of Non-residency 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 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 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 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 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 â—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 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 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
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
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 day and for ever Neither thereby is the eternity onely of his Majestie noted but the truth also and certainety of his word and Promise which in the 6 of Exod. is signified so plainely that 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 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 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 promisâ—d And this the Apoâ—tle declareth when he speaking of the hope of eternall life saith That God which cannot lye hath promised â—efore the world began As if he would say that if it 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 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 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 Pastors and Teachers for gathering together of the Saints for 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 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 â—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 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 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 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 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 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 and end whereunto it was directed namely to serve God For the signification you know that the Apostle
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 clâ—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 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 Solâ—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 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 miâ—â— he could if he had 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 Cassiuâ— 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 5th 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 iâ— 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 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 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 the Angell said to the shepheards for Behold I bring you glad tidings of great joy which shal be to all people for unto you is borne this day 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 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 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 Pilgrimage to the temple of Jerusalem and Acts 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
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