The Prophecy of Haggai Interpreted and Applied, Exposition · Sermon 5
Sermon the 5. December 25. 1585.
Ver. 8. Go up to the mountain and bring timber and build this houſe and I will take delight in it, and I will be glorified in it ſaith the Lord.
THis ſentence of the Prophet Haggai, exhorting the Jewes that were returned from Babylon, that they ſhould build the houſe of the Lord, containeth as hath beene before declared when I laſt ſpake to you of it out of this place, the reaſon why he exhorteth 1 He that exhorteth is the Lord, 2 he exhorteth them to build the houſe of the Lord, to go up to the mountains to bring timber.
1. The reaſons: I will take delight in it I wilbe glorified, for the meaning of all which we underſtand then that 1 it was the Lord that by the Miniſtery of the Prophet, made this exhortation: 2 For the thing where unto they are exhorted, that it was the building of the temple on the mountain Moriah whereon it ſtood before. 1 What the reaſons were, 2 Why he ought to do this. 1 Becauſe he would take delight in it. 2 Becauſe he would beglorified, of the former two points namely the Lord who exhorteth, and the thing whereunto, I ſpake then as grace was miniſtred & time ſerved: there now remaineth the laſt circumſtance at this time to be handled which containeth the reaſons why they ſhould goe up to the mountaine and builde. And for the meaning of the reaſons. I opened that at that preſent, touching the former that God will not delight it it, for it ſelfe as in the timber and ſtones &c. but becauſe of the ſignification and uſe thereof in that it betoken…th Jeſus our Saviour, as is plainely declared in the Epiſtle to the Heb. Neither him onelyonly as the head of the Church, but his body alſo together with him, both the Catholike church, which is partly on earth, and partly received into glory. The Church militant, & the Church triumphant, and viſible Churches not onelyonly as bodies conſidered wholy, but alſo each member of the ſame in particular, as by the places then alledged Epheſ. 2. 1 Cor 6. was made manifeſt.
Now concerning the uſe of the Temple, we know it was called the houſe of prayer in regard of the holy exerciſes and rites preſcribed by God which were therein performed, which ceaſing to be uſed in ſuch ſort as were by Gods commandment appointed, it was, according to the threatnings of the Prophets (as before) deſtroyed by the Babylonians, ſo (after it was renewed) was it made deſolate by Antiochus and in the end of all (as our Saviour foretold) quite overthrowne by the Romans, wherefore it was the regard of the Myſtery thereby figured, for the vaile as it is ſhewed by the Evangiliſt ſignified Chriſt the holy of holyeſt, &c. and the exerciſes by God preſcribed, for which he ſaith that he would delight therein.
From the delight which he promiſeth to take in it, to ſtirre them up yet the rather, he proceedeth and addeth the latter reaſon, he will alſo be glorified; whereby is meant that he will alſo poure his bleſſings upon them in ſuch ſort that they ſhould have occaſion hereby to praiſe and magnifie his mercy. For that this is the meaning of the Prophet, it is manifeſt by the Antitheſis which is here uſed, for ſetting downe how for their negligence they had been afflicted, eating and not being ſatisfied, putting on cl…thes and not being warmed, &c. ſo contrariwiſe he promiſeth, that doing his commandment theſe evills ſhould be removed and good things beſtowed on them, whereby they ſhould have cauſe to glorifie his holy name for his mercy. In theſe reaſons propoſed to them to move them to the building of the Temple, Let us firſt conſider how the truth was firſt performed to the Jewes, the Lord promiſeth his favour and likeing of them, and his bleſſings proceeding from his favour; how this was to be performed the Prophet expoundeth in the 2 Chapter in the words of the Lord himſelfe v. 16. 17., 18, 19. where willing them 1 to conſider how they had been afflicted, he bids them to reckon from that day, ſignifying that from that day forth he would bleſſe them. Neither promiſeth he onelyonly temporall bleſſings and corporall, for which they ſhould glorifie and praiſe his Name, but eternall and ſpirituall alſo: which is likewiſe ſheweth in the 2 Chapter in the words of the Lord, ver. 6, 7, 8, 9. Yet once againe ſaith the Lord and I will ſhake all nations, and the deſire of all nations ſhall come and I will fill this houſe with glory, ſilver is mine, and gold is mine, the glory of this houſe ſhall be greater than the former, I will give peace in it.
In which promiſe the Lord of Hoſts ſo often repeated he noteth the greatneſſe and power of him that maketh this promiſe, & this peace & glory ſignifieth not worldly proſperity, or earthly peace, in which reſpect this Temple exceeded not that of Sol… mons, but hereby is ſignified another peace, even a peace of peaces, the peace of God which paſſeth all underſtanding: Which the Apoſtle wiſheth the faithfull, grace and peace, peace betwixt God and us in the Covenant of grace, of which I ſay he ſaith unto us Phil. 4. 5. Epheſ 2. 14. 17. Rom. 5. 11a ſonne is given, the prince of peace, Epheſ. 2 he is our peace he came and preached the goſpel of peace, a covenant betwixt God and man. That this is the meaning is moſt evident by Heb. 12. 18. Akingdome that cannot be moved, and Luke 2. 1. 13, 14. peace on earth. In this ſecond temple the Prince of peace was to ſitt, here the Jewes have on their heartes the vaile: aske them how this was performed, ſeeing the Temple was deſtroyed, how the glory of the latter Temple was greater than the former, ſome of them will ſay in regard of the building, for that albeit it were at the firſt leſſer than Solomons, yet was it after amplyfied by Herod: others in reſpect of the continuance, for that as they account, this ſtood ten yeares longer than the former, which is laid down by the author of their ordinary gloſſe, but the promiſe of glory is made to this temple which in the 3 of Ezra was nothing in compariſon of the former: ſo that although it be true, that afterwards it was inlarged by Herod, as Joſephus ſheweth, yet the promiſe is of glory, not greatneſſe onelyonly which ſtretcheth further. Saul had a greater body yet was he moved with anger thinking that a greater glory was given to … in the womens ſong: and when the Lord ſaith ſilver is mi… he could (if he had pleaſed) have made it in that reſpect more glorious than Solomons yet (as the Rabbins confeſſe themſelves) in reſpect of the gold the latter was nothing to the former, which as the Scripture ſheweth was all covered with gold, walles, beames, floores, poſts, and that with the fine gold of Opher read Joſephus, lib. car. 8. and lib. 15. ult. for the compariſon of the two Temples: in reſpect then of the glory by greatneſſe and beauty joyned together eſpecially of the riches of gold and ſilver &c. the latter was nothing. As for the continuance that is nothing, for what if it ſtood ten years longer could it therfore be more glorious, amongſt all the Kings of Judah Solomon excelled in glory, yet reigned but forth yeares, Manaſſes 55. did he therefore excell him, for it be ſaid that he was in thraldome part of that time, ſo may it be ſaid of the diſhonoring of this temple by Pompey and Caſſiu…, but Vriah reigned 52 yeares as much longer then Solomon as this Temple ſtood longer than the former; wherfore if it be repugnant to ſcripture to ſay ſte excelleth therefore in glory Solomon, ſo it is for this cauſe to ſay that this Temple did excell the former.
Nay they are convinced of madneſſe by the ſame Rabine, for on the ſame word, becauſe the Hebrew word wanteth the letter (▪) which in number ſtandeth with them for 5 th he ſaith it is a note a myſtery for that this latter temple wanted 5 things which the former had, 1 Vrim and Thummin: 2 the Arke of the Covenant, 3 fire from heaven, 4 the ſigne of Gods glory 5. preſence of the Holy Ghoſt, and this i… proved, alledging a place of Talmud, which is among the the Jewes as the decretall among the Papiſts, the Author thereof would no more erre than can the Pope, a Talmudicall fancie: for although (▪) were wanting (as it is not in thoſe copies which are received without points,) but if it were by their fault that copied out the booke what reaſon that there ſhould want 5 things becauſe (▪) ſignifieth 5 in numbring, which is nothing but a ſottiſh, and Cabaliſtine toy, for even this temple wanted more than theſe five things, as they alſo confeſſe even in the ſame booke, for there was not the cup of Manna and therefore not onelyonly 5 but 8, or 9 more were were wanting. But to take that which they grant, ſeing theſe five things were not in the latter Temple which were in the former unleſſe the thinges of latter which were not in the former may match and excell theſe, it cannot be ſaid that ſo the glory of the latter ſhould excell the glory of the former. It may be that Zacheus in ſome one coyne or other had ſome more money then Herod, as happily a meane gold-ſmith in London may have in Craſadoes or Florrens or Duckets more than the Prince, yet if Herods treaſure farre paſſe the wealth of Zacheus, and the Princes the ſubſtance of the gold-ſmith, were not he abſurd that would ſay the gold-ſmith were richer than the Prince? In like ſort ſith the glory of the latter Temple was to excell the glory of the former and howſoever in continuance, and bignes it paſſed the latter, if in other points of greater glory it were behinde it, how ſhall one truly ſay that this was performed, wherefore if thoſe things which they confeſſe be wanting in the latter, nay if ſome one of them be more glorious than the continuance wherein they make this excellency, the glory thereof muſt be placed in ſome other thing than they fancy. Now how excellent was the Vrim and Thummin whereof Deut. 33, The mercy ſeat, Arke, fire from heaven, glory of God viſible in the cloud that filled the Temple, preſence of the holy Ghoſt, ſucceſſion of Prophets. Whereof ſeeing ſome one, how much more all? farre exceed the ten yeares continuance, it followeth that in this reſpect the glory of the latter houſe could not be greater; Therefore ſince God promiſed that it ſhould be greater, and that cannot be but in reſpect that in this Chriſt taking fleſh ſhould perſonally teach during the ſame, make attonement betweene God and man, working our redemption; which one thing, farre excelleth all that were in the former Temple, he being the truth, and they but ſhadowes. It is moſt manifeſt that the Jewes were poſſeſſed with a ſpirit of giddineſſe as was threatned them, their ears dulled, their eyes darkened againſt the evident light of Gods truth. But for us we are aſſured that this peace was performed in our Saviour, as all circumſtances noted by the Prophets agreeing to him, of the time, by Daniel mentioned, the place, by Michael, Dan. 9 Mic. 4. Iſai. 7. & 9. I…ua. 10. 4.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 ſhalbe to all people, for unto you is borne this day Luke 2 9. 10, 1….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 onelyonly 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 Ioh 14. 21the 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 1 Tim. 2. 8 Mat. 17. 9. 2 pet. 1. 18 Exod. 3. 5.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 Ioh. 12. 20Pilgrimage to the temple of Jeruſalem, and Acts 8. 27 Act. 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 appeared therein. But thoſe holy actions when they were omitted, and the contrary practiſed, howſoever they were holy in reſpect of the things they prefigured: yet doubtleſſe they were profane nd unholy inſomuch that Chriſt ſaid even of the temple that it was made a den of theeves, and the faithfull City was become a Harlot, and the pollutions thereof were ſuch, and the profanations ſo many, that Chriſt threatned, and it came to paſſe that not a ſtone therein ſhould be left upon a ſtone, in the 87 Pſalme the Mountaines whereon Jeruſalem was founded were called holy: but were they accounted ſo any longer than were the holy exerciſes by God appointed therein practiſed? In the 8. 9. of Ezekiel their abominations are deſcribed and the puniſhments of duplicate page duplicate page duplicate page duplicate page the ſame in the 10 and 11 how the Lord for the ſame left and forſooke them, yea how he departed from the temple firſt, and then quite from the City: whereby is taught us, that there is no place never ſo holy which God deteſteth not, when his commandements therein are broken, and his Majeſty profained. The Jeſuites themſelves will confeſſe, that Churches although ſanctifyed by the Pope, yet that the holineſſe of them ceaſeth if murther be committed in them; whereby they might ſee that ſuch things might be committed in places otherwiſe holy, that the places may become ſo prophane, that God will not only not delight in them, but deteſt and abhorre them, as it was manifeſt by Jeruſalem: for elſe what meant our Saviour by that threat againſt it? O Jeruſalem Jeruſalem thou that ſtoneſt the Prophets. See what Greg. Naz. ſai…h in a Sermon touching them that run about to ſuch places a Pilgrimages were made to ſuch places ſay the Jeſuites not long after Chriſts time, but yet they were reproved by that Fathers judgement, becauſe Jeruſalem is called the holy City, and is it not alſo called ſpiritually Sodom and Gomorah becauſe of the wickedneſſe therein committed? and what ſhall we ſay of Rome ſith that it is likewiſe called ſpiritually Babylon in the Revelation? But ſuch is the blindneſſe of that man of ſin that albeit it be the place where the Saints of Chriſt in the Revelation are ſaid to be ſlain as Chriſt in Jeruſalem, yet commend they it as the place wherein above others God will delight moſt, as the Jewes fancie of Jeruſalem: hereupon Boniface the 8 ordained that whoſoever would come up to Rome Anno 1300 (at which time he lived) ſhould have moſt full remiſſion of all ſinnes Extranag. com. lib. 5. de peniten. et remiſſion cap. 1. et cap. 2. in Bulla Plat. in vita Bon. 8. Oaephinus in Chri. anno 1294. The Jubile was reduced by Clem. 6. to 50 yeares abridged by Martin 5 & Paul brought down unto 25 yeares, which was confirmed Sextus 4 vide plat. in Clem. 6. et in Nic. 5 Oaemp. in Sexto 4. et Extranag. com lib. 5. cap. 1 …o gloſſe in fine vide Bullam Clem 6. ibid. cap. 2 vingenitus et Bullam Sixto 4. Extra com lib. 5 cap 4Clem. 6. The very circumſtances of which places deriving their Jubile from Moſes law, and building it on the merits of Peter and Paul and binding all the ſolemnity thereof to their Church of Rome do ſufficiently ſhew the ſuperſtition of it. This ſame Boniface ordained at the firſt, that every 100 yeares they ſhould injoy the ſame pardons: which after by another was abridged to 50 and then to 25, for their yeare of Jubilee. Now we know the yeare of Jubilee as Joſeph de antiquitat. liber 3. chap. 14. was ceremonious, that every fifty yeares liberty ſhould be proclamed, to the bond freedome, to their ſervants lands reſtored. Now this was a figure of Chriſt as Iſai he ſent to proclaime ſpirituall liberty to the captives the opening of the priſon the acceptable year of the Lord, which in the 49 Chapter and the 8 and 9 verſes he had called the acceptable time and day of ſalvation, and the Apoſtle. 2. Cor. 6. 2. expoundeth it of the time whenſoever the goſpell is preached, behold now is the acceptable day, and the Pope as though Chriſt were not yet come or had not put an end to theſe things applyed this to his yeare of Jubile. And Briſtow in his motives doth exhort all Catholicks to prepare themſelves againſt this moſt acceptable yeare of grace, Jeroboams charge to his calves. But all this muſt be to Rome; whereby you may note the originall of all this ſuperſtition, which indeed is the coveteouſneſſe of the Pope. For it is not Jeruſalem that he careth for, nor the Temple of Peter and Paul, Theſe are onelyonly faire pretences, the holy place, the holy land, the temples of the Apoſtle, the yeare of Jubile, the year 1575. But the thing to which all ſerveth was the commodity which thereby cometh to the Popes coffer. For that law out of Deuteronomy muſt be kept inviolable, that none appeare here empty: which myſtery bewrayeth the knavery: for in the yeare 1000, becauſe the offerings came not to ſuch abundance as was looked and hoped for, the Pope ſent abroade to ſuch as had not been there his plenary pardons, offring to them that would buy for mony the ſame grace and favour which they ſhould have been partakers of had they come that yeare 1517, which he might well and truly promiſe, whereby it pleaſed God to awaken Chriſtians by the miniſtery of Maſter Luther to ſee the ſinke of that iniquity which appeared manifeſtly in this abuſe in ti…ulo de clericis peregrinantibus, So in effect for the place he hath brought it from Jeruſalem to Rome, for the yeare of Jubile, by mincing it in parts for his greater advantages. So the end of their pilgrimage is the Popes commodity, Saint Peters Church is the Popes Court, there offring to him purchaſeth their pardons, but to whom doth this indulgence good? to all that pay; nay they will not ſay ſo but vere▪ penitentibus they who truly repent ſhall have forgiveneſſe of all their ſinnes moſt true indeed. Therefore if Chriſtians know that, they would little truſt to themſelves for his pardon or the year of Jubile; for I can aſſure them out of the word of God, that whenſoever they repent though they never ſee Rome or Jeruſalem, yet ſhall they be forgiven and their ſinnes done away, though the Pope receive not a penny of them, yea even this day, and in this houſe, and in this place freely and without mony I aſſure all ſuch, as unfaignedly repent and turne to God, aſſurance of the forgiveneſſe and remiſſion of all their ſins, though the Popes pardon never come amongſt us, nor we once thinke on this yeare of Jubile.