See heer, th 'effigies, louely, lively face,
Of reverend Rainolds, full of fayth & Grace;
Oxfords renowned Doctor of the Chaire,
Acute, mellifluos Oratour, most rare!
T. Cross sculp

THE PROPHESIE OF HAGGAI, Interpreted and applyed in sundry SERMONS

By that Famous and Judicious Divine, JOHN RAINOLDS, D. D.

Never before printed, Beeing very usefull for these Times.

HAGGAI Chap. 1. verse 7, 8, 9.

Thus saith the Lord of Hosts, Consider your wayes. Goe up to the mountaine, and bring wood, and build the house, and I will take pleasure in it, and I will bee glorified, saith the Lord. Ye looked for much, and loe, it came to little: and when ye brought it home, I did blow upon it: Why, saith the Lord of Hosts? because of mine house that is wast, and ye run every man unto his own house.

LONDON, Printed by W. W. for William Lee, and are to be sold at the Turkes-head neere the Miter Taverne in Fleetstreet. 1649.

TO THE CHRISTIAN READER.

Reader,

I Shall promise a few words concer­ning both the Authour and worke. For the Authour of it, it was Doctor JOHN RAINOLDS, a man eminent both for learning and piety. No man mee thinkes (saith Dr. Hall De Cade First E­pist. 7. one) is happy on Earth to him that hath grace for substance and Learning for ornament. This verse is written about Dr. Rainolds Air picture, In [...]ertum est fue­rit, doctior an melior. It is doubtfull whether He were more learned or pious. When Bellarmine came out first, both the Vniversities chose one in each Aca­demy to confute him. Oxford (for I must ever give that the preheminence) chose Doctor Rainolds for their Champion. Cambridge, Doctor Whitaker for theirs. Whitaker was more nimble, for hee went over a great part of Bellarmines Controver­sies, and so solidly consuted him, that it is credi­bly related by some English-men that travelled into Italy, that Bellarmine himselfe procured his Pi­cture [Page] out of England, & placed it in his study, secret­ly admiring him for his great learning; and when hee was asked by another Jesuite his friend and compa­nion, why hee would have the Picture of that Here­tick, hee was wont to answer, that although hee was an Heretick, and an adversary, yet hee was a learned Adversary. Whitaker, that Honour of our Schooles, and Angell of our Church, Learned Whi­taker, then whom our age saw nothing more memo­rable; Dr. Hall ibid. what clearnesse of judgment? what sweet­nesse of stile? what gravity of person? what grace of carriage was in that man? who ever saw him without reverence, or heard him without wonder? Doctor Rainolds (whom a very reverend Divine compares to a pen too full of inke) thought at the first, that in two or three yeares he should have been able to have gone over all Bellarmin [...] Controversies, but he was 7 yeares about the very fir [...] of [...] de [...] ­bris Apocryphis, which yet he finished not neither, in­somuch that one Mr. Walter Travers jested with him, and told him, he was so long in reading the Apo­crypha here, that he would read the Canon [...]cals in Hea­ven. Yet his conference with Hart▪ & that worke to­gether, doe amply discover his great abilities, and he Parkerus in praefat. ad lib. de descensu C [...] ad Inferos. is justly stiled by one of our owne writers, Pontifi­ciorum malleus, & patriae suae dulcissimum de­cus, the hammer of the Papists, and most sweet or­nament of his owne Country. Doctor Rainolds a­lone was a well furnisht Library, Dr. Hall ubi. supra. Rai­noldus fuit, doctrinae & om­ne genus erudi­tionis Oazo­phylacium dix [...]ris. Scripto­res opinor om­nes, prophanos Ecclesiasticos, sacros▪ concilia, Patres, Histori­as evolver [...]t; Li [...]guarum quae cunque Theo­logo, vel adju­mento sunt, vel ornamento, cal­lentissimus: In­genio acer agi­lisque, judicio gravis & matu­rus: labore ma­gis quam Ada­mantius ipse in defatigabi [...]is: sic in omni disciplin­narum genere versatus, quasi in singulis ope­ram suam om­nem posuisset. Crakanth▪ De­fens. Eccles Anglic. C. 69. full of all facul­ties, of all studies, of all learning: the memory, the reading of this man were neare to a miracle. For this worke of his, it was reviewed and perfected by that Reverend Divine Master William Hinde, [Page] sometimes Preacher of Gods word at Bunbury in Cheshire, whose intention was to have printed it in his life time, hee having set forth some o­ther of the same Authors workes, as that on Obadi­ah, these Sermons immediately following thereupon, to bee handled in the Doctors ordinary course of Preaching, as appeares in the first page of these Sermons. This Copy therefore being left with mee (by Master Nathaniel Hinde, a Minister in Staf­fordshire, and Sonne to the forementioned Master William Hinde) with a desire also of the publica­tion of it: I thought good to preface thus much in the behalfe both of the Author and worke. It is (I suppose) the best Copy that is extant; and though he wholly finished not the second Chapter of Haggai, yet because the maine subject of that Booke is the building of the Temple, it will not seeme unseaso­nable for these times, wherein Reformation should bee the aime of all; and in another respect also this worke may bee suitable to the present season, be­cause this learned and religious Author in this Book seemes to favour the Presbiterian way. What ever it bee, I commend it and thee to Gods blessing, and rest,

Thy hearty well-wisher, EDVVARD LEIGH.

AN EXPOSITION Upon HAGGAI.

Sermon the First.

CHAP. 1. vers. 1.‘In the second yeare of Darius the King in the sixt moneth, the first, day of the moneth came the word of the Lord by the hand of the Prophet▪ Haggai unto Zerubbabel the sonne of Shealtiel, a Prince of Judah, and to Jehosuah the sonne of Jehozadak the high Priest saying, Thus hath the Lord of hoasts charged me to say, This people say the time is not yet come, the time that the Lords house shall be builded. Then came the word of the Lord by the hand of the Prophet Haggai saying▪ Is it time for you Sirs to sit downe in your seiled houses whiles this house lyes waste?’

YOU have heard in the conclusion of the Pro­phesie of Obadiah, the promise of delive­rance made by God unto the Jewes, and in them, to all his chosen, that their enemies should be overthrown, and they restored to their ancient inheritance which should be performed by Saviours, which should come up to mount Sion to judge the mount of Esau, and that the kingdome should bee the Lords, which that you might see how it was in shaddow, performed to the Jewes, and in truth to all the chosen of God, I thought good to entreat of this Prophesie of Haggai, wherein the same is delivered unto us. In which we are taught, that the Temple having been begun to be built long before, and the worke intermitted, was with much adoe continued by Zerubba­bel and Jehosua, who were thereunto moved by the ministery of [Page 2] Haggai, prospered by the assistance of the godly, encouraged by Gods word, and grace of his spirit, which representeth un o us Heb. 3. 6. the frame of the spirituall house, the Church which Christ built by his Apostles, which were sent from Sion as was prophesied of 1 Cor. 13. 9, 10. them. The doctrine shall come from Sion. Next if we consider the circumstances of the times, letts, helps, the persons, people, Prin­ces, Preists, dealings, it may be an example unto us, and to such Isa. 2. 2. Mic. 4. 2. as are to deale any way in the building of the church, how to behave themselves therein. Moreover by the consequence that once more he would shake the heavens and the earth, bring the desire of all nations, and fill that house with glory, he comprehendeth the ful­filling Hag 2. 6, 7 of all his promises made to his church in Christ Jesus, Fi­nally he layeth downe the everlasting destruction of the heathen. when he sheweth that he will destroy the throne of kingdomes, and the strength of the kingdome of the heathen, &c. and set Zerubbabell (that is Christ of whom he was a signe) as a signet, for I have Hag. 2. 22. chosen thee saith the Lord of hosts, whereby was signified the princly Hag. 2. 23. estate of the kingdome of the Jewes, under the king of kings, and utter ruine of all those that should set themselves against Christ and his church. So the words of the doctrine touched darkly by Obadiah shall be opened more at large in the expounding of this prophet Haggai.

The Prophet, first by commission from God reprooveth the people for neglecting the building of the Temple, convincing them of sloath, which he doth, partly, by rebuking the care which they tooke, every man in building his owne house, and partly, by the Chastisements which God had for their sinnes laid upon them. This that we may understand the better, we are to remember out of the 4. of Ezra, that whereas by the appoint­ment Ezr. 4. 1, 2 3, 4, 5. of Cyrus they had laid the foundation of the Temple in his dayes, the building of the Temple, was hindred by the peo­ple of the land, who discouraged the Jewes, troubled them in building, and hired accusers to accuse them to the King of Persia, so that in the dayes of Ahashuerosh, and Artaxerxes, they were stayed for going forward, Artaxerxes decreeing that they should cease. When Artaxerxes was dead, and Darius reigned in his Ezr. 4. 21. 24. stead, they ceased also from the worke, pretending that having▪ beene often forbid before by Cambises and Darius Histaspis, and not receiving any licence from the new King, they might either be hindred as before, or accused of Treason for breaking the [Page 3] former Kings commandement; and lastly, that it was not yet time to doe it. The Prophet in the 1 verse noteth diligently the time, the yeare, the moneth, and day when he received this com­mission from God. In the 2 he proposeth their fault, which in the 4 verse he reproveth, both which are uttered by mentioning the messenger, with the commandement of God in the 3 verse; and in the 1 verse the two persons by whom chiefly the worke was to be set forward, the times are especially noted, to shew what just cause the Lord had to reprove them, having so long neglected his will, and the just cause of punishing them for their neglect.

In the reproofe we may note 5 things. First, the time when this commandement was given to the Prophet. Secondly, the Author thereof, the Lord. Thirdly, the persons by whom the thing was to be done. Fourthly, the fault that was committed by them, they said the time was not yet come. Fiftly, the re­proofe it selfe, Is it time for you Sirs? Which circumstances, as they are first to be considered of us, so shall wee make our best profit by them, if wee compare our Church with theirs: For as the Jewes were long in bondage in Babylon, but at length were brought back by Cyrus; so our Ancestors were held long under 2 Chron. 36. 22, 23. the bondage of the spirituall slavery of Rome, which is spirituall Babylon, whence by the meanes of H. 8. as they by Cyrus, they were Ezra. 1. 1, 2, 3. Revel. 18. 2. 21. delivered. The Jewes being restored, laid the foundation of the Temple, but were not able to goe further by reason of enemies that procured them displeasure with the Kings of Persia. God hath dealt more graciously with us, to whom hee hath granted gracious Princes to set forward this worke; yet notwithstanding are not wee so forward as they: For, whereas they had laid the whole foundation in the dayes of Cyrus, we in many places have not laid that: For what is the foundation that is first to be laid? The Apostle teacheth, even the Doctrine of the beginnings of Christ: as the Doctrine of repentance from dead workes, and of Heb. 6. 1. 2 Faith towards God; the Doctrine of Baptismes. Now how farre the people are from these things in many places, wee may heare of those that speake out of experience; for sundry there are, who when they heare tell of these things, wonder at them, as the A­thenians did at Paul, and mervaile what so strange doctrine mea­neth; which is a lamentable thing, confidering how mercifully Act. 17. 18 20. God hath dealt with the Churches elsewhere. And as it is said by the Prophet, He hath caused it to raine upon one City, and not Amo. 4. 7. 8.[Page 4] to raine upon another: So two or three Cities wandred to one Ci­ty to drinke water, but were not satisfied The word of God, and doctrine of Religion is in Scripture compared unto raine, the Isa 55. 10. Heb. 6. 7, 8 Ezek. 21. 2. preaching thereof unto the dropping and falling downe thereof; for which cause the Prophets are commanded to droppe their words. Some Cities amongst us have had this Raine to droppe upon them, others have not: yea, it hath dropped upon one part of a Citie and not upon another, yet have they had clouds hanging over them; but clouds without water, laborers that have seemed Jude v. 12. to put to their hands, and yet but seemed onely; Ambassadors without tongues, without the tongue of the learned Builders, without hands, hands to lay the foundation; yea the Doctrine Esa. 50. 4. of Baptisme is strange to many, that long since have been bapti­zed, and hands laid on them, as justly may be feared to no great purpose.

Many there are againe, which have stayed at the foundation, but have not held on to build the walls, they have not been led on to perfection, and instructed in the wisedome of Christ. For wee are not alwayes to be sucking of milke, we must at length be ac­quainted Heb. 5. 12, 13, 14. with strong meat, there is the begining and the perfect knowledge also. Wherein againe appeareth the fault of many, who as though they were only appointed as Nurses to feed their children with milke, are able to doe no more, whereas they should be stewards, fit to deliver a portion to every one of the fa­mily, 1 Cor. 4. 1. not onely to lay the foundation but to raise up the walls also Howbeit yet God hath dealt more mercifully with some, that the foundation hath not onely been laid, but the walls also built, and they raised, even to the Roofe: but that hath wanted: that is the Doctrine of Christ hath been preached, but there hath wan­ted asistance of such, as by discipline should correct the unruly, admonish the faulty, suspend the offendours, excommunicate the stubborne, and absolve the penitent, Such as were among the Sigon de Rep Hebr. lib. 2. c. 8. Mat. 18. 15, 16, 17, 18. Jewes the Archisynagogi, by whom notorious offendors were excluded from the society of the faithfull; Such our Saviour spake of when he commanded that if our brother had ought a­gainst us, we should first admonish him privately, if he would not hearken to us to take two or three with us, and to tell him his faulti, f hee would not heare them to signifie it to the Church, if he would not obey them, to hold him as a heathen or publican. Such as the Apostle appointed in every City, that small faults Tit. 1. 7. [Page 5] might be by them reproved, grievous offendors excommunicated, Act. 14. 23 1 Cor. 5. 6. Tertull. in Apolog. as the incestous person was dealt withall among the Corinthians, such as were in the Primitive Church, as appeareth by the pra­ctise thereof. The necessity and commodity whereof in the Church of God, if it appeare not by that which Divines and Protestants have taught; by the use of the Jewes; by the comman­dement of Christ and his Apostles; the practise of the Primitive Church: as Paul willeth the Corinthians to their shame, to set up 1 Cor. 6. 4. 5. those which were least esteemed in the Church, if there were not one wise man among them to judge betwixt brother and brother: So will I send them that are not satisfied with that which hath beene said for this point unto a popish Lawyer; his words are these, Illud apud Genevates laudabile, si quid usquam gentium, quodque Rempublicam efficit, si non opibus, et imperij magnitudine, certè virtu­tibus, ao pietate florentem: Illa scilicet pontificum censura, qua nihil Bodin. method. Hist. c. 6. p. 220. & p 378. 379 Paris. Edit Anno 1572 This latine you shall find it En­glished at the latter end of the Booke. majus, aut divinius cogitari potuit, ad coercendas hominum cupiditates, et ea vitia, quae legibus humanis a [...] judiciis emendari nullo modo possunt: haeo tamèn coertio, ad Christi normam dirigitur, tacenter primùm et amice, deinde paulo acerbius, tum nisi parcas, sequitur interdictio sa­crorum, gravis et efficax. Interdictionem animadversio magistratuum: ridiculum est enim ut ait Seneca, ad legem bonum esse. It a fit, u [...] quae legibus nusquam vindicantur, illic sine vi, et tumultu coerceantur ab ijs censoribus, qui summam virtutis opinionemde seipsis excitarunt. Igi­tur nulla meretricia, nullae ebrietates, nullae saltationes, nulli mendici, nulli otiosi mea civitate reperiuntur. This testimony is much, pro­ceeding from a papist, bighly commending this divine order, and thereby reproving the want thereof in their Church. But is it to be hoped that in other places we should find no dancing, when there are dancing-schooles in the chief Cities? that there should be no idle persons among us, where there are so many so ill oc­cupied? that there should be no gamesters, while there are divers publiquely permitted, not onely in houses of the Town, but al­so in Halls and Colledges of the University? I am loath to move this sinke any more, therefore I leave it to the consideration of that which hath beene said; how necessary it is to lay the roofe upon the building, to preserve the worke, and to keepe out the snow and raine, that is, all manner of vices that hurt and injure the Building, and cannot otherwayes than hereby bee redressed; as idlenesse, riotousnesse, drunkennesse, swearing, which for want hereof swarme among us, not onely to the discomfort of [Page 6] Gods servants, but also to the destruction of them that are pe­stred with them: So then if we compare our Church with that Temple of the Jewes, we see that in some places the foundation is not yet laid, in some the walls not built, finally that the Roofe yet wanteth to the perfecting of the work, which I would the rather wish you to marke, For that through the whole Prophesie, I will speake nothing but what shall necessarily apper­taine to some part hereof. Now let us come to consider the Cir­cumstances and first the time. It is said in the second yeare of Darius, in the sixt moneth, in the first day of the moneth, who this Darius was there is some difference in judgments a­mongst the learned, some thinke it to be Histaspis some Artaxerxes &c. But not to stand upon the refutation of those opinions, or naming of them that were of that minde (who are ratherto be commended for their diligence, in laboring to find out the truth, than reproved for not meeting with it) I will set downe that which seemeth best to agree with the course of the Scripture, and verity of the History. It seemeth therefore that Darius here men­tioned was he that was surnamed Nothus, the bastard, as may be gathered by the fourth and seventh chapters of Ezra, in the fourth chapter it is said that Artaxerxes, who for had the building of Ezra 4. 5. 11. 24. Ezra 7. 1. the Temple, reigned before Darius, in the seventh it is said, after the death of Darius in the raigne of Artaxerxes, the Jewes had leave by him to build the Temple. This then must be that Darius which came between the two Artaxerxes: of whom the former was surnamed Longimanus, father to this Darius, and the other Mnemon, who was his sonne, so that it appeareth by the course of the Hystory written by Ezra, that this Darius was he whom Hystories call Darius Nothus, Darius the Bastard. Now from the time of Cyrus king of Persia, when the foundation began first to be laid, unto Ezra 3. 10. the raigne of this Darius is accounted of some 100. yeares, but because it was a custome amongst them when their Kings went to warre to appoint their sonnes kings in their roome, it cometh to passe that the same yeares may be accounted in the reigne of the sonne, which are in the fathers, as Artaxerxes is said to have reigned 62 yeares, whereas he reigned 18 yeares before his father died: wherefore happily the number of those yeares was lesse, than that number. But suppose it were 80 or 60, and if you will somewhat above fourtie as the Jewes seemed to have received by tradition, when they said in the Gospell 46. years was this tem­pleJoh. 2. 20.[Page 7] in building. It was a long time no doubt from the laying of the foundation to the perfecting of the work. Which may be a les­son for the godly and zealous Preachers of Gods Word, not to be discouraged, though all things succeed not according to their desire and hope, and not to faint in their ministery, taking for their example the Prophet, who, though the word had ceased a long time, yet was not discouraged, despairing that his exhorta­tion would take no successe. Rome (as they say) was not built in one day: No mervaile then if Jerusalem be not; for it is easier and sooner done to build the Tower of Babylon, than the Tower of Sion; the Chappell of the Devill, than the Church of God; ther­fore such as desire, and wish for building of the Church, are not in any case to cast away all hope, though things be not done with expedition: For if wee consider the times, there are no more yeares passed since the laying of the foundation among us, than these which were past from the reigne of Cyrus, to the time of Darius. Wherefore as the Prophet and other godly persons did, let us also wait the good leisure of our God, continuing each one in his calling to further the worke, and pray unto God that hee would stirre up the spirit of Zerubbabel and Iehoshua; that is, all such as be put in authority to perfect this holy worke.

This Darius was not for his civill behaviour, so vertuous a Prince as many of his Predecessors, but noted to bee faulty in sundry things, yet did he suffer the Jewes to build the Temple; yea, when their enemies accused them, he caused the monuments to be searched, and found out the grant of Cyrus, which hee ra­tified; giving them besides out of the Kings Revenues money to­wards Ezr. 6. 1. 8. their expences; yet this Darius that dealt with them so re­ligiously, did marry his Fathers Sister; through perjury deprived his elder Brother of the Kingdome, and put him to a most cruell death, as Ctesias, who lived in his dayes hath written▪ This is no­ted against that naughty Jesuite Al [...], who in his infamous Libell against the defence of the execution of justice, would alledge it as some staine and discredit to our religion, because the restoring thereof amongst us was wrought by H. 8. a wicked man (as hee saith) by King Edward a child; by her Majesty a woman. I will not speake any thing of the persons, what a man, what a child, what a woman, let us suppose they were defiled more than any slanderous person can say, yet that hindreth nothing but that they might set forward and promote the truth, and God [...] re­ligion: [Page 8] For even Darius, an incestuous person, perjured, ye even a murtherer of his owne Brother, set forward the building of the Temple, yet it was no discredit to the worke, nor to the godly that laboured with all their might therein. No man can be a discredit to the Gospell, neither doth the truth of Christs religion depend upon the person of each one of them by whom it pleaseth God to prosper it. Solomon the best King, even hee that 1 King. 11 7. first built the Temple of God, did raise up a high place to C [...]e­mosh, the abomination of Moab, and unto Molech, the abomina­tion 2 King. 10 27. of the children of Ammon. Jehu, that was worse than hee, pulled downe the house of Baal, &c. Constantino, that christian 2 King. 10 25. 28. Emperour was not without some blemish for the murther of his Sonne. Wherefore, as the Temple in Jerusalem was not to be re­fused because the Persian Kings furthered the building thereof; So, no more is our Religion and Church to bee abandoned, whatsoever they were that furthered the promotion thereof▪ And as Darius the bastard was no discredit to Haggeus Prophesie; So may wee note against the Jesuites slanders, that to the truth no discredit can come by them that favoured it; for whatsoever the Princes are whom God stirreth up to maintaine it, the Gospell is to be reverenced and imbraced for it selfe. The month also is no­ted, The time 6th Month when it is said, In the sixth month, because that it is the custome of the Scriptures not to give the proper names to the moneth whereby they are called but to note them by their order, as the first, second month &c. There are some which mislike that this use is no [...] rather observed, than that which wee have for the prophane use of the months and dayes of the weeke, but chiefly they mislike the recayning of the names of Feasts, as Christmas, Michaelmas, Candlemas, where the use of the names of Masse deri­ved from that abomination seemeth to savour of some supersti­tion and prophanenesse: To which, though happily it might be said that some of those names might seeme not so to have been framed, but rather to have come from the old Saxon language, as in the names of Lamonds, &c. Yet if wee grant that thence they were derived, i [...] followeth not that wee may not note or call the dayes or months otherwise than after the manner that is here u­sed. For as I acknowledge a godly mind in them that desire to speake in more religious sort, and to banish as much as in them li­eth the remembrance and names of all Idolatry; So of the things I say as St. Paul doth to the Carinthians, Art thou called being a ser­vant, [Page 9] care not for it? but yet if thou maist be free, use it rather. If we 1 Cor. 7. 21. live amongst them that use no other names for these times, wee may (seeing otherwise they cannot understand us to whom wee speake) use these words and names, and care not for it: But if Does Na­tionum no­minari lex prohibet non utique nomina [...]o­rum pro­nunciem (que) nobis ut dicamus conversa­tioexor (que) sed ho [...] precepit n [...] deos voce­mus illos. Tertul. d Idolat. cap. 20. we bee amongst those that have left the use of them, wee are to use the other rather. As for the manner which is mentioned in the Scripture, not only the Jewes named their months after their order, as in this place, but sometimes they also used their proper names also, as in Moses, the month of Abib &c. And after their returne from Babylon they did not still follow their number and order, but sometime they used the Chaldean language, and the names which they gave their months; as appeareth in the bookes of Nehemiah, Ezra, Esther; where are mentioned the months of Nisan, Zinan, Elul, Shepat, Tebet, Adar, Cisleu, seven of the Chal­deans months, the names of some of which came perhaps from the Idolatry of the Chaldeans, which may appeare by one of them called Tammuz, of the solemne Feasts of Tammuz, which they celebrated with weeping and lamentation yearly in the 4th month. Of which superstition the Prophet speaketh when hoe. Sigon. de Rep. Hebrae lib. 3. c. 2. Ezek. 8. 14 Neh. 6. 15. mentioneth the women that wept for Tammuz. Wherefore, al­though the Prophet calls it here the sixt month, it followeth not that we may not, or they might not call it by any other name; for in Nehemiah the same month is called Elul. And this liberty have the children of God used, not onely in the names of times, but of places also and persons. Daniel was called by the name of Belte­shazzer, Dan. 1. 7. & 4. 8. 19. & 5. 12. which name was imposed upon him by the Idolatrous King, and was derived from the name of Bell, the Idol which the Chaldeans worshipped; yea Daniel speaking of himselfe, gi­veth himselfe that very name. St. Luke mentioneth Appollonia, where through St. Paul passed, which City had its name of Apol­lo: Act. 17. 1. Strab. l. 2. Geogra. in fine & lib. 7. Neither did St. Paul care to enter into the Ship the badge whereof was Castor and Pollux (which yet were Saints of the Heathen which they worshipped) knowing that it was lawfull to use that vessell in a civill sort which was in some sort dedicated Act. 28. 11 Alex. Ge­ntal. Dier▪ l. 2. c. 12. l. 3 c. 18. & 22. Diod. Sic. l. 5. c. 3. to the use of an Idol. It is true that by Moses the people of God were commanded not to use the names of the Idols of Canaan, or take them in their mouth. And David, inflamed with a zeale of Gods honour, protested that he would not take their names in his mouth: But this was, that the names should bee used not in any honour of them, but detestation; not to sweare by them, or Psal. 16. 4. [Page 10] any way to reverence them. Howbeit when for necessity we must needs use them to open our mindes to them that heare us: when we cannot otherwise be understood, no doubt wee may use them, Durand. Rat. l 7. c. 7. Diony. Halycar. l. 1. Annal. Rom. Beat. Rhen in Annat. in l. 5. Tertul. con. Mar­cion. Bristow. Moti. 32. p 131. b. as the Prophets and holy men of God have done, both in the names of times places and persons. The name of Candlemas com­meth from a double solemnitie, the one of burning candles, a su­perstition derived from the Heathen; the other from the Masse, the Idol of Popery. It is no more unlawfull for us to use that name, than for the Jewes the name of Tammuz.

And hereby also shall wee know how to answer another ar­gument of the Papists: Looke (saith Bristow) on the names of Shrovetide, Candlemas, Christmas &c. speake they Lutheranisme? Which argument, if it bee good against us, what is it against the Prophets? For the names not onely of one day, but of whole months, the names of Elul, Shepat &c. Looke what religion they speake, whether Judaisme or Paganisme, or what if the heathen­ish Romans should so speake to the popish Romans. Looke on the names of your Macrob. Saturn. l. 1. c. 12. Bacon. in Notis ad Martyrol. Rom. Hos­pin. de Fe­stls Chr. fol. 40 b. Eckius. tom. 3. hom 3. de purif Dundand. Rat. l. 7. c. 7. Varro de lingu. lat. l. [...]. p. 53. vide Tu [...]. neb. in eun­dem. Jacob. de v [...]rag. Ser 82. de Sanctis. D [...]cand. Rat. l. 7. c. 7. Moresin. de Depravatae Religionis Origin. Hospinian. de Fostis Christ. Me [...]s. Jun. fol. 89. 90. owne months, do they not speake our Reli­gion: January, of Janus the two-faced God; February, of Fe­bruo, which signifieth to purge, for that twelve dayes of this month the people was exercised in kindling tapers and can­dles, and offering sacrifices for the rest of the soules departed; March of Mars; May of Maj [...], Jupiters whore; Iuly and August of Divus Iul. and D. August. What speake these names, Christianity or Idolatry? And what can the use of the name of Candlemas make more against us, than the name of February against them? save that it very well fitteth them, agreeing in their ceremonies then used, merve [...]lous well with the Gentiles: For as they use candles and tapers, so did the heathen: As they offer for the rest and quietnesse of the dead, so did the heathen: As they did in­deed agree with them in many other of their Rites; as if you compare the carrying about of their Idols with the papists car­rying about their bread, or breaden God, on Corpus Christi day: &c.

Wherefore let us rather when wee heare or remember any of these names, consider the goodnesse of God, and his great mercy towards us, which hath delivered us from the superstition which these names signifie: And as the Jewes by the name of Nisan, E­Elul [Page 11] &c. which they used having received them from the Chalde­ans, were brought in minde of that slavery and captivity under which they were held, and so occasioned the more to praise the mercy of God in their deliverance; So likewise should wee by these names consider that great captivity wherein wee were held, much more greater & grievouser than that of Babylon; and thus much we may marke considering the circumstance of the time.

The Second Sermon. Apr. 19. 1586.

THis parcell opening an entrance to the Exhortation to hold on the building of the Temple begun, con­taineth many speciall points, which being therein comprised, have beene heretofore laid downe, and out of the first such necessary lessons delivered as made for our understanding, concerning the time, yeare, month and day of this Prophesie. The rest of the points convenient and fit to be noted concerning this message, as yet remaine, and are these,

  • 1. From whom this message commeth, The Lord of Hoasts.
  • 2. By whom it is sent, By the hand or ministery of Haggeus.
  • 3. To whom, To Zerubbabel the sonne of Shealtiel Prince of Iudah; and to Jehosua the sonne of Jehosadac the high Priest.
  • 4. In what sort, by noting the peoples fault, and reproving it; This people say the time is not yet come that the Lord &c.

In the first appeareth the singular favour of God, and his good­nesse towards his children, who by the ministery of his word 1. calleth them to life, and thereby stirreth up their mindes to bee carefull of it, as hee dealt with Abraham, whom hee called out of Ur of the Chaldeans, with whom afterwards hee made his cove­nant, Gen. 11. 31. & 12. 1, 2, 3, 4. Gen. 15. 5. 6, 7. and even so hath hee dealt with the the children of Abra­ham according to that promise, I will bee thy God, and the God of thy seed; which how hee hath performed, I need not by the severall examples of the Prophets, Patriarkes and Apostles to make mani­fest unto you: when Elipbaz and Elibu note even among the Gen­tiles that God speaketh by dreames and visions, revealing [...] the Job 33, 14 eare of man, and sealing his correction, that man may remove his worke, and that hee may hide the pride of man, which he al­so [Page 12] used before the severing of the Jewes and Gentiles, as in his Gen. 2. 16, 17. Heb. 1. 1 Psal. 23. 1. Mal. 1. 6. Exod. 3. 15. & 4. 12 15. 22. dealing with our first parents, to whom by his word hee opened his will. So that whosoever is, or hath beene of his Church, to him hath hee revealed his will by one meanes or other of what age, state or condition soever, for God is, and alwayes hath been to his people a Pastor, Master, Father and Teacher.

In the second wee learne of the heavenly ministers who they are by whom this message is sent; it is sent not to them in elder time, by voice, dreame, or sight in trance, but by the hand, that is, the ministery of Haggeus. Which manifestation, though it may seeme lesse, in that men are the messengers; yet if wee consider the matter, wee shall find it farre greater: for when as their ancestors at the giving of the Law, heard the Lord speake unto them from mount Sinai, they were so dismayed, that they said unto Moses, talke thou with us, and let not the Lord Deut. 5. 24 25. 28 31. talke with us lest wee dye: upon which speech God approved their words, and said, they had spoken well; whereupon hee promised them that hee would raise up a prophet like unto M [...] ­ses, into whose mouth hee would put his words. Wherefore to Deut. 18. 15, 16, 17, 18. Dan. 7. 28. Rev. 1. 17. relieve our weaknesse, and deliver us from this feare (wherewith we understand how greatly Daniel and Iohn were stricken and a­stonished) it pleased God of his abundant mercy and favour to raise up of our owne flesh of our brethren and of our sonnes, men like unto our selves, as more familiar teachers; for hee hath or­dained 2 Chro. 20 20. and given to his Church Prophets, and them either ordi­nary, or extraordinary. Ordinary, such as were then before the Eph. 4. 11. 2 Chro. 15 3. comming of Christ, the Priests and Levites; since, Pastors and Doctors: Extraordinary, such as then and since have beene sent by especiall authority from God to teach his Church. Of which sort Aggeus was, I cannot certainly pronounce, for the Scripture telleth us not of what Tribe hee was, but wee know that God had given him an extraordinary gift to foresee and foretell the com­ming of Christ. Hence we may learne how much they are bound to Gods gracious mercy, who sent unto them his word by so fit a messenger; by nature, a man; by affinity, their brother; in quali­ty, like unto Moses. Which benefit though it be great, yet behold a greater, where it is declared to whom this message was sent; namely, To Zerubbabel Prince of Iudah; and to Jehoshua the sonne of Jehosadac the high Priest: where wee may see how it pleased God not onely to make the Prophet Aggeus, but the Prince and Priest [Page] also messengers of this errand which was sent to the people, to the end that if it should bee the lesse regarded because of the per­son of the Prophet, the authority of the Ecclesiasticall and civill governour giving it countenance, they might the sooner bee mo­ved to heare it more reverently, and obey it more readily. For although it were partly sent to them to stirre them up (as the godly are slow inough) yet because the fault is noted especially to bee in the people (as their reproofe argueth) it seemeth there­fore that this was sent unto these Governours, chiefly for their sakes, that the power of the Prince and Priest might the rather move them to goe forward in that which they had begun. Wher­in, as the Lord dealt graciously with them; so hath he, and doth he with us: His word hath come by the preachers thereof to our governours of all sorts and states, to the end that this whole Na­tion would agree to set forward the building and worke of his House, the edifying of his Church, the glory of the Word; which that it may be the better furthered by every one in this assembly (as God giveth grace) I am heartily to request such amongst us that are set in place of governement, as namely our Heads, that by the example of Zerubbabel and Iehoshua, they would vouchsafe to countenance the message of Aggeus, by their presence here, and Jesus and Joshua, as Ezra 3. 2. or Joshua commeth of one root [...] as may fur­ther ap­peare by in such places. For indeed the message is not ours, although it be brought out by our hand; but hee is in heaven, from whence hee filleth all things with his power and Majestie, whose word it is. Wee are sent by the like authority that Aggeus was, though not furnished with the same measure of grace. The treasure that hee brought and wee bring, is the same, though the vessell wherein it is carried bee lesse precious: Neither are you, (Fathers) equall to those Governours to whom this message was sent, for Zerubbabel sonne of Shealtiel was Heire apparent to the Crowne of Judah: Iehoshua high Priest and chiefe Governour in matters touching God. Zerubbabel, Lord President of Jury under King Darius: Jehoshua, high Priest by his fathers stock, descended of Phineas, both figures of our Saviour Christ. Zerubbabel of his Kingdome, Heb. 4. 8. of whom also hee descended according to the flesh: Ie­hoshua, of his Priesthood, whose name also hee bore, both very aged and reverend persons, having held this roome and place neere a hundred yeares. Now if such as these men disdained not to heare of one so inferiour in dignity, in yeares and experience also (as may be thought;) none of you will, I hope: sure I am [Page 14] you should not disdaine to heare what God speaketh to you by us, how inferiour soever, either in dignity, in yeares or experi­ence; 1 Cor. 4. 1. Isa. 9. 2. though there were nothing else to bee considered in us than that wee are stewards of his House. But chiefely, since the gospel and ministery thereof excelleth the ministery of Aggeus so much as the cleare Sun-light the light of any of the starres; So that we may, without pride, for our message-sake, preferre our selves be­fore him. For Iohn Baptist, our Saviour testifieth to have beene greater than any Prophet that was borne of woman; yet he saith, Mat. 11. 9. The least in the Kingdome of Heaven should bee greater than he. Mat. 11. 11

I wot well that you are better able to teach, than they who speake unto you; neither speake I this for that I thinke you have such great need to learne. (As Daniel, albeit furnished with merveilons▪ wisedome and knowledge from God, yet excercised Dan. 9. 1. 2 himselfe, and tooke profit by reading the prophesie of Ieremie) So the best may gather some commodity by the labours of those that are inferior to them. But I make this exhortation to them, that they would vouchsafe us their presence for examples sake; that they by so doing, might seem to say as the Princes did of Ieremin, This man speaketh in the name of the Lord. And that the command­ment of Paul might bee the better observed, Let no man despise▪ thy Jer. 26. 16. youth; For so I doubt not but their presence would cause, that 1 Tim. 4. 12 they who come would heare and marke more carefully, and that some would come who now refraine. The judgement of Rulers Isa 24. 2. Ex ancilla­rum mori­bus Domi­ne judi­cantur. and Governours prevaile much with the multitude, but their pri­vate and publick example more. In which case the common pro­verbes are often true; such Prince, such people; such Master, such man; such Mother, such daughter.

But if this bee not sufficient to move them, let them consider Hierom. ad Salvinam devirgin. servanda. further, that although Zerubbabel knew how to build the Tem­ple; yet was not his heart, nor the heart of Jehashua so zealous; their hands so ready, their minds so prepared as they ought to have beene. In consideration wherof, they needed to be exhorted; for when they heard this message, their hearts were stirred up. Agg. 1. 12. 14. Let us not bee ashamed to acknowledge the want that is in us, or slack the meanes that may remedie it. The words of the wise (saith Solomon) are like to goads, wherewith our lazinesse and [...]ccles. 12. 11. Mat 26. 41 sluggishnesse is pricked forward, and wee stand in need of them; for howsoever the spirit be willing, the flesh is weake, which is a thing that▪ toucheth all christians. So therefore desiring God that [Page 15] we may teach faithfully, and you heare diligently, I will proceed to the next point, which is the message it selfe.

Thus hath the Lord of Hoast▪ charged mee to say▪ This people say that the time is not yet come, the time wherein the House of the Lord &c. 4. When Adam after hee had broken the commandement of the Lord, heard his voice in the garden, he hid himselfe, and feared: The cause whereof hee sayes was, for that hee was naked; so hee said indeed, but fa [...]ly; for the cause was not his nakednesse, but his wickednesse, in that he had eaten of the forbidden fruit. Since which time, it hath been a custome amongst the sonnes of Adam, to cover iniquity with hypocrisie, and cloake their offences with excuses. As in this place, the cause why the people did not build the house of the Lord, was, that every man was wholy set to the building of his owne house; to the regard of his owne private profit and ease; yet laid they the cause on the time; The time is not yet come, the time to build the house of the Lord. Wherefore as it pleased God to deale mercifully with Adam, and to the end hee might bring him to the acknowledgement of his transgression, demanded of him, Hast thou eaten of the fruit? So likewise here he dealeth with this people, when he saith, Is it time▪ for you Sirs to sit downe in your seeled houses, while this house lieth waste? Where he sheweth the true causes indeed to bee not the time, as they pre­tended, but Worldlinesse and Idlenesse, in that they tooke so great care to build and furnish their owne houses, and that not onely for commodity, but for pleasure also; for they built their hou­ses and seeled them also. Idlenesse, in that they sate them downe to take their rest and ease, for that doth the hebrew word in this place properly signifie. This fault therefore was shewed them, to the end they might acknowledge it, and amend it; that indeed their pretence for want of time was but hypocriticall, the true cause being their Worldlinesse and Idlenesse, that they might con­fesse their offence, repent, and in time amend it. Which fruit al­so, that you may take hereby, it hath beene heretofore shewed you in the generall argument of this prophesie, in what points our estate may bee compared with theirs; that as it fared with them, so doth it with us▪ As they were delivered from the bodily captivitie by Cyrus; So we have beene delivered from the spiritu­all captivity by King Henry the 8. another Cyrus: And as they, though having received a grant and commission from Cyrus, &c. yet built not up the materiall Temple in such sort and speed as [Page 16] was given them in commandment; So also wee have not beene so painefull and diligent in building up the spirituall Temple and Church of God. The foundation of this worke was said to bee the beginnings of the doctrine of Christianity, the which the A­postle Heb. 6. 1. 2 calleth the laying of the foundation. The raising of the 1 Pet 1. 12 walls is the perfect understanding of those mysteries of Christ which the Angels desire to behold. The Roofe to bee laid upon this building, to keep them that are within the house from the annoyance of raine and weather, of heat and blasts; that is, from sins and offences, is Ecclesiasticall discipline; which accor­ding to the example of the Jewes, Christ commanded, his Apo­stles constituted, the Primitive Church observed, the Reformed have restored to the singular commodity and good governance of the places where it is received, even in the judgement of a Pa­pist: By reason that a learned Pastor joyned to a sufficient num­ber Bodin. Me­thod Hist. cap. 6. of grave and sober Elders, hath the oversight of the congre­gation. First, to admonish privately offenders; then, if they a­mend not, to proceed forward &c: So to keepe them from such sinnes as civill Lawes partly doe not, partly cannot punish, and yet are such as shut out the committers from the Kingdome of Rev. 21 27 1 Cor. 6. 10. God, into which, no uncleane, adulterous, or covetous person can enter.

Wherefore, seeing that in many places of this Land the foun­dation is not yet laid; the congregations being not catechised; in others, if there be catechising, yet no preaching, and so the walls not built; in others no discipline excercised, and therefore the roofe not laid upon the building. It is manifest that the Temple of the Lord is not built amongst us as it ought, and so that our case and fault is like unto theirs, whom the Lord by the Prophet here reproveth, for so his House lieth waste among us: some­where lesse, somewhere more, but lye waste it doth; not indeed as the Temple when Daniel prayed, and said, thy sanctuary lyes Dan. 9. 17. waste; but as God saith here that it did, when there was an Al­tar built. But is this fault defended by us, with such excuses as it was maintained by them? in some part no doubt it is: For al­though Ezra 3. 2, 3 I cannot say of this people in generall as the Prophet doth of the Jewes, for there are many that confesse the time to bee come to build the Lords House (God increase the number of them) yet some there be that say the time is not yet come, as hath appeared by the open reproofe of that which in this matter I [Page 16] have heretofore spoken unto you: Wherein first I would advise you diligently to beware that you stumble not at their offences, neither conceive worse of the Church because of the jarres that happen in it. Paul and Barnabas disagreed, yet were they of the true Church, as these were of whom the Prophet speaketh. Hee with the Prince and high Priest dissented from the people, the people thought and held that the time was not yet come to build the House of the Lord; But the other were of a contrary judge­ment, yet were they of the true Church, which note also confu­teth a foolish motive of our adversaries concerning discord and universality, for here wee see that the greater part held the false opinion, and that the true Church dissented from it selfe. Next let us remember who they were that said, The time is not yet come, namely, the people, for even so they who say among us the time is not yet come, are of this people, of the people of God indeed, yet of the people only. For they that are in the place of Zerubba­bel and Iehoshua say that it is high time; in the booke of ordeining Bishops and Ministers, there is granted unto the Minister authori­ty to preach the Word, minister the Sacraments, excercise Disci­pline, which more at large appeareth in a learned discourse of Bu­cers, whence into that booke they have translated that point. The 32. Commissioners in King Edwards daies, appointed to set down orders for the redress of Ecclesiastical matters, set down this order, that the Minister with others according to Christs cōmandement should first deale by brotherly admonition, and so to proceed ac­cording to Christs rule in this case. Master Nowel, whose praise Matth. 18. 15. 16. 17. In ecclesiâ si probè in­stituta fue­rit, certus gubernatio nis ordo, & modus, dis­ciplinaeque Ecclesiasti. cae ea ratio observabi­tur. p. 92. Deligebantur Senio­res. i. Ma­gistratus is great in the Gospell, hath written more fully and largely in his latine Catechisme, that every Church well grounded ought to have a sufficient number of Elders, who together with their Pastors should excercise Church-discipline, and so avoid all those offences and faults which happen in the congregation. This ca­techisme by authority from the Bishops in their convocations is authorized, as the only latine catechisme to be read in all schools throughout the Realme, and appointed also to be translated into the vulgar tongue, to be read and understood of all: whereby we may perceive that the Queens Majestie her Brothers of blessed me­mory, Bishop Cranmer, Master Bucer, Peter Martyr, Master Nowel, the 32 Commissioners, eight Bishops, eight Divines, eight com­mon Lawyers, eight Counsellors, with the Parliament have thought it time fit to build the house of the Lord with doctrine [Page 18] and discipline; wherefore it is not Zerubbabel nor Jehoshua, but Ecclesi­astici, qui Discipli­nam Eccle­siasticam tenerent, &c, Hi ad h [...]bito pastore, &c p. 155. 1 Cor. 5. 1. 4. 5. Mat. 18 15 16. 17. Act. 14. 23 & 15. 4. 6. 22. 24. Act. 20. 17 28. 1 Tim. 5. 17. Tit. 1. 5. this people that say it is not time to build the Lords house though the people of God indeed, yet but of the people, who, if they entred into their own hearts should find, I doubt not, whatso­ever excuse they alledge, that it is but a meere pretence like to this which is here reproved; the truth is, there is some other fault in them which they would with this excuse cloake, which I will not now deale with, nor enter into a particular confutation of the pretences they alledge. I leave it to your particular considerati­ons, wishing, that as the fault hath beene discovered, it might be amended, so it may be by every one of us, so farre as it concerneth each particular mans person.

Wherein first to you I need not say so much for the laying of the foundation, if the good order already taken for catechising in every house were diligently and carefully looked unto, but al­beit the foundation be laid yet in building the walls, there would be somewhat added. I have heard, and so have others, of stran­gers of godly zeale and good credit, who comming into our U­niversity, have made complaint that on the Sunday in the after­noone there hath not been a serm [...]n in all Oxford, which were a speciall service for the sanctifying of that day, when there were fewer preachers among us than now there are, yet were there more sermons than now adaies there be; so that it might truly be said, the people is increased, but their joy is diminished: although I nothing doubt but there would enow bee found voluntarily to performe this worke, yet thinke I it more convenient, and like­lier to continue, if the publique Readers, the Heads of the Col­ledges with the Prebends of Christ-church will take the charge of it, that whereas now they are to preach once, they would vouch­safe to doe it twice, which might be done with little increase of their paines, and great profit of the University. This thing I doubt not but it would bee established, if it would please God to stirre up his spirit that is in the roome of the Magistrate to pro­pose it in the convocation, by the godly disposition of the Do­ctors in commending it to the house of the Proctors to gather the voyces, and of the body of the University to agree to it.

But howsoever the foundation and walls are built among us, in other places certainely they are not, for which, such as doe it not, but indeed ought to doe it, are in great fault. I meane the meere non-resident, that stayeth here from his charge without [Page 19] any just or necessary occasion, whereby it commeth to passe that in many places of this land they are so farre from laying on the roofe, that the foundation is not laid. This offence is so great, that not the people and the Prince, but even their owne conscien­ces also (if they be not by Gods judgement seared) confesse that it is time to amend it, which is laid downe more plaine in the Sy­nod but now alledged, wherein the Bishops affirme this non-re­sidence to be a thing foule and unhonest in it selfe, shamefull and detestable among the people, pernicious and hurtfull to the Church of God; I doe but english their owne words, foedo in se, o­diosa in vulgus, pernitiosa Ecclesiae Dei. The 32. Commissioners be­fore mentioned, appointed that none having the charge of soules elsewhere should continue in the University, and no mervaile be­cause in the booke of ordering of Ministers, each one at the time of his ordering solemnly promiseth before God and his elect An­gels, to give all diligence, to teach his people with all care, &c. Which booke being established againe, such as are ordered, being made by this order, yet abide many of them among us breaking this solemne promise and vow to almighty God, and yet are not ashamed to looke men in the faces, as though God had not said, performe thy vowes, and that he delighteth not in fools, &c. yet we, for all they be such men, honour them, bestow graces on them, give them great commendation of learning and honesty, whereas by this breaking of their vow and promise they declare themselvs to be sacrilegious persons. A great fault in us regentes, if not also in non regentes: if we have not learned that this is a sufficient cause to deny graces, but grant them to such persons, to the shame and obloquie of the University. And here I am sorry that I cannot touch this fault, but that I must you also (Reverend Fathers) who although you be called to the same office and duty that the others be, yet are not in the same measure of sin that they are; howbeit these are strengthened in their offence by your example. Let no mā thinke that when we speake of this fault to have it redressed, that we cast daggers into our Fathers bosomes, but let them consider the cause that moveth us thus to doe. In the Persian story written by Herodotus and Trogus, wee read that after the death of Cambises, the Magi got the Crowne, seven of the Nobility conspired toge­ther to slay the Magi: and as Darius and Gobrias made at one of them, Darius staying to strike, Gobrias asked what he meant that he slew not his enemy, for feare (saith he) lest in the darke I slay [Page 20] thee; to whom Gobrias answered, stay not for that, but hartily run us both through. Gobrias was content, if it could no other­wise be done, that himselfe should be slaine, so that the sorcerer, the usurper might die also. Some thinke you should bee content that we strike you, if no otherwise, that these sorcerers may be re­moved. I call them so justly, for God hath said that disobedience is as the sinne of sorcerie. This sinne of non-residence is a sinne of disobedience, and a mother of as many trasgressions as ever was Sodome. Bee content therefore if to the end, to slay them, wee touch your bodies and credit, seeing it may be that as the sorcerer was slaine, and Gobrias escaped; so you may escape though they be slaine. Would to God we might see your diligence to cast out these sorcerers as Saul did out of Israel, and so to cast them out, as withall to take heed that you follow not his example who after­wards went himselfe to consult with a soceress with one that had a familiar spirit, because that God answered him not other­wise, this was a perswasible reason to flesh and bloud, God doth not answer me, therefore why may I not aske of a witch? and shall not yours be like if you thus gather? God doth not o­therwise provide for mee, therefore will I robbe Churches, &c. But how farre from this minde was St. Paul, and how farre from his are such men? he was content rather to betake himselfe to a base occupation, wherein hee had been before trayned up, thā he would but then the Churches; which he might nevertheless 1 Thes. 2. 6. 8. 9. have done lawfully: and better were it for you to return again to the teaching of Schollars, than to provide for yourselves by such meanes, though I hope you shall not need to doe that nei­ther: God having provided that you may live honestly by other meanes if you can be content to beare a lower saile remembring the heathen mans rule Ingens vectigal parsimonia. Abraham, when God called him, forsooke a fruitfull and plentifull soyle, to go he knew not whither. Moses chose rather to suffer affliction with the children of God than to enjoy the delights of Egypt. When David was to fight with Goliah, Saul furnished him with his good armour, but when he had them on he saw they were not fit for 1▪ Sam. 17. him, wherefore he said I cannot go with these for I am not ac­customed? wherefore he put them off and tooke his staffe in his hand which was fitter for him: verely fathers these livings which you cannot discharge are like the helmet of brasse the brigandine and sword wherewith David was furnished, if you will fight you [Page 21] must be content to forgoe them, Christ saith he is not worthy to be his disciple, who forsaketh not all even his owne life to follow him: will you not be content to forgoe these things for his sake who for yours did forgoe his owne bloud? no doubt if we would earnestly regard & reprove these things here, it would move godly Patrons to send hither for able and fit men to dis­charge their roome, or God would move her Matie to procure that better order may be taken in this case, that it may not be law­full for patrons to preferre such beggarly creatures as often they doe the very filth and rascality of the people, Jeroboam Priests.

Concerning the last point, which is the setting up of the roofe upon the building, let us remember the commandement of Christ, If our Brother trespasse against us to tell him his fault be­tween thee and him, and if he heare thee not doe it before two or three, if he vouchsafe not to hear them, to tell it unto the Church, whō if he refuse to heare, to count him as a heathen, let us consider one another to provoke to love and to good works, and use all meanes to recall sinners from their ungodlinesse to which pur­pose let us joyne one to another in this worke as Paul to the Gal. joyneth himselfe with all the brethren, and to the Thessalonians with Timotheus and Silvanus, as Barnabas joyned himselfe to Silas, &c. so let us joyne together our strength and use one anothers helpe to the forwarding of Sincerity, In which respect I thought it necessary to speake of this matter at this time and in this place, for though it may seeme that it were fitter to be delivered in other places yet it is not amisse also here, for there are many here that may come to those places, and therefore it is necessary they should know the truth of this doctrine: there are some here that may stand before the Prince as Nehemiah did before Artaxerxes.

But where it may be said that the Vniversities are not sufficient to send forth so many as may furnish the land, it is true indeed, where it lieth on them that are in authority to set forward ano­ther thing ordered by the 32 Commissioners before mentioned who mentiō three Seminaries which should serve for this purpose whereof the one is the Vniversity, another Bishops houses, where­in they appoint that men should be trained up in learning that they may be fit for such charges to which end they required that the Bishops keep no idle persons in their houses but that (besides their necessary servants) all about them should be brought up in [Page 22] learning, For this say they is another meanes whereby the Church may be furnished with able ministers concluding, sic instituta fuit Augustini domus, &c. the third they appointed in Cathedrall Churches where they ordain to retaine a Scholar and an instruct­er to train up youth in knowledg whereunto maketh that which Bucer hath in his treatise de reformatione Canonici collegij: where he sheweth that the first end of the ordaining of such Cathedr. Chur. Bucer de reformati­one. Cano­nici Coll. was this, that therein men might be brought up in good learn­ing, now if there were a learned Ministry setled in each place of this land, that the people might be Catechised and instructed the rest would soone follow, wherefore such whom it hath pleased God to enable in the building of his Church, I beseech or rather charge as Paul did Timothy to be carefull of that which they are put intrust withall, and withall their diligence to set forward the building of the Lords House, by procuring the establishing of a learned Ministerie, and whereby the foundation may be laid, saith walls built, and the roofe laid upon, even as God hath appointed.

The Prophet saith not here without cause that the Lord of hoasts charged him to speake, even hee who is able to revenge the contempt of the commandement and to reward the keeping of it which God grant that we may also earnestly consider, and thereby be moved more effectually to the doing of our duty and his commandement.

The Third Sermon. Jun. 7.

‘Ver. 5. NOw therefore thus saith the Lord of Hosts, consider your own wayes in your hearts.‘6. Yea have sowen much and ye bring little in, yee eat but yee have not enough, yee drinke but are not filled, you put on Clothes but ye be not warme: he that getteth wages, getteth wages, and putteth it into a broken bagge.‘7 Thus saith the Lord of Hosts.‘8 Go up to the mountaines and bring down wood, and build this house, and I will take delight in it, and I will be glorified saith the Lord.‘9 Yee looked for much but loe you got little, and when you brought it [Page 23] home I did blow upon it, and why saith the Lord of Hosts, because of my new house that lyes wast and every man runneth to his own house.‘10 Therefore the heaven over you staid it selfe from dew, and the earth her fruit.‘11 And I called for a drought upon the land, and upon the mountaines, and upon the corne, and upon the wine, and upon the oyle, upon all that the land should bring forth, both upon men and upon cattle, and upon all the labour of the hands.

AS the good Samaratane (of whom our Saviour speak­eth) Luke 10. taking compassion on the man that had fallen a­mongst theeves, bound up his wounds, and powred into them, not onely sharpe vinegar to scoure but also mild oyle to supplie: even so the prophet, meaning to heale the wounds of his people, who had suffered the temple of the Lord to lie waste, hath first sharply reproved them in the former verses, laying open their faults, and here mildlyex­horting them to that which they had omitted, that by all meanes they might be brought to do this which God commandeth thē, and first hee sheweth his warrant and letter of credance for his message, that the thing he commandeth them might be esteemed, not by the worthinesse of the man by whom but rather of God from whom it was sent, wherefore hee willeth them to consider with themselves, that is deeply and throughly to waigh and marke their owne wayes, that is their workes and behaviour, for if they did so, they should perceive the greatnesse of their sins, and transgressions, at least if they would indeavour the punishments which God had laid upon them, and consider the scarcitie in their goods, and want of naturall heate and strength in their bodies. In that they sowed much and brought in little, they eat, but were not satisfied; cloathed themselves but were not warmed, &c. which punishment God had laid upon them to the end they might per­ceeve their sinne and acknowledge it, which he wisheth them to amend by building the house of the Lord, whereunto hee would stirr them up the rather, by setting downe the promise of grace and favour, by blessing of their labours and gratiously receiving their service, But because the promise of good doth lesse move, than the feare of evill, especially the stubborne, and froward sin­ner: therefore the Prophet telleth them againe of that rodd which God held over them, namely of the want and scarcity which they [Page 24] suffered, and least they might imagine, that albeit they suffered these things yet happilie they might come from some other causes and not from God, hee bringeth in the Lord protesting so much (I did blow upon it) or if they would suppose that albeit it were the hand of God; yet that it might come for some other cause than this, it is also added all this came on them because of his house, that was waste while every man rann to his owne house. This is the substance of the exhortation whereby he inciteth them to continue the building of the Lords house, which they had so long neglected, wherefore they were punished of God by scarcity and need in their goods, and by want of strength in their bodies.

The first point to be noted is that the Prophet saieth nothing unto the people but what the Lord hath given him in charge, for which cause he doth so often put them in minde that this is the word of the Lord, for both the exhortation in the 5. and 7. verses have the same annexed, and the two reasons adjoyned to streng­then them in the 8. and 9. verses, wherein he sheweth himselfe a wise and faithfull steward in dispensing the mysteries of God: faithfull, in that he goeth not beyond his charge, wise, in that he fasteneth the thing which hee would teach them the more deeply in their mindes, by sundry repetitions. For such is the froward­nesse of mans perverse nature, that if we be any way crost wee believe not, at the least seeme not to believe the message there­withall sent us, but perswade our selves that the Ministers rather speake out of affection. Example whereof we have in Johanan and the rest &c, who when Jerusalem was taken by the Caldeans, came to the Prophet Jeremiah beseeching him to pray to God for them to teach them the way in which they should walke, promi­mising very earnestly to do according to all things for which the Lord should send him to them; but when Jeremiah had told them, that it was the commandement of the Lord that they should dwell in the land and not go up into Egypt, &c. them Johanan and all the proud men said unto Jeremy thou speakest falsely, the Lord our God hath not sent thee to say go not into Egypt to dwell there, but Baruch provoked thee against us, &c. A man would have thought that they who made so solemne promise would not have so disobeied the commandemen [...] of God. but Jeremiah so behaved himselfe in this message, that they were ashamed to lay the blame (which they pretended) on him, But said that he was thereto perswaded [Page 25] by them to cast off the Word of the Lord, as it had been a lye devised against them by the malice of man: and that which in­creased the mischief, they said it was done to the end that the Caldeans might destroy them; whereas indeed it was onely for their good. We are therefore diligently to beware of these in­chanting Syrens, flesh and blood, not to hearken unto them: and howbeit the message delivered us by Gods Ministers serve not our humour of pleasure and ease, yet to receive the same not as the words of man, but as they are indeed, the words of God: for although we speak not by revelation as the Prophet did, yet we speak by knowledge; and the very same which they saw by extraordinary, do we know by ordinary. The godly Ministers are called to the same Office that were the Priests of the Law, as Malachi saith, to be the Messengers of the Lord of hosts: and Paul speaketh not onely of himself, but of others also, such as Apollos and Sosthenes were, Let a man so think of us, as the Mini­sters of Christ, &c. Whatsoever therefore the man be, so long as he preacheth the truth, let us account thereof as of the doctrine of God himself; and so oft as the Word of God is alleadged, so oft let us think that this soundeth in our ears, The Lord of Hosts.

Upon this riseth another point to be likewise observed, That the Preachers and dispensers of Gods word in all their office be­have themselves faithfully according to the function wherewith they are put in charge: and so Paul hauing taught the Corinthians their duties towards Gods Messengers, straitly addeth the duty of the Ministers: Now, saith he, it is required of the stewards, that they be found faithful; which faithfulnesse concerneth not onely the matter which they are to handle, but the manner also, that they deliver the truth of God with all reverence, discretion, and sobernesse; which Peter teacheth also, when he saith, If any speak, let him speak as the words of God; wherefore he must say nothing but what he may warrant by this which the Prophet speaketh, Ezek. 13. Thus saith the Lord. But if hereunto the commandment of Christ and his Apostles move nothing, let the curse threatned against the breakers of this commandment move us. In the Prophecie of Ezekiel mention is made of two sorts of them that break this commandment, prophesying out of their own hearts, following their own spirit, when they had seen nothing: the one, of such men as saw lyes, saying, The Lord sa [...]th it, when the [Page 26] Lord hath not sent them: One (saith the Prophet) built up a wall, and the other daubed it up with untempered mortar; and because of that, the Lord saith his hand shall be upon them, they shall not be in the assemblies of his people, &c. The other sort were of the Prophets that sowed pillows under all arm-holes, &c. soothing up the wicked with promises of all happinesse, tel­ling them of peace, peace, as if all things were well, when as the Lord had threatned heavie plagues against them; for which cause there is a Wo threatned them: which judgement is therefore said to be pronounced against them, because they spake and pro­phesied, when the Lord commanded them not: whereby we are put in minde to be careful in behaving our selves faithfully, as Moses did in all his house, not to sooth up men in their sins, nor to flatter the breakers of his Commandments.

In which point I was desirous to satisfie them who have a care how the Church may be builded; which causeth me to call to minde a point mistaken by some, wherein I have been thought to have sown cushions under the elbowes, and pillows under the arm-holes of some Non-residents, when by accasion heretofore I spake against that sin; whereas I indeed, if my words had been ge­nerally of them who multiply Living upon Living, and have no care to discharge any of them, that I had justified the incompari­son of the meer Non-residents, who stay here having no charge at all, or calling in this place, I might have been justly condemned of this fault: but speaking in respect of some that were present, who have a good care to build the Church of God, though they do it not in every place with that diligence and assiduity they ought; & comparing them with others that having no charge in this place follow onely their pleasure, not doing so much on any of their charges, as these do on all, I trust I shall be cleared from this sus­pition: wherfore I would you did consider, that when I put a dif­ference in the degrees of this sin, I meant not to deny that all of it was wicked & to be condemned, & that you would also receive the message with such equity as it was delivered. I should come to the Exhortation, but that somwhat is to be first said of the repe­tition, namely, why so often this is added, Thus saith the Lord; no doubt to give this lesson to Teachers, not to be grieved to teach the self-same things oftentimes, if they be necessary to the hea­rers; not to think it loathsome to be taught the same matter, if it be profitable and expedient for them: If Paul said that it grieved [...] [Page 33] safe there, caused them to cast off the word of the Lord as it had been a lye devised against them by the malice of man, and that which increased the mischiefe, they said it was done to the end that the Caldeans might destroy them, whereas it was indeed only for their good; we are therefore diligently to beware of these enchanting Sirens flesh and bloud, not to hearken unto them, and howbeit the message delivered us by Gods Ministers serve not our humour of pleasure and ease, yet to receive the same not as the words of man, but as they are indeed the words of God; for although we speake not by revelation as the Prophet did, yet we speak by knowledge, and the very same which they saw by extraordinary, doe we know by ordinary. The godly Ministers are called to the same office that were the Priests of the Law, as Malachy saith to be the messengers of the Lord of Hosts, and Paul speaketh not onely of himselfe, but of others also such as Apollos and Sosthenes were; Let a man so thinke of us as the Mini­sters of Christ &c. Whatsoever therefore the man be, so long as he preacheth the truth, let us account thereof as of the doctrine of God himselfe, and so oft as the word of God is alledged, so oft let us thinke that this soundeth in our eares The Lord of Hosts.

Upon this riseth another point to be likewise observed, that the preachers and dispensers of Gods word in all their office be­have themselves faithfully according to the function wherewith they are put in charge: and so Paul having taught rhe Corinthians their duties towards Gods Messengers, straitly addeth the duty of the Ministers, now saith he, It is required of the stewards that they be found faithfull, which faithfulnesse concerneth not onel [...] the matter which they are to handle, but the manner also [...] they deliver the truth of God with all reverence, discre [...] [...] sobernesse; which Peter teacheth also when he saith; [...] let him speaks as the words of God; wherefore he [...] but what he may warrant by this which the [...] Thus saith the Lord. But if hereunto the [...] Christ and his Apostles move nothing, le [...] [...] against the breakers of this Commander [...] Prophecy of Ezekiel mention is made [...] breake this commandment, prophesy [...] following their owne spirit when [...] one, of such men as saw lyes, [...] [...] [Page 38] [...] [Page 33] [Page 34] Lord hath not sent them, one (saith the Prophet) built up a wall, and the others daubed it up with untempered morter, and because thereof the Lord saith his hand shall be upon them, they shall not he in the assemblies of his people, &c. the other sort were of the Prophets that sowed pillowes under all arme-holes &c, soothing up the wicked with promises of all happinesse, tel­ling them of peace, peace, as if all things were well when as the Lord had threatned heavy plagues against them, for which cause there is a woe threatned them: which judgement is therefore said to be pronounced against them, because they spake and pro­phesied when the Lord commanded them not; whereby we are put in minde to be carefull in behaving our selves faithfully as Moses did in all his house, not to sooth up men in their sins nor to flatter the breakers of his commandements.

In which point I was desirous to satisfie them who have a care how the Church may be builded, which causeth me to call to minde a point mistaken by some, wherein I have been thought to have sowen Cushions under the elbowes, and pillowes under the arm-holes of some non-Residents when by occasion heretofore I spake against that sinne, whereas I indeed if my words had been generally of them who multiply living upon living, and have no care to discharge any of them, that I had justified the incompari­son of the meer non-residents who stay here having no charge at all, or calling in this place. I might have been justly condemned of this fault, but speaking in respect of some that were present who have a good care to build the Church of God: though they do it not in every place with that diligence and assiduity they ought, & comparing them with others that having no charge in this place [...]llow only their pleasure, not doing so much on any of their [...], as these do on all; I trust I shall be cleared from this sus­ [...] [...]herefore I would you did consider that when I put a di­ [...] [...]he degrees of this sin, I meant not to deny that all of [...] to be condemned, & that you would also receive [...] such equity as it was delivered. I should come to [...] that somewhat is to be first said of the repe­ [...] often this is added (thus saith the Lord) no [...] to teachers, not to be grieved to teach [...] times, if they be necessary to the hea­ [...] to be caught the same matter if it [...], if Paul said that it grieved not [Page 35] not him to write the same things, and that it was for them to I hil. 3. t. whom he wrote a safe thing, how much lesse ought it to grieve us, how much more safe is it for you, being a warrant by the example of the Prophet in this place who repeateth the same words in his exhortation in the 5 and 7 verses, and the reason of his exhortation to the same effect, and in the 6 and 9 verses which considering the Prophets set down their sermons in fewer words than they preached, confirmeth more that which hath been said, for if the Holy Ghost thought it necessary in so breif a rehearsall to set so oft in the same words the exhortation and reason of it: we may well know that it is also needful for us of­ten to keep the selfe same things, how oft is this one speech re­peated in the Prophets, shew the house of Israel their sinnes, how 1 John 2 often doth S. Iohn iterate that commandment, Love one another? this is that old Commandement, &c. this is that new Commandement, &c. How often doth our Saviour by divers similitudes teach one Matth. 13. and the very same thing, the seven Epistles in the Apocalips are Revel. 2, & 3 cap. all shut up with one Court answer, Let him that hath eares heare what the spirit saith, &c, Which point I would they did con­sider who are greived that we speake so much of that sinne of the negligence of carelesse pastors: For if skilfull Chirurgeons after Mat. 9. they have lanced imposthumes put in new tents day by day, should not we also whom God hath called to be the Physitians and Chyrurgeons of your soules after we have lanced your wounds, daily also put in new tents, that at length they may be healed. The Lord by Ezekiel reproveth such Prophets as rose not up in the gappes, and stood not in the breaches where he u­seth Ezek. 22. a Metaphor drawne from the manner of Warriors, who are wont to joyne their force together and to make a head against their enemies in such places as they had made a breach: this fault of the negligent pastour, is one of the greatest breaches whereunto if we runne not and stand not up in it: what may our Generall and Captaine thinke of us? When Coesar be­sieged Avaritium in France, his souldiers raised a Bulwarke a­gainst it, the Citizens set it on fire, which when Caesars souldi­ers laboured to quench, one stood in the gate to whom was brought such matter as might be cast into the Fort to continue the flame, he that first was there placed, was shot through with a Scorpions bone and so was slaine, in whose place came the se­cond who being so served, there followed the third and the [...] [Page 36] [...] [Page 37] [Page 36] fourth, neither was that place left without a man while there remained any hope to do good: there hath been a fire kindled to consume this hold of sinne, God forbid it should be quenched, nay it cannot indeed, for it is nourished by Gods spirit. The Papists themselves at their councell of Trent, after they had long debated the matter, they were enforced by the clearnesse of the truth to conclude, That the Pastor by the law of God is bound to be resident on his charge, what the law of man per­mits, it is for the heardnes of mens hearts, whereunto that may be replyed, that from the beginning it was not so; where­fore although we be shot through with speeches as sharpe as ar­rowes, yet let us shew ourselves no lesse valiant than did the Citizens of Avaricum, chiefly seing they fought but for a corrup­tible City for the safguard of the body, and that with uncertaine hope: but we fight for an incorruptible crowne of glory, for the eternall salvation of the soule, and that under undoubted hope. But we perswade our selves better things of you brethren, whom we desire to remember that the wounds of a freind is better than the kisses of an enemy. Of my selfe I know, and I conceive the the like of others, that I onely reprove this sinne for the salvati­on of your soules, and of them that are committed to your charge: and why the same is done so often we have example and warrant of the Prophet using so many iterations of the same thing, and of the good Chyrurgeons, who cease not to apply their medicines till such time as they have cured the wound.

Now to proceed, the exhortation is laid down in the 8 verse Goe up to the mountaine and bring wood and build this house, the rea­sons hereof are because the Lord had already corrected them, ver. 6, 9. 10, 11, Where, as he threatneth them punishment if they do it not, so on the other side he promiseth that he will take pleasure in them, &c. vers. 8 and bestow his blessing on them if they do his commandement: but for that you have heard sufficiently al­ready in the exhortation▪ I will come to the reasons. Jt is first set downe for them to consider, that because of the neglect of Gods commandment he had chastised them with dearth, fa­mine, scarcity: wherein, the first point to be observed, is, that the Joh. 5. 17. Lord did send these punishments on them, for it is said, I blowed on it, I called for a drought. For as God hath by his power created all things, so doth he continually by his providence governe & dispose of them. So that it is verified that our Saviour saith my [Page 37] Father worketh hetherto, and I also worke. For all things are his worke and come from his power, though it be true that he Heb 6. worketh most by secundary causes, even as it is here said, that to cause a famine among this people, he called for a drought upon the land and upon the mountaines &c. for the heavens are ap­pointed to water the earth, to make it fruitfull that it may yeeld seed to the sower, but neither can the raine make the earth fruit­full, nor can the earth bring forth her fruit without his blessing and providing: which the Prophet by occasion of the mention of Gods blessing to his Church doth lay open. In that day I will heare, saith the Lord, I will hear even the heavens and they shall hear the earth and the earth shall hear the Corn and the wine and the oyle, and they shall Hos. 2. 21. heare Israel. By which is signified that all creatures shall labour with common consent for Israel for such as feare and serve God: that as they wish to have necessaries from the earth, so the earth shall look for rain from the heavens &c, But all this the Lord saith he will heare, that we may learn to lift up our eyes from these se­cond Acts 3. 12. causes, to him; For men that regard not this, would goe no further than to say, this dearth came from want of rain &c. as though it were not the Lord that ruleth these things: which Seneca might teach us when he saith, what thou callest nature, is God for nature created the heavens earth and corne: may say to us as John and Peter said to the people, Why looke you on us as Amos 3. 6. though by our power and strength we had done this. A sparrow falleth not to the ground without his providence. There is no evill in the City, (.i. no punishment of evill) which the Lord hath not wrought. The want and need in goods, the weakenesse of the body, the punish­ments here mentioned are said to come from him; for some­times Deut. 3. 8. he withdraweth the things themselves from them, some­times the power and faculty of them, though they remaine. For sometimes he worketh by these meanes and second causes, some­times without them, yea also against them: as he teacheth us when signifying how wonderfully he preserved them in the wil­dernes and fed them, he yeeldeth this as the reason, that he might teach them, That men liveth not by bread onely, but by every word Deut 8. 4. that proceedeth out of the mouth of the Lord: that is whatsoever he Dan. 1. enforceth or commandeth to feed us. Yea by the same power he caused their raiment to endure and not to wax old, and kept their feet that they swelled not. Daniel appointed to be fed with the Kings ordinary; fearing lest thereby he should be defiled, ther­with, [Page 38] besought his governour that he and his fellowes might feed on pulse instead thereof: but the governour feared least so they should be in worse taking than the rest who fared on finer meats, but through Gods blessing they looked better with their diet than the other with the Kings ordinary. Pulse is but a homely meate, and by the Physitians judgement but of a bad Juyce yet with Gods blessing it is better than a Prinoes fare; con­trariwise without this when the people looked for much it came to little, and when it was brought home the Lord blowed upon it and it dispersed and vanished as it had been nothing, they dranke but were not filled, they did eat but were not satis­fied, put on clothes but were not warmed, because these crea­tures wanted that secret blessing, by which God giveth force to the clothes to warme, bread to nourish, drink to quench the thirst: as when he pleaseth, he sometimes taketh away the things themselves, in both to teach us to cast up our eyes from the earth to heaven, from the the creature to the creator, which let us do and when such things befalls us, Remember the speech of Job, who when his goods were spoyled, &c. Considered not the Sabe­ans but looked directly upon the first cause which ruled and go­verned the second, and therefore said The Lord hath given, and the Lord hath taken; which that we may so much the more, let us also Job 1. 15. 21. consider the next point that followeth, which is the benefit that ariseth to the Church by these punishments, for as the Phy­sitian ministreth a bitter potion to his patient and draweth away his meate to the end to heale and cure his malady; and as the fa­ther chastiseth his childe who he would have reclaimed: so the Lord corrected this people that they might leave their sinnes, which is taught them when the Prophet saith that this was done Heb. 12 6. because each man ranne to his own house and suffered the Lords house to lye waste, and so also would it fare with us when we neglect God, we would even perish out of the way, if God cal­led us not back by his correction, which Elihu also noteth to be one meanes whereby God doth recall men from sinne: he also striketh him with sorrow on his bed, and the multitude of his bones with Job. 33. 19 a soare griefe &c. If there be with him a messenger, and Interpreter one of a thousand who can shew man his equity &c. And the Prophet Psal. 107. at large in the Psalme openeth the same by sundry examples of such as wander up and downe, and them that are in prison or tossed on the sea and that inhabit barren grounds, &c. Noting [Page 39] this of them all, that when they cry to him out of their distresse he heareth them and helpeth; as he did Ionah out of the Whales belly: this should we consider to be the cause of warres and other chastisements and not refer them (as some are wont) to the E­clipse of the Sunne or Moone, or conjunction of some planetts, or to the sextile or quadrate aspect of them: No: plagues, warres, sicknesse, famine, they are not effects of these causes, the eclipse is in us, not in the Sunne or Moon that causeth these things: It is for that the moon, whereby (in the Apocalips) are signified all changeable things, is not trode under our feet as it should be, Revel. 12, 1, 2. but is lifted above us, and doth eclipse the light of Gods grace that it cannot shine upon us: mens unchaste and unnatural con­junctions, their greedy and covetous aspects, their cruelty and extortion, these are the planets whose conjunction and aspects cause warres, plagues and famine; which I do not speake as though the heavenly bodyes did not worke at all, I know and confesse they have their Physicall effects (though the division of heavens into the houses and parts, which the astrologians set downe, be most phantasticall and blockish) but to teach us to cast our eyes from the second causes to the first, and that we would have our eyes fixed on our own sins for which God lay­eth his chastisement upon us, whereof the Jewes had experi­ence, Judg. 2 8. &c. who were then punished by tyrants and oppressors when they fell from God and renounced his religion; which the Prophet sheweth when he saith, that warre taught them that Judg 3. 2. which they could not before learne in peace. When Elies sons through their wickednesse caused the service of God to be de­spised, the Lord sent warre amongst them, and the Arke was ta­ken, &c. when the Jewes would be by no meanes reclaimed, the Lord telleth them by the Prophet that he would do unto them as he had done unto Shilo for the wickednesse of his people, to Jer. 7. 14. Jer. 26. 5, 6 7. the same effect also the same Prophet. Chap. 26. 5, 6, &c. threat­neth the like curse to all the Cities of Judah, &c, whereby we may gather that the Lord calleth his servents by warre, dearth, &c, at such time as they are as you would say provender prick­ed.

But leaving them let us apply these things to our selves, Re­member the exhortation which the Prophet useth to the build­ing of the Lords house, and you have heard the proportion be­twixt their temple and our Church. The time admonisheth us [Page 40] even as it did them to consider our wayes for we are visited with scarcity even as were they, but behold when as by reason hereof we should be humbled under the mighty hand of God, to call our wayes to remembrance and to mend our naughty manners, we are wanton and give our selves to sporting and pastime, The which is by the sound of the trumpet signified, not the sound of atrumpet to proclaim a fast, as the Lord commandeth by the pro­phet: but to proclaime idle and ungodly playes, as though wee were resolved to verefie that which the Prophet saith, I called (saith the Lord) to weeping and mourning, and behold eating and drinking, &c. which is also so much the worse that these playes have been condemned by statute of our university, yea worst of all for that at this time there is an order appointed by authority for extra­ordinary prayers to be used, whereas we not onely take no such order but rather the quite contrary by this disorder, which is Isaih 22. 12, 13, 14. such that the cry thereof is carried from one side of the towne to the other, and though that cannot be said of it as of the cry of them that sate them downe to eate and drinke and rose up to play. It is not the sound of them that have the worse, &c. yet not farre unlike may it be said. Jt is not the cry of warriours but of wantons. And here the Prophet setteth it downe that they sowed much &c. and layeth downe the cause for that the Lords house did lye waste, let us also consider, as the Prophet com­mandeth, our own ways I will not discend to particular persons, but let every man consider it on his bed, whether there be not some who having many Ecclesiasticall livings and much com­ing in yearely into their hands thereby, yet may count it so as though it had been put into a bottomlesse purse: and whether many that live on pulse be not in as good liking as they that feed on such variety: I leave it to your owne consideration. In anci­ent time the Pastours had good livings allotted them, but they waxed carelesse, negligent and slothfull in discharging their du­ties, insomuch that certaine hundred of yeares the fault of Non­residency was spoke against and misliked, as Edward 3 his Epistle to the Pope doth testifie. What ensued hereupon? were not the livings hereupon so abused, taken away by little and little? And they, who were put in trust to dispose them, did they not make marchandize of them, that so the Church was spoyled on each side; and of them that should feed others it might be said, you feed your selves. Now because Pastours cannot feed others un­lesse [Page 41] themselves be also nourished, and that there might be a con­tinuall supply when any failed, our ancestors provided nurse­ries for learning, as Abbies, Bishops-houses, Cathedral-Church­es, Colledges in sundry places of this realme, beside our univer­sities. The Abbies they fell to idlenesse, pleasure, pampering of their bodies &c, wherefore God hath done unto them as he did unto Shilo, their dwellings were wasted, &c. Shilo was destroy­ed for the wickednesse of the priests from whom iniquity (as the Prophet saith) went forth into all the land, and is it not to be feared, lest the same also happen to our Bishopricks? nay would to God it were not past fearing: for are not Bishops impoveri­shed? Cathedrall Churches also, and but very few Colledges ex­cept these in our universities, but they have been brought to the same decay that Abbies have been, and shall not the like happen to our Colledges? I am sorry to say it, but the Lord hath said it (and not one of his words shall fall to the ground) if we hear not his word to turne from our evil wayes, and leave our trans­gressions, he will doe unto us as he did to Shilo. God hath pro­vided a nursery for his Church by these meanes to the establish­ing of doctrine and discipline amongst us, but seeing that the Jer. 26. meanes for this end appointed have not been so used he will no doubt even deale with Bishopricks as he hath done with Abbies for the word of God is gone out of his mouth and shall be cer­tainely accomplished: he that is neither Prophet nor prophets child may see this. All men know what forwardnesse the thing was in in K. Edwards dayes, when so many things went to wrack not through his fault, but theirs, who in his minority were put in trust with the matters of the Realme, whenas the dissolution of the Bishoprick of Durham was brought about which had been so continued, had it not pleased God to send Queene Mary to dissolve that dissolution, as he sent the Philistims to deliver Da­vid, els had a Bishoprick (so necessary for the Church) been quite lost and had come to the same end that Shilo did, God he praised our Prince hath been carefull to preserve these, and give us grace Livi. Lib. ▪z. in orati­one Mene­nij Agrip­pae. to use them to his glory, least that happen to them which the ungodly wish for▪ who in their minds have devoured them. The onely way to turne away these plagues is for us to do our duty in that vocation whereunto we are called.

The history of Agrippa and his fable for the belly and other members. If they shall see these things so well bestowed and ne­cessarily [Page 42] as he proved to them, and will be as well content as the Romanes to maintaine the Senators.

Sermon the Fourth, June 11. 1584.

‘Verse 8. Go up to the mountaine and bring timber and build this House and I will take delight in it, and I will be glorified in it, saith the Lord.

THe Prophet Haggai, being sent by special Comman­dement of the highest to preach to the Jewes that were returned from the captivity of Babylon and to stir them up to the building of the Temple, the foundation whereof was laid before, because they were faulty herein, doth first reprove them for that they were so careful to seel their own houses, but suffer the Lords house to lye waste, and next doth advertise them to call to minde the punish­ments, which they [...]uffered, in sowing much, and bringing home little, in eating, and not having enough, in drinking but not be­ing filled, in clothing themselves but not being warme, in earn­ing of wages and putting it as it were into a bottomlesse bagge, shewing that all this did light upon them for this cause, Because they left the house of the Lord waste and every man ran to his owne house. Thirdly, he exhorteth them that they would go up to the mountaine, and bring timber and build the house, and so promiseth he will accept thereof and be glorified, &c. Of the former parts and namely of the reproof and advertisement, I have spoken heretofore, It followeth that I now speake of the exhortation in this 8 verse, in the which there are two things to be observed. First, who it is that exhorteth, Secondly, what he exhorteth unto. First, who exhorteth, the Lord himself, signi­fied in the last words of the verse (saith the Lord) Secondly to what he exhorteth, that they go up to the mountain and bring timber to build the house: The which exhortation that it may be more effectuall he addeth thereunto, two reasons to stirre them up to that, he exhorteth them, First that he will accept of it, Second­ly, that he will be glorified, So that in the substance there are three branches commended to us in these words to be considred First, who exhorteth; Secondly, the thing he exhorteth, [Page 43] Thirdly the reasons for which he exhorteth them the reunto. For the first, it is the Lord, for though the exhortation be delivered by the voice and ministry of the Prophet, yet is it in­deed the Lord that exhorteth them, even as it is added (saith the Lord) and this as the rest of the Prophets are wont often to men­tion, and that to raise up the hearts of the people to the dutifull consideration of that which is uttered, for Haggai also mentio­neth the same both in the former words, and here againe, and likewise afterward, having thought it good to put them still in remembrance hereof, thereby to move them to obey and be­leeve the Commandment and promise delivered from the Lord, The which the very name of God which the Prophet useth, doth therefore recommend more effectually to them, because it layeth before their eyes the Majesty of him that speaketh and the truth of the speech. For whereas in the language which the Prophet spake there are divers names attributed to God, some of them betokening his Almightinesse and Alsufficiency, some his Ma­jesty and power, some his authority and judgement, one there is above the rest that most lively expresseth his eternall essence, [...] the constancy also and the truth of his word, as the which is de­rived from a word that signifieth to Be, betokening not onely the eternall essence of the Lord of Majesty, as John sheweth in his Revelation, where he openeth the meaning of that name when he saith. I am Alpha and Omega, the beginning and the ending saith the Lord, which is, which was, and which is to come, even the Almigh­ty: Apoc. 1. 8. as it were interpreting that which he spake of himself by the Prophet. Moses demanded by what name he should call him if the people of Israel enquired who sent him, I am, saith he that I am; For when our Saviour said of himselfe, Before Abraham was I am, he ment to shew the eternity and everlastingnesse of his God-head that was from the beginning, or rather indeed without any beginning or end, being the same yesterday and to Ex. 3. 14. day and for ever. Neither thereby is the eternity onely of his Ioh. 8. 58. Majestie noted, but the truth also and certainety of his word and Promise, which in the 6 of Exod. is signified so plainely, that Heb. 13. 8. Exo. 6. 3. the words could not be interpreted, unles the name Iehovah were there retained, I apeared unto Abraham, to Isaac, and to Iacob, by the name of Almighty, but by my name Jehovah was I not knowne unto them, whereby he signifieth that as afterwards himselfe expound­eth it, that unto them he made the promise of giving them the [...] [Page 40] [...] [Page 41] [...] [Page 42] [...] [Page 43] [Page 44] land of Canaan but that he had not made his promise to bee, as a man would say, therefore afterwards he addeth to tell the children of Israel, I am Jehovah I will bring you from under the burthen of Egypt, I am Jehovah, I will make that to be which I have promised to your Fathers who relyed on my promises, as knowing me by my Name Almighty, and beleiving that I Exo 6. ver 6, 7, 8. would do it, but not by my name Jehovah that I did it indeed. But after the 430 yeares were accomplished (which was the time prescribed to Abraham) then performed he, that which before he had promis [...]d, And this the Apo [...]tle declareth when he, speaking of the hope of eternall life, saith, That God which cannot lye hath promised [...]efore the world began. As if he would▪ say that if it E [...]. 12. 41 Gen. 15. 3 Gal. 3. 17. Acts 7. 6. Tit. 1. 2. be his promise then must it needs be performed, for he is not a man that he should lye, nor as the sonne of man that he should promise and not performe. So that by the name of Lord of Ma­jesty, which the Prophet useth in his language, betokening him that was from everlasting that is and is to come, the same for ever, who is most true in his word, most constant in his pro­mises, God which cannot lye, The prophet would stirr them up to be carefull to receive the message delivered with faith to his promise, adjoyned to the precept and obedience to the pre­cept Numb. 23. 19. established by the promise, and this is the holy prepara­tion which wee also have need of, that the message delivered from God may with faith and obedience be received of us, as of them. This though I need not to stand upon here because it hath been oftentimes handled in your hearing, yet because the Pro­phet againe and againe repeateth it I cannot passe it over, cheif­ly seeing that the Prophet though sent immediately and instru­cted 2 Tim. 3. 16. 17. of God, useth to warrant his message by these words, the case being not alike in us who although we be sent of God, yet are we sent by men also, neither have we our commission from his owne mouth immediately, but by writing in the Scripture, but you that have learned that the whole Scripture given by inspi­ration of God is profitable to teach, convince, correct and in­struct in righteousnesse, that the man of God may be absolute even throughly absolute and made perfect unto all good workes, I say you have also learned that the message therein delivered us, is the same message sent before by the Prophets and Apostles, to whom the Lord himselfe spake immediately, neither did he onely ordaine in his Church Apostles and Prophets, but gave al­so [Page 45] Pastors and Teachers for gathering together of the Saints for Ephes 4. 11, 12. the worke of the ministery and for the edification of the body of Christ. Therefore we also have Commission from God to de­liver his will unto you, and do his message so long as we can soundly professe that the corrections, exhortations &c. which we use are deduced from the writing of the Apostles, and prophets which he hath delivered to his Church and appointed us his ser­vants to cut his word aright and thereby to feed your soules; It 2 Tim 2. 15. 1 Pet. 4. 11 1▪ Joh. 4 1. must be therefore our care, that the words we speake be as the words of God, and you brethren should be likewise skilful in the scriptures to discerne the spirits of them that preach unto you, but the doctrine we preach being rightly delivered, you are no otherwise to receive than if the Lord himself by his Prophets & Apostles did speake unto you: And this being the substance of that which I thought to nete briefely in this first point, namely that both we which teach are to learne, that what we teach wee must deliver unto you as the word of God, and you that heare are to [...]eceive and heare it as it is indeed, not the word of man, but of God. I come to the doctrine comprehended in the 2 point (with the matter of the exhortation) delivered; first to 1 Thes. 2. 13. the Jewes by the Prophet, 2ly by consequence to us all.

Go up (saith the Prophet) to the mountaine, bring timber and build this house: where first for the better understanding of these words, that is to be observed, that this house of God in Jerusalem was built on a mountaine, even on the mountaine or hill of Moriah, as it is apparent out of 2 Chron. 3. 1. which 2▪ Chron 3▪ 1. place being chose by the Lord himselfe for the seat of his sanctu­ary, the Jewes returning out of captivity, came by direction of Zorobbabel and Jehoshua to set the Temple on her former seat, that is to say upon her old foundation, as t'is declared in the Booke of Ezra, chap. 2. and as they came to set it on the old foundation; so they began in the 3 Chap. though hindred by di­vers E [...]ra 2. 68 devises of the adversaries all the dayes of Cyrus, and unto the second yeare of Darius the Prophet therefore now in the second yeare of Darius stirreth them up to go forward with the worke begun, and to build up the whole worke upon the foun­dation, exhorting them to goe up to the mountaine and bring timber and build the house: but because the work was paineful E [...]ra 4. 5. 6 23, 4. and laborious and the people of the Jewes as all of us are by na­ture had rather to play for nothing than worke for nothing, therefore the Lord by the Prophet stirreth them [...] hereunto [Page 46] by adjoyning his promises, 1 Of his grace and favour, 2. with his gracious blessings, 1 I wil take delight in it. 2 I will be glorified.

Touching the former it may seeme strange that God pro­miseth to take delight in the Temple, for if he taketh no plea­sure in the strength of a horse neither delight in any mans leggs, how much lesse likely is it that he should take delight in an heape of stones and timber? But we must consider the temple not nakedly in it selfe but in such sort as respecteth the use and signi­fication of it. First the signification, in that it betokened Christ Jesus, of whom it was a figure and shadow, Secondly the use Heb. 10. 1. Col. 2. 17. and end whereunto it was directed, namely to serve God. For the signification you know that the Apostle in the Epistle to the Hebrewes as also to the Colossians both plainely teach that the things under the law were shadowes to represent Christ: they were shadowes but he the body; even so the whole temple was a figure and a shadow of Christ, and that nor of himselfe onely, but of his Church also: of him, as the head, of it as the body So the parts thereof shaddowed him as the Apostle in the 9 and Heb. 10. 20. 10 to the Heb. teacheth: the verse signifying his flesh whereby he entred into heaven as into the holy of holyes: so the altar of incense, the sacrifices, the bloud which were offered, the table whereon they were offered, &c. all these things appertaining to the Leviticall services, were so many mysteries to represent and shadowed out unto us the person of Christ in whom the light 1 Cor. 3. 17 1 Cor. 6. 19 Mat 3. 17. 2 Cor. 6. 16 and truth of them all shineth. Neither hereby onely was the head figured, but the whole body also, for so saith the Apostle to the Corinthians: you are the temple of the living God. Now the Lord himselfe saith of our Saviour, This is my beloved Sonne in whom I am well pleased, and we also read in the 1 Ephes. 6. that it hath pleased him of his infinite mercy to accept and take delight in us in his beloved. Wherefore you see that God might take delight in the temple in that it signified and shadowed out Christ (in Jer. 7. 10. whom only, if we speak absolutely and properly, God is delight­ed) as also his members whom it hath pleased God to adopt, and so to delight in his beloved sonne whom also he vouchsafeth; this grace, that he accepteth not onely of their persons, but of their workes too: Wherein the latter promise is contained (and I will be glorified) which regardeth the end whereunto this house was built to be a house of prayer, and to offer up praise and thanksgiving for his mercy; to heare his word read and ex­pounded: [Page 47] and so because these workes of Christians are accep­table through Christ, in this respect also it may be said that he tooke great delight in the temple. Not in it selfe as Pilgrima­gers imagine that God delighteth in places for themselves, or be­cause that holy men haue possessed them. For when these acti­ons I spake of were not practised in this place but the temple was so polluted that it did not represent his dearly beloved son, God himselfe shewed (sending his Prophets to them) that he took no delight in it, and namely by the prophet Ezekiel to whom the Lord shewed the great abominations that the house of Israel had committed to cause him to depart from his sanctuary, &c. which Jer. 7. 4. 11 Ezek. 8. 6. having at large in that Chap. shewed in the 11 Chapter he de­clareth how the Cherubims lift up their wings and mounted from the earth and went forth and stood upon the mountain: and so by degrees the Lord forsook them from the sanctuary to the threshold of the temple then to the Cherubims which stood at the right hand of the Court, verse 3 then to the Eastgate and Ezek 11. 29. entrance of the Court. verse 19 to provoke the people of the Ci­ty to repentance and openly to shew his departure, Finally fly­ing from the City into the mountaine. Chap. 11. 13. declaring thereby that he took no delight no not in his temple, when his religion was not therein maintained, and it not applyed to those uses whereunto it was erected, and where ever hath there been ei­ther any person more holy abiding, or any actions more Godly practised then in the temple at Jerusalem where Christ Jesus him­selfe preached and taught the people, yet even this place, if ever any beloved both for the persons and actions, was so detested of him when it ceased to practice these actions, and to present that whereunto it was instituted, that not many yeares after our Sa­viours death it was as you know ruined by the Romanes, and made even with the ground, yea when Julian the Apostata in despite of Christ went about to raise it up again, it pleased God by miracles to shew his dislike therereof, First by an earth-quake Ruffinus. l. 1. c. ult Zozom. l. 5 c. ult. Anni Mer. Lib. 25. and then by flakes of fire issuing out of the earth and plagueing the workmen (which not only Ruffinus and Zozomene write of but also Aminimi Marcellus who lived at that time) and served Iu­lian being a great admirer of him, witnessing that out of the earth there issued such flames of fire as consumed the worke men sun­dry times and so brought to passe that the worke could not be accomplished, hereby it is manifest, that God delighted not in [Page 48] the temple of it selfe, neither yet for the persons that have been conversant therein, & actions performed when they ceased to be: but because it r [...]pre [...]ented Christ Jesus and his Church in whom indeed he delighted, and as it might be used to the service of the people of God therin to worship him with a holy worship, yea in this respect he saith he will take such delight in it, that this tem­ple Agg [...]i 2. 7 should be more accepted than the former (though it were for the building nothing so glorious) because in this Christ Jesus himself should be present in person. And this is the former reason namely the favour which he will shew them, nowout of his fa­vour proceedeth his benefit, and that is it which he addeth; I will be glorified: for we may perceive that this is the meaning of these words, if we match them with those that go before, and those that follow after, for having before laid downe the punishments that were fallen upon them he adjoyneth withall, the cause thereof, for that each man ran to his owne house, and left the house of the Lord waste. Now things contrary have contrary consequences, as if he had thus said in effect, as those cha­stisements which heretofore you suffered came upon you because you did not build the house of the Lord, so on the other side if you do build the same you shall be refreshed by sundry blessings: Rom. 15. 14. 1 Tim. 4. 8 yet by the way when he saith, I will be glorified, he putteth them in minde what they ought to do, when they have recei­ved these benefits, for so by the consequent, he betokeneth the Antecedent, by the glorifying of him, the holy invocation of his name wherby he is glorified, and these be the reasons whereby he stirreth up the Jewes to go up and bring timber and build the house. But doth the Prophet stirre up them only, and not us also? (yes my brethren) even us also: For whom, whatsoever before time was written (as the Apostle saith to the Romanes) for our sakes I say was it written, that we in the assurance of Gods favours and blessings (which containe the promises of this life and that which is to come) should do the same things that here are mentioned; Therefore up to the mountaine bring wood and build this house for as you have heard that this house was a figure of Christ and Christians so let us remember, as they were willed to build that materiall temple, so we likewise are requi­red to edisie the Church of Christ, which that you may the bet­ter do, consider with me the points noted in the things where­unto they are exhorted, and the reasons, although the time will [Page 49] not suffer me indeed to stand on th reasons, howbeit I must re­quest that in the meane while you have an eye unto the reasons that are drawne from the rewards proposed to them that per­forme the commandment: that so you may be stirred up with a fervent zeale to performe that, to which so glorious a reward is promised. And first let us consider who they are that be exhor­ted. It is before said, Zerubbabel and Ioshua, the Prince and the Priest as they whose helpe, and endeavour is most necessary to the building of the Church, because they were as guides to di­rect others: yet as it is manifest in the 13 and 14 verses, the Prophet was sent to the remnant of the people, and the Promise as well made unto them, and their hearts likewise stirred up that they came and did the worke of the house of the Lord. They therefore who are to build by Gods Commandment are Zerub­babel and Ioshua, with all the remnant of the people; principal­ly Heb. c 6. 1. Zerubbabel and Joshua, who are best able for speciall graces, and gifts bestowed on them, or because of the ministery of the word, and authority committed unto them, but next all the peo­ple likewise, not the Prince and high Priest only: now for the Princes, how the Temple is to be built by them; I shewed you when I spake of the former verse, at which time I shewed for the generall building that the foundation hereof is as the Apostle to the Hebrewes declareth the doctrine of the beginning of Christ taught and contained in the catachisme, the building of the wall the laying of the roof is the perfection of doctrine and encrease of Godlines, till it be built in all respectts perfect, even such aone pleaseth God himselfe to pourtray out in Scripture. Therefore touching the generall building, I then spake, which must be done by them that are in principall place the Queenes highnesse and the states in Parliament, and declared how it was to be done for the increase of true godlinesse by preaching of whol▪ some doctrine and establishing godly discipline through all Churches in the Realme according to the prescription of the Lord revealed in his word: A thing though hardly hoped for in these dayes, in which so small care is had in Universities to make sufficient persons to furnish the ministery, and of Patrons abroad to call them that are sufficient, finally so small will in the peo­ple to submit themselves to the yoake of Christ: yet it is to be prayed for of Gods people according to the example of Daniel who when the temple of God lay waste more then ours, did [Page 50] make earnest prayer to God to cause his face toshine on his san­ctuary that did lye waste, for the Lords sake: but leaving this to them that have amongst us the place of Zerubbabel and Ioshua and of whom we are to hope in due time they will have a care that the Church of God in all places be perfectly built up in the wis­dome and spirit of Joshua: let us remember the next branch, Iude verse 21, 22, 23. namely that this commandment reacheth also to all the rest of the people: for that this charge concerneth also all us likewise, Saint Jude the Apostle and brother of Iames expresly teacheth, when he saith, but ye beloved edefie your selves in your most holy faith praying in the Holy Ghost and keeping your selves in the love of God, looking for the mercy of the Lord Jesus Christ unto eternall life and have compassion of some, in putting difference: and others save some with feare pulling them out of the fi [...]e, and hate even the garment spotted with the flesh. For whom are they that Jude giveth this charge? even they who are called and sanctified of God the Father and saved by Iesus Christ even as the title of the Epistle sheweth, in which respect it is also called Generall as written to all faithfull Christians; now the foundation that we are to build upon, is, as the Apostle here saith, the most holy Faith, For that Iude signi­fieth when he saith edefie, or build up your selves on your most holy Faith: the walls and roofe of the house are the exercise of the workes of faith, namely the love of God and man breeking out into fruits of righteousnesse, so that we hate even the garment spotted by flesh. In which speech there is an allusion to the law of Moses, wherein the clothes and garments that had touched any unclean things were likewise accounted uncleane, as if he would thereby teach them that they were to grow on continually from faith to faith in practise of Godlinesse with such a fervent zeale that they detest all contagion of sin, and shew themselves perfect (according as the weakenes of men will suffer) as their heavenly Father is perfect: but alas may I make this exhortation to all that are assembled in this place? I may make it to all, but would to God there were not in some even a want of the foundation. For what is the foundation? it is as Iude saith, a most holy faith. Now S. Paul to the Thessalontans writeth that all have not faith: doubt­lesse 2 Thes. 3. 2. these words were true, not onely in his dayes but in ours, wherein, sure, all men have not faith, and though all had faith, yet have they not this faith which Jude nameth a most holy faith; for many have faith which yet have not a most holy faith, [Page 51] which is the Essentiall difference, whereby the faith of hypocrites and wicked men is distinguished from the faith of Gods true ser­vants. For there is a beliefe which is without holinesse whereof Saint James speaketh when he saith, The Devils beleeve and trem­ble. But as for you (my brethren) who by the testimony of your consciences, know that Iude speaketh to you who are called and Iam. 2. 19. sanctified, Remember you that this exhortation is in speciall sort made to you, namely, that you build up your selves upon your most holy faith, keeping your selves in the love of God and man &c: the exhortation is made to all, God grant that all may im­brace it, but it shall be imbraced of all to whom S. Iude writeth let us all then that make a profession of this faith, Joyne vertue with your faith, with vertue knowledg, with knowledg tempe­rance, with temperance patience, with patience godlines, with godlines brotherly kindnes, and with brotherly kindnes love. In which words as it were Saint Peter doth interpret the other; making faith the foundation as it were of all other vertues, wil­ling 2 Pet. 1. 4. &c. the rest to be built upon it, not as though these were distinct but mentioning so oft the same by divers names, as if he would shew he could not satisfie himselfe with any words, when he was earnest to exhort such as called upon the name of the Lord to depart from iniquity, and to lay the walls of a holy and God­ly 2 Tim. 2. 19. conversation upon the foundation of an holy and sound faith The Apostle Paul likewise to Titus delivereth the same thing though in fewer words The grace of God (saith he) that bringeth salvation unto all men hath appeared and teacheth us that we should de­ny Tit. 2. 11. ungodlinesse and worldly lusts and that we should live soberly, righte­ously and godly in this present evil world; which words would God they were so well marked of us, as they are continually rehear­sed in our Assemblies, soberly, righteously, godly, containing the substance of all religion; Soberly in respect of our owne ves­sels, righteously in respect of other men, godly in respect of God himselfe. In the duties touching the which three, the whole law and the Prophets consist, neither must we only take care to build up our selves in this sort but others also. For so Saint Iude also commandeth and have compassion of some and others save with feare 1 Thes. 5. 11. pulling them out of the fire. Though if Saint Iude taught it not yet we may learne it out of Saint Paul when he willeth us to exhort one another, for every one of us is the temple of Gods holy spi­rit and every one of us is exhorted to build up this temple accor­ding [Page 52] to the grace which is given him. Not all indeed as the mi­nisters who are specially given for the gathering of the Saints together for the worke of the ministery and for edification of the Eph 4. 11, 12. body of Christ, but in some sort by example, and word, at due times and seasons according to the measure of grace given to them, and this do the godly in the prophecy of Esau, where they are brought in, one exhorting, encouraging, and calling upon another Come let us go up to the house of the Lord, and he will Esa 2. 2. 3. teach us his wayes, and we will walke in his paths, And David re­joyced when he heard them say Come let us go up to the house of the Lord, our feet shall stand in thy Gates O Jerusalem; but with us there is so little care had hereof, that men take scorne to be advertised of their duty especially by their inferiours, yea that they who should advertise others and be advertised themselves too, are Psal 12 [...]. 1, 2. most carelesse of all men, and some there are so wretchlesse and carelesse in this respect of going up and bringing timber, and building the house of the Lord that they no whit regard it, as though it no whit appertained to them to build others, but let us learne that it was the voice of Cain, am I my brothers keeper; Reuben though none of the best sonnes of Jacob yet when he saw that Ioseph was not in the pit, he rent his clothes and returning to his brethren said, the childe is not yonder, and I alas whi­ther shall I goe. This then is the first point that we are to mark, that they who are willed to go up and build are not Zerubbabel and Ioshua onely, but all the remnant of the people, and all Gen. 4. 9. Gen. 37. 29. 30. faithfull Christians are bound to build up themselves and others For both we are the body of Christ & others also: both which are noted by the name of the Temple both in the 1 Cor. 6. 19. and 2 Cor. 6. 16. In the former place he speaking to every one saith, that their bodyes are the temples of the Holy Ghost, and in the latter he speaking to the Congregation, saith they are the temple of God.

The second point to be noted is that we are not onely com­manded to build but that with industry also and paines, for the Prophet saith go up to the mountaine, bring wood and tim­ber and build this house, wherin by proposing the particularities of the paines, difficulty and labours, he telleth them that though indeed it be painefull and hard, yet it is the duty which God re­quireth of them: To goe up a hill is not very pleasant, but to go up having carriage & burthen must needs be troublesome [Page 53] now the Prophet telleth them that they were not onely to go up a hill, but to carry up timber thither also: and it seemeth the Prophet would mention the hardest thing, for what was it to bring timber? In the third of Ezra. 7. it is declared how they gave mony to the Carpenters and fellers of wood, and meat and drinke and oyle unto them of Tyrus and Sidon to bring them Cae­dar-wood Ezra 3. 7. from Libanon to the Sea to Ioppa: so that if we consi­der the difficulties, First in felling of the trees at Libanon then of bringing them to the Sea to Ioppa, then the carriage of them to Jerusalem and the bringing of them up to the mountaine, we shall finde that it was a matter of no smal weight, nor importance, and yet all this was but little in comparison of that which they are lastly commanded, namely to build the house, especially conside­ring that Salomon having so many workmen, & all things ready prepared for the building was yet as we read some seven yeares in building it, when therefore he saith, Go up bring timber and 1 Kings 6. 37, 38. build the house, he teacheth us that if we meane to build this temple of the Lord, we must not do as they who take their ease and stretch themselves on their beds, and drink wine in bowles, killing Oxen and sheep, and eating the fattest of the heard, a­noynting themselves with oyle and singing of songs to the in­struments of musick; but we are to take paines to fetch timber Amos 6. 1. 3, 4, 5, 6. and to build; he that will not do this is no workeman for the house of the Lord: a hard speach for us (my brethren) who are like them that are troubled with the greene sicknesse that we cannot well travell on plaine ground, much lesse climbe up mountains with burthens on our backs: or like the Roman gen­tleman, who when others were busied in military exercises, laid him downe and tumbled in the grasse saying, V [...]inam hoc esset la­borare, O would that this were to take paines: imagining so ma­ny difficulties, and adversaries to come against us if we should set our selves about it, as though we were the persons described by Salomon, The slothfull man saith a Lyon is in the way, a Lyon Pro. 26. 13 in the streets, as the door turneth upon his hinges, so doth the sluggard on his bed; the slothfull man hideth his hand in his bosome and it grieveth him to put it againe to his mouth. The sluggard is wiser in his owne conceit then seven men that can render a reason. But these are slothfull men; Saint Paul is of a­nother mind, of another spirit who fought with beasts at Ephesus, 1 Cor. 15. 32. 2 Tim. 4. 17. and was not afraid to meet a Lyon in the streets of Rome, from [Page 54] whose mouth he also saith that the Lord delivered him, yea who was contented that he might do this worke, to suffer imprison­ment, stripes, hunger, nakednesse, even death as it were often, as he sheweth in the 2 to the Corinthians 11. furnished indeed with a greater measure of grace then all or any of us are to looke for; but according to the measure which we have received wee 2 Cor. 11. [...], 25, 26, [...]. must all learne to take paines in our calling and state, to build this house. It is a generall rule of the Apostle, That he who will not labour let him not eat, there are indeed divers and sundry vocations amongst men, but they are all ordained by God to fur­nish us that we may be better able to travell in this worke: So that there are none exempt from labour, no not gentlemen, and Princes for it is not enough for one of them to say, I will not, 2 Thess. 3. 1 [...]. I need not labour, I can live on my lands; for so could Adam have said in paradice more truly, when God set him in it to manure and till it, that we might learne that not Adam himselfe (though all things yeelded their increase to him without his labour) yet that he was not by God created to be idle. Now if that A­dam were not then to be idle when he had need neither to labour for maintenance of himselfe nor yet was fit to fall into wicked­nesse through idlenesse: how much more necessary is it for us to learne that we bestow our selves in some profitable and lawfull labour, on whom this burthen through the sinne of Adam is laid that we should eat our bread in the sweate of our browes? and Gen 3. 19. experience sufficiently teacheth us there is nothing sooner casteth men headlong into the sinke of all ungodlinesse then the fore­going the honest paines and labours; which yet I speake not as though all were to take bodily labour: for there is also a labour of the minde, which spendeth the body happily more, then the o­ther, neither as if I thought it not lawfull to use recreation for 1 Tim▪ 5▪ [...]. the comfort and strengthening of the body and minde, for he that willed Timothy to drinke a little wine for his stomacks sake, by proportion granteth us to use a little recreation also if our 1 Tim. 4. 13. bodyes stand in need of it; but this is granted and must be used in such sort that it may tend to make us more able, each one, in some vocation lawfull, to build this house unto the Lord. So 1 Cor. [...]0 then must the Minister give attendance to teaching, reading and exhorting. I need not speake of all singular vocations, seing we have a generall rule that every one continue in the vocation whereunto he is called of God, to serve him with paines and in­dustry [Page 55] carefully and diligently. For we are commanded not on­ly to build, but in such sort as we use all diligence, as also Saint Peter hath expressed it, considering what our Saviour hath told us namely, that the way is narrow and the gate strait whereby men passe to life, and therefore that it is necessary that we labour 2 Per. 1. 10 and strive to enter therein and that the Kingdome of heaven suf­fereth violence, and that the violent take it by force; and if it be required in all vocations that we should be painefull what is Mat. 7. 13. required then of the minister of whom in especiall it is exacted that he should build this house, and then (alasse) what shall Mat. 11. 12. 1 Cor. 39. 1▪ Tim. 3. 13. we say of them who not onely go not up to the mountaine, but being in the mountaine stay not there, but come downe into the valley? or if they stay in the mountaine yet preach nor there, no caring to bring up timber and to build; Nay I would there were not many of them that behave themselves so wickedly in their conversation that they may be rightly joyned with them of whom it is written in the Ps [...]mes, that they breake downe all the carved worke of Gods house with axes and hammers: but leaving them to their just judgement seeing exhortations pierce Psal. 74. 6. not their hearts, having been so often called upon: let us (my brethren) remember that this building requireth one point fur­ther, even for the generall commandement; namely, that this la­bour and diligence be continuall even till the worke be fully en­ded, and ended it is not so long as we live here, which the Pro­phet Eph 4▪ 11, 12, 13. seemeth to insinuate in that he maketh mention of timber onely and not of stone: at least when he maketh mention of tim­ber, which we know was to be brought from Libanon to accom­plish the worke and to serve to make the roofe; whereby they are taught that they should not leave till they had brought it to a perfect and absolute worke; and so let us thinke that we are to build vp the temple of God not in part but in whole; under­standing [...]uk 14. 28 29 30. that he is accounted but a foolish builder that begin­neth to build, and is not able to make an end, and he is unwor­thy 2 Tim 4. 10. of the kingdome of God who laying his hand to the plowe looketh back behinde him. Let Demas therefore alone who ha­ving been companion with Paul left him and followed the pre­sent 2 per. 222. world, but for us who I hope be carefull as we have begun to goe forward, let us not like doggs returne to our vomit but Heb. 10. 38 39. let us set before us the exhortation here made and remember the words of the Apostle, If any man withdraw himselfe my soule shall [Page 56] have no pleasure in him, but we are not they that withdraw them­selves unto perdition, but follow faith unto the conservation of the soule. It is to destruction if we withdraw our selves, let us then go forward knowing that the price is promised to none but to him that overcometh, and him saith Christ I will make a pil­lar in the house of God as it is in the 3 Chap of the Revel. and Revel. 3. 12. in the 11 Chapter and ver. 2. The Coward is commanded to be cast out, but he that overcometh and continueth unto the end he shall be made a pillar in the house of God and shall not be cast out: Let us not therefore be weary of well doing fot we shall reape in due time if we faint not, let the words the Apostle useth be our encouragement against the manifold impediments and lets set by the wicked to hinder us as here were by adversaries Gal 6. 9. of Iudah and Benjamin to stop the building of the Temple. For all this those that faint not neither by reason of persons or thing that stand up against them shal be sure to reape in due season, and these are the speciall reasons and things therein to be observed, but beside there are two or three points to be noted in the se­verall Ezra 4. 1. words of the exhortation.

This house was to be but upon a mountaine, go up to the moun­taine, and our Saviour in the 5 of Mathew saith of his Church that it is as a City set on a hill, wherefore if it were but only for this reason that the house we are to build standeth on a hill and Mat 5. 14. therefore many eyes are cast upon us, because we may be seene a­farre off: as David prayed the Lord to guide him because of them that eyed him, so we because of the wicked and ungodly that looke upon us ought to be more carefull to looke unto it that we build carefully because the house standeth on a moun­taine, Let us thesefore remember that those words of our Savi­our Psal. 5 8. are spoken to all, a City set on a hill cannot be hid, neither do men light a candle and put it under a Bushel but on a candle-stick: you are the salt of the earth, but if the salt have lost its saltnesse wherewith shall it be seasoned? The Papists on this similitude teach very large­ly that the Church of God is visible and ought to be so: as though we denyed it, but the grosse errours which they deli­ver in urging this place are all of them plainely refuted by Saint Mat. 5. 14. 15, 16, Mathew in the very text. For first they imagine that if the Church be visible it may be seen to every place, as though a City built on the Alpes because it is a mountaine, must needs therefore be seene to Rome, or a City on the Pirenian mountaine of necessity [Page 57] must be seene to Toledo. Nay to come neere to the particu­lar thing we have in hand, Bethania is but two miles from Ieru­salem, and yet they who have travelled in those countreyes say that a man cannot see Jerusalem from that place, albeit that Je­rusalem were a City built upon a mountaine, yea upon many mountaines as the Prophet saith of it, her foundations are a­mong the holy mountaines, but yet cannot men see it as I said from Bethania by reason of Mount Olivet that lyeth betwixt Je­rusalem and it: or that I may open it to you by a more familiar example, although a man should go to Shotover, yet should he not see Harrow on the hill, (the very name whereof notwith­standing declares that it standeth on a hill) Nay it may be that all who have travelled from hence to London have not seen it. Perhaps they were blinde, perhaps they cast not their eyes that way, perhaps though they did, yet were there such mists that by reason of them they could not see it, which indeed our Saviour, Mat. 5 14, 15. in the similitude adjoyned, expresly teacheth, you are saith hee the light of the world, neither do men light a candle and put it under a bushell, but on a candlesticke, and it gives light unto all to all that are in the house: the candle gives light indeed, yet not to all, but to all in the house, but not to them that are without the house, the walls of the house keepe it from others, Againe they imagine that because it is a City set on a hill, that therefore it must alwayes continue in the same case, and not sometimes decay, and sometimes have nothing remaining of it but only the foundation. Old Salisbury was a City built upon a hill howbeit now there is not much to be seen of it. Rome it selfe was built on seven hills, yet on the chiefest of them Aventinus, Collatinus, Capotolinus, on which it was first founded there is no building now to be found as they write that know it, unles it be three or four harlotrey houses or happily some Monastery or a few gardens. A City therefore on a hill may sometime be decay­ed and this our Saviour signifieth in another similitude, you are the salt of the earth, but if the salt have lost his saltnesse, Salt may lose his saltnesse then, and so a Church seated upon a hill may have that happen unto it, which is correspondent to that in salt to lose his savour. Finally they imagine that all houses built upon a hill must be of one sort, nor of one sort onely, but of like condition and state, whereas it may be that some are fallen some [Page 58] standing, some hidden, some of divers kinds. And this our Savi­our also putteth us in mind of: for did they to whom our Saviour speaketh, make all one Church or City severed from the Jewes that were then of Jerusalem? No; for the Papists say that after Christs ascension, they first began to make a severall Church from the Jewes; therefore then they should have confidered that there were some of the Church who were members of it, disagre­ing from them to whom Christ spake: as were in Jerusalem they which frequented the publique and ordinary service of God, re­sorted to the temple and heard the law, who yet in opinion and judgement dissented from Christ and those that beleived in him. Now in comparison of that multitude, the disciples of Christ were but few in that City: and even so in the midst of Popery there have beene some Saints of God scattered among the wick­ed, as were the Apostles among the unbeleeving Jewes in Jeru­salem to whom this appertained; you are the light of the world: and were they hidden? No sure, they were not hidden for the Papists found them out, and some of them alive paid for it whom they burned that their light might shine and be seene, and some they digged out of their graves when they had layen long dead, and that in them it was easily seen that they were as a Ci­ty set on a hill that could not be hidde; And so we may see it hath gone with the Saints of God even here in England since re­ligion was first planted in it, and with the Church which at one time hath been in better case then at another, even as it happeneth to Cities amongst us which are not at all times so well built & maintained, and Churches also who at all times are not so well repaired, but to returne to our purpose seeing wee are built on a mountaine and therefore are sure to have so many eyes looking upon us, let us be more wary to looke to our selves, and seeing wee are to live in the midst of a froward and crooked generation let us have care to shine forth like lights in the world as the A­postle exhorteth the Philippians, and hold out the light as those phil 2. 3. that were persecuted in the time of the Arrians who yet were light and salt who were to give light to them in the house and season them that received their words.

Another thing to be observed is the timber whereof this house was built, which they were commanded to bring, which was Caedar, whereby we are to remember that there, is commen­ded [Page 59] to us that stuffe for the building o [...] the Church, which is durable and in all respects most fitt for it. For they that write of the nature of the Caedar-tree, some of them say that it is odori­ferous, but all agree that it will not putrify; insomuch that Pliny seemeth to attribute eternity to it, for that it will continue so long as any wood: but it is most true in the word of God, which as Saint Peter sayeth lasteth for ever. Therefore the stuffe where­with we are to build must be proportionable hereunto even to Caedar. So the Apostle exhorteth the Ephesians. Let no corrupt communication proceed out of your mouthes but that which is good to e­defie withall, &c. where he useth the same similitude of building Eph 4. 29. and so proportionably, our talke, wherewith we should edefie and build up others should be sound and durable, not rotten at the word properly signifieth, which the Apostle useth contrary to the nature and quality of the Caedar, which is the timber that this house was to be built with, Let no rotten speech proceed out of your mouth but that which is good to edefie and build withall, there are divers other things besides Caedars necessary to this building but by the name of this one of timber all other whatsoever likewise necessary are understood, and so must we likewise un­derstand in our building: and here, by occasion, I am to com­mend one thing to you, for seing they were to bring timber, it was necessary that it should be first cut downe, whereunto are necessary instruments, as also workemen. Now to us for in­struments and tooles are indeed our lawes and statutes whereby our worke is to be framed and directed. When the children of the Prophets came to Elizeus and craved leave of him that, because the place where they dwelt was too little for them, they might go to Jordan, that every one might take thence a beame and make them more roome, and he granting them leave, and going himselfe with them: as they were about their worke a [...] one was a felling a tree, the axe head fell into the water, where­upon he cryed out unto Elizeus and said, alas Master it was but borrowed, the man of God therfore considering not only that the instrument was borrowed but also how necessary it was for their purpose, cutting downe a piece of wood and casting it into the water caused the Iron to swimme; We have my brethren a­mongst us our lawes as it were instruments wherewith to fell our timber: a great part of them is fallen into the water [Page 60] Indeed they be in the Proctors booke but there they be as if they were fallen into the water. The Children of the Prophets have complained unto Elizeus alas Master they were but borro­ed, and great need have they to know them, for that they are bound in conscience by oath to keep them. To which purpose some have taken paines to restore them; notwithstanding it hath yet pleased God to move them that should see it accomplished, howbeit we may hope to see it when it shall please God to place in that room a man that hath Elizeus spirit: sure, there is great use of them for the cutting and framing of the Caedars where­with to build, especially if those which be knowne already were kept, which I must needs also adde, because that of those which are knowne many have their edges rebated by dispensations. A lamentable thing that we keepe yet so much that which was re­ceived from the sinke of Rome, which I speake not as though our dispensations were so detestable as his who taketh upon him to dispense against the commandment of the Apostle however it please him, to distinguish of the precepts of the Apostle which he commandeth not God; but in a place and matter where lawes and orders are taken to the contrary, it is no way tollerable. Pluto and Aristotle the Princes of the Phylosophers have affir­med, that it is most pernicious in a common-wealth to breake the lawes which are once appointed, which we learne even out of them, if we reade them to make our profit of them, and not only to talke of them: which neither yet do I speake as though I would have nothing dispensable, but that when it is so orde­red that there shall not in such cases be any dispensations absolu­lutely, yet that we should continually come against this decree. For what can be more absurd than that men of judgement and discretion should make no more account to breake Gods lawes than children would do to break sticks; but if statutes were only broken by dispensations the matter were more tollerable, for then should we also have our parts in it, but statutes have been broken without dispensations, wherof the experience is fresh in your memory, the last week as you know, or if you know it not, I tell what I meane, even the playes kept against the expresse sta­tute, by the tollerance and connivance of the Magistrate, the sta­tute hath been broken.

Some there are who be perswaded that thence may be gathe­red good timber for this building.

[Page 61] Happily indeed some bushes and brambles, or muske-roses; and that is the best, and I would to God it were the worst. For many there are who are brought through such corruptions to lewd perswasions, but doubtles they make evil work for the Church of God, they that heard them may say more, but this one of their owne Prophets hath said of that place,

Ille locus casti damna pudoris habet.

which was spoken of such places as that where these were kept, I need not adde as the Apostle doth, this testimony is true therefore rebuke them sharpely, yet will I say to them that be heads of houses parents of families, tutors of Schollers one of their own prophets have sayed, & the testimony is true, therfore rebuke them sharply God be blessed and pardon our sins for his sons sake. Amen.

Sermon the 5. December 25. 1585.

‘Ver. 8. Go up to the mountain and bring timber and build this house and I will take delight in it, and I will be glorified in it saith the Lord.

THis sentence of the Prophet Haggai, exhorting the Jewes that were returned from Babylon, that they should build the house of the Lord, containeth as hath beene before declared when I last spake to you of it out of this place, the reason why he exhorteth 1 He that exhorteth is the Lord, 2 he exhorteth them to build the house of the Lord, to go up to the mountains to bring timber.

1. The reasons: I will take delight in it I wilbe glorified, for the meaning of all which we understand then that 1 it was the Lord that by the Ministery of the Prophet, made this exhortation: 2 For the thing where unto they are exhorted, that it was the building of the temple on the mountain Moriah whereon it stood before. 1 What the reasons were, 2 Why he ought to do this. 1 Be­cause he would take delight in it. 2 Because he would beglorified, of the former two points namely the Lord who exhorteth, and the thing whereunto, I spake then as grace was ministred & time served: there now remaineth the last circumstance at this time to be handled which containeth the reasons why they should goe up to the mountaine and builde. And for the meaning of the reasons. I opened that at that present, touching the former that [Page 62] God will not delight it it, for it selfe as in the timber and stones &c. but because of the signification and use thereof in that it be­token [...]th Jesus our Saviour, as is plainely declared in the E­pistle to the Heb. Neither him onely as the head of the Church, but his body also together with him, both the Catholike church, which is partly on earth, and partly received into glory. The Church militant, & the Church triumphant, and visible Church­es not onely as bodies considered wholy, but also each member of the same in particular, as by the places then alledged Ephes. 2. 1 Cor 6. was made manifest.

Now concerning the use of the Temple, we know it was called the house of prayer in regard of the holy exercises and rites prescribed by God which were therein performed, which ceasing to be used in such sort as were by Gods command­ment appointed, it was, according to the threatnings of the Pro­phets (as before) destroyed by the Babylonians, so (after it was renewed) was it made desolate by Antiochus and in the end of all (as our Saviour foretold) quite overthrowne by the Romans, wherefore it was the regard of the Mystery thereby figured, for the vaile as it is shewed by the Evangilist signified Christ the ho­ly of holyest, &c. and the exercises by God prescribed, for which he saith that he would delight therein.

From the delight which he promiseth to take in it, to stirre them up yet the rather, he proceedeth and addeth the latter rea­son, he will also be glorified; whereby is meant that he will al­so poure his blessings upon them in such sort that they should have occasion hereby to praise and magnifie his mercy. For that this is the meaning of the Prophet, it is manifest by the An­tithesis which is here used, for setting downe how for their neg­ligence they had been afflicted, eating and not being satisfied, putting on cl [...]thes and not being warmed, &c. so contrariwise he promiseth, that doing his commandment these evills should be removed and good things bestowed on them, whereby they should have cause to glorifie his holy name for his mercy. In these reasons proposed to them to move them to the building of the Temple, Let us first consider how the truth was first perfor­med to the Jewes, the Lord promiseth his favour and likeing of them, and his blessings proceeding from his favour; how this was to be performed the Prophet expoundeth in the 2 Chapter [Page 63] in the words of the Lord himselfe v. 16. 17., 18, 19. where wil­ling them 1 to consider how they had been afflicted, he bids them to reckon from that day, signifying that from that day forth he would blesse them. Neither promiseth he onely temporall blessings and corporall, for which they should glorifie and praise his Name, but eternall and spirituall also: which is likewise sheweth in the 2 Chapter in the words of the Lord, ver. 6, 7, 8, 9. Yet once againe saith the Lord and I will shake all nations, and the desire of all nations shall come and I will fill this house with glory, silver is mine, and gold is mine, the glory of this house shall be greater than the former, I will give peace in it.

In which promise the Lord of Hosts so often repeated he no­teth the greatnesse and power of him that maketh this promise, & this peace & glory signifieth not worldly prosperity, or earth­ly peace, in which respect this Temple exceeded not that of Sol [...] ­mons, but hereby is signified another peace, even a peace of peaces, the peace of God which passeth all understanding: Which the Apostle wisheth the faithfull, grace and peace, peace betwixt God and us in the Covenant of grace, of which I say he saith unto us Phil. 4. 5. Ephes 2. 14. 17. Rom. 5. 11 a sonne is given, the prince of peace, Ephes. 2 he is our peace he came and preached the gospel of peace, a covenant betwixt God and man. That this is the meaning is most evident by Heb. 12. 18. Akingdome that cannot be moved, and Luke 2. 1. 13, 14. peace on earth. In this second temple the Prince of peace was to sitt, here the Jewes have on their heartes the vaile: aske them how this was performed, seeing the Temple was destroyed, how the glory of the latter Temple was greater than the former, some of them will say in regard of the building, for that albeit it were at the first lesser than Solomons, yet was it after amplyfied by Herod: others in respect of the continuance, for that as they account, this stood ten yeares longer than the former, which is laid down by the author of their ordinary glosse, but the promise of glory is made to this temple which in the 3 of Ezra was nothing in comparison of the former: so that although it be true, that af­terwards it was inlarged by Herod, as Josephus sheweth, yet the promise is of glory, not greatnesse onely which stretcheth fur­ther. Saul had a greater body yet was he moved with anger thinking that a greater glory was given to [...] in the womens song: and when the Lord saith silver is mi [...] he could (if he had [Page 64] pleased) have made it in that respect more glorious than Solo­mons yet (as the Rabbins confesse themselves) in respect of the gold the latter was nothing to the former, which as the Scripture sheweth was all covered with gold, walles, beames, floores, posts, and that with the fine gold of O­pher read Josephus, lib. car. 8. and lib. 15. ult. for the comparison of the two Temples: in respect then of the glory by greatnesse and beauty joyned together especially of the riches of gold and silver &c. the latter was nothing. As for the continuance that is nothing, for what if it stood ten years longer could it therfore be more glorious, amongst all the Kings of Judah Solomon excelled in glory, yet reigned but forth yeares, Manasses 55. did he there­fore excell him, for it be said that he was in thraldome part of that time, so may it be said of the dishonoring of this temple by Pompey and Cassiu [...], but Vriah reigned 52 yeares as much longer then Solomon as this Temple stood longer than the former; wher­fore if it be repugnant to scripture to say ste excelleth therefore in glory Solomon, so it is for this cause to say that this Temple did excell the former.

Nay they are convinced of madnesse by the same Rabine, for on the same word, because the Hebrew word wanteth the letter (▪) which in number standeth with them for 5 th he saith it is a note a mystery for that this latter temple wanted 5 things which the former had, 1 Vrim and Thummin: 2 the Arke of the Covenant, 3 fire from heaven, 4 the signe of Gods glory 5. presence of the Holy Ghost, and this i [...] proved, alledging a place of Talmud, which is among the the Jewes as the decretall a­mong the Papists, the Author thereof would no more erre than can the Pope, a Talmudicall fancie: for although (▪) were want­ing (as it is not in those copies which are received without points,) but if it were by their fault that copied out the booke what reason that there should want 5 things because (▪) signi­fieth 5 in numbring, which is nothing but a sottish, and Caba­listine toy, for even this temple wanted more than these five things, as they also confesse even in the same booke, for there was not the cup of Manna and therefore not onely 5 but 8, or 9 more were were wanting. But to take that which they grant, se­ing these five things were not in the latter Temple which were in the former unlesse the thinges of latter which were not in [Page 65] the former may match and excell these, it cannot be said that so the glory of the latter should excell the glory of the former. It may be that Zacheus in some one coyne or other had some more money then Herod, as happily a meane gold-smith in London may have in Crasadoes or Florrens or Duckets more than the Prince, yet if Herods treasure farre passe the wealth of Zacheus, and the Princes the substance of the gold-smith, were not he ab­surd that would say the gold-smith were richer than the Prince? In like sort sith the glory of the latter Temple was to excell the glory of the former and howsoever in continuance, and bignes it passed the latter, if in other points of greater glory it were be­hinde it, how shall one truly say that this was performed, where­fore if those things which they confesse be wanting in the lat­ter, nay if some one of them be more glorious than the continu­ance wherein they make this excellency, the glory thereof must be placed in some other thing than they fancy. Now how ex­cellent was the Vrim and Thummin whereof Deut. 33, The mer­cy seat, Arke, fire from heaven, glory of God visible in the cloud that filled the Temple, presence of the holy Ghost, succession of Prophets. Whereof seeing some one, how much more all? farre exceed the ten yeares continuance, it followeth that in this respect the glory of the latter house could not be greater; There­fore since God promised that it should be greater, and that can­not be but in respect that in this Christ taking flesh should perso­nally teach during the same, make attonement betweene God and man, working our redemption; which one thing, farre excel­leth all that were in the former Temple, he being the truth, and they but shadowes. It is most manifest that the Jewes were pos­sessed with a spirit of giddinesse as was threatned them, their ears dulled, their eyes darkened against the evident light of Gods truth. But for us we are assured that this peace was performed in our Saviour, as all circumstances noted by the Prophets agreeing to him, of the time, by Daniel mentioned, the place, by Michael, Dan. 9 Mic. 4. Isai. 7. & 9. I [...]ua. 10. 4. his name; his progeny, his Mother, so that in respect of us to whom God hath made this known, we may use those words For I tell you that many prophets and Kings and righteous men have de­sired to see those things which you see and have not seene them, and to heare those things which you heare, and have not heard them; To whom is this performed, this promise of peace as [Page 66] the Angell said to the shepheards; for Behold I bring you glad ti­dings of great joy which shalbe to all people, for unto you is borne this day Luke 2 9. 10, 1 [...]. in the City of David a saviour which is Christ the Lord. And this is the first point by reason of the celebration of the Lords Nativity in accomplishing the promise of God by giving peace above all blessings, sending Christ a Saviour to take flesh upon him. The next point in these words is, that God taketh delight, and will poure a blessing upon it, on the temple onely in respect of Christ figured, and holy exercises commanded, by him therein practised how the Temple figured Christ and the exercises there, the du­ties of Christians in perticular set down, else we are not to stand on them. But note the blockishnesse, first of the Jewes, then of the Papists, for they in their Talmud thought that God tooke delight in the Temple, that now for sorrow he hath destroyed it, he spendeth many houres in bewayling the same, the papists though the Temple be overthrowne, yet thinke that that God tooke such delight in the place where it stood, that they goe on Pilgrimages, as though yet that prayer of Solomons were in force for them that pray more in that place then the other, blinde men that consider not rudiments of the law, while the Jewes as chil­dren were therby to be schooled to Christ our Saviour to the Sa­maritane so expounded it, Woman beleeve me, the hour cometh wher­in ye shall neither in this mountaine nor yet in Jerusalem worship the Father. But the houre cometh, and now is when the true worshippers of Ioh 14. 21 the Father shall worship him in spirit and in truth: meaning the time had been when the place of true worship appointed was Jerusa­lem, but the truth being come, all places are now sanctified as 1 Tim. 2. 8 Mat. 17. 9. 2 pet. 1. 18 Exod. 3. 5. Jerusalem, according to that 1 Tim. 2. 8. I will therefore that men pray very where, lifting up pure hands without wrath & doubting. The Remish Jesuites upon Matthew 17. ver. 9. say the mountaine is called holy by Saint Peter 2 Pet. ver. 18. as that place by Moses Exod. 3. 5. was called holy ground, whereby it is evident say they that by such a precious place they are sanctified, and there­upon groweth a religion and devotion in the faithfull towards such places, and that there was great pilgrimage in the Primitive Church to this mountain, and unto all those places which our Saviour had sanctified with his presence and with his miracles, and therefore to the whole land of promise, also upon Iohn 12. 20. the gentiles say they came to adore, the gentiles came of de­votion Ioh. 12. 20 [Page 67] Pilgrimage to the temple of Jerusalem, and Acts 8. 27 Act. 8. 27. Note that the Ethiopian came to Jerusalem to adore, that is on Pilgrimage. Out of all these places they would prove that yet we should goe to Jerusalem, by vertue of which conclusion they may also prove that we should also offer bulls and Calves, which were prescribed by the law as was this coming to Jerusalē for as they were bound to come up to appear before the Lord, so were they also commanded not to come empty: if bound to Jerusalem, because of a speciall promise made to that place, why not to all the ordinances prescribed by Moses?

Besides Pauls resort to Jerusalem at the feast was for the op­portunity of preaching to them then assembled as on the Saboth Acts 13. 44. and so they may conclude that we are to keepe the Jewes sabboth, which the Jesuites will deny. Therefore of the example of Paul going up to Jerusalem it can no more be proved that we ought to go thither, than that we should also yet offer, for that we reade he did so in the temple, Acts 21. 16. and it ma­keth as much for his offring as the other for the going thither. The Remists note on the 17 of Mathew is more forcible in shew but as weake in substance: That the mount was called holy, be­cause it was sanctified by that apparition, we grant, but was it then so sanctified that holinesse must then needs cleave unto it for ever, and still abide therewith? Peter called it the holy hill, so likewise Mathew 27. 33. calleth Jerusalem the holy City, and the 24 the holy place, namely as other things are called holy because consecrated to holy uses, so the City because of the holy assemblies to it, because of the Church of God it signified and the temple, more especially because of the glory of God which appeared therein. But those holy actions when they were omit­ted, and the contrary practised, howsoever they were holy in re­spect of the things they prefigured: yet doubtlesse they were profane nd unholy insomuch that Christ said even of the temple that it was made a den of theeves, and the faithfull City was become a Harlot, and the pollutions thereof were such, and the profana­tions so many, that Christ threatned, and it came to passe that not a stone therein should be left upon a stone, in the 87 Psalme the Mountaines whereon Jerusalem was founded were called holy: but were they accounted so any longer than were the ho­ly exercises by God appointed therein practised? In the 8. 9. of Ezekiel their abominations are described and the punishments of [...] [Page 64] [...] [Page 65] [...] [Page 66] [...] [Page 67] [Page 68] the same in the 10 and 11 how the Lord for the same left and forsooke them, yea how he departed from the temple first, and then quite from the City: whereby is taught us, that there is no place never so holy which God detesteth not, when his com­mandements therein are broken, and his Majesty profained. The Jesuites themselves will confesse, that Churches although san­ctifyed by the Pope, yet that the holinesse of them ceaseth if mur­ther be committed in them; whereby they might see that such things might be committed in places otherwise holy, that the places may become so prophane, that God will not only not de­light in them, but detest and abhorre them, as it was manifest by Jerusalem: for else what meant our Saviour by that threat a­gainst it? O Jerusalem Jerusalem thou that stonest the Prophets. See what Greg. Naz. sai [...]h in a Sermon touching them that run about to such places a Pilgrimages were made to such places say the Je­suites not long after Christs time, but yet they were reproved by that Fathers judgement, because Jerusalem is called the holy City, and is it not also called spiritually Sodom and Gomorah be­cause of the wickednesse therein committed? and what shall we say of Rome sith that it is likewise called spiritually Babylon in the Revelation? But such is the blindnesse of that man of sin that albeit it be the place where the Saints of Christ in the Re­velation are said to be slain as Christ in Jerusalem, yet commend they it as the place wherein above others God will delight most, as the Jewes fancie of Jerusalem: hereupon Boniface the 8 ordai­ned that whosoever would come up to Rome Anno 1300 (at which time he lived) should have most full remission of all sinnes Extranag. com. lib. 5. de peniten. et remission cap. 1. et cap. 2. in Bulla Plat. in vita Bon. 8. Oaephinus in Chri. anno 1294. The Jubi­le was re­duced by Clem. 6. to 50 yeares abridged by Martin 5 & Paul brought down unto 25 yeares, which was con­firmed Sextus 4 vide plat. in Clem. 6. et in Nic. 5 Oaemp. in Sexto 4. et Extranag. com lib. 5. cap. 1 [...]o glosse in fi­ne vide Bullam Clem 6. ibid. cap. 2 vingenitus et Bullam Sixto 4. Extra com lib. 5 cap 4 Clem. 6. The very circumstances of which places deriving their Jubile from Moses law, and building it on the merits of Peter and Paul and binding all the solemnity thereof to their Church of Rome do sufficiently shew the superstition of it. This same Bo­niface ordained at the first, that every 100 yeares they should in­joy the same pardons: which after by another was abridged to 50 and then to 25, for their yeare of Jubilee. Now we know the yeare of Jubilee as Joseph de antiquitat. liber 3. chap. 14. was ceremonious, that every fifty yeares liberty should be proclamed, to the bond freedome, to their servants lands re­stored. Now this was a figure of Christ as Isai he sent to pro­claime spirituall liberty to the captives the opening of the prison [Page 69] the acceptable year of the Lord, which in the 49 Chapter and the 8 and 9 verses he had called the acceptable time and day of sal­vation, and the Apostle. 2. Cor. 6. 2. expoundeth it of the time whensoever the gospell is preached, behold now is the accepta­ble day, and the Pope as though Christ were not yet come or had not put an end to these things applyed this to his yeare of Jubile. And Bristow in his motives doth exhort all Catholicks to prepare themselves against this most acceptable yeare of grace, Jeroboams charge to his calves. But all this must be to Rome; whereby you may note the originall of all this superstition, which indeed is the coveteousnesse of the Pope. For it is not Je­rusalem that he careth for, nor the Temple of Peter and Paul, These are onely faire pretences, the holy place, the holy land, the temples of the Apostle, the yeare of Jubile, the year 1575. But the thing to which all serveth was the commodity which there­by cometh to the Popes coffer. For that law out of Deuteronomy must be kept inviolable, that none appeare here empty: which mystery bewrayeth the knavery: for in the yeare 1000, because the offerings came not to such abundance as was looked and ho­ped for, the Pope sent abroade to such as had not been there his plenary pardons, offring to them that would buy for mony the same grace and favour which they should have been partakers of had they come that yeare 1517, which he might well and truly promise, whereby it pleased God to awaken Christians by the ministery of Master Luther to see the sinke of that iniquity which appeared manifestly in this abuse in ti [...]ulo de clericis peregrinanti­bus, So in effect for the place he hath brought it from Jerusalem to Rome, for the yeare of Jubile, by mincing it in parts for his greater advantages. So the end of their pilgrimage is the Popes commodity, Saint Peters Church is the Popes Court, there of­fring to him purchaseth their pardons, but to whom doth this indulgence good? to all that pay; nay they will not say so but vere▪ penitentibus they who truly repent shall have forgivenesse of all their sinnes most true indeed. Therefore if Christians know that, they would little trust to themselves for his pardon or the year of Ju­bile; for I can assure them out of the word of God, that when­soever they repent though they never see Rome or Jerusalem, yet shall they be forgiven and their sinnes done away, though [Page 70] the Pope receive not a penny of them, yea even this day, and in this house, and in this place freely and without mony I assure all such, as unfaignedly repent and turne to God, assurance of the forgivenesse and remission of all their sins, though the Popes par­don never come amongst us, nor we once thinke on this yeare of Jubile.

Sermon 6. February 8. 1589.

‘Haggai 1. ver. 9 Yee looked for much and it came to little. and when ye brought it home I did blow upon it, and why saith the Lord of Hosts? because of mine house that lay waste, and yee ranne every man to his owne house.‘Verse 10 Therefore against you the heavens stayed it selfe from dew and the earth stayed from fruit.‘Ver. 11 And I have called for drought upon the land, and upon the mountaines, and upon the Corne and upon the wine, and upon the oyle and upon that which the earth bringeth forth both upon men and upon cattel, and upon all the labours of their hands.

THe Prophet Haggai having exhorted the Jewes to go forward with the Temple and sanctuary, and ha­ving moved them thereunto by laying before them the gracious promises of God, that he would be fa­vourable and take delight therein, doth further stirre them up with these words by calling to their remembrance that great want and scarcety wherewith God did not chastise them, who therefore did not prosper the labours of their hands nor give successe to their endeavours, for that every one ran to the building of his own house, and the trimmingup thereof, they laboured not to advance the house of the Lord, for as the Lord had threatned in his law, that if they would not hearken to his voice to do his will they should be cursed in the towne, and in the field, and in the fruit of their body, and the fruit of the earth, that the heavens over them should be brasse, and the earth under them iron. So did they feele by experience that those threats were performed to them from heaven and earth in themselves, and in theirs and in the field and in the towne, be­cause [Page 71] that they were commanded by the Lord to build this house they tooke all opportunity to do it, and to perswade them here­unto to leave their slackenesse and bestirre themselves hereabout, he sheweth how God had withdrawen his blessings from those creatures that should have done them good, and had stretched out his hand against them. Haggai therefore doth advertise them shewing that they were chastised in the towne and in the field, forasmuch as they tooke great paines and got little, and that which they got and brought home, he did as with a whirl­winde disperse and scatter, and why? because they left the house of the Lord waste and every man ran to his own house, therefore against you the heavens, &c.

Wherin, to affect them with a more lively feeling of their misery laid upon them, because they suffered the Lords house to lie waste, the Prophet doth more particularly specefie the meanes used by God to worke these wants. The things they wanted were the ble­ssings of this life, the hurt themselves and theirs felt, whereby he noteth their sin, and the correspondency of their chastisements which they felt, which appeareth by the word wherein their fault was noted, compared with their punishment, as it is laid downe more evidently in the originall, for the word which is rendred Levit. 26. Psal. 18. (Waste) verse 8 doth first signifie dry, and by consequence waste, because places which are dry and want moisture are likewise waste and desolate, Now verse 11 it is said he had called for a drought: the word cometh from the same stemme in the Hebrew that the other doth, and in the sense of wastenesse doth expresse more plainly the agreement of the punishment with the manner of their sinne, as though he should say, because you have suffe­red my house and sanctuary to lye waste, therefore have I also by calling for a drought brought also a waste upon you, you have beene most carefull to provide for your selves and yours whatsoever was needfull, and might by you any wayes be pur­chased. But behold I have wasted and consumed that, I have cal­led for a drought. So the Lord hereby doth declare the perfor­mance of that which he threatned, that he would deale over­thwartly with them that overthwarted him, and that to the fro­ward he would become froward: howbeit let not any that have offended flatter themselves as these men, because they feel not such chastisement as these did, because they are not plunged, nay [Page 72] because they live at such ease and contentation of heart, that as the prophet speaketh their eyes start out of their heads, although they be nothing carefull to build Gods house, nay be carefull to build their owne, nay runne to it, and that to build them with bloud, for albeit they felt not the experience of this punishment in temporall blessings, yet let them remember the words of the Prophet, When I went into the sanctuary of God then understood I the end of these men, surely thou settest them in the slipery places, and cast­est them into utter desolation, 1 slipery places, 2 utter desolation, as it is taught in the history of Job, The rejoycing of the wicked is Psa. 73. 13 but short, though his excellency mount upon the heavens and his head reach to the clouds, yet shall he perish for ever like the dunge and they that have seene him, shall say where is he? But the children of God are dealt withal as children, although he chasten them, as what son is there that he chasteneth not, yet will he not withdraw his mercy from them, neither here nor hereafter, so that everlasting mercy Job. 20. 5. 6. it surely acertained: For, what is said of Solomon, if he sinne I will chasten him with the rod of men, but my mercy shall not depart from him, the same is performed to other the children of David, even to all the faithfull and eiect. And the example of the Corinthians may teach us the end of Gods chastisements on his servants, the Apo­stle sheweth for their unreverent receaving of the Sacrament, some were sicke and some fallen asleepe, that is taken away, and thereupon shewing that this appertaineth to all, he saith, when we are judged we are chastened of the Lord, because we should not be condemned of the world.

Howbeit if any of the servants of the Lord who have neglect­ed their dutie, have not felt his hand, let them not be high-minded, but feare and be humbled, as, who knoweth not what the late evening-tide may bring forth; remember that, which is writ­ten to put them in remembrance, the judgment of God is just a­gainst 2 Sam. 7. 14. Psa. 79. 4. 1 Cor. 11. 30. 32. Rom. 2. 2. 3, 4. the ungodly that do such things: and what thinkest thou O man [...] that judgest them that do such things, & dost the same, that thou shalt escape the just judgement of God: or [...]espisest thou the riches of his bountifulnesse and pa [...]ience, and longsufferance? for it is most plaine that they shall not enter into the holy tabernacle hereafter, who persist not to build Christs tabernacle here, as the 15 and 24 Psalmes plainely shew: wherefore as we tender our owne salva­tion, not only the favour of God and the benefitts of this life [Page 73] let us every one be carefull for the building of the Church and Temple of God, according as God hath committed a charge to every one for the edefying of the same, remembring that Com­mandement of our Saviour, First seek the Kingdom of God, and then all these things shall be given you after, if first we will seeke the Kingdome, then these at leasure, to be regarded afterwards, and Mat. 6, ult not to follow the example of them whom the Lord here repro­veth, which runne to the building of their own house, and were so slow in the Lords worke: we see David so to have beene care­full thereabouts, that his purpose was not to take benefit of one nights sleepe in his owne house which he had built, untill he had finished the house of God, which although he could not ac­complish 2 Kin, 9, 2 because of the warres wherewith he was troubled a­gainst the enemies of the Lord, yet Solomon his sonne followed the same course, and built first the Lords house, and after he had finished that, his owne house, for which God accordingly blessed them, though neither of them wanted chastisements, be­cause also some times they faulted therein, yet were great bles­sings bestowed on them both in this life, vouchsafed out of the everlasting favour and blessing of God as by the monuments of them both is manifest.

By example of whom we are instructed to follow the Com­mandement of God in building his house, in going at leastwise as farre as David in providing those things that were requi [...]te, for perfecting thereof: which worke was referred to Solomon, let us be moved with the example of Gods mercies on them, to look for the like blessing, if we follow them in well doing, remem­bring that which is written by the Prophet, how that afterward he had espoused them to himselfe in kindnesse and mercy, and had made a covenant with them by this, that he promiseth that he will heare the heavens, and the heavens shall heare the earth, Hosea 1, 2 and the earth shall heare Israel, nay they may assure themselves not onely of these blessings, but of such as are inestimably to be preferred before them, whereof mention is made in the Apoca­lips, though represented also by such things as Manna, the tree of life, to conquerers, to them that goe forward in the build­ing of the Temple, and of the Sanctuary.

This exhortation pertaineth more specially indeed to the principall builders of it: But it doth also belong unto all the [Page 74] people of the land, not to the ministery or spirituality as they tearme it, but to all Christians who must all be spirituall: if they will all be Christians, they must as lively stones be built upon the foundation, they must offer up themselves a living ho­ly and acceptable sacrifice, none is exempted from this labour, all must be Kings to conquer their lusts and affections that rebell Rom. 12. 1 Rev. 1. 6. 1 Pet. 2. 1 Thes. 5. 11. Ephes. 4. Col. 3. Mat. 5. Phil. 1. 1. Phil. 2. 15, 16. against Gods Commandements, all Priests to offer up spirituall sacrifice, yea they are each one to go further, and not onely to build themselves but others also, every one one another, remem­bring that which the Apostle exhorteth the Thessalonians, Ex­hort one another and edefie one another, Therefore all must be builders all our speech must be to edefie, poudred with salt, our actions, rules of Godlinesse, that we may be patternes for others to be­hold; for our Saviour spake to all his disciples, Ye are the salt of the earth, and the light of the world, not onely the Bishops and the Deacons as Philippi, but also the rest of them were as lights shi­ning forth holding forth for others: salt serveth for many use [...] to season other things, light to light others also; Therefore all are to edefie not themselves but others also. This exhortation made to all we ought to call to remembrance, that so we are for this cause termed salt, light, a princely priesthood, a chosen nation whom God hath sanctified to shew forth the vertue of him that hath called them, and the care which they are to have one of another. It was Cains voice, am I the keeper of my brother? But we are rather to propose unto ourselves the example of Mo­ses, when he was not yet called to be delivered of his brethrenbut prepared thereunto, he laboured to reconcile his brethren that were at discord, yet this exhortation concerneth principally Ze­rubbabel Psal. 102. 14. Isai 61. 3. 4. and Joshua, because they be the chiefest of the Lords ser­vants, and the graces of God are most eminent in them whose heart God hath so touched, that they pitty the dust & the stons, the ruines of Jerusalem, who as trees of righteousnes moistned by Gods spirit, sanctified by Gods grace, that was poured upon Christ Jesus, are appointed to build the old waste places, to raise up the former desolations, and to repaire the Cities that were desolate and waste through many desolations, which words of the Prophet must teach us, who are called especially to the charge of building, to take delight in the stones thereof, to be care­full for the raising up of them, to repaire the desolate Cities of [Page 75] Judah and Jerusalem, wherby I am moved to beseech you (fathers) who are inabled with gifts to performe this duty to the whole houshold, that you would not onely raise up others to do this holy worke, but that you with more care diligence would performe the same your selves: for though you are content to heare the young sort, and sometimes Eliba may speak more wise­ly than his elders: the youth of Timothy is not to be despised, yet many have more regard of the gray head, & aged Paul is able to speake with great gravity, and therefore is wont to be heard with great reverence and profit. Gideon when he had taken the K. of Midian Zeba and Zalmanna, he spake to Jether his first-born to rise up and slay them; but the boy drew not his sword, because he feared, because he was yet young: then the Kings said unto Gideon, rise thou and fall upon us, for as the man is so is his strength: our carnall lusts and carnall concupiscence, whereby we are led to wickednesse, fight against the spirit of God, and they are the enemies of the Lord, and therefore we are willed of the Apostle to mortifie our members that are on earth, fornication, uncleannesse, the inordinate affection, coveteousnesse which is Idolatry: the wicked affections are (as the Apostle saith) limbes of one body growing so fast unto us by the depravation of our nature, as our armes or leggs do to our bodies, therefore these limbs of our body must be slaine, the sword wherewith we must doe it is the word of God, as the Apostle teacheth, why these lusts are for the most part so slowly slaine; there are many reasons partly because Gideon spe [...]keth to his first borne to slay them, not boyes indeed as he was to whom Gideon spake but of riper yeares, yet our sonnes though our first-borne and flower of our sonnes, yet but our sons Zeba and Zalmanna knew well enough, that Jether though Gideons first-borne, yet he could not make so quicke dispatch in killing of them, because they were to dye by his hand, they were to dye a lingring death: wherefore although your children are loth to say to you, that you your selves are rather to rise up and performe this duty, as nether Je­ther did to his Father Gideon, give us leave as Zeba and Zalmunna to will you to rise up and runne upon your lusts and slay them, for as the man is so is his strength God forbid you should be justly to be taxed with that reproof which is laid upon the great men and the Tekoils, of whom when the Prophets had shewed [Page 76] the building of the walles of Jerusalem, each sort fortified in their place, but the great with he of the Tekoits put not their necks to the worke of the Lord; the phrase here used noteth the kinde of labour they should have taken, even to carry stones and morter, a base worke that great men should be labourers in, yet we see the Holy Ghost toucheth them with just reproofe of ingratitude, that they submitted not themselves thereunto con­sidering that it was the worke of the Lord to whom they did owe themselves, and all others the building of Christs-Church is a worke base and contemptible in the judgement of the world, though before God most excellent & precious. But it is base as we list to account it. If we cannot submit our selves to the bearing of these burthens, let us remember it is our Lords worke, and let us fear the just reproch which the Tekoits bear for the neglecting of it. In the French story we read that at a dangerous siege of Ro­chel, for the fortifying a Bulwarke against the enemies, each one so bestirred themselves that even the gentlewomen and ladyes carryed stones and rubbish for the raising thereof, which there­fore was called the Ladyes Bulwarke, because the great women in the siege of Rochel were content to submit themselves to bear rubbish, it was the worke of the Lord by a consequent, and shall it not be a shame for men of how great calling soever they be, or count themselvsto be, not to submit themselvs to the work of the Lord▪ If they be such as have taken in hand to build many places, let them remember that they are bound to build in all places, even as the Tekoits were of whom it is noted that they edefied in divers places which in that building might more be done, because that being many when they had perfected the work in one place, they might after go to another: but how many or any of us, may un­dertake to build in sundry places I see not, for if the building be such as requireth continuall labour therein, of laying of living stones continually requireth residence of the builders, that they should still be present on their charge, that as new stones as still brought so they may still be laid on stil more & more, to be won to God; let them remember that this is the Lords worke; and if they be not able to build in many places, let them be content to resigne their charges, so that there may be a workeman able to furnish the places appointed thereunto.

Cursed be the man that doth the worke of the Lord negligently, and [Page 77] cursed be the man that withholdeth his hand from bloud, saith the Lord by his Prophet: he speaketh of killing the enemies of the Lord, God forbid that a curse should fall upon us, amongst those that have faulted therein, and that it may not fall the Lord hold still up their hearts to performe that with all care which the spirit of God teacheth to be their duty namely to advance the glory of God, in building the temple and sanctuary of God.

For the rest which are not such as the Tekoits and yet are com­prised in the number of them that are said to build the sanctuary and set to fight the Lords battailes, let them remember that they were cursed that withheld their swords from bloud, although they have not the strength of Gideon, yet let them remember that the word of God is sharper then any two edged sword, and peir­ceth through the dividing of the joynts and marrow, wherefore if we builde in that measure which God hath given us, God will yeeld his blessing and put strenght unto it, and though we be not able with David to kill our ten thousand, yet let us be content with Saul to slay our thousands, yea there were of Davids wor­thies that slew but their hundreds, let us remember the promise made to them that do their duty herein.

And that this sword may the better strike and wound, we must remember that it must be applyed to the limbes and members, we must take heed that we content not our selves to runne on the generalities; and to stand upon flourishes, but apply this sword to the speciall faults of our hearers, for so it is like to peirce the better: there are some also which although they use this sword, yet they cover it with such a scabbard, that by reason thereof it is not able to wound in such sort as it should, as either with intermingling of strange language without any necessity or hea­ping up of many testimonies, or other things not so fruitfull, so that although they come neere with the sword yet because of these scabbards they perform not that duty which they ought to doe, wherfore we may remember that the builders which the A­postle speaketh of, the Corinthians are reproved not onely for the matter which they built, as for raising hay and stubble upon the foundation, but also for the forme and manner they used: let these men set before their eyes the examples of the Prophets and Apostles in their preaching, yea of the Fathers themselves, whom they like so well: and marke in what sort they apply this [Page 78] sword to the mortifying and slaying of the old man.

A great helpe hereunto might have beene the example if it had continued of many, who heretofore out of other places, and lastly out of this have broken the bread of life amongst us. But what shall I complain of the masse of freewill-offerings, when e­ven those that were necessarily appointed, either the morning or the evening offerings are oftentimes wanting, so that often that which should be offered in the Evening, is offered in the Morning, is offered in the morning, as at this present. Howbeit, that the free-will offrings so long continued should be intermit­ted the next year after God had delivered us from the Spaniard, I cannot but lament, when such offrings should rather be encrea­sed to the glory of God, and testimony of our thankefulnesse for so wonderfull a deliverance.

The fault hereof I cannot lay on them that before took pains herein, or on the cheife Magistrate, for that of them many are otherwise imployed. And the Magestrate I thinke was igno­rant, that it hath been the use for them in that place to solicite o­thers, for this thing was at the beginning of the entrance into his office. But I beseech you that are the Lords remembrancers, that you would use all meanes to procure that these free-will of­ferings may be continued again. When there had been long want of raine in Israel, Elias promised Ahab, at length, that there should be raine, and going to the top of a mountaine sent his servant to looke, who at the first saw nothing, and he still sent him down till at the 7 time, when at length he saw a little cloud arising like a hand at the first, whereof afterwards ensued great raine: It may be you shall not have your desire at the first, nor at the second time, yet I beseech you not to omit this thing for at length, doubt not after seven times you shall see, though it be not a cloud, whereof may ensue great store of raine. A cause of the intermitting hereof may be the dislike which by some division amongst us by preaching might be bred, because that all of us are not of one minde. For though all agree that the foundations and walls of the building of the Lords Temple be laid, and rai­sed amongst us, yesome thinke the covering of the same is not so good as it ought to be: others are of opinion that it is good and sufficient, some thinke that there wanteth a fence about it for the keeping out of beasts, as we reade Nehemiah required him [Page 79] timber of King Artaxerxes, for building of the gates of inclosure that appertained to the house of the Lord, though weknow that in the dayes of Darius the temple was perfected, howbeit what­soever dissention there be among us about circumstances, yet we are brethren, and God forbid we should come any more to such distempered speeches, as some one both sides have done: if they had had to have dealt with the Samaritan, that had been e­nough, yea happily to much, some of it, seeing it falleth within that which the Apostle hath forbidden, as not fit to be amongst Saints.

Let us remember that which the Apostle writeth to the Phi­lippians, in that whereunto we are come, let us proceed by one rule, that we may minde one thing, now unto this we are all come, that we acknowledge that there is necessary in the Church an able and sufficient ministery, and that in this Seminary such might be trai­ned up in learning and godlinesse here amongst us, that being thorowly seasoned therewithall, they may be made fit to build up the Church of God, not as deceitfull workemen, but as wise and faithfull builders. One of the wisest amongst the Philoso­phers giving precepts for the good government of a common-wealth, shewing of what sort governours, assistants and others should be, saith, that God in framing men for government, in those which are to be chiefe hath mixed Gold, in those which are fit to assist Silver, in husbandmen and such as are to obey, brasse and iron; now these are of one kindred that beget their like; yet sometimes it falleth out that a golden father begetteth a brazen childe, and a brazen father begetteth a golden childe, that the sonne shall not be permitted to take the office of his father, but that he should be set among the husbandmen: and if a brasen fa­ther should have a golden sonne, that the governours should take him from amongst the brasse and iron, and place him amongst the golden children, receiving this as an Oracle that the com­mon-wealth must then go to wrack, when they shall be conten­ted to preferr brasse and iron to the place appointed for gold and silver. This is but a fable I know, and like to that of Jothans, but the morall of it is agreable to our purpose, there are a­mongst us certaine dispositions as it were of gold and silver, fit to be placed among Ecclesiasticall and civill charges of govern­ment, some of another temper, not fit for government, great [Page 80] care is to be had by those that are in place of government, that brasse sonnes are not preferred to places appointed for golden children, that if they be not furnished for such places, they may be applied for that to which they are fit. Therefore you that go­vern considering according to the rule of the holy scripturs, that all must go to wracke when brasse and iron are placed in charge, are to be requested to have care, that when you are to make choise of such as are to be in place of government, that you make choise of such as are of gold; at least of silver dispositions, but if you meet with such as are of brasse and iron, then play the part of Apollonians, and signifie to their freinds that they are not fit for such places, but that they may be set to that wherewith they may do most good. Especially care would be had of statutes which godly founders have provided for maintenance, of such as being fit for such places, their parents being not able to traine them up: a lamentable case that golden purses should be prefer­red before golden witts. It is pittisull though we ought also to be thankefull for it, that the Parliament hath taken such order therein, which we our selves would not, yet pittifull it is that a law should be made for the restraint of corruption in those mat­ters, howbeit, if this law do not restraine them that buy and sell for gold, let them moreover take heed lest favour sometime compasse that corruption which mony did before: nay if your owne children and freinds be brasse beware you preferre them not, when gold should be preferred, prefer your own you may, but then when they be fitt. Moses made not any of his children rulers after him, but Joshua, yet made he his brethren Priests and his children, because they were fit for those places; his owne they were not, we have laws to shew whom they be that be so qualified that they may be chosen, our founders had such care therein, that they would not so much as have their owne kinsmen preferred unles they be so qualified. The candlesticks of the sanctuary were of gold, which were to hold out the lights, some parts of the sanctuary were covered with silver, there was also about the san­tuary use for brasse, but for government they onely are to be chosen whom God in their creating hath intermingled gold with their mettall, and as they should have specall care hereof in Election sa afterwards they are made fit, lest that which is dege­nerate end become copper, for many things shew to be gold [Page 81] which afterwards prove otherwise, so are they not to be taken for gold untill that by constancy in going forward they make perfection of the same, they are by their towardnesse before to be esteemed but their tryall comes after. This might be performed if orders already provided heretofore were performed, and where they want they were supplied, that such exercises were maintai­ned in all Colledges and Halls, to make these instruments indeed of gold fit for these purposes: I am loth to enter into discourse of our particular fault herein, of the negligence and some what more then negligence of many neither of the faction maintained in sundry places, by such as love to fish in troubled waters, one­ly in generall.

I would have such to remember as are to be made stones of this spirituall building, cheife stones and corner stones, to be trim­med up to serve either in Church or common-wealth, that they ought willingly to submit themselves to good orders, whereby they may be fit for the building. The stones must be squared, car­ved, polished and graven, which had they reason and sense, they would not have neglected, how much more willing should you be to submit your selves hereunto, especially for that so won­derfull-use. The Philosophers said that the stones appointed for altars were happy instruction, reproof, correction, may seem unpleasant, but if you have that care which living stones should have, that religious feeling which you ought, you will be con­tent to submit your selves to such things, without which you cannot be made fit, and be content though you be restrained of such things as else where happily be hold tolerable, and may not be permitted, as your Christmas Lords, an use taken from the heathen, as Polidorus Virgill sheweth, which in no place are tollerable: but among the Prophets and their children such discords are most of all to be condemned, the very name thereof sheweth the inconvenience of the thing, as also the rest unprofi­table and unfruitfull delights, as playes to say no more of them. It is observed that corruption entered first amongst the Jewes by those meanes whereby through the policy of Antiochus and the enemies, their minds were so much effeminated. In this also we all agree, that as there ought also to be godly and learned mini­sters, so there should be a sufficient maintenance for them: which in some places being sufficient, they only are to be requested who [Page 82] are in authority to dispose of such livings as Patrons: that they have a care that the candlesticks which are to hold out the light may be of gold, but such are a great deale worse, which take gold to preferre brazen-nose men, but let them take heed lest they fall into that mischiefe, which the example of Ananias and Saphira, teacheth against them that go about to intervert any part of those livings which either themselves on their predecessors have applyed to the maintenance of the house of God.

It may be there are not many in this place that have to deal in this matter, but some there are that hereafter may, to whom this latter exhortation may appertain, namly that where there is not a sufficient maintenance appointed for the minister, there themselvs would be carefull to increase it; following the example of the princes of Judah, who with willing harts (as Moses noteth) off [...] ­to the Lord, as also [...] Chron, last chapter, yea all the people are said to have been so ready that they were content to have given more than was sufficient, because they offered with an intire and willing heart. But that others also may be more willing to pro­vide for the maintenance of the ministery, by providing that which is wanting, we in this place so much as lyeth in us are to give example hereof in those things which are in our hand, besto­wing tha [...] on a fit person which amounteth out of the commo­dity of such living, without decaying that which is, to be applyed also to the service of the ministery, you know my meaning is it were to be wished that you should shew that especiall care in be­stowing impropriations which are in your gifts, upon men able to do good in the Church, that your example may provoke o­thers to do also the like, at least that the surplusage may thus be bestowed, & if we would in this place begin, it were to be hoped that others would follow: the priests begin to offer though in▪indeed it be too late for us to beginne for others whom God hath filled with the zeale of this house herein some go be­fore us. Joas King of Judah is said to have commanded the priests to cause the ruines of the temple to be repaired, and it appeareth that the King was more forward then the preists I mention it to our shame that our Princes and rulers should in building and repairing the house of God be still found more rea­dy then we, can we not find one fit man on whom such things as we have may be bestowed, and will not there one of our govern­ours [Page 83] be found that will have care to turne that which riseth out of the commodite of these livings to the benefit of him that may serve in that place to bring men unto God, rather then a Tobiab and Amonite: shall we still suffer his Majesties lawes to go before us? shall we be carefull of the establishment and foundati­on of our foundations which we before should have been care­full of, and shall we not be carefull to use the benefit thereof so as may be most sor Gods glory? If we expect also till by law she drive us to this, whereas it is presently in our owne power let us take heed it be not laid to our charge God grant it be not in that day.

I know it will be said, that regard is to be had of such as live upon those livings, and it is true so farre as may be done with­out prejudice to that great matter in regard whereof that is but small, when Tobias was placed in a Chamber which belonged to the house of God, Nehemiah passed but a little to thrust him out of it, although Tobias was authorized to keep the same by the priest but he thrust him out and cast his stuffe and garment out of doors after him, if the mind of Jonas were in these rather cast into the sea, when the Marriners see they cannot be safe whilest he being in, seeing that God is able to preserve them if they were so cast out as [...]nah, and that money which is offered for the compas­sing of voyces (I speak what I know) though I wish no man to say to them, as Peter did to Simon Magus, thy mony perish with thee. I would rather wish they would be perswaded to bestow it on somewhat that they may better hold, As for the gain which is said may arise to the Vniversity by the fine, alasse do we not see how cursed such fines and such mony is, how many hundred pounds have in few yeares been brought to nothing, as though all had been put into a broken bagge, but if we grant it not, it will be feared, that our posterity will, yet we herein shall sh [...]w the [...]d of David, who though he himselfe could not build the house of God, yet he prepared whatsoever was fit and convenient for the same, and who knoweth but the Lord may send a Sol [...]n to turn it to that end we meane it, It is not sufficient for us to say we wish these things were done, thus and thus ordered as were best but we must be content to put to our helping hand and labour to the uttermost to bring it to passe, else we shall doe as the man S. James speaketh of, that saith to the needy person, go in peace [Page 84] and warme thee, but gives him not to releive his poverty.

If these things move us not, let the last reason move us that a­mong the sacriledges committed by the Abbies and Monasteries which drew downe Gods wrath upon them, this was one, that they spoyled their churches for their provision of able ministers and having commodities in their hands, set onely such hedge­priests to be over them, feeding themselves of the rest; neither doubt I but God will raise up others, if you be loth to move the Chancellor and others to be content to suffer us to bestow these livings as we have intended, and for which cause we have with­stood, and satisfied the request of other honorable personages in this suite, and it may be said as Mordecal said to Esther, If thou neglect it God will send helpe from some other place, but then thou and thy Fathers house shall surely be destroyed, I would have stood longer upon other things, but I speak to men of understanding.

Sermon the Seventh.

Haggai Chap. 1. verse 12, 13.‘Vers. 12. Then Zerubbabel the son of Shealtiel, and Joshua the sonne ver. 12. of Josedech the high priest, with all the remnant of the people, obeyed the voice of the Lord their God, and the words of Haggai the pro­phet (as the Lord their God had sent him) and the people did feare before the Lord.‘Vers. 13. Then spake Haggai the Lords messenger in the Lords mes­sage unto the people, saying; I am with you saith the Lord. ver. 13.

WHen the Prophet Haggai had delivered his message from the Lord of Hosts, unto Zerubbabel, Joshua and the remnant of the people; the fruit of this message from the Lord is here set downe, what ef­fect it wrought in the hearts of the hearers, not only of Zerubbabel, and Joshua, but even of the people also. The principall effects that followed upon the Prophets Sermon are here noted to be two, one of Obedience. They all obeyed the voice of the Lord, Another of reverence, And the people did feare before the Lord.

[Page 85] The word of the Lord by the messenger of the Lord, had brought some feare and reverence upon them, to cause them to stoope unto the will of God, and this feare had wrought some desire in their hearts to yeeld themselves in obedience, to do the worke of the Lord in the building of the Temple also. It is said of Christ Isai. 11 Chapter That the feare of the Lord should rest upon Isa. cap. 112. him! and so it may be likewise of all true Christians, that the feare of the Lord is before them, not that fear which John speaks of, which is a feare that hath painfulnesse wherewith the wicked are vexed, dreading punishment, that being a slavish and a 1 Ioh. 4. 18. servile feare: but such a feare as Abraham had, when he would have offered his deare sonne for a sacrifice to the Lord, feare a­rising from faith and love, and drawing us on to obedience. Gen. 22. That fear of the Lord, which Joh. saith continueth with love for ever: herein is love perfect that we should have boldnes in the day of judgement. This feare is a token of grace in the children of God, that they tremble and feare at the word of the Lord, so saith the Lord by the Prophet Isai, Is. 66. c. v. 2. To this man I looked even to him, that is poor and of a contrite spirit, and trembleth at my Isa. 66. 2, word, and againe v. 5 hear the word of the Lord ye that tremble at his word. Such a [...]are did the Lord himselfe approve and commend in the heart of goo [...] [...] fiah 2 Kings 22. chap. 19. ver. Because thine heart was tender, and thou hast humbled thy selfe before the Lord, when thou heardest what I spake against this place, and against the inhabi­tants 2 Kin. 22. 19. thereof that they should become a desolation and a curse, and hast rent thy clothes and wept before me, I also have heard thee saith the Lord. And such a feare joyned with obedience the Lord requireth in all his servants.

Who is among you that feareth the Lord, that obeyeth the voice of his servant, that walketh in darkenesse and hate no light, let him trust in Isa, 50, cap 10, ver, the name of the Lord, and stay upon his God. Thus did Zerubbabel, Joshua, with the remnant of the people, they obeyed the voice of the Lord their God, and the words of Haggai the Prophet, as the Lord their God had sent him, and the people did before feare the Lord.

A lesson of no small importance both to us that preach the word, and to you that heare it also.

For us that preach, that we do the worke, and preach the [Page 86] word of the Lord not onely faithfully, but plainely also, that the people that heare us may be effectually moved to reverence and obedience there withall

To you that heare: that you receive the message not as from men, but as from God, as did the Thessalonians to whom the Apostle gives testimony with thanksgiving and that without ceasing, for that 1 Thes. 2. 13. when they receaved the word which they heard of him, and others of Gods Ministers, they receaved it not as the word of men, but as it is in truth, the word of God, which effectually worketh in them that beleeve. And let us here consider what the Apostle saith, follow after cha­rity, and desire spirituall gifts, but rather that yee may prophecy.

All preachers of the word after a sort are Prophets, not be­cause they foretell things to come, but because they open and re­veale the word of the Lord, and apply it also unto Gods people For he that prophecieth speaketh from God unto men, to edefication, ex­hortation, and comfort, and so is he said to edefie the Church of God according to that of the Apostle, he that speaketh a strange 1 Cor. 14. 6. language edefieth himselfe, but he that prophesieth edefieth the Church.

The Church is said to be edefied by a Metaphor, when they that are believers are layd as living stones one up [...] another, be­ing edefied, that is built as a spirituall [...] is by Gods Mini­sters, who are therefore called Gods build [...]s, as the people are Gods building, 1 Cor. 3. 9. and so it it is said, Acts 9. 31. That 1 Pet. 2. 5. the Church had rest throughout all Judea, and Galile, and Samaria, and were edefied, and walking in the feare of the Lord, and in the comfort of the Holy Ghost, were multiplyed. To preach or prophecy therefore is not to speake strange language, if we will ever have the people edefied, but we must Prophecy as the Prophets and Apostles did in plaine evidence of spirit and speech, rather to profit, than to please, either our selves, or those whom we speake unto, which if either we would follow the Apostles judgement, or did minde so much the peoples profit as he did, we would be much more willing to do so our selves also. For though he could speake as ma­ny and more languages than any of them all, yet had he rather (said 1 Cor. 14. 19. he) speake five words plainly and profitably to instruct others, than ten thousand in a strange tongue. And it is well worth the observing, that which the Apostle hath noted already, that when God spake in a strange language, he did it because of the peoples infidelity, [Page 87] 1 Cor 14. 22. and it was no mercy but a judgment, that the Lord would speake with other tongues to that people, Isai. 28, 11. For all that, will they not heare me saith the Lo

The Fathers of the Greek Church, never preached in the lear­ned Hebrew, but in their vulgar tongue, neither any Church till Papistry came in. The Apostles themselves being filled with the Acts 2. 4. 8 Holy Ghost, began to speake with other tongues, as the spirit gave them utterance, and although the multitude which heard them were of divers languages, yet did they heare what the Apostles spake eve­ry man in their owne tongue wherein they were borne. They spake not in Greeke to the Arabians, nor in Latine to the Egyp­tians, nor in the Parthian tongue to the Phrygians, nor in the Act. 2. 11. Hebrew tongue to the Grecians: but the people heard them speake­ing in their owne tongues the wonderfull things of God. What the true language and learning is, which Preachers should labour for, and so present unto Gods people: we may understand and finde by the Prophet Isai, speaking in the person of Christ the cheife Prea­cher Esa. 5. 4. of the Gospel, The Lord God hath given me the tongue of the learned, that I should know how to speake a word in season to him that is weary, which also we may take from his owne blessed mouth in his owne person to the same purpose, Matth. 11. 28. when that of the Prophet was accomplished, Come unto me saith he, all yee that are weary and laden, and I will give you rest. Take my yoke upon you, and learne of me, for I am meeke and lowly in heart, and you shall finde rest unto your soules, and yet more effectually, when that Scripture Esai 61. 1, 2 by his owne testimony was fulfilled in him, and by him. Luk. 4. 18. The spirit of the Lord is upon me, because the Lord hath anointed me to preach good tidings to the meeke, he hath sent me to binde up the broken hearted, to proclame liberty to the captives, and the opening of the prison to them that are bound, &c. And began to say unto them, this day is the scripture fullfilled in your eares, and in the pening and applying of which words, he did so wonderfully af­fect the minds and harts of his hearers, that as the Evangelist saith they all bearim witnesse, and wondered at the gracious words which proceeded out of his mouth. Here then may we see indeed what true lear­ning is, and who hath the tongue of the learned, who he is that is best able to preach the Gospel with most power and best fruit even he that hath the spirit of God upon him in some measure, as Christ had above measure, and so delivering the word of grace [Page 88] causeth those that heare it to wonder at the gratious words that proceeded out of his mouth. That preaching then is most warrantable, which is most profitable, and that most pro­fitable which is most powerfull, and that most powerfull which best informeth the minde, enlightneth the judgement, affecteth the soule aright, and warmeth the heart with the comforts and contentments of it. As it fell out with the two disciples going to Emaus. Did not our hearts say they burne within us while he talked with us by the way, and while he opened to us the scriptures? which no doubt he did, not in any strange language to procure the cre­dit of a learned tongue, but in plaine evidence of speech and spirit for the helpe of their understandings and affections in their Vulgar language well knowne unto them. Saint Paul exhorteth to prophecy in words of understanding, and not to use a strange language; Learning doubtlesse is fallen to a low ebb, if men cannot understand us, nor will acknowledge any learning in us, except we construe greek or hebrew, and stuffe our sermons with allegations of divers languages, which may indeed please our selves, and humor others, but tendeth nothing to the profit and edification of them that heare us, and albeit the scripture seem­eth sometimes to use some words of a strange language, yet must we wisely consider upon what just occasion such words were so uttered, and then so recorded, by the penmen of the Holy-Ghost, it was not for any vaine ostentation, nor purposely for our imi­tation, but either for the explication of some mystery, or exposi­tion of some prophecy. When Christ raised up the daughter of Jairus Ruler of the Synagogue from the death to life, he said, u­sing these words of the Syrian language Tabitha-cumi: to put them in minde of the Scripture, that was now performed which Isai prophecyed, Isai 16. 1. Send ye the Lambe to the Ruler of the land, from the Rocke of the desert to the mount of the daughter of Si­on, when the eares of the deafe were opened, Mat. 7. 34. he said Epha­tha a word of the Syrian tongue, which the Evangelist present­ly expounded (be opened) that so that might be knowne to be performed which was spoken by the Prophet Isay. 35. 5. Then shall the eyes of the blinde be enlightned, and the eares of the Mat. 27 v. 46. Mar. 15. 34. deafe be opened, when he was crucified in his greivous agony upon the Crosse, he cryed out with a loud voice in these words, Eli, Eli, Lamma-saba [...]thani, the former of which words being [Page 89] Hebrew, and the latter beings words of the Syrian language which Christ uttered and the Evangelist interpreted (My God, my God, why hast thouforsaken me, and this was done to shew both the accom­plishing of the prophecy of David Psal. 22, concerning his person and bitter passion, whence these words were taken, and also the bitter mocking of the Jewes, who hearing him call Eli, Eli, said in a scoffing manner he calleth upon Elias, and let him alone, let us see whether Elias will come to take him downe, and so we finde that both Christ and his Apostles did divers times in the New Testament use the Syrian word Abba Father, when they called upon God or spake of the voice of the spirit of Adoption in our hearts, whereby we cry unto God as unto our Father; a probable argument, as some do conceive that usually they did both preach and pray, in a knowne language, even in the vulgar tongue: all which being duely weighed and considered, we may easily perceive that it is much safer and better both for preachers, and hearers, that the word be delivered, not in words and sen­tences of a strange language, but to the best capacity of the hea­rers in a knowne tongue, for as we must not so preach, that we may seeme to be learned, so neither may the hearers desire to hear otherwise our other things, then such as whereby they may goe away better instructed and edefied in the Faith and feare of God. And then if thus we speake and thus we heare, and if thus we deliver, and thus we receive the Lords message from the Lords messengers, as the people of God did in this place, we shall re­ceive the patterne of wholsome words, and be better acquainted with the forme of true godlinesse, we shall speake as the words of God, and receive the word that is brought us, not as the word of man, but as indeed it is, the word and Oracles of the living God. Such was the effect and fruit▪ of Peters Sermon, Act. 2. Act. 2. cap when he spake not onely so plainely to their eares and understan­ding, but also powerfully, and peirceingly to their very heartes and affections, concerning Christ the son of God, whom with their wicked hands they had crucified, for they upon the hearing thereof they were pricked in their hearts, perplexed in their spi­rits, they repented of their sins, beleeved the Apostles, wer [...] bap­tized, ver. 41. and received the Holy Ghost, and the same day there were added unto them about three hundred soules: And albeit the word of God though powerfully and plainely preached, have [Page 90] not alwayes the same or the like gracious effect and fruit, ye shall it alwayes more or lesse accomplish the worke and will of him that sends it. It shall not only shake and move the weake and slender reed, but cause also the stoutest and strongest Caedar to quake and tremble, so did it prevaile with Faelix, when he heard Paul preaching, and disputing of righteousnesse, and tem­perance, and of the judgement to come, for the text saith he trembled; and answered, go thy way for this time, when I have a conve­nient season, I will call for thee.

It hath been ever, and is yet still the use and custome of fro­ward and profane people, when either their ministers or their friends did rebuke and reprove them, not so much to be grieved that they had offended, as to be angry and moved that their faults were tould them. It was an affection of an naughty Ty­rant to cast Iohn Baptist into prison, for reproving his incest in retaining and maintaining his brother Phillips wife.

When Alippins a young man of great hope, and of Austines ac­quaintance, was too much transported, with an inordinate desire and delight, in and after the games and spectacles at Carthage, especially those which they called the Circences ludi Austine much desired and endeavoured out of the love he bare unto him, by the best meanes he could to reclame him, but could not for the thife prevaile with him. Not long after the same Alppins hearing Austin in his Rhethoricke lector at Carthage, drawing a simili­tude from the same playes to make the matter he had in hand more plaine, and pleasing with a kinde of biting derision, of those who were captivated too much with the madnesse of those sports, Alippins tooke the whole matter unto himselfe, and was perswaded saith Austin, that I had not spoken so much but even for his sake, and that which another would have taken as an occasion to be angry with me, the honest young man, made an occasion to be angry with himself, and to love me more fervently. For thou hast said it O Lord, and set downe in thy writings, Rebuke the wise man and he will love thee. Thus was A­lipins both healed of his error, and reclaimed from his vaine sports, by the good providence and power of God in the hand of Austine never thinking of Alippins nor intending his curing or healing, as he himselfe saith at that time. For after those words the filthinesse of all those sports and delights, did so recoyle and [Page 91] vanish from his mind and heart, that he never after came amongst them any more. Now let us well consider my brethren, that if Alippins profited so well in hearing a rhethorick lecture, both for the informing of his judgement, and reformation of his life, and all by the blessing of God, as Austine himselfe doth acknowledge in that place, why may not, why ought not we to looke for the like good fruit and effect of our desires, and labours in hearing of divine lectures, and godly sermons, such as may be more able having a better promise, to convince the judgement, convert a sinner, save a soule and cover a multitude of finnes. And this we shall yet the more effectually finde and feele, if we reverent­ly and obediently (as it now followeth in this scripture) hearken to the messenger of the Lord in the Lords message: Then spake Haggai the Lords messenger in the Lords message unto the people, saying I am with you saith the Lord. These words comprehend another sermon of the Prophet Haggai, and do signify thus much in ef­fect unto us, that after the people were moved a little, at the first sermon to reverence and obey the word of the Lord sent unto them: yet notwitstanding they stayed a little, and then the Pro­phet came againe unto them, both to take some feare out of their hearts, which was upon them, and also to make them a promise of Gods gratious presence, and assistance in this great businesse, feare not I am with you saith the Lord of hosts.

By the words of the Prophet it doth evidently appeare that in this worke of the building of the Temple, they much feared the Persian King, lest he should molest or hinder them in the same, therfore the Lord sendeth them this word that they should not feare, for he would be with them to incourage and strenth­en them, and cause the worke to prosper in their hands: and least they should think he spake this of himself and not from the Lord, the Prophet addeth thus. Then spake Haggai the Lords mes­senger, in the Lords message unto the people, saying, I am with you saith the Lord, shewing therby that he came unto them, not only as the messenger of the Lord, but that the thing which he brought was the Lords message also. When David being troubled in his minde that he should dwel in a house of Caedar trees, & the Ark of God, remain under curtaines, he purposed in his thoughts to build a house unto the Lord, Nathan the Prophet spake unto him say­ing, Go, do all that is in thy heart, for the Lord is with thee. Nathan [Page 92] that spake this was the messenger of the Lord, because he was a holy Prophet of the Lord, but that which he spake was his own and not any message from the Lord; for the fame night the word of the Lord came unto Nathan, to let David understand that not he, but his son that should proceed out of his loynes, should build a house unto the Lord. A good lesson for such as preach, or prophecy unto Gods people, to hold nothing backe from them, which the Lord by them hath sent unto them, but to o­pen unto them the whole councell of God, as Saint Paul did, that they may say with more comfort, even as he sayed, that which we have received deliver we unto you as the Message of the Lord, and the Lords messenger. Which also justly condemneth such of our Prophets and Preachers, as refusing to stand in the councell of the Lord, and to deliver his word unto his people, do utter the dreames and deceipt of their owne hearts, and put upon them the fancies and visions of their owne heads, of whom the Lord may justly say now as he said of some such Prophets in Jeremi­ahs time. I have not sent these Prophets yet they ran, I have not spoken unto them, yet they prophesied: and this may well serve also for a chri­stian admonition unto all such as are hearers of the Lords Pro­phets, to looke as carefully to the Message as to the messenger, to the matter as to the man, and to try the spirits, and proving all things take hold of that which is good, like the men of Berea who are said to be more noble than they of Thessalonica in that they received the word with all readinesse of minde, and searched the scriptures dayly whether, those things which Paul had taught them were so.

We may heare also well and worthily observe how necessary often preaching is to Gods people, if ever we will draw them to walke in his feare, the spirit may be willing but the flesh is weake as our Saviour saith, and when we are at the best, our best dutyes are full of many wants, and mingled with much imperfection, insomuch that we have need continually to be stirred up quick­ned and strengthened unto every good worke by the preaching of the word. It is not enough for Paul to plant unlesse Apollos doth water also, there must be precept upon precept, line upon Lsai 28. line, here a little and there a little, neither must the Philippians be weary of hearing the same things often, seing it is not grie­vous unto Paul to write them, and for them it is a safe thing: [Page 93] when Moses and the Prophets spake of preaching, they called it Deut 32. 1, 2. Ezek. 206 46. a dropping, My doctrine shall droppe as the raine and my speech shall distill as the dew. Sonne of man set thy face toward the South, and drop thy word toward the South, and prophecy against the forrest of the South­field, for as the raine by often dropping and falling upon the earth doth soften it and make it fruitfull, so doth the word by often preaching make the hearts of men like good ground to bring forth their good fruit in due season, It was the councell and charge of Paul to Timothy to preach the word in season and out of season, not only ordinarily in a constant course, but ex­traordinary also if any just occasion should so require; and if 2 Tim. 4. 1, 2. we well consider the good successe which Haggais often preach­ing found with this people it may be an incouragement unto us to take the like course to procure the like blessing: his first Ser­mon was delivered in the first day of the sixt month, and therein their finnes discovered and reproved, Gods judgements opened and applyed, for their neglect in building the Lords house, and themselves exhorted to go up to the mountaine to bring timber to undertake the worke, and to build the house, had not this been thus spoken, the worke had not beene so thought upon, nor taken into due consideration. His second sermon was preached unto them in the foure and twentieth day of the same month somewhat about three weekes afterwards, and had not this been added unto the former, the worke in all likelihood had been neglected still; this made the Prophet to strike once and a­gaine, while the iron was hot, least the sparks which were kind­led by the first Sermon, should have beene either quenched, or cooled for want of another to second and abett the same, unto this the Lord himselfe giveth testimony, when he telleth us Ezra 6. 14 that the elders of the Jews having now taken the work in Ezra 6. 14 hand builded the house of the Lord and prospered through the prophecying of Haggai the Prophet, and of Zachary the sonne of Iddo: and thus doth the Lord make his owne word by faithfull and frequent preaching, either as a hammer to bruse us, or a fire to melt us, that so he may accomplish his owne worke which he requireth at our hands.

The Eight Sermon.

Haggai Chap. 1 verse 14.‘And the Lord stirred up the spirit of Zerubbabel the sonne of Shealtie a Prince of Judah, and the spirit of Joshua the sonne of Jehosideck the High-Priest.’

IT hath been heretofore declared in the explication of the former part of this Chapter, how the Jewes having begunne to lay the foundation of the Tem­ple of the Lord, did afterward surcease from pro­ceeding in the Lords worke, wherefore they were first sharpely reprehended, and reproved, by the Prophet of the Lord for their sinne, and afterwards he did incovrage them to go on forward in the building of the Temple.

In these words, he sheweth how the Lord unto the words of the Prophet did adde the inward operation of his spirit. 1 The Lord did stirre up the spirit, &c. 2 The obedience of the Prince and people thereunto, in the words following; and they came and did the worke.

The first needeth no exposition, saving, that whereas it is said, that the Lord did stirre them up, we may conceive their drowsle sluggishnesse was like unto a sleepe, and sleepe is nothing but a similitude of death, wherefore the Apostle saith, Ephes. 5. Eph 5. 14. 14. Awake thou that sleepest and stand up from the dead, and Christ shall give thee light. The same admonion the Jewes did receive by God at the time when by stirring them up he awoke them out of sleep. ver. 15. The next point is the circumstance of time, v. 15. In the 24 day of the sixt moneth, in the second year of Darius the King, which doth shew that the part doth not belong to the second Chap­ter, but to the first, for the scriptures were delivered into chap­ters a little before our age, but the scripture it selfe sheweth this Hieron, in Aggai. Cap, 2. Vulg at E­dit. Aggai Cap. 2. division is more probable seeing that the second verse of the next Charter should begin with another circumstance of time, so Saint Jerome and others have divided the same, a matter wherein I would not have spent so many words, but that the councell of Trent, and some of the antient Fathers have joyned the same to [Page 95] the second Chapter according to the translation of the old latins, Sextus the 5 doth not joyn this to the former but to the latter circumstance in the second Chapter.

Paulius de Palatio, one of the popish writers, would have this part according to the Hebrewes to be joyned to the circumstance of time, and Rebera also a man of the papists, and of greater judg­ment, affirmeth that this circumstance of time, in the first verse of the second Chapter, appertaineth to the first Charter. So cleare and undoubted it is that the circumstance of time and the course of the scripture, doth shew that as soone as the spirit of the Lord did stirre them up, they made no delay, but went and built the house of the Lord, so that they did not then deferre, so ma­ny dayes as before they had done yeares, but went and did worke in the Lords house: we may also further here observe that this house is called The House of the Lord of Hosts; To shew Ezdras 1. 2 Ezra 4. 17. 23. his power over all creatures, a thing which might stand much for their incouragement: for whenas they had began to build the house of the Lord. Ezdras 1, 2. by the permission of Cyras: then their adversaries procured a commission from Artaxerxes to hin­der and molest them in the building of the roofe, and afterwards they obtained liberty to reedifie the same, in the dayes of Darius as appeareth, Ezdras 4. 24, so that they might have beene discou­raged, Ez. 4. 24. Pro. 21. 1. if they had not considered that the hearts of princes are in the hands of God as the rivers of waters: 2 as his power, so his fatherly goodnesse is shewed in this, in that he is called their God, as he made promise to Abraham to be a God unto him and to his seed for ever; so now he sheweth himselfe to be their God, being Abrahams seed. The consideration whereof must needs Gen. 12. 2. 3. & 15. 1. 5. and Gen. 17. 7, Rom. 15, 4 breed a child-like affection in them to obey so good a Father, for when he might have justly punished them for their daily sinnes, yet as a loving father, he raised them out of the same, which must needs incourage them and make them thankefull for it (and the Lord stirred up the spirit of Zerubbabel.) The spirit of God teaceth us that what soever is written a fore time is written for our instruction, so that in this place we may learne divers les­sons for our learning. First where the Lord is said to have stir­red up the spirit of Zerubbabel with this connexion (and the Lord &c. The connexion sheweth that it dependeth on the words which went before, whence we may observe, that the orninary [Page 96] meanes which the Lord useth to stirre us up and to convert us unto himselfe is the ministry of the word, so that it pleaseth him to send his messengers, not only to the meaner sort of men, but to Kings and Princes also for the same purpose. A thing the more to be marked, because there are some as tradsmen, schol­lers and Divines, which may happily thinke themselves not to be charged with these things, or els not to have need thereof, whereby they may seeme to be exempted from them, but let such men consider that this is the meanes whereby they must be stir­red up. Lydia a seller of purple had her heart opened thereby, even at the preaching of Saint Paul. And as for others, although Act. 16. 14. they have never so much learning, yet I hope they neither may nor will preferre themselves before David a man after Gods own heart, and indued with a principall and singular spirit, who did Act. 13. 22 not arise out of the dead sleepe of sinne, untill the prophet Na­than came unto him, to stirre him up, and them he cryed as it is 2 Sam. 12. 7. Psa. 51. 1. Psalm. 51, Have mercy upon me O God, cast me not away from thy pre­sence, nor take thy holy spirit from me, and this the same spirit of God doth manifest unto us, that which our Saviour Christ said Iohn 3 3. to Nicodemus, that we must be borne anew: except a man be borne againe be cannot see the Kingdome of God, and borne againe we can­not be unlesse we be first begotten by the word; and though it be true, that God begetts us by the inward operation of his ho­ly spirit, yet he useth the outward meanes of the ministry to the perfecting an laccomplishing of the same: and therefore Paul is Jam. 1. 18. 1 Pet. 1. 23 1 Cor. 4. 15 Phil. v. 10. said to beget the Corinthians, and Onesimus by the word: so un­lesse we receive the messengers which bring this word unto us, and apply the same unto our hearts, we can have no regenerati­on of the spirit. God the creator of all things might have be­gotten us without Fathers or Mothers, or any other meanes as he did in Adam and Eve, and he might of stones, have raised up Children unto Abraham, but he ordained and used the meanes Gen. 1 27, 28. of naturall generation, and so must we in our new birth, that so we may be-gotten, not of mortall seed, but of immortall by the word of God, which liveth and endureth for ever: Rachel said give me children or else I die, unto whom Jacob answered, Mat. 3. 9. Gen 30. 1, am I in Gods steed who hath withholden from thee the fruit of thy wombe: so that as in naturall generation the fruit of the body cometh by the blessing of God, so is it in our spirituall regeneration also; if Rachel had not asked of God, God had not remembred her, [Page 89] and if she had not used the meanes she had not beene the mother of Joseph and Benjamin, which teacheth us, that we must use the meanes of the ministery; that we may be begotten and borne Iam. 1. 18. 21. 1 Thes. 2. 13. 1 Cor. 4. 15. again: as many, as will be the children of God they must receive the word which is brought unto them by the Lords messengers, that they may be begotten anew by the same, and being thus be­gotten and borne anew, we must not stay here but be nursed up further, and brought up with the pure milke of the word, that as new borne Babes we may grow thereby: and when we be 1 Pet. 2. 1. 2. growne to be of riper age, in Christ; then this word will afford us strong meat also, for this is not onely the sincere milke of the soule which as new borne babes we must desire, that we may grow thereby, as 1 Pet. 2. 2. but as it is also strong meat for 1 Pet. 2. 12 1 Cor. 3. 1 2. strong men, and belongeth also to them of riper age which through long custome have their witts exercised to discerne both good and evill. As Heb. 5. 14. Let us not therefore neglect the means Heb. 5. Heb. 5. 14. Heb. 2. 3. Heb. 10. 28 29. of our so great salvation, for if he which despiseth Moses law died with­out mercy under two or three witnesses, how much more sore punishment shall he be worthy of, that neglecteth the worke of reconciliation, where­by we grow up in Christ Jesus, Remember the word of the Lord, spo­ken by the Prophet Amos 8. Behold the dayes come saith the Lord 2 Cor. 5. 18, 19. Amo. 8. 11 that I will send a famine in the land, not a famine of bread nor a thirst for water, but for hearing of the word of the Lord, and they shall wan­der from sea to sea, and from the North even unto the East shall they runne, and seeke the word of the Lord and shall not finde it: And this plague shall not onely be upon the ancient and Elders of Israel, but he addeth further, that even the faire virgins and young men shall perish for thirst: a most evident proofe that as our bodyes would quickly perish, unlesse they should be strengthened with 2 Kings 3. 9, 10. 1 Kings 17. 22. Galen de senitate Lib 1 Cap. materiall food and nourishment, even so our soules unlesse they be fedd and nourished with the heavenly food of the word brought unto us by the ministers and preachers thereof; would quickly dye and perish, whereby we are to acknowledge the sin­gular goodnesse of God, and his great mercy shewed unto us a­bove the Jewes in sending us so great plenty of this food, and therefore the more wretched and ungratefull are we, if we con­temne so great a grace and mercy when it is offered unto us, It is said Jer. 29. that the Lord had sent them. Prophets rising up ear­ly and instructing them, yet they were not obedient to receive [...] [Page 90] [...] [Page 91] [Page 90] doctrine; The word of rising early should put the ministers in minde of their industry and diligence in their vocation, and de­livering the message of the Lord: and if this early rising do seem to be to early to some, Let them remember the saying of the wise man in the Proverbs which may helpe to awake them, How long wilt thou sleep O sluggard, when wilt thou arise out of thy sleep? yet a Pro. 6. 9. little sleep a little slumber, a little foulding of the hands to sleep; there­fore thy poverty cometh as one that travaileth by the way, and thy ne­cessity as an armed man; wherefore let every one awaken and strengthen the things that remaine, least if we do not watch, he come upon us as a theife in the night at unawares. If we say Rev. 3. 2. 2 Pet. 3. 10 11. 1 Thes. 5. 2 Rev. 3. 17. with the Church of the Laodiceans, that we are rich and in­crease with goods and have need of nothing: then it is to be fea­red least indeed we be wretched, and miserable and poore, blinde and naked, or if we thinke it enough for us to be present onely where the word is preached though we take it not home to our owne hearts, let us consider that the high Priests did frequent those places where the messengers of the Lord did deliver their message; but it was not sufficient unlesse they did apply the mes­sage to themselves which was brought unto them unto that end. Moreover where it is said, that the Lord did stirre up the spirit of Zerubbabel, the son of Shealtiel, we are taught that neither the chastisements of the Lord, nor yet the preaching of the word can bring us out of the sleepe of sinne, unlesse it please God to adde thereunto the inward operation of the spirit to awake Isa. 26. 16. us, for though affliction do cause us to cry and call unto the Lord, as Isai saith, Lord in trouble they have visited thee, they poured out a prayer when thy chastisements was upon them, yet oftentimes a­fflictions Hos. 7. 14. Isa. 1. 5. Exo. 6. 9. Re. 16. 11. 21. Ier. 5. 3. doe worke no such effect in the hearts of men, else would not the Lord have said, why do I correct you in vaine? Nay many times, the very griefe of affliction doth estrange men from God, cause them to blaspheme the name of the Lord, and breed hardnesse of heart in many of the wicked, as is mani­fest Re. 16. 9. 11. 21. Amos 4. 6. 8, 9, 10, 11. Revel. 16, when the angell did plague the wicked, they boyled in great heat, and then they blasphemed the name of God, which had po­wer over plagues and they repented not to give him glory; and if they breake not out to these extremities—yet they will continue still in their wickednesse, and not turne unto the Lord that he may have mercy upon them: so that neither afflictions, nor yet [Page 91] the preaching of the word can stirre us up, unlesse God do adde the secret operation of his holy spirit thereunto. A resemblance herereof the Romans do afford us by the fact of Camillus, who when he had besieged the City of Phalisci with ten yeares warre and attempted by the sword and famine to cause them to yeeld unto him, yet all was in vaine, till at length by his clemency and lenity he prevailed with them; for when the Schoolmaster of the City, who had the charge of the noblemens sonnes, did bring them and betray them to Camillus, that thereby they might be enforced to yeeld up themselves, and the City for the ransoming and redeeming of their children, Camillus conside­ring Plu. in vi­ta Cam. that the falshood and treachery of the School-Master could bring him neither comfort nor credit, commanded his officers to stripp him naked, and binde his hands behinde his backe; and to cause the children his Schollers each of them having rod in his hand to whip him backe into the City againe. At which Noble action, the Citizens were so moved, that they presently Camillum setvato­rem suum Dum (que) et parentem invocantes delivered up their City unto him acknowledging Camillus as their Saviour and God, and father: even so oftentimes the Lord doth plague us with Famine and sword, but yet we will not turne unto him, untill by his Holy Spirit he gently move our hearts to yeeld unto him, and then we beginne to acknowledge him our Saviour our Father, our God in Christ Jesus; We in­deed are oftentimes overcome with such a dead sleep of security that affliction doth not awake us, nor worke our amendment that we might turn unto God: nay rather the greife of a son as hath beene said, doth many times more withdraw and estrange our hearts from the Lord. It is recorded that the men of Canas after they were overcome by the Carthaginians alledged that they prospered better so long as they burnt their children unto their idols, but what should I speake of the heathen, seeing the people of God the Jewes, blush not to tell the prophet Jeremy, that whilest they burnt incense to the Queene of heaven, and poured out drinke offerings unto her, they had plenty of victualls, and saw no evill but since they left off say they to burne incense to the Queene of Heaven and to poure out drinke offerings unto her, we have wanted all things Ier. 44. 17. and have been consumed by the sword and by famine. The word of God I confesse is a very forceable meanes to stirre them up, and to prevaile for obedience, but yet of it selfe insufficient, unlesse by [Page 92] the power of Gods spirit it be put upon our minds and written Heb. 4. 12. Heb 8. 10, 11. Isai 6. 9. Ioh. 12. 40. Act. 20. 26. upon our hearts, and therfore our Saviour Christ and his Apostles dealing with the unbeleving & stifnecked Jews said unto them, as was prophecied of them, Hearing ye shall heare, and shall not un­derstand, and seing ye shall see and shall not perceive; for the hart of this people is waxed fat, and their eares are dull of hearing, they have eyes and see not, eares and heare not, and all because as the Prophet spea­keth, Rom. 11. 8. Eze. 3 7 9 Ioh. 32. 8. they are a rebellious house, wherefore we may say with E­lihu, Job 32. Surely there is a spirit in man, but the inspiration of the Almighty giveth understanding, and this is not true only in the first operation of the spirit, but in going on forward in the grace b [...]gunne, and not therein only but in the perfecting of the same So that we may well acknowledge, that of our Saviour, That no man cometh unto the father, except the father draw him, and the Spouse in the Canticles saith wisely, draw me and I will run after Iohn 6. 44 Cant. 1. 4. Phil. 2. 13. Rom. 15. 19, thee, And the Apostle to the Philippians sheweth, that it is God that worketh in us both to will and to do; And when the Apostle had preached the Gospell, from Jerusalem and round about to Ille­ricum, he ascribeth nothing unto himselfe, but all to the power of the spirit and grace of God which was with him. But some may object that if God do onely worke in us all good motives and actions, by the secret and inward operation of his holy spi­rit, and that we can do nothing of our selves, why then doth God punish us for not doing these things, seeing that he himself 2 Cor. 3. 5. is the cause why we do them not? To this I answer, that God doth justly punish us for that we have lost that knowledge that was given us in our first creation, and then we had free will to do good our selves, but now we are ignorant thereof, and there­fore are justly punished.

For as Laertius reporteth of Piltacus, who made lawes, who­soever were drunke should be double punished if he committed any offence, according as Aristole also witnesseth Tertio Ethico­rum cap. 5. First for his drunkennesse, and secondly for his fault committed in his drinke, so we are justly punished, not onely Eph. 4. 20. Rom 9. 16 Ro. 9. 20. for the fault or sinne it selfe, but because of our originall cor­ruption and ignorance which is incident into us by reason of that generall curse which fell upon all mankinde at the begin­ning, but as for us that have better learned Christ, and can cut of all objections with the word we know that it is not in him that [Page 93] willeth, nor in him that runneth but in God that sheweth mercy, And therefore we may say with the Apostle, O man who art thou that pleadest with God, shall the thing formed, say unto him that formed it, why hast thou made me thus? It may therefore suffice us to know that our corruption is such, that we falling into the sleep of sinne cannot of our selves arise unlesse Gods spirit awake us, Zac. 1. 3. Jer. 31. 18 I am. 5. 21 For although the Prophet Zac. saith turn unto me saith the Lord, and I will turne unto you, yet it may not so be understood as though man had power as in himselfe to turne unto the Lord, but it must be God that must first convert; and therefore we must say with the Prophet Jeremy, Convert thou me and I shall be converted for thou art my Lord and my God, and as it is in the La­mentations, turne thou us unto thee O Lord and we shall be turned, re­new our dayes as of old, So that it appeareth manifestly, that the Phil. 2. 13. Eph 5. 14. 1 Thes. 5. 11. Hos. 14. 3. Jer. 4. 1. Za. 12. 10 Zac. 4. 6. Zac. 4. 7. Zac. 4. 14. grace of God must worke in our hearts before we can doe any thing, it is of his grace both to will and to do. Awake therefore thou that sleepest, and stand up from the dead, and Christ shall give thee light, Let us remember that although we be exhorted often to re­new and repaire our building and to return unto the Lord yet it must be by grace, and this grace must be wrought in us by the se­cret operation of the Spirit of God. But if any man will say that he can awake of himself, let him consider the saying of the Lord by the Prophet Zachariah to Zerubbabel, that the Lord doth pre­serve his chosen Church and chosen people, neither by an army nor by strength, but by his holy Spirit, and he shall bring forth the head stone thereof with shouting and with crying, grace, grace unto it: and they came and did the worke of the Lord, in the house of the Lord of Hostes their God in the foure and twentieth day of the moneth, in the second yeare of Darius the King.

The next point is their example of obedience, whereby wee are taught that we must worke in Gods house, that is in Gods Heb 3. 6. 2 Cor. 6. 16. 1 Pet. 2. 5. Church, whose house we are, if we hold fast, the confidence and and rejoycing of the hope unto the end, Heb. 3. whereby he sheweth that the mysticall members of Christ, are his Church, as also he saith 2 Cor. 6. Ye are the temple of the living God, yet all this is but one house, and as the Saints of God are but one spouse of Christ in generall, so are they but one house also, the build­ing 1 Cor. 3. 8 9. wherof although it depend upon the ministery cheifly whom [Page 94] are by an excellency termed builders, yet all must worke and build his house, and this duty belongeth to all, as Saint Jude speaketh Edifie your selves in your most holy faith, praying in the Epi. Iude ver. 20. Exo. 35. 4. 6, 7, 9. holy Ghost: for as in the materiall building of the Tabernacle or Temple they did not bring gold, silver or brasse, blew silke pur­ple, scarlet and fine linnen, but those which were lesse able, brought Goats hair, and Rams-skinns dyed red, and Badgers skinns with Shittim wood▪ so in the spirituall building, all must build but not all in like manner; the ministers they must be the cheife, they must build with silver and with gold, and preci­ous stones▪ and the inferious they must build with goats haire and ramms skins, and so all must be workemen in the building Titus 1. 12. Gen. 2. 15. 1 Cor 3. 6 Gal. 5 6. As many as are of Christ they must be Christians, not Cretians not idle slow bellies, even in paradice. Adam must worke and dresse the garden, Therefore how more must we, and ought we to labour in this estate of earthly corruption, Paul must plant and Apollos must water, and not they onely as the cheife, but eve­ry man in his severall estate must labour, every mans faith must worke by love, The noble example of these principall persons who did themselves, worke in this building, may put us in mind Zenophon in Cyrop. that we should not post off this building unto others, but put to our owne hands and be builders our selves of the Lords house, Cyrus as Xenephon reporteth of him was so greatly delighted with the workes of husbandry, that amidst his royallity his goodly a­parell his golden chaines, his rings and his precious stones, he would neither eat nor drinke, untill he had been planting, or 1 Cor. 3. 9. 1 Cor. 3. 6. some other painfull action procured sweat. If Cyrus being a no­ble Prince thought it no disgrace to his Majesty to labour in hus­bandry much lesse ought the ministers of the King of Kings and Lord of Lords, either because of this great calling, or at least because of his small ability and weakenesse abstaine from doing of the Lords husbandry. Paul must plant and Apollos, must wa­ter that God giving the increase, his Church may be edefied, and his name be glorified. Macrobius reporteth that a Captaine of Augustus having sustained many dangers, and suffered many wounds in his defence, in the end being accused wrongfully and much distressed, desired Augustus himselfe to worke his liberty. M [...]b. Satur. lib. 2. p. 288. The Captaine then seing he went not himselfe, but would have sent one of his servants about it presently baring his brest and [Page 95] body, shewed the wounds he had received for his sake, and told At non ego Caesar pe­ricli [...]ante te actiaco bello, vicarium quae sui sed pro te ipse pugnavi, Heb. 2. 10. Heb. 12. 2. Isai 63. 7. Agustus very boldly, that he had not sustained those wounds by any Vicar, but by his own person for him, and therefore had well deserved that not his servant, but he himselfe should deliver him. Augustus blushed and being moved thereat, became his advocate himselfe, ut qui vereretur non superbus tantum sed et ingratus videri. As one fearing least he should be thought to be both proud and unthankefull.

Our Saviour Christ as our good Captaine, hath suffered ma­ny things for our sakes, he hath troden the wine-presse of the wrath of God and therefore ought we not to send others as our deputies or vicars, but with our owne hands, and in our owne hands, and inour owne persons to doe this worke and [...] his holy temple, especially if we have the blush that Augustus had, and beare the like mind toward Christ that he bore toward the Captaine, even to feare the suspition of pride or unthanke­fulnesse, Senectus quidam morbus est ludo Se­nect. Plut. in vit laton. seeing he hath wrought so great things for us, I confesse that weakenesse and sicknesse may hinder some, and also old age which is a kinde of sicknesse may hinder and let others from building, yet such as cannot themselves, they must assist and also encourage others by all meanes to the building of the Tem­ple: Plutarch in the life of Ca [...]o the elder reports, that in the buil­ding of Minervais Temple when one of the old mules, could not carry such things as were necessary, he would not withstanding according to his former custome go with the rest empty, wherby the rest were drawne to worke and labour more cheerfully. If any of our elders, be by reason of old age and weakenesse of bo­by unable themselves to build, yet let them accompany those that are young, and by all good meanes provoke them to the build­ing of the Temple, but if being able to do little or nothing themselves, they will not favour nor cherish others, then it is to 2 Cor 11. 13. Two reas. 1 2 be feared they be but deceitfull workemen pretending to build the house of the Lord, when indeed they do but build a Temple for Idolls. The two reasons follow drawne from the two cir­cumstances, one of person whose house they were to build, viz. the house of the Lord of Hostes their God. And the other of the time without delay in the foure and twentieth day of the sixt moneth, so soone as the Lord had stirred up their spirits, they began to build the house of the Lord, the former circumstance of [Page 96] the person containeth a double reason to move them to all spee­dy Gen. 14. 2 [...]. Zac. 1▪ 3. Joel 2. 11. 25. and due regard of building of the Temple; one saw the po­wer and all sufficiency of him, whose worke it is, viz. the Lord of Hosts, [...]o called because he is the chiefe commander, and possessor of heaven and earth, and useth all creatures as his armies and souldiers, to execute his will both for his freinds and against his enemies, The due consideration whereof, might greatly incou­rage them against all the power of the Persian Kings, and all o­ther their adversaries that should attempt to hinder their worke and the other from his goodnesse and mercy, in that he was by Gen. 17. 7. covenant the Lord their God, and therefore considering that the building of the Temple was the worke of God their Father th [...] [...] [...]ght and ought to encourage themselves in going forward [...], being well assured that he would both blesse them in their labour and take it in good part at their hands. In regard wherereof it were no lesse than their bounden duty, to bestowe not onely their labour but their lives also in the building of their Fathers house, the Temple of the Lord their God. The summe and substance of both which reasons drawne from Gods power that he was able, and from his mercy that he was willing to blesse and prosper them in their worke; I do further commend unto you in the example of the three children mentioned Daniel 3 who being in danger of the fiery furnace, resolved to cast and repose themselves upon Gods power and mercy, and so to be con­stant in their profession, both in doing and suffering his good pleasure whatsoever should befall them. Our God is able to deli­ver us Dan. 3 if it be so, say they, our God whom we serve is able to de­liver us from the burning fiery furnace, and he will deliver us out of thy hands O King, but if not be it knowne to thee, that we will not serve thy Dan. 3. 17, 18. Act. 21. 13 Gods, nor worship thy golden image which thou hast set up, As also in that example of S. Paul, what do you weeping and breaking my heart for I am ready not only to be bound, but also to dye at Jerusalem for the name of the Lord Jesus. If this were so ingraven in our hearts, that the Lord of hosts is our God able and willing to defend us, it would teach us to have a good conscience, and to shew forth a good profession, knowing that in all this the Lord of hosts Eccles 11. 4. Heb. 12. 10. both can and will be our guide unto death, He that regardeth the wind (as the Wiseman saith) shall never sow, therefore let us, ca­sting from us all things which might presse down, go forth in [Page 97] the strength of the Lord onely, and so build in his Temple assu­ring our selves with the Prophet David, that the Lord is our strength and stony rock, and defence and Saviour, and our God and our might, in wham we will trust, our Buckler the horne of our salvation, Psa. 18. 1, 2 and our refuge.

The last reason to move us hereunto is the shortnesse of time Last reas. wherein we are to build, we must apply our selves to that which is in hand, we must remember that this is our day, and it may be but a day, let us therefore as children of the day, walke in the light, and worke in the day, the night of death may come we know not how soone, whereof we may be put in minde every night when we lye downe to rest, our sleepe being and image of 1 Thes. 5. 4, 5. 7. death, our beds a resemblace of our graves, our sheets of our winding sheets, the putting off our cloathes, the putting of our mortality wherwith we are clothed, the putting them on & our rising up a figure of our resurrection from our graves, and the putting on of mortality, let us therefore remember that the Lord may say unto us, as he said to the rich man in the Gospell, Somnus mortis i­mago. This night shall they take thy soule from thee, The consideration whereof might cause us to go on forward in the building of our temple: And other reason is effectuall might move us hereunto, the unreasonablenesse of the weather, whereby the judgement of the Lord do light upon us, therefore if now we will begin to build this house, then he will be mercifull unto us, and we shall see great plenty, and if he will not deliver us from these plagues 2 Cor. 5. 4. 1 Cor. 15. 53. Luk. 12. 20. yet let us assure our selves with the thee children, that he is able if he will to take these plagues from us, but if he will not, let us resolve to worship none but him, and confesse with Saint Paul, that we are not onely ready to suffer these punishments, but even to dye at Jerusalem, being alwayes prepared to build his temple, seeing he is the Lord of Hosts and therefore able mightily to defend us, and our God therefore kind and loving unto us his children that call upon him.

Therefore to this our God together with the Son and Holy-Ghost be rendred all praise, power, might and dominion both now and for evermore, Amen.

Sermon the Ninth.

Haggai 2. 1, 2, 3, 4.In the seventh moneth, and in the one and twentieth day of the moneth, came the word of the Lord by the Prophet Haggai, saying, speake now to Zerubbabel the sonne of Shealtiel governour of Judah, and to Joshua the sonne of Josedech the high Priest, &c. to the end of the fourth verse.

WHen as the Jewes had eftsoones beene exhorted by the word and after stirred up by the quick­ning power of the spirit to build the Tem­ple of the Lord whose foundation long before was laid, the Lord here least they should be hin­dred in their worke, stirs them up with a new message, enjoy­ning them to goe forward. Ezra 3. we read that when the foun­dation of this house was laid in the dayes of Cyrus, many of the antient men, which had seen the former temple built by Salomon wept with a loud voice conjecturing by these beginnings (as well they might) that this latter temple would be nothing so beautifull and magnificent as the former was, The cause wherof some interpretors thinke was the decree of Cyrus, Ezra 6. who commanded that the height should be sixty cubits, and the Ezra 6. 3. breadth 60 cubits, and that it should be made ex lapidibus impoli­tis, as the vulgar latin hath it of rough and vnhewed stones, whereas the former as we may rather gather from 1 Kings 5. 17. and 62. and 2 Chron. 3. 35. was in breadth 20 cubits, in height an hundred and twenty cubits, and in lenght sixty cubits, after 1 Kings 5. 17. the cubit of the sanctuary which was as long againe, as the com­mon cubit, and all made of broad and faire hewed stones, others not perswaded that Cyrus herein differed so much from the for­mer, attributed this to thir poverty and meane estate that built it, who coming farre short of Solomon in riches and magnificence we are not able to bestow so much on this as he did on the other. And indeed it agreeth with that Caldee word used in that place, that it was not rough stones as the vulgar Latin hath it, but faire and great stones as the septuagint agree, whereof this house was [Page 99] built, wherefore though Ribera a papists upon this place in his commentaries give this decree of Cyrus as a reason thereof, yet in his second booke de Templo etijs quae ad templum pertinent, he de­nieth the same, adding for the credit of their latine text, that where it is written, ex impolitie, it should be, ex politus lapidibus, whatsoever was the cause the thing is cleare, that the ancient men had marked that this temple was no way compararable to the magnificence of the former temple, now seeing hope deferred maketh the heart faint, as it is in the Proverb, to faile in our de­sire in any thing hindreth our resolution to go forward with it, The Jewes whose cheife honour was in the glory of their temple, and therefore they would faine have seen it as fair as ever it was before, could not but be thereat dismaid and discouraged. And therefore the Lord here by his Prophet with this thought laid before them encourageth them to goe forward in the building of the temple, adding to stirre them up hereunto three most gracious promises, first of his assistance with his word and Three promises to encou­rage the Iewes to reedefie the temple 1 2 3 spirt in the building of the temple, ver. 4, 5. Be strong and worke and I am with you: secondly of honouring it with Christs presence in it, verse 6, 7. Thirdly, of enriching it more then the former setling in it peace and all felicity, ver, 8, 9.

This message he commands his servants to carry, ver. 1. 2. In the seventh moneth, in the one and twentieth day, &c.

The thought and cogitation that hindred them he layes be­fore them ver. 3. who might be left, &c. And then he exhorts them with courage to goe forward verse 5. yet now be of good cou­rage.

After which he adderh the promises, verse 4, 5, 6, 7, 8, 9. I will be with you my spirit shall be with you, I will fill this house with glory, &c.

Concerning the charge given to the Prophet, we must call to minde that in the first day of the sixth moneth he was sent unto them from the Lord to exhort them to build, and after in the foure and twentieth day of the same moneth, he was sent with a new message to cause them to goe forward in building, with one of these promises concerning the Lords assistance, when they stir­red up with things being considered and compared with that which followeth, that notwithstanding both the former sermons of the Prophet and the working grace of the Spirit, to meet [Page 100] wit this temptation hindring them, they were to be stirred up yet with a new message, & to be encouraged with more promises, as they instruct us on the one side that Gods grace must be both prevenient to go before, and subsequent to follow after us in all things. First to worke in us, and then together with us, first to stir us up & after to help us forward, so do they on the one side teach us, that the good graces of God even in the best of us will be quickly extinguished and put out, if so be they be not quickned and repaired in us by hearing the word of life, whereupon it is that Christ Jesus when he ascended into heaven gave gifts un­to men: Besides those which were to remaine for a time even Ephes. 4. 7 8, 9. which should continue for ever, for the repairing of the Saints, for the work of the ministery, for the edefying of the body, 1 the Church whereon was built this temple, a type of those pastours which he hath given, Paul writing to Timothy commands that they preach the word, and be instant in season and out of season, which though they seeme, yet it is not disagreeing with that of Christ Luke 12 where he commendeth the faithfull Seward which gi­veth to each servant his portion of meat in due season, for men are so backward to come where this meat is to be received, and so many excuses they make, as trying of Oxen, seeing a farme, mar­rying a wife, that the importunity which may seeme to them and perhaps also sometime to the Minister to be unseasonable, is hereby the Apostle commanded to be practised, so that the Ministers are to teach instantly, and as some thinke unseasona­bly, and common sense will teach us this, if we will consider the parable of our Saviour Christ, whereas he compareth the mini­ster to the Steward, the people to the servants, the word to the food, so that as food sustaines the body, so doth this word mainetaine the soule spiritually for the word he useth in the Greeke, [...] or signifieth a measure of Lu. 12. 42. Di [...]ensum corne, so many pecks as was wont to be given unto servants for their monethly allowance, which if they should not receive ha­vingno more to live one, common sense would teach us that they could not but be pined, and what may we looke for, if we re­gard not to receive this our allowance, when it is distributed but to be pined with that famine threatned Amos 8. Not a famine to bread nor thirst for water, but of hearing of the word of God, when men shall wander even from sea to sea, and from the north to the east and shall runne to an fro, and shall seeke the word of the Lord, and shall not finde [Page 101] it, which I would to God they would consider better of, and for small causes, absent themselves from Ecclesiasticall exer­cises, where the servants of the Lord destribute these portions light of nature, should (as I thinke) so much teach them that here­in they so much injury themselves as he did his servants, of whom the Poet Juvinall speakes, Socrat. ea. Hist. lib. 4. cap.

Servorem ventres modio castigat iniquo.

And this should make them herein more carefull, Socrat. lib. 4. cap. 10. writes of an unlearned monke, who living in the wildernesse of Egypt called Pambo, who coming to one and re­questing to be taught, he reading that in the Psalme, I said that I will take heed to my wayes, that I offend not in my tongue: Pambo would heare no more, but requested him to stay there till he had learned that, and so departed from the man, who meeting him six monethes after, and asked him why he had not come unto him againe? why saith Pambo, because I have not as yet learned that lesson perfectly; Socrates might well note that he was an unlearned man, or else he might have knowne that this was not sufficient and have gone no further then the 34 Psa. where it is said, If any desire life let him keepe his tongue from evill, but not that only, but let him eschew evill, and doe good, seeke peace and enshew it. And admit that nothing else were needfull, but the brideling of the tongue were sufficient, yet here we learn, that to learne sucha lesson throughly, we must heare more of the word of God, Ze­rubbabel and Joshua who had beene taught this lesson, with more words then was Pambo, yet had need to be taught the same often viz. in the sixt moneth more then once, as in the former Chap. and here in the seventh moneth, as also in the eight moneth, as we finde in Zachary: and againe, lastly in the ninth moneth, as in the words after this text, ver. 10, and if they had stayed so long after the first lesson in the sixt moneth as Pambo did, they had still lien frozen in their dreggs. Far therefore be from us, such mon­kish fashion, and though some in regard of their affections com­mend them, yet let us remember that lesson of the Apostle, Heb. 10. 15. Let us consider one another to provoke one another to love, and to good workes, not forsaking the fellowship that wee have among our selves as the manner of some is, meaning meeting in ecclesiasticall services, and thus much doth this message, with relation to that which went before commend unto us. 1 Now the message it self [Page 102] followeth verse 3, who is lest among you, and laying before them their conceit and cogitation, which containeth an ingenu­ous and modest confession of some things wanting which might seeme somewhat to touch their credit, the more by us to be ob­served, because commonly we are prone to flatter our selves like the Church of Laodicea, who said, Revel. 3. I am rich and increase with good, and have need of nothing, and knew not that she was wretch­ed Multi ad sapientiam pervenire potuissent, nisi se jam pervenisse putassent. and miserable, and poore, and blinde. and naked, Seneca saith many might have obtained unto wisedomt if they had not thought they had not obtained to it already, from which their ingenuous acknowledg­ment, we may learne to examine what is wanting, and if the spirit gives us those eyes, which they had, we may see if we look on that sanctuary built by the Apostle in the Acts, that that which is built since our return from Babylon, wants much of the former, Acts 4. we read there how the multitude of beleevers were of one heart and one minde, and had all things common, and what care they had for the poore, with us (God be thanked) the poore are cared for by good statutes if the godly magistrates would put them in execution, but for that unity of heart which was among them, alasse, where is it in one towards ano­ther among us, Turtullian writes in the 38 of his Apology, that the heathen in his time gave it for a marke to Christians. See how they love one another, well noted saith Turtullian for they hate one another, and that they will dye one for an other well marked, for they kill one another. But is it not amongst us now, rather as among the heathen. Tertullian noted it to be in his time, as the heathen noted it to be among the Christians, In our factions doe we not hate one another rather Tertul. in 38 Apol. cap. 39. then love one another, and be we not more ready to kill one another then to dye one for another. Againe Acts 14. we reade that the Apostles ordained by election elders in every Church. First, Pastors such as Paul describes, writing to Titus that they ought so to be qualifyed that they might exhort with wholesome doctrine, and convince those that gaine­say it, which continuance of a learned ministery is commen­ded Act. 14. 23 Titus 1. 9. by Justin Martyr in his Apology, where he writeth that the faithfull in the primitive Church used on the Sunday to as­semble themselves together, both they that dwelt within, and those that dwelt without the towne, And after certaine parts of scripture read, the pastor stood up, and taught and expounded [Page 103] some peice of the scripture to the People; But now a [...]a [...]e abroad in our land, many of our Churches are destitute of Pastors and have onely readers, wherein least we deceive our selves, though it be a great grace and blessing of God to have the Scriptures read in a vulgar tongue, yet our Saviour Christ Jesus, though the Jewes had Moses law read in their Synagogues, and the Prophets also as may be gathered, Act. 13. greived Mat. 9. to see the mul­titude wandering as sheep without a sheepherd, thereby imply­ing Act. 15. 21. Mat 9. 36 that the readers were no Pastors, for else the Jewes having readers had not beene without Pastors, as he grieved that they were, when he considered what was requisite for a minister, name­ly to bring back that which was gone astray, to preserve from danger, to heale the sore to binde up the wounded, an [...] all the other properties which the word requireth of a good Pastour, and therefore he sent the Apostle by preaching to perform that which by reading they could not. And if that to heare the law and the Prophets beene enough, then had the Jewes knowne Christ, for Moses wrote of him, and so likewiae did the Pro­phets, and amongst them, the Prophet Isai so plainely, that S. Ioh. 5. 46. 47▪ Act. 3. 24. Act. 13. 27. Act 8. 30, 31. Jerome sticks not to call him an Evangelist, and yet the noble­man when he read Isai the Prophet, could not understand him, but had need of Phillip to come and teach him, and preach unto him, and if this instruction did not need, but by reading the ig­norant people might understand the meaning of the word, yet those of greatest knowledg may, and often be, so surprised with passions of infirmity, that they had not need of the help of others by applying of the word to heale their diseases, whether Moses were read in Davids time, we cannot certainely affirme, yet cer­taine it is that David, whose whole delight and study was in the law of God, as may appeare Psa. 119 was well skilled therein, so that this knowledge could serve him to conclude; That he who had committed murther and adultry, as sure as God liveth was the childe of death, and yet he had need to have Nathan, to apply this unto him and to tell him he was the man, so that we see how needfull the pastour is to the people (as Aristotle in his Politicks, that they were wont to bring in strange Phisitians into the sicke, and yet thought them not fit to heale themselves) least they be accounted in Christs judgement, as sheepe without a sheepheard. And of this modest acknowledgment of what was wanting, we have Paul for an example, who Titus the first gives a [Page 105] reason why he set Titus in Crete, because there were many dis o­bedient, whose mouthes must be stopped, where the Apostle ac­knowledgeth that his paines had not profited all, but untill that were brought to passe, that they were convinced, reproved or converted, there must needs be something acknowledged to be wanting, and so must we ingeniously untill this be brought to passe something to be wanting. I may not go further herein, and from the generall come to the particular Temple of each mans soule, whereof this Temple as Paul to the Corinthians sheweth was a type; but I leave it to the godly in particular to consider of, howbeit I do not doubt but if we examine our selves upon 1 Cor. 3. 16. our beds the best of us, and those who were long since called and built as Temples of the Lord, may soone finde some want if we compare the present building with the former. It was said to the Church of Ephesus that she had lost her first love, and would it not appeare if we were well tryed, that some of us had lost our first love, our first sincerity, our first sobriety, our first zeale and godly vertues, acknowledg therfore your first buildings not to be comparable to that before, but consider that all this acknow­ledgement must be to this end, that notwithstanding these de­fects which we must modestly acknowledge, we must still go for­ward Vetus est enim ubi non sis qui fueris, non esse curve­lis vivere Cic ep. fa. l. 7. ad ma­rium ep. 3. and strive to repaire our ruines as followeth in the third place, yet now be strong, O Zirubbabel saith the Lord.

It was a saying amongst the heathen testified by Tully in an e­pistle to Marius, that when a mans estate begun any way to be impoverished, there was no cause why he should desire to live any longer, but that he might make himselfe away, which say­ing was so approved amongst the people, that many when their honours or riches are impared, or desires frustrate, did not sticke to dispatch themselves as we read of Atheniensis and Cato Ʋiti­censis and divers others, and Tully himselfe so farre approveth it, that although he laied not violent hands on himselfe, yet he said he knew not why a mans estate was decayed he should Plu. in e­jus vita. wish to live any longer, but here we are taught another lesson that though we finde our selves in particular or our Church in generall any whit impaired, yet we must not despaire, but take example by this exhortation to strive to amend what we finde a­misse, yet now be of good courage O Zerubbabel and be of good courage O Jehoshua &c. Hag. 2. v. 4

[Page 105] Thus we see it hath pleased the Lord in great mercy to prevent a temptation which might else have been taken up, wherfore the Mat. 12. 20 Isai 4 [...]. 1. Prophet Isai as Christ expoundeth it Mat. 12. telleth us, That he wil not quench the smoaking flax, nor break the bruised reed. Where by flax he understandeth the weeke of a candle, and by smoaking, burning darkely, that signifying, that so long as there is any light in us he will not put it out, but cherish and maintaine it in us, this must we in particular marke when we consider any defect in our selves, for to him to whom it is said, thou hast lost thy first love, to him also it was said, Remember therefore from whence thou art fallen, and repent, and do the first workes. Whosoever therefore feels or shall feel any decay in himself or his charge, let him strive to stirre up the good graces of God in himselfe, and in the place where he is set. Let him helpe to strengthen the weake hands. Beloved, let there be no factions among you, except it be a spiri­tuall and Christian faction, for so it comes to passe now a dayes as it did in Tertullians time, that the religious consent of the Godly in the best causes is malitiously traduced by the name of a faction, so that now we are driven with Tertullian to distin­guish betwixt a godly and an ungodly faction, but rather let us Tertu. apol. cap 38. adversus Gentiles. Heb. 12. 14 1 Thes. 5. 11. Ep. Iude v 20. as much as may be to have peace with all men, without which no man shall see God, and in this peace and love let us seeke to edefie one another, and save one another, and so build up the ruins of this Temple of the Lord, especially Tutors are to labour herein, for that they may hope that the Temple of the Lord may be repaired by them which are now under thē, as we read it was by Joash, being well brought up under good Jehoida, & though perhaps they that be in your charge some of them be not of that ability to preferre worthy men to the building of the temple, yet may they be so brought up by you as they be fitted to be pre­ferred by others, and move the hearts of Patrons to preferre them that are worthy, to the building of this house. But those which especially are to be builders of this house, I meane the Ministers, though as yet they are not called to any particular charge, yet I heartily beseech you in our Saviour Jesus Christ, to consider that your Colledges wherein you live are places to furnish and prepare you against you goe abroad, and therefore that you labour here to fit your selves for imployment whereso­ever God shall call you, remembring in the meane time to releive [Page 106] them by your preaching which have onely reading, as the Pro­phet in the old time did where the Priest could not; do not stand idle all the day though no man have hired you, indeed the labourer is worthy of his hire, yet the same grace & providence which brought Joseph (by telling of the Butlers dream afterwards to honour in Egypt, may after also by this meanes bring you to a convenient charge, wherein you may imploy your labours; As for those who already are called to a particular charge, let me onely commend unto them the exhortation of the Lord by the Prophet, Ezek. 3. 17. Son of man I have made thee a watcbman over the house of Israel, therefore heare the word of my mouth, and give them Ezek. 3. 17 Ezekl 33. 7 warning from me, when I shall say unto the wicked thou shalt surely dye and thou givest him not warning nor speake to admonish the wicked of his wickednesse, that he may live; the same wicked man shall dye in his wickednesse, but his bloud will I require at thy hand, They that are so called to any charge may thinke themselves spoken to in Ezek. The ancient councell of Melde in the 23 Chapter reprove­ing the practise of pastors as damnable, who do not by themselvs but by others feed their flocke, saith that they are bound neces­sarily hereunto by the Prophet. The name of watchmen here used is drawne from the time of warre, where the watchman was set in a high Tower, to descry the enemies comming, whereof if he did not tell the people, but the enemies came and assaulted the people unprepared, his bloud is to answer it, but if he give warning he was safe. I am loath to mention that heavy threat of the Lord, his bloud that perisheth will I require at the watch­mens hands, but it were to be wished that we did consider that if we would reape temporall things we must sow spirituall things, and if any of us cannot performe this by reason of other charges which we must attend, and for looking to the profits and fruits which may arise from them, how much better were it for them to have that cogitation that David had, 1 Chro. 11. who when he had desired to drinke of the water of the well of Bethlem; and three of his valiant men had broken through the Host of the Philistimes, and had drawne of the water and brought it to him, would not drinke if it, but poured it out for an oblation unto the Lord, and said, let not my God suffer me to doe this, should I drinke the bloud of these mens lives, and is not this the blood of these mens lives which we drinke [Page 107] when we are cloathed, and fedd with that which they al­low us, and yet leave them in that case, that they pine away for want of feeding, and as the Prophet saith they dye in this blind­nesse and ignorance for want of teaching. Therefore I beseech you in Jesus Christ, though perhaps you have had a longing de­sire to drinke of this water, yet thinke better on it, and take Davids affection and resolution, and say, let not my God suffer me to do this, and rather bate of that you spend of your raiment and faire, then take such dead pay, and keep backe other faithfull watchmen, which else they might have.

The Lord for his mercy so sanctifie our harts that by the often hearing of his holy word we may consider and acknowledg our wants and imperfections; and hereby be stirred up to redresse what we find amisse in our selves, to the building of his Church to the comfort of our owne soules, to the glory of his blessed Name through the grace of his holy Spirit in Christ Jesus our Lord and Saviour, to whom with the Father and the same holy Spirit be all praise for evermore, Amen Amen.

Sermon the Tenth, 1599.

Haggai 2. 5, 6.‘For I am with you saith the Lord of Hosts according to the word that I covenanted with you, when ye came forth of Egypt, so my spirit shall remaine among you feare not.’

HOw the Lord by the ministry of the Prophet Haggai did often and earnestly exhort and stirre forward the Jewes after their returne from the captivity of Babylon to the building up of the Temple, hath beene hitherto declared unto you: now of the pro­mises or causes of encouragement, whereby it pleased God to harten them least the conceit which they had, that this house should not be so famous and so execellent as the former, should discourage them and hinder them from that businesse, this is the first which I have read unto you: which containeth in it a most gracious promise of his aid and assistance by his spirit, because [Page 108] that flesh and blood is ready to suggest into the minde of a man that which is in the Proverbs, It is better to be idle than to be occu­pied in vaine, and to make folke measure things by the event, so that unlesse they see present meanes to effect that which they un­dertake, they cast off all hope of accomplishing their purpose, and so cease from medling any further, whereon it was that Mo­ses Exod. 4. 10. when he should be sent to Pharaoh excused himself that he was not eloquent, that he had a stammering tongue, but the Lord raised him up from that thought, telling him that he should trust in the grace of the Almighty, saying, who hath gi­ven the mouth to man, or who maketh the dumbe to speake &c. do not I the Lord? now therefore go and I will teach thee what to say, to the like effect is the message sent to Haggai, because that Zerubbabel and Jehoshua, and the rest which should have been the chief in the worke, having laid the foundation of the Temple, despaired of finishing it, and so despaired before he began it. The Lord there­fore stirred them up to go forward by these words which I have now read unto you, a reason very forcible, and motive very preg­nant to move them forward, I am with you saith the Lord of Hostes: which words the Prophet often useth there, by putting them in minde both of his power that sets them forward, whose will all creatures as souldiers are ready to performe: and meaning there­by also, that by his favourable assistance he will blesse them and that by his spirit he will give them grace to accomplish that which they had undertaken.

In the second place the doubtfull understanding of the word, (word) hath caused interpretors diversly to expound it, for by word in scripture is sometimes signified the second person in the Trinity, the Saviour of the world, the Essentiall and eternall word of God of which John speaketh, John 1. In the beginning Iohn 1. was the word, by whom all things were made, and through whom all things are now preserved, and so here should be three things which the Lord should novv promise, 1 His owne pre­sence. 2 The presence of his Son. 3 The presence of the holy Ghost which sense the Hebrewe would beare as may be translated, and then it should be translated thus, I am with you by my word that I co­venanted with you, &c. whereto also the Argument agreeth because he was the Angell mentioned. Exo. 23. 20. that spake un­to Exo. 23. 20. Moses in Mount Sinai, that gave the law unto the Israelites [Page 109] and promised them his favour, if they kept his covenant as Ste­phen sheweth, Act. 7. 38, sometimes it signifieth a promise made Act. 7. 38. Psal. 105. unto any, insomuch that David Psal. 105. ver. 8: mentioning the covenant, that the Lord made with Abraham, saith thus, he hath alwayes remembred his covenant, and presently addeth this word of promise made to a thousand generations, and thus othersome do thinke it to be taken in this place, and this indeed the text will best beare, and so much the more, sith the Lord on the like occasion saith Deut. 31. ver. 8. that he himselfe Deut 31. v 31. would goe before them, and therefore encourageth them not to feare, or be discouraged, for himselfe would be with them, and would not faile them nor forsake them, and this the ordinary construction of the Hebrewes doth in­clude, as they know that are skilled that way, especially I say if these words be compared with the 8, 9. verses of the 105 Psal. before mentioned, besides there is a more pregnant motive to in­duce me hereunto, even the authority of the Apostle himselfe, who Heb. 12. 27. declareth that those words which are in the next place set downe by Hag. were spoken by Christ himselfe, yet once more, I will shake the heavens: so by the word in this place, Heb. 12. 27 cannot be meant Christ, seeing Christ is said to have spoken this. It followeth therefore that his word was not the Essentiall word of God, but some externall word, not the eternall word of God, but some word that had a beginning, namely when this promise and covenant was made, when the Lord brought the Israelites out of Egypt, and delivered them by his Angel, God the Father by his son promised his favour & assistance, if we follow this interpre­tation, the sense will well agree with the former, namely, this word, this promise, was made by Christ, considering that in him all promises are yea and Amen, 2 Cor. 1. 20 and considering that Christ saith Joh. 14, 15, 16. that if we love him and keep his comman­dements, he will pray the Father and he will give us another comforter, that he may abide with us for ever, whence the latter place in the Text of the Holy Ghost receiveth also light, our Saviour there calling him the comforter, and promising his abiding with us, not for a season but for ever, And this for the meaning of the words, whereby the Lord encouraged Zerubbabel and the rest to go about the building of the Temple, assuring them that he will be with them, and that he will be mercifull unto them and [Page 110] prosper them in their endeavours, that he will send them his spirit to guide and direct them, and to releive them in all wants and doth not the Lord here likewise stirre up and exhort us to go forward with the building of the spirituall house, not only such as have the place of Zerubbabel, or the office of Jehosua, but all the faithfull also, that every one in his vocation should doe what in him li [...]th to the building up of the body of Christ, no doubt as we have the like command, so to us likewise is given the like encouragement according to the rule of the Apostles. Ro. 15. ver. 4. Whatsoever is written, is written for our learning. For why have not we Temples to build as well as they? are not our Ephe. 2. 10, 21, 22. 1 Cor. 3. 17. 1 Cor. 6. 19. 1 Cor. 39 bodyes called temples of the Holy Ghost, Ephe. 1. 1 Cor. 3. 1 Cor 6. 19. and therefore not onely the Church that is the Church u­niversall assem [...]ly of the faithfull is to do this, but also every man and woman in particular, and albeit the Ministers of the Word and Sacraments, Pastors and Teachers are to be principal labourers herein, because they were cheifely given to this end, Eph. 4. 12. yet all the faithfull are appointed as under-workemen for as much as the Lord exhorteth them that they exhort and e­difie one another, 1 Thes. 5. 11. and Iude commandeth them to have care to edifie one another in their most holy faith verse 10. the commandement therefore that was given to them is given to us, which is so much the more to be regarded of us, how much more neere to God, and more precious the spirituall house, that is built on Christ and is to last for ever, is above the materiall temple built on earth which was not to continue but to be laid waste, insomuch that one stone should not be left one upon ano­ther; so that thus you see that in respect of the like command­ment, we also are to build up our spiritual tabernacle and temple to the Lord, which also we must do in respect of the like promises, that they had, which the Lord most graciously hath made unto us, as he did unto them, to the end that we should cast away all feare and distrustfulnes, nay rather we have greater promises made unto us than ever they had to them, at lest in measure grea­ter howsoever in substance they be the same, for what saith Christ Mat. 28. 16. the last ver. Behold I am with you to the end of the world, what promise can be more gracious? what more comfortable? which cannot be understood of the Disciples and Apostles only, because of that circumstance (till the end of the world, and [Page 111] though they did belong chiefly to the ministers, who were to ob­serve and teach all that the Lord had commanded them, yet in command they also respect all other, as many as beleeve in the Lord by their ministery, as Christ well sheweth in his praise, Iob. 17. 20. where he addeth the en [...] also, that they might be all one they in him, and he in them, as the Father is in him, yea the promise is more graciously given to us then to them, insomuch that Heb. 8. 8. the words of Jeremy that the Lord spake unto the Jewes are cited [I will be their God, and they shall be my people saith &c.] are appointed unto us, promising us that he will prosper us, he will not leave nor forsake us, that he will blesse us not onely with heavenly blessings, but also with temporall and with earthly Gen. 15. 1. Ier. 31. 2. Cor 6. 18. treasures, according to the meaning of the very same promise made to Abraham Gen. 15. 1. I will be thy God, and renewed to us Jer. 31. and yet with more kinde words 2 Cor. 6. 18. I will be a father unto you, and you shall be my sons and daughters. 2ly In re­spect of like or greater promises we must build up our spirituall Temple, 3. We must do it respect of the like continuance of the spirit which we have amongst us as they had, for Christ promi­seth us, Iohn 14. 16. That he will pray the Father and he will give us a comfortor and he shall abide with us for ever, which least any should thinke to be spoken in respect of the disciples onely, the Apostle 1 Cor. 16. telleth us that the spirit of God dwelleth in us also thereby the Metaphor of abiding in us as it may be explain­ed, by that which Cato in Tully saith of the soule, namely, that nature hath given it an abiding place in the body, not a dwel­ling place, therefore it must go out of the body, as out of an Inne, and not out of a dwelling house, yea this is so to be un­derstood of all Christians, that the Apostle saith Rom. 8. after Rom. 8. he had used the same phrase of the soule dwelling in us, that he that hath not the spirit of God dwelling in him, is none of Gods avouching, that there is no Christian to whom this promise is not made good or verified, it is true indeed that the spirit being God filleth full all places, taking in it that generality, but when we shall talke of this dwelling amoung the faithfull, we take it after a more particular manner, that he dwelleth in them by his Eph 3. 13 gifts and graces as the Apostle signifyeth, Ephes. 3. 17, when he saith that he would pray that Christ might dwell in their hearts by faith, for so Christ dwelleth in us by communicating his spirit.

[Page 112] The Spirit I say shedding in our hearts faith and love, and then Christ cometh and dwelleth in them, which Augustine im­plyeth when he applyed those words to the widdow that wept for her husband, why saith he dost thou weepe for thy hus­band? thou hast by faith a better husband in thy heart, for thou hast Christ himselfe for thy husband. A sentence, beloved, most comfortable to the faithfull, and which may serve well to assure them of their salvation by Christ, and therefore the Pa­pists desiring to impair it, where Cyril useth the same words they willed them to be put out, least any of their Schollers reading them in Cyrill not so corrected, should conceive that Christ dwelleth in our hearts by faith: but blessed be God that our stu­dents may read it not only in Cyril but also in Gods own truth, and the unlearned may heare it preaced by others, thus 3ly. in respect of the continuance of the spirit, we are likewise to 4 Last. The same promise to encourage us as the Jewes. Re. 19. 14. build up our selves as well as others. Lastly we have the same promises that they had from the same Lord of Hosts Jesus Christ as he is described Rev. 19. 14. where it is said that the warriers or armies which were in heaven follow him, and if they so excel­lent creatures, then much more▪ we who are farre inferiour: nay he more kindly promiseth it to us, promising that he will be with us by his spirit for ever to guide and comfort us in all our calamities, and therefore it is our duty aswell as theirs to set aside all feare, distrustfulnesse, and with all courage go for­ward, and with all encouragement to strengthen our weak knees and lift up our feeble hands that we may be able insome measure to accomplish the worke the Lord hath enjoyned every one; for we have the like commandement that Zerubbabel had, the like promises yea the same promises, and the assistance of the same spirit, and he that promiseth to be with us is the Lord of Hostes most mighty and able to do whatsoever he will, which name least happily it should somewhat affright us, let us remember that he is mighty and powerful against his enemies, and towards his sonnes and servants mercifull, and full of compassion, yea he 1 Pet. 2. 25. Psal. 23. i [...] the Bishop and sheepherd of our soules, 1 Pet. 2. and therefore it ought more to embolden us, than discourage us, as it did David Psa. 23. My sheepherd (saith he) is the living Lord, therefore will I feare no ill, and indeed he himself shewed it to be true in his owne particular, by his godly example in all his life, and first [Page 113] when there was but a step betweene him and death, as he had told his friend Ionathan. 1 Sam. 20. he went forward with some circumspection indeed and care, to prevent danger, but yet ne­ver 1 Sam. 20. a whit discouraged, because he knew that the Almighty was his sheepherd, and that he was able to keep and defend him, yea that he would defend him because that he had promised to de­defend all such as put their trust in him, and why? for the Kings hart is in the hand of the Lord, and he turneth it whether soever he willl, and that as easily as a husbandman can turne the streames of waters: And so the Lord did the heart of Saul to David, as appeareth by the sequell of that story, and when the Lord did not deliver him by his power, yet he preserved him by his goodnesse, Elias might have feared Ahab, and Ehizeus might have beene dismaied with the taunts that were cast on him, by Ieroboam, but they went boldly forward, shewing indeed that they had no cause to feare or be discouraged, for they knew well enough that the Lord was with them, The memorable ex­ample of the three children sheweth the like courage to have been in them, when they said, our God is able to deliver us, & if he do it not yet know O King, that we will not worship, &c. whereby they shewed that they were fully perswaded, that the Lord is present with his servants, either by his power or by his goodnesse, by his power to deliver them, or by his goodnesse to comfort and strentghen them, if to endure torments were most for Gods glo­ry, yea the very example of these three sheweth, how true that in the Proverbs is, when a mans wayes please the Lord, he maketh e­ven his enemies to be at peace with him, so that not only the fury of Kings shall be turned away, but if need be they shall become ever Pro. 16. friends, and if the hearts of Princes be so subject to the Lords ordination and government, which seeeme to have some freedome, how much more are the hearts of inferiour creatures, the slothfull man saith that a Lyon is in the street, but the Lord hath Lyons at command, so that they shall not hurt his saints Dan. 6. he that observeth the winds shall not sow, and he that marketh the clouds shall not reape, so that the Lyon feareth the slothfull man on the one side and the winde on the other side keepeth him backe, Daniel. 6. that he cannot go forward, but for the true children of God who know that both winde and weather sea and aire are at Gods Eccl. 11. 4 [Page 114] command, they feare neither the heat of summer nor the cold of winter, nor the storme of persecution; but goe boldly on in their calling, following the precept of their God and committing all other things to his providence, for they know that he is with them even in affliction as David witnesseth, Psal. 23. thy rod and thy staffe comfort me, where we are to consider, that the rod and the staffe are tearmes used in respect of the former word sheep­herd, the word rod signifieth a long thing to strike with, but yet used as sheepherds use the like about their sheep, to keep them in by threatning them, and a little tipping them, the word staffe is borrowed from a word that signifieth to leane on, which sheep­heards use to leane on, and withall to keep their sheepe, but in proper, the Prophet declareth that the Lord would not chasten him, or if he did his chastisement should be but such as should comfort him, as he saith else where, Psalme 119. It was good for me that I was punished, and before I was smitten, Psal. 119. Columella lib. 7. cap. 3 I went wrong. Columella writing of the use of the latter word for staffe, saith that in some countries the sheeherds use to leane on their staffes and never sit downe, but stand upright to looke on their flocke least that any sheepe com­ming after might be entercepted of wilde beasts, of which the country is full, in which sence, if we take the word staffe it shew­eth that the Lord is watchfull over his, & so regardeth them, that none of his perish, and look what chastisement he giveth them it Act. 21. 31. shall in the end turne to their salvation: and hence it was that the Apostle Paul when the Lord bad him, be of good courage none shall hurt him, he boldly and joyfully went about his cal­ling, even then when the Lord was not with him in his power to deliver him, but yet by his goodnesse to comfort him, as I said yea, when he knew that he should be delivered up, he boldly without feare went on to build up that body which he was sent for, teaching us by his example to remember that in the Epistle to the Romans cap. 8. 31. 37, 38, 39. If God be on our side who can be against us? nothing can separate us from his love which Rom. 8. 31 37, 38, 39. we have in Christ Jesus, wherefore that this might the better be kept and performed, the Pastours are to stir up the people to this boldnesse, remembring that even in weakenes the Lord will per­fect his strength, and bring his will to passe, and that he often u­seth weake instruments to great purposes, which they should do [Page 115] well to remember that separate themselves from us, because there is not that perfection in us, which they dreame there should be: In the Church of Sardis, there were but a few names left among them? was the minister then to leave them, because it was even then decaying and declining, no he was to stirre them up againe to awake and strengthen the things that remaine; which is not spoken to the Ministers alone, but to all the rest that remaine, as appeareth ver. 1. 4. the like charge Paul gave to Archippus, Col: 4. 14, namely that he should take heed to the ministery, that he should fulfill it, which certainely ought to stirre up all such as have charges, that they imploy themselves about their calling, teaching them privately & publickly as it is, Acts 20. not think­ing it enough to read unto their charge once a moneth, for so Act. 20. 20 they shall never fulfill their ministery, well may they indeed quite starve their flocke, which Columella waiting of sheepherds well sheweth, and when he saith a few sheepe well fed, will bring more profit to the owner then a grat many ill fed, for be­sides that they bring small profit, they also perish and in fect o­thers; for leannesse breeds scabbs and scabbs death, and there­fore are Ministers to labour and feed the Lords flocke according to their gifts, that the Lord may receive the advantage according to the quantitie of the tallent. And therefore let me beseech them to give themselves to reading and exhortation, if their main­tenance be not sufficient that they should leave their Colledge, let them remember how the Lord fed the Israelites with Manna, and how the widdowes oyle was increased, and how Elias was fed with Ravens, and not to go to—miracles, how the Shu­namites provided for the Prophet, how Paul laboured with his owne hands, nay remember, that golden Mediocritie which Paul, speaketh of in Tim. If we have food and raiment, we ought there­with 1 Tim. 6. 6. to be content, and for such as have charges and yet preach not, but pretend they be not eloquent, &c. Let them remember what the Lord said to Moses pretending the like, will they doe better then they can, you know what Julius Florus said to Julius secundus, a little boy should make a declamation which he had done, saving he wanted a fit Proem which he laboured three dayes for, and could not hitt of any to his liking, and thereby grew very heavy, Julius Florus his Vncle would needs know the cause, he tol [...] him, whereupon he smiling said numquid tu melius vis dicere quam potes, so may we say to them, [Page 116] will they doe better then they can, God regardeth that they can doe, not that which they cannot, when as Socrates had bid ma­ny to dinner, his wife told him that there was but a little meat, why saith he, if they be honest men it is enough, if not too much, so may they thinke if their hearers be godly, be it a lit­tle that they bring it shall suffice, be they wicked it will be too much, and therefore feare not to be bold, the Lord will be with you in the preparation and in the delivery, and see others which are hearers, such as take not that profit by the word as they hold, whose flesh is alwayes rebelling against the spirit, let them endeavour and the Lord will adde a blessing, endeavour they must to reforme themselves, and to informe others: For the more they heare the more they understand, the more will be looked for at their hands, let them not use those idle excuses of a Lion in the street, let neither the frost in the winter, nor the heate in the summer hinder you from going forward, Be faith­full unto the death, and you shall have the Crown of life, which the Lord grant, for his Sonnes sake Jesus Christ, Amen.

Sermon the Eeleventh.

Haggai 2. 7, 8.‘Yet once againe (that is but a little) and I will shake the Heavens and the Earth, and I will move all nations, and the desire of all nations shall come, and I will fill this House with glory saith the Lord of Hostes.’

OF the three most gratious promises whereby the Lord encouraged Zerubbabel, and the residue of the Jewes to go forward in the building of the Tem­ple, the second, (in these words ensuing) doth declare that our Saviour Christ by his presence, and powerfull preaching to the salvation of them that should be­lieve, would replenish this house with glory; A blessing which how excellent it is, we are by St. Paul. Eph. 1. 18. and Col. 1. 17. sufficiently taught, and this is both compared to and amplified by the benifit which the people had in their deliverance out of [Page 117] Egypt, mentioned in the former verse, when he saith here, yet once that is small, for so it is in the originiall, which is di­versly supplied by the learned interpreters, somethinking here a short time to be meant put it thus, (after, or yet a little while) as if it had bin spoken to comfort the godly in the shortnesse of the time as Isay 10. Hab. 2. Heb. 10. others deeming the thing b [...]fore spoken of to be meant, which sence I take to be more a­greeable to the place, read it by aparenthesis, yet once (I that is a small thing) viz. to bring them out of Egypt, Ile doe a greater matter, which kind of phrase we have also. Isay. 49. 6. But howsoever it be taken, the rest of the words wherein these leanes doe extoll the benifit of the Gospell by Christ brought to all nations, comparing it with the law delivered to the Jewes, as the Apostle inferres it, Heb. 12. 26, 27. Where having stirred them up to receive the Gospell he adds that as a reason, that if they escaped not which refused him, that spake on earth, much lesse should they that refuse him speaking from heaven, whose voyce then shooke the earth, and hath now also declared, saving yet once more will I shake not the earth onely, but also the heaven, to which in this place is added the seas and lands as parts of the earth, for greater am­plification, whereby is imployed that as when the Lord gave the law on Mount Sinai, he made the earth to shake. Exod. 19. so now would he shake not onely the earth but the heaven also, to authorize the Gospell, which corporally was done as both Matth. and Luke record, when as reconciling the Gentiles by his passion, the earth quaked, and when the glad tidings of this, reconciliation was sent to the Apostles, there came a voyce from heaven as a mighty winde and the earth eftsoones shaked, al­though taken figuratively, spirituall things may be thought to be intimated as some expound it, that the earth and the heaven may rejoyce for that whereby a new heaven and a new earth was to be made, as did the Angels in heaven as well as the men on earth, then verse 8. There followes the efficacy of the Gos­pell toward them, to whom it is sent, wherein are noted two points, First, Their moving. Secondly, Their drawing.

Their moving I will move all nations which was done partly by himselfe when Iohn 12. many of the Gentiles desired to see him, and partly more fully by his servants, the Apostles by [Page 118] whose preaching all nations were moved, as appeares, Act. 2. 13. And the Ecclesiasticall Hystories report, the latter he notes when he saith, and the desire of all nations shall come, which was perform­ed when the desired persons. i. e. the Elect came unto the Temple unto Christ, and to the Church verifying that which began in the first f [...]uits of the Gentiles, Acts. 13. where it is said that when Paul preached Christ unto them, as many as were ordained unto life believed, which exposition, I take to be agreeable unto this place, especially because the verbe in the Heb. is of the plurall number venient desiderium, which according to the phrase both in the Hebrew and other languages we translate, venient desiderati, meaning thereby that the Church of God which is called Ieremi. 12. the portion of desire, as Daniel is called a man of desires, Eph. 1. the faithfull are called the Adopted in Christ according to the good pleasure of his will. Our Saviour Christ, Matth. 8. when he had found in the Centurion more faith than in Israel, speaking of his coming said, that many shall come from the East and west, &c. and yet of this he speaketh, Iohn 6. where he saith, none can come to me except the Father draw him, And Iohn 12. 23. shewing the meanes how the Father will draw all the Elect as Austin and Gregorie well expound it, against this is apposed simply the ex­position of Ierom who reads it in the singular, veniet deside­ratus which to countenance, Ribera a man learned, and industri­ous, if he were not sometimes blinded or bleared with a Papish humor, saith that the originall was since Jeromes time corrupted, which is a great marvell that he should say, when as the Greeke Inter [...]eters, the 70. long before Jerome tooke it in the plurall, translating it by desideria, the Elect as Jerome, himselfe doth, as also that is strange, the miracles wrought in the esta­blishing of the Gospel (on which Jerome and Ambrose ground) he should take the sence to be Alegoricall, rather of shaking the heavens, when as so nothing can be meant but the Angels, but greater then any circumstance is that of the Apostles, Heb. 12. 28. that they shall come to Christ, for if he had spoken of his owne person, as they would have it, likely he would not have spoken in the Third person, having before spoken in the first, I will shake, I will move, and so after in that as followes, and I will fill this house with glory, when his glory after his death should be published, which was done when in the Acts, by the preach­ing [Page 119] of the Apostles his glory was spread farre and neere, and so he became glorious who in his passion had bin infamous, and therefore the Apostle, 2 Cor. 3. often repeates that the ministery of the gospell was glorious, because it did publish the glory of him, now this being done, first at Jerusalem, Luke 24. and the Apostles abiding in the Temple, Acts. the 1. and when they weare arrested, Act. 45. Therefore he saith heare that he will fill it with glory, This then is the comfort whereby the Lord seekes in this place to stirre them repeating eft soones, that the Lord of Hostes would do it, that considering not the earth but the heaven also should be moved: so they should in greater alacritie go forward in their duty, out of which that we may note something con­cerning our duty. 1. the first words yet once, so give occasion to note what the Apostle saith, Heb. 12. 17. that the things which are shaken as being made with hands: are removed, that the things which are not now shaken may remaine for ever, yet that notes a change but once, that sheweth that we must expect but one change lasting for ever. Now what the things shaken and made with hands are, appeares in the type of the law, the parts of the Tabernacle, noteing the heaven and earth which should be shaken, and the ceremonies taken away: when Christ should enter not into the santuary made with hands, but into heaven above, as Heb, 9. 24. But those things which are pur­chased by Christ must continue not shaken, therefore the gospel is called [...] an everlasting gospel not to be altered any more but to endure for ever, I need not here Mark 1. 14. to take occasion to refute those hereticks who thinke that as Christ added to the law, so also there remaines to be added to the gospel as Montanus did take upon him, the person of the Holy Ghost; But I rather note another error in some Churches not farre from us, if not also in some of our owne, viz. that Popish error which have brought in types and ceremonies which were by Christ abolished, that the thing signified which cannot be shaken, might remaine for ever as might be shewed at large in respect of both time and place, and persons out of their Missals, Decretalls, Pontificialls, but I will onely note that which this present time brings to passe, out of their yeare of Jubile, we read Leviticus 25. that God commanded that the fiftieth yeare should be kept holy unto the Lord, as a yeare of deliverance from ser­vice, [Page 120] release of debt, and restoring of Land to the owners, thereby shadowing the time of liberty which Christ was to bring from sin. Now Pope Boniface 7 chap. in the extravagants hath set downe, that the 50. yeare is a yeare of pardon and freedome from all sins whatsoever, to them that will come devoutly to visit certaine Churches in Rome, and to abide there if they bee strangers, forth space of 13. daies, if Italia, 30. because saith he, the 50. yeare is the yeare of remission, and Christ came not to abolish the law, but to fulfill it. And yet the prophet Isay 61. 2. sheweth plainely, that that was a type, the substance whereof Isa. 61. 2. was established by Christ, who was anointed (as he saith) to preach deliverance to the captives, and the acceptable yeare of the Lord, as he expounds it of himselfe, Luke 4. 18. the accept­ed yeare of Gods favour, wherein as at the Jubilee, all were set at liberty, and restored to their former estate; So when Christ came, they should bee delivered from bondage, and restored to the liberty of the sonnes of God, which to bee done by Christ to continue, as the Apostle witnesseth, Corin. where hee saith, Now is that acceptable time, now is that day of salvation: Which to restraine to one yeare in 50. if I should compare them to beg­gerly rudiments, I should too much honour them, being rather a profane error, which I need not further to make infamous then by opening their covetousnesse shewed therein, which Poli­dore Virg. our owne Histioriographer, Chapter 26. sets downe, writing that the last great Jubilee before, this in the yeare 1500. Pope Alexander the 6. in great kindnesse to the English­men, sends them over a Spaniard, to shew them the way how to come to heaven by this Jubilee; yea, and further also how they might have the benefit of it, and stay at home. But saith Polidore Virgit, Ejus liberal tas non fuit gratuita; and lest (saith he) the King should hinder it, he was content to part stakes with him; but as for us, this yet once sheweth that our Jubilee is yet perpetuall, every day, yea every houre is a yeare of Ju­bilee and deliveance unto us if wee seeke it. The time once changed, continues for ever, for therefore (saith the Apostle) was it said yet once more, that those things which were made with hands being abolished, these might continue for ever.

2. Another thing, hence the Prophet here commends unto [Page 121] us, in that it is the Lord that speakes unto us himselfe from heaven, as here hee saith, I will shake him; that therefore with all dutifulnesse wee are to accept the doctrine of the Gospell, for so the Apostle concludes all that hee had said of keeping faith, retaining hope, maintaining love, receiving the King­dome unshaken, that not despising him that speaketh, we may have grace to serve him, with shamefastnesse and feare, and lest the earthlinesse else should abase the credit thereof, therefore he saith, the heavens which yet he purposed to doe, onely by the Ministery of his servants, for that which they doe, hee accoun­teth it as that which he himselfe doth, having said Luke 10. He that heareth you, beareth mee: And therefore St. Paul saith that Christ speaketh in him, in 2 Cor. 13. 1. Thes. 2. 13. He thankes God for them, that they received the word of him: And Silva­nus and Timotheus, not as the word of men, but as it was indeed the word of God. And doth not our Saviour, cite that out of John, I say they shall bee all taught of God: Now God teacheth in­wardly by his spirit, and outwardly by his Ministers, as from Christ, and Christ from heaven by them, for so the Apostle speaketh Heb. 12. 5. Wee must therefore come with these, and such like minds, to such assemblies, that as Eli bad Samuel say when the Lord called him, speake Lord, for thy servant heareth; So when the servants of the Lord speakes the Lords message unto us, we should hearken as to the Lord; esteeme of them as to the Mi­nister of Christ, lest God say of us, as of the Israelites to Samuel, They have not cast away thee, but they have cast away me; which also may bee a lesson for the Minister, to deliver the Lords message, not his owne. John and Iames are called Marke 3. Boanerges the sonnes of thunder, but howsoever certainely they were so called, because, by them hee used to shake the Heavens as in thunder: Now how Iames thundered may appeare, in that he was chosen as the chiefe Preacher first to bee put to death, Acts 3. And Iohn, though he lived longer, yet how did hee thunder in his Gospell against the hereticks that denied Christs Deity; and in his Epi­stle against the great breaker of the bond of love? It were to bee wished that our Preachers would thunder but as the sonnes of thunder, to shake the heavens, so as to move all people to those things which remaine and continue, Psalme 45. by the sharpe arrowes the people shall be subdued unto thee. It's not by bol [...], [Page 122] but by sharpe arrowes; therefore the Ministers of God had need to sharpen their arrowes by taking heed, As the Apostle wisheth 1 Timothy 14 15. to learning, to wrap himselfe as it were there­in, for so the word signifies, that so he may save himselfe, and those that heare him: For though Gods providence doe cast somewhat further, that all that heare are not saved, hereby hu­mility and modesty is commended to the Ministers, as to know that they are only instruments, and therefore to pray, as Paul re­quested the Ephesians for himselfe, that a doore of utterance might bee given him, and yet when they have that, all is no­thing, but that God it is by whom that is performed, which followeth, that the desire shall come, &c. yet all must be moved, for that it is an effect in all; Many are called, but few are chosen; many moved, few drawne, and none can come to Christ, ex­cept they be called, Matth. 21. When Christ came to Jerusalem, many, even the whole Citie were moved, and what a tumult was there, and yet not many drawne: And Acts 2. many were prick­ed, hearing Peter, when at the first they jested. And Acts 17. When Paul preached at Athens, some mocked, and some, as Da­maris clave unto the Lord; these were of the desired of the nati­ons, and so was Lydia, of whom it was said▪ that it was God that opened her heart to attend unto that which Paul preached. The whole glory therefore is to be ascribed unto the Lord, who of his speciall mercy drawes some, and leaves others to their owne corruptions; For it is not in him that willeth, nor in him that run­neth, but in God that sheweth mercy: Hee it is that accepteth, and approveth, and maketh desired, where by the way is a lesson for us, how we account of them whom God makes his desire and liking, especially Psal. 15. The prophet requires as a thing necessary in him that will dwell in Gods Tabernacle, and rest in his holy mountaine, that in his eyes, a vile person bee contem­ned, but that he make much of them that feare the Lord. And Psal. 16. All my delight is on the Saints that dwell on the earth. And Isay 45. where God describeth the state of his Church, he saith, he will lay her stones with Carbuncles, and her foundation with Saphires; and make her windowes of Emerods, and her gates of shining stones, and all her borders of pleasant stones, or stones of delight, those that hee builds up his Church withall, that so wee may say with the Prophet David, all my delight is in them. But alas, too too many [Page 123] wayes are our delights carried, but not that way as they should, valerius maximus reports, that a Gentleman of Capua, coming to Cornelius house shewed her his Jewels, and desired to see hers, but she having none as was likely, put him off with some other talke, till her sonnes the two Grachi came in from the schoole, which then shee shewed saying, here are my Jewells, and indeed these are Jewells well brought up. If she tooke such joy in her children, how may we thinke God doth, and therefore we may delight and rejoyce in his godly children, especially seeing he reckons of them as his chiefe treasure and choise Jewes, Psal. 135. 4. Malach. 3. 17. I will fill this house with glory; which com­mends unto us a duoble point. first, of wisedome, secondly of comfort, first, to teach us, and then to strengthen us.

To teach us first, that the glory here spoken of doth singnifie that true glory, wherewith he will fill this house, for other places are filled with painted glory, the want of which wise­dome draweth many to noisome lusts and pleasures for false glorie. Againe we must know to this glory is joyned infamie, as we see in the Apostles, who weare counted the scumme of the world, yea how many speake contumeliously of Christ himself, and his fellowers, who weare voted with that ignominious name of Nazarites, Act. 24. touching which, when Paul came to Rome: Act. 28. 22. The Jewes told Paul, that it was every where spoken against, which may put us in minde of that which Si­mion spake of Christ, Luke 2. that Christ was appointed as a signe to be gaine-sayed, wherefore it is to be meant true glory, which is here accompanied with unjust and untrue reproach and infamy which yet the godly may rejoyce in, Austin tractat. 100. in fol. 16. on these words, the holy Ghost shall glorisie me, de­fining glory to be a speech of many consisting in ones praise, saith he, when we commend or praise either for that things should not be commended, or secondly, that person that indeed is not to be commended; as for example saith he, to bestow mony on stage playes is a fault, and not a vertue; yet saith Austin ma­ny praise it, for the wicked saith he, citing out of the 20. Psal. are praised for the lusts of their owne hearts; And so againe saith he, the wicked when hearing the face of the righteous they are praised, and men deceaved, this is false glory. But if the righte­ous not seeking praise of the world, are praised for their vertues, [Page 124] this is true glory: Now St. Austin meaning that Christ was glo­rified with true glory for the glorious workes of his function and passion, may teach us to avoid the occasion of their error which mislike the calling of the Ministery, and griefe at their reproach; St. Paul considering how this true glory was joyned with ignominie but false; resolves, 2 Cor. 6. 10. to approve him­selfe by honor and dishonour, by good report and ill report as we see, Act. 24. he was accussed as a chiefe maintainer of the sect of the Nazarites, herein appeared his glory, so Athanasius as it is in Theodorets. 1 Chap. 13. being falsly accused of murther and adultery, his glory appearead when the man was brought forth with both his armes whole, whose armes he was accused to have cut off, and when the woman had falsly accused him for being naught with her, chargeing another in his presence, as mistaking him, Athanasius sufficiently cleared him, So Calvin is accused in this place for receiving venient desiderati, to applie unto others that which belongs unto Christ, by one in that booke called Calvinus Judaizaus, wherein Stapleton sooths him, as glad to finde any fault, but that this and others which he brings are but false reproaches, David Pareas doth sufliciently make cleare, but if Heb. 12. our Saviour himselfe did so pati­ently endure the gaine sayings of sinfull men, how may these be content: and since not onely Paul and Athanasius, and Calvin, but even Christ himselfe suffered reproach, this shewes that since Christ was glorified with true glory; that a Christian may have true glory, though untrue ignominie and reproach do accompany it, which may serve in the second place, for the in­crease of our comfort, since its said, Matth. 15. blessed are ye that suffer, &c. so that we need not to marvaile that Act. the 5. the Apostles so rejoyce that they were thought worthy so to suffer for Christ, or that Philip. 1. Paul saith, that it was given to them to suffer, and that he would rejoyce in the crosse and markes of the Lord Jesus, which we may so much the more doe, if they be wicked that wrong us, but if they be godly, yet take comfort in this we may, that the cause is not just, if all were like Datinius, Milo might take comfort as Tully saith, but its likely that even Cato, being as to his praise, Plinie notes 44. times accu­sed, and every time acquited, yet was sometimes accused by ho­nest men. But then hic murus aheneus esto nil consciere sibi, con­sider [Page 125] the example of Job, James. 5. what end the Lord made, he was charged with hypocrisie, but in the end cleared. Yea put Christ for example, if they have called the Master of the house Belzebub, no marvell that they use the servants sharper, but we deare bretheren must heere follow Christ, who▪ Heb: 12. for the glory that was set before him, endured the crosse, despised the shame. For Rom. 8. If wee will reigne with him, wee must also suffer with him, we must not thinke to goe to hea­ven in a horse-litter, here wee shall have true glory, but hereaf­ter more perfect glory.

O Lord instruct us, that we may imbrace the things that re­maine, and hearken unto that thou commandest, that we may stir up our selves so to performe our duty; that here being par­takers of true glory, wee may hereafter bee brought to per­fect glory, even by the God of glory, Christ Jesus, Amen.

Sermon the Twelfth.

Haggai 2. 9. 10.‘The silver is mine, and the gold is mine, saith the Lord of Hoasts: The glory of this last house shall be greater then the glory of the first, saith the Lord of Hosts, and in this house will I give peace, saith the Lord of Hosts.’

GOdlinesse is profitable to all things, having the pro­mise of this life, and that to come, saith Paul to Ti­mothy; the truth of which sentence is here illu­strated by an example of a duty here comand­ed, touching the building of the Temple: For of the three gracious promises made by the Lord to stir up the Jewes thereto, the two lastly handled, concerne the promise of the life to come, the glad tidings of the Gospell; and the last now to be unfolded, compri­sed in the words read, containes the promise of this present life. Silver is mine, &c. Wee heard before, as may be gathered from the Prophets words, is it not as nothing, &c. that the people were discouraged when they saw the foundation of the Tem­ple [Page 126] how farre short it would come of the former, to recom­fort them, therefore this is added, that the glory of this latter house should be greater then the glory of the former, and that not only in respect of the spirituall glory mentioned in the former verse, And I will fill this house with glory; but even with temporall and eternall glory also, wherewith because the other was so beautified, they were cast downe and discouraged, as if the latter would be nothing in respect of the former; there­fore the Lord here doth not only promise to fill it with glory, but also that the glory thereof shall be greater then the glory of the former; which for that (in respect of that glory which they meant, it might seeme a thing unpossible, since they had not the riches of Solomon which built the former.) Therefore first the Lord mentions that the silver is his, and the gold is his, &c. The silver is mine, and the gold is mine, as if hee had said, notwithstanding yee are now poore, and see no meanes how to effect this, yet it is in my power to inrich you, The earth is the Lords, and all that therein is, which he shewed when hee fulfilled Psal. 24. his promise by raising up Herod, and inriching him to build up this House in glory, as an eye witnesse, Josephus by name Anti­quitat. l. 15. e. ult. and de bello Judaico, lib. 6. cap. 5, as it is di­vided in the Greeke, doth testifie; the disciples desire our Savi­our to behold the goodly buildings of the Temple. And Luke 21. 5. It is said that some did admire the Temple, how it was garnished with goodly stones and consecrated things: Now Mat. 24. Luk. 21. 5. for the stones, Josephus, who at large expounds that in Luke, saith the Temple was made all of white stones, some six cubits long, and sive broad, some of twelve, and some of twenty five, some of forty five, in respect of which, perhaps it might be com­pared with that other built by Solomon. Now for those consecra­ted things which Luke calleth [...] the same Josephus saith, that all the upper parts of the Temple were set about with spoyles which Herod had taken from the Arabians and others. Further he affirmeth, that nine of the doores were covered with gold, the upper gate with Corinthian brasse, the inward with gold: the posts were covered with gold, the forefronts with plates of gold, the roofe set with round spires and boules of gold, so that all was either glistering white, or shining with gold. And so also within, the vessels were many of gold, some [Page 127] of those as were before, others made new, especially the golden Table, Candlestick, and Altar of Incense; Insomuch, that besides Luke and Josephus, even externe writers, as Tacitus lib. 5. Histo­ry saith, that it was immensae opulentiae Templum. Now whether in these respects it may be said to be more glorious than the for­mer, I pronounce not; but certainely in respect of the spirituall glory mentioned in the former verse, and this temporall added together, it was much more eminent and glorious then the for­mer. Now hereto is added, And in this house I will give peace, meaning thereby that not onely warre and dissention should cease, as we commonly take the name of peace; but that also all prosperity & temporall blessings should be added, as the word in the Hebrew doth signifie perfection and Integrity, Salubritie and Inc [...]lumitie, as they used it in their salutations, Peace be unto you, wishing them all good, as wee may see 2 Sam. 11. 7. where it 2 Sam. 11. 7. is said that David asked of Ʋriah, of the peace of the warre, that is, of the prosperousnes and of the good successe of the war, which Zachary, Zach. 8. makes plaine to be meant here, speak­ing Zach. 8. 11, 12, 13. of the same thing two yeares after, for there he asked them whether before they received the commandement of building the Lords house, they did not remember there was no peace, Nay saith God, I did set every one against his brother, but now there is a seed of peace, as (i.) as translations render it a prosperous seed; noting, that by peace is meant prosperi­tie, Zach. 8. 12 for which they must waite, as husbandmen doe untill it grow up, which is plaine from the words following, that as o­ther peace cannot (as it is said doth) make the vines to bud, but is Gods gift of peeac, as after he saith; and you that were once accursed, shall be a blessing among all Nations; So that by peace there is not meant onely concord and unitie, but that as is promised Deut. 28. all prosperitie to them that obey the Lord.

And this you see, that the Lord of Hostes, the Almighty God, signifying unto these people, that gold and siluer is his, and there­fore that he can performe what they cannot, doth promise al­so that he will make the glory of this latter house greater then the former, and therewithall will blesse it with peace and tem­porall prosperitie.

The foundation of which promise being a premonition to [Page 128] take away distrustfulnesse from them, the silver is mine, doth in­struct us in this ground of common faith, that the Lord of hea­ven by the right of creation, doth injoy and possesse all earthly blessings, and can as he please dispose them. This Moses and Aaron did not so well remember, when Numb. 20. being com­manded to speake to the Rocke, and promised that the water should flow out, they by destrusting Gods power, did not san­ctifie the Lord in their hearts, nor so before the people by belee­ving his promise as they should have done, that therefore he would not let them bring the people into Canaan, God then sanctified by beleeving, this which here is said that the silver is his, under which are comprehended all other creatures and temporall blessings as his owne and at his disposing, serving for the performance of his will, the benefit of his servants. When Samaria was besieged and the famine so sore that the Mothr was to boyle her sonne, and to refresh her selfe with her owne childe as we reade, 2 Kings 7. and the Prophet coming to the King told him from the Lord, that by to morrow this time there should be plenty in the gate of Samaria: A Prince on whom the King leaned, thinking it a thing impossible, answered the man of God and said, behold, If God should make windows in the heaven, could this come to passe? The Prophet replyed that he was sent from God and confirming that which he said, threatned him punishment for his incredulity, that he should see it with his eyes, but that he should not taste thereof, as also it came to passe when the Angell Gabriel sent from God promised Zachary a sonne, Luke 1. How can this be, saith he, since I am old and my wife barren? well saith the Angel, I am sent from God and it shall be, but because thou hast not beleeved thou shalt be dumbe untill this thing be done, which example of Moses, of Aaron, of the Prince and of Zachariah, doth teach us to beleeve, that what the Lord doth promise in his word it shal undoubtedly be made good by his worke in due season, silver is his, and gold is his, for so saith the Lord of Hostes, The silver is mine, and the gold is mine, &c.

A point that may further teach us to remember that seeing al­so these earthly blessings are the Lords, therefore in getting, u­sing, loosing or wanting them, we should have care so to behave our selves as those that know they are not ours, but the Lords, [Page 129] In getting he giveth it them to whom it pleaseth him, and it is not (as many foolishly imagine) committed to the Prince of the world, to be disposed by him at his pleasure: It's true indeed, that Sathan said so, that all the Kingdomes of the world, and the glory of them are delivered unto him, and to whom hee would, he gave them, but he said it falsly, and for the most part as false as this wee see here worldly men, as if silver and gold and these worldly things were not the blessings which God be­stowes, seeke them by unjust and unlawfull meanes, belike think­ing they are none of Gods at all, otherwise as Jacob said hee would serve Laban seven yeares for his daughter Rachel; so they would also serve God for his blessings. But with many (as the wise man saith) stolne waters are sweet, and his bread is plea­sant. The sonnes of Eli robbed the people that came to sacrifice, and tooke by force that which was not theirs: And I would to God that not only the sons of Eli, but that also our Elies them­selves, for I would be loath to judge any, did they not, I will not say rob, but did they take more then their owne from the porti­on of the Lords Sacrifices, &c. Sure if any so doe, they consi­der not with David, Psalme 15. that preferment comes not, nei­ther from the East, nor from the West, but that it is the Lord that doth give it, else they would be of Davids mind I hope, who 1 Sam. 26. 11. would not doe any thing that hee should not against Saul, a wicked-King, no not for a Kingdome; God forbid that I should doe this, and sinne egainst God, &c. They that pray to God as their heavenly Father, Give as this day our daily bread, and yet delight in stolne waters, shew that they doe the lusts of another Father; Ioh. 8. 44. God forbid that I should say they are of another Father, but sure herein they serve him, by serving another then the Lord in good duties, they should get that they desire by good meanes; For silver is mine, and gold is mine, &c.

Secondly, in using we are but Stewards to the Lord, in using and disposing those blessings which wee enjoy, and therefore must remember, that wee must give an account thereof unto the Lord. Nabal, when Davids messengers came to him for some provision to refresh himselfe and his followers, 1 Sam. 25. Shall I take my bread, and my wine, and my flesh, &c. And give it to stran­gers? All was mine, and mine, and mine with him, he did not consider, that he had received them from God, to be at his will [Page 130] disposed, not all for himselfe, but some for others also. It is said Proverbs 3. Withold not the goods from the owner thereof; neither say to thy neighbour, goe, and come againe too morrow, &c. The owners are called, them that has need of any good we have, and we are but as stewards to dispose it to them, according to that rule in the Epistle to the Corinthians, He that soweth bountifully, shall also reape bountifully, for the Lord loves a cheerefull giver, and he gives 2 Cor. 9. 6. twice, that gives quickly.

The Israelites in Hosea, had forgotten that it was the Lord Hos. 2. 9. that gave them silver and gold, flax and oyle, which they gave to Baal, and therefore hee threatens to take it away; So, if wee bestow those blessings that he gives us, amisse, let us know, that he yet retaines an interest in them to take away. What if his silver and his gold bee bestowed upon Papists Images, Idola­try, &c. what if men make their bellies their Gods, as Phil. 3. and serve them with their riches like Polixhemus in Euripides, who said he never sacrificed to any God but to his belly, and he thought that wise men would thinke that it's a mans God to eate and drinke; yet for all this, the right of these blessings thus abused by wicked men, belongs unto God, and hee will at his pleasure both take them away from them, and call them to an account for the abuse of them. Alas, if it were not so with us also, we should be more ready to come to these assemblies, when as we are so ready to fill our owne bellies, but let us know, that we have now but the disposing of these things, and the Lord will require an account of us.

Thirdly, what if we loose them, yet let us comfort our selves 3 In losing. with Job, remembring, that the Lord gives, and the Lord takes away, and therefore blessed be the name of the Lord.

Fourthly, if we want them, yet remember they are the Lords, 4 In want­ing. Psal. 73. Je [...]e. 12. Rom. 2. who if he please, can give them [...] But say that we want them, and the Lord bestowes them upon the wicked that worse de­serves them? This is a grea [...] temptation I confesse to the godly, as we may see in David, and Jeremy, yet consider he is the Savi­our of all, though especially of the godly, and he makes his Sun to shine, and his raine to fall on all sorts, that so by his long suf­fering and goodnesse, he may call them to repentance, or at last, as Acts 14. Filling their hearts with food and gladnesse, he may not leave himselfe without witnesse. But to come from this point, Acts 17. [Page 131] which is set downe to strengthen their faith in the power of God to the promise it selfe, of greater glory, The glory of this house shall be greater then the former, which ministers greater comfort to the Church, as comprehended with Judah in this promise under the name of Israel, Zach. 8. 13. whereby Israel is meant the same as in that speech, Gallat. 6. As many as walke according to this rule, peace shall be upon them, and upon the Israels of God, &c. Israel not according to the flesh, but according to the spirit. Even the Gentiles which are joyned in the building of this latter house, as the Peophet Isa. speaks, Isa. 6. 13. alluding to the Temple, The glory of Lebanon shall come to thee, the Firre tree, the Elme tree, and the Boxtree together, (i.) the Gentiles to beautifie the place of my Sanctuary, and then shewing he meanes hereby the Church to be gathered out of all Nations, he saith, The sons of them that hated thee shall bow to thee, &c. And, I will make thee an eternall glory and joy; noting thereby, that before the Gospell was preached, the Jewes were hated by all, who then being converted, shall sub­mit themselves to that religion, which before they detested, so that there should be a perpetuall joy made for all the Church. And verse 9. he saith, that the Isles shall come, and the ships of Tar­shish, &c. Even they that grow by merchandise unto greater wealth, as Isa. 23. speaks of Tyrus, that came with their silver and their gold Isa. 23. 18. unto the Lord, to beautifie therewith his spirituall Temple, the Church.

This is that then which here is promised, that God will pro­vide for the merchandise of his Church those things that may be sufficient, as for food and raiment; for so the Apostle interpre­ting the promise, limits it 2 Tim. 6. When we have food and rai­ment, let us therewith bee content. Howbeit to this is added a grea­ter glory due in this life, (that prerogative to bee called the John 2. 12 2 Cor. 4. sonnes of God) and fellow heires with Christ, Rom. the 8. And after this life, to enjoy an exceeding weight of glory. So that the Church shall be blessed, though not with abundance and su­perfluitie of earthly goods (it may be) for it was not for nought that Solomon prayed, Proverbs 30. Give me neither poverty nor riches. And Deut. 23. we see, that when the people waxed full, they spurned against the Lord. But alwaies with sufficiency, and with a spirituall glory greater yet in this li [...]e, and an immor­tall weight of glory in the life io come. Therefore to those that [Page 132] lead a religious christian and a godly life that indeavour to build upon themselves and others in an holy building to the Lord, is this promise made that this later house shall be more glorious than the former. They before Christ having but a taste in comparison of that, whereof we have the full fruition, this is it that Solomon hath Proverb. 8. exalt wisedome and it will ex­alt thee, and he learned it from his Father, who taught that God would give both grace and glory. Psal. 84. 11. and no good thing will I with hould from those that walke uprightly, no good thing, nothing that if indeed good for them, with that moderation, 1 Cor. 14. the Apostle saith of himselfe and such as he was, that they were a gasing stock unto Angels and men, hungry and thirsty, naked and buffeted, but 2 Cor. 4. he addeth that those small afflictions should worke in them a farre more excellent and eternall weight of glory, so that God workes alwayes that which is most of al for our good, therefore in respect of those other greater good things these lesser are denyed, whosoever saith Christ, shall loose Father and Mother, or Friends, for my name sake he shall even in this life receive a hundred fould, but with persecutions, & in the world to come life eternall, He that hath given us his sonne how should he not give us all things together with him, the Psa. 84. 11 Lord can deny nothing that is good to them that walk upright­ly, but then we must walke uprightly, and in so doing our glo­ry shall be the greater, For if we build the Lords house then wee glorifie and honour him and their it is written, them that honour me I will honour, saith the Lord. 1 Sam. 2. 30.

Now the last promise and in this house will I give peace, is made of a seed of peace, &c. not onely that discention shall cease, but that the heavens shall heare the earth to give her dew, and the earth shall heare the corne to give her fruit, &c. and they shall heare Israel, so travel in the building of the house of the Lord Hosea. 2. 21. 22. and the service of him as they ought, which may put us in mind, that we may feare that we have not laboured so as we ought in the building of the house of the Lord, forasmuch as there be so many breaches and vents among us, and in the seventh chapter the Prophet tells them, that before when they built not the Lords house but every one his owne, that the heaven staid it selfe from dew, and the earth her selfe from her fruite, there was no peace, nay saith Zach. 8. 10. Before those dayes there was no [Page 133] hire for man nor beast, neither was there any peace to him that went out, nor to him that came in, because of the affliction, for saith God, I set every one against his neighbour and that by the just judgement and vengeance of God, because they travelled not in the build­ing of the house of the Lord. From whence are wars and contenti­ons saith James? are they not hence, even from your owne lusts James, 4. 1. 2. and pleasures that fight in your members; And are not our contentions to maintaine our lusts and our pleasures, also I would to God we did consider aright the roote of them, Its an old Proverb to fish in troubled waters, Cleon in Aristophanes was told that he dealt like them that fished for Eles, for as they when the lake is calme and cleare can take nothing, and therefore do they trouble it and stirre up the mud and slime, so when the City was quiet he could get nothing, and therefore he sought to make strife in the City, if any such Cleons be amongst us, I Heb. 2. Prov. 11. 30. Hee is wise that win­eth Soules Jam. 3. 15. would they would remember that they are called not to be fish­ers of Eles, but to be fishers of Men, not of such slimy stuffe which Hab. 2. is called thicke clay, but for the soules of men which are most pretious, and which they must seeke for; as for the wisdom of such as fish for Eles it descendeth not from above as St. James saith, but is earthly, sensuall, carnall, & devilish, such as do not consider that the Lord saith, Silver is mine and Gold is mine, and I will give peace in this house, But if St. James cannot serve to perswade, then let them yet remember what a heathen man, worthy their remembrance, saith Ʋarro by name, whom Austin so commends, Distractione civium saith he languescit praeci­pium Varre li. 1 de vita po­puli Rom. civitatis bonum est incipit aegrotare & deflorescere out of all controversie, the Prophet having promised peace unto them when the Temple and house of the Lord was built, doth shew plainely that we doe not build the Lords house, because we are not at peace. But is by the example and promise wee hope to have peace, let us looke to be fishers of Men, and not of Ecles, then shall we bee sure to have prosperous successe, and to bee in­riched as the Jewes were afterward, wo be to him saith God to Jehocakim, that buildeth his house with unrighteousnesse, and his Ier. 22. 13. chambers by wrong.

Did not thy father Josiah eate and drinke, and prosper when he executeted Judgement and Justice. If men could be content with moderation as Josiah was, and not seeke to justifie their [Page 134] inordinate lusts and affections as many doe, then might they eate and drinke, and prosper, as Josiah did, But when they be­gin with Jehoiakim to follow after their owne wicked lusts, then its not moderate eating and drinking that will serve their turne. They thinke they must shift for more by other meanes, the sen­tence that St. Iames addeth upon his exhortation and reprofe of their contentions, Iam. 3. 15. is worthy our remembrance. vi [...]le, the fruit of righteousnesse i [...] sown [...] in pence to them that exercise peace, wherein the former place peace is taken for Gods love and favor accumpanied with temporall and spirituall blessings, and in the latter for peace and concord, and so doubtlesse Gods eternall peace which passeth all understanding, is sowne to them that make peace, yet they must waite as the husbandman doth for fruit, and not thinke to have it straightway, but certainely they may expect it for the Lord hath promised, that as many as sow righteousnesse shal have the fruite of peace in this life and in the life to come life everlasting. But I beseech you to remember that Isa. 2. 4. which is prophesied to come to passe in the time of the Gospel, To breake our swords into mattocks, and our speares into sithes, let us lay aside the instruments of war, and take unto us the in­struments of Gods husbandmen, and labourers, and so build the house of God that the Lord may dwell among us, sanctifie us O Lord that we may remember that the gold is thine.

Sermon the Thirtenth.

Haggai 2. 11, 12.
In the fourth day came the word of the Lord saying, Thus saith the Lord aske now the Priests concerning the law, and say if one beare holy flesh in the skirt of his garment, and with his skirt do touch bread, or pottage, or wine, or eyle, or any meat, shall it be holy? and the Priests answered, and said, No.

AFter many and great promises of sundry blessings and benifits whereby the Lord had before incurrag­ed these people of the Jewes to go forward in the building of the Temple, wherein at this time they shewed themselves somewhat slacke: Heare againe for the strengthening of their hands, and the chearing of their hearts to stirre them up, againe in these words, the Prophet reneweth one of the former promises, concerning the plenty of temporall blessings of wine and oyle, so the comfort of which benifit is annexed and set out by the contrary (to wit) barrenesse, blasting, by which for their sinnes they were chastised in the for­mer yeare, and least being the only people chosen to serve the Lord, they should flatter themselves in the multitude of their sacrifices and religious worshiping of the Lord, and thinke therefore that they weare not so plagued for their sinnes, they are advertized from the Lord, that notwithstanding their daly offerings and services, and not only their other actions weare displeasing to him, but even their sacrifices abominable in his sight, so long as they neglected his Commandements and left his Temple unbuilt.

The severall points to be observed are these,

First that their sinnes is opened, and they by themselves 1. convinced of it. v. 12. to v. 16.

Secondly, the Prophet sheweth that therfore they were plagued with barrennesse from v. 16. to v. 19. 2.

Thirdly, Vpon amendment of this fault, and going constantly on in building, plenty is promised, v. 19. to v. 20. 3.

The first point is as much I shall be able to handle at this [Page 136] time, though I did reade all because of the connection and co­herance of one part with another.

For the first therefore to omit the other whereon this de­pends.

Their sinne, the Prophet opens by two misticall Resem­blances rawne from Moses Law, v. 13, 14. and declaring thence, v. 15. that they being themselves uncleane, so were all their workes and their sacrifices, which they more effectually to perswade them, the Lord, v. 12. commandeth Haggai to aske the Priest concerning the Law, as by the witnesses of them that were therein skilfull to convince them, and perhaps to reprove the Priest which should before have taught the people according to the Law.

Now the Law of Moses laith open these two Types for 1 Levit. 6. 27. concerning the sinne offering, the Lord by Moses pro­nounceth, that it was most holy, and whatsoever should touch the flesh should be holy, and here is the former question made by the Prophet, v. 12, 13. if one beare holy flesh in the skirt of his garment, and with the skirt doe touch the bread or the pottage, whether the bread or the meate so touched, shall be holy, whereunto the Priest answered, no: And that eightly, for though it be said there, that whatsoever thing the flesh of the finne-offering toucheth shall be holy, yet doth he not say that whatsoever toucheth that which toucheth the flesh shallbe holy, In like manner the Iewes in their sacrifice could not be said to be holy, because they touched that onely which touch­ed the thing that was holy, and never touched that thing which was holy, to witt the true flesh of sinne as he called Gal. 2. the body of those shaddowes, Heb. 9. 9. who was sacrificed on the Crosse to take away sinne, whom and whose garments as they only who touched, by faith were healed, Mar. 6. 56. Matth. 9. So onely as many as touched him in the sacrifices of the Iewes, spiritually by a true and a lively faith; first, those that spiritual­ly believed in him were saved, and so consequently sanctified; which spirituall touch is required, Ioh. 3. Heb. 11. 6. wherefore as the Iewes by neglecting the building of the Temple, and therein their obedience shewed their unbelief wanting that faith which worketh by love, although they touched the outward shaddowes and cerimonies yet since they touched not Christ the [Page 137] substance and body of them by a true faith they remained yet unholy still, Againe, Numb. 2. 19. it is written, that whosoever toucheth the corps of a dead man shall be polluted and uncleane, and what­soever the uncleane person toucheth, it shall be also uncleane▪ And hence is the second question moved, whether if a person sopol­luted by touching a dead body (as the word in the originall sheweth and is although not here, y [...]t Levit. 22. 4. translated, touch any thing uncleane by the dead) whether the thing so touched should be unclean: to this question the Prophet answers yes, it shall be uncleane, and that also agreeable to the law as be­fore we have heard▪ wherefore the touching of a dead body doth betoken the committing of sinne, which is called [...] dead [...]ork Heb. 9. 14. As may appeare by Christs blood [...]ging [...]om us the uncleannesse of sinne, to that clen [...]ng water which purged them from that uncleannesse of the dead, Heb▪ 10. [...] that the Iewe [...] howsoever by the sacrifices and ceremonies, they were outwardly washed, from such pollutio [...] yet being not washed by Christ blood they were dead in the [...] and sinnes, and so polluted with dead workes that all of them were unclean▪ yea and their sacrifices defiled, and all they did which is the maine point of reproofe inferred as from those former proofes▪ by the testimony eve [...] of the Priests themselves, concerned [...] where the prophet answereth, So i [...] this people, [...] which say it is not time to build the Lords house, [...] cleane before me saith the Lord (i▪) in my judgment howsoever they thinke themselves cleane by their sacrifice [...] and so ar [...] [...] but all the workes of their hands and that which the [...] effect here. viz. as we may gather from their da [...]ly [...] offering into uncleane▪ Th [...] weare the Iewe [...] informed how they did [...] against the law of God in not building a [...] they weare command­ed, the Temple of the Lord and therefore for (all their sacrifi­ces they were unclean [...], [...]nd all their [...] ye and their own sacrifices an abominatio [...] unto him and that by the confeflida of the high Prie [...], their owne teacher of which [...] [...]ction given unto them wee may make [...] we may see.

1. The sinne of these Iewes▪ vi [...] the neglect of the [...]filling of the Lords commandement, inbuilding as [...]

2. The convicting of [...]

3. By resemblances and [...] [Page 138] serve for opening the meaning of these words, now see what heare we learne for instruction and our further use, v. 12. thus saith the Lord, aske the Priests, de lege, whence

1. We learne in generall, that for convicting men of sinne, & instructing them in the way of God the word of God, is an infal­lable rule and ought to be the square of all our actions, The law of the Lord is perfect converting the soule, And the testimony of the Lord is sure and giveth wisedome to the simple, And Psalme 19. Nei­ther doth only David, Psalm. 119. say that it teacheth a young Psa. 19. 7. 8 Psa 119. 9. 105. man [...]o redresse his way but (even of his owne) he saith, that the word is a la [...]tho [...]ne unto his feet: And our Saviour Christ when he was asked o [...] the Scribe, how he might have eternall life, sen­deth him to the law, saying, how is it written, how readest thou? Mat. [...]9. And so being to prove to the Saduces the resur­rection, he sendeth them to the Scripture, saying, Have ye no [...] read? and Mat. 22. so the Apostle Paul perswaded Timothy and in them all the Ministers to continue in the things they had Tim. 2. 3. 24. heard, which are able to make them wise unto salvation, and desired Titus to continue in the doctrine taught him and there­by to convince them that gain-say, not by mens Doctrine which Tit. 1. 1. 9. are all but vaine rudiments Colos. 2. and which they teach but all invaine to worship God Mat. 15. a doctrine necessary to be noted touching the sufficiency of the word of God against the doctrine of mens traditions, which the Lord by Esay complai­neth of in the Jewes, that gave themselves to the Talmud, tying themselves to the doctrine of Rabbins, and also digging broken Cisterns that would hold no water, and forsaking the fountaine of living waters, alledging those Canons for directing of mens actions, as now the Papists in their giving directions, for the training up of their Novices. A Jesuite, Ribera, on these words (aske the Priests) saith that it is as much as we say, now aske the Priest in cases of conscience, and the observation is very true, but then seeing cases of conscience are decided in Gods word, they that be thus asked must be golded by Gods spirit, and be able to answer as the Papists here did, out of the law of the Lord what God saith, & not out of mens doctrine, what Tho. Aquinas saith.

But remember that they be [...]ases of conscience, which only God doth determine and resolve, and herein let the [...] take their owne Doctor Thomas Aquinas who par [...] [...] quest [...] 1 [...] ar. 8. [Page 139] upon the words of Titus, saith, that although by way of reason mens authorities may be alledged as of Aratus by the Apostle, yet these are but probable not demonstrative, and that onely the doctrine of the Canonicall Scriptures is certaine and infallible & such as whereon our faith may & must alone be grounded, as on the Revelation, given immediately by God un­to the Prophets whereon also Saint Augustine saith, that he had learned to give only to the holy Scriptures that reverence, that they could not erre, when all other men might, and in their wri­tings often did. But as for us my brethren, we are not to rely upon Thom. Aquin. or any other man, our heavenly school-master Ad Hiero­nimum. Epist. 19. hath taught us better, Es. 8. Should not a people inquire at their God? To the Law and to the Testimony, if they speake not according to this it is because they have no light in them. They have no light in them that have not learned this, and this we learne in that the Pro­phet did, aske the Papists concerning the law.

The next thing to be observed here, is, that the Prophet being bidden to aske the Papists, the Papists make answer out of the law, where we may observe the duty of the Papists, viz. that they ought to be men who ought to know the law, and thence to be able to resolve the truth in any question being asked out of the law, for so saith God, Mat. 2. that he made his covenant with him of life and death, & hereupon inferres that the Priests lipps should preserve knowledge, and the people should seeke the law at his mouth for he is the Angel of the Lord of Hosts, we my brethren that are called to the Ministery of the Gospel succeed the Priests in this office, though the name indeed be not given to us in the new Testament, but together with other Christians as may appeare by Esay 66. 21. there the Prophet alluding to the old name to set downe our office, saith, In the Lords name I will take of them (1) from all nations Priests and Levites unto me summe and therefore we also must know the law of God, and that as it was said then, so it is now said of us also, that our lipps also should preserve knowledge that we may teach the people and this Saint Paul requireth of Tymothy to give attendance to read­ing, although he had beene brought up in it from his youth, and though old men may thinke that this was spoken to young men such as Timothy, yet may they know that this also belonge to those who are old persons, such as Paul, and that from August. Epist. 63. [Page 140] Terti. [...] Volsianam to whom having written for resolution to August. Epist 3 aduolsianam. Tanta est profundi­tas, &c. Austin (as if [...] thought he knew all things) Austin correcting the opinion saith that so profound and deepe were the Scriptures, that he might profit still in them, although from his child-hood unto his old age, with most diligent study he was conversant in them; Not as things necessary unto salvation were to be attained unto by so great difficulty; an exception needfull to be inserted for the Pupists, but that when they have attained to Christian faith, yet such mysteries are there and so shaddowes, that although the Ministers be ingenio accutissimo ani­ [...] fiagnantissimo▪ yet they cannot in all their life, as Eccl. 7. at­taine to them of knowledge; So that the lesson given to young Timothy is to extend to the old, also Paul himselfe doing what he exhorteth Timothy to doe as the glosse thereon, Cherion notes And Chrysostom, that Paul did that himselfe which he exhorteth Timothy to doe by Pauls so often writing of the Oracles of God in the old Testament, and by other circumstances: now this knowledge is not to be kept under a bushell but we must teach and instruct the people, and resolve of questions according as it is said, aske the Priests, which thing before they should have done since they could not chuse but read in Deut. that they should teach Jacob Gods judgements, and Israel his lawes, which the better to performe, they are forbidden, Levit. 10. to drinke wine or strong drinke, when they enter into the Lords Tabernacle, that they may discerne things aright, & teach what was to be observed among other Christian dutyes, as to in­struct, 1 Tim. 5. 23. 2 Tim. 3. 16. 1 Tim. 3. 3. Sic quo (que) in prover­bium essit Sapienti­am vino obumbracipem. lib. 23. cap. 1. Isa. 56. v. 10. 11. correct, reprove, 2 Tim. 3. Paul also requireth of the Mi­nister [...] not in the strictnesse of that law to drink no wine at all, yet not to be vinodeditus, given to wine, and for the same end ac­cording as Plato in Cratylo saith, that temperance is called [...]—quasi [...] whereto Aristotle assents E­thic. p. 6. which Etimologi although some Gramariane dislike yet it is true that temperanc [...] preserveth wisedome and contra as Pliny saith, lib. 23. cap. 1. Sepia ob umbrator vino, and there­fore of Rishope and Pastors, it is required that they be tempe­rate in dy [...]t that so they may preserve knowledge to instruct o­thers, the w [...]nt of which makes the Prophet Isa. 56. Denounce wo against the Pastors, as blind guides wanting knowledge, [Page 141] which he ascribes partly to their coveteousnesse, and partly to rio and excesse, the plagues which such draw on them for let­ing the people be destroyed for want of knowledge, we may see in Hos. 4. because thou hast refused knowledge saith the Lord, I will also refuse thee that thou shalt be no Priest to mee, since thou hast forgotten the Law of thy God, I will also forget thy children. To which if any shall reply that they have no children, and therefore thinke in this respect that they shall escape the curse, let them remember the curse their denounced, and so Zach. 11. 17. O idle shepheard that leavest thy stocke, the sword shall fall upon thy right eye, &c.

And I would the wise consideration of these things might stir us all up to the diligent study of the Law of the Lord, and faith­full delivery of the same unto his people, to seed the flock of God that dependeth on us, and that of our Saviour, of the wise and faithfull steward ought to be a lesson for us in this case, and this dutie required of those Priests, a direction unto us for the performance of our duty in this behalfe.

A third Observation.

Hence is gathered by the Papists, that the Papists were, and so consequently the Church▪ That is, as Bellar. 3. (de verbo Dei interpreteth) the Pope with his counsell are soveraigne Judges of all controversies, and that in their judging of the same they cannot be deceived, which Chap. 4. of that book proving, or ra­ther indeavouring to prove, he brings for his purpose amongst others, this place, where it is said, aske the Priests. And that of Malach. 2 Lib. 1. 2. Sacerilotis custodient scientiam. The Priests lips shall preserve knowledge, and they shall seeke the Law at his mouth, as here the Prophet is commanded. Whence he concluded only that this the Priests lips ought to doe, it had been well, and that which the Law would beare. But whereas hereupon they would inferre, that they cannot erre in doing it, so making that a pro­mise what they should doe, not onely a precept what they ought to doe, that very place in Malach. 2 Chap. verse 8. sheweth the contrary, where it is added by way of reproofe; But yee are gone out of the way, yee have caused many to fall by the Law. So that it is manifest by the whole drift of that place, that the Priests lips should preserve knowledge, for hee is the messenger of the Lord of Hoasts, and therefore they that doe not so, deserve pu­nishment, [Page 142] as followeth ver. 9. Therefore I have made you contemp­tible. But after this interpretation of the Jesuite, every man in his calling almost as well as the Priests, may claime a prerogative of not learning in the performance of this duty, Rom. 13. of the Magistrate it is said, that hee is for the praise of them that doe well. What therefore shall wee say; Nero being a Magistrate, ne­ver Gen. 2. failed therein, or that all they that did well received a promise of Nero? Againe, the wife is said to be made a helpe unto her hus­band, what? may we thinke that every wife is so, or that Jobs wife was so, and did performe this duty to her husband? Againe Mat. 7. A sonne honoureth his father, and a servant his Master; what? therefore is there no stubborne child, nor disobedient son to his parents? was that Law Deut. 21. for no purpose? or are all servants faithfull to their Masters, and is that false of our Saviour, Luke 9. O wicked servant; These places shew indeede that the Magistrates should be for the praise of them that doe well, that the wife should be a helpe to her husband, that the child should be obedient to his father, but not all of these are so alwayes: And so the Priests lips should preserve knowledge, as in the future tense this word is often used, or imply a duty as even (Ribera) a papest confesseth that even Bellar: from his owne men might have learned not to have abused his Reader, and for the thing itself, although the priests here twice answer well, yet other examples shew how fowly they erred often­times as to note but 2. for all in Jer. 26. Concerning the Church when the prophet threatned, that God would make the temple as Shilo the Priests pronounced that it was a crime worthy of death, when yet the princes confessed that it was ac­cording to Law, and so delivered Ieremy out of their hands, And secondly, Mat. 26, Concerning Christ the head of the Church, when Christ said that heareafter ye shall see the sonne of man sitting at the right hand of God, the high Priests rent their cloathes and pronounced it to be a blasphemy when in­deed i was not, and perhaps he had not falne into that error if he had not knowne our Savioar.

This point therfore we are not to learn by the Prophet in this place, but rather because they are false teachers which come in sheeps cloathings, therefore it behooveth us to be carefull that we be not ledd by false guides, for such as you have heard, may be [Page 143] blinde, and if the blinde lead the blinde, do not both fall into the ditch together, therfore as we are commanded let us examine the spi [...]its.

Now as these points may be learned out of the answer of the Priests, for skilfulnesse and faithfulnesse is required in Gods Ministers, so is there here left unto all sorts a lesson of wisdome in touching of sinners, out of Haggai, his wise dealing with them who because the calamity was generall, and the Priests in fault aswell as the people, by his wise command, bringeth the Priests to confesse against themselves, and so convinceth them also of sinne together with them.

So did Nathan deale with David, proposing the parable of the poore mans only sheepe, in such wisdome that David gave sen­tence even against himselfe, And had it returned into his own bosome with this personall arrest. Thou art the man▪ So Christ dealt also with the Pharasees by a parable of a vine-yard let out to a husband-man; Matth. 22. and after the same manner did Amphitochius Bish. of Iconium convince Theodosius the Emperor of his sin in bearing too much with an Arrian hereticke, for when he had entreated the Emperour to banish the Assembly of the Arrians out of the City, as utter enemies to the sonne of God, Christ Jesus, and the Emperour had denied his request, being loath to deale so hardly with them, Amphitochius was silent for a season, but afterwards, most wisely attempted the matter a­gaine, on this manner. Entring on a time into the Emperours Pallace, and beholding his sonne Radius (whom he had now made Emperour) standing by him, he after his wonted manner saluted the Emperour himselfe, but of purpose did not obey­sance unto his son, which the Emperour observing and think­ing it to be done by Amphitochius only of forgetfulnesse, he com­manded him to come unto his sonne, and in token of honour to salute him with a kisse; Amphitochius answered that it was suffi­cient that he had done his duty unto him. Theodor. Eccl. hist▪ Lib. 5. c. 5.

Whereat the Emperourwas much moved with great indigna­tion interpreting the neglect of his sonne to be the contempt of himselfe, Then immediately the most wise Amphitochius as (The­odoret stiles him) declaring the whole purpose and drift of that he said, and cryed aloud O Emperour dost thou so take to heart the neglect of thy sonne, and art thou so vehemently angry with [Page 144] them that are contumelious against him? why [...] that the Almighty God doth hate the blaspheme [...] of [...] only begotten Sonne, and is angry with them as being unthankefull towards him their Saviour and benefactor: the Emperor being convincest by these his words and deeds, did forthwith make a law for the restraint of the Arrians, Hereticks according to the Petition of Amphitochius.

Sermon the Fourteenth.

Haggai 2. 13. &c.If one beare holy flesh in the skirt of his garment, and with the skirt do touch bread or partage, shall it be holy? and the Priests answered, and said, No, &c. and Haggai said, So is this people, &c.

TO passe over all coherence of those words that follow with these (noted heretofore) and to re­member you only of the drift and meaning of the same: The Jewes being now returned from their Babylonish captivity to Jerusalem, although they went not forward with the building of the Temple as the Lord commanded them: yet because they offered sacrifice on the alter of the Lord: built long before they supposed that they were thereby sanctified, so that their disobedience in not building the Temple did not defile them. The contrary thereto, here they are taught out of the law by two resemblances, 1 Levit. 6▪ & 2 Num. 19. for that 1 avouching every thing that touched the flesh of the sinne offering to be cleane, did not yet imply that the bread and wine that touched the skirt, which touched the sinne offering should be likewise cleane, and the 2 affirming them that touched a dead body to be uncleane: and whatsoever they touch­ed also to be uncleane; did shew plainely that all that such a party did touch, whether bread or oyle was thereby defiled and uncleane, after which points out of the law avouched by the confession of the Priest (for God bad the Prophet aske them) the latter part of the second similitude followeth, so is this people, [Page 145] and so is this whole nation before me, &c. the force of the illation or argument, why the Jewes were not sanctified by their sacri­fices, but count their sacrifices defiled by their disobedience, doth consist in the mysteries represented by those ceremonies. For First Christ Jesus our Saviour was signified by the sinne-offering whose flesh was most holy, here called holy flesh, the touching of which here signifies the spirituall touching of Christ by faith, as the woman Luke 8. is by our Saviour said only to have touch­ed him, when as others did more then so; wherefore, since they that truly doe beleeve in God, do love him and keep his Com­mandements, and the Jewes did not build the Temple as he com­manded them, it followeth that although the Jewes did touch that which in some sort might be said to touch Christ, viz. the sacrifices and shaddowes of the law, wherein he was covered as in the skirt of a garment, yet they did not touch Christ himselfe by a lively faith working by love, therefore they were not by these sacrifices sanctified and made Holy; nay contrarily all their sacrifices were by them defiled and made uncleane, since the touching of a dead body did signifie the committing of sin­full disobedience, which was deadly: and whatsoever such a person did touch did signify whatsoever he did, which thereby he defiled, so that the Jewes being themselves defiled by their disobedience in not building of the Temple defiled all their works; even their very offerings, seemed they never so holy before men, yet before God they were but polluted and defiled. Now to passe by the ground of this reproofe, the testimony, namely of the Priests out of the law, of which before ver. 12. and to pro­ceed to other notes of instruction, 1 from the two similitudes in generall from the ptne of their meaning applyed we may ob­serve, that the sacrifices and ceremonies of the old law were or­dained by God, not to signify only those things, which the, words barely did import unto the Jewes, but other myster ies also for the comfort of the godly unto the end of the world: this the Apostle, Col. 2. 17. sheweth us, that these were but sha­dowes 1 as it were the just draughts of the lineaments, as pain­ters His name was Pla­nus. (whence the phrase seemeth to be taken) use first in a darker sort, as with a coal or the like to shadow forth their portraiture as Apelles did Ptolomie his servant, (Plin. lib. 35. c. 10.) which af­ter Plin. Hist. Nat. lib. 35. cap. 1 [...]. they make more perfect, and yet more plainely, Heb. 8. 5. [Page 146] where it is said, that Moses made the tabernacle, and all things therein according to the heavenly patterne which God shewed him in the Mount, which patterne what was it, but the myste­ries of our redemption, by our Saviour Christ, which were sha­dowed out by the Tabernacle. To shew this by examples Exo. 12. there was a paschall lambe appointed to be killed, and the bloud to be sprinkled on the doore posts, 1 Cor. 5. the Apostle ap­plyeth this to Christ, saying, For Christ our saviour is offered, Exo. 29. 38. There was appointed in the daily sacrifice two lambes to be offered, one in the morning, and the other in the evening: John the Baptist seeing our Saviour Christ (Ioh. 1.) saith, behold the Lambe of God that takes away the sinnes of the world. whereof in­deed the other were but shadowes: Numb. 21. Moses is appoint­ed to erect a brazen Serpent, that the people who were stong with the fiery serpents might looke thereon and be healed, in John 3. our Saviour Christ doth shew, that himself was shadow­ed by that serpent, for as Moses lifted up the serpent &c. I need not to open other mysteryes hid in these; touching the faithfull, as that 1 Cor. 5, that when the Pascal was eaten, they eat unleaven­ed bread; the Apostle there seemes to signify, that we being by our saviour redeemed, are to put away all leaven of malitious­nesse, and to keepe a continuall feast all our life with the unlea­vened bread of sincerity & truth, and so in this place, the touch­ing of the flesh of the sinne-offering, which did make holy that which did immediately touch it: though not that wch did one­ly touch that as did touch it: did signifie as by the Prophets application, we learne the touching of our Saviour Christ by a lively faith, which did sanctifie those that did so touch him; although not those which did only touch the shaddowes wherein he was lapped; as contrarily the touching of a dead body which did defile whom it touched and made him also to defile what he touched: did signify the committing of deadly disobedience which did defile the Jewes, and the very best workes they did.

These things, beloved, may serve to stir us up to the meditati­on of that which the Apostle saith Heb. 5. 11. that there are in the Scriptures of God, many things hard to be uttered, and wee Tanta est Christianarum pro­funditas are dull of hearing and such as had need of milke and not of strong meats, though we may confesse with Saint Augustine Epi. [Page 147] 3. ad volusiam that even the strongest among us may learne still uterarum ut in eis quotidie proficere si eas solas ab meunto aetate &c. more, since such a man as he, did not sticke to say of himselfe that the Scripture is so profound a depth that one of farre better witt and gifts then he, though he should study in it alone and nothing else ever from a childe unto his old age, yet still might profit therein non quasi, saith he, caquae sint ad salutem neces­saria were not therein plainely delivered. To prevent the ob­jection that the Papists make why the people should not read the Scriptures) but after these plaine things are learned, there are so many darklier shaddowed mysteries (as are these, in interpre­ting of which many have missed, not only in the depth of the words, but even of the things therein contained) that the lear­nedst may therein increase his knowledge: and this may serve to be noted from the two similitudes in generall.

Secondly, it followes that from the first similitude, part 13. we observe that by the outward service of God they are not sancti­fied that have not religious and beleeving harts, which being Nihil serè de illis ob­scuritati­bus cruitur quod non planissimè dictum ali­bi reperia­tur Aug. de doct. Christ lib. 2. cap. 6. here by their similitude shaddowed forth, is in other places of Scripture plainer set downe according to that with August hath. lib. 2. de doct. christiana, where he saith that nothing is taught obscurely in one place of the scripture which is not in another more plainely expounded, and for this doctrine, it is plaine: as first by that of Samuel unto Saul, 1 Sam 15. 22. Doth the Lord more delight in burnt offerings, than when the voyce of the Lord is obeyed; behold to obey is better then sacrifice, &c. Isay goeth farther, cap. 1. bringing in the Lord as accounting all their offerings no better then abominable, what have I to doe with the multitude of your oblations, &c. incense is an abomination unto me, but his mean­ing is the same that Samuels was, that God did regard more their obedience, the washing of their hands and cleansing their hearts from sinne, their ceasing to doe evil, &c. then all those oblations without these, Hosea. 6. 6. the place which our Savi­our alledgeth, Matth. 9. 12. I desire mercies and not sacrifice: his meaning is by way of comparison: not sacrifice in respect of mercy, (as the latter words added shew) and the knowledge of God more than burnt offerings, such knowledge namely as, 1 John 2. speaketh of, which is joyned with love, when he saith hereby we know that we know him, if we love him and keepe his com­mandements, as he indeed will that doth know God as our Sa­viour, [Page 148] no marvell therefore if the Jewes disobeying God in what He commanded touching the building of the Temple, though they were very ready and forward in their sacrifice, as we may read. Ez [...]. 3. yet were not hereby sanctified. &c. By their disobedience, they and their sacrifices were defiled as heere­after wee shall God willing heare from the second type, first the outward service of God doth not sanctifie any in whom there is not a believing and obedient heart, our Saviour Christ by his coming hath (as before was foretold he should, Dan. 9. vlt.) a­bolished those sacrifices of outward services of the Law: which being but shaddowes; were to cease, the body once come. Col. 2. which else would signifie Christ to be as yet come: we cannot therefore now serve God with the same manner of externall service as they did: but yet we have some services even under the Gospel like in some proportion unto theirs, wherein wee are by ecclesiasticall assemblies to offer sacrifice unto the Lord. The Apostle. Heb. 13. 15. mentioneth some of them exhorting them, and in them us, and all Christians to offer up unto God alwayes by Christ the sacrifice of praise even the fruite of the lips to confesse his name; and Rom. 15. 16. concerning sermons, the Apostle saith he, was ordained a Minister of the Gospel of God, that the offering up of the Gentiles (the word in the originall is [...]) might be acceptable being sanctified by the holy Ghost according as Isay 66. 20. was foretold, that by the preach­ing of the Gospel the Gentiles should be sacrificed up unto God: in the former of which sacrifices of prayer and thankesgiving as the people are to joyne with the Minister and say Amen. So in sacrificing of themselves in the later by the preaching of the Gospel, they are to joyne also as the Apostle doth exhort, Rom. 12. 1. howbeit least we should herein vainely flatter our selves and thinke that our outward service might sanctifie us, al­though the Jewes could not doe them we are to understand that howsoever the Jewes strove indeed specially by blood, to make God appeased with them, yet had they also together with their sacrifices, both prayers, and sermons for performance of this spirituall duty, ergo. Psal. 122. 4. its said in commendati­on of Jerusalem where were the sacrifices, that thither the tribes go up unto the testimony of the Lord to praise the name of the Lord: and that we may know that they had prayers still [Page 149] together with their sacrifices, Act. 3. 1 we read that Peter, and John, went up into the temple, at the ninth houre. 1. the houre of prayer: which was the houre betwixt the two evenings when the Jewes did offer dayly, their evening sacrifices; as also we may finde many Psalmes 1. at that time ordained to be sung; yea and besides their prayers used with their sacrifices (which only were offered in one place, viz. at Jerusalem) they had still every where throughout Jury in their Synagogues, prayers and divine service and Act. 16. 13. mention is made of a place by the rivers side whither the Jewes usually resorted unto prayer, and againe ver. 16. where Paul saith that the mayd mett them as they Phil. Iud. Lega. ad Caium. Philo Iud. de vita Mosis lib. 3. p. 9 33. Vid. Bez. in Act. 6. 9. & Act. 16. 13. went to prayer, many thinke that by [...], is meant the place where they used prayer so called, as Philo, who lived a­bout that time, that sheweth they used to call their Synagogues [...] of the prayers they used to have in them; now that together with prayer, they had also preaching and ex­pounding of the word, as it appeares by that place alledged, Acts 16. where it's sayd, that at Pauls preaching God did open the hart of Lydya to attend to that was spoken, so also that at Ierusalem it was likewise used; that famous place Nehemiah 8, 9. doth shew sufficiently, as also in other places of Jury as 2 Kings 4. 23, from that answer which the Shunamites husband gave un­to his wife, when her childe being dead, and he not knowing thereof, and marveiling why she sadled the Asse (asked) why she would go to the man of God that day, since is was neither new Moon nor Sabboth day: the learned gather that on such feasts (as the new moones & Sabboth dayes) the people that dwelled far off even in the Countries did use to assemble unto the Cities where were Prophets & Levites which they called men of God to be taught & instructed by them. as Acts 15. 14 it is sayd, that Moses had them which preached him in their Synagogues, being read every Sabboth-day, as even in our Saviours time it appea­reth by that which is recorded, Lu. 5. 17, where it is said, that to heare Christ among the rest, there came the Pharisees and teachers of the law, out of every towne of Galilee, and Iudea and from Ierusalem, insomuch that when the scriptures were read, if there were any likely in the Congregation, to preach or make any exhortation they were requested therunto, as Acts 13. 15. we reade how at Antiochia after the lecture of the Law and the Pro­phets, the ruler of the Synagogue sent unto Paul, saying, yea men [Page 150] and brethren if yee have any word of exhortation for the people, say on: which farther appeareth by that is storied of our Saviour, Luke 4. 17. how, comming into the Synagogue at Nazareth the booke of the Prophets was delivered unto him, which having opened he read, and expounded a portion of 61 of Isay unto the people Therefore since that to these sacrifices here mentioned the Jews joyning both prayer and preaching of the word and yet were not thereby sanctified without obedient hearts, we may learne also: that by our calling on the name of the Lord in prayer, and learning his will by hearing his word: we cannot at all be sanctified without obedient and beleeving hearts. And doth not the Apostle teach us the very same things? why else doth he exhort, 1 Tim. 2. 8. that men should pray every where lift­ing up pure hands, and without wrath, and without doubting if so be that onely prayer and lifting up the hands would serve, without the puriry of the affections of the heart? And why doth he say to the Hebrewes that the gospell was preached unto Heb 4. 2. them, aswell as unto the old Jewes in Moses his time: but the word that they heard did not profit them, because it was not mixed with faith in those that heard it; if that barely to come to heare the word, were all that were required? Or why doth he say concerning the Sacraments which are the visible, as the preaching is the audible word of God, 1 Cor. 10. that the Fa­thers under the law did all eate of the same spirituall meate, and did all drinke of the same spirituall drinke, and yet with many of them God was not pleased: so that they fell in the wil­dernesse: and addeth that these are examples unto us: but to instruct us, that although we have such graces as they and be partakers of the like Sacraments of Christ, yet if we be disobe­dient as they were we must looke to taste of the like plagues as they did, so evident is that doctrine which from the former si­militude in the beginning I observed: that by the outward ser­vice of God none are sanctified, but those only which have faith­full and obedient hearts?

Wherefore since it behooveth us (reverend and beloved) to be carefull of holinesse, without which none can see God. Heb. 12. 14. wee see how wee should stirre up our selves not only to the outward, but even to the inward worship of the Lord: for Mat. 7. 22. Many shall say Lord, Lord (so that there shal be prayers, and have not we in thy name preached &c? they shall use preaching [Page 151] also, and yet Christ shall say unto them, I never knew you. See­ing then the outward ceremony will not serve to sanctifie any, or bring them to salvation, we must be very careful, not only to performe this outward service to God of prayer which by an ex­cellency is called [...] Rom. 9. as all other Rom. 12. but also to offer up our soules and bodyes, even the best of our inward and spirituall sacrifices and services to Gods glory, for we are bought with a price and I am sorry that I am prevented, by the time so that I must speake breifely, which else I should more largely.

1. How many of us are there that do not come to the out­ward service of God, so as they ought? I refer it to every mans conscience to consider how they frequent the assemblies for prayer and divine service in their private Collegs, but for comming at the beginning of tearmes, when as wee are by oath and conscience bound thereto, how slackly is that done, if done at all? Alasse how far are we from the zeale, that was in the Iewes, who with wearisom journeys walked on through the wildernes till they appeared before God in Sion, Psal. 84? how far from that foretold should be in the people of God, Psal. 110. 3.) thy people shall come willingly &c? how farre from that ex­ample which the people give us, Neh. 8. who were said to have heard the word willingly from morning untill night. So we reade Act. 20. Paul being to depart on the morrow, the people that beleeved assembled themselves together to hear him, so that he continued his preaching untill midnight, but alasse, how do we degenerate from these, who cannot indure but for an houre or two to frequent such religious Assemblies, it is recorded by Zoromen l. 6. c. 18. that when Valence an Arrian Emperour had for­bidden the Christians to have any Assemblies: the Godly not­withstanding used to meet together in the fields for the service of the Lord. The Emperour hearing therof, was very wroth with his Cheife Captaine Modestus, for so he was called, and so indeed he shewed himselfe, because he suffered them so to do. Modestus therefore forewarning them that they should meet so no more, and threatning that if they did they should be punished; they notwithstanding the next day in great multitudes met againe, which Modestus understanding thought good to go out against them with a band, & to scatter them: but as he went a certaine [Page 152] woman with her head not throughly tired & with a little child in her hand overtaking them, brake through among the Souldi­ers and made hast towards the place where the Christians were assembled. Modestus causing her to be called to him, demanded of her, whither she was going in such hast, shee answered: that she was going to the place where the Christians were assembled, to serve God. Why said Modestus dost thou not know that the Emperor hath commanded that they all that come thither shall be killed? yes I do, replied she, and therefore I go the rather, that I may be martered among the rest: and why said he dost thou leade with thee that little child? that he also (answered shee) may be partaker of the reward. I am loth to say that which the example of this godly woman moveth me unto, but I will onely speake in Latin out of the Poet, Vos etenim juvenes animum geritis muliebrem, illaque virgo virum, But

Secondly, put case we were without exception in this be­halfe: yet let them know, that are most diligent in the out­ward service of the Lord that this sanctifieth none in whom there is not a faithfull and an obedient heart, the Prophet Isay 1. speaketh of much prayer, which yet because it was done with­out faith. The Lord accounted no better then abomination. And Ezek. 33. 31. tells us of some that would come and stand before the Prophet as if they would learne the will of the Lord, and yet are reproved, we see that the Scribes and Pharises for frequenting Sermons, and using long prayers, Mat. 23. could not be reproved, and yet our blessed Saviour telleth us, that except our righteousnesse exceed the righteousnesse of them, wee cannot enter into the Kingdome of Heaven, Mat. 5. But one place Micah. 6. May serve to seale up all that I have taught. How doth the Lord expostulate with his people? My people what have I Mich. 6. ver. 4, 5, 6, 7, 8. done unto thee, or wherein have I grieved thee: testifie against me? How we may apply all this unto our selves; consider we what God hath done for us, and how hath he greeved us, hath hee not brought us out of Egypt, yea, from papistry, 10000 times a viler slavery then that of Egypt? hath hee not by a mighty hand redeemed us, when in Queene Maries time many suffered banishment, and others lost their lives; and sent before us Moses even our gracious Queen Elizabeth, whose memory is for ever blessed; and for our preservation under her, hath raised up unto [Page 153] us many Aarons and Miriams endewed with prophets, spirits to instruct us? can we be forgetfull what Balack of Spaine devised against us: or what Balaam of Rome answered him from Shittim: under Moses whither the Moabite sent their daughters to corrupt the people (a lively representation of the sending forth of the Priests and Jesuits to seduce us) unto Gilgall, un­der Ioshua: where (by circumci [...]ion) the shame of Egypt was taken away from them: as of late one branch thereof hath bin from us, by our Joshua, His Majesties Proclamation against the profanation of the Sabboth, and all this that wee may know the righteousnesse of the Lord? with what then shall we come before the Lord? shall we offer 10000 of prayers, or 10000 of Sermons, &c? no, he hath shewed us what is good and what he delighteth in more then all these. that wee do justly, and love mercy, and humble our selves to walke with our God, that we behave our selves religiously, as they that are indewed with an holy spirit and are heires of life remembring what is said, Esay 66. 2. That God regards him that is of a contrite spirit, and that trembleth at his Word, needfull it is for us to know the Word of God and to use all meanes thereto, but if we do no more, we do but draw neare to God with our lips, and not with our hearts.

Sermon the Fifteenth.

Haggai 2. 14, 15. &c.Then saith Haggai, if a polluted person touch any of these shall it be unclean, &c? then answered Haggai, so is this people, &c.

IF those two types brought to convince the Jowes of error who thought they were by their sacri­fices sanctified, howsoever they continued dis­obedient and did not build the Temple as they were commanded by the Lord) the former hath already taught us that the outward service of God, doth sanctifie none, but onely him that hath a faith­full [Page 154] and obedient hart. And by the latter, now, further wee are to learne: that who so hath not a faithfull and obe­dient heart hee is not onely, not sanctified by any outward service: but on the contrary both himselfe and all his acti­ons, yea even his outward service of God: is impure, defil­ed and detestable in the sight of God. For the word in the originall which wee translate a polluted person, doth pro­perly signifie such an one as is uncleane and polluted by touching of a dead corps (the phrase being to bee sup­plied from Numb 9 6.) compared with Levit. 22. 4. the Law concerning whom Numb. 19. is, that whatsoever such an one toucheth should be unclean, as here the priests confesse. Wherein, after the manner of the mysteries of faith, expressed as by shad­dowes, and portractures in a darke manner, by legall rites and ceremones (as heretofore hath beene shewed: the touching of a dead man (who came unto the state of mortality by sinne Genes. 3.) doth import the committing of sinne which is cal­led by the Apostle a dead worke, Hebr. 9. 14. and that ceremo­niall uncleannesse which did exclude out of the campe Numb. 5. 1. doth imply that morall uncleannesse which doth indeed de­file Heb. 6. 1. & 9. 14. the man, Mat. 15. and that none so uncleane, shall enter in­to the Kingdome of Heaven. Reve. 21. ult. and lastly in that all Mat. 15. 19, 20. (by the Law) was defiled which was touched by hand, arme, or legge of any such polluted person being all instruments of action, Romans 6. imployeth that all whatsoever is done by the Rom. 6. 13 unfaithfull and disobedient is infected through the corruption of their unbelieving heart, Titus 1. hence therefore it follow­ed that the Jewes committing dead workes of impenitency, security, unbelief and disobedience by not building the temple according to the Lords command, and so being defiled; all their workes togetheor with themselves were uncleene as verse 15, the Prophet concludeth hereupon. So is this people, and so is this Nation [before mee] saith the Lord where the tearme [before me] is significantly added, to note that although in the sight of men they were accounted holy by reason of their sacrifices, yea and themselves, thought so of themselves (as their predecessors did for another kinde of service of fasting, Isay 58. 1.) yet in the sight of God (who beholds all their hearts, and works a farre of: and not onely those that were of greatest [Page 155] lustre, but others also whatsoever) their holinesse was but hypocrisy, and themselves, and all they did abhominable: no otherwise then the Pharises after them: who did weare brasse Phylacteries, and used long prayers, &c. and yet, because they were hypocrits, covetous, and ambitious they had the like judgement denounced by our Saviour, Luke 16. 15. [...]ee are they that justifie your selves before Men: but God knowes your hearts: for that which is highly esteemed among men, is abomination in the sight of God: and to the same effect the Lord concluding this sentence by adding [and that which they offer here, is uncleane] doth seem to refute as by name, that wherein the Iewes hoped to be san­ctified, and which they most esteemed holy both in respect of the thing: viz. their offering on the Altar, Exod. 29. 30. wher­of all were holy and some most holy: so that their service of God in this kinde, was by an excellency called the service of God (witnesse the Apostle to the Hebrewes and Romans) and also in regard of the place where they offered them, here in Jeru­salem the place chosen of purpose to that end: called therefore the holy City in Matthew, and greatly praysed in sundry of the Psalmes for that respect. Seeing then the people and whole Nations of the Jewes yea all their workes, even their very sa­crifices offered in Jerusalem, were unclean, and detestable in the sight of God: because they had not faithfull and obedient hearts, but did neglect the building of the Temple comman­ded by the Lord: the lesson hence to bee gathered is plaine which in the beginning wee mentioned, viz. that whosoever hath not a faithfull and an obedient heart, himselfe and all his workes, even his divine Service of God is impure, and un­cleane in the sight of God. This in the carnall sacrifices as in the shaddow, doth Isay teach Isay 66. 3. declaring that who so is not of a contrite spirit (as onely the faithfull are) to tremble at Gods Word. If hee kill a bullock hee was as if hee flew a man, &c. for in these words expresly noting all the severall sacrifices that the Jewes did offer, as greater beastes, and lesser: meate offerings and incense: and comparing them wi [...]h dogs flesh, and swines blood (things forbidden by the Law, nay to the murthering of a man, or the blessing of an Idole (which his soule abhorr [...]) hee plainly shewes how detestuble the Lord holds all these, where was wanting a faithfull, and an obedient [Page 156] heart in them that offer the same, also concerning spirituall sa­crifices of Prayers, and of Sermons preached or heard, doth the spirit else where witnesse as of Prayers, Prov. 28. 9. hee that tur­neth away his eare from hearing the Law, even his prayer shall bee abominable: of Sermons preached, Psalme 50. but unto the wicked (saith God) what hast thou to doe to take my words in thy mouth, and hatest to be reformed: of Sermons heard likewise, Ezek. 20. and also Ezek. 33. 31. where first the Elders, and then the people are reproved, because they came and sate before the Prophet as if they would learne the will of the Lord, and yet their hearts went after their covetousnesse, and they did not that they were injoyned, finally all the actions of the unfaithfull whatsoever are censured by two rules of the Apostle 1. In respect of the things themselves that are done, Rom. 14. (ult.) whatsoever is not of faith is sinne, and the 2. In regard of the persons that do them Heb. 11. 6. without faith it is impossible to please God, &c. so un­doubted an axium proved by the Scripture is this which here our Prophet teacheth, that the best workes of men are of them­selves uncleane in Gods sight without a faithfull heart, &c. Whence may be confuted an [...]er or of the Prophets, who, how­soever the ancient Fathers, Ierome, Gregory, Prosper, and especi­ally Austin (proving the point not onely by those two places last alleadged out of St. Paul) but also by that of our Saviour, Matth. 7. a corrupt Tree cannot but bring forth bad fruit, do hold that all the workes of the unregenerate done before faith, are sinne and deserve Gods Wrath; yet the Papists I say in their au­thenticall counsell of Trent, Sescion. 6. cano. 7. Pelagian-like, stick not to pronounce, That if any man shall say, that all the workes done before institution, are to be accounted properly sinnes, or do deserve the hatred and wrath of God: let him be accursed? A curse heretically and blasphemously uttered by Antichristian impes, whose faces are set against Heaven, and their tongues walke through the Earth, for all works done without faith are uncleane in Gods sight (as here Haggi teacheth us) but before in justification, no workes are done with faith, for then we are justified and made the Sonnes of God when we be­lieve, Iohn 1. therefore whatsoever workes are done before in justification are properly uncleane, and do defile, but whatsoever is uncleane and doth defile is properly sinne Mark. 7. 10. and [Page 157] 1 Cor. 8 now God hateth all sinne Zach. 8 13. he being just in all his wayes Psalme 145. yee all workes done before in justification are properly sinne and deserve Gods wrath, nor can they be pure whiles the heart, the roote or fountaine whence they proceed is impure and corrupt, now the heart is only purified by faith, Act. 15. 9. and all unbelievers even in their minde and conscience are defiled, Titus 1. 15. the Papists therfore herein curse the Prophets, nay the Lord of life, who here himselfe spake by the Ministery of his Prophet. And shamelesse is that shift which Ribera the Jesuit maketh writing one this place [...]. 76. first saying that the Prophet doth not speake of all the Works of the unregenerate, but only of their sacrifices, from the which glosse (if the Text it self did not refute it, yet where it is plainly added (and all what­soever they do) yet St. Ieroms authority (which in other places he vvould seem to esteem.) Should have at least occasioned him to have forborn: and to have rather passed it over in silence then so to have gainsayd him, and the Text, for omnia & cuncta quae agit saith Ierom, (nam de cunctis loquitur profanantur): Nay, Ierome not so content in generall only to avouch it: applies it in particular to the works of both Iewes, Heretichs, and Gentiles, and sayth that whatsoever they do (not only vvhatsoever they offer) their vowes, their prayers, their charity, and Almes-deeds, &c. all are unclean: for although th [...]se actions seem in shew to be good (& are so indeed in their own nature) yet because they are touched by him that is polluted, they are unclean. But as for us (belo­ved) vvho are taught for his sake to bear reproaches: and to en­dure curses patiently that vve may become conformable unto him, according to that of the Prophet, the rebuks of them that rebuked thee, are fallen on me (let us I say) against all Pelagian spirits hold constantly vvhat here the Prophet teacheth us, &c. and let the princely Prophet David, joyn vvith Haggai, in inter­preting this ceremoniall type of Moses vvhere Psame. 51. having confessed sins actuall, and originall vers. 7. he prayeth: purge mee with hysope and I shall bee clean. No vvay to be made clean but by Hysop, novv vvhat that purging vvith Hysop meant, vve may understand by the ceremony, Num. 19. of the red Kovv burnt vvithout the hoste, the figure of our Saviours sacrifice as the Numb. 19. 2, 3, 4, 18. Heb. 9. 13. Heb. 13. 11 Apostle interprets it Hebrewes 13▪ vvho to sanctifie us suffered vvithout the City. And St. Iohn plainly setteth dovvn that vvith [Page 158] by allusion only vvas signified in the figure, vvhere 1 John 1. 7. he saith that it is the blood of Christ that clenseth us from all sins, but his blood clenseth none but only such as do believe, for Rom. 3. 24. 25. We are justified freely by grace: through the redemption that is in Christ Jesus, whom God hath made a propitiation through faith in his bloud. Which Peter. 1. Pet. 1. 1. calles the sprinkling of Chrsts blood vvhereby vvee are sanctified: by allusion to the ceremonies! a­vouching the same act as plainly, that all mens hearts are clensed no othervvise then by faith. Therfore against that cursed & cur­sing counsell of Trent. Wee novv see hovv Moses, David, Haggai, Iohn, Paul and Peeter do avouch that vvhatsoever men do, before justification by faith in Christs bloud they bee clensed: all is unclean, and so are the persons that do the same, all are sinne and deserve Gods hate, and let this be the first use of this Doctrine for strengthning us in the purity of our faith. A second may serve to put us in minde of our duties for the bettering of our life, for if all our vvorks, vvithout faithfull and obedient hearts bee so detestable, that God accounts them defiled, and unclean in his sight, you see hovv carefull vvee should be to avoid such vvorks of sinne, since hovvsoever othervvise vve may seeme to do some things pleafing unto God, yet they do but defile us, and make us to be shut out of the campe, even excluded out of Heaven. And to stir us up herunto we have two forcible inducements in that Text 1 Pet. 14. from the tipe or shaddow where sin is compared to a dead body, for if we should consider with our selves how lothsome the touching of a dead body is, and which is more that we are growing thereby our selves unto death, we shall be the more moved in this behalfe: and the Pastors will I doubt not but be stirred up by that which our Saviour speakes to the An­gell of the Church of Sardys, Rev. 3. 1. 2. I know thy Workes for thou hast a name that thou livest, but thou art dead: be awaked and strengthen the things that remaine that are ready to die for I have not found thy Works [...] not full, not perfect, so he concludes that he was in part dead, and in the reast redy to die, if he did not speedily strengthen that that remained by re­pentance for that which was decayed: so that except the pastors works be full, howsoever he have a name, that he liveth, yet he is but dead: now know you the duties of the Minisiers, or Divines if they will ever fulfill their Ministery to be patternes in word, in [Page 159] conversation, in faith, in spirit, in love, in purity, &c. to attend to reading and to exhortation, to be instant in season, &c. And the Apostle Collo. 4. 17. commandeth the Christians to say unto Archipus, take heed to thy Ministery that thou hast received of the Lord, that thou fulfill it, the Word [...] being compared with that other [...] doth shew that the Pastor ought to fulfill every part of his Ministery, else his works are not full: and then that may be said to him, that was to the Angel of Sar­dys, strengthen the things that are ready to die: for thou hast a Name that thou livest but thou art dead. Nay, and doth not this duty belong also to every Christian! hath not every one some talent that he must imploy in the Lords service and not leave it to rot, or rust lapped up in a napkin: doth not Paul both say of him­selfe that the grace of God that was in him was not in vaine: and bids the Corinthians beware (2 Cor. 6.) that they receive not the grace of God in vaine, but that (2 Cor. 7.) they clense them­selves, from all filthinesse both of flesh and spirit. And grow up into full holinsse in the fear of God; and doth he not Philip. 1. and Collos. Pray for them and exhort that they may be filled with the fruits of righteousnesse? these may serve to let us know that if wee serve God by halves, and do not labour to have our works to be full, we are at least half dead, and so without speedy repentance, growing unto death. Now (accorning as the hea­then speaks of vertue si oculis cerneretur quales excitaret amores, so per contrarium) if we could consider and set before our eyes, how lothsome a thing it were to touch dead bodies and by them to grow to death our selves, it would much affectus to fly from such dead workes.

When our Saviour (comming to rayse Lazarus) was about to have the stone rowled away from the dore of the Sepulcher his own sister lothing, and fearing the infection, Lord saith she, he stinketh now, for he hath beene already foure dayes dead: yet here the dead body was farther of from Martha; what if the dead worke be nearer unto us? When King Edward the second was by treacherous conspiracy imprisoned in the Castle of Barkly, and intended to be made away, the tormenters to hasten his end put him in an upper Chamber: and under him in a lower roome, placed dead bodies, the stinke whereof did so stifle and torment him, that as he told one out of the window hee had [Page 160] never in all his life indured the like torment: (as Thomas de la See Stows Chron in Edw. 2. Clem. Alexand. Orat. more one that served him records in the story of his life) yet these dead bodies were farther off from King Edward, Then ma­ny dead works are from many of us, Clemens Alexandrinus in his exhortatory oration ad gentes, relates that the Barbarians did use to tie unto those live bodies of men that they tooke captive other dead bodies, that so both might rot together: a cruelty which Virgil mentions to have bin practised by the cruell tyrant Mezentius Mortua quin etiam jungebat corporavi­vis, Compo­nes maru­busque ma­nus at que oribus ora, Tormenti genus & sametabo (que) tumentes, Complexu in inifaco, longa sic morte ne­cabat. Anaeid. 8. Tormenti genus. Virgill might well call it, but the Word [...]. Doth expresse it in Clemens, how the one did cause the other to rot together. The Apostle writing to Ephesus 4. 29. forbids that [...]—should pro­ceeds out of their mouth: wee commonly transla [...]e it any cor­rupt communication, but the Word properly signifieth that which is rotten, which compared with the verbe which Clemens useth may open more of the Apostles meaning then else happely would come into our minde; which the Apostle seemeth some­what to expound, where Colo. 4. 6. exhorting to the contrary; he wisheth that their words may be gratious and seasoned with salt, salt you know being the preservative against rottennesse. And so hence we may imagine of all dead works what there the Apostle speaketh of one (viz. foolish & filthy talking) that they are rotten, therefore as Clemens speaks of those dead carcakes joyned to living bodies [...], they make them in whom they are, to rot, and putrifie; so that they ought to be no lesse lothsome unto us then those dead bodies, were to King Edward, or those by the Barbarians tied unto their captives, and much more danger of infection may we feare then that which Martha feared in a deady body foure dayes dead; for what if the worke have beene foure years dead? and the more should we fear these, because being spirituall they bring unto us a far greater destruction then the former. Howbeit if any have not this spirituall sence of feeling: let him consider the two mo­tives following. In that the Lord pronounceth all our actions touched by the unfaithfull and disobedient to be un­cleane in his sight: and not only swearing, lying, slandering, &c. and those that are simply evill in themselves, which should teach us, how we ought to have imperfect detestation that which God, (seeing our hearts who must also be himselfe judge, and [Page 161] revenge of all) pronounceth in his sight to be uncleane, a thing the more of us to be considered: because otherwise men, not seeing our faults but looking on our better actions, may happe­ly account us very holy nay many deceive themselves as the pharisee, Luk. 18. and they that justifie themselves, Luk. 16 think­ing that they are holy when they are not. Mans knowledge is defective, and often seeth not many things: nay wee our selves many times see not all and go in that, Rev. 3. to stirre up the Angell to this consideration it is added: for the workes are not full [before God] for many are accounted free from fault before men, which yet are detestable before God: yea and Eph. 5. 4. the Apostle we see joynes with [...]. Also as things Arist. Eth. lib. 2. cap. 7. & lib. 4. c. 8. [...] unseemly; which Latine, Phisosophers account a vertue rather, and in it selfe we used as a thing indifferent, yet is censured as a dead worke; because it is by men commonly abused. And there­fore in the same place, vers. 11. he addeth this exhortation, that they should not be partakers with the unfruitfull workes of darknesse; but even reprove them rather, for it is a shame to speake of those things that are done of them in secret; and how men flatter themselves in their sine, so they may conceale them from men. Gehazo's example, 2 Kings 5. may sufficiently instruct us, when once the talents were conveyed into a secret place; then he comes and stands before his Master, and all he thought was well; he had beene no where, but God saw where he had bin and revealed it unto the Prophet, and so many if they can (for schollers places, &c. which should be given freely) take bribes, so cunningly that neither state of Prince or Parliament shall take hold of them; they thinke all well and safe enough: but yet how soever in mans sight they can cover it, in Gods eyes their works are abominable, and hee will discover it, where­fore good for us it is betime to begin to set before our eyes that consideration which David had, Psalme. 139. viz. that whether soever we go we cannot hide our selves from his presence. Seneca Epl. 11. ad lucillum saith that it would be a great incitement to vertue and restraint from sinne, if wee could alwayes imagine some reverent grave man in our presence, if Cato were too grave, yet Laelius, supposing that a great occasion to sinne would be taken away cum peccaturis testis adsit? but in Epistle 25. he tel­leth us that he had yet profited more, that had learned so much [Page 162] as to reverence himselfe; and indeed if none else be present with a man, yet his conscience, which is as a 1000 witnesses, at pre­sent ought sufficiently to move a man herein, and so it was Isocrates his counsell that none should venture to do any thing in hope to conclude it, when as himselfe yet at least should thereof be conscious to himselfe; but this witnesse also is far too short from that which is here commended to us by the pro­phet; that the Lord sees and censureth our actions, for our consciences may for sometime winke, and many consciences are seared (as it were) and past feeling but if one will be affraide to commit evill before a grave person, how should vve feare to commit any in secret alone since we are alway in the sight of God who is the searcher of the heart, much more for this, that others can be but witnesse only, but God is judge also and a­venger, as the spirit saith to the Angell of Sardys. Rev. 3. that if he should not be awake he vvould come on him as a theif in the night the phrase taken from Thess. 5. 2. & threatning suddain destruction as Gehazi leprous, and those that were uncleane in the shaddow shut out of the City, and those that are unclean in truth, not to enter into Heaven, Rev. 21. Therefore since it so that God sees and judges all our actions, let us do as David did, who setting also before his eyes that other conside­ration, Psame 62. 12. that the Lord recompenceth every man according to his Works.

When he had defiled himselfe with Adultery, and Murther, and was once made sensible of it, he sought to the Lord to be clensed, and after, still endeavoured to keepe himselfe clean, but if we be not both carefull of Repentance for the present, and after still to keepe our selves cleane for the time to come, what may we expect but what is threatned Prov. 15. that the sacrifice of the wicked is an abomination to the Lord; Now Eccles. 4. 17. wisheth us to look to our feete, (the instruments of mo­tion Isocrat. Orat ad Demon. [...] Arist. Eth. lib. 4. 8. c. first, to have a carefull regard to all our carriage, even in these things whereby we are to be instructed (when we enter into the house of God,) and be nearer to heare, that is, to obey (as the same word is used likewise, 1. Sam. 15. 22. to obey is bet­ter then sac [...]ifice) then to offer the sacrifice of fooles, as other­wise we shall if we onely outwardly heare or frequent prayers, &c. The summe of all is comprised in the Covenant of God [Page 163] with Abraham, Gen. 17. 1. walk before me and be upright: and this (beloved) is the covenant that is made with us who are by faith in Christ the Sons of Abraham, that we being redeemed out of the Church from all our enemies should serve him in ho­linesse, and righteousnesse all the dayes of our life before him, Luke 1. 15. Let us therefore know that having our consciences by the bloud of Christ purged from dead works to serve the living God Heb. 9. 14. We must labour to have grace so al­way to serve him that wee may please him, with reverence and fear, Heb. 12. that we may finally be with those that serve him, day and night in his Temple as it is Rev. 15.

The English of the Latine in page fifth.

THat thing is commendable amongst those of Geneva, (if any where) which makes a common Wealth flourish, if not inriches and extent of Empire, yet certainly in virtue and piety, viz. the censure of these of chiefe authority in the Church, then which nothing can bee thought of greater or more divine, to restraine the irregular appetites of men, and such of their vices, which by humane Lawes and Decrees, could in no manner be reformed: and this coertion hath borrowed its direction from the rule of our Saviour Christ, first; to proceede calmely and in a friendly manner, then more roughly, and last of all if there be not obedience, a heavy and powerfull interdiction of holy Ordinances followeth, and the punishment of Magistracy that interdiction. For it is a ridiculous thing saith Seneca, that a good Man should not stand for a Law, in somuch that it comes to passe, that such things as no where are adjudged by Law, there without force or tumult they are constrained by those censors, who have raised for themselves a high esteeme of their virtues. Therefore no Whoring, Drunkenesse, no lascivious Dancing, no Beggers nor idle Livers are found in any City.

FINIS.

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