The Prophecy of Haggai Interpreted and Applied, Exposition · Sermon 3
The Third Sermon. Jun. 7.
Ver. 5. NOw therefore thus ſaith the Lord of Hoſts, conſider your own wayes in your hearts.
6. Yea have ſowen much and ye bring little in, yee eat but yee have not enough, yee drinke but are not filled, you put on Clothes but ye be not warme: he that getteth wages, getteth wages, and putteth it into a broken bagge.
7 Thus ſaith the Lord of Hoſts.
8 Go up to the mountaines and bring down wood, and build this houſe, and I will take delight in it, and I will be glorified ſaith the Lord.
9 Yee looked for much but loe you got little, and when you brought it home I did blow upon it, and why ſaith the Lord of Hoſts, becauſe of my new houſe that lyes waſt and every man runneth to his own houſe.
10 Therefore the heaven over you ſtaid it ſelfe from dew, and the earth her fruit.
11 And I called for a drought upon the land, and upon the mountaines, and upon the corne, and upon the wine, and upon the oyle, upon all that the land ſhould bring forth, both upon men and upon cattle, and upon all the labour of the hands.
AS the good Samaratane (of whom our Saviour ſpeaketh) Luke 10.taking compaſſion on the man that had fallen amongſt theeves, bound up his wounds, and powred into them, not onelyonly ſharpe vinegar to ſcoure but alſo mild oyle to ſupplie: even ſo the prophet, meaning to heale the wounds of his people, who had ſuffered the temple of the Lord to lie waſte, hath firſt ſharply reproved them in the former verſes, laying open their faults, and here mildlyexhorting them to that which they had omitted, that by all meanes they might be brought to do this which God commandeth thē, and firſt hee ſheweth his warrant and letter of credance for his meſſage, that the thing he commandeth them might be eſteemed, not by the worthineſſe of the man by whom but rather of God from whom it was ſent, wherefore hee willeth them to conſider with themſelves, that is deeply and throughly to waigh and marke their owne wayes, that is their workes and behaviour, for if they did ſo, they ſhould perceive the greatneſſe of their ſins, and tranſgreſſions, at leaſt if they would indeavour the puniſhments which God had laid upon them, and conſider the ſcarcitie in their goods, and want of naturall heate and ſtrength in their bodies. In that they ſowed much and brought in little, they eat, but were not ſatisfied; cloathed themſelves but were not warmed, &c. which puniſhment God had laid upon them to the end they might perceeve their ſinne and acknowledge it, which he wiſheth them to amend by building the houſe of the Lord, whereunto hee would ſtirr them up the rather, by ſetting downe the promiſe of grace and favour, by bleſſing of their labours and gratiouſly receiving their ſervice, But becauſe the promiſe of good doth leſſe move, than the feare of evill, eſpecially the ſtubborne, and froward ſinner: therefore the Prophet telleth them againe of that rodd which God held over them, namely of the want and ſcarcity which they ſuffered, and leaſt they might imagine, that albeit they ſuffered theſe things yet happilie they might come from ſome other cauſes and not from God, hee bringeth in the Lord proteſting ſo much (I did blow upon it) or if they would ſuppoſe that albeit it were the hand of God; yet that it might come for ſome other cauſe than this, it is alſo added all this came on them becauſe of his houſe, that was waſte while every man rann to his owne houſe. This is the ſubſtance of the exhortation whereby he inciteth them to continue the building of the Lords houſe, which they had ſo long neglected, wherefore they were puniſhed of God by ſcarcity and need in their goods, and by want of ſtrength in their bodies.
The firſt point to be noted is that the Prophet ſaieth nothing unto the people but what the Lord hath given him in charge, for which cauſe he doth ſo often put them in minde that this is the word of the Lord, for both the exhortation in the 5. and 7. verſes have the ſame annexed, and the two reaſons adjoyned to ſtrengthen them in the 8. and 9. verſes, wherein he ſheweth himſelfe a wiſe and faithfull ſteward in diſpenſing the myſteries of God: faithfull, in that he goeth not beyond his charge, wiſe, in that he faſteneth the thing which hee would teach them the more deeply in their mindes, by ſundry repetitions. For ſuch is the frowardneſſe of mans perverſe nature, that if we be any way croſt wee believe not, at the leaſt ſeeme not to believe the meſſage therewithall ſent us, but perſwade our ſelves that the Miniſters rather ſpeake out of affection. Example whereof we have in Johanan and the reſt &c, who when Jeruſalem was taken by the Caldeans, came to the Prophet Jeremiah beſeeching him to pray to God for them to teach them the way in which they ſhould walke, promimiſing very earneſtly to do according to all things for which the Lord ſhould ſend him to them; but when Jeremiah had told them, that it was the commandement of the Lord that they ſhould dwell in the land and not go up into Egypt, &c. them Johanan and all the proud men ſaid unto Jeremy thou ſpeakeſt falſely, the Lord our God hath not ſent thee to ſay go not into Egypt to dwell there, but Baruch provoked thee againſt us, &c. A man would have thought that they who made ſo ſolemne promiſe would not have ſo diſobeied the commandemen… of God. but Jeremiah ſo behaved himſelfe in this meſſage, that they were aſhamed to lay the blame (which they pretended) on him, But ſaid that he was thereto perſwaded 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 onelyonly 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 onelyonly 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 onelyonly the matter which they are to handle, but the manner alſo, that they deliver the truth of God with all reverence, diſcretion, and ſoberneſſe; which Peter teacheth alſo, when he ſaith, If any ſpeak, let him ſpeak as the words of God; wherefore he muſt ſay nothing but what he may warrant by this which the Prophet ſpeaketh, Ezek. 13.Thus ſaith the Lord. But if hereunto the commandment of Chriſt and his Apoſtles move nothing, let the curſe threatned againſt the breakers of this commandment move us. In the Prophecie of Ezekiel mention is made of two ſorts of them that break this commandment, propheſying out of their own hearts, following their own ſpirit, when they had ſeen nothing: the one, of ſuch men as ſaw lyes, ſaying, The Lord ſa…th it, when the 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 onelyonly their pleaſure, not doing ſo much on any of their charges, as theſe do on all, I truſt I ſhall be cleared from this ſuſpition: wherfore I would you did conſider, that when I put a difference in the degrees of this ſin, I meant not to deny that all of it was wicked & to be condemned, & that you would alſo receive the meſſage with ſuch equity as it was delivered. I ſhould come to the Exhortation, but that ſomwhat is to be firſt ſaid of the repetition, namely, why ſo often this is added, Thus ſaith the Lord; no doubt to give this leſſon to Teachers, not to be grieved to teach the ſelf-ſame things oftentimes, if they be neceſſary to the hearers; not to think it loathſome to be taught the ſame matter, if it be profitable and expedient for them: If Paul ſaid that it grieved page missing 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 onelyonly of himſelfe, but of others alſo ſuch as Apollos and Soſthenes were; Let a man ſo thinke of us as the Miniſters of Chriſt &c. Whatſoever therefore the man be, ſo long as he preacheth the truth, let us account thereof as of the doctrine of God himſelfe, and ſo oft as the word of God is alledged, ſo oft let us thinke that this ſoundeth in our eares The Lord of Hoſts.
Upon this riſeth another point to be likewiſe obſerved, that the preachers and diſpenſers of Gods word in all their office behave themſelves faithfully according to the function wherewith they are put in charge: and ſo Paul having taught rhe Corinthians their duties towards Gods Meſſengers, ſtraitly addeth the duty of the Miniſters, now ſaith he, It is required of the ſtewards that they be found faithfull, which faithfulneſſe concerneth not onel… the matter which they are to handle, but the manner alſo … they deliver the truth of God with all reverence, diſcre… … ſoberneſſe; which Peter teacheth alſo when he ſaith; … let him ſpeaks as the words of God; wherefore he … but what he may warrant by this which the … Thus ſaith the Lord. But if hereunto the … Chriſt and his Apoſtles move nothing, le… … againſt the breakers of this Commander … Prophecy of Ezekiel mention is made … breake this commandment, propheſy … following their owne ſpirit when … one, of ſuch men as ſaw lyes, … duplicate page duplicate page Lord hath not ſent them, one (ſaith the Prophet) built up a wall, and the others daubed it up with untempered morter, and becauſe thereof the Lord ſaith his hand ſhall be upon them, they ſhall not he in the aſſemblies of his people, &c. the other ſort were of the Prophets that ſowed pillowes under all arme-holes &c, ſoothing up the wicked with promiſes of all happineſſe, telling them of peace, peace, as if all things were well when as the Lord had threatned heavy plagues againſt them, for which cauſe there is a woe threatned them: which judgement is therefore ſaid to be pronounced againſt them, becauſe they ſpake and propheſied when the Lord commanded them not; whereby we are put in minde to be carefull in behaving our ſelves faithfully as Moſes did in all his houſe, not to ſooth up men in their ſins nor to flatter the breakers of his commandements.
In which point I was deſirous to ſatisfie them who have a care how the Church may be builded, which cauſeth me to call to minde a point miſtaken by ſome, wherein I have been thought to have ſowen Cuſhions under the elbowes, and pillowes under the arm-holes of ſome non-Reſidents when by occaſion heretofore I ſpake againſt that ſinne, whereas I indeed if my words had been generally of them who multiply living upon living, and have no care to diſcharge any of them, that I had juſtified the incompariſon of the meer non-reſidents who ſtay here having no charge at all, or calling in this place. I might have been juſtly condemned of this fault, but ſpeaking in reſpect of ſome that were preſent who have a good care to build the Church of God: though they do it not in every place with that diligence and aſſiduity they ought, & comparing them with others that having no charge in this place …llow only their pleaſure, not doing ſo much on any of their …, as theſe do on all; I truſt I ſhall be cleared from this ſuſ… …herefore I would you did conſider that when I put a di… …he degrees of this ſin, I meant not to deny that all of … to be condemned, & that you would alſo receive … ſuch equity as it was delivered. I ſhould come to … that ſomewhat is to be firſt ſaid of the repe… often this is added (thus ſaith the Lord) no … to teachers, not to be grieved to teach … times, if they be neceſſary to the hea… to be caught the ſame matter if it …, if Paul ſaid that it grieved not not him to write the ſame things, and that it was for them to I hil. 3. t.whom he wrote a ſafe thing, how much leſſe ought it to grieve us, how much more ſafe is it for you, being a warrant by the example of the Prophet in this place who repeateth the ſame words in his exhortation in the 5 and 7 verſes, and the reaſon of his exhortation to the ſame effect, and in the 6 and 9 verſes which conſidering the Prophets ſet down their ſermons in fewer words than they preached, confirmeth more that which hath been ſaid, for if the Holy Ghoſt thought it neceſſary in ſo breif a rehearſall to ſet ſo oft in the ſame words the exhortation and reaſon of it: we may well know that it is alſo needful for us often to keep the ſelfe ſame things, how oft is this one ſpeech repeated in the Prophets, ſhew the houſe of Iſrael their ſinnes, how 1 John 2often doth S. Iohn iterate that commandment, Love one another? this is that old Commandement, &c. this is that new Commandement, &c. How often doth our Saviour by divers ſimilitudes teach one Matth. 13.and the very ſame thing, the ſeven Epiſtles in the Apocalips are Revel. 2, & 3 cap.all ſhut up with one Court anſwer, Let him that hath eares heare what the ſpirit ſaith, &c, Which point I would they did conſider who are greived that we ſpeake ſo much of that ſinne of the negligence of careleſſe paſtors: For if skilfull Chirurgeons after Mat. 9.they have lanced impoſthumes put in new tents day by day, ſhould not we alſo whom God hath called to be the Phyſitians and Chyrurgeons of your ſoules after we have lanced your wounds, daily alſo put in new tents, that at length they may be healed. The Lord by Ezekiel reproveth ſuch Prophets as roſe not up in the gappes, and ſtood not in the breaches where he uſeth Ezek. 22.a Metaphor drawne from the manner of Warriors, who are wont to joyne their force together and to make a head againſt their enemies in ſuch places as they had made a breach: this fault of the negligent paſtour, is one of the greateſt breaches whereunto if we runne not and ſtand not up in it: what may our Generall and Captaine thinke of us? When Coeſar beſieged Avaritium in France, his ſouldiers raiſed a Bulwarke againſt it, the Citizens ſet it on fire, which when Caeſars ſouldiers laboured to quench, one ſtood in the gate to whom was brought ſuch matter as might be caſt into the Fort to continue the flame, he that firſt was there placed, was ſhot through with a Scorpions bone and ſo was ſlaine, in whoſe place came the ſecond who being ſo ſerved, there followed the third and the duplicate page duplicate page fourth, neither was that place left without a man while there remained any hope to do good: there hath been a fire kindled to conſume this hold of ſinne, God forbid it ſhould be quenched, nay it cannot indeed, for it is nouriſhed by Gods ſpirit. The Papiſts themſelves at their councell of Trent, after they had long debated the matter, they were enforced by the clearneſſe of the truth to conclude, That the Paſtor by the law of God is bound to be reſident on his charge, what the law of man permits, it is for the heardnes of mens hearts, whereunto that may be replyed, that from the beginning it was not ſo; wherefore although we be ſhot through with ſpeeches as ſharpe as arrowes, yet let us ſhew ourſelves no leſſe valiant than did the Citizens of Avaricum, chiefly ſeing they fought but for a corruptible City for the ſafguard of the body, and that with uncertaine hope: but we fight for an incorruptible crowne of glory, for the eternall ſalvation of the ſoule, and that under undoubted hope. But we perſwade our ſelves better things of you brethren, whom we deſire to remember that the wounds of a freind is better than the kiſſes of an enemy. Of my ſelfe I know, and I conceive the the like of others, that I onelyonly reprove this ſinne for the ſalvation of your ſoules, and of them that are committed to your charge: and why the ſame is done ſo often we have example and warrant of the Prophet uſing ſo many iterations of the ſame thing, and of the good Chyrurgeons, who ceaſe not to apply their medicines till ſuch time as they have cured the wound.
Now to proceed, the exhortation is laid down in the 8 verſe Goe up to the mountaine and bring wood and build this houſe, the reaſons hereof are becauſe the Lord had already corrected them, ver. 6, 9. 10, 11, Where, as he threatneth them puniſhment if they do it not, ſo on the other ſide he promiſeth that he will take pleaſure in them, &c. verſ. 8 and beſtow his bleſſing on them if they do his commandement: but for that you have heard ſufficiently already in the exhortation▪ I will come to the reaſons. Jt is firſt ſet downe for them to conſider, that becauſe of the neglect of Gods commandment he had chaſtiſed them with dearth, famine, ſcarcity: wherein, the firſt point to be obſerved, is, that the Joh. 5. 17.Lord did ſend theſe puniſhments on them, for it is ſaid, I blowed on it, I called for a drought. For as God hath by his power created all things, ſo doth he continually by his providence governe & diſpoſe of them. So that it is verified that our Saviour ſaith my Father worketh hetherto, and I alſo worke. For all things are his worke and come from his power, though it be true that he Heb 6.worketh moſt by ſecundary cauſes, even as it is here ſaid, that to cauſe a famine among this people, he called for a drought upon the land and upon the mountaines &c. for the heavens are appointed to water the earth, to make it fruitfull that it may yeeld ſeed to the ſower, but neither can the raine make the earth fruitfull, nor can the earth bring forth her fruit without his bleſſing and providing: which the Prophet by occaſion of the mention of Gods bleſſing to his Church doth lay open. In that day I will heare, ſaith the Lord, I will hear even the heavens and they ſhall hear the earth and the earth ſhall hear the Corn and the wine and the oyle, and they ſhall Hoſ. 2. 21.heare Iſrael. By which is ſignified that all creatures ſhall labour with common conſent for Iſrael for ſuch as feare and ſerve God: that as they wiſh to have neceſſaries from the earth, ſo the earth ſhall look for rain from the heavens &c, But all this the Lord ſaith he will heare, that we may learn to lift up our eyes from theſe ſecond Acts 3. 12.cauſes, to him; For men that regard not this, would goe no further than to ſay, this dearth came from want of rain &c. as though it were not the Lord that ruleth theſe things: which Seneca might teach us when he ſaith, what thou calleſt nature, is God for nature created the heavens earth and corne: may ſay to us as John and Peter ſaid to the people, Why looke you on us as Amos 3. 6.though by our power and ſtrength we had done this. A ſparrow falleth not to the ground without his providence. There is no evill in the City, (.i. no puniſhment of evill) which the Lord hath not wrought. The want and need in goods, the weakeneſſe of the body, the puniſhments here mentioned are ſaid to come from him; for ſometimes Deut. 3. 8.he withdraweth the things themſelves from them, ſometimes the power and faculty of them, though they remaine. For ſometimes he worketh by theſe meanes and ſecond cauſes, ſometimes without them, yea alſo againſt them: as he teacheth us when ſignifying how wonderfully he preſerved them in the wildernes and fed them, he yeeldeth this as the reaſon, that he might teach them, That men liveth not by bread onelyonly, but by every word Deut 8. 4.that proceedeth out of the mouth of the Lord: that is whatſoever he Dan. 1.enforceth or commandeth to feed us. Yea by the ſame power he cauſed their raiment to endure and not to wax old, and kept their feet that they ſwelled not. Daniel appointed to be fed with the Kings ordinary; fearing leſt thereby he ſhould be defiled, therwith, beſought his governour that he and his fellowes might feed on pulſe inſtead thereof: but the governour feared leaſt ſo they ſhould be in worſe taking than the reſt who fared on finer meats, but through Gods bleſſing they looked better with their diet than the other with the Kings ordinary. Pulſe is but a homely meate, and by the Phyſitians judgement but of a bad Juyce yet with Gods bleſſing it is better than a Prinoes fare; contrariwiſe without this when the people looked for much it came to little, and when it was brought home the Lord blowed upon it and it diſperſed and vaniſhed as it had been nothing, they dranke but were not filled, they did eat but were not ſatisfied, put on clothes but were not warmed, becauſe theſe creatures wanted that ſecret bleſſing, by which God giveth force to the clothes to warme, bread to nouriſh, drink to quench the thirſt: as when he pleaſeth, he ſometimes taketh away the things themſelves, in both to teach us to caſt up our eyes from the earth to heaven, from the the creature to the creator, which let us do and when ſuch things befalls us, Remember the ſpeech of Job, who when his goods were ſpoyled, &c. Conſidered not the Sabeans but looked directly upon the firſt cauſe which ruled and governed the ſecond, and therefore ſaid The Lord hath given, and the Lord hath taken; which that we may ſo much the more, let us alſo Job 1. 15. 21.conſider the next point that followeth, which is the benefit that ariſeth to the Church by theſe puniſhments, for as the Phyſitian miniſtreth a bitter potion to his patient and draweth away his meate to the end to heale and cure his malady; and as the father chaſtiſeth his childe who he would have reclaimed: ſo the Lord corrected this people that they might leave their ſinnes, which is taught them when the Prophet ſaith that this was done Heb. 12 6.becauſe each man ranne to his own houſe and ſuffered the Lords houſe to lye waſte, and ſo alſo would it fare with us when we neglect God, we would even periſh out of the way, if God called us not back by his correction, which Elihu alſo noteth to be one meanes whereby God doth recall men from ſinne: he alſo ſtriketh him with ſorrow on his bed, and the multitude of his bones with Job. 33. 19a ſoare griefe &c. If there be with him a meſſenger, and Interpreter one of a thouſand who can ſhew man his equity &c. And the Prophet Pſal. 107.at large in the Pſalme openeth the ſame by ſundry examples of ſuch as wander up and downe, and them that are in priſon or toſſed on the ſea and that inhabit barren grounds, &c. Noting this of them all, that when they cry to him out of their diſtreſſe he heareth them and helpeth; as he did Ionah out of the Whales belly: this ſhould we conſider to be the cauſe of warres and other chaſtiſements and not refer them (as ſome are wont) to the Eclipſe of the Sunne or Moone, or conjunction of ſome planetts, or to the ſextile or quadrate aſpect of them: No: plagues, warres, ſickneſſe, famine, they are not effects of theſe cauſes, the eclipſe is in us, not in the Sunne or Moon that cauſeth theſe things: It is for that the moon, whereby (in the Apocalips) are ſignified all changeable things, is not trode under our feet as it ſhould be, Revel. 12, 1, 2.but is lifted above us, and doth eclipſe the light of Gods grace that it cannot ſhine upon us: mens unchaſte and unnatural conjunctions, their greedy and covetous aſpects, their cruelty and extortion, theſe are the planets whoſe conjunction and aſpects cauſe warres, plagues and famine; which I do not ſpeake as though the heavenly bodyes did not worke at all, I know and confeſſe they have their Phyſicall effects (though the diviſion of heavens into the houſes and parts, which the aſtrologians ſet downe, be moſt phantaſticall and blockiſh) but to teach us to caſt our eyes from the ſecond cauſes to the firſt, and that we would have our eyes fixed on our own ſins for which God layeth his chaſtiſement upon us, whereof the Jewes had experience, Judg. 2 8. &c.who were then puniſhed by tyrants and oppreſſors when they fell from God and renounced his religion; which the Prophet ſheweth when he ſaith, that warre taught them that Judg 3. 2.which they could not before learne in peace. When Elies ſons through their wickedneſſe cauſed the ſervice of God to be deſpiſed, the Lord ſent warre amongſt them, and the Arke was taken, &c. when the Jewes would be by no meanes reclaimed, the Lord telleth them by the Prophet that he would do unto them as he had done unto Shilo for the wickedneſſe of his people, to Jer. 7. 14. Jer. 26. 5, 6 7.the ſame effect alſo the ſame Prophet. Chap. 26. 5, 6, &c. threatneth the like curſe to all the Cities of Judah, &c, whereby we may gather that the Lord calleth his ſervents by warre, dearth, &c, at ſuch time as they are as you would ſay provender pricked.
But leaving them let us apply theſe things to our ſelves, Remember the exhortation which the Prophet uſeth to the building of the Lords houſe, and you have heard the proportion betwixt their temple and our Church. The time admoniſheth us even as it did them to conſider our wayes for we are viſited with ſcarcity even as were they, but behold when as by reaſon hereof we ſhould be humbled under the mighty hand of God, to call our wayes to remembrance and to mend our naughty manners, we are wanton and give our ſelves to ſporting and paſtime, The which is by the ſound of the trumpet ſignified, not the ſound of atrumpet to proclaim a faſt, as the Lord commandeth by the prophet: but to proclaime idle and ungodly playes, as though wee were reſolved to verefie that which the Prophet ſaith, I called (ſaith the Lord) to weeping and mourning, and behold eating and drinking, &c. which is alſo ſo much the worſe that theſe playes have been condemned by ſtatute of our univerſity, yea worſt of all for that at this time there is an order appointed by authority for extraordinary prayers to be uſed, whereas we not onelyonly take no ſuch order but rather the quite contrary by this diſorder, which is Iſaih 22. 12, 13, 14.ſuch that the cry thereof is carried from one ſide of the towne to the other, and though that cannot be ſaid of it as of the cry of them that ſate them downe to eate and drinke and roſe up to play. It is not the ſound of them that have the worſe, &c. yet not farre unlike may it be ſaid. Jt is not the cry of warriours but of wantons. And here the Prophet ſetteth it downe that they ſowed much &c. and layeth downe the cauſe for that the Lords houſe did lye waſte, let us alſo conſider, as the Prophet commandeth, our own ways I will not diſcend to particular perſons, but let every man conſider it on his bed, whether there be not ſome who having many Eccleſiaſticall livings and much coming in yearely into their hands thereby, yet may count it ſo as though it had been put into a bottomleſſe purſe: and whether many that live on pulſe be not in as good liking as they that feed on ſuch variety: I leave it to your owne conſideration. In ancient time the Paſtours had good livings allotted them, but they waxed careleſſe, negligent and ſlothfull in diſcharging their duties, inſomuch that certaine hundred of yeares the fault of Nonreſidency was ſpoke againſt and miſliked, as Edward 3 his Epiſtle to the Pope doth teſtifie. What enſued hereupon? were not the livings hereupon ſo abuſed, taken away by little and little? And they, who were put in truſt to diſpoſe them, did they not make marchandize of them, that ſo the Church was ſpoyled on each ſide; and of them that ſhould feed others it might be ſaid, you feed your ſelves. Now becauſe Paſtours cannot feed others unleſſe themſelves be alſo nouriſhed, and that there might be a continuall ſupply when any failed, our anceſtors provided nurſeries for learning, as Abbies, Biſhops-houſes, Cathedral-Churches, Colledges in ſundry places of this realme, beſide our univerſities. The Abbies they fell to idleneſſe, pleaſure, pampering of their bodies &c, wherefore God hath done unto them as he did unto Shilo, their dwellings were waſted, &c. Shilo was deſtroyed for the wickedneſſe of the prieſts from whom iniquity (as the Prophet ſaith) went forth into all the land, and is it not to be feared, leſt the ſame alſo happen to our Biſhopricks? nay would to God it were not paſt fearing: for are not Biſhops impoveriſhed? Cathedrall Churches alſo, and but very few Colledges except theſe in our univerſities, but they have been brought to the ſame decay that Abbies have been, and ſhall not the like happen to our Colledges? I am ſorry to ſay it, but the Lord hath ſaid it (and not one of his words ſhall fall to the ground) if we hear not his word to turne from our evil wayes, and leave our tranſgreſſions, he will doe unto us as he did to Shilo. God hath provided a nurſery for his Church by theſe meanes to the eſtabliſhing of doctrine and diſcipline amongſt us, but ſeeing that the Jer. 26.meanes for this end appointed have not been ſo uſed he will no doubt even deale with Biſhopricks as he hath done with Abbies for the word of God is gone out of his mouth and ſhall be certainely accompliſhed: he that is neither Prophet nor prophets child may ſee this. All men know what forwardneſſe the thing was in in K. Edwards dayes, when ſo many things went to wrack not through his fault, but theirs, who in his minority were put in truſt with the matters of the Realme, whenas the diſſolution of the Biſhoprick of Durham was brought about which had been ſo continued, had it not pleaſed God to ſend Queene Mary to diſſolve that diſſolution, as he ſent the Philiſtims to deliver David, els had a Biſhoprick (ſo neceſſary for the Church) been quite loſt and had come to the ſame end that Shilo did, God he praiſed our Prince hath been carefull to preſerve theſe, and give us grace Livi. Lib. ▪z. in oratione Menenij Agrippae.to uſe them to his glory, leaſt that happen to them which the ungodly wiſh for▪ who in their minds have devoured them. The onelyonly 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.