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 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 Inâ—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 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 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 Bellarminâ— Controversies but he was 7 yeares about the very firâ—â— of 〈◊〉 de â—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 Canonâ—cals in Heaven Yet his conference with Hart that worke together doe amply discover his great abilities and he 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 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 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 Haggai prospered by the assistance of the godly encouraged by Gods word and grace of his spirit which representeth un o us the frame of the spirituall house the Church which Christ built by his Apostles which were sent from Sion as was prophesied of 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 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
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 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. 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. 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 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 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 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 word and againe v. 5 hear the word of the Lord ye that tremble at his word Such aâ—â—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 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 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 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 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 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 upâ—â— another being edefied that is built as a spirituall 〈◊〉 is by Gods Ministers who are therefore called Gods buildâ—â—s as the people are Gods building 1 Cor. 3. 9. and so it it is said Acts 9. 31. That 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 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 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 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
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 commandemenâ— 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 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 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 saâ—th it when the 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 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 onelâ— the matter which they are to handle but the manner also 〈…〉 they deliver the truth of God with all reverence discreâ—◠〈…〉 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 〈…〉 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 â—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 〈…〉 â—herefore I would you did consider that when I put a di 〈…〉 â—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 not him to write the same things and that it was for them to 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 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 and the very same thing the seven Epistles in the Apocalips are 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 they have lanced imposthumes put in new tents day by day should not we also whom God hath
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 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 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 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-sabaâ—thani the former of which words being 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. 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 werâ— baptized 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
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 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 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 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 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 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 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 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 the power of Gods spirit it be put upon our minds and written 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 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 bâ—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 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 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 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 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 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 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 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 wherof although it depend upon the ministery cheifly whom 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 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 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 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 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 The Captaine then seing he went not himselfe but would have sent one of his servants about it presently baring his brest and body shewed the wounds he had received for his sake and told 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 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 Caâ—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
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 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 liâ—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 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 assemâ—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 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 enâ— 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 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 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 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 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