The Prophecy of Haggai Interpreted and Applied, Exposition · Sermon 4
Sermon the Fourth, June 11. 1584.
Verſe 8. Go up to the mountaine and bring timber and build this Houſe and I will take delight in it, and I will be glorified in it, ſaith the Lord.
THe Prophet Haggai, being ſent by ſpecial Commandement of the higheſt to preach to the Jewes that were returned from the captivity of Babylon and to ſtir them up to the building of the Temple, the foundation whereof was laid before, becauſe they were faulty herein, doth firſt reprove them for that they were ſo careful to ſeel their own houſes, but ſuffer the Lords houſe to lye waſte, and next doth advertiſe them to call to minde the puniſhments, which they …uffered, in ſowing much, and bringing home little, in eating, and not having enough, in drinking but not being filled, in clothing themſelves but not being warme, in earning of wages and putting it as it were into a bottomleſſe bagge, ſhewing that all this did light upon them for this cauſe, Becauſe they left the houſe of the Lord waſte and every man ran to his owne houſe. Thirdly, he exhorteth them that they would go up to the mountaine, and bring timber and build the houſe, and ſo promiſeth he will accept thereof and be glorified, &c. Of the former parts and namely of the reproof and advertiſement, I have ſpoken heretofore, It followeth that I now ſpeake of the exhortation in this 8 verſe, in the which there are two things to be obſerved. Firſt, who it is that exhorteth, Secondly, what he exhorteth unto. Firſt, who exhorteth, the Lord himſelf, ſignified in the laſt words of the verſe (ſaith the Lord) Secondly to what he exhorteth, that they go up to the mountain and bring timber to build the houſe: The which exhortation that it may be more effectuall he addeth thereunto, two reaſons to ſtirre them up to that, he exhorteth them, Firſt that he will accept of it, Secondly, that he will be glorified, So that in the ſubſtance there are three branches commended to us in theſe words to be conſidred Firſt, who exhorteth; Secondly, the thing he exhorteth, 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, foreignthe conſtancy alſo and the truth of his word, as the which is derived from a word that ſignifieth to Be, betokening not onelyonly the eternall eſſence of the Lord of Majeſty, as John ſheweth in his Revelation, where he openeth the meaning of that name when he ſaith. I am Alpha and Omega, the beginning and the ending ſaith the Lord, which is, which was, and which is to come, even the Almighty: Apoc. 1. 8.as it were interpreting that which he ſpake of himſelf by the Prophet. Moſes demanded by what name he ſhould call him if the people of Iſrael enquired who ſent him, I am, ſaith he that I am; For when our Saviour ſaid of himſelfe, Before Abraham was I am, he ment to ſhew the eternity and everlaſtingneſſe of his God-head that was from the beginning, or rather indeed without any beginning or end, being the ſame yeſterday and to Ex. 3. 14.day and for ever. Neither thereby is the eternity onelyonly of his Ioh. 8. 58.Majeſtie noted, but the truth alſo and certainety of his word and Promiſe, which in the 6 of Exod. is ſignified ſo plainely, that Heb. 13. 8. Exo. 6. 3.the words could not be interpreted, unles the name Iehovah were there retained, I apeared unto Abraham, to Iſaac, and to Iacob, by the name of Almighty, but by my name Jehovah was I not knowne unto them, whereby he ſignifieth that as afterwards himſelfe expoundeth it, that unto them he made the promiſe of giving them the duplicate page duplicate page duplicate page duplicate page land of Canaan but that he had not made his promiſe to bee, as a man would ſay, therefore afterwards he addeth to tell the children of Iſrael, I am Jehovah I will bring you from under the burthen of Egypt, I am Jehovah, I will make that to be which I have promiſed to your Fathers who relyed on my promiſes, as knowing me by my Name Almighty, and beleiving that I Exo 6. ver 6, 7, 8.would do it, but not by my name Jehovah that I did it indeed. But after the 430 yeares were accompliſhed (which was the time preſcribed to Abraham) then performed he, that which before he had promiſ…d, And this the Apo…tle declareth when he, ſpeaking of the hope of eternall life, ſaith, That God which cannot lye hath promiſed …efore the world began. As if he would▪ ſay that if it E…. 12. 41 Gen. 15. 3 Gal. 3. 17. Acts 7. 6. Tit. 1. 2.be his promiſe then muſt it needs be performed, for he is not a man that he ſhould lye, nor as the ſonne of man that he ſhould promiſe and not performe. So that by the name of Lord of Majeſty, which the Prophet uſeth in his language, betokening him that was from everlaſting that is and is to come, the ſame for ever, who is moſt true in his word, moſt conſtant in his promiſes, God which cannot lye, The prophet would ſtirr them up to be carefull to receive the meſſage delivered with faith to his promiſe, adjoyned to the precept and obedience to the precept Numb. 23. 19.eſtabliſhed by the promiſe, and this is the holy preparation which wee alſo have need of, that the meſſage delivered from God may with faith and obedience be received of us, as of them. This though I need not to ſtand upon here becauſe it hath been oftentimes handled in your hearing, yet becauſe the Prophet againe and againe repeateth it I cannot paſſe it over, cheifly ſeeing that the Prophet though ſent immediately and inſtructed 2 Tim. 3. 16. 17.of God, uſeth to warrant his meſſage by theſe words, the caſe being not alike in us who although we be ſent of God, yet are we ſent by men alſo, neither have we our commiſſion from his owne mouth immediately, but by writing in the Scripture, but you that have learned that the whole Scripture given by inſpiration of God is profitable to teach, convince, correct and inſtruct in righteouſneſſe, that the man of God may be abſolute even throughly abſolute and made perfect unto all good workes, I ſay you have alſo learned that the meſſage therein delivered us, is the ſame meſſage ſent before by the Prophets and Apoſtles, to whom the Lord himſelfe ſpake immediately, neither did he onelyonly ordaine in his Church Apoſtles and Prophets, but gave alſo Paſtors and Teachers for gathering together of the Saints for Epheſ 4. 11, 12.the worke of the miniſtery and for the edification of the body of Chriſt. Therefore we alſo have Commiſſion from God to deliver his will unto you, and do his meſſage ſo long as we can ſoundly profeſſe that the corrections, exhortations &c. which we uſe are deduced from the writing of the Apoſtles, and prophets which he hath delivered to his Church and appointed us his ſervants to cut his word aright and thereby to feed your ſoules; It 2 Tim 2. 15. 1 Pet. 4. 11 1▪ Joh. 4 1.muſt be therefore our care, that the words we ſpeake be as the words of God, and you brethren ſhould be likewiſe skilful in the ſcriptures to diſcerne the ſpirits of them that preach unto you, but the doctrine we preach being rightly delivered, you are no otherwiſe to receive than if the Lord himſelf by his Prophets & Apoſtles did ſpeake unto you: And this being the ſubſtance of that which I thought to nete briefely in this firſt point, namely that both we which teach are to learne, that what we teach wee muſt deliver unto you as the word of God, and you that heare are to …eceive and heare it as it is indeed, not the word of man, but of God. I come to the doctrine comprehended in the 2 point (with the matter of the exhortation) delivered; firſt to 1 Theſ. 2. 13.the Jewes by the Prophet, 2ly by conſequence to us all.
Go up (ſaith the Prophet) to the mountaine, bring timber and build this houſe: where firſt for the better underſtanding of theſe words, that is to be obſerved, that this houſe of God in Jeruſalem was built on a mountaine, even on the mountaine or hill of Moriah, as it is apparent out of 2 Chron. 3. 1. which 2▪ Chron 3▪ 1.place being choſe by the Lord himſelfe for the ſeat of his ſanctuary, the Jewes returning out of captivity, came by direction of Zorobbabel and Jehoſhua to ſet the Temple on her former ſeat, that is to ſay upon her old foundation, as t'is declared in the Booke of Ezra, chap. 2. and as they came to ſet it on the old foundation; ſo they began in the 3 Chap. though hindred by divers E…ra 2. 68deviſes of the adverſaries all the dayes of Cyrus, and unto the ſecond yeare of Darius the Prophet therefore now in the ſecond yeare of Darius ſtirreth them up to go forward with the worke begun, and to build up the whole worke upon the foundation, exhorting them to goe up to the mountaine and bring timber and build the houſe: but becauſe the work was paineful E…ra 4. 5. 6 23, 4.and laborious and the people of the Jewes as all of us are by nature had rather to play for nothing than worke for nothing, therefore the Lord by the Prophet ſtirreth them … hereunto by adjoyning his promiſes, 1 Of his grace and favour, 2. with his gracious bleſſings, 1 I wil take delight in it. 2 I will be glorified.
Touching the former it may ſeeme ſtrange that God promiſeth to take delight in the Temple, for if he taketh no pleaſure in the ſtrength of a horſe neither delight in any mans leggs, how much leſſe likely is it that he ſhould take delight in an heape of ſtones and timber? But we muſt conſider the temple not nakedly in it ſelfe but in ſuch ſort as reſpecteth the uſe and ſignification of it. Firſt the ſignification, in that it betokened Chriſt Jeſus, of whom it was a figure and ſhadow, Secondly the uſe Heb. 10. 1. Col. 2. 17.and end whereunto it was directed, namely to ſerve God. For the ſignification you know that the Apoſtle in the Epiſtle to the Hebrewes as alſo to the Coloſſians both plainely teach that the things under the law were ſhadowes to repreſent Chriſt: they were ſhadowes but he the body; even ſo the whole temple was a figure and a ſhadow of Chriſt, and that nor of himſelfe onelyonly, but of his Church alſo: of him, as the head, of it as the body So the parts thereof ſhaddowed him as the Apoſtle in the 9 and Heb. 10. 20.10 to the Heb. teacheth: the verſe ſignifying his fleſh whereby he entred into heaven as into the holy of holyes: ſo the altar of incenſe, the ſacrifices, the bloud which were offered, the table whereon they were offered, &c. all theſe things appertaining to the Leviticall ſervices, were ſo many myſteries to repreſent and ſhadowed out unto us the perſon of Chriſt in whom the light 1 Cor. 3. 17 1 Cor. 6. 19 Mat 3. 17. 2 Cor. 6. 16and truth of them all ſhineth. Neither hereby onelyonly was the head figured, but the whole body alſo, for ſo ſaith the Apoſtle to the Corinthians: you are the temple of the living God. Now the Lord himſelfe ſaith of our Saviour, This is my beloved Sonne in whom I am well pleaſed, and we alſo read in the 1 Epheſ. 6. that it hath pleaſed him of his infinite mercy to accept and take delight in us in his beloved. Wherefore you ſee that God might take delight in the temple in that it ſignified and ſhadowed out Chriſt (in Jer. 7. 10.whom only, if we ſpeak abſolutely and properly, God is delighted) as alſo his members whom it hath pleaſed God to adopt, and ſo to delight in his beloved ſonne whom alſo he vouchſafeth; this grace, that he accepteth not onelyonly of their perſons, but of their workes too: Wherein the latter promiſe is contained (and I will be glorified) which regardeth the end whereunto this houſe was built to be a houſe of prayer, and to offer up praiſe and thankſgiving for his mercy; to heare his word read and expounded: and ſo becauſe theſe workes of Chriſtians are acceptable through Chriſt, in this reſpect alſo it may be ſaid that he tooke great delight in the temple. Not in it ſelfe as Pilgrimagers imagine that God delighteth in places for themſelves, or becauſe that holy men hauehave poſſeſſed them. For when theſe actions I ſpake of were not practiſed in this place but the temple was ſo polluted that it did not repreſent his dearly beloved ſon, God himſelfe ſhewed (ſending his Prophets to them) that he took no delight in it, and namely by the prophet Ezekiel to whom the Lord ſhewed the great abominations that the houſe of Iſrael had committed to cauſe him to depart from his ſanctuary, &c. which Jer. 7. 4. 11 Ezek. 8. 6.having at large in that Chap. ſhewed in the 11 Chapter he declareth how the Cherubims lift up their wings and mounted from the earth and went forth and ſtood upon the mountain: and ſo by degrees the Lord forſook them from the ſanctuary to the threſhold of the temple then to the Cherubims which ſtood at the right hand of the Court, verſe 3 then to the Eaſtgate and Ezek 11. 29.entrance of the Court. verſe 19 to provoke the people of the City to repentance and openly to ſhew his departure, Finally flying from the City into the mountaine. Chap. 11. 13. declaring thereby that he took no delight no not in his temple, when his religion was not therein maintained, and it not applyed to thoſe uſes whereunto it was erected, and where ever hath there been either any perſon more holy abiding, or any actions more Godly practiſed then in the temple at Jeruſalem where Chriſt Jeſus himſelfe preached and taught the people, yet even this place, if ever any beloved both for the perſons and actions, was ſo deteſted of him when it ceaſed to practice theſe actions, and to preſent that whereunto it was inſtituted, that not many yeares after our Saviours death it was as you know ruined by the Romanes, and made even with the ground, yea when Julian the Apoſtata in deſpite of Chriſt went about to raiſe it up again, it pleaſed God by miracles to ſhew his diſlike therereof, Firſt by an earth-quake Ruffinus. l. 1. c. ult Zozom. l. 5 c. ult. Anni Mer. Lib. 25.and then by flakes of fire iſſuing out of the earth and plagueing the workmen (which not only Ruffinus and Zozomene write of but alſo Aminimi Marcellus who lived at that time) and ſerved Iulian being a great admirer of him, witneſſing that out of the earth there iſſued ſuch flames of fire as conſumed the worke men ſundry times and ſo brought to paſſe that the worke could not be accompliſhed, hereby it is manifeſt, that God delighted not in the temple of it ſelfe, neither yet for the perſons that have been converſant therein, & actions performed when they ceaſed to be: but becauſe it r…pre…ented Chriſt Jeſus and his Church in whom indeed he delighted, and as it might be uſed to the ſervice of the people of God therin to worſhip him with a holy worſhip, yea in this reſpect he ſaith he will take ſuch delight in it, that this temple Agg…i 2. 7ſhould be more accepted than the former (though it were for the building nothing ſo glorious) becauſe in this Chriſt Jeſus himſelf ſhould be preſent in perſon. And this is the former reaſon namely the favour which he will ſhew them, nowout of his favour proceedeth his benefit, and that is it which he addeth; I will be glorified: for we may perceive that this is the meaning of theſe words, if we match them with thoſe that go before, and thoſe that follow after, for having before laid downe the puniſhments that were fallen upon them he adjoyneth withall, the cauſe thereof, for that each man ran to his owne houſe, and left the houſe of the Lord waſte. Now things contrary have contrary conſequences, as if he had thus ſaid in effect, as thoſe chaſtiſements which heretofore you ſuffered came upon you becauſe you did not build the houſe of the Lord, ſo on the other ſide if you do build the ſame you ſhall be refreſhed by ſundry bleſſings: Rom. 15. 14. 1 Tim. 4. 8yet by the way when he ſaith, I will be glorified, he putteth them in minde what they ought to do, when they have received theſe benefits, for ſo by the conſequent, he betokeneth the Antecedent, by the glorifying of him, the holy invocation of his name wherby he is glorified, and theſe be the reaſons whereby he ſtirreth up the Jewes to go up and bring timber and build the houſe. But doth the Prophet ſtirre up them only, and not us alſo? (yes my brethren) even us alſo: For whom, whatſoever before time was written (as the Apoſtle ſaith to the Romanes) for our ſakes I ſay was it written, that we in the aſſurance of Gods favours and bleſſings (which containe the promiſes of this life and that which is to come) ſhould do the ſame things that here are mentioned; Therefore up to the mountaine bring wood and build this houſe for as you have heard that this houſe was a figure of Chriſt and Chriſtians ſo let us remember, as they were willed to build that materiall temple, ſo we likewiſe are required to ediſie the Church of Chriſt, which that you may the better do, conſider with me the points noted in the things whereunto they are exhorted, and the reaſons, although the time will not ſuffer me indeed to ſtand on th reaſons, howbeit I muſt requeſt that in the meane while you have an eye unto the reaſons that are drawne from the rewards propoſed to them that performe the commandment: that ſo you may be ſtirred up with a fervent zeale to performe that, to which ſo glorious a reward is promiſed. And firſt let us conſider who they are that be exhorted. It is before ſaid, Zerubbabel and Ioſhua, the Prince and the Prieſt as they whoſe helpe, and endeavour is moſt neceſſary to the building of the Church, becauſe they were as guides to direct others: yet as it is manifeſt in the 13 and 14 verſes, the Prophet was ſent to the remnant of the people, and the Promiſe as well made unto them, and their hearts likewiſe ſtirred up that they came and did the worke of the houſe of the Lord. They therefore who are to build by Gods Commandment are Zerubbabel and Ioſhua, with all the remnant of the people; principally Heb. c 6. 1.Zerubbabel and Joſhua, who are beſt able for ſpeciall graces, and gifts beſtowed on them, or becauſe of the miniſtery of the word, and authority committed unto them, but next all the people likewiſe, not the Prince and high Prieſt only: now for the Princes, how the Temple is to be built by them; I ſhewed you when I ſpake of the former verſe, at which time I ſhewed for the generall building that the foundation hereof is as the Apoſtle to the Hebrewes declareth the doctrine of the beginning of Chriſt taught and contained in the catachiſme, the building of the wall the laying of the roof is the perfection of doctrine and encreaſe of Godlines, till it be built in all reſpectts perfect, even ſuch aone pleaſeth God himſelfe to pourtray out in Scripture. Therefore touching the generall building, I then ſpake, which muſt be done by them that are in principall place the Queenes highneſſe and the ſtates in Parliament, and declared how it was to be done for the increaſe of true godlineſſe by preaching of whol▪ ſome doctrine and eſtabliſhing godly diſcipline through all Churches in the Realme according to the preſcription of the Lord revealed in his word: A thing though hardly hoped for in theſe dayes, in which ſo ſmall care is had in Univerſities to make ſufficient perſons to furniſh the miniſtery, and of Patrons abroad to call them that are ſufficient, finally ſo ſmall will in the people to ſubmit themſelves to the yoake of Chriſt: yet it is to be prayed for of Gods people according to the example of Daniel who when the temple of God lay waſte more then ours, did make earneſt prayer to God to cauſe his face toſhine on his ſanctuary that did lye waſte, for the Lords ſake: but leaving this to them that have amongſt us the place of Zerubbabel and Ioſhua and of whom we are to hope in due time they will have a care that the Church of God in all places be perfectly built up in the wiſdome and ſpirit of Joſhua: let us remember the next branch, Iude verſe 21, 22, 23.namely that this commandment reacheth alſo to all the reſt of the people: for that this charge concerneth alſo all us likewiſe, Saint Jude the Apoſtle and brother of Iames expreſly teacheth, when he ſaith, but ye beloved edefie your ſelves in your moſt holy faith praying in the Holy Ghoſt and keeping your ſelves in the love of God, looking for the mercy of the Lord Jeſus Chriſt unto eternall life and have compaſſion of ſome, in putting difference: and others ſave ſome with feare pulling them out of the fi…e, and hate even the garment ſpotted with the fleſh. For whom are they that Jude giveth this charge? even they who are called and ſanctified of God the Father and ſaved by Ieſus Chriſt even as the title of the Epiſtle ſheweth, in which reſpect it is alſo called Generall as written to all faithfull Chriſtians; now the foundation that we are to build upon, is, as the Apoſtle here ſaith, the moſt holy Faith, For that Iude ſignifieth when he ſaith edefie, or build up your ſelves on your moſt holy Faith: the walls and roofe of the houſe are the exerciſe of the workes of faith, namely the love of God and man breeking out into fruits of righteouſneſſe, ſo that we hate even the garment ſpotted by fleſh. In which ſpeech there is an alluſion to the law of Moſes, wherein the clothes and garments that had touched any unclean things were likewiſe accounted uncleane, as if he would thereby teach them that they were to grow on continually from faith to faith in practiſe of Godlineſſe with ſuch a fervent zeale that they deteſt all contagion of ſin, and ſhew themſelves perfect (according as the weakenes of men will ſuffer) as their heavenly Father is perfect: but alas may I make this exhortation to all that are aſſembled in this place? I may make it to all, but would to God there were not in ſome even a want of the foundation. For what is the foundation? it is as Iude ſaith, a moſt holy faith. Now S. Paul to the Theſſalontans writeth that all have not faith: doubtleſſe 2 Theſ. 3. 2.theſe words were true, not onelyonly in his dayes but in ours, wherein, ſure, all men have not faith, and though all had faith, yet have they not this faith which Jude nameth a moſt holy faith; for many have faith which yet have not a moſt holy faith, which is the Eſſentiall difference, whereby the faith of hypocrites and wicked men is diſtinguiſhed from the faith of Gods true ſervants. For there is a beliefe which is without holineſſe whereof Saint James ſpeaketh when he ſaith, The Devils beleeve and tremble. But as for you (my brethren) who by the teſtimony of your conſciences, know that Iude ſpeaketh to you who are called and Iam. 2. 19.ſanctified, Remember you that this exhortation is in ſpeciall ſort made to you, namely, that you build up your ſelves upon your moſt holy faith, keeping your ſelves in the love of God and man &c: the exhortation is made to all, God grant that all may imbrace it, but it ſhall be imbraced of all to whom S. Iude writeth let us all then that make a profeſſion of this faith, Joyne vertue with your faith, with vertue knowledg, with knowledg temperance, with temperance patience, with patience godlines, with godlines brotherly kindnes, and with brotherly kindnes love. In which words as it were Saint Peter doth interpret the other; making faith the foundation as it were of all other vertues, willing 2 Pet. 1. 4. &c.the reſt to be built upon it, not as though theſe were diſtinct but mentioning ſo oft the ſame by divers names, as if he would ſhew he could not ſatisfie himſelfe with any words, when he was earneſt to exhort ſuch as called upon the name of the Lord to depart from iniquity, and to lay the walls of a holy and Godly 2 Tim. 2. 19.converſation upon the foundation of an holy and ſound faith The Apoſtle Paul likewiſe to Titus delivereth the ſame thing though in fewer words The grace of God (ſaith he) that bringeth ſalvation unto all men hath appeared and teacheth us that we ſhould deny Tit. 2. 11.ungodlineſſe and worldly luſts and that we ſhould live ſoberly, righteouſly and godly in this preſent evil world; which words would God they were ſo well marked of us, as they are continually rehearſed in our Aſſemblies, ſoberly, righteouſly, godly, containing the ſubſtance of all religion; Soberly in reſpect of our owne veſſels, righteouſly in reſpect of other men, godly in reſpect of God himſelfe. In the duties touching the which three, the whole law and the Prophets conſiſt, neither muſt we only take care to build up our ſelves in this ſort but others alſo. For ſo Saint Iude alſo commandeth and have compaſſion of ſome and others ſave with feare 1 Theſ. 5. 11.pulling them out of the fire. Though if Saint Iude taught it not yet we may learne it out of Saint Paul when he willeth us to exhort one another, for every one of us is the temple of Gods holy ſpirit and every one of us is exhorted to build up this temple according to the grace which is given him. Not all indeed as the miniſters who are ſpecially given for the gathering of the Saints together for the worke of the miniſtery and for edification of the Eph 4. 11, 12.body of Chriſt, but in ſome ſort by example, and word, at due times and ſeaſons according to the meaſure of grace given to them, and this do the godly in the prophecy of Eſau, where they are brought in, one exhorting, encouraging, and calling upon another Come let us go up to the houſe of the Lord, and he will Eſa 2. 2. 3.teach us his wayes, and we will walke in his paths, And David rejoyced when he heard them ſay Come let us go up to the houſe of the Lord, our feet ſhall ſtand in thy Gates O Jeruſalem; but with us there is ſo little care had hereof, that men take ſcorne to be advertiſed of their duty eſpecially by their inferiours, yea that they who ſhould advertiſe others and be advertiſed themſelves too, are Pſal 12…. 1, 2.moſt careleſſe of all men, and ſome there are ſo wretchleſſe and careleſſe in this reſpect of going up and bringing timber, and building the houſe of the Lord that they no whit regard it, as though it no whit appertained to them to build others, but let us learne that it was the voice of Cain, am I my brothers keeper; Reuben though none of the beſt ſonnes of Jacob yet when he ſaw that Ioſeph was not in the pit, he rent his clothes and returning to his brethren ſaid, the childe is not yonder, and I alas whither ſhall I goe. This then is the firſt point that we are to mark, that they who are willed to go up and build are not Zerubbabel and Ioſhua onelyonly, but all the remnant of the people, and all Gen. 4. 9. Gen. 37. 29. 30.faithfull Chriſtians are bound to build up themſelves and others For both we are the body of Chriſt & others alſo: both which are noted by the name of the Temple both in the 1 Cor. 6. 19. and 2 Cor. 6. 16. In the former place he ſpeaking to every one ſaith, that their bodyes are the temples of the Holy Ghoſt, and in the latter he ſpeaking to the Congregation, ſaith they are the temple of God.
The ſecond point to be noted is that we are not onelyonly commanded to build but that with induſtry alſo and paines, for the Prophet ſaith go up to the mountaine, bring wood and timber and build this houſe, wherin by propoſing the particularities of the paines, difficulty and labours, he telleth them that though indeed it be painefull and hard, yet it is the duty which God requireth of them: To goe up a hill is not very pleaſant, but to go up having carriage & burthen muſt needs be troubleſome now the Prophet telleth them that they were not onelyonly to go up a hill, but to carry up timber thither alſo: and it ſeemeth the Prophet would mention the hardeſt thing, for what was it to bring timber? In the third of Ezra. 7. it is declared how they gave mony to the Carpenters and fellers of wood, and meat and drinke and oyle unto them of Tyrus and Sidon to bring them Caedar-wood Ezra 3. 7.from Libanon to the Sea to Ioppa: ſo that if we conſider the difficulties, Firſt in felling of the trees at Libanon then of bringing them to the Sea to Ioppa, then the carriage of them to Jeruſalem and the bringing of them up to the mountaine, we ſhall finde that it was a matter of no ſmal weight, nor importance, and yet all this was but little in compariſon of that which they are laſtly commanded, namely to build the houſe, eſpecially conſidering that Salomon having ſo many workmen, & all things ready prepared for the building was yet as we read ſome ſeven yeares in building it, when therefore he ſaith, Go up bring timber and 1 Kings 6. 37, 38.build the houſe, he teacheth us that if we meane to build this temple of the Lord, we muſt not do as they who take their eaſe and ſtretch themſelves on their beds, and drink wine in bowles, killing Oxen and ſheep, and eating the fatteſt of the heard, anoynting themſelves with oyle and ſinging of ſongs to the inſtruments of muſick; but we are to take paines to fetch timber Amos 6. 1. 3, 4, 5, 6.and to build; he that will not do this is no workeman for the houſe of the Lord: a hard ſpeach for us (my brethren) who are like them that are troubled with the greene ſickneſſe that we cannot well travell on plaine ground, much leſſe climbe up mountains with burthens on our backs: or like the Roman gentleman, who when others were buſied in military exerciſes, laid him downe and tumbled in the graſſe ſaying, V…inam hoc eſſet laborare, O would that this were to take paines: imagining ſo many difficulties, and adverſaries to come againſt us if we ſhould ſet our ſelves about it, as though we were the perſons deſcribed by Salomon, The ſlothfull man ſaith a Lyon is in the way, a Lyon Pro. 26. 13in the ſtreets, as the door turneth upon his hinges, ſo doth the ſluggard on his bed; the ſlothfull man hideth his hand in his boſome and it grieveth him to put it againe to his mouth. The ſluggard is wiſer in his owne conceit then ſeven men that can render a reaſon. But theſe are ſlothfull men; Saint Paul is of another mind, of another ſpirit who fought with beaſts at Epheſus, 1 Cor. 15. 32. 2 Tim. 4. 17.and was not afraid to meet a Lyon in the ſtreets of Rome, from whoſe mouth he alſo ſaith that the Lord delivered him, yea who was contented that he might do this worke, to ſuffer impriſonment, ſtripes, hunger, nakedneſſe, even death as it were often, as he ſheweth in the 2 to the Corinthians 11. furniſhed indeed with a greater meaſure of grace then all or any of us are to looke for; but according to the meaſure which we have received wee 2 Cor. 11. …, 25, 26, ….muſt all learne to take paines in our calling and ſtate, to build this houſe. It is a generall rule of the Apoſtle, That he who will not labour let him not eat, there are indeed divers and ſundry vocations amongſt men, but they are all ordained by God to furniſh us that we may be better able to travell in this worke: So that there are none exempt from labour, no not gentlemen, and Princes for it is not enough for one of them to ſay, I will not, 2 Theſſ. 3. 1….I need not labour, I can live on my lands; for ſo could Adam have ſaid in paradice more truly, when God ſet him in it to manure and till it, that we might learne that not Adam himſelfe (though all things yeelded their increaſe to him without his labour) yet that he was not by God created to be idle. Now if that Adam were not then to be idle when he had need neither to labour for maintenance of himſelfe nor yet was fit to fall into wickedneſſe through idleneſſe: how much more neceſſary is it for us to learne that we beſtow our ſelves in ſome profitable and lawfull labour, on whom this burthen through the ſinne of Adam is laid that we ſhould eat our bread in the ſweate of our browes? and Gen 3. 19.experience ſufficiently teacheth us there is nothing ſooner caſteth men headlong into the ſinke of all ungodlineſſe then the foregoing the honeſt paines and labours; which yet I ſpeake not as though all were to take bodily labour: for there is alſo a labour of the minde, which ſpendeth the body happily more, then the other, neither as if I thought it not lawfull to uſe recreation for 1 Tim▪ 5▪ ….the comfort and ſtrengthening of the body and minde, for he that willed Timothy to drinke a little wine for his ſtomacks ſake, by proportion granteth us to uſe a little recreation alſo if our 1 Tim. 4. 13.bodyes ſtand in need of it; but this is granted and muſt be uſed in ſuch ſort that it may tend to make us more able, each one, in ſome vocation lawfull, to build this houſe unto the Lord. So 1 Cor. …0then muſt the Miniſter give attendance to teaching, reading and exhorting. I need not ſpeake of all ſingular vocations, ſeing we have a generall rule that every one continue in the vocation whereunto he is called of God, to ſerve him with paines and induſtry carefully and diligently. For we are commanded not only to build, but in ſuch ſort as we uſe all diligence, as alſo Saint Peter hath expreſſed it, conſidering what our Saviour hath told us namely, that the way is narrow and the gate ſtrait whereby men paſſe to life, and therefore that it is neceſſary that we labour 2 Per. 1. 10and ſtrive to enter therein and that the Kingdome of heaven ſuffereth violence, and that the violent take it by force; and if it be required in all vocations that we ſhould be painefull what is Mat. 7. 13.required then of the miniſter of whom in eſpeciall it is exacted that he ſhould build this houſe, and then (alaſſe) what ſhall Mat. 11. 12. 1 Cor. 39. 1▪ Tim. 3. 13.we ſay of them who not onelyonly go not up to the mountaine, but being in the mountaine ſtay not there, but come downe into the valley? or if they ſtay in the mountaine yet preach nor there, no caring to bring up timber and to build; Nay I would there were not many of them that behave themſelves ſo wickedly in their converſation that they may be rightly joyned with them of whom it is written in the Pſ…mes, that they breake downe all the carved worke of Gods houſe with axes and hammers: but leaving them to their juſt judgement ſeeing exhortations pierce Pſal. 74. 6.not their hearts, having been ſo often called upon: let us (my brethren) remember that this building requireth one point further, even for the generall commandement; namely, that this labour and diligence be continuall even till the worke be fully ended, and ended it is not ſo long as we live here, which the Prophet Eph 4▪ 11, 12, 13.ſeemeth to inſinuate in that he maketh mention of timber onelyonly and not of ſtone: at leaſt when he maketh mention of timber, which we know was to be brought from Libanon to accompliſh the worke and to ſerve to make the roofe; whereby they are taught that they ſhould not leave till they had brought it to a perfect and abſolute worke; and ſo let us thinke that we are to build vp the temple of God not in part but in whole; underſtanding …uk 14. 28 29 30.that he is accounted but a fooliſh builder that beginneth to build, and is not able to make an end, and he is unworthy 2 Tim 4. 10.of the kingdome of God who laying his hand to the plowe looketh back behinde him. Let Demas therefore alone who having been companion with Paul left him and followed the preſent 2 per. 222.world, but for us who I hope be carefull as we have begun to goe forward, let us not like doggs returne to our vomit but Heb. 10. 38 39.let us ſet before us the exhortation here made and remember the words of the Apoſtle, If any man withdraw himſelfe my ſoule ſhall have no pleaſure in him, but we are not they that withdraw themſelves unto perdition, but follow faith unto the conſervation of the ſoule. It is to deſtruction if we withdraw our ſelves, let us then go forward knowing that the price is promiſed to none but to him that overcometh, and him ſaith Chriſt I will make a pillar in the houſe of God as it is in the 3 Chap of the Revel. and Revel. 3. 12.in the 11 Chapter and ver. 2. The Coward is commanded to be caſt out, but he that overcometh and continueth unto the end he ſhall be made a pillar in the houſe of God and ſhall not be caſt out: Let us not therefore be weary of well doing fot we ſhall reape in due time if we faint not, let the words the Apoſtle uſeth be our encouragement againſt the manifold impediments and lets ſet by the wicked to hinder us as here were by adverſaries Gal 6. 9.of Iudah and Benjamin to ſtop the building of the Temple. For all this thoſe that faint not neither by reaſon of perſons or thing that ſtand up againſt them ſhal be ſure to reape in due ſeaſon, and theſe are the ſpeciall reaſons and things therein to be obſerved, but beſide there are two or three points to be noted in the ſeverall Ezra 4. 1.words of the exhortation.
This houſe was to be but upon a mountaine, go up to the mountaine, and our Saviour in the 5 of Mathew ſaith of his Church that it is as a City ſet on a hill, wherefore if it were but only for this reaſon that the houſe we are to build ſtandeth on a hill and Mat 5. 14.therefore many eyes are caſt upon us, becauſe we may be ſeene afarre off: as David prayed the Lord to guide him becauſe of them that eyed him, ſo we becauſe of the wicked and ungodly that looke upon us ought to be more carefull to looke unto it that we build carefully becauſe the houſe ſtandeth on a mountaine, Let us theſefore remember that thoſe words of our Saviour Pſal. 5 8.are ſpoken to all, a City ſet on a hill cannot be hid, neither do men light a candle and put it under a Buſhel but on a candle-ſtick: you are the ſalt of the earth, but if the ſalt have loſt its ſaltneſſe wherewith ſhall it be ſeaſoned? The Papiſts on this ſimilitude teach very largely that the Church of God is viſible and ought to be ſo: as though we denyed it, but the groſſe errours which they deliver in urging this place are all of them plainely refuted by Saint Mat. 5. 14. 15, 16,Mathew in the very text. For firſt they imagine that if the Church be viſible it may be ſeen to every place, as though a City built on the Alpes becauſe it is a mountaine, muſt needs therefore be ſeene to Rome, or a City on the Pirenian mountaine of neceſſity muſt be ſeene to Toledo. Nay to come neere to the particular thing we have in hand, Bethania is but two miles from Ieruſalem, and yet they who have travelled in thoſe countreyes ſay that a man cannot ſee Jeruſalem from that place, albeit that Jeruſalem were a City built upon a mountaine, yea upon many mountaines as the Prophet ſaith of it, her foundations are among the holy mountaines, but yet cannot men ſee it as I ſaid from Bethania by reaſon of Mount Olivet that lyeth betwixt Jeruſalem and it: or that I may open it to you by a more familiar example, although a man ſhould go to Shotover, yet ſhould he not ſee Harrow on the hill, (the very name whereof notwithſtanding declares that it ſtandeth on a hill) Nay it may be that all who have travelled from hence to London have not ſeen it. Perhaps they were blinde, perhaps they caſt not their eyes that way, perhaps though they did, yet were there ſuch miſts that by reaſon of them they could not ſee it, which indeed our Saviour, Mat. 5 14, 15.in the ſimilitude adjoyned, expreſly teacheth, you are ſaith hee the light of the world, neither do men light a candle and put it under a buſhell, but on a candleſticke, and it gives light unto all to all that are in the houſe: the candle gives light indeed, yet not to all, but to all in the houſe, but not to them that are without the houſe, the walls of the houſe keepe it from others, Againe they imagine that becauſe it is a City ſet on a hill, that therefore it muſt alwayes continue in the ſame caſe, and not ſometimes decay, and ſometimes have nothing remaining of it but only the foundation. Old Salisbury was a City built upon a hill howbeit now there is not much to be ſeen of it. Rome it ſelfe was built on ſeven hills, yet on the chiefeſt of them Aventinus, Collatinus, Capotolinus, on which it was firſt founded there is no building now to be found as they write that know it, unles it be three or four harlotrey houſes or happily ſome Monaſtery or a few gardens. A City therefore on a hill may ſometime be decayed and this our Saviour ſignifieth in another ſimilitude, you are the ſalt of the earth, but if the ſalt have loſt his ſaltneſſe, Salt may loſe his ſaltneſſe then, and ſo a Church ſeated upon a hill may have that happen unto it, which is correſpondent to that in ſalt to loſe his ſavour. Finally they imagine that all houſes built upon a hill muſt be of one ſort, nor of one ſort onelyonly, but of like condition and ſtate, whereas it may be that ſome are fallen ſome ſtanding, ſome hidden, ſome of divers kinds. And this our Saviour alſo putteth us in mind of: for did they to whom our Saviour ſpeaketh, make all one Church or City ſevered from the Jewes that were then of Jeruſalem? No; for the Papiſts ſay that after Chriſts aſcenſion, they firſt began to make a ſeverall Church from the Jewes; therefore then they ſhould have confidered that there were ſome of the Church who were members of it, diſagreing from them to whom Chriſt ſpake: as were in Jeruſalem they which frequented the publique and ordinary ſervice of God, reſorted to the temple and heard the law, who yet in opinion and judgement diſſented from Chriſt and thoſe that beleived in him. Now in compariſon of that multitude, the diſciples of Chriſt were but few in that City: and even ſo in the midſt of Popery there have beene ſome Saints of God ſcattered among the wicked, as were the Apoſtles among the unbeleeving Jewes in Jeruſalem to whom this appertained; you are the light of the world: and were they hidden? No ſure, they were not hidden for the Papiſts found them out, and ſome of them alive paid for it whom they burned that their light might ſhine and be ſeene, and ſome they digged out of their graves when they had layen long dead, and that in them it was eaſily ſeen that they were as a City ſet on a hill that could not be hidde; And ſo we may ſee it hath gone with the Saints of God even here in England ſince religion was firſt planted in it, and with the Church which at one time hath been in better caſe then at another, even as it happeneth to Cities amongſt us which are not at all times ſo well built & maintained, and Churches alſo who at all times are not ſo well repaired, but to returne to our purpoſe ſeeing wee are built on a mountaine and therefore are ſure to have ſo many eyes looking upon us, let us be more wary to looke to our ſelves, and ſeeing wee are to live in the midſt of a froward and crooked generation let us have care to ſhine forth like lights in the world as the Apoſtle exhorteth the Philippians, and hold out the light as thoſe phil 2. 3.that were perſecuted in the time of the Arrians who yet were light and ſalt who were to give light to them in the houſe and ſeaſon them that received their words.
Another thing to be obſerved is the timber whereof this houſe was built, which they were commanded to bring, which was Caedar, whereby we are to remember that there, is commended to us that ſtuffe for the building o… the Church, which is durable and in all reſpects moſt fitt for it. For they that write of the nature of the Caedar-tree, ſome of them ſay that it is odoriferous, but all agree that it will not putrify; inſomuch that Pliny ſeemeth to attribute eternity to it, for that it will continue ſo long as any wood: but it is moſt true in the word of God, which as Saint Peter ſayeth laſteth for ever. Therefore the ſtuffe wherewith we are to build muſt be proportionable hereunto even to Caedar. So the Apoſtle exhorteth the Epheſians. Let no corrupt communication proceed out of your mouthes but that which is good to edefie withall, &c. where he uſeth the ſame ſimilitude of building Eph 4. 29.and ſo proportionably, our talke, wherewith we ſhould edefie and build up others ſhould be ſound and durable, not rotten at the word properly ſignifieth, which the Apoſtle uſeth contrary to the nature and quality of the Caedar, which is the timber that this houſe was to be built with, Let no rotten ſpeech proceed out of your mouth but that which is good to edefie and build withall, there are divers other things beſides Caedars neceſſary to this building but by the name of this one of timber all other whatſoever likewiſe neceſſary are underſtood, and ſo muſt we likewiſe underſtand in our building: and here, by occaſion, I am to commend one thing to you, for ſeing they were to bring timber, it was neceſſary that it ſhould be firſt cut downe, whereunto are neceſſary inſtruments, as alſo workemen. Now to us for inſtruments and tooles are indeed our lawes and ſtatutes whereby our worke is to be framed and directed. When the children of the Prophets came to Elizeus and craved leave of him that, becauſe the place where they dwelt was too little for them, they might go to Jordan, that every one might take thence a beame and make them more roome, and he granting them leave, and going himſelfe with them: as they were about their worke a… one was a felling a tree, the axe head fell into the water, whereupon he cryed out unto Elizeus and ſaid, alas Maſter it was but borrowed, the man of God therfore conſidering not only that the inſtrument was borrowed but alſo how neceſſary it was for their purpoſe, cutting downe a piece of wood and caſting it into the water cauſed the Iron to ſwimme; We have my brethren amongſt us our lawes as it were inſtruments wherewith to fell our timber: a great part of them is fallen into the water Indeed they be in the Proctors booke but there they be as if they were fallen into the water. The Children of the Prophets have complained unto Elizeus alas Maſter they were but borroed, and great need have they to know them, for that they are bound in conſcience by oath to keep them. To which purpoſe ſome have taken paines to reſtore them; notwithſtanding it hath yet pleaſed God to move them that ſhould ſee it accompliſhed, howbeit we may hope to ſee it when it ſhall pleaſe God to place in that room a man that hath Elizeus ſpirit: ſure, there is great uſe of them for the cutting and framing of the Caedars wherewith to build, eſpecially if thoſe which be knowne already were kept, which I muſt needs alſo adde, becauſe that of thoſe which are knowne many have their edges rebated by diſpenſations. A lamentable thing that we keepe yet ſo much that which was received from the ſinke of Rome, which I ſpeake not as though our diſpenſations were ſo deteſtable as his who taketh upon him to diſpenſe againſt the commandment of the Apoſtle however it pleaſe him, to diſtinguiſh of the precepts of the Apoſtle which he commandeth not God; but in a place and matter where lawes and orders are taken to the contrary, it is no way tollerable. Pluto and Ariſtotle the Princes of the Phyloſophers have affirmed, that it is moſt pernicious in a common-wealth to breake the lawes which are once appointed, which we learne even out of them, if we reade them to make our profit of them, and not only to talke of them: which neither yet do I ſpeake as though I would have nothing diſpenſable, but that when it is ſo ordered that there ſhall not in ſuch caſes be any diſpenſations abſolulutely, yet that we ſhould continually come againſt this decree. For what can be more abſurd than that men of judgement and diſcretion ſhould make no more account to breake Gods lawes than children would do to break ſticks; but if ſtatutes were only broken by diſpenſations the matter were more tollerable, for then ſhould we alſo have our parts in it, but ſtatutes have been broken without diſpenſations, wherof the experience is freſh in your memory, the laſt week as you know, or if you know it not, I tell what I meane, even the playes kept againſt the expreſſe ſtatute, by the tollerance and connivance of the Magiſtrate, the ſtatute hath been broken.
Some there are who be perſwaded that thence may be gathered good timber for this building.
Happily indeed ſome buſhes and brambles, or muske-roſes; and that is the beſt, and I would to God it were the worſt. For many there are who are brought through ſuch corruptions to lewd perſwaſions, but doubtles they make evil work for the Church of God, they that heard them may ſay more, but this one of their owne Prophets hath ſaid of that place,
Ille locus caſti damna pudoris habet.
which was ſpoken of ſuch places as that where theſe were kept, I need not adde as the Apoſtle doth, this teſtimony is true therefore rebuke them ſharpely, yet will I ſay to them that be heads of houſes parents of families, tutors of Schollers one of their own prophets have ſayed, & the teſtimony is true, therfore rebuke them ſharply God be bleſſed and pardon our ſins for his ſons ſake. Amen.