Reformations Remora, Sermon
A SERMON Before the Right Honourable HOƲSE OF PEERS, at their Solemn Faſt Feb. 25. 1645.
HAGGAI 1.1, 2.
Thus ſpeaketh the Lord of hoſts, ſaying, This people ſaith the time is not come, the time that the Lords houſe ſhould be built.
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, 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 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, he being able with his hoſts to avenge himſelf upon their profane negligence: Or ſecondly, 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 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 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, 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 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.
Secondly this people.
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 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, 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.
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 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 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 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, 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 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, 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; 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 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, 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 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 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 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, 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 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 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 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, 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.
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 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 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, 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, 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 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 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.
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 duplicate page duplicate page 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 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 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 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 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. 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 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.
FINIS.
End of the text · William Jenkyn, Reformations Remora (1646)