The Prophesie of Haggai

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.

London.
PUBLISHED BY W.W.
PUBLISHED FOR William Lee
1649

1. The Third Sermon. Jun. 7.

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[...]

Luk 10.AS the good Samaratane (of whom our Saviour speaketh) taking compassion on the man that had fallen amongst theeves, bound up his wounds, and powred into them, not onely sharpe vinegar to scoure but also mild oyle to supplie: even so the prophet, meaning to heale the wounds of his people, who had suffered the temple of the Lord to lie waste, hath first sharply reproved them in the former verses, laying open their faults, and here mildlyexhorting them to that which they had omitted, that by all meanes they might be brought to do this which God commandeth the~, and first hee sheweth his warrant and letter of credance for his message, that the thing he commandeth them might be esteemed, not by the worthinesse of the man by whom but rather of God from whom it was sent, wherefore hee willeth them to consider with themselves, that is deeply and throughly to waigh and marke their owne wayes, that is their workes and behaviour, for if they did so, they should perceive the greatnesse of their sins, and transgressions, at least if they would indeavour the punishments which God had laid upon them, and consider the scarcitie in their goods, and want of naturall heate and strength in their bodies. In that they sowed much and brought in little, they eat, but were not satisfied; cloathed themselves but were not warmed, &c. which punishment God had laid upon them to the end they might perceeve their sinne and acknowledge it, which he wisheth them to amend by building the house of the Lord, whereunto hee would stirr them up the rather, by setting downe the promise of grace and favour, by blessing of their labours and gratiously receiving their service, But because the promise of good doth lesse move, than the feare of evill, especially the stubborne, and froward sinner: therefore the Prophet telleth them againe of that rodd which God held over them, namely of the want and scarcity which they [Page 24] suffered, and least they might imagine, that albeit they suffered these things yet happilie they might come from some other causes and not from God, hee bringeth in the Lord protesting so much (I did blow upon it) or if they would suppose that albeit it were the hand of God; yet that it might come for some other cause than this, it is also added all this came on them because of his house, that was waste while every man rann to his owne house. This is the substance of the exhortation whereby he inciteth them to continue the building of the Lords house, which they had so long neglected, wherefore they were punished of God by scarcity and need in their goods, and by want of strength in their bodies.

The first point to be noted is that the Prophet saieth nothing unto the people but what the Lord hath given him in charge, for which cause he doth so often put them in minde that this is the word of the Lord, for both the exhortation in the 5. and 7. verses have the same annexed, and the two reasons adjoyned to strengthen them in the 8. and 9. verses, wherein he sheweth himselfe a wise and faithfull steward in dispensing the mysteries of God: faithfull, in that he goeth not beyond his charge, wise, in that he fasteneth the thing which hee would teach them the more deeply in their mindes, by sundry repetitions.

For such is the frowardnesse of mans perverse nature, that if we be any way crost wee believe not, at the least seeme not to believe the message therewithall sent us, but perswade our selves that the Ministers rather speake out of affection. Example whereof we have in Johanan and the rest &c, who when Jerusalem was taken by the Caldeans, came to the Prophet Jeremiah beseeching him to pray to God for them to teach them the way in which they should walke, promimising very earnestly to do according to all things for which the Lord should send him to them; but when Jeremiah had told them, that it was the commandement of the Lord that they should dwell in the land and not go up into Egypt, &c. them Johanan and all the proud men said unto Jeremy thou speakest falsely, the Lord our God hath not sent thee to say go not into Egypt to dwell there, but Baruch provoked thee against us, &c. A man would have thought that they who made so solemne promise would not have so disobeied the commandemen of God. but Jeremiah so behaved himselfe in this message, that they were ashamed to lay the blame (which they pretended) on him, But said that he was thereto perswaded [Page 25] by them to cast off the Word of the Lord, as it had been a lye devised against them by the malice of man: and that which increased the mischief, they said it was done to the end that the Caldeans might destroy them; whereas indeed it was onely for their good. We are therefore diligently to beware of these inchanting Syrens, flesh and blood, not to hearken unto them: and howbeit the message delivered us by Gods Ministers serve not our humour of pleasure and ease, yet to receive the same not as the words of man, but as they are indeed, the words of God: for although we speak not by revelation as the Prophet did, yet we speak by knowledge; and the very same which they saw by extraordinary, do we know by ordinary. The godly Ministers are called to the same Office that were the Priests of the Law, as Malachi saith, to be the Messengers of the Lord of hosts: and Paul speaketh not onely of himself, but of others also, such as Apollos and Sosthenes were, Let a man so think of us, as the Ministers of Christ, &c. Whatsoever therefore the man be, so long as he preacheth the truth, let us account thereof as of the doctrine of God himself; and so oft as the Word of God is alleadged, so oft let us think that this soundeth in our ears, The Lord of Hosts.

Upon this riseth another point to be likewise observed, That the Preachers and dispensers of Gods word in all their office behave themselves faithfully according to the function wherewith they are put in charge: and so Paul having taught the Corinthians their duties towards Gods Messengers, straitly addeth the duty of the Ministers: Now, saith he, it is required of the stewards, that they be found faithful; which faithfulnesse concerneth not onely the matter which they are to handle, but the manner also, that they deliver the truth of God with all reverence, discretion, and sobernesse; which Peter teacheth also, when he saith, If any speak, let him speak as the words of God; wherefore he must say nothing but what he may warrant by this which the Prophet speaketh, Thus saith the Lord.Ezek. 13.

But if hereunto the commandment of Christ and his Apostles move nothing, let the curse threatned against the breakers of this commandment move us. In the Prophecie of Ezekiel mention is made of two sorts of them that break this commandment, prophesying out of their own hearts, following their own spirit, when they had seen nothing: the one, of such men as saw lyes, saying, The Lord saith it, when the [Page 26] Lord hath not sent them: One (saith the Prophet) built up a wall, and the other daubed it up with untempered mortar; and because of that, the Lord saith his hand shall be upon them, they shall not be in the assemblies of his people, &c. The other sort were of the Prophets that sowed pillows under all arm holes, &c. soothing up the wicked with promises of all happinesse, telling them of peace, peace, as if all things were well, when as the Lord had threatned heavie plagues against them; for which cause there is a Wo threatned them: which judgement is therefore said to be pronounced against them, because they spake and prophesied, when the Lord commanded them not: whereby we are put in minde to be careful in behaving our selves faithfully, as Moses did in all his house, not to sooth up men in their sins, nor to flatter the breakers of his Commandments.

In which point I was desirous to satisfie them who have a care how the Church may be builded; which causeth me to call to minde a point mistaken by some, wherein I have been thought to have sown cushions under the elbowes, and pillows under the arm-holes of some Non-residents, when by accasion heretofore I spake against that sin; whereas I indeed, if my words had been generally of them who multiply Living upon Living, and have no care to discharge any of them, that I had justified the incomparison of the meer Non-residents, who stay here having no charge at all, or calling in this place, I might have been justly condemned of this fault: but speaking in respect of some that were present, who have a good care to build the Church of God, though they do it not in every place with that diligence and assiduity they ought; & comparing them with others that having no charge in this place follow onely their pleasure, not doing so much on any of their charges, as these do on all, I trust I shall be cleared from this suspition: wherfore I would you did consider, that when I put a difference in the degrees of this sin, I meant not to deny that all of it was wicked & to be condemned, & that you would also receive the message with such equity as it was delivered.

I should come to the Exhortation, but that somwhat is to be first said of the repetition, namely, why so often this is added, Thus saith the Lord; no doubt to give this lesson to Teachers, not to be grieved to teach the self-same things often-times, if they be necessary to the hearers; not to think it loathsome to be taught the same matter, if it be profitable and expedient for them: If Paul said that it grieved [Page] [...] [Page] [...] [Page 33] safe there, caused them to cast off the word of the Lord as it had been a lye devised against them by the malice of man, and that which increased the mischiefe, they said it was done to the end that the Caldeans might destroy them, whereas it was indeed only for their good; we are therefore diligently to beware of these enchanting Sirens flesh and bloud, not to hearken unto them, and howbeit the message delivered us by Gods Ministers serve not our humour of pleasure and ease, yet to receive the same not as the words of man, but as they are indeed the words of God; for although we speake not by revelation as the Prophet did, yet we speak by knowledge, and the very same which they saw by extraordinary, doe we know by ordinary. The godly Ministers are called to the same office that were the Priests of the Law, as Malachy saith to be the messengers of the Lord of Hosts, and Paul speaketh not onely of himselfe, but of others also such as Apollos and Sosthenes were; Let a man so thinke of us as the Ministers of Christ &c. Whatsoever therefore the man be, so long as he preacheth the truth, let us account thereof as of the doctrine of God himselfe, and so oft as the word of God is alledged, so oft let us thinke that this soundeth in our eares The Lord of Hosts.

Upon this riseth another point to be likewise observed, that the preachers and dispensers of Gods word in all their office behave themselves faithfully according to the function wherewith they are put in charge: and so Paul having taught rhe Corinthians their duties towards Gods Messengers, straitly addeth the duty of the Ministers, now saith he, It is required of the stewards that they be found faithfull, which faithfulnesse concerneth not onel [...] the matter which they are to handle, but the manner also [...]they deliver the truth of God with all reverence, discre [...] sobernesse; which Peter teacheth also when he saith; let him speaks as the words of God; wherefore he [...] but what he may warrant by this which the [...] Thus saith the Lord. But if hereunto the [...] Christ and his Apostles move nothing, le [...] against the breakers of this Commander Prophecy of Ezekiel mention is made [...] breake this commandment, prophesy [...] following their owne spirit when [...] one, of such men as saw lyes, [...]

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1.1.

Lord hath not sent them, one (saith the Prophet) built up a wall, and the others daubed it up with untempered morter, and because thereof the Lord saith his hand shall be upon them, they shall not he in the assemblies of his people, &c. the other sort were of the Prophets that sowed pillowes under all armeholes &c, soothing up the wicked with promises of all happinesse, telling them of peace, peace, as if all things were well when as the Lord had threatned heavy plagues against them, for which cause there is a woe threatned them: which judgement is therefore said to be pronounced against them, because they spake and prophesied when the Lord commanded them not; whereby we are put in minde to be carefull in behaving our selves faithfully as Moses did in all his house, not to sooth up men in their sins nor to flatter the breakers of his commandements.

1.2.

In which point I was desirous to satisfie them who have a care how the Church may be builded, which causeth me to call to minde a point mistaken by some, wherein I have been thought to have sowen Cushions under the elbowes, and pillowes under the arm-holes of some non-Residents when by occasion heretofore I spake against that sinne, whereas I indeed if my words had been generally of them who multiply living upon living, and have no care to discharge any of them, that I had justified the incomparison of the meer non-residents who stay here having no charge at all, or calling in this place. I might have been justly condemned of this fault, but speaking in respect of some that were present who have a good care to build the Church of God: though they do it not in every place with that diligence and assiduity they ought, & comparing them with others that having no charge in this place llow only their pleasure, not doing so much on any of their , as these do on all; I trust I shall be cleared from this sus [...]herefore I would you did consider that when I put a di [...]he degrees of this sin, I meant not to deny that all of to be condemned, & that you would also receive such equity as it was delivered. I should come to that somewhat is to be first said of the repe [...]often this is added (thus saith the Lord) no to teachers, not to be grieved to teach times, if they be necessary to the hea [...]to be caught the same matter if it [...], if Paul said that it grieved

1.3.

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not him to write the same things, and that it was for them to whom he wrote a safe thing, how much lesse ought it to grieve us, how much more safe is it for you, being a warrant by the example of the Prophet in this place who repeateth the same words in his exhortation in the 5 and 7 verses, and the reason of his exhortation to the same effect, and in the 6 and 9 verses which considering the Prophets set down their sermons in fewer words than they preached, confirmeth more that which hath been said, for if the Holy Ghost thought it necessary in so breif a rehearsall to set so oft in the same words the exhortation and reason of it: we may well know that it is also needful for us often to keep the selfe same things, how oft is this one speech repeated in the Prophets, 1 John 2shew the house of Israel their sinnes, how often doth S. John iterate that commandment, Love one another? this is that old Commandement, &c. this is that new Commandement, &c.Matth. 13. How often doth our Saviour by divers similitudes teach one and the very same thing, the seven Epistles in the ApocalipsRevel. 2, & 3 cap. are all shut up with one Court answer, Let him that hath eares heare what the spirit saith, &c, Which point I would they did consider who are greived that we speake so much of that sinne of the negligence of carelesse pastors:Mat. 9. For if skilfull Chirurgeons after they have lanced imposthumes put in new tents day by day, should not we also whom God hath called to be the Physitians and Chyrurgeons of your soules after we have lanced your wounds, daily also put in new tents, that at length they may be healed.

1.4.

Ezek. 22.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 Caesar 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 [...]

1.5.

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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.

1.6.

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. It is first set downe for them to consider, that because of the neglect of Gods commandment he had chastised them with dearth, famineJoh. 5. 17., 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 [Page 37] Father worketh hetherto, and I also worke.Heb 6. 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.

1.7.

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[...]

Considered not the Sabeans but looked directly upon the first cause which ruled and governed the second, and therefore said Job 1. 15. 21.The Lord hath given, and the Lord hath taken; which that we may so much the more, let us also consider the next point that followeth, which is the benefit that ariseth to the Church by these punishments, for as the Physitian ministreth a bitter potion to his patient and draweth away his meate to the end to heale and cure his malady; and as the father chastiseth his childe who he would have reclaimed:Heb. 12 6. so the Lord corrected this people that they might leave their sinnes, which is taught them when the Prophet saith that this was done because each man ranne to his own house and suffered the Lords house to lye waste, and so also would it fare with us when we neglect God, we would even perish out of the way, if God called us not back by his correction, which Elihu also noteth to be one meanes whereby God doth recall men from sinne: Job. 33. 19he also striketh him with sorrow on his bed, and the multitude of his bones with a soare griefe &c. If there be with him a messenger, and Psal. 107.Interpreter one of a thousand who can shew man his equity &c. And the Prophet at large in the Psalme openeth the same by sundry examples of such as wander up and downe, and them that are in prison or tossed on the sea and that inhabit barren grounds, &c. Noting

1.8.

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this of them all, that when they cry to him out of their distresse he heareth them and helpeth; as he did Jonah out of the Whales belly: this should we consider to be the cause of warres and other chastisements and not refer them (as some are wont) to the Eclipse of the Sunne or Moone, or conjunction of some planetts, or to the sextile or quadrate aspect of them: No: plagues, warres, sicknesse, famine, they are not effects of these causes, the eclipse is in us, not in the Sunne or Moon that causeth these things: It is for that the moon, whereby (in the Apocalips) are signified all changeable things,Revel. 12. 1, 2. is not trode under our feet as it should be, but is lifted above us, and doth eclipse the light of Gods grace that it cannot shine upon us: mens unchaste and unnatural conjunctions, their greedy and covetous aspects, their cruelty and extortion, these are the planets whose conjunction and aspects cause warres, plagues and famine; which I do not speake as though the heavenly bodyes did not worke at all, I know and confesse they have their Physicall effects (though the division of heavens into the houses and parts, which the astrologians set downe, be most phantasticall and blockish) but to teach us to cast our eyes from the second causes to the first, and that we would have our eyes fixed on our own sins for which God layeth his chastisement upon us,Judg. 28. &c. whereof the Jewes had experience, who were then punished by tyrants and oppressors when they fell from God and renounced his religion;Judg 3.2. which the Prophet sheweth when he saith, that warre taught them that which they could not before learne in peace. When Elies sons through their wickednesse caused the service of God to be despised, the Lord sent warre amongst them, and the Arke was taken, &c. when the Jewes would be by no meanes reclaimed, the Lord telleth them by the Prophet that he would do unto them as he had done unto Shilo for the wickednesse of his people, to the same effect also the same Prophet. Jer. 7. 14.
Jer. 26. 5, 6 7.
Chap. 26. 5, 6, &c. threatneth the like curse to all the Cities of Judah, &c, whereby we may gather that the Lord calleth his servents by warre, dearth, &c, at such time as they are as you would say provender pricked.

1.9. The Eight Sermon.

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As Heb. 5. 14. Heb. 5.
Heb. 5. 14
Heb. 2.3.
Heb 10. 28 29.
Let us not therefore neglect the means of our so great salvation, for if he which despiseth Moses law died without mercy under two or three witnesses, how much more sore punishment shall he be worthy of, that neglecteth the worke of reconciliation, whereby we grow up in Christ Jesus, Remember the word of the Lord, spoken by the Prophet Amos 8. 2 Cor. 5. 18, 19.Behold the dayes come saith the Lord that I will send a famine in the land, not a famine of bread nor a thirst for water, but for hearing of the word of the Lord, Amos. 8.11.and they shall wander from sea to sea, and from the North even unto the East shall they runne, and seeke the word of the Lord and shall not finde it: And this plague shall not onely be upon the ancient and Elders of Israel, but he addeth further, that even the faire virgins and young men shall perish for thirst:2 Kings. 3. 9,10
1 Kings 17. 22
Galen de [...]
a most evident proofe that as our bodyes would quickly perish, unlesse they should be strengthened with materiall food and nourishment, even so our soules unlesse they be fedd and nourished with the heavenly food of the word brought unto us by the ministers and preachers thereof; would quickly dye and perish, whereby we are to acknowledge the singular goodnesse of God, and his great mercy shewed unto us above the Jewes in sending us so great plenty of this food, and therefore the more wretched and ungratefull are we, if we contemne so great a grace and mercy when it is offered unto us, It is said Jer. 29. that the Lord had sent them.

1.10.

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A resemblance herereof the Romans do afford us by the fact of Camillus, who when he had besieged the City of Phalisci with ten yeares warre and attempted by the sword and famine to cause them to yeeld unto him, yet all was in vaine, till at length by his clemency and lenity he prevailed with them; for when the Schoolmaster of the City, who had the charge of the noblemens sonnes, did bring them and betray them to Camillus, that thereby they might be enforced to yeeld up themselves, and the City for the ransoming and redeeming of their children, Camillus considering that the falshood and treachery of the School-Master could bring him neither comfort nor credit, commanded his officers to stripp him naked, and binde his hands behinde his backe; and to cause the children his Schollers each of them having rod in his hand to whip him backe into the City againe. At which Noble action, the Citizens were so moved, that they presently delivered up their City unto him acknowledging Camillus as their Saviour and God, and father: even so oftentimes the Lord doth plague us with Famine and sword, but yet we will not turne unto him, untill by his Holy Spirit he gently move our hearts to yeeld unto him, and then we beginne to acknowledge him our Saviour our Father, our God in Christ Jesus; We indeed are oftentimes overcome with such a dead sleep of security that affliction doth not awake us, nor worke our amendment that we might turn unto God: nay rather the greife of a son as hath beene said, doth many times more withdraw and estrange our hearts from the Lord.

1.11.

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[...]

The next point is their example of obedience, whereby wee are taught that we must worke in Gods house, that is in Gods Church, whose house we are, if we hold fast, the confidence and and rejoycing of the hope unto the end, Heb. 3. 6.
2 Cor. 6. 16.
1 Per. 2. 5.
Heb. 3. whereby he sheweth that the mysticall members of Christ, are his Church, as also he saith 1 Cor. 3. 8. 9.2 Cor. 6. Ye are the temple of the living God, yet all this is but one house, and as the Saints of God are but one spouse of Christ in generall, so are they but one house also, the building wherof although it depend upon the ministery cheifly whom [Page 94] are by an excellency termed builders, yet all must worke and build his house, and this duty belongeth to all, as Epi. Jude ver. 20.
Exo. 35. 4. 6, 7, 9.
Saint Jude speaketh Edifie your selves in your most holy faith, praying in the holy Ghost: for as in the materiall building of the Tabernacle or Temple they did not bring gold, silver or brasse, blew silke purple, scarlet and fine linnen, but those which were lesse able, brought Goats hair, and Ramsskinns dyed red, and Badgers skinns with Shittim wood. so in the spirituall building, all must build but not all in like manner; the ministers they must be the cheife, they must build with silver and with gold, and precious stones, Titus 1. 12.
Gen. 2. 15.
1 Cor. 3.6
Gal. 5 6.
and the inferious they must build with goats haire and ramms skins, and so all must be workemen in the building As many as are of Christ they must be Christians, not Cretians not idle slow bellies, even in paradice. [...]

1.12. Sermon the Ninth.

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Not a famine to bread nor thirst for water, but of hearing of the word of God, when men shall wander even from sea to sea, and from the north to the east and shall runne to an fro, and shall seeke the word of the Lord, and shall not finde [Page 101] it, which I would to God they would consider better of, and for small causes, absent themselves from Ecclesiasticall exercises, where the servants of the Lord destribute these portions light of nature, should (as I thinke) so much teach them that herein they so much injury themselves as he did his servants, of whom the Poet Juvinall speakes,

[...]
Servorem ventres modio castigat iniquo.

1.13.

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[...] It was a saying amongst the heathen testified by Tully in an epistle to Marius, that when a mans estate begun any way to be impoverished, there was no cause why he should desire to live any longer, but that he might make himselfe away, which saying was so approved amongst the people, that many when their honours or riches are impared, or desires frustrate, did not sticke to dispatch themselves as we read of Atheniensis and Cato Viticensis and divers others, and Tully himselfe so farre approveth it, that although he laied not violent hands on himselfe, yet he said he knew not why a mans estate was decayed he should wish to live any longer, but here we are taught another lesson that though we finde our selves in particular or our Church in generall any whit impaired, yet we must not despaire, but take example by this exhortation to strive to amend what we finde amisse, yet now be of good courage O Zerubbabel and be of good courage O Jehoshua &c.Hag. 2. v. 4.

1.14. Sermon the Twelfth.

[Page 127]

The foundation of which promise being a premonition to [Page 128] 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.

This is a selection from the original text

Keywords

dearth, famine, food, moon, plague, sickness, sun, war, waste

Source text

Title: The Prophesie of Haggai

Author: John Rainolds

Publisher: W. W.

Publication date: 1649

Edition: 2nd Edition

Place of publication: London

Provenance/location: This text was transcribed from images available at Early English Books Online: http://eebo.chadwyck.com/home Bibliographic name / number: Wing (2nd ed.) / R143 Bibliographic name / number: Thomason / E.469[18] Physical description: [8], 26, 3396, 89163,[1] p. : Copy from: British Library Reel position: Thomason / 75:E.469[18]

Digital edition

Original author(s): John Rainolds

Language: English

Selection used:

  • 1 ) tp, selections from sermons 3, 8, 9,12

Responsibility:

Texts collected by: Ayesha Mukherjee, Amlan Das Gupta, Azarmi Dukht Safavi

Texts transcribed by: Muhammad Irshad Alam, Bonisha Bhattacharya, Arshdeep Singh Brar, Muhammad Ehteshamuddin, Kahkashan Khalil, Sarbajit Mitra

Texts encoded by: Bonisha Bhattacharya, Shreya Bose, Lucy Corley, Kinshuk Das, Bedbyas Datta, Arshdeep Singh Brar, Sarbajit Mitra, Josh Monk, Reesoom Pal

Encoding checking by: Hannah Petrie, Gary Stringer, Charlotte Tupman

Genre: Britain > non-fiction prose > religion: sermons

For more information about the project, contact Dr Ayesha Mukherjee at the University of Exeter.

Acknowledgements