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 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 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 onely 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 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 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 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 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 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 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 onely but by every word that proceedeth out of the mouth of the Lord that is whatsoever he 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
the gracious promises of God that he would be favourable and take delight therein doth further stirre them up with these words by calling to their remembrance that great want and scarcety wherewith God did not chastise them who therefore did not prosper the labours of their hands nor give successe to their endeavours for that every one ran to the building of his own house and the trimmingup thereof they laboured not to advance the house of the Lord for as the Lord had threatned in his law that if they would not hearken to his voice to do his will they should be cursed in the towne and in the field and in the fruit of their body and the fruit of the earth that the heavens over them should be brasse and the earth under them iron So did they feele by experience that those threats were performed to them from heaven and earth in themselves and in theirs and in the field and in the towne because that they were commanded by the Lord to build this house they tooke all opportunity to do it and to perswade them hereunto to leave their slackenesse and bestirre themselves hereabout he sheweth how God had withdrawen his blessings from those creatures that should have done them good and had stretched out his hand against them Haggai therefore doth advertise them shewing that they were chastised in the towne and in the field forasmuch as they tooke great paines and got little and that which they got and brought home he did as with a whirlwinde disperse and scatter and why because they left the house of the Lord waste and every man ran to his own house therefore against you the heavens c. Wherin to affect them with a more lively feeling of their misery laid upon them because they suffered the Lords house to lie waste the Prophet doth more particularly specefie the meanes used by God to worke these wants The things they wanted were the blessings of this life the hurt themselves and theirs felt whereby he noteth their sin and the correspondency of their chastisements which they felt which appeareth by the word wherein their fault was noted compared with their punishment as it is laid downe more evidently in the originall for the word which is rendred Waste verse 8 doth first signifie dry and by consequence waste because places which are dry and want moisture are likewise waste and desolate Now verse 11 it is said he had called for a drought the word cometh from the same stemme in the Hebrew that the other doth and in the sense of wastenesse doth expresse more plainly the agreement of the punishment with the manner of their sinne as though he should say because you have suffered my house and sanctuary to lye waste therefore have I also by calling for a drought brought also a waste upon you you have beene most carefull to provide for your selves and yours whatsoever was needfull and might by you any wayes be purchased But behold I have wasted and consumed that I have called for a drought So the Lord hereby doth declare the performance of that which he threatned that he would deale overthwartly with them that overthwarted him and that to the froward he would become froward howbeit let not any that have offended flatter themselves as these men because they feel not such chastisement as these did because they are not plunged nay because they live at such ease and contentation of heart that as the prophet speaketh their eyes start out of their heads although they be nothing carefull to build Gods house nay be carefull to build their owne nay runne to it and that to build them with bloud for albeit they felt not the experience of this punishment in temporall blessings yet let them remember the words of the Prophet When I went into the sanctuary of God then understood I the end of these men surely thou settest them in the slipery places and castest them into utter desolation 1 slipery places 2 utter desolation as it is taught in the history of Job The rejoycing of the wicked is but short though his excellency mount upon the heavens and his head reach to the clouds yet shall he perish for ever like the dunge and they that have seene him shall say where is he But the children of God are dealt withal as children although he chasten them as what son is there that he chasteneth not yet will he not withdraw his mercy from them neither here nor hereafter so that everlasting mercy it surely acertained For what is said of Solomon if he sinne I will chasten him with the rod of men but my mercy shall not depart from him the same is performed to other the children of David even to all the faithfull and eiect And the example of the Corinthians may teach us the end of Gods chastisements on his servants the Apostle sheweth for their unreverent receaving of the Sacrament some were sicke and some fallen asleepe that is taken away and thereupon shewing that this appertaineth to all he saith when we are judged we are chastened of the Lord because we should not be condemned of the world Howbeit if any of the servants of the Lord who have neglected their dutie have not felt his hand let them not be high-minded but feare and be humbled as who knoweth not what the late evening-tide may bring forth remember that which is written to put them in remembrance the judgment of God is just against the ungodly that do such things and what thinkest thou O manâ— that judgest them that do such things dost the same that thou shalt escape the just judgement of God or â—espisest thou the riches of his bountifulnesse and paâ—ience and longsufferance for it is most plaine that they shall not enter into the holy tabernacle hereafter who persist not to build Christs tabernacle here as the 15 and 24 Psalmes plainely shew wherefore as we tender our owne salvation not only the favour of God and the benefitts of this life let us every one be carefull for the building of the Church and Temple of God according as God hath committed a charge to every one for the edefying of the same remembring that Commandement of our Saviour First seek the Kingdom of God and then all these things shall be given you after if first we will seeke the Kingdome then these at leasure to be regarded afterwards and not to follow the example of them whom the Lord here reproveth which runne to the building of their own house and were so slow in the Lords worke we see David so to have beene carefull thereabouts that his purpose was not to take benefit of one nights sleepe in his owne house which he had built untill he had finished the house of God which although he could not accomplish because of the warres wherewith he was troubled against the enemies of the Lord yet Solomon his sonne followed the same course and built first
great purposes which they should do well to remember that separate themselves from us because there is not that perfection in us which they dreame there should be In the Church of Sardis there were but a few names left among them was the minister then to leave them because it was even then decaying and declining no he was to stirre them up againe to awake and strengthen the things that remaine which is not spoken to the Ministers alone but to all the rest that remaine as appeareth ver 1. 4. the like charge Paul gave to Archippus Col 4. 14 namely that he should take heed to the ministery that he should fulfill it which certainely ought to stirre up all such as have charges that they imploy themselves about their calling teaching them privately publickly as it is Acts 20. not thinking it enough to read unto their charge once a moneth for so they shall never fulfill their ministery well may they indeed quite starve their flocke which Columella waiting of sheepherds well sheweth and when he saith a few sheepe well fed will bring more profit to the owner then a grat many ill fed for besides that they bring small profit they also perish and in fect others for leannesse breeds scabbs and scabbs death and therefore are Ministers to labour and feed the Lords flocke according to their gifts that the Lord may receive the advantage according to the quantitie of the tallent And therefore let me beseech them to give themselves to reading and exhortation if their maintenance be not sufficient that they should leave their Colledge let them remember how the Lord fed the Israelites with Manna and how the widdowes oyle was increased and how Elias was fed with Ravens and not to go to miracles how the Shunamites provided for the Prophet how Paul laboured with his owne hands nay remember that golden Mediocritie which Paul speaketh of in Tim. If we have food and raiment we ought therewith to be content and for such as have charges and yet preach not but pretend they be not eloquent c. Let them remember what the Lord said to Moses pretending the like will they doe better then they can you know what Julius Florus said to Julius secundus a little boy should make a declamation which he had done saving he wanted a fit Proem which he laboured three dayes for and could not hitt of any to his liking and thereby grew very heavy Julius Florus his Vncle would needs know the cause he tolâ— him whereupon he smiling said numquid tu melius vis dicere quam potes so may we say to them will they doe better then they can God regardeth that they can doe not that which they cannot when as Socrates had bid many to dinner his wife told him that there was but a little meat why saith he if they be honest men it is enough if not too much so may they thinke if their hearers be godly be it a little that they bring it shall suffice be they wicked it will be too much and therefore feare not to be bold the Lord will be with you in the preparation and in the delivery and see others which are hearers such as take not that profit by the word as they hold whose flesh is alwayes rebelling against the spirit let them endeavour and the Lord will adde a blessing endeavour they must to reforme themselves and to informe others For the more they heare the more they understand the more will be looked for at their hands let them not use those idle excuses of a Lion in the street let neither the frost in the winter nor the heate in the summer hinder you from going forward Be faithfull unto the death and you shall have the Crown of life which the Lord grant for his Sonnes sake Jesus Christ Amen Sermon the Eeleventh Haggai 2. 7 8. Yet once againe that is but a little and I will shake the Heavens and the Earth and I will move all nations and the desire of all nations shall come and I will fill this House with glory saith the Lord of Hostes OF the three most gratious promises whereby the Lord encouraged Zerubbabel and the residue of the Jewes to go forward in the building of the Temple the second in these words ensuing doth declare that our Saviour Christ by his presence and powerfull preaching to the salvation of them that should believe would replenish this house with glory A blessing which how excellent it is we are by St. Paul Eph. 1. 18. and Col. 1. 17. sufficiently taught and this is both compared to and amplified by the benifit which the people had in their deliverance out of Egypt mentioned in the former verse when he saith here yet once that is small for so it is in the originiall which is diversly supplied by the learned interpreters somethinking here a short time to be meant put it thus after or yet a little while as if it had bin spoken to comfort the godly in the shortnesse of the time as Isay 10. Hab. 2. Heb. 10. others deeming the thing bâ—fore spoken of to be meant which sence I take to be more agreeable to the place read it by aparenthesis yet once I that is a small thing viz. to bring them out of Egypt I le doe a greater matter which kind of phrase we have also Isay 49. 6. But howsoever it be taken the rest of the words wherein these leanes doe extoll the benifit of the Gospell by Christ brought to all nations comparing it with the law delivered to the Jewes as the Apostle inferres it Heb. 12. 26 27. Where having stirred them up to receive the Gospell he adds that as a reason that if they escaped not which refused him that spake on earth much lesse should they that refuse him speaking from heaven whose voyce then shooke the earth and hath now also declared saving yet once more will I shake not the earth onely but also the heaven to which in this place is added the seas and lands as parts of the earth for greater amplification whereby is imployed that as when the Lord gave the law on Mount Sinai he made the earth to shake Exod. 19. so now would he shake not onely the earth but the heaven also to authorize the Gospell which corporally was done as both Matth. and Luke record when as reconciling the Gentiles by his passion the earth quaked and when the glad tidings of this reconciliation was sent to the Apostles there came a voyce from heaven as a mighty winde and the earth eftsoones shaked although taken figuratively spirituall things may be thought to be intimated as some expound it that the earth and the heaven may rejoyce for that whereby a new heaven and a new earth was to be made as did the Angels in heaven as well as the men on earth then verse 8. There followes the efficacy of the Gospell toward them to whom it is sent wherein are noted two
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 onely 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 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 and truth of them all shineth Neither hereby onely 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 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 onely 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 haue 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 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 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 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 râ—preâ—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 should 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 yet 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
sense will well agree with the former namely this word this promise was made by Christ considering that in him all promises are yea and Amen 2 Cor. 1. 20 and considering that Christ saith Joh. 14 15 16. that if we love him and keep his commandements he will pray the Father and he will give us another comforter that he may abide with us for ever whence the latter place in the Text of the Holy Ghost receiveth also light our Saviour there calling him the comforter and promising his abiding with us not for a season but for ever And this for the meaning of the words whereby the Lord encouraged Zerubbabel and the rest to go about the building of the Temple assuring them that he will be with them and that he will be mercifull unto them and prosper them in their endeavours that he will send them his spirit to guide and direct them and to releive them in all wants and doth not the Lord here likewise stirre up and exhort us to go forward with the building of the spirituall house not only such as have the place of Zerubbabel or the office of Jehosua but all the faithfull also that every one in his vocation should doe what in him liâ—th to the building up of the body of Christ no doubt as we have the like command so to us likewise is given the like encouragement according to the rule of the Apostles Ro. 15. ver 4. Whatsoever is written is written for our learning For why have not we Temples to build as well as they are not our bodyes called temples of the Holy Ghost Ephe. 1. 1 Cor. 3. 1 Cor 6. 19. and therefore not onely the Church that is the Church universall assemâ—ly of the faithfull is to do this but also every man and woman in particular and albeit the Ministers of the Word and Sacraments Pastors and Teachers are to be principal labourers herein because they were cheifely given to this end Eph. 4. 12. yet all the faithfull are appointed as under-workemen for as much as the Lord exhorteth them that they exhort and edifie one another 1 Thes 5. 11. and Iude commandeth them to have care to edifie one another in their most holy faith verse 10. the commandement therefore that was given to them is given to us which is so much the more to be regarded of us how much more neere to God and more precious the spirituall house that is built on Christ and is to last for ever is above the materiall temple built on earth which was not to continue but to be laid waste insomuch that one stone should not be left one upon another so that thus you see that in respect of the like commandment we also are to build up our spiritual tabernacle and temple to the Lord which also we must do in respect of the like promises that they had which the Lord most graciously hath made unto us as he did unto them to the end that we should cast away all feare and distrustfulnes nay rather we have greater promises made unto us than ever they had to them at lest in measure greater howsoever in substance they be the same for what saith Christ Mat. 28. 16. the last ver Behold I am with you to the end of the world what promise can be more gracious what more comfortable which cannot be understood of the Disciples and Apostles only because of that circumstance till the end of the world and though they did belong chiefly to the ministers who were to observe and teach all that the Lord had commanded them yet in command they also respect all other as many as beleeve in the Lord by their ministery as Christ well sheweth in his praise Iob. 17. 20. where he addeth the enâ— also that they might be all one they in him and he in them as the Father is in him yea the promise is more graciously given to us then to them insomuch that Heb. 8. 8. the words of Jeremy that the Lord spake unto the Jewes are cited I will be their God and they shall be my people saith c. are appointed unto us promising us that he will prosper us he will not leave nor forsake us that he will blesse us not onely with heavenly blessings but also with temporall and with earthly treasures according to the meaning of the very same promise made to Abraham Gen. 15. 1. I will be thy God and renewed to us Jer. 31. and yet with more kinde words 2 Cor. 6. 18. I will be a father unto you and you shall be my sons and daughters 2ly In respect of like or greater promises we must build up our spirituall Temple 3. We must do it respect of the like continuance of the spirit which we have amongst us as they had for Christ promiseth us Iohn 14. 16. That he will pray the Father and he will give us a comfortor and he shall abide with us for ever which least any should thinke to be spoken in respect of the disciples onely the Apostle 1 Cor. 16. telleth us that the spirit of God dwelleth in us also thereby the Metaphor of abiding in us as it may be explained by that which Cato in Tully saith of the soule namely that nature hath given it an abiding place in the body not a dwelling place therefore it must go out of the body as out of an Inne and not out of a dwelling house yea this is so to be understood of all Christians that the Apostle saith Rom. 8. after he had used the same phrase of the soule dwelling in us that he that hath not the spirit of God dwelling in him is none of Gods avouching that there is no Christian to whom this promise is not made good or verified it is true indeed that the spirit being God filleth full all places taking in it that generality but when we shall talke of this dwelling amoung the faithfull we take it after a more particular manner that he dwelleth in them by his gifts and graces as the Apostle signifyeth Ephes 3. 17 when he saith that he would pray that Christ might dwell in their hearts by faith for so Christ dwelleth in us by communicating his spirit The Spirit I say shedding in our hearts faith and love and then Christ cometh and dwelleth in them which Augustine implyeth when he applyed those words to the widdow that wept for her husband why saith he dost thou weepe for thy husband thou hast by faith a better husband in thy heart for thou hast Christ himselfe for thy husband A sentence beloved most comfortable to the faithfull and which may serve well to assure them of their salvation by Christ and therefore the Papists desiring to impair it where Cyril useth the same words they willed them to be put out least any of their Schollers reading them in Cyrill not so corrected should conceive that Christ dwelleth in our hearts by faith but blessed be God that our students may
notwithstanding yee are now poore and see no meanes how to effect this yet it is in my power to inrich you The earth is the Lords and all that therein is which he shewed when hee fulfilled his promise by raising up Herod and inriching him to build up this House in glory as an eye witnesse Josephus by name Antiquitat l. 15. e. ult and de bello Judaico lib. 6. cap. 5 as it is divided in the Greeke doth testifie the disciples desire our Saviour to behold the goodly buildings of the Temple And Luke 21. 5. It is said that some did admire the Temple how it was garnished with goodly stones and consecrated things Now for the stones Josephus who at large expounds that in Luke saith the Temple was made all of white stones some six cubits long and sive broad some of twelve and some of twenty five some of forty five in respect of which perhaps it might be compared with that other built by Solomon Now for those consecrated things which Luke calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same Josephus saith that all the upper parts of the Temple were set about with spoyles which Herod had taken from the Arabians and others Further he affirmeth that nine of the doores were covered with gold the upper gate with Corinthian brasse the inward with gold the posts were covered with gold the forefronts with plates of gold the roofe set with round spires and boules of gold so that all was either glistering white or shining with gold And so also within the vessels were many of gold some of those as were before others made new especially the golden Table Candlestick and Altar of Incense Insomuch that besides Luke and Josephus even externe writers as Tacitus lib. 5. History saith that it was immensae opulentiae Templum Now whether in these respects it may be said to be more glorious than the former I pronounce not but certainely in respect of the spirituall glory mentioned in the former verse and this temporall added together it was much more eminent and glorious then the former Now hereto is added And in this house I will give peace meaning thereby that not onely warre and dissention should cease as we commonly take the name of peace but that also all prosperity temporall blessings should be added as the word in the Hebrew doth signifie perfection and Integrity Salubritie and Incâ—â—lumitie as they used it in their salutations Peace be unto you wishing them all good as wee may see 2 Sam. 11. 7. where it is said that David asked of Vriah of the peace of the warre that is of the prosperousnes and of the good successe of the war which Zachary Zach. 8. makes plaine to be meant here speaking of the same thing two yeares after for there he asked them whether before they received the commandement of building the Lords house they did not remember there was no peace Nay saith God I did set every one against his brother but now there is a seed of peace as i. as translations render it a prosperous seed noting that by peace is meant prosperitie for which they must waite as husbandmen doe untill it grow up which is plaine from the words following that as other peace cannot as it is said doth make the vines to bud but is Gods gift of peeac as after he saith and you that were once accursed shall be a blessing among all Nations So that by peace there is not meant onely concord and unitie but that as is promised Deut. 28. all prosperitie to them that obey the Lord. And this you see that the Lord of Hostes the Almighty God signifying unto these people that gold and siluer is his and therefore that he can performe what they cannot doth promise also that he will make the glory of this latter house greater then the former and therewithall will blesse it with peace and temporall prosperitie The foundation of which promise being a premonition to take away distrustfulnesse from them the silver is mine doth instruct us in this ground of common faith that the Lord of heaven by the right of creation doth injoy and possesse all earthly blessings and can as he please dispose them This Moses and Aaron did not so well remember when Numb 20. being commanded to speake to the Rocke and promised that the water should flow out they by destrusting Gods power did not sanctifie the Lord in their hearts nor so before the people by beleeving his promise as they should have done that therefore he would not let them bring the people into Canaan God then sanctified by beleeving this which here is said that the silver is his under which are comprehended all other creatures and temporall blessings as his owne and at his disposing serving for the performance of his will the benefit of his servants When Samaria was besieged and the famine so sore that the Mothr was to boyle her sonne and to refresh her selfe with her owne childe as we reade 2 Kings 7. and the Prophet coming to the King told him from the Lord that by to morrow this time there should be plenty in the gate of Samaria A Prince on whom the King leaned thinking it a thing impossible answered the man of God and said behold If God should make windows in the heaven could this come to passe The Prophet replyed that he was sent from God and confirming that which he said threatned him punishment for his incredulity that he should see it with his eyes but that he should not taste thereof as also it came to passe when the Angell Gabriel sent from God promised Zachary a sonne Luke 1. How can this be saith he since I am old and my wife barren well saith the Angel I am sent from God and it shall be but because thou hast not beleeved thou shalt be dumbe untill this thing be done which example of Moses of Aaron of the Prince and of Zachariah doth teach us to beleeve that what the Lord doth promise in his word it shal undoubtedly be made good by his worke in due season silver is his and gold is his for so saith the Lord of Hostes The silver is mine and the gold is mine c. A point that may further teach us to remember that seeing also these earthly blessings are the Lords therefore in getting using loosing or wanting them we should have care so to behave our selves as those that know they are not ours but the Lords In getting he giveth it them to whom it pleaseth him and it is not as many foolishly imagine committed to the Prince of the world to be disposed by him at his pleasure It 's true indeed that Sathan said so that all the Kingdomes of the world and the glory of them are delivered unto him and to whom hee would he gave them but he said it falsly and for the most part as false as this wee see here worldly men as if silver and gold and these
nought that Solomon prayed Proverbs 30. Give me neither poverty nor riches And Deut. 23. we see that when the people waxed full they spurned against the Lord. But alwaies with sufficiency and with a spirituall glory greater yet in this liâ—e and an immortall weight of glory in the life io come Therefore to those that lead a religious christian and a godly life that indeavour to build upon themselves and others in an holy building to the Lord is this promise made that this later house shall be more glorious than the former They before Christ having but a taste in comparison of that whereof we have the full fruition this is it that Solomon hath Proverb 8. exalt wisedome and it will exalt thee and he learned it from his Father who taught that God would give both grace and glory Psal 84. 11. and no good thing will I with hould from those that walke uprightly no good thing nothing that if indeed good for them with that moderation 1 Cor. 14. the Apostle saith of himselfe and such as he was that they were a gasing stock unto Angels and men hungry and thirsty naked and buffeted but 2 Cor. 4. he addeth that those small afflictions should worke in them a farre more excellent and eternall weight of glory so that God workes alwayes that which is most of al for our good therefore in respect of those other greater good things these lesser are denyed whosoever saith Christ shall loose Father and Mother or Friends for my name sake he shall even in this life receive a hundred fould but with persecutions in the world to come life eternall He that hath given us his sonne how should he not give us all things together with him the Lord can deny nothing that is good to them that walk uprightly but then we must walke uprightly and in so doing our glory shall be the greater For if we build the Lords house then wee glorifie and honour him and their it is written them that honour me I will honour saith the Lord. 1 Sam. 2. 30. Now the last promise and in this house will I give peace is made of a seed of peace c. not onely that discention shall cease but that the heavens shall heare the earth to give her dew and the earth shall heare the corne to give her fruit c. and they shall heare Israel so travel in the building of the house of the Lord and the service of him as they ought which may put us in mind that we may feare that we have not laboured so as we ought in the building of the house of the Lord forasmuch as there be so many breaches and vents among us and in the seventh chapter the Prophet tells them that before when they built not the Lords house but every one his owne that the heaven staid it selfe from dew and the earth her selfe from her fruite there was no peace nay saith Zach. 8. 10. Before those dayes there was no hire for man nor beast neither was there any peace to him that went out nor to him that came in because of the affliction for saith God I set every one against his neighbour and that by the just judgement and vengeance of God because they travelled not in the building of the house of the Lord. From whence are wars and contentions saith James are they not hence even from your owne lusts and pleasures that fight in your members And are not our contentions to maintaine our lusts and our pleasures also I would to God we did consider aright the roote of them It s an old Proverb to fish in troubled waters Cleon in Aristophanes was told that he dealt like them that fished for Eles for as they when the lake is calme and cleare can take nothing and therefore do they trouble it and stirre up the mud and slime so when the City was quiet he could get nothing and therefore he sought to make strife in the City if any such Cleons be amongst us I would they would remember that they are called not to be fishers of Eles but to be fishers of Men not of such slimy stuffe which Hab. 2. is called thicke clay but for the soules of men which are most pretious and which they must seeke for as for the wisdom of such as fish for Eles it descendeth not from above as St. James saith but is earthly sensuall carnall devilish such as do not consider that the Lord saith Silver is mine and Gold is mine and I will give peace in this house But if St. James cannot serve to perswade then let them yet remember what a heathen man worthy their remembrance saith Varro by name whom Austin so commends Distractione civium saith he languescit praecipium civitatis bonum est incipit aegrotare deflorescere out of all controversie the Prophet having promised peace unto them when the Temple and house of the Lord was built doth shew plainely that we doe not build the Lords house because we are not at peace But is by the example and promise wee hope to have peace let us looke to be fishers of Men and not of Ecles then shall we bee sure to have prosperous successe and to bee inriched as the Jewes were afterward wo be to him saith God to Jehocakim that buildeth his house with unrighteousnesse and his chambers by wrong Did not thy father Josiah eate and drinke and prosper when he executeted Judgement and Justice If men could be content with moderation as Josiah was and not seeke to justifie their inordinate lusts and affections as many doe then might they eate and drinke and prosper as Josiah did But when they begin with Jehoiakim to follow after their owne wicked lusts then it s not moderate eating and drinking that will serve their turne They thinke they must shift for more by other meanes the sentence that St. Iames addeth upon his exhortation and reprofe of their contentions Iam. 3. 15. is worthy our remembrance viâ—le the fruit of righteousnesse iâ— sownâ— in pence to them that exercise peace wherein the former place peace is taken for Gods love and favor accumpanied with temporall and spirituall blessings and in the latter for peace and concord and so doubtlesse Gods eternall peace which passeth all understanding is sowne to them that make peace yet they must waite as the husbandman doth for fruit and not thinke to have it straightway but certainely they may expect it for the Lord hath promised that as many as sow righteousnesse shal have the fruite of peace in this life and in the life to come life everlasting But I beseech you to remember that which is prophesied to come to passe in the time of the Gospel To breake our swords into mattocks and our speares into sithes let us lay aside the instruments of war and take unto us the instruments of Gods husbandmen and labourers and so build the house of God that the Lord may