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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91808	The prophesie of Haggai, interpreted and applyed in sundry sermons by the famous and judicious divine, John Rainolds, D.D. Never before printed, beeing very usefull for these times.	Rainolds, John, 1549-1607.	1649 (1649)	Wing R143; Thomason E469_18; ESTC R205465	154,541	186

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

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 In●ertum est fuerit doctior an melior It is doubtfull whether He were more learned or pious When Bellarmine came out first both the Vniversities chose one in each Academy to confute him Oxford for I must ever give that the preheminence chose Doctor Rainolds for their Champion Cambridge Doctor Whitaker for theirs Whitaker was more nimble for hee went over a great part of Bellarmines Controversies and so solidly consuted him that it is credibly related by some English-men that travelled into Italy that Bellarmine himselfe procured his Picture 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 Bellarmin● Controversies but he was 7 yeares about the very fir●● of 〈◊〉 de ●bris Apocryphis which yet he finished not neither insomuch that one Mr. Walter Travers jested with him and told him he was so long in reading the Apocrypha here that he would read the Canon●cals in Heaven Yet his conference with Hart that worke together doe amply discover his great abilities and he 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

had now made Emperour standing by him he after his wonted manner saluted the Emperour himselfe but of purpose did not obeysance unto his son which the Emperour observing and thinking it to be done by Amphitochius only of forgetfulnesse he commanded him to come unto his sonne and in token of honour to salute him with a kisse Amphitochius answered that it was sufficient that he had done his duty unto him Whereat the Emperourwas much moved with great indignation interpreting the neglect of his sonne to be the contempt of himselfe Then immediately the most wise Amphitochius as Theodoret stiles him declaring the whole purpose and drift of that he said and cryed aloud O Emperour dost thou so take to heart the neglect of thy sonne and art thou so vehemently angry with them that are contumelious against him why 〈◊〉 〈◊〉 〈◊〉 that the Almighty God doth hate the blaspheme●● of 〈◊〉 only begotten Sonne and is angry with them as being unthankefull towards him their Saviour and benefactor the Emperor being convincest by these his words and deeds did forthwith make a law for the restraint of the Arrians Hereticks according to the Petition of Amphitochius Sermon the Fourteenth Haggai 2. 13. c. If one beare holy flesh in the skirt of his garment and with the skirt do touch bread or partage shall it be holy and the Priests answered and said No c. and Haggai said So is this people c. TO passe over all coherence of those words that follow with these noted heretofore and to remember you only of the drift and meaning of the same The Jewes being now returned from their Babylonish captivity to Jerusalem although they went not forward with the building of the Temple as the Lord commanded them yet because they offered sacrifice on the alter of the Lord built long before they supposed that they were thereby sanctified so that their disobedience in not building the Temple did not defile them The contrary thereto here they are taught out of the law by two resemblances 1 Levit. 6 2 Num. 19. for that 1 avouching every thing that touched the flesh of the sinne offering to be cleane did not yet imply that the bread and wine that touched the skirt which touched the sinne offering should be likewise cleane and the 2 affirming them that touched a dead body to be uncleane and whatsoever they touched also to be uncleane did shew plainely that all that such a party did touch whether bread or oyle was thereby defiled and uncleane after which points out of the law avouched by the confession of the Priest for God bad the Prophet aske them the latter part of the second similitude followeth so is this people and so is this whole nation before me c. the force of the illation or argument why the Jewes were not sanctified by their sacrifices but count their sacrifices defiled by their disobedience doth consist in the mysteries represented by those ceremonies For First Christ Jesus our Saviour was signified by the sinne-offering whose flesh was most holy here called holy flesh the touching of which here signifies the spirituall touching of Christ by faith as the woman Luke 8. is by our Saviour said only to have touched him when as others did more then so wherefore since they that truly doe beleeve in God do love him and keep his Commandements and the Jewes did not build the Temple as he commanded them it followeth that although the Jewes did touch that which in some sort might be said to touch Christ viz. the sacrifices and shaddowes of the law wherein he was covered as in the skirt of a garment yet they did not touch Christ himselfe by a lively faith working by love therefore they were not by these sacrifices sanctified and made Holy nay contrarily all their sacrifices were by them defiled and made uncleane since the touching of a dead body did signifie the committing of sinfull disobedience which was deadly and whatsoever such a person did touch did signify whatsoever he did which thereby he defiled so that the Jewes being themselves defiled by their disobedience in not building of the Temple defiled all their works even their very offerings seemed they never so holy before men yet before God they were but polluted and defiled Now to passe by the ground of this reproofe the testimony namely of the Priests out of the law of which before ver 12. and to proceed to other notes of instruction 1 from the two similitudes in generall from the ptne of their meaning applyed we may observe that the sacrifices and ceremonies of the old law were ordained by God not to signify only those things which the words barely did import unto the Jewes but other myster ies also for the comfort of the godly unto the end of the world this the Apostle Col. 2. 17. sheweth us that these were but shadowes 1 as it were the just draughts of the lineaments as painters whence the phrase seemeth to be taken use first in a darker sort as with a coal or the like to shadow forth their portraiture as Apelles did Ptolomie his servant Plin. lib. 35. c. 10. which after they make more perfect and yet more plainely Heb. 8. 5. where it is said that Moses made the tabernacle and all things therein according to the heavenly patterne which God shewed him in the Mount which patterne what was it but the mysteries of our redemption by our Saviour Christ which were shadowed out by the Tabernacle To shew this by examples Exo. 12. there was a paschall lambe appointed to be killed and the bloud to be sprinkled on the doore posts 1 Cor. 5. the Apostle applyeth this to Christ saying For Christ our saviour is offered Exo. 29. 38. There was appointed in the daily sacrifice two lambes to be offered one in the morning and the other in the evening John the Baptist seeing our Saviour Christ Ioh. 1. saith behold the Lambe of God that takes away the sinnes of the world whereof indeed the other were but shadowes Numb 21. Moses is appointed to erect a brazen Serpent that the people who were stong with the fiery serpents might looke thereon and be healed in John 3. our Saviour Christ doth shew that himself was shadowed by that serpent for as Moses lifted up the serpent c. I need not to open other mysteryes hid in these touching the faithfull as that 1 Cor. 5 that when the Pascal was eaten they eat unleavened bread the Apostle there seemes to signify that we being by our saviour redeemed are to put away all leaven of malitiousnesse and to keepe a continuall feast all our life with the unleavened bread of sincerity truth and so in this place the touching of the flesh of the sinne-offering which did make holy that which did immediately touch it though not that which did onely touch that as did touch it did signifie as by the Prophets application we learne the touching of our