Die Jovis 26. February, 1645.  
IT is this day Ordered by the Lords in Parliament, that this House give thanks to Mr JENKYN, for his great pains taken in the Sermon he Preached yesterday in the Abbey Church Westminster, before the Lords of Parliament, it being the day of the public Fast; And he is hereby desired to Print and publish the same: which is not to be Printed by any, but by authority under his own hand.  
J. Brown, Cler. Parl.   

I Appoint Christopher Meredith to Print my Sermon.  
William Jenkyn.   

REFORMATION'S REMORA; OR, TEMPORISING the stop of building the Temple.  
A SERMON Preached before the Right Honourable the House of PEERS, in the Abbey-Church at Westminster, upon the 25th of February, 1645. being the day appointed for their solemn and public Humiliation.  
BY WILLIAM JENKYN, Master of Arts, and Minister of God's Word at Christ-Church London.  Text. HAG. 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.  Calv in loc. 
Hinc videmus quàm bene consuluerit Dominus Ecclesiae suae, dum voluit ext rehanc objurga●ionem, no hodie nos solicitor, & metum vel pudorem incu●iat.  
LONDON, Printed by G. M. for Christopher Meredith, at the Sign of the Crane in Paul's Churchyard. 1646.   

TO THE RIGHT HONOURABLE the HOUSE of PEERS assembled in PARLIAMENT.  
My Lords:  
I If this ensuing Sermon present you with aught worthy your esteem, 'tis the jewel of plaindealing; 'twas preached to a Noble audience, and (I confese) with the liberty of much plainness; 
Ezek. 2.6. Tit. 2.11  post ●ulgura pluvis, ita post prae dicatoris verba, auditorum lacbiymoe subsequamur. Illius dectoris libenter vecem audio, non qui sibi plausu●●, sed qui mihi plactum mover. Si persuadere vis, gemendo id magis quàm declamando fludeas. Bern. Ser. 59 in Cant. Vxod. 15.11.  but he that made you Noble, enjoined me to be faithful.  
I dare not flatter attentions into smiles, no not upon a day of Thanksgiving. So poor are our improvements of rich mercies, and so fearful (yea) in praises is the God of our victories, that even upon a festival, the stage should keep its distance from the Pulpit. And if Sermons deserve to be suspected which on a day of rejoicing walk in the attire of flattery: should they go in that garb on a night of mourning, surely they deserve to be apprehended. My Lords, mine was a Fast-Sermon. Soothing which is always bad, would have been this day, abominable.  
The faithfullest messengers that ever God employed, 
Duplici sub specie divinus spiritus se mundo ostendit, columbinâ & igneâ, quia omnes quos implet & columbre fimplicitate mansuetos & igne zeli ardentes exhibet, Greg. 2. part past. c. 11. Moses sic amavit ent quibus praesuit ut pro eis nec sibi parceret, & tamen delinquentes sic persecutus est, quos a mavit, ut eos etiam Domino parcente proster●eret. Causam populi apud Zeum precibus, causam Dei apud populum gladijs allegavit. Intus amans ir●e divinae supplicando obsistit: foris saeviens culpam feriendo consumpsit. Gregor. Mitis Stephanus cum lapidaretur, sed seviebat cum non audiretur. Aug. in Ps. 32.  have set us a copy of freeness in reproving: they are known examples of Moses, his deportment towards Pharaoh, and (after) toward his own people, of Elijah, towards Ahab, of nathan's toward David, of Jeremiah, John Baptist, Steven, Paul; All which were as full of zeal for God, as pity to people, and as holily impatient against others sins, as holily patiented under their own sufferings; against those they had tongues of fire, though under these they had the temper of a dove. They who when they were with God mourned and prayed for the people, when they came among the people expressed their zeal in pleading for God.  
My Lords, 
Clem. Alex. paed. lib. 1. cap 8, 9, 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Id Ibid. Charitas piè solet saevire, sine dolo muleere, patienter novit iras●i, hu●tliter indiguar●. Bern. ep 2. add Fool. Inesse rectoribus debet & justè conso●ans misericordia, & pie saeviens disclplina. Greg. 2. p. past. Remissa tenita● amputanda severa integritas albibenda, Sit amor sed non emolliens pieta● sed non plusquam expediat parcens. Greg cap. 6. Molestus est medicus surenti phrenetico & pater indisciplinato fuio, ille ligando iste coelendo, sed ambo diligendo. Aug. ep. 1. ad Bonif. Host is redemptor is est qui per rect a opera quae sacit, ejus vice ab ecclesiâ amari concupiscit. Adulterinae co●itationis est reus si placere puer sponsae oculis appetit per quem sponsus dona transmifit. Greg. cur, past. par. sec. cap. 8.  In your commanding me to preach, there was (at least) an implicit forbidding of me to flatter. Sermons must show a right way, not a smooth way, the way of duty, not of delight, the way which you ought, not which haply you love to go in; The work of a Preacher is not to prepare you sauce but physic, not so much to take away pain, (especially on a day of afflicting the soul) out of your wounds as to prevent festering: And so for ourselves, we get not up into the Pulpit to be safe, but to be serviceable, not for our own pleasure, but our master's employment, to win and woe you to Christ, not to our selves.  
Your Lordships never deserved the least hurt at my hands, sure I am, 
Censura intermissa aliquando proficit, ●unquam remissa. Bern. ep. 24. ad Hug.  not that which being a sin can never be a debt, should never be payment, 
Plus persequitur lingua adulatoris quam ma●us interfectoris, Aug. in Ps. 70.  I mean the soothing of your souls into destruction: nay the danger of flattering you, is extensive beyond yourselves. Flattery bound up in a Sermon and thrown into a Parliament, 
Naturali ducimur malo, adulatoribus libenter favemus, & quanquam nos respondeamus indignos, & calidus rubor ora persundat, taemen ad laudem suam intrinsecus anima letatur. Hieron. ep. 22. ad Eustoch.  is no better than a bag of poison cast into a common conduit serving for the use of a whole City.  
May we that are Ministers ever tremble to hold our esteem by so crazy a title as holding our peace. Every one must be accountable for his idle words, 
Non solum ille transgressor est, qui palam denegat veritatem, sed qui propter timorem tacet veritatem. Auth. op. imperf. Mat 10 33. jure ist am vitam quando divinitus affl●untur amaram seutiunt cujus amando dulcedinem peccantibus amari esse nolunt. Aug.  and a Minister for his idle silence 100 The greatest enemy to reproofs is unable to put in security to save either himself, or the flattering Minister harmless another day nay even in this life (as Augustine excellently) God makes the world bitter to Ministers by sufferings, because they make it so sweet to wicked mgn by flatteries.  
Beside, flattery is no other than Court-idolatry, and why should this piece of it be longer lived than the rest, especially among those that profess a detestation of it in every part.  
My Lords, Your only work that now remains (for God hath done the rest to your hand) is the setting up the Temple, and the only stop is the serving of the time. My text is a harp tuned by the finger of God himself, and 'tis to drive away this evil spirit of temporising, in a time of Temple building. I confess he that of late used that harp, wanted the hand of David; and therefore 'twas his fear he should not do the work of David, but I and sure he hath not wanted the spear of Saul, and therefore 'tis his hope that he hath endeavoured to do it. My Lords, I desire to rejoice in any suffering for the service of your souls: I confess my ruins would be very unworthy to set up the least piece of abvilding of glory to Jesus Christ, or to make the smallest addition to the structure of his Temple, but may they in the least conduce to such an end, my enemies though against their wills, endeavour my happiness.  
The Lord give you a discerning eye 'twixt friends and flatreries, 'twixt the Mephibosheths and the Zibahs of these times: Dishearten not your plain-hearred friends, who dare not wear it to save their souls (much less to thwart an opposite way, or to lay rubs in the way of Reformation) dare not (I say) break their Covenant, or be false to their own principles; That God would increase the numbers of such as for him serve you, and your resolutions to serve him and love them, is the prayer  
My Lords of him who is your servant for the good of your souls, WILLIAM JENKYN.   

A SERMON Before the Right Honourable HOUSE 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 regardless 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 Prophecy, 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 remarkably in the eleven first verses of this first chapter, and that, two ways. First, by a description of; Secondly, by a dissuasion from this their sinful flothfullnes. 1. The description of this sin is set down in my text. 2. The dissuasion from it in the 9 verses following. And that two ways: First, ab inhonesto, & injusto, the sinful unseemlines and unfitness of it; vers. 4. Is it time for you to dwell in your ceiled houses, and this house lie waste. Secondly, The Prophet dissuades from this sin à pernicioso, from the hurtfullnes of it to themselves.  
My text contains the description of the people's sin, in this their sinful 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 itself of which they are accused; the time is not come that the Lords house, etc. Wherein there are two things considerable; First, The greatness of the fault, their not building the Lords house. Secondly, The smallness and slightness 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 intent 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, etc. The first contains the describing of his name, The second contains the discovering of his mind.  
From the first, 
Observe.  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 administered with more confidence and comfore, confidence that they may be successful, and comfort though they should not be successful in benefiting the party reproved.  
And hence the reprovers of sin in others, Use. may be instructed with what weapon to fight against men's 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, Use. they must look beyond man in the most unwelcome reprehensions that are administered 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 God's permission, how much more should the greatest of you, see God in the Prophet's reprehensions which are by God's 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 affright them from this sin of slothfulness 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 withal, 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 employed about it.  
If we take the first to be the Prophet's reason, than we may observe; 
Observe.  That in reproving of wilful 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 profane putting off God with corrupt sacrifices; denounceth a curse from God, and withal tells them, he had said no more than God was able to do; for I am a great King (saith the Lord) etc.  
And if so, Use. the Prophets of God must not be afraid even in our days, to denounce the terrors of the Lord against those, be they never so high, that are slothful in the work of the spiritual 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 patiented, when they themselves are neglected; but holily impatient (as Chryso stom speaketh of Job) when their master is neglected. How are Ambassadors wont, when they desire that their message and motions from their Prince should be entertained, to set forth the greatness and potency of him that sent them, on purpose to deter those to whom they are sent, from denying their Prince's desires. God is a great King; we are his Ambassadors 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 lies low, he will pull down you, were you never so high: If you will neglect him and his worship, notwithstanding his greatness, he will neglect and forsake you not withstanding his goodness. 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 King's 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 yourselves 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 ways of plaguing his enemies: He that hath ruined the demolishers of his Temple in England, the open enemies will find out the neglecters of his Temple secret enemies. Let's not flatter ourselves, God hath more curses than 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 doubtless will his prove towards us, if his Temple continueth to be neglected: I say again, If England cannot find an house for God, God Will find 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; 
Observe.  That the sufficiency of God to assist and descend 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 sinful 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 carnal fears, Use. when you are about divine employments: The God Whom you serve is able to keep you: Up, and be doing, and the Lord will be with you. Fear no loss of friends, estate or honour by doing aught for God, cannot he give you much more? as that Prophet said to the King? Let your hearts be lifted up in the ways of the Lord, even to a holy neglect of difficulties; show yourselves men for courage, for God will show himself a God for assistance. The Lord will deliver you from every evil worker, he Will keep you in all your ways, and will he forsake you walking in his ways, so more immediately? Never were any known to lose their lives, but by a sinful 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 mind followeth, That was by speaking, thus speaketh, etc. Observe then, That the thoughts of God are disclosed by his word; his mind by his speaking. 
2. Observe.  The Scriptures are nothing else, but the heart of God laid open to the eye.  
Beware therefore of going any whither else to know his mind: Use. 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 man's inventions; let nothing pass for the will of God, unless it brings a ticket from the word of God.  
Magnify his grace, Use. 2 who is pleased after this manner to manifest his will: Slight not his goodness, but praise his condescension. 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, 
Observe.  teacheth us, That When God will show his power and goodness in upholding a people, no enemies though never so cruel, 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 memorial had ceased, had enemies had their will; Down with it, 
Psal. ●37.  down with it even to the ground, was the enemy's note, but yet, they are a people still: The ruin and reviving of a people is God's prerogative.  
If God will bless, who can blast? 
Dent 32.26, 27.  He can make his Church to live, though encompassed 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, Use. that England is yet a people. 'Tis not because we bring no fuel 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 emphatical, 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 kind of people. This is that Ahaz: 2 Chron. 28.22. as if he deserved 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 slothful and neglective about the Worship of their God, can they find 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 wickedness 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 regardless, of one that regards them so much, is very strange, is very astonishing.  
Observe then, 
Observe.  It's an astonishing Wonder, for a people, especially a delivered people, to beremisse and slothful 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 people's 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.  etc. I have nourished and brought up children, and they have rebelled against me. So jer. 2.32. Can a maid forget her ornaments, 
Jer. 2.38.  or a bride her attire? yet my people have forgotten me, days without number. Though I have bound, saith God, and strengthened their arm, yet they have imaginèd evil against me, 
Hos. 7.15.  Hos. 7.15. I have healed their limbs, and as soon as I have healed them, they contrive how to fight against me with them.  
Sinful 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 people's contempt of God's 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 denial of God's tribute, and a refusal to pay the custom that belongs to this great King. 'Tis the making of ourselves, our own end, our God; It's an unholy sacrilege, and a diminution to the prerogative of the Supreme Majesty.  
There are many, Use. that to find 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 travel into Africa to behold a monster; no, England afoords one far more monstrous: Hear O Heavens, give ear O earth, lose yourselves in amazement, God hath nourished England, and England hath neglected God: England newly brought out of more than 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 tyrannical and Prelatical thraldom, our miseries seemed so desperate, we could not believe recovery: but we doubted not of thankfulness to God, if once we were recovered; but lo the contrary: The deliverance we have, which We never looked for, the fruitfulness 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 God's building of our house, the cause of our letting his lie waste? Doth God's toleration of us, deserve that we should give a toleration of sin? Doth God's stopping the rage of our enemies, deserve that we should stop the work of his Temple? Are the showers of love the causes of barrenness? Do the beams of love benumb us from divine employments? Do the rollings of a father's bowels deserve our spurn? Is it because God hath given us more than ever we expected, that we have given him less 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 swiftness, 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. Observe.  notes estrangement, distance, disinterest, a denial of gracious and friendly familiarity with them, as his own people. He calls them not his people, but this people. This people draw near to me with their lips, 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 desired to build the Temple: but when he left God, than '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 thiefs, not lodgings for the pure God. regardlessness of God's worship is a States mortal sickness; 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, Use. 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 revealed his glory in the mount) Lord, its good for us to be here; we should say, It's 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. Mary's 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. God's 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 child can answer, but yet father I am thine, 'twill melt the father to hear it, and content the child to think 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 worthless otherwise, yet we are his child: 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 herself, 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 happiness: 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 England's Nobles, to continue the presence of England's 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 dial. If the house of God go down, God's interest in us will decay proportionably. Would you know how God's 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, etc. 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 proclaimed it in their lives. My heart saith, thy face Lord Will I seek, Psal. 27.8. 
Psal. 27.8. Saltem in cord ita cogitant, tacitâ cogitatione sibi blandiuntur. Tarnoe. in loc.  This was David's saying; This people's 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 twofold note. First, A note of divine perception, and observation. 
Observe. 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 potter's 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 breast of the darkest and deepest Politician.  
Secondly, 
Observe. 2.  It holds forth a note of divine valuation and estimation; It shows us what God accounts of those, notwithstanding their fairest professions, whose hearts and intentions are set against Reformation. Their thinking in God's account amounts to a saying. 'Tis the language of the heart, and of the life God listens to. 
Jer. 7.10.  jer. 7.10. God there tells the people that would steal, and murder, and commit adultery, but thought to put off all, by standing in God's 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, Use. unhappy Politicians, you that would be thought to carry on the work of Reformation, but yet drive an underhand design 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 work 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, unless 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 dismal custody, unto eternity, God sees you, he sees (I say) what you think, what you contrive and act in secret. Be not like little children, who, shutting their own eyes, think that none observes them; surely your turning of things up side down cannot blind the eyes of a wise God, who is all eye, all Wisdom.  
Secondly, Quiet yourselves, ye Christian Patriots; Use. 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 David's) Rejoice 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, row though it be against the tide; do your work, let God do as seems him best. God never required success from any creature, though the heart, the endeavour always; You shall not be rewarded according to your success, 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 itself; 
Fourth part.  where observe two particulars: 1. The nature of the sin, 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. Observe.  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.  
Sinful omissions are not to be looked upon, as bare negations and privations; but as breaches of a positive Law, which commands the contrary.  
Flatter not yourselves in your negative Reformation, Use. 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 stripped Reformation of its clothes, but did you ever  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 God's house, we may note not only a neglect and a sinful 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  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 remembered Zion; 
Psal. 137.  Jerusalem was preferred above their chief joy: how much did they make of a poor 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 slight and contemn them.  
Great mercies, 
Observe.  and such as before they come are most highly esteemed, are commonly little set by when we once enjoy them. 
Psal. 78.11. Psal 106.13.  Thus 'twas now with these Israelites, and thus formerly; they soon forgot his works, mercies in Egypt, read-sea mercies, wilderness provisions, food from the clouds, showers of bread, the cleaving of the rocks into cups, etc. 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 prayed for, Use. 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 legs, commonly with the swan we look downward, seldom upwards, but when we lie upon our backs and are in misery. God seethe 'tis better for his people to be hungry and humble, then full and unthankful. God gives mercy as we are able to bear and take it; Sheep thrive best in short pasture; 'Tis far more easy to surfeit with, then to be thankful 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; Use. Endeavour to be as fruitful 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 vihil deest.  'tis better to want gifts, than not to know how to use them: A new mercy bestowed upon an old heart, is both an incongruity and inconveniency; before people receive a blessing, they think 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 suitable to its mercies, as for mercies suitable 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 happiness; whence is else the wantonness, unfruitfulness, contention, breach of Covenant, that our hearts express 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 ask?  
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 Gloucester, our Leceister lownes, together with our then willingness to be, or do any thing for God, may be usefully remembered. If the high God remembered 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 raised 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 than wants; dwell upon the thoughts of a mercy, the sweetness 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 author, seasonableness, unexpectedness, undeservednes, manner of bestowing it, the end and use of it especially, and then ponder mercies more than wants; One mercy, even the least, deserves more thoughts of thankfulness, than a million of miseries do of discontentedness. What we have of good, we may thank a God for, what we have of bad, we may thank ourselves for: Wonder not that we have so little of good, but that we have any thing; wonder not that we have so much of evil, but that we have not all: marvel more at the miseries kept off, then at those inflicted; more at mercies bestowed, than those withheld.  
Thus of the first particular in the fourth part, the nature of their fault; 
2. The smallness of 〈◊〉 excuse, and this notes three things.  the second followeth, the smallness 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 general 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 hid the unworthiness of their so doing; the excuse is taken from the times unfitness, which was full of many difficulties, fears, dangers, employments, when God sends better days 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 barrenness and poverty at home, we being newly returned from captivity, the time therefore is not come. Calvin therefore calls their slothfullness in setting up God's house, pigritiem fucatam, painted, cloaked, 
Calv. in sec.  excused dulness and neglect.  
'Tis very rare to find sinners, especially non-reformers, 
Observe. 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 believe 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 custom 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; not (saith he) the people, (I, what have I done?) Are a people set on wickedness. 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 cattles: 
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 wearisomeness and burthensomenes of the service (not to them,) as things than went with them. If God require of Jeroboam a stricter reformation than would stand with his interest to give him, there shall be the excuse of inconveniency, 
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.  
Carnal will ever hath carnal wit attending upon it, Carnal lusts have carnal 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  of sin are more worth than all the body; the foulest offences therefore require the fairest excuses. The chimney-piece is commonly the fairest part of the room, and it covereth the foulest and blackest place. If Satan cannot paint sin with a likeness to a grace (which nevertheless often he doth) he will paint it very gaudy and beautiful, either with gain, pleasure, honour, etc.  
Sinners have a false conceit of God, they think that he cannot see thorough these pretexts and excuses, Who seethe us, say they? they think that God can be mocked; especially in things concerning his worship and service, they show their thoughts of this kind: if they shut their own eyes, they think they are in the dark to all others. The thorow-paeed Politician borrows this of the Atheist; he thinks that deceiving of God is as easy as advantageous; as if all things were not open, and did not lie with their faces upward, 
Heb. 4. ●●.  were not ripped up, anatomised and ransacked in his presence, by one beam of his eye.  
Beware of these carnal pretents, Use. when used either to put us upon any false, or put us off from any right way; when used either to make the ways of sin beautiful, or the ways of God deformed: particularly beware of these pretexts, in the entertaining of any thing for a part of God's 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  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, Prelacy in the Church, but a Politicians varnish put a kind of beauty upon it: The ordinary gloss 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 washed off, and I hope shall never be clapped on again.  
Let not this pretext, of the burdensomenes, severity, Use. etc. put upon any ways of Christ (for Satan is wont ever to present them in their worst dress) make us think 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 finds none; and 'tis the bolder, because it is sure to find a party in the soul to join with it against God. Eat carnal 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. Dissuasion. Psal. 14.  from what fountain they issue, viz. from a carnal heart, which is; 1. Blind in the ways 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 blind man to discourse, much less to determine of colours. Every man by nature is unable to judge of what is to be shunned and followed; if the blind lead the blind, both fall. A natural man hath wit to excuse, no wisdom to choose 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, forestahed, corrupted as well as blinded, very partial 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  of a carnal 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 prepossessed against the ways of Heaven, its reasonings are enmity to them; lusts have bribed 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.  etc. 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, unless 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 ways of God, proceed from an heart, that would have us leap over substantial truths and real commands, though it would make us stumble at fictions and appearances. It would have us account it easy to break cables, though difficult to snap-straws in sunder. It labours that the shadow of a pretext may more affect us, than 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?  
Eat these sinful pretexts, 
2. Dissuasion.  considering against whom they are made, against a God, that 1. observes and sees thorough them, before whom our most hidden, veiled and excused impieties are uncovered; An holy ingenuous confession covereth sin, but never did a politic excusing of it; ubicunque ago Deum circumsero: 'twas a good meditation of him, that thought he might change his place and his employments, but not his observer. God expresseth not his observation indeed always, by punishing this impure polishing over of sin, yet he observeth for all that: 'Tis the connivance of justice, not the suspension of his omniscience: 'Tis that he holds his peace, 
Psal. 50.  not that he shuts his eye.  
2. Our sinful and politic 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, etc. God will not be mocked, Gal. 6.7. Woe to them that seek to hid (by digging deep) their counsels: Think what it is to have the curse and woe of a great God, 'tis not an empty, notional 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 real, 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 help 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. Dissuasion.  considering the danger of them and hurtfullnes. 1. They are Satan's engines, 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 threaten 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 bind our hands from performing the will of God; may not he justly say, I'll 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 wisdom, what way soever we go 'twill be the worst. If left to ourselves, how shall we trifle and ravel 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 Solomon's time, that were made for Apes and Peacocks? God may suffer the taper of the opportunity to burn out, before the work be finished, he may suffer us to do that which may cross 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 read 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 beautiful reformation is offered, destruction shall one day open them, and let us see how bleareyd and deformed that is which we have so embraced in the night of our ignorance and prejudice. 
Stella in Luc.  Carnal reason and pretexts in the things of God, are but as spectacles before a man's eyes, when he is going upon a narrow bridge, standing upon a deep and wide river, which making the passage seem broader than it is, turns the passenger when he adventureth upon a supposed breadth. Can but Satan now delade us, (like that buyer, Prov. 20.14.) and persuade us that 'tis naught, 'tis naught, this strict, precise, burdensome reformation, is not comparable to such an one, decked with gain, honour, wisdom of self-contrivance, liberty from the yoke of Christ: how would he afterward rejoice, that he had cheated us of such a jewel, and put into our hands instead of it such a pebble? 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 intent to do it hereafter, but not as yet: Another time, but not now: We deny not the building of God's house, but only the present building of it, in this very juncture of time; we stop here: No work should admit of so few stops and delays as Temple-worke, if we regard the serious nature of it; and no work doth admit of so many, by reason of the sinful nature of man: Temple-worke, 
Observe. Ezra, Nebemiab, passion.  is commonly a retarded and delayed work; The advancing of God's 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 Monarches against them, at all times (almost) in themselves there were timorous, dull, remiss, time-serving 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. Machiavelli liked 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 appear in a very small print.  
There is in the heart, a natural listnesnes from, and opposition unto a right reformation: The advising and directing to it, and reproof for want of it, are ever hard say, 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 always bitter, more or less; if it be mera, 'twill be amara; 
Isa 4. 〈◊〉 31.9.  if reformation be without a tooth, 'tis a shrewd sign it wants truth; God comes with a spirit of burning, purging, when with the work 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 expense 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 work, as well as inward oppositenes of heart. There never was a candle of reformation set up, but there was also a wind of opposition. Gracious and conscientious reformers, evermore went against the wind of the times, as the tide of their own natures.  
Any reformation that goeth on easily, Use. and taketh with carnal hearts, that doth alone, A reformation that is pleasing to nature, and goeth down sweetly, that Atheists, Neuters, Sectaries, Malignants, and who not unless a few strict, precise legalists and uniformity Doctors, hot-pressers of uniformity, (these are the names that Satan's 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 sign 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 carnal heart, is dead, not to say deadly.  
What need need is there (Noble Lords) to help you forward, Use. to stand by you in this great work of setting up the spiritual Temple? Temple-work is commonly delayed work: 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 work we perition for, the Lord quicken your spirits, oil 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 delays, Use. that Satan putteth in the way of setting up the Temple.  
The work, whether we look upon its safety, honour, gain, 
1. Consideration.  deserves no delays. 1. For safety, none ever miscarried in Christ's work, unless for not being full, and sincere, and constant. You may commit yourself 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 spiritual shall, and the most that your dangers shall do, shall be but to send beyond dangers. 2. For honour, the advancing of Temple-service, is greater than 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 achievements, sure I am that true solid Honour indeed is procured, by advancing of Religion; what an unworthy thing is it, with Saul to lie 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 cheer the universe, to stop an oven with your robes, and to make your honour's servants to things that are or should be your slaves, as wealth and pleasures? etc. How glorious will Moses be to posterity, that he was not willing to be happy alone, either in Pharaohs Court, or God's 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 than 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 faithful 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 ravel out in delays and put offs. 1. How long was it ere we could attain them? how many prayers, tears, how much treasure and blood 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 laid out five years since, for that season and opportunity that now we enjoy? Oh that I could not say, misspend and make little account of. God can reduce us to our old exigencies. What would thousands of our friends that died immediately before, in, nay for this hour, have given that their eyes might not have been closed up till they had beheld it? Can they have imagined that their survivers should have received it, and not have esteemed it?  
2. In these ordinarily misspent opportunities in this season of our delays, 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 bloody controversy between his Church and that man of sin? Doth not Rome and all the rabble of her dependants tremble, for fear you should set up a vigorous Presbyterial government in this Kingdom, as in Scotland? and for fear you should, is not the hand of Rom's Joab in all the cry out for liberty of sinful practice? see the exact and lively lineaments of a Jesuit, in that late desperately wretched Pamphlet, entitled, England's last warning: 
Late Pamphlet.  though for the visible part of the plot, they make use of poor misled people among ourselves? It being the expectation and hope of the Romish brood, if liberty be given to all practical consciences among us, that they shall be suffered to come in for a child's portion? Noble Lords, what an opportunity is this, to be able to make Antichrist groan 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 Sunset. Abused patience lasts not always. The flower of an opportunity will soon whither. The bridge of mercy will ere long be drawn. Your healths, assemblings, victories, successes, lives, last not always, and if these should end before your work 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 work. 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 useful to his Church? 
In mundo superfluit qui honorem Dei non quaerit.  if you should be but mere superfluities upon earth, and burdens to cumber 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 delayed in his goodness toward us; 
3. Consideration.  mercies, victories, messengers of joy have trodden upon the heels of one another, 
Inveniri porest Deus, praevenial, non poorest. 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 forehand with you, let us follow hard after him, though we despair ever of overtaking him.  
We delay not for ourselves. 
4. Consideration.  We say not, the time is not come that our own houses should be built; shall we run with the swiftness of the Roe earthward, and go a dull Assis troth heavenward? Did we never prevent the morning, in looking after our honours, estates, liberties, families, bargains, and shall we put God off with the dregs, the last, the least, a nothing, for aught 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 ourselves, and the bran only left for God? shall God have Satan's leave 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 oil poured out: First, God must be served, than ourselves, else order is inverted, and 'tis preposterous.  
The enemies of the Church delay not in pulling down of God's house; They never said, 
5. Consideration.  The time is not come that it should be destroyed, 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 hellward, than 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 ashamed that a blacksmith were sooner up at his anvil, than he at his book, should not Christians be so, that Malignants arise sooner to beat their brains for Satan, than 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 carnal policy; 
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 carnal heart makes the house of God, his reformation, to lackey to his own private interest; so far as that giveth weigh he's for God, but if that permit not, he'll 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 carnal heart makes his own design 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 kind of reformation, not as the word will warrant, but his design will wrest, let the text say what it will, his own design 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 enjoined it, because destructive to his own ends. A carnal man's design, 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 design and conveniency shall sweeten or embitter his reformation: If his interest be helped forward, then 'tis a happy, a joyful reformation, though never so lame and corrupt. If his interest be prejudiced, 'tis an uncomfortable reformation, though never so scriptural and approved. 'Tis the gay in the lesson, that makes the child delight to learn. The worshippers of Diana would never have regarded their dumb deity, had it not been for the toothsome 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 ploughing, but treading; gain sweetened their Religion. Religion to a carnal politician is never sweet for itself, plain and unfringed reformations, that are not attended with the carnal conveniencies of honour, wealth, ease, exemptions, etc. 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 work.  
3. His design and interest subordinate his reformation to them: Religion is a mere stirrup to get up into, and to attain some further good, merely as scaffolds to the building: 'Tis used only in order to interest, and in a way of subserviency to the main; when the design 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 pulled down: Religion, thou hast done his work, go now and serve another, when he wants thee, he will send for thee again.  
4. His design shall commensurate his reformation, gives it leave to go to such a degree and no further; Religion is modelled and proportioned by this interest, goeth no higher than this; when reforming calls him to go thorough, 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 design a boundary to his reformation; he dare not launch out too far, for fear his interest meet with a storm, he'll go on no further than he may come off with safety of design; whereas a sincere heart (like a word whose emphasis cannot be reached) is still more for God than it can express: It saith, Oh that this performance (be it never so dangerous, costly,) were better (Lord) for thy sake; it only showeth 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, Use. nor (to be sure) this day's service: Plain dealing is the best decking for a Pulpit, especially upon a fasting day: let me speak freely, was it carnal interest and eyeing of the time, that steered and regulated the reformation in Haggai's time? and may it not be useful to inquire whether our temporising and regarding of carnal 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 suspicion, 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 Ezekiel's 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 design 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 looked upon as maligning that cause of reformation which we seemed to stand for: But was not the motion of the living creature (carnal interest) in this running wheel? Were we not then in a low condition, and did we not want the assistance of our Scotish brethrens, and was not this the way to secure ourselves 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 accomplished, our Brethren come in, and engaged for, and with us, the enemy discouraged thereby and brought low; in a word, when the living creature of carnal 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 tenderness of conscience, and a new light to refuse it?  
2. The public 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 sinful liberty, the suppressing of errors, the not laying the golden rains of discipline upon every man's neck; this wheel went on very nimbly also; but did it not move according to the motion of carnal 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 prevailed? and had we then any other way to satisfy our friends, and to stop the mouths of our enemies, but by public appearing against them, in these professions? But behold, when by the goodness of God the common adversary is brought low, and is weak in his arms as in his arguments; he not able to hurt either by tongue or pen; in a word, when carnal interest maketh a stop, how few and small are the encouragements of learning? how ordinary a thing is it, to see illiterate mechanics to invade the ministerial 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 fraternal 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 unnatural war against them who groaning with us under the same burdensome tasks and taskmasters, were the first that adventured the easing of both? Afterward what Covenanting was there to join together as brethren, to maintain this brotherly accord, and to bring such to punishment, who endeavoured to sow division betwixt the two Nations? This wheel went on very evenly and swiftly along time, but the living creature of carnal policy was in it too; we wanted their assistance, we could not hurt them but we hurt ourselves, their appearing for us, (nay not against) could not but exceedingly daunt the common adversary; but when carnal policy made a stop, and interest went on no further that way; what coolings were there in our love, what stops in our bowels, what frequent jealousies and suspicions whispered against them? how ordinary to hear every wretched sectary to traduce them, and to rumour their selfseeking 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 eagerness; spectators rejoiced 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 carnal interest? were not the men and their usurped power, lately very burdensome and prejudicial 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 by't) but when interest makes a stop, our reformation stops also: We throw down the superstitious Priests and their Altars, with their many idolatrous relics, 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 painful Ministers of the Gospel, was heretofore very common, and full out as commendable as common: A faithful Minister that stood out under the time of Episcopal 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 carnal policy, 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 endangered? But when they could do no more, and by the goodness of God other means were found out for relieving of us; in a word, when interest made a stop, our love to Ministers was soon at a stand, nay declined; witness not only the ungraceful and reproachful language which every uncontrolled sectary hath enured his tongue and pen to cast upon them, but the denial of necessary subsistence to themselves and theirs, in many places where they who have wept, and prayed, and preach down Antichrist, are how accounted the only Antichristian burdens.  
My Lords, if upon inquiry the serving of our designs 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 carnal interests, but let them be subservient to Religion; Nay, have no other design but the full excelling of Christ. Let not the salvation, no, not of your own souls, be your greatest end. Rejoice, that God gives you any thing, before which you may prefer jesus 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 carnal 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; walk 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 Lord's house. Labour for unmixed aims in all holy undertake, 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 politic 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 itself in time, but if let alone till then, 'twill undoubtedly crush and bury us under its own ruins. Labour that the power of godliness by a powerful Ministry, may be diffused thorough the whole land; to this end, let learning be encouraged, let the Universities enjoy, though not pomp, yet their privileges; and for their streams of revenues and maintenance, let them neither be dried up nor diverted; cherish and encourage there a choice number of Divines for controversal Divinity: remember the usefulness of Whitakers, Fulk, Reinolds, (not to speak of other three) 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) foiled him with the sword, let him not overmatch you at the pen: forward the ordination of Ministers; believe 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 prodigal 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 less: You have no enemy that may rationally be conjectured able to stop you in the work of God; the rubs are removed, take heed of being wrong biased; the stops pretended are purely imaginary, and proceed from prejudice, not from judgement.  
FINIS.