1500. Pope Alexander the 6. in great kindnesse to the Englishmen sends them over a Spaniard to shew them the way how to come to heaven by this Jubilee yea and further also how they might have the benefit of it and stay at home But saith Polidore Virgit Ejus liberal tas non fuit gratuita and lest saith he the King should hinder it he was content to part stakes with him but as for us this yet once sheweth that our Jubilee is yet perpetuall every day yea every houre is a yeare of Jubilee and deliveance unto us if wee seeke it The time once changed continues for ever for therefore saith the Apostle was it said yet once more that those things which were made with hands being abolished these might continue for ever 2. Another thing hence the Prophet here commends unto us in that it is the Lord that speakes unto us himselfe from heaven as here hee saith I will shake him that therefore with all dutifulnesse wee are to accept the doctrine of the Gospell for so the Apostle concludes all that hee had said of keeping faith retaining hope maintaining love receiving the Kingdome unshaken that not despising him that speaketh we may have grace to serve him with shamefastnesse and feare and lest the earthlinesse else should abase the credit thereof therefore he saith the heavens which yet he purposed to doe onely by the Ministery of his servants for that which they doe hee accounteth it as that which he himselfe doth having said Luke 10. He that heareth you beareth mee And therefore St. Paul saith that Christ speaketh in him in 2 Cor. 13. 1. Thes 2. 13. He thankes God for them that they received the word of him And Silvanus and Timotheus not as the word of men but as it was indeed the word of God And doth not our Saviour cite that out of John I say they shall bee all taught of God Now God teacheth inwardly by his spirit and outwardly by his Ministers as from Christ and Christ from heaven by them for so the Apostle speaketh Heb. 12. 5. Wee must therefore come with these and such like minds to such assemblies that as Eli bad Samuel say when the Lord called him speake Lord for thy servant heareth So when the servants of the Lord speakes the Lords message unto us we should hearken as to the Lord esteeme of them as to the Minister of Christ lest God say of us as of the Israelites to Samuel They have not cast away thee but they have cast away me which also may bee a lesson for the Minister to deliver the Lords message not his owne John and Iames are called Marke 3. Boanerges the sonnes of thunder but howsoever certainely they were so called because by them hee used to shake the Heavens as in thunder Now how Iames thundered may appeare in that he was chosen as the chiefe Preacher first to bee put to death Acts 3. And Iohn though he lived longer yet how did hee thunder in his Gospell against the hereticks that denied Christs Deity and in his Epistle against the great breaker of the bond of love It were to bee wished that our Preachers would thunder but as the sonnes of thunder to shake the heavens so as to move all people to those things which remaine and continue Psalme 45. by the sharpe arrowes the people shall be subdued unto thee It 's not by bolâ— but by sharpe arrowes therefore the Ministers of God had need to sharpen their arrowes by taking heed As the Apostle wisheth 1 Timothy 14 15. to learning to wrap himselfe as it were therein for so the word signifies that so he may save himselfe and those that heare him For though Gods providence doe cast somewhat further that all that heare are not saved hereby humility and modesty is commended to the Ministers as to know that they are only instruments and therefore to pray as Paul requested the Ephesians for himselfe that a doore of utterance might bee given him and yet when they have that all is nothing but that God it is by whom that is performed which followeth that the desire shall come c. yet all must be moved for that it is an effect in all Many are called but few are chosen many moved few drawne and none can come to Christ except they be called Matth. 21. When Christ came to Jerusalem many even the whole Citie were moved and what a tumult was there and yet not many drawne And Acts 2. many were pricked hearing Peter when at the first they jested And Acts 17. When Paul preached at Athens some mocked and some as Damaris clave unto the Lord these were of the desired of the nations and so was Lydia of whom it was said that it was God that opened her heart to attend unto that which Paul preached The whole glory therefore is to be ascribed unto the Lord who of his speciall mercy drawes some and leaves others to their owne corruptions For it is not in him that willeth nor in him that runneth but in God that sheweth mercy Hee it is that accepteth and approveth and maketh desired where by the way is a lesson for us how we account of them whom God makes his desire and liking especially Psal 15. The prophet requires as a thing necessary in him that will dwell in Gods Tabernacle and rest in his holy mountaine that in his eyes a vile person bee contemned but that he make much of them that feare the Lord. And Psal 16. All my delight is on the Saints that dwell on the earth And Isay 45. where God describeth the state of his Church he saith he will lay her stones with Carbuncles and her foundation with Saphires and make her windowes of Emerods and her gates of shining stones and all her borders of pleasant stones or stones of delight those that hee builds up his Church withall that so wee may say with the Prophet David all my delight is in them But alas too too many wayes are our delights carried but not that way as they should valerius maximus reports that a Gentleman of Capua coming to Cornelius house shewed her his Jewels and desired to see hers but she having none as was likely put him off with some other talke till her sonnes the two Grachi came in from the schoole which then shee shewed saying here are my Jewells and indeed these are Jewells well brought up If she tooke such joy in her children how may we thinke God doth and therefore we may delight and rejoyce in his godly children especially seeing he reckons of them as his chiefe treasure and choise Jewes Psal 135. 4. Malach. 3. 17. I will fill this house with glory which commends unto us a duoble point first of wisedome secondly of comfort first to teach us and then to strengthen us To teach us first that the glory here spoken of doth singnifie that true glory wherewith he will fill this house for other places are filled with
they all that come thither shall be killed yes I do replied she and therefore I go the rather that I may be martered among the rest and why said he dost thou leade with thee that little child that he also answered shee may be partaker of the reward I am loth to say that which the example of this godly woman moveth me unto but I will onely speake in Latin out of the Poet Vos etenim juvenes animum geritis muliebrem illaque virgo virum But Secondly put case we were without exception in this behalfe yet let them know that are most diligent in the outward service of the Lord that this sanctifieth none in whom there is not a faithfull and an obedient heart the Prophet Isay 1. speaketh of much prayer which yet because it was done without faith The Lord accounted no better then abomination And Ezek. 33. 31. tells us of some that would come and stand before the Prophet as if they would learne the will of the Lord and yet are reproved we see that the Scribes and Pharises for frequenting Sermons and using long prayers Mat. 23. could not be reproved and yet our blessed Saviour telleth us that except our righteousnesse exceed the righteousnesse of them wee cannot enter into the Kingdome of Heaven Mat. 5. But one place Micah 6. May serve to seale up all that I have taught How doth the Lord expostulate with his people My people what have I done unto thee or wherein have I grieved thee testifie against me How we may apply all this unto our selves consider we what God hath done for us and how hath he greeved us hath hee not brought us out of Egypt yea from papistry 10000 times a viler slavery then that of Egypt hath hee not by a mighty hand redeemed us when in Queene Maries time many suffered banishment and others lost their lives and sent before us Moses even our gracious Queen Elizabeth whose memory is for ever blessed and for our preservation under her hath raised up unto us many Aarons and Miriams endewed with prophets spirits to instruct us can we be forgetfull what Balack of Spaine devised against us or what Balaam of Rome answered him from Shittim under Moses whither the Moabite sent their daughters to corrupt the people a lively representation of the sending forth of the Priests and Jesuits to seduce us unto Gilgall under Ioshua where by circumciâ—ion the shame of Egypt was taken away from them as of late one branch thereof hath bin from us by our Joshua His Majesties Proclamation against the profanation of the Sabboth and all this that wee may know the righteousnesse of the Lord with what then shall we come before the Lord shall we offer 10000 of prayers or 10000 of Sermons c no he hath shewed us what is good and what he delighteth in more then all these that wee do justly and love mercy and humble our selves to walke with our God that we behave our selves religiously as they that are indewed with an holy spirit and are heires of life remembring what is said Esay 66. 2. That God regards him that is of a contrite spirit and that trembleth at his Word needfull it is for us to know the Word of God and to use all meanes thereto but if we do no more we do but draw neare to God with our lips and not with our hearts Sermon the Fifteenth Haggai 2. 14 15. c. Then saith Haggai if a polluted person touch any of these shall it be unclean c then answered Haggai so is this people c. IF those two types brought to convince the Jowes of error who thought they were by their sacrifices sanctified howsoever they continued disobedient and did not build the Temple as they were commanded by the Lord the former hath already taught us that the outward service of God doth sanctifie none but onely him that hath a faithfull and obedient hart And by the latter now further wee are to learne that who so hath not a faithfull and obedient heart hee is not onely not sanctified by any outward service but on the contrary both himselfe and all his actions yea even his outward service of God is impure defiled and detestable in the sight of God For the word in the originall which wee translate a polluted person doth properly signifie such an one as is uncleane and polluted by touching of a dead corps the phrase being to bee supplied from Numb 9 6. compared with Levit. 22. 4. the Law concerning whom Numb 19. is that whatsoever such an one toucheth should be unclean as here the priests confesse Wherein after the manner of the mysteries of faith expressed as by shaddowes and portractures in a darke manner by legall rites and ceremones as heretofore hath beene shewed the touching of a dead man who came unto the state of mortality by sinne Genes 3. doth import the committing of sinne which is called by the Apostle a dead worke Hebr. 9. 14. and that ceremoniall uncleannesse which did exclude out of the campe Numb 5. 1. doth imply that morall uncleannesse which doth indeed defile the man Mat. 15. and that none so uncleane shall enter into the Kingdome of Heaven Reve. 21. ult and lastly in that all by the Law was defiled which was touched by hand arme or legge of any such polluted person being all instruments of action Romans 6. imployeth that all whatsoever is done by the unfaithfull and disobedient is infected through the corruption of their unbelieving heart Titus 1. hence therefore it followed that the Jewes committing dead workes of impenitency security unbelief and disobedience by not building the temple according to the Lords command and so being defiled all their workes togetheor with themselves were uncleene as verse 15 the Prophet concludeth hereupon So is this people and so is this Nation before mee saith the Lord where the tearme before me is significantly added to note that although in the sight of men they were accounted holy by reason of their sacrifices yea and themselves thought so of themselves as their predecessors did for another kinde of service of fasting Isay 58. 1. yet in the sight of God who beholds all their hearts and works a farre of and not onely those that were of greatest lustre but others also whatsoever their holinesse was but hypocrisy and themselves and all they did abhominable no otherwise then the Pharises after them who did weare brasse Phylacteries and used long prayers c. and yet because they were hypocrits covetous and ambitious they had the like judgement denounced by our Saviour Luke 16. 15. â—ee are they that justifie your selves before Men but God knowes your hearts for that which is highly esteemed among men is abomination in the sight of God and to the same effect the Lord concluding this sentence by adding and that which they offer here is uncleane doth seem to refute as by name that wherein the Iewes hoped to be
See heer th ' effigies louely lively face Of reverend Rainolds full of fayth Grace Oxfords renowned Doctor of the Chaire Acute mellifluos Oratour most rare T. Cross sculp THE PROPHESIE OF HAGGAI Interpreted and applyed in sundry SERMONS By that Famous and Judicious Divine JOHN RAINOLDS D. D. Never before printed Beeing very usefull for these Times HAGGAI Chap. 1. verse 7 8 9. Thus saith the Lord of Hosts Consider your wayes Goe up to the mountaine and bring wood and build the house and I will take pleasure in it and I will bee glorified saith the Lord. Ye looked for much and loe it came to little and when ye brought it home I did blow upon it Why saith the Lord of Hosts because of mine house that is wast and ye run every man unto his own house LONDON Printed by W. W. for William Lee and are to be sold at the Turkes-head neere the Miter Taverne in Fleetstreet 1649. TO THE CHRISTIAN READER Reader I Shall promise a few words concerning both the Authour and worke For the Authour of it it was Doctor JOHN RAINOLDS a man eminent both for learning and piety No man mee thinkes saith one is happy on Earth to him that hath grace for substance and Learning for ornament This verse is written about Dr. Rainolds Air picture Inâ—ertum est fuerit doctior an melior It is doubtfull whether He were more learned or pious When Bellarmine came out first both the Vniversities chose one in each Academy to confute him Oxford for I must ever give that the preheminence chose Doctor Rainolds for their Champion Cambridge Doctor Whitaker for theirs Whitaker was more nimble for hee went over a great part of Bellarmines Controversies and so solidly consuted him that it is credibly related by some English-men that travelled into Italy that Bellarmine himselfe procured his Picture out of England placed it in his study secretly admiring him for his great learning and when hee was asked by another Jesuite his friend and companion why hee would have the Picture of that Heretick hee was wont to answer that although hee was an Heretick and an adversary yet hee was a learned Adversary Whitaker that Honour of our Schooles and Angell of our Church Learned Whitaker then whom our age saw nothing more memorable what clearnesse of judgment what sweetnesse of stile what gravity of person what grace of carriage was in that man who ever saw him without reverence or heard him without wonder Doctor Rainolds whom a very reverend Divine compares to a pen too full of inke thought at the first that in two or three yeares he should have been able to have gone over all Bellarminâ— Controversies but he was 7 yeares about the very firâ—â— of 〈◊〉 de â—bris Apocryphis which yet he finished not neither insomuch that one Mr. Walter Travers jested with him and told him he was so long in reading the Apocrypha here that he would read the Canonâ—cals in Heaven Yet his conference with Hart that worke together doe amply discover his great abilities and he is justly stiled by one of our owne writers Pontificiorum malleus patriae suae dulcissimum decus the hammer of the Papists and most sweet ornament of his owne Country Doctor Rainolds alone was a well furnisht Library full of all faculties of all studies of all learning the memory the reading of this man were neare to a miracle For this worke of his it was reviewed and perfected by that Reverend Divine Master William Hinde sometimes Preacher of Gods word at Bunbury in Cheshire whose intention was to have printed it in his life time hee having set forth some other of the same Authors workes as that on Obadiah these Sermons immediately following thereupon to bee handled in the Doctors ordinary course of Preaching as appeares in the first page of these Sermons This Copy therefore being left with mee by Master Nathaniel Hinde a Minister in Staffordshire and Sonne to the forementioned Master William Hinde with a desire also of the publication of it I thought good to preface thus much in the behalfe both of the Author and worke It is I suppose the best Copy that is extant and though he wholly finished not the second Chapter of Haggai yet because the maine subject of that Booke is the building of the Temple it will not seeme unseasonable for these times wherein Reformation should bee the aime of all and in another respect also this worke may bee suitable to the present season because this learned and religious Author in this Book seemes to favour the Presbiterian way What ever it bee I commend it and thee to Gods blessing and rest Thy hearty well-wisher EDVVARD LEIGH AN EXPOSITION Upon HAGGAI Sermon the First CHAP. 1. vers 1. In the second yeare of Darius the King in the sixt moneth the first day of the moneth came the word of the Lord by the hand of the Prophet Haggai unto Zerubbabel the sonne of Shealtiel a Prince of Judah and to Jehosuah the sonne of Jehozadak the high Priest saying Thus hath the Lord of hoasts charged me to say This people say the time is not yet come the time that the Lords house shall be builded Then came the word of the Lord by the hand of the Prophet Haggai saying Is it time for you Sirs to sit downe in your seiled houses whiles this house lyes waste YOU have heard in the conclusion of the Prophesie of Obadiah the promise of deliverance made by God unto the Jewes and in them to all his chosen that their enemies should be overthrown and they restored to their ancient inheritance which should be performed by Saviours which should come up to mount Sion to judge the mount of Esau and that the kingdome should bee the Lords which that you might see how it was in shaddow performed to the Jewes and in truth to all the chosen of God I thought good to entreat of this Prophesie of Haggai wherein the same is delivered unto us In which we are taught that the Temple having been begun to be built long before and the worke intermitted was with much adoe continued by Zerubbabel and Jehosua who were thereunto moved by the ministery of Haggai prospered by the assistance of the godly encouraged by Gods word and grace of his spirit which representeth un o us the frame of the spirituall house the Church which Christ built by his Apostles which were sent from Sion as was prophesied of them The doctrine shall come from Sion Next if we consider the circumstances of the times letts helps the persons people Princes Preists dealings it may be an example unto us and to such as are to deale any way in the building of the church how to behave themselves therein Moreover by the consequence that once more he would shake the heavens and the earth bring the desire of all nations and fill that house with glory he comprehendeth the fulfilling
of all his promises made to his church in Christ Jesus Finally he layeth downe the everlasting destruction of the heathen when he sheweth that he will destroy the throne of kingdomes and the strength of the kingdome of the heathen c. and set Zerubbabell that is Christ of whom he was a signe as a signet for I have chosen thee saith the Lord of hosts whereby was signified the princly estate of the kingdome of the Jewes under the king of kings and utter ruine of all those that should set themselves against Christ and his church So the words of the doctrine touched darkly by Obadiah shall be opened more at large in the expounding of this prophet Haggai The Prophet first by commission from God reprooveth the people for neglecting the building of the Temple convincing them of sloath which he doth partly by rebuking the care which they tooke every man in building his owne house and partly by the Chastisements which God had for their sinnes laid upon them This that we may understand the better we are to remember out of the 4. of Ezra that whereas by the appointment of Cyrus they had laid the foundation of the Temple in his dayes the building of the Temple was hindred by the people of the land who discouraged the Jewes troubled them in building and hired accusers to accuse them to the King of Persia so that in the dayes of Ahashuerosh and Artaxerxes they were stayed for going forward Artaxerxes decreeing that they should cease When Artaxerxes was dead and Darius reigned in his stead they ceased also from the worke pretending that having beene often forbid before by Cambises and Darius Histaspis and not receiving any licence from the new King they might either be hindred as before or accused of Treason for breaking the former Kings commandement and lastly that it was not yet time to doe it The Prophet in the 1 verse noteth diligently the time the yeare the moneth and day when he received this commission from God In the 2 he proposeth their fault which in the 4 verse he reproveth both which are uttered by mentioning the messenger with the commandement of God in the 3 verse and in the 1 verse the two persons by whom chiefly the worke was to be set forward the times are especially noted to shew what just cause the Lord had to reprove them having so long neglected his will and the just cause of punishing them for their neglect In the reproofe we may note 5 things First the time when this commandement was given to the Prophet Secondly the Author thereof the Lord. Thirdly the persons by whom the thing was to be done Fourthly the fault that was committed by them they said the time was not yet come Fiftly the reproofe it selfe Is it time for you Sirs Which circumstances as they are first to be considered of us so shall wee make our best profit by them if wee compare our Church with theirs For as the Jewes were long in bondage in Babylon but at length were brought back by Cyrus so our Ancestors were held long under the bondage of the spirituall slavery of Rome which is spirituall Babylon whence by the meanes of H. 8. as they by Cyrus they were delivered The Jewes being restored laid the foundation of the Temple but were not able to goe further by reason of enemies that procured them displeasure with the Kings of Persia God hath dealt more graciously with us to whom hee hath granted gracious Princes to set forward this worke yet notwithstanding are not wee so forward as they For whereas they had laid the whole foundation in the dayes of Cyrus we in many places have not laid that For what is the foundation that is first to be laid The Apostle teacheth even the Doctrine of the beginnings of Christ as the Doctrine of repentance from dead workes and of Faith towards God the Doctrine of Baptismes Now how farre the people are from these things in many places wee may heare of those that speake out of experience for sundry there are who when they heare tell of these things wonder at them as the Athenians did at Paul and mervaile what so strange doctrine meaneth which is a lamentable thing confidering how mercifully God hath dealt with the Churches elsewhere And as it is said by the Prophet He hath caused it to raine upon one City and not to raine upon another So two or three Cities wandred to one City to drinke water but were not satisfied The word of God and doctrine of Religion is in Scripture compared unto raine the preaching thereof unto the dropping and falling downe thereof for which cause the Prophets are commanded to droppe their words Some Cities amongst us have had this Raine to droppe upon them others have not yea it hath dropped upon one part of a Citie and not upon another yet have they had clouds hanging over them but clouds without water laborers that have seemed to put to their hands and yet but seemed onely Ambassadors without tongues without the tongue of the learned Builders without hands hands to lay the foundation yea the Doctrine of Baptisme is strange to many that long since have been baptized and hands laid on them as justly may be feared to no great purpose Many there are againe which have stayed at the foundation but have not held on to build the walls they have not been led on to perfection and instructed in the wisedome of Christ For wee are not alwayes to be sucking of milke we must at length be acquainted with strong meat there is the begining and the perfect knowledge also Wherein againe appeareth the fault of many who as though they were only appointed as Nurses to feed their children with milke are able to doe no more whereas they should be stewards fit to deliver a portion to every one of the family not onely to lay the foundation but to raise up the walls also Howbeit yet God hath dealt more mercifully with some that the foundation hath not onely been laid but the walls also built and they raised even to the Roofe but that hath wanted that is the Doctrine of Christ hath been preached but there hath wanted asistance of such as by discipline should correct the unruly admonish the faulty suspend the offendours excommunicate the stubborne and absolve the penitent Such as were among the Jewes the Archisynagogi by whom notorious offendors were excluded from the society of the faithfull Such our Saviour spake of when he commanded that if our brother had ought against us we should first admonish him privately if he would not hearken to us to take two or three with us and to tell him his faulti f hee would not heare them to signifie it to the Church if he would not obey them to hold him as a heathen or publican Such as the Apostle appointed in every City that small faults might
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