His designe shall commensurate his reformation, gives it leave to go to such a degree and no further; Religion is model'd and proportion'd by this interest, goeth no higher then this; when reforming calls him to go thorow, and con­summate [Page 31]a begun service for God, when it commands him to, leave a smooth, soft, green way, and to go in a rugged and sto­ny, he makes an halt till he hath consulted with his conve­niencies. He limits himself, and makes designe a boundary to his reformation; he dare not launch out too far, for fear his interest meet with a storm, hee'l go on no further then he may come off with safety of designe; whereas a sincere heart (like a word whose emphasis cannot be reacht) is still more for God then it can expresse: It saith, Oh that this performance (be it never so dangerous, costly,) were better (Lord) for thy sake; it only sheweth what I would, not what I should do; Lord, thou deservest, and thy glory, something better then my very self.

My Noble Lords, Flattery becomes not my calling,Ʋse. nor (to be sure) this dayes service: Plain dealing is the best decking for a Pulpit, especially upon a fasting day: let me speak freely, was it carnall interest and eying of the time, that steer­ed and regulated the reformation in Haggai's time? and may it not be usefull to enquire whether our temporizing and regarding of carnall interest, doth not regulate and shape our reformation, that so the sin being found out, it may be dealt with accordingly? sure I am, there is cause to apprehend it up­on suspition, for though I say not that our motions in reform­ing have proceeded from interest, yet many observe, that they are according to it; not ulike to the wheels in Ezekiels vi­sion,Ezek. 1.19, 20, 21. mentioned, Ezek. 1.21. which are said to move accord­ing to the spirit of the living creatures in those wheels: Hath not the wheel of reformation among us, gone on, or made a stop, according to the motion or cessation of the living crea­ture of designe and interest?

1. The wheel of our solemn Nationall Covenant, sometimes went forward very swiftly, it was imposed very impartially; they that did not take it, were look't upon as maligning that cause of reformation which we seem'd to stand for: But was not the motion of the living creature (carnall interest) in this running wheel? Were we not then in a low condition, and did we not want [Page 32]the assistance of our Scotish brethen, and was not this the way to secure our selves from those who were suspected at home, to discern betwixt our friends and our foes, and to assure to us our party against the common enemy? But, be­hold, when our ends were accomplisht, our Brethren come in, and ingaged for, and with us, the enemy discourag'd thereby and brought low; in a word, when the living creature of car­nall interest made a stop, what regard is had, either that they who take the Covenant, observe it, or that they who do not enter into it, should be discountenanced: rather now are not they (in some places) suspected, that are most forward to take and observe it? and is't not now the way of repu­tation for tendernes of conscience, and a new light to re­fuse it?

2. The publike professions to the world, were formerly very frequent and fervent, for setting up a pious Ministry, the maintaining of them and learning, the opposing of sinfull liberty, the suppressing of errours, the not laying the golden rains of discipline upon every mans neck; this wheel went on very nimbly also; but did it not move according to the motion of carnall interest? was not the open adversary at that time growing? and was not this the probablest means to answer the objection of our malignant enemies, who laboured to in­fuse into the people, that all learning and order would shortly come to nothing if the Parliament prevail'd? and had we then any other way to satisfie our friends, and to stop the mouths of our enemies, but by publike appearing against them, in these professions? But behold, when by the goodnes of God the common adversary is brought low, and is weak in his armes as in his arguments; he not able to hurt either by tongue or pen; in a word, when carnall interest maketh a stop, how few and small are the encouragements of learning? how ordinary a thing is it, to see illiterate mechanicks to in­vade the ministeriall function without controlment? what a liberty is taken for sin, both in opinions and practices, every one professing and performing as they lift?

3. How strong was out fraternall union and amiable af­fection [Page 33]toward our dear Brethren of Scotland at the beginning of this Parliament; how did we abhor the throw­ing in a mite of contribution into the treasury of an unna­turall war against them who groning with us under the same burdensome tasks and task-masters, were the first that ad­ventured the easing of both? Afterward what Covenanting was there to joyn together as brethren, to maintain this brotherly accord, and to bring such to punishment, who en­deavoured to sowe division betwixt the two Nations? This wheel went on very evenly and swiftly along time, but the living creature of carnall police was in it too; we wanted their assistance, we could not hurt them but we hurt our selves, their appearing for us, (nay not against) could not but exceedingly daunt the common adversary; but when carnall policie made a stop, and interest went on no further that way; what coolings were there in our love, what stop­pings in our bowels, what frequent jealousies and suspitions whispered against them? how ordinary to hear every wret­ched sectary to traduce them, and to rumour their self-seeking and advantage? as if a notion, a trifle (in comparison) could throw down that love which heretofore such vast offers could not so much as stagger? Blame me not (though a Minister) for mentioning things that seem so secular. Know, friend, I have taken the Covenant, and still remember the third article.

4. Our reformation, in the destructive part of it to Epis­copacy and scandalous Ministers, was prosecuted with much eagernesse; spectatours rejoyced to see our zeal for the Lord, in putting down them with their crosses, Images and crucifixes, but did not this wheel move also according to the spirit of carnall interest? were not the men and their usurped power, lately very burdensome and prejudiciall to us, to our estates and liberties, not to say to our honours and rule? and was not the ejection of those, who knew how to fish for tithes, though not for souls, a very taking plausible thing? in­terest agreed with it: (and the breaking down of Images did not bite) but when interest makes a stop, our reformation [Page 34]stops also: We throw down the superstitious Priests and their Altars, with their many idolatrous reliques, but doth our reformation proceed to deal with Jeroboams calves too? to prohibit effectually the divulging and scattering of all those many blasphemous opinions, which are not only cried up in [...] and Bethel, but are scattered up and down from Dan to Beersheba, from one end of the Kingdom to the o­ther? Are not the second and third persons in Trinity, as much dishonoured by blotting them out of our faith, as by pi­cturing them in a window?

5. Our care and love in encouraging the godly and painfull Ministers of the Gospel, was heretofore very common, and full out as commendable as common: A faithfull Minister that stood out under the time of Episcopall tyranny, by opposing himself to the innovations thereof, was a man of de­sires in the beginning of these wars; This wheel went or very nimbly too, but was not there a living creature of car­nall policie, that moved with it? was not respecting of god­ly Ministers the way to be honoured before the people? and were not they the men that were fittest to move to contri­butions, and improve their power for exhorting to assist in the cause of late so much indangered? But when they could do no more, and by the goodnes of God other means were found out for releeving of us; in a word, when interest made a stop, our love to Ministers was soon at a stand, nay declined; witnes not only the ungracefull and reproachfull language which every uncontrolled sectary hath inured his tongue and pen to cast upon them, but the deniall of necessary subsi­stence to themselves and theirs, in many places where they who have wept, and pray'd, and preach down Antichrist, are how accounted the only Antichristian burdens.

My Lords, if upon inquiry the serving of our designes shall be found to steer and stop the cause and course of Reformati­on: let it be your noble care to oppose an enemy that for much opposeth God himself; Let not Religion wait upon your carnall interests, but let them be subservient to Religion; Nay, have no other designe but the full excelling of Christ. [Page 35]Let not the salvation, no, not of your own souls, be your greatest end. Rejoyce, that God gives you any thing, be­fore which you may preferre Iesus Christ; Let not so many choice endowments, as me thinks I behold in this honoura­ble presence of nobility, magnamity, valour, policy, be made vassals to so unworthy an end, as carnall interest. Set up a building of glory to Christ, upon the ruin (if such a ruin were possible,) of all you are and have. Learn to perish, that the glory of Christ may live; walke in the way of Christ, though never so rugged delight no further in any thing you are or [...]e, then that thereby God may be honoured: Go not the way of interest, which is gone, but the way of Christ which should he gone. Understand the infinite disproportion betwixt Christ and any thing that may stop your serving of him. Study what poor nothings of comfort, the sweerest delights are, that would allure you; Study what poor nothings of mi­sery the forest sufferings are, that would affright you from ser­ting up the Lords house. Labour for unmixed aims in all holy undertakings, let Christ be sweet for himself, love his service for its beauty, not its clothes; in going about it, let nothing else be your scope, and then nothing will divert you. Aim not at profit, so gain will not allure you; not at pleasure, so ease will not corrupt you, not at friends, so favour will not seduce you. Serve not the time, but set up the Temple. Let the Tem­ple of a Scripture, not a politike reformation be erected ('tis for such an one we have Covenanted, namely for one accord­ing to Scripture;) Consult only with Scripture-politikes, for building of God an house; demolish that Babel of a confused, toleration of all practices; 'tis true, 'twill certainly fall of it self in time, but if let alone till then, 'twill undoubtedly crush and bury us under its own ruins. Labour that the power of godlines by a powerfull Ministery, may be diffused thorow the whole land; to this end, let learning be encouraged, let the Universities enjoy, though not pomp, yet their priviled­ges; and for their streams of revenues and maintenance, let them neither be dried up nor diverted; cherish and encou­rage there a choise number of Divines for controversall [Page 36]Divinity: remember the usefullnes of Whitakers, Fulk, Reinolds, (not to speak of other threes) to the Church of God. Let those Prophets be as false as malignant, who have foretold the ruin of learning; who but Christ deserves the service of excellent parts? consider Satan is now putting forth his ultimos conatus, improves his utmost endeavours against us; You have (I hope) foyl'd him with the sword, let him not overmatch you at the pen: forward the ordina­tion of Ministers; beleeve it (my Lords) we spend upon the old stock, Ministers die and waste apace, and shall not others stand up in their rooms? never were there times more prodigall of laying out of Ministers, and more penurious in laying out for Ministers; let places be supplied with Mini­sters, and Ministers not starved for want of supplies from their places.

Let the Ordinances of Christ be advanced in power, purity and plenty; say not, the time is not come: These people here in the text had small cause to say so, but you have lesse: You have no enemy that may rationally be conjectured able to stop you in the worke of God; the rubs are re­moved, take heed of being wrong byast; the stops pretended are purely imagina­ry, and proceed from prejudice, not from judgement.