Commentary on the Minor Prophets, Commentary 10 – Commentary 11

Commentary on the Minor Prophets · Commentary 10 – Commentary 11

p. 468A COMMENT OR, EXPOSITION Upon the Propheſie of HAGGAI.

CHAP. I.

Verſe 1. IN the ſecond yeer of Darius the King] Not of Darius the Mede, G…a…b. Chronol.as Genebrard doteth, for he was predeceſſour to Cyrus Dan. 5.31. And Haggai prophecied after Cyrus and Cambyſes, Ezra 4.5. and 5.1. Neither of Darius Nothus, as Scaliger in his book De Emend: temporum (the doctrine whereof is almoſt wholy fictitions, ſaith One, and founded upon the confines of Nothing:) but of Darius, ſon of Hyſtaſpes, who ſucceeded Cambyſes in the kingdome of Perſia; being choſen king by the Peeres,Herdot. in Thali…. upon the neighing of his horſe firſt, as Herodotus teſtifieth. Whether this Darius were the husband of Queen Eſther, as ſome affirm, or her ſon, as Others, (and was therefore ſo favourable to the Jews) I undertake not to determine: OnelyOnly take notice, that by Heathen Hiſtorians it is ſaid,Herod. that the wife of this Darius was called Atoſſa, which ſounds in part ſomwhat like Hadaſſah, that is Eſther, chap. 2.7. Hadaſſah was her own Hebrew name: and, after ſhe was made Queen, ſhe was called Eſther. He is called Darius the King, as if he were the OnelyOnly King on earth. His ſucceſſour Darius in his proud Embaſſy to Alexander, called himſelf the King of Kings, and Couſin of the gods: and for Alexander, he called him his ſervant: But Alexander ſoon after became his Lord.foreign. Plato lib. 3. de l gib. Prov. 21.1.Prov 21:1 For the Kingdome of Perſia was loſt by that Darius, as it had been reſtored by this to its former ſplendour, after the havock made by Cambyſes; who among other vile acts of his (as Wickedneſſe proceedeth from the wicked, according to the preverb of the Ancients 1 Sam. 24.13.) forbad the building of the Temple Ezra 4.12. But He who ſets up Princes at his pleaſure, and turns their hearts whither ſoever he will (as the plow-man doth the water-courſe with his paddle, or the gardiner with his hand) turned here the heart of this great King to his people p. 469the Jews: ſo that he made a new decree for the advancement of the building, Ezra 5.8. God alſo ſeaſonably ſtirred up Haggai, and Zachariah to quicken the people, (who were ſoon after their return from Babylon, grown cold again and careleſs) and ſo bleſſed their Miniſtery, that the Houſe, that is, the Sanctuary, and the Holy of Holies, was finiſhed in four years ſpace, or thereabouts, Ezra 6.14. The outward Court, and ſo the whole Temple, in three years after that,Antiq. l. 11. c. 4 as Joſephus witneſſeth.

In the ſixth monethmonth] In the 3444. year of the world,Func. Chronel. as Funccius computeth it, in the Calends of September, (confer chap. 2.19.) when the Jewes were ingathering their harveſt, and fruits, and found a dearth toward. This the Prophet makes uſe of, preſſing it upon the people, as a juſt hand of God upon them, for ſlighting and ſlacking the rebuilding of his houſe. It is good for Gods Miniſters to ſet in with him, to ſtrike while the iron is hot, to cry, Hear ye the rod, Mic. 6.9Mic 6:9and who hath appointed it: for as iron is very ſoft, and malleable, whiles in the fire, and as molten metals ar fit for the mould; ſo when men are under the croſſe, they are more eaſily wrought upon; they will hearken to inſtruction, that before laught at it, as the wild aſſe doth at the horſe and his rider, Job 39.18. The wild aſſe, that is uſed to the wilderneſſe, though ſhe kick up her heels, and ſnuffe up the wind at her pleaſure, ſo that they that ſeek her will not weary themſelves, yet there is a time when ſhe may be taken; in her monethmonth they ſhall find her, Jer. 2.24.

In the firſt day of the monethmonth] Heb. In one day. One for firſt is ordinary in both Teſtaments, Gen. 1.5. Num. 29.1. Dan. 9.1. Mat. 28.1. Joh. 20.1. 1 Cor. 16.2. The time of this Prophecy (as of others, Iſa. 1.1. Jer. 1.2, 3, &c.) is preciſely noted, to teach us what account we ſhould make of Gods Oracles, and inſpirations; and how God will one day eckon with us for the helps we have had, and the time we have enjoyed them. He ſets down all: how much more ſhould we, and live up to our means & mercies, propagating our thankfulnſſe into our practiſe? Jeremy prophecied forty years, but with ill ſucceſſe: it was his unhappineſſe to be Phyſician to a dying State.Tunc etiam, doctâ plus valet arte malum. The Holy Ghoſt ſets a ſpeciall mark upon theſe fourty years of his prophecying, Ezek. 4.6. by bidding the Prophet lye fourty dayes upon his right ſide, and bear the iniquity of the houſe of Judah fourty dayes, a day for a year.

came the word of the Lord] i. e. he began to prophecy,Prophetarum ora ſunt Dei os Chryſoſt. as Ezra 5.1. being ſent and ſet awork by God, whoſe alone it is, to make meet Miniſters of either Teſtament, 2 Cor. 3.5. to ſend, gift, and bleſſe them, Jer. 23.21.

by Haggai the Prophet] Heb. by the hand of Haggai, that is, by his means, and Miniſtery. See the Note on Mal. 1.1. Haggai ſignifieth merry, and pleaſant, Feſtivus & laetus.as at a ſolemn feaſt: which name of his excellently ſuiteth both with the time of his prophecy, viz. after the return from captivity, ſee Pſal. 126.1, 2. and alſo with the matter whereof he treats, and whereto he drives, Chriſt, the Deſire of all nations. Wilt thou be merry at any time? ſaith Seneca, think on Caeſar: canſt thou be ſad, and he be in health? How much more cauſe have wee to be to be merry in the Lord Chriſt? Let us keep the feaſt with all ſolemnity: let us keep holy-day, foreign.ſith Chriſt our Paſſeover is ſacrificed for us, 1 Cor. 5.7, 8. Let this ſwallow up all our diſcontents, and crown the calender of our lives with continuall feſtivals: Let the ranſomed of the Lord return and come to Zion with ſongs and everlaſting joy upon their heads, &c. Eſay 35.10. The Septuagint aſcribe certain of the Pſalmes to Haggai, and Zachary, in the titles they prefix: though ſome think that the Hallelujah-Pſalmes (as they are called) becauſe they begin and end with Hallelujah, or, Praiſe ye Lord, were ſung by the Jews, returning out of Babylon; thoſe two Prophets beginning the tune, or giving the verſe (as they call it.) And hereunto the Prophet Jeremy might have an eye, chap. 31.12. Therefore they ſhall come and ſing in the height of Zion, and ſhall flow together, to the goodneſſe of the Lord, &c.

unto Zerubbabel the ſonne of Shealtiel] Philo ſaith, he was alſo called Barachias, He is called Shesbazzar, Ezra 1.8.Ezra 1:8others Phadaias, out of 1 Chron. 3.17. His name Zerubbabel ſignifieth, either Born in Babel, or, Far from confuſion. A Prince (of all men) ſhould obſerve order, keep the peace. By the Lawes of England, a Noble-man cannot be bound to the peace; becauſe it is ſuppoſed that the peace is alwayes bound to him, and that of his own accord, he will be carefull to keep others in good order. But what a regnum p. 470Cyclopicum was at Rome in Nero's dayes, Quando poterat quiſque eâ, quam cuperet potiri, Dio in vit. Neron.negare licebat nemini? Tum ſervus cum Domina, praeſente Domino ſuo, & gladiator cum virgine nobili inſpectante patre rem habuit, &c.? Bleſſed be God for better times.

Governour of Judah] Or, Duke, Captain, Provinciall, Preſident. The manyheaded Multitude hath need of a Guide, who may be foreign, peaceable and prudent,Lib. 1. de leg. (ſaith Plato) to keep and care for the well-fare of his ſubjects. Such an one was Zerubbabel, Aug. epiſt. 179Nobilis genere, nobilior ſanctitate, Noble by birth, but more noble by his piety: drained from the dregs, and ſifted from the brannes of the baſer ſort of people.In loc M. Pemble. In the ſeventeenth year of his age, he led back part of the people from Babylon to Jeruſalem; where he continued Governour for the ſpace of fifty eight years, ſaith Grynaeus. Thoſe that make Darius in the Text, to be Darius Nothus, muſt needs allow him a much longer life and government: which God, ſay they, granteth to ſome, becauſe hee hath ſomething to bee done by them. The Revolution of States may here alſo be remarked. This people was firſt governed by Judges, or Captains: then by Kings, and now by Captains again. So the Principality of Edom, as it began with Dukes, and roſe to Kings, ſo it returned to Dukes again, after the death of Hadad, in Moſes his time, 1 Chron. 1.51. Gen, 36.43.foreign. Adeo nihil eſt in vita firmum aut ſtabile. So uncertain are all things.

and to Joſhuah the ſonne of Joſedech] A brand pluckt out of the fire, Zech. 3.2. and therefore the fitter for ſuch a preferment,Bernard. ut in alto poſitus non altum ſapiat. David came not to the kingdom, till his ſoul was even as a weaned childe, Pſal. 131.2. Queen Elizabeth ſwam to her crown, thorow a ſea of ſorrows. Matthias King of Hungary, was taken from the priſon to the throne. But, to the buſineſſe: Joſhuah the High-prieſt was a type of Chriſt, in regard,Turk. hiſi. 1. Of his name, which ſignifieth a Saviour. 2. Of his Office of High-prieſthood. 3. Of his partner-agency with Zerubbabel, in reducing the people home to their own countrey. The Lord Chriſt,Acts 3.15. Heb. 4. & 7.Acts 3:15Heb 4 is both our Prince of life, and our mercifull and faithfull Highprieſt, ever living to make requeſt for us.

the high-prieſt, ſaying,] Zerubbabel and Jeboſhuah were the Chieftains of the people: and though not themſelves in fault, or at leaſt nothing ſo much, (for they were both very religious) yet they were not ſo forward and forth-putting as they ſhould have been in ſo excellent a work. Howſoever, if the task be not done, the Task-maſters are beaten, Exod. 5.14. It is the miſery of thoſe, that are truſted with authority, that their inferiours faults are beaten upon their backs. If the people gather Manna on the Lords ſabbath, Moſes and Aaron ſhall hear, How long refuſe ye to keep my commandements? Calvin in loc.Exod. 16.28. It is Mr. Calvins opinion, that Haggai therefore addreſſed himſelf to theſe two principall perſons: to the end that they might joyne their forces with him, in reprehending and exciting the people to the Lords work. When the word and the ſword go together, there is great likelihood of much good to be done. Upon the ſword of Charles the Great was written, Ʋtriuſque tabulae cuſtos. And Queen Elizabeth riding progreſſe once is Suffolk,M. Leighs treat. of Divin. ep. Ded. ſaid, that now ſhe ſaw the reaſon, why that County was ſo well governed, for ſhe obſerved that all the Juſtices coming to meet her, had every one his Miniſter next to his body.

Verſe 2. Thus ſpeaketh the Lord of Hoſts, ſaying,] This title is oft uſed in theſe three laſt prophecies (eighteen ſeverall times in that eighth of Zachary) becauſe, being to build, they had many enemies; therefore had need of all encouragement. And Hierom in his Prologue …oteth it as an act of great courage in Haggai and Zachary, that againſt the Edict of King Artaxerxes (or Cambyſes) and the oppoſitions of Sanballat, and other potent Adverſaries, they ſhould ſtir up the people to build the Temple: and as an act of heroicall faith in the Prince, prieſt, and people, to ſet upon the work, and finiſh it, Not by might, nor by power, but by the ſpirit the Lord of Hoſts, Zach. 4.6. See more of this title in the Note on Mal. 3.17. Doct. 1.

this people ſay] Words then have their weight: neither are mens tongues their own: but there is a Lord over them (Pſal. 12.4.) that will call them to a ſtrict account of all their waſte words, Mat. 12.36, and hard ſpeeches, Jude 15. and then they ſhall experiment that by their words (which they happly held but winde) p. 471they ſhall be juſtified, and by their words condemned, Mat. 12.37. How good is it therefore to carry a pair of ballance betwixt the lips? Neſcit poenitenda loqui qui proferenda priùs ſuo tradidit examini, ſaith Caſſiodore; He that weighs his words before he utters them, ſhall prevent an after-reckoning for them.

the time is not come, the time, &c] He repeateth their frivolous and frigid excuſes, in their own very words; that he may the better confute them,Ʋſus eſt foreign ut rei indignitatem amplificaret. and the ſooner bring them to a ſight of their ſinne. Sinne and ſhifting came into the world together, Gen. 3.12. And this is ſtill the vile poiſon of our hearts, that they will needs be naught, and yet never yeeld, but that there is reaſon to bee made, and great ſenſe in ſinning. Theſe Jewes (likely) had both Scripture and Reaſon to plead for their backwardneſſe (as there is no wooll ſo courſe, but will take ſome colour: and the ſluggard is wiſer in his own eyes, Prov. 26.16.Prov 26:16then ſeven men that can render a reaſon:) For Scripture: To every thing there is an appointed time, a ſet ſeaſon, ſuch as we can neither alter nor order, Eccleſ. 3.1, and verſe 3. There is a time to break down, and a time to build up. And that this time to rebuild the Temple was not yet come, ſome might pretend, that the ſeventy years foretold,Hieronym. R. David. were not yet fully expired: others (with more ſhew of reaſon) that they had been too haſty in laying the foundation long ſince, as appears by their ill ſucceſſe, and many adverſaries: that, God who had dwelt ſo long in a Tabernacle, and was now worſhipped at his new-created Altar, would bear with them, if they firſt built their own houſes, and then be more free to build his Houſe, which they intended to do hereafter, with great care and coſt. This is ſtill the guiſe of graceleſſe procraſtinatours, to future and fool away their own ſalvation. Hereafter, ſay they, may bee time enough, and what need ſuch haſt to build the ſpirituall Temple? In ſpace comes grace, God is more mercifull then ſo: and at what time ſoever a ſinner repents from the bottom of his heart, &c.Mat. 23.17.Matt 23:17 Fools and blind men (as our Saviour calls the Phariſees) that thus ſtand trifling, and baffling with God, and their ſouls, being ſemper victuri, as Seneca ſaith, alwayes about to do that, which if not well done, they are utterly undone for ever: for upon this little point of time hangs the crown of eternity. The gales of grace are uncertain, the day of grace, (which is very clear and bright) is uſually a ſhort one. Non licet in bello bis peccare, ſaid Lamachus to a ſouldier of his brought before him, and pleading he would doe ſo no more: So God will not ſuffer men twice to neglect the day of grace, which, if once paſt, will never dawn again. Let none therefore when preſt to the preſent Now of meeting God by repentance, anſwer as Antipater King of Macedony did, when one, preſented him a book treating of happineſſe foreign I am not at leiſure: Or as Archias the Theban, when forewarned of a conſpiracy againſt him, caſt the letters by, with In craſtinum ſeria, and was ſlain ere the morrow came. Or as theſe Cunctators in the Text, that had oft in their mouth, The time is not come, the time &c. leſt the very next minute they be cut off by death from all further time of repentance, acceptation and grace for ever. Men may purpoſe, promiſe, expect a time of healing and happineſſe, when they ſhall be deceived, and find a time of terrour and torment, Jer. 14.19. Some, when a dying, would have given a world for time: as I have heard (ſaith a Reverend man) one crying day and night call time again: but that could not be.Poſthac occaſi… calva. As in warre, ſo here, none are permitted to erre twice. Time muſt be taken by the forelock, as being bald behind.

Verſe 3. Then came the Word of the Lord &c.] Then after a ſhort ſilence, as it were,Ribera. profertur Domini quaſi cogitata reſponſio followes the Lords elaborate and deliberate anſwer, not without ſome touch of holy tartneſſe, at their ingratitude: for, of all things, God can leaſt endure to be ſlighted, where he hath better deſerved. He looks upon ſuch with anger, being grieved at the hardneſſe of their hearts, Mark 3.5. He complains of ſuch with a ſigh; Ah ſinfull nation, Iſa. 1.4. he is ready to rid his ſtomack of them, verſe 24. Ah, I will eaſe me &c.

Verſe 4. Is it time for you, O ye, to dwell in your cieled houſes, &c.] Not covered onelyonly, but cieled with cedar, (as the Chaldee here hath it) arched and garniſhed, as the Greek, carved and trimmed, as Ambroſe rendreth it. Sure,Lib. 3. epiſt. 12. either your beds are very ſoft, or your hearts very hard, that you can, not onelyonly come into the tabernacles of your houſes, but give ſleep to your eyes, Pſal. 132.4, 5.Ps 132:4Ps 132:5or ſlumber to your eyelids. Before ye have found a place for the Lord, an habitation for the mighty God p. 472of Jacob. Good David, could not finde in his heart to dwell in an houſe of Cedar, when the Ark of God dwelt within curtains, 2 Sam. 7.2. Valiant Ʋriah, deemed it altogether unfit and unreaſonable, that when the Ark, and Iſrael, and Judah abode in tents, he ſhould goe to his houſe to eat, and drink, and to take his eaſe and pleaſure, 2 Sam. 11.11. Solomon firſt built an houſe for God, and then for himſelf. The Chriſtian Emperours, Conſtantine, Theodoſius, Honorius, &c. exceeded in building Churches,Turk. hiſt. foreign. Herodet. which, from their ſtatelineſſe were ſtiled Baſilica, or places for a King. The very Turks at this day, though content to dwell in mean and homely houſes, yet their Moſchees or Meeting-houſes, are very ſumptuouſly built, and ſet forth. It is a principle in Nature, that the things of God are elder, and more to bee reſpected then the things of men. A profeſſor of the Turks law proclaims, before they attempt any thing, that nothing be done againſt religion. This is better then that which was written over the gate of the Senate-houſe in Rome (which yet is not to be diſliked, in its place and order) Ne quid detrimenti Reſp. capiat. Give unto Caeſar the things that are Caeſars: but with all and above all, Give unto God the things that are Gods: foreign. Mat. 22.21.Matt 22:21The Greek article is twice repeated by our Saviour, when he ſpeaketh for God, more then when for Caeſar: to ſhew, that our ſpecial care ſhould be, to give God his due, to ſeek firſt the kingdome of God and his righteouſneſſe, and then all other things ſhall ſeek us. Cicero.Caetera aut aderunt, aut caetera non oberunt. But moſt people are ſo buſied about their own houſes, their cottaeges of clay, the body, that Gods houſe,2 Cor. 5.1.2 Cor 5:1 the ſoul lies waſt and neglected: the lean kine eat up the fat: the ſtrength of the ground is ſpent in nouriſhing weeds. Earthly mindedneſſe ſucketh the ſap of grace from the heart, as the Ivy doth from the Oake, and maketh it unfruitfull. Men are ſo taken up about the world, that they think not on Gods kingdome: as the Duke of Alva told the French king,Fren. Hiſt. who asked him whether he had obſerved the late great Eclipſe? No, ſaid he, I have ſo much to doe upon earth, that I have no leiſure to look toward heaven. But is not one thing neceſſary, and all other but by-buſineſſes? And have we not in our dayly prayer, five petitions for ſpirituals, and but one for temporals? Are we not taught to make it our firſt requeſt, that Gods name may be hallowed, though our turnes ſhould not be ſerved? Is not Eſau ſtigmatized for ſelling his birth-right, for a meſſe of broth? And is not Shemei chronicled for a foole,Heb. 12.16.Heb 12:16 who, by ſeeking after his ſervants, loſt his life? Pope Sixtus for a mad man, that ſold his ſoul to the devil, to enjoy the Popedome for ſeven years? what ſhall it profit a man to win the world and loſe his own ſoul? to win Venice, and then be hanged at the gates thereof, as the Italian proverb hath it? Surely ſuch a mans loſſe will be 1.Mat. 16.Matt 16 Incomparable, 2. Irreparable: for what ſhall a man give in exchange of his ſoul? It was no evill counſel, that was given to John the third, King of Portugal, to meditate every day a quarter of an hour on that divine ſentence. It would be time well ſpent to ponder as oft and as long together on this Text, Is it time for you, O ye, that are ſo ſharp ſet upon the world, ſo wholly taken up about your private profits, your pleaſures and preferments, to ſit in your ceiled houſes, as Ahab once did in his ivory Palace, or Nebuchadnezzar in his houſe of the kingdome (as he vain-gloriouſly calleth it, Dan. 4.30.) and Gods houſe lie waſte, and his ſervice neglected, to whom we owe our ſelves, 1 Cor. 6.19. our lives Mat. 16.25. our parents, children, friends, means Mat. 19.29. our gifts and abilities, 1 Cor. 4.7. our honours and offices, Pſal. 2.10, 11, 12. all that we are, and have? How juſtly may God curſe our bleſſings, Job 16.15.16.18, 21. 1 Cor. 12.21.Job 16:15Job 16:16Job 16:18Job 16:211 Cor 12:21(as he threateneth theſe ſelfe-ſeeking, God-neglecting Jews both here, and Mal. 2.2.) ſcatter brimſtone upon our houſes, drp up our roots beneath, and above, cut off our branches, drive us from light into darkneſſe, and chaſe us out of the world with his terrours. Col. 3.2. Phil. 2.21.Col 3:2Phil 2:21Surely ſuch are the (ceiled) dwellings of the wicked, and this is the place of him that knoweth not God, that inverteth the order appointed of him, by coveting, not the beſt guiſts, but an evil covetouſneſſe, Hab. 2.9. by ſetting his affections, not on things above, but on things on the earth, by ſeeking their own things, every man, and not the things of Jeſus Chriſt.

Verſe 5. Now therefore thus ſaith the Lord of hoſts] Haggai was but a yong man, ſaith Epiphanius: Now therefore, leſt any one that heard him, ſhould deſpiſe his youth, and ſlight his doctrine, he ſhews his authority, he comes to them cum priviligio, he delivers not the conceptions of his own brain, but the Word and mind of p. 473God. For as Chryſoſtom ſaith of St. Paul, ſo may we ſay of all the reſt of the pen men of the Holy Scripture, Cor Pauli eſt cor Chriſti, their heart is Chriſts own heart: and their words are to be received, reverenced and ruminated, not as the words of mortal men, but (as they are indeed) the words of the everliving God, 1 Theſ. 2.13.Greg. in Reg 3 Excellently ſpake he who called the Scripture Cor & animam Dei, the heart and ſoul of God. It is, every whit of it, divinely inſpired, or breathed by God, ſaith the Apoſtle, and is profitable both for reproof, and for inſtruction in righteouſneſſe. 2 Tim. 3.16.2 Tim 3:16See an inſtance hereof in this Text, together with the Prophets rhetorical artifice in firſt chiding, and now directing them to reprove, and not withal to inſtruct, is to ſnuffe the lamp, but not powre in oyle, that may feed it.

conſider your wayes] Heb. ſet your hearts upon them, diligently recogitate, and recognize your evil doings; and ſo ſhall ye ſoon find out the cauſe of your calamity, Judge your ſelves, ſo ſhall ye not be judged of the Lord, accept of the puntſhment of your iniquity: ſo iniquity ſhall not be your ruine: your ruth, but not your rums. Capite conſilium ex rebus ipſis, velexperiment is Learn at leaſt by the things ye have ſuffered: Let experience the miſtriſſe of fooles, reduce you to a right mind. Lay to heart your manifold miſeries, thoſe foreign as one calleth them, Free Schoolmaſters, curſt enough and crabbed, but ſuch as whereby God openeth mens ears to diſcipline, and eyes to obſervation of his works, and their own wayes;Job. 36.8, 9, 10.Job 36:8Job 36:9Job 36:10 according to that of Ezechiel, chap. 40.4. Son of man behold with thine eye, and hear with thine ears, and ſet thy heart upon all that I ſhall ſhew thee &c. the ſenſes muſt be exerciſed that the heart may be affected with the word, and works of God; according to that mine cye affecteth my heart, Lam. 3.51. and Solomon gat much of his wiſedom by obſervation, as appeareth by his Eccleſiaſtes which ſome have not unfitly called Solomons Soliloquy. It is but little that can be learn'd in this life, without due and deep Conſideration: which is nothing elſe but an act of the Practical underſtanding, whereby it reflects and ſtaies upon its own intentions: and, comparing them with the rule, it proceeds to lay a command upon the will and Affections to put them in execution. Thus David conſidered his wayes, and finding all out of order, he turned his feet to Gods teſtimonies, Pſal. 119.59. And, to ſtill Gods enemies, Pſal. 4.4. he bids them commune with their own hearts and be ſtill, or make a pauſe, viz. till they have brought their conſideration to ſome good upſhot and concluſion. For when conſideration hath ſoundly enlightened a mans mind, informed his judgement according to that light (that candle held to his mind) and determined is will according to that judgement, it muſt needs bring forth ſound reſolutions, purpoſes and practiſes; as it did in the Ninivites, Ephraim, Ier. 31.19. Ioſiah, 2 Chron. 34.27. the Prodigal, Luke 15. the Church in Hoſea, chap. 2.6.7. She conſidered ſhe was croſſed and hedg'd in with afflictions, and reſolveth to return to her firſt husband. The contrary inconſiderateneſſe is complained of as a publique miſchief. Ier. 6.8. and 8.6. and 12.11. They have laid it waſte: and being waſte it mourneth unto me: The whole land lieth waſle, becauſe no man layeth it to heart, that is, conſidereth deeply of the cauſe of its deſolation. Without this, though a man had all poſlible knowledge lockt up in his brain and breaſt, it would be but as rain in the middle region, where it doth no good; as the horn in the Unicorns head, where it helps no diſeaſe; or as fire in a flintſtone inſenſible and unprofitable, till beaten out by ſound conſideration: This makes knowledge to become expreimental, as Pſal. 116.6. and Rom. 8.1, 2, this is to follow on to know the Lord. Hoſ. 6.3. as without this, mens knowledge is but a flaſh, and may end in ignorance and profaneneſſe: becauſe never formed and ſeated in their hearts, never diſgeſted by due meditation and application to their own conſciences.

Verſe 6. Ye have ſown much and bring in little] This was viſible to them: and they are called upon to conſider it. The Philoſopher affimes that man is therefore the wiſeſt of creatures, becauſe he alone can compute and conſider. And yet how little doth man reſpect this priviledge, without which he were to be ſorted with beaſts, or mad men? God harkened and heard, but no man ſpake adviſedly, no man repented of his wickedneſſe ſaying, what have I done? Jer. 8.6.Jer 8:6no man humbled himſelf under the mighty hand of God, though god thruſt him down, as it were, with a thump upon the back. Moſt mens minds are as ill ſet as their eyes are; neither of them look inwards. Lord, ſaith the Prophet, when thy hand is lifted up, they p. 474will not ſee, but they ſhall ſee &c. Eſay 26.11. So, when Gods rods call for reformation, they will not heare it and who hath appointed it, but they ſhall heare Iob 33.15. Conſcience, their domeſticall Chaplaine, ſhall ring this peale in their cares, Conſider your wayes: Ye have ſowed much but brought in little &c. Omnia fuiſtis & nihil profuit, you have tried all wayes to live, and 'twill not be, laboured all night, and taken nuthing, laboured in the very fire, and wearied your ſelves for very vanity Hab. 2.13. as thoſe that ſeek after the Philoſophers ſtone, the moſt they can look for is their labour for their paines. Either vanity or violence hath exhauſted you, as Zach. 8.10. and Gods vengeance is viſible enough in thoſe ſecret iſſues and draines of expence at which your eſtates run out, becauſe he puts not his holy finger on the hole in the bottome of the bag. For it is his bleſſing alone that maketh rich Prov. 10 23. and except he build the houſe, they labour in vaine that build it Pſal. 127.1. There is a curſe upon unlawfull practiſes, though men be never ſo induſtrious, as in Iehojachim. Ier. 22. And all their policies without dependance upon him for direction and ſucceſſe, are but Arena ſine calce ſand without lime; they will not hold together, when we have moſt need of them, but fall alunder, like untempered morter. Hence the Pſalmiſt aſſureth us, that Promotion comes neither from the Eaſt, Pſal. 75.6.Ps 75:6nor from the Weſt, nor yet from the South where the warme ſunſhine is, but from the Lord: he putteth down one, and ſetteth up another. So Hannah, The Lord, ſaith ſhe, maketh po…r, and maketh rich: he bringeth low, and lifteth up 1 Sam. 2.7. And albeit no man knowes either love or hatred by all that is before them, becauſe all things come alike to all Eccleſ. 9.1, 2. (God maketh a ſcatter as it were, of theſe outward commodities: good men gather them, bad men ſcramble for them) yet if he blow upon a mans eſtate, and by loſſes and croſſes ſo beat him down with his own bare hand (as here in the text) that either he hath not to eat, or dare not cat his fill, for feare of wanting another day, or if he do cat, yet the ſtaff of bread being broken, and for want of Gods concurrence, he eats and is not ſatisfied &c. he hath but priſoners pittance, which will neither keep him alive, nor yet ſuffor him to dye, he is to be very ſenſible of it, to conſider his wayes, and looking upon his penury (as a peece of the curſe for neglect of Gods ſervice Levit. 26.14. &c.) to deprecate that laſt and worſt of miſeries, the judgement of pining away in their iniquities Verſe 39. This is worſe then any ſcarcity, then any bulimy or doggiſh appetite, a diſeaſe common in times of famine. The righteous cateth to the ſatisfying of his ſoule: but the belly of the wicked ſhall want Prov. 14.25. As his belly prepareth deceit Iob 15.35. ſo it ſuffers deceit; mpoſturam faciunt & patiuntur, as the Emperour ſaid of them, that ſold glaſſe for pearles. Fumos vendidi…, fumo pereat, as Another. Ye looked for much and loe it came to little, as it followeth verſe 9. and why? but becauſe they thought every little too much for God, and all well ſaved that was kept from him, Mal. 3.9, 10, 11. See the Notes there. The Popiſh Commentators upon this text call upon the people, (if ever they meane to thrive) to keep holydayes; to heare Maſſes &c. yea ſome Prieſts in Gerſons time publiquely preached to the people,Non crit caecus, nec ſubito morietur, nec carebit ſufficienti ſuſtentatione. that whoſoever would hear a Maſſe, he ſhould not fall blind on that day, nor be taken away by ſuddain death, nor want ſufficient ſuſtenance &c. This was more then they had good warrant to promiſe; and yet they are beleeved. Shall not we learn to live by faith, to truſt in the Lord and doe good? ſo ſhalt thou dwelt in the land, and verily thou ſhalt be fed, Pſal. 37.3. The wicked in the fulneſſe of their ſufficiency are in ſtraits. Jeb. 20.22. Contrarily, the godly, in the fulneſſe of their ſtraits are in a ſufficiency: and this is the gain of godlineſſe. 1 Tim. 6.6. Piety is never without a well-contenting ſufficiency, it hath treaſure that ſaileth not, bags that wax not old, Luke 12.33. And ſhall have hereafter riches without ruſt, wealth without want, ſtore without ſore, beauty without blemiſh, mirth without mixture &c.

Verſe 7. Conſider your wayes] See ver. 5. Do it early, and earneſtly. Excutite vos, iterumque excutite, as Tremellius rendreth that in Zeph. 2.1. Search you, ſearch you, O Nation not worthy to be beloved. So Lam. 3.40. Let us ſearch and try our wayes. Not ſearch only but try, and as it were ſift them to the brann So 2 Cor. 13.5. Examine your ſelves whether ye be in the faith: prove your own ſelves, as it were with redoubled diligence, in a moſt needfull but much neglected p. 475duty, of dealing with your own hearts. But if ye will not, ſee that flaming place Ezech. 16.43. If men will not judge themſelves, God will: as though ſchollers will not ſcan their verſes, their maſters will. Men are as loth to review their actions, and read the blurr'd writings of their own hearts, as School-boyes are to parſe their leſſons and falſe Latines they have made. But as he who will not caſt up his bookes, his bookes will caſt up him at length: ſo thoſe that will not conſider their wayes, and take themſelves to task, ſhall find that ſparing a little paines at firſt will double it in the end: and that the beſt that can come of this forlorne negligence, is the bitter pangs of repentance. Oh therefore that, with Solomons wiſe man, we had our eyes in our heads, and not in the corners of the earth!Eccleſ. 2.14. 1 King. 6.4.Eccl 2:141 Kgs 6:4 And that our eyes were, like the windowes in Solomons Temple, broad inward, that we might ſee our ſins to confeſſion, ſo ſhould we never ſee them to our confuſion. The Iſraelites confeſſed their murmuring and ſtubbornneſſe, when God ſent evill Angels amongſt them, that is, ſome meſſengers of his wrath and diſpleaſure. The Prophet Haggai here would have their poſterity conſider and better conſider, ſith the hand of God was ſo heavy upon them, and that he came againſt them as in were with a drawn ſword, how they might diſarme his juſt indignation by a ſpeedy reformation. To which purpoſe he addeth

Verſe 8. Go up to the mountaine, and bring wood &.c] Set upon the work, and be ſerious: build the Temple with like zeale as Baruc repaired the wall Neh. 3.20. acendit ſcipſum, he burſt out into an heat, being angry with his own and others ſloth: and ſo finiſht his task in a ſhort time. It muſt be an earneſt, upright, and conſtant endeavour of reformation, that muſt follow upon our ſenſe of ſin, and feare of wrath: or elſe all will be but mo…us aliquis evanidus (as Calvin on the text hath it) a very ſlaſh: It will be but as prints made on water; aſſoon as finger is off, all is out. It was certainly therefore an excellent ſaying of Luther (though condemned for hereticall by Pope Leo the tenth) Optima & aptiſſima poenitentia eſt nova vita. Amendment of life is the beſt repentance: neither is there any wiſer way to break off our ſins, then to practiſe the contrary duties. He that repents with a contradiction (ſaith Tertullian) God will pardon him with a contradiction. Thou repenteſt and yet continueſt in thy ſin. God will pardon thee, and yet ſend thee to hell. Thoſe that will have God to take pleaſure in them, as in his Temple, to love them and come unto them, and make his abode with them Ioh. 14.23. to dwell in them, and walk in them (as they did in Solomons porch, and other walks and galleries about the Temple Zach. 3.7.) to be glorified in them (accounting himſelf to receive, as it were, a new being, by thoſe inward conceptions of his glory, and thoſe outward honours we do to his name) they muſt go up to the Mountaine, not of Lebanon (though that was a pleaſant and plentifull place Deut. 3.25.) but of Heaven, that Hill from whence comes their help, and bring wood, (growing wood Cant. 1.17. living ſtones 1 Pet. 2.5.) and build the houſe 1 Cor. 3.9. Eph. 2.22. laying faith for a foundation, love for a covering, having hope for a pinacle, humility for a pavement &c. waſhing it with teares, ſweeping it by repentance, beautifying it with holineſſe, perfuming it with prayers, hanging it with ſincerity &c. So ſhall Chriſt the King be held in the galleries Cant. 7.5. he ſhall covet their beauty Pſal. 45.12. and be held faſt bound to them in the bands of pure affection, and ſpirituall wedlock. He will take pleaſure in them, as he did in thoſe that prayed in or toward the Temple Deut. 12.11. 1 King. 8.29. as he did in Daniel that man of deſires chap. 9.23. in David Gods corculum or darling 1 Sam. 13.14. in his Hephſibah or ſweetheart the Church Eſay. 62.4. called elſewhere the beloved of his ſoule, or his beloved ſoule: And he will be glorified in them by their ſpirituall ſacrifices 1 Pet. 2.5. reaſonable ſervices Rom. 12.1. performed in ſpirit and in truth Ioh. 4.24. by ſome one of which God is more glorified then by all the actions of unreaſonable or unregenerate creatures.

Verſe 9. Ye looked for much, and loe it came to little] Spes in oculis, luctus in manibus, as Hierome here. The hope of unjuſt men periſheth Prov. 11.7. etiam ſpes valentiſſima his likelyeſt hope, as ſome render it: he thinks himſelf ſure, as Eſau did of the bleſſing, but he only thinks ſo: God cuts off the meate from his mouth Ioel 1.16. takes away his corn in the time thereof Hoſ. 2.9. confutes him p. 476in his confidences, which prove like the brookes of Tema. Iob. 6.17. and ſerve him, as Abſaloms mule did her maſter: his high hopes hop beadleſſe, as One phraſeeh it. It falleth out with him as with thoſe perverſe Iſraelites in the wilderneſſe made to tack about two and forty times, after that they thought themſelves ſure of the promiſed land.

I did blow upon it] i. e. I diſperſed it with caſe. By a like phraſe (for ſenſe) God is ſaid Eſa. 25.11. to ſpread forth his hands in the middeſt of his enemies, as he that ſwimmeth ſpreadeth forth his hands to ſwim: and to bring down their pride, together with the ſpoiles of their hands, with greateſt facility. The motion in ſwimming is eaſy, not ſtrong: for ſtrong violent ſtrokes in the water would rather ſink then ſupport. In like ſort God blaſted their treaſure, or blew their hoards hither and thither, he conſumed their ſubſtance and curſed their bleſſings, as Mal. 2.2. See the Note there.

why ſaith the Lord of hoſts? becauſe of mine houſe that is waſt &c.] Their ſin of preferring their own private intereſts and ſelf-reſpects before Gods work and ſervice is here repeated, and exaggerated, as the ground and cauſe of all their calamities: And all little enough to bring them to a ſound and ſerious ſight and hatred of their ſins. Such a deep kind of drowſineſſe hath ſurprized us, for moſt part, that whereas every judgement of God ſhould be a warning-peale to repent, we be like the ſmiths dog, who the harder the anvile is beaten on, lyeth by and ſlecpeth the ſounder: Or like the ſilly hen, which loſeth her chickens, one by one by the devouring kite, and yet as altogether inſenſible of her loſſe, continues to pick up what lieth before her. This is to ſwelter and pine away in iniquity, as if nothing could awaken men Lev. 26.39. and it is threatened laſt of all, as worſe then all their loſſes, captivities &c. A lethargy is no leſſe deadly then the moſt tormenting diſeaſe. Let miniſters therefore, by ſuch forcible and quick queſtions as this in the Text, and otherwiſe, arrouſe their hearers (as they once did here their deare friends in the ſweating ſickneſſe, who, if ſuffered to ſleep, dyed certainely) that they may awake, and recover themſelves out of the ſnare of the devill &c. It is well obſerved by One, that the devils particula… ſin is not once mentioned in Geneſis, becauſe he was not to be reſtored by repentance: But the ſin of Man is enlarged in all the circumſtances. And why this? but that he might be ſenſible, aſhamed, and penitent for his ſin. They ſay in philoſophy, that the foundation of naturall life is feeling; no feeling, no life. And that the more quick and nimble the ſenſe of feeling is in a man, the better is his conſtitution. Think the ſame of life ſpirituall, and of that hidden man of the heart, as St. Peter calles him.

and ye run every man unto his own houſe] Or, ye take pleaſure every man in his own houſe. q. d. Ye are all ſelf-ſeekers, private-ſpirited perſons, ye are all for your own intereſts: like the ſnaile that ſeldome ſtirrs abroad, and never, without his houſe upon his back: or like the Eagle, which when he flies higheſt, hath ſtill an eye downward to the prey, that he minds to ſeize. In parabola ovis capras ſuas querunt. Rom. 16.Rom 16They ſerve not the Lord Jeſus Chriſt but their own bellyes: or if they ſerve Chriſt, it is for gaine, as Children will not ſay their prayers, unleſſe we promiſe them their breakfaſts. In ſerving him, they do but ſerve themſelves upon him; as thoſe carnall Capernaites did Ioh. 6. Well might the Apoſtle complaine as Philip. 2.21. And Another ſince, that it is his Pleaſures. his Profit, and his Preſerment, that is the naturall mans Trinity: and his carnall ſelf that is theſe in Unity. May he be but warm in his own ſeathers, he little regards the dangers of the houſe. He is totus in ſe, wholy drawn up into himſelf, and inſenſible of either the publike good, or common danger: though the water-pot and ſpeare be taken from the bolſter, yet he ſtirrs not. Farr enough from St. Pauls frame of ſpirit or ſpeech, Who is offended, and I burn not? farr enough from his care and cumber, anxiety and ſolicitude for the houſe of God, and proſperity of his people 2 Cor. 11.28.foreign Nothing like they are to Ambroſe, who was more troubled for the ſtate of the Church, then for his own dangers? Nothing like Melanethon, of whom it is ſaid, that the ruines of Gods houſe, and the miſeries of his people made him almoſt neglect the death of his moſt beloved children. True goodneſſe is publike-ſpirited though to private diſadvantage: as Nature will venture its own particular p. 477good for the generall, ſo will grace much more. Heavy things will aſcend to keep out vacuity, and preſerve the Univerſe. A ſtone will fall down to come to its own place, though it break it ſelf in twenty pieces. It is the ingenuity of ſaints, in all their deſires and deſignes to ſtudy Gods ends more then their own: to build Gods houſe with neglect of their own, as Solomon did: to drown all ſelf-reſpects in his glory, and the publike good, as Nehemiah did: of whom it might be more truely ſaid, then the Heathen Hiſtorian did of Cato, Di…. Lucan.that he did foreign, over-love the Common-wealth, and that he did — toti genitum ſe credere mundo, beleeve himſelf born for the benefit of man-kind.

Verſe 10, 11. Therefore the heaven over you is ſtayed from rain, &c.] It's never well with man (whoſe life is ever in fuga, as the Philoſopher hath it, and muſt be maintained by meat, as the fire is by fuell) till God hear the heaven, and the heaven hear the earth, and the earth hear the corn, the wine, and the oyl, and theſe hear Jezreel, Hoſ. 2.21, 22. where we may ſee the genealogie of theſe good creatures reſolved into God. The earth (though a kind mother) cannot open her bowels, and yeeld ſeed to the ſower, and bread to the eater, if not watered from above. The heaven (though the ſtore-houſe of Gods good treaſure, which he openeth to our profit and nouriſhment, Deut. 28.12.) cannot drop down fatneſſe upon the earth, if God cloſe it up, and with-hold the ſeaſonable ſhowres. This the very Heathens acknowledged in their fictions of Jupiter and Juno: Strabo.and the Metapontines, having had a good harveſt, conſecrated foreign, an harveſt cut in gold, to their God, in the Temple at Delphos. Now, when a rabble of Rebels ſhall conſpire againſt God, and fight againſt him with his own weapons, as Jehu did againſt Jeboram with his own men, what can He do leſſe then cut them ſhort? then make them know the worth of his benefits by the want of them? then call for a drought, (verſe 11.) and ſo for a dearth, (which inevitably followed in thoſe hot countreys) and conſequently for peſtilence and ſword, the uſuall concomitants?Pro cherebh legunt cherib. the Septuagint for drought here (by a miſtake of points) tranſlate a ſword. And in the Originall there is an elegancy paſt Engliſhing. Becauſe my houſe is chareb, that is, waſt, therefore I have called for a choreb, a drought, or for a chereb, a ſword, which ſhall in like ſort lay your land waſt, and make your houſes deſolate: according to that is threatened, Deut. 28. and Matth. 23.38. And in the very next chap. verſe 7. Chriſt telleth his Apoſtles that thoſe refractary Jewes, and others, that rejected Him the true Temple, in whom the Godhead dwelt bodily, that is Eſſentially (and not in clouds and ceremonies,Col. 2.9.Col 2:9 as once between the Cherubims, which they uſed to call Shechinah) becauſe they loathed the heavenly Manna, therefore they ſhould be pined with famine. They that would have none of the Goſpel of peace, ſhould taſt deeply of the miſeries of warre. They that deſpiſed the onelyonly medicine of their ſouls, ſhould be viſited with peſtilence. The black horſe is ever at the heels of the red; and the pale, of the black, Rev. 6.4. As there hath been a conjuncture of offences, ſo there will be of miſeries: A conflux of them abideth the neglecters of Gods Houſe, the contemners of his Goſpel. Ʋrſine tells us, that thoſe that fled out of England for Religion in Queen Maries dayes acknowledged that that great inundation of miſery came juſtly upon them, for their unprofitableneſſe under the means of grace, which they had enjoyed in King Edwards dayes. Zanchy likewiſe tells us, that when he firſt came to be Paſtour at Clavenna, there fell out a grievous peſtilence in that Town, ſo that in ſeven moneths ſpace, there died 1200. perſons. Their former Paſtour Mainardus, that man of God, as he calleth him, had often foretold ſuch a calamity,Zanch. Miſcel. ep. ad Lantgrav. for their profaneneſſe and Popery: But he could never be beleeved, till the plague had proved him a true Prophet; and then they remembred his words, and wiſht they had been warned by him. Let us alſo fear,Am. 5.12. Peccata oſſea i. e. fortia.Amos 5:12 leſt for our many and bony ſinnes (as the Prophets expreſſion is) but eſpecially, for our hatefull and horrible contempt of his ſervants and ſervices (never the like known) we pull upon our land Amos his famine, not of bread, but (which is a thouſand-fold worſe) of hearing the words of the Lord. A famine long ſince foretold and feared by our Martyrs and Confeſſours;Am. 8.11.Amos 8:11 and now, if ever (if God forefend not) in procinctu to fall upon us, as the moſt unworthy and unthankfull people that ever the Sun of heaven beheld, or the ſun of Chriſts Goſpel ſhone upon ſo fair, and ſo long together. The beſt way of prevention p. 478is previſion, and reformation: beginning at our own, as Gidcon did at his fathers houſhold, Judg. 6.27. And the beſt Almanack we can rely upon for ſeaſonable weather, and the lengthening of our tranquillity is our obedience to God, love to our neighbours, care of our ſelves, &c.

Verſe 12. Then Zerubbabel the ſonne of Shealtiel, &c.] So mighty in operation, ſo quick and powerfull is the good word of God in the mouthes of his faithfull Miniſters, when ſeconded and ſet on by his holy Spirit. See for this, Eſay 55.10, 11. Jer. 23.28, 29. Act. 19.20. 1 Cor. 14.24, 25. Heb. 4.12. See that ſcala coeli, ladder of heaven, as One calleth it, Rom. 10.14, 15. and conſider how mightily the word of God grew and prevailed in thoſe primitive times. It ſpread thorow the world like a Sun beam, ſaith Euſebius: it was carried about into all places as on Eagles, or rather as on Angels wings. Athanaſius of old, and Luther alate were ſtrangely upheld and proſpered againſt a world of Oppoſites to the truth they preached.Melch. Ad…m. in vit. Farel. Farellus gained five great cities with their territories to Chriſt. How admirably and effectually King Edward the ſixth was wrought upon by a ſermon of Biſhop Ridleys, touching works of charity; ſee his life written by Sir John Heywood, Pag. 169, 170, &c. It is the ſpirit that quickeneth the ſeed of the word, and maketh it prolificall, and generative. And as in the body there are veins to carry the blood, and arteries to carry the ſpirits that quicken the blood; ſo is it with the word and ſpirit in the ſoul. If Gods Spirit open not mans heart, the word cannot enter. If he illighten not both Organ and Object, Chriſt, though never ſo powerfully preacht, is both unkent, and unkiſt, as the Northern Proverb hath it: The word heard profited them not, becauſe not mixt with faith in them that heard it, Heb. 4.2. They heard it onelyonly with the hearing of the ear, with that griſtle that grew on the outſide of the head: whereas they ſhould have drawn up the inward ear to the outward, that one and the ſame ſound might have pierced both. But this all that hear cannot do, becauſe all are not of God, Joh. 8.47. and ſo have not his ear-mark, ſpirituall ſenſes habitually exerciſed to diſcern good and evil, Heb. 5. ult. they have an heavy ear, which is a ſingular judgement, Eſay 6.10.

With all the remnant of the people] i.e. The generality of the returned captives, followed their leaders. A remnant they are called, becauſe but few in compariſon of thoſe many hedge-rogues Mr. Dyke calleth them, potters they are called, 1 Chro. 4.23. men of baſe and low ſpirits, that dwelt ſtill in Babylon among plants and hedges: being the baſe brood of thoſe degenerated Iſraelites, who when liberty was proclaimed for their return to Jeruſalem, choſe rather to get their living by making pots for the king of Babylon. Theſe are ancient, or rather obſolete things, as Junius rendreth it, worn out and forgotten: and indeed they deſerve to be utterly forgotten, and not written, or reckoned among the living in Jeruſalem, Eſay 4.3.

Obeyed the voyce of the Lord their God] with the obedience of faith: and this they did by the good example of their Rulers. Thus, when Criſpus the chief Ruler of the Synagogue beleeved, many of the Corinthians beleeved alſo, Acts 18.8. When the kings of Judah were good or evil, the people were ſo likewiſe. Great men are the looking-glaſſes of their countrey: according to which, moſt men dreſſe themſelves. Qualis Rex, talis grex. Why compelleſt thou the Gentiles, ſaid Paul to Peter, ſc. by thine example, to Judaize, Gal. 2.14.

and the words of Haggai the Prophet] whoſe mouth God was pleaſed to make uſe of. And this is added for a confirmation of the Prophets calling to the work; becauſe of long time before, there had been no Prophet among the people, nor any to tell how long, as the Church complaineth, Pſal. 74.9.

as the Lord their God had ſent him] Heb. according as the Lord their God had ſent him, after the ſame manner they heard, and obeyed the Prophet, as the Lord had ſent him: they did not wreſt his words to a wrong ſence: nor did they queſtion his Commiſſion; but receiving it as the word, not of man, but of God, they ſet forthwith upon the work, yeelding as prompt and preſent obedience, as if God with his own mouth had immediately ſpoken to them from heaven.

and the people did fear before the Lord] as if He himſelf had been viſibly preſent in his own perſon. So Saint Peters hearers, Acts 10.33. Now therefore, ſay p. 479they, we are all here preſent before God, to hear all things commanded thee of God. If young Samuel had known that it was the Lord that called him once and again, he would not have returned to his bed to ſleep. If men were well perſwaded that the God of heaven beſpeaks them by his faithfull Miniſters, they would not give way to wilfull wandrings, but hear as for life, and fear to do any thing unworthy of ſuch a preſence: they would work out their ſalvation with fear and trembling, yea work hard at it, as afraid to be taken with their task undone.Pſal. 103.…3 Eccleſ. 12.Ps 103:3Eccl 12 They that fear the Lord will keep his covenant, ſaith David. Fear God and keep his commandements, ſaith Solomon. And, in every nation he that feareth God and worketh righteouſneſſe, is accepted of him, ſaith Peter, Acts 10.35.

Verſe 13. Then ſpake Haggai the Lords meſſenger] Or, Angel. See the Note on Mal. 1.1. Then ſpeaks] Namely on the four and twentieth day of the monethmonth, as it is in the laſt verſe: untill which day they had been building, for three weeks together. But Governour Tatnai and his complices came upon them, and diſcouraged the people, and hindred the work, Ezra 5.3. It was but need full therefore, that Gods command ſhould be repeated, and a ſpeciall promiſe added, I am with you, ſaith the Lord. Where we may well take up that of Tully concerning Brutus his Laconicall Epiſtle, Quam multa, quàm paucis! how much in a little. I am with you, ſaith the Lord, you need not therefore fear, what man can do unto you. God is All-ſufficient to thoſe that are Altogether his. See 2 Chron. 15.2.Cint. 2.15 The Church is called Jehovah Shammah, that is, The Lord is there, Ezek. 48.35. God is in the middeſt of her, ſhee ſhall not be moved, Pſal. 46.5. Immota manet, may better be her Motto, then Venice's. She is ſurely invincible, Zach. 12.5, 6, 7. as having a mighty Champion, even the holy One of frael: and this makes her (though but a Virgin) to laugh to ſcorn her proudeſt enemies: yea, to ſhake her head at them, Eſay 37.22, 23 as rather to be pitied then envied. There were they in great fear, (ſaith David, of the Churches enemies) for why? God is in the generation of the righteous, Pſal. 14. Hence thoſe Philiſtims were ſo woe-begone, 1 Sam. 4.7. And the Egyptians no leſſe, Exod. 14.25. Let us flee, ſay they, from the face of Iſrael for the Lord fighteth for them. What ſhall wee then ſay to theſe things? ſaith Paul, (who had often heard when he was in the enemies hand, Fear not, I am with thee) If God be for us, who can be againſt us? who dare be ſo foolhardy? ſo ambitious of his own deſtruction? Hath ever any waxed fierce againſt God and proſpered? Job 9.4. Where is Pharaoh, Nero, Nebuchadnezzar, &c? Was it ſafe for theſe, or any any other to provoke the Lord to anger? were they ſtronger then he? Oh that men would (according to Solomons counſell) meddle with their match, and not contend with him that is mightier then they! Eſth. 7.8.Esth 7:8Can God be with his people, and ſee them abuſed to his face? Will they force the Queen alſo before him in the houſe? Will they, Giant-like, fight againſt God? will they needs touch the apple of his eye, that tendereſt piece of the tendereſt part? Will they invade his portion, plunder him of his jewels, pull the ſignet from his right hand? Surely God is ſo with his people, that as he taketh notice of the leaſt courteſie done to them to reward it, (even to a cup of cold water) ſo of the leaſt affront, or offence to revenge it, be it but a frown, or a frump, Gen. 4.6. Num. 12.10. Better a milſtone were hang'd, &c. Better anger all the witches in the countrey, then one of Gods zealous witneſſes, Rev. 11.5. Death cannot hurt them, Pſal. 23.3. Hell could no more hold them (the pains of hell gat hold on David, but he was delivered, Pſal. 116.3.) then the Whale could hold Jonas: It muſt needs render them up again, becauſe God is with them. Now I had rather be in hell (ſaid Luther) with God, then in heaven without him, and it were far ſafer for mee.

Verſe 14. And the Lord ſtirred up the ſpirit of Zerubbabel, &c. Here's the Appendix of the foregoing ſermon, whereof we have heard but the brief Notes. That one word, I am with you, ſeconded and ſet on by Gods holy Spirit, ſet them all awork. How forcible are right words? Job 6.25Job 6:25One ſeaſonable truth falling on a prepared heart, hath oft a ſtrong and ſweet operation, ſc. when God is pleaſed to work with it, and make it effectuall: this, man cannot do, no more then the huſband-man can make an harveſt. The weapons of our warfare are mighty, 2 Cor. 10.42 Cor 10:4through God, to the pulling down of ſtrong-holds. Luther having heard Staupicius ſay, that p. 480that is kindly repentance which begins from the love of God, found from that time forward the practiſe of repentance far ſweeter to him then before. Galeacius Caracciolus, an Italian Marqueſſe, was converted by an apt ſimilitude uſed by Peter Martyr, reading on the firſt Epiſtle to the Corinthians. Dr. Taylour, Martyr, bleſſed God, that ever he became fellow-priſoner to that Angel of God, (as he called him) John Bradford. Senarclaeus (in his Epiſtle to Bucer, prefixed before the hiſtory of the death of Iohn Diarius, ſlain by his own brother, as Abel was, for religions ſake) I remember, ſaith He, when he and I were together at Newburg, the day before his ſlaughter, he gave me a great deal of grave and gracious counſell, Ego verò illius oratione ſic incendebar, ut cum eum diſſerentem audirem, Spiritus Sancti verba me audire exiſtimarem, i. e. I was ſo ſtirred up with his diſcourſe, as if I had heard the Holy Ghoſt himſelf ſpeaking unto me; ſo fervent was he, and full of life; for he firſt felt what he ſpake, and then ſpake what he felt. So ſhould all do, that deſire to ſpeak to purpoſe; and then pray to God, as for a door of utterance, ſo for a door of entrance to be opened unto them; ſuch as St. Paul had to the heart of Lydiae, and as Biſhop Ridley had to the heart of good King Edw. 6. whereof before.

and they came and did work. The Governours alſo, by overſeeing others, and ruling the buſineſſe by their diſcretion. Where Gods glory and the common good is concerned, all ſorts muſt ſet to their helping hand.

Verſe 15. In the four and twentieth day] See the Note on verſ. 13. The time is diligently noted, to teach us to take good note of the moments of time, wherein matters of moment have been, by Gods help, begun, continued, and perfected in the Church. This will be of ſingular uſe, both for the increaſe of faith, and of good affection in our hearts.

CHAP. II.

Verſe 1. IN the ſeventh monethmonth, in the one and twentieth day of the monethmonth] This is the Preface to the fourth ſermon, as ſome reckon it: noting the exact time when it was delivered. See the Notes on chap. 1.1. and 15.

came the word of the Lord] This he often inculcateth, to ſet forth the truth of his calling, and validity of his commiſſion. See the Note on chap. 1. ver. 5.

by the Prophet Haggai] Heb. by the hand of the Prophet. See the Note on Mal. 1.1.

Verſe 2. Speak now to Zerubbabel, &c.] The better to hearten them on in the work, the Prophet is ſent again to them, with a like meſſage as before. Note here. 1. That there are none ſo forward for God and his work, but may ſtand in need of continuall quickening: there being more ſnares and back biaſſes upon earth, then there are ſtarres in heaven: and the good gift of God having ſo much need of righting up: For, like a dull ſea-coal-fire, if it be not now and then blown, or ſtirred up, though there be no want of fuell, yet will of it ſelf at length dye and go out. Beſides that, every inch, every artery of our bodies, if it could, would ſwell with helliſh venome to the bigneſſe of the hugeſt Giant, that it might make reſiſtance to the work of Gods ſanctifying Spirit.Heb. 10.24Heb 10:24 Let us therefore conſider one another, and ſtudy every man his brothers caſe, to ſtirre up, or whet on to love and good works. God will not forget this our labour of love, but abundantly both regard and reward it, Mal. 3.16. See the Notes there. 2. That continuall preaching makes men continue in well-doing. Therefore it was, that Barnabas was ſent to Antioch, Acts 11.22, 23. who, when he came and had ſeen the grace of God was glad, and exhorted them all, that with purpoſe of heart they would cleave unto the Lord. And hence alſo it was, that Paul and Barnabas (chap. 14.21.) returned again to Lyſtra, and to Iconium, and Antioch, confirming the ſouls of the diſciples, and exhorting them to continue in the faith, &c. And ordaining Preachers every where for that very purpoſe, for the increaſe of their knowledge, for the ſtrengthening of their faith, for the help of their memories, and for the p. 481quickening of their affections. Gutta cavat lapidem, non vi ſed ſaepè cadendo. Gods tender plants need be often watered, that they may ſpring and ſprout.Plantas tenellas frequentius adaquare proderit. Primaſ.

and to the reſidue of the people] Non enim ſacris Eleaſiniis, quae in vulgus ſpargi nefas erat ſimilia ſunt oracula Dei, ſaith an interpreter here. Gods oracles are not to be hid from the common ſort, as Sibylla's were, and as the Popiſh Doctours hold, leſt men ſhould be made hereticks thereby, that is, right beleevers.Grynaus. It is hereſy, ſaith One of them to read the ſcriptures. It was the invention of the devill, ſaith Another. An husbandman reading the ſcriptures was poſſeſt, ſaith a third. It is not needfull for the common ſort to know more of Gods mind then the Articles of the Creed, ſaith Aquinas, Bellarmine &c. Iohn Barclay in his Pareneſis, excuſing the church of Rome for taking away the ſcriptures from the Vulgar, ſaith thus, Sed de his quoque providit Eccleſia concionibus, in quibus Evangelia referuntur &c. But for this, the Church hath made ſufficient proviſion by appointing Sermons to be made upon the Goſpels for the day, and by permitting books of devotion wherein much uſe is made of the holy Scriptures. And for the hiſtoricall part of the old Teſtament, ſaith he, men may read Ioſephus his Antiquities, where it is ſet down more plainely and plentifully then-in the Bible &c. But I am weary of raking in this foule channel.

Verſe 3. Who is left amongſt you that ſaw this houſe in her firſt glory?] Some ſuch there were amongſt them (as is here implyed) and theſe muſt needs be very old, ſixſcore at leaſt, ſome ſay more. Zorobabel might well be one of theſe; for he was a chiefetaine in the firſt yeere of Cyrus, Ezra 2.2. And Jehoſhuah the high-Prieſt might be another: for he came out of Babylon with Zorobabel at the ſame time Ezra 2.22. We ſee by experience, that mens lives are daily ſhortened. Naturall reaſons whereof may be theſe. 1. Untimely marriages. 2. Cloying our bodyes with variety of meates, and ſo digging our own graves with our own teeth. 3. Much eaſe and delicacy. The ſupernaturall reaſon may be, that ſo the world may ſooner come to an end. God maketh haſt to have the number of his Elect fulfilled, and therefore diſpatcheth away the generations, ſhorteneth life for his Elects ſake, fetcheth home his pilgrims, makes their dayes few though evill (Gen. 49.) takes them away from the evill to come &c.Bern. death being to them arumnarum requies (as Chaucers Motto was) yea janua vitae, porta coeli, the day-break of eternall brightneſſe.

and how do ye ſee it now?] It is a part of old mens prudence rightly to compare things long ſince paſt with things preſent, and ſo to conjecture at things to come. Thus the prudent perſon, by diſcourſe of reaſon, foreſeeth an evill and hideth himſelf, when the yong foole paſſeth on and is puniſhed.

is it not in your eyes] that is in your thoughts; for God taketh notice of the inward workings of the heart 1 Sam. 16.7. Pſal. 139.2. 1 King. 8.39. For he made the heart, and muſt therefore know all that is in it: as a watch-maker knowes all the wheels and motions of the watch. He alſo will bring every ſecret thing into judgement Ecleſ. 12.14. Therefore thought is not free (as fooliſh folk dote either from the notice of his eye (he had ſoon found out theſe Jows, when they did but deſpiſe the day of ſmall things in their hearts Zach. 4.10.) or from the cenſure of his mouth Heb. 4.12, 13. Rom. 7.14. (the law is ſpirituall and meets with involuntary motions to ſin, ver. 7.) Or laſtly, from the ſtroke of his hand which is a mighty hand 1 Pet. 5.6. and falls very heavy Deut. 29.19. even for a root of bitterneſſe, as it is there, for vaine thoughts Ier. 4.14. how much more for miſchievous, murtherous, covetous, vainglorious and adulterous thoughts &c. It were good therefore to write upon walles and windowes (yea would it were written upon the tables of our hearts) that ſhort Motto, which as ſhort as it is, yet our memories are ſhorter, Cave, Deus videt. Take heed, God looks on: for he is omnipreſent and omniſcient.

is it not in your eyes in compariſon as nothing?] A meer Non-ens or nullity? not fit to be named in the ſame day with the former Temple? For, firſt Cyrus appointed the full proportion of this ſecond Houſe, the height thereof threeſcore cubites, and the bredth thereof threeſcore cubites Ezra. 6.3. which was but one half ſo big as Solomous Temple. Herod indeed,Lib. 15. Ant. cap. 14. to curry favour with the Jews (which yet would never be) built upon Solomons foundation, and beſtowed a great deale p. 482of coſt, if we may beleeve Ioſephus. But ſo could not theſe Jews do, that returned from Babylon: for they were (ſecondly) but few, and thoſe alſo poor, and, though helped both by Cyrus and Darius, yet they were glad to build the Temple of common ſtone, and unpoliſhed, nothing like thoſe precious carved ſtones wherewith Solomon built 1 King. 6. Thirdly, God hereby would draw their minds from the legall ceremonies and ſervices; the Sun of righteouſneſſe being now ready to ariſe upon them, the day-ſpring from on high to viſit them. Howbeit, becauſe they could not have ſo glorious a Temple as the former, they ſlighted it in their thoughts, and would have neglected it: Learne hence, That men naturally account as nothing of Gods ſervice, if not accompanied with outward pompe and ſplendour. The Iſraelites in the wilderneſſe would needs have a calf, (as the Egyptians had) made of their Jewels and ear-rings. Ieroboam would have two, and thoſe of gold. Nebuchadnezzar dedicated a golden image with all manner of muſick Dan. 3. The people wept when the foundation of this Temple was laid Ezra 3.12. becauſe nothing ſo magnificent as the former. And the Papiſts explode our religion in compariſon of theirs, becauſe nothing ſo pompous and plauſible to the rude people, whom they deceive with apiſh toyes and trinkets, ſhewes and pageants. In their petition to King James they pleaded for their religion, that it was more pleaſing then ours, and more agreeable to nature. Iohn Hunt a Roman Catholike in his humble appeale to King James thus blaſphemeth:Chap. 6. the God of the Proteſtants is worſe then Pan God of the clownes, which can endure no ceremonies nor good manners at all. Many, like children, like that book beſt, that hath moſt babyes in it: neither will they eate their milk, but in a golden diſh. This proceedes from a blind underſtanding and carnall affection. The Church in its infancy was inticed with ſhewes and ſhadowes: but now God requires a reaſonable ſervice, he calls for ſpirit and truth.

Verſe 4. Yet now be ſtrong O Zerubbabel &c.] Here he exhorteth all ranks, firſt to good Affection, Be ſtrong or of a good courage: Secondly to good Action, Work, or Be doing: for affection without action is like Rachel, beautifull, but barren.Charach unde foreign valeo. Sept. vertunt. foreign. Be ſtrong ſo as to prevaile and carry on the ſervice, all diſcouragements notwithſtanding. Thoſe that will ſerve God in the maintenance of good cauſes muſt be couragious and reſolute 1 Cor. 16.13. For otherwiſe, they ſhall never be able to withſtand the oppoſition that will be made either from carnall reaſon within, or the World and Devill without, for want of this ſpirituall mettle, this ſupernaturall ſtrength, this ſpirit of power, of love, and of a ſound mind, 2 Tim. 4.7. oppoſed to the ſpirit of feare that cowardly paſſion that unmans us, and expectorateth and expoſeth us to ſundry both ſins and ſnares: when he that truſteth in the Lord ſhall be ſafe Prov. 29.25. Here then that we faulter not, budge not, betray not the cauſe of God, nor come under his heavie diſpleaſure, who equally hateth the timerous and the treacherous; let us 1. Be armed with true faith: for, Fides famem non formidat, faith quelleth and killeth diſtruſtfull feare. 2. Get the heart fraught with the true feare of God: for as one fire, ſo one feare drives out another Mat. 10.28. 1 Pet. 3.13, 14. 1. Get and keep a clearing, chearing conſcience: for that feareth no colours, as we ſee in St. Paul, Athanaſius, Luther, Latimer, and other holy Martyrs and Confeſſours. 4. Think on Gods preſence, as here, Be ſtrong, and be doing, for I am with you. Though David walk thorough the vale of the ſhadow of death, that is of death in its moſt hideous and horrid repreſentations, he will not feare: For why? thou art with me, ſaith He, Pſal. 23.3, 4. Dogs and other creatures will fight ſtoutly in their Maſters preſence. 5. Conſider your high and heavenly calling and ſay,Et Turnum fugieutem haec terra videbit? Virg. Shall ſuch a man as I fly &c? Either change thy name, or be valiant, ſaith Alexander to a ſouldier of his that was of his own name, but a coward. Laſtly look up, as St. Steven did, to the recompence of reward, ſteale a look from glory, as Moſes Heb. 11.26. help your ſelves over. the difficulty of ſuffering together with Chriſt, by conſidering the happineſſe of raigning together. Thus be of good courage, or deale couragiouſly, and God ſhall be with the good, 2 Chro. 19. vlt.2 Chr 19as Iehoſaphat told his Judges when to go their circuit.

and work] Good affections muſt end in good actions, elſe they are ſcarce ſound, but much to be ſuſpected.Num. 23.10. Ruth. 1.Num 23:10Ruth 1 Good wiſhes (and no more) may be found in hels mouth Num. 23. Orphah had good affections, but they came to nothing. God p. 483muſt be entreated to fix our quick-ſilver to ballaſt our lightneſſe, to work in us both to will and to doe, that it may be ſaid of us, as of thoſe Corinthians, that as there was in them a readineſſe to will, ſo there followed the performance alſo. 2 Cor. 8.12. Deſire and Zeal are ſet together, 2 Cor. 7.11. deſire after the ſincere milk, and grouth in grace 1 Pet. 2.2. John Baptiſts hearers ſo deſired after heaven, that they offered violence to it Mat. 11. True affections are the breathings of a broken heart, Acts 2.37. Rom. 7.23. But the deſires of the ſlothful kill him, Prov. 21.25. Virtutem exoptat contabeſcitque relictâ, Good affections are ill beſtowed upon the ſluggard, ſith they boyl not up to the full heat and height of reſolution for God, or,Perſ. at leaſt, of execution of his will. The ſailes of a ſhip are not ordained, that ſhee ſhould lie alwaies at rode, but launch out into the deep. God likes not qualmy Chriſtians, good by fits, as Saul ſeemed to be when Davids innocency triumphed in his conſcience, or as Ephraim, whoſe duties were dough-baked, and whoſe goodneſſe was as the morning-dew &c. Be ye ſtedfaſt and unmoveable, 1 Cor. 15. ….1 Cor 15always abounding in the work of the Lord. Stick not at any part of it: difficulty doth but whet on Heroick Spirits as a boule that runs down hill is not ſlugged, but quickened by a rub in the way. If this be to be vile, Ile be yet more vile, 1 Sam. 6.22. who art thou, O great mountain? Before Zerubbabel thou ſhalt become a plain. Zach. 4.7. And hee ſaid unto me, My grace is ſufficient for thee: for my ſtrength is made perfect in weakneſſe. 2 Cor. 12.9.

For I am with you ſaith the Lord of hoſts] By a twofold preſence. 1. Of help and aſſiſtance. 2. Of love and acceptance. Of the firſt, ſee chap. 1. verſe 13. with the note there. The ſecond ſeems here intended. The Jews were poore, yet God aſſureth them they had his love. So had the Church of Smyrna Rev. 2.9. I know thy poverty, but thats nothing, thou art rich, rich in reverſion, rich in bils and bonds: yea rich in poſſeſſion, or All is theirs, they hold all in capite: they have 1. plenty. 2. propriety in things of greateſt price: for they have God All-ſufficient for their portion, for their protection, I am with you, ſaith he, and that's enough, that's able to counterpoiſe any defect whatſoever, as we ſee in David often, but eſpecially at the ſack of Ziklag; where when he had loſt all, and his life alſo was in ſuſpence, the Text ſaith, he comforted or encouraged himſelfe in the Lord his God, 1 Sam. 30.6. whereas Saul in like caſe, goes firſt to the witch, and then to the ſwords point: A godly man, if any occaſion of diſcontent befals him, retires himſelfe into his countinghouſe, and there tells over his ſpiritual treaſure: he runs to his cordials, he reviews his white ſtone, his new name (better then that of ſonnes and of daughters, Iſay 56.5.)Rev. 2.17.Rev 2:17 he hath meat to eat that the world knoweth not of, the ſtranger meddleth not with his joy. Virtus lecythos habet in malis. Tua praeſeutia, Domine, Laurentio ipſam craticulam dulcem fecit, ſaith a Father, Thy preſence O Lord made the very gridiron ſweet to the martyr Laurence. It made the fiery furnace a gallery of pleaſure to the three worthies, the lions den an houſe of defence to Daniel, the whales belly a lodging-chamber to Jonas, Egypt an harbour, a ſanctuary to the child Jeſus &c. He goes with his into the fire and water, as a tender father goeth with his child to the Surgeon. Nevertheleſſe, ſaith David, I am continually with thee, thou haſt holden me by my right hand. Thou ſhalt guide me with thy counſel: and afterwards receive me to glory. Again, I am with you; that is, I will accept your worſhips,Pſal. 73.23, 24.Ps 73:23Ps 73:24 though in this meaner temple. If God may have the ſubſtance of worſhip, hee ſtands not much upon the circumſtance. The ſick may pray upon their beds, the perſecuted in chambers, Acts 1. yea in dens and caves of the earth, Heb. 11.38. The Church in Queen Maries dayes met and prayed oft together in a cellar in Bow-church-yard. It was one of the laws of the twelve tables in Rome, Ad divos adeunto caſtè, pietatem adhibento, Act. & Mon.opes amovento. Sacrifice and Offering thou didſt not deſire (viz. in compariſon of obedience, 1 Sam. 15.22.) but as a better thing, mine ears haſt thou opened, Pſal. 40.6. Hypocrites by cold ceremonies think to appeaſe God, they obſerve the circumſtance, neglect the ſubſtance, they ſtick in the bark of religion, gnabble on the ſhel, offer the skin, keep back the fleſh, ſerve God with ſhewes; & ſhall be ſerved accordingly.

Verſe 5. According to the Word] Or, as Tremellius hath it better, Cum VERBO quo pepigeram vobiſcum, with the WORD, in and ſor whom I covenanted with you, &c. So my Spirit remaineth among you. And ſo it is a gracious promiſe that the whole Trinity will be with them. The particle eth ſeemeth put for gnim… and the article p. 484He is emphatical, ſhewing that by Word is meant the ſecond perſon, often called the Word both in the Old Teſtament, 2 Sam. 7.21. with 1 Chron. 17.19. and in the New. Luke 1.2. John 1.1. 1 John 5.7. The Caldee ſeemeth to favour this interpretation, for he rendreth it, My Word ſhall be your help. Hierome, Albertus, Nyſſen, and Haymo diſſent not. Haggai, and other Prophets and Patriarches of old did well underſtand the myſtery of the Sacred Trinity. See my note on Gen. 1.1. Elihu ſpeaks of the Almighty his makers Job. 35.10. Solomon the ſame Eccleſ. 12.1. Cant. 1.11. which Jarchi interpreteth of the Trinity. Iſay hath his Triſagion, or, Holy, Holy, Holy, chap. 6.3. and chap. 42.5. Thus ſaith God the Lord, He that created the heavens, and they that ſtretched them out. So Deut. 6.4. When Moſes beginneth to rehearſe the law, and to explain it, the firſt thing he teacheth them is the Trinity in Unity and Unity in Trinity. Hear O Iſrael, the Lord our God, the Lord is One. Three words anſwering the three perſons: and the middle word, Our God deciphering fitly the ſecond, who aſſumed our nature as is well obſerved by Galatinus: Others obſerve that the laſt letters in the Original both in the word Hear, and in the word One are bigger then ordinary; as calling for utmoſt heed and attention. The old Rabbines were no ſtrangers to this tremend myſtery (as appeareth by R. Solomons note on Cant. 1.11. We will make &c.) though their poſterity deſperately deny it. The Greek Church was not ſo ſound in this fundamental point: therefore their chief City Conſtantinople was taken from them by the Turks (as Eſtius obſerveth) on Whitſunday or (as others) on Trinity Sunday; which day (ſaith our Chronicler) the Black Prince was uſed every year to celebrate with the greateſt honour that might be,Speed. 723. in due veneration of ſo divine a myſtery. Now, Chriſt is here and elſewhere called The Word either becauſe hee is ſo often promiſed in the Word. Or elſe, becauſe by him Gods will was manifeſted and revealed to men, and that either mediately in the Prophets, whence Peter Martyr thinketh that phraſe came. Then came the Word of the Lord, that is, Chriſt, Or immediately, himſelfe, Heb. 1.2. and 2.3.

That I covenanted with you] Or, in whom I covenanted and whence Chriſt is called the Angel of the Covenant, Mal. 3.1. Chriſt then was a Saviour to thoſe of the Old Teſtament alſo,Rev. 13.8.Rev 13:8 the Lamb ſlain from the foundation of the World. Chriſt undertook to pay his peoples debt in the fullneſſe of time: and hereby they were ſaved. A man may let a priſoner looſe now, upon a promiſe to pay the debt a year after. See Heb. 9.15. and take notice of the unity of the faith in both Teſtaments: they of old ſaw Chriſt afarre off in the promiſes, they ſaluted him, and were reſaluted by him,foreign. Heb. 11.

When ye came out of Egypt] Ye, that is, your anceſtours. Things done by the parents may be ſaid to be done by the children; becauſe of the near conjunction that is between them. Hence Levi is ſaid to pay tithes in Abraham, and Adams ſinne is imputed to us all.Heb. 7.Heb 7

So my ſpirit remaineth amongst you] Not the ſubſtance, but the gifts of the Spirit; not the tree, but the fruits. Thoſe whom God receiveth into the covenant of grace, he endues them with the ſpirit of grace. See Rom. 8.9.11. How elſe ſhould they be able to perform their part of the Covenant, ſith we cannot ſo much as ſuſpirare, unleſſe he doe firſt inſpirare, breath out a ſigh for ſinne, till he breath it in to us by his Spirit? Hereby then we may know whether or no we are in Covenant with God (the Devill will be ſure to ſweep all that are not) ſc. if his ſpirit remain in us Jer. 31.35. working illumination, 1 Cor. 2.14.15. Mortification, Rom. 8.13. Motion, Rom. 8.14. Guifts, 1 Cor. 12.4, 7, 8. &c. Fruits Gal. 5.22.23. ſtrength, Eſay 11.2. Courages, as here.

Fear ye not] Cur timet hominem homo, in ſinu Dei poſitus? Aug.why ſhould ſuch fear man who have God in Chriſt by his Spirit ſtanding with them and for them? The righteous may be bold as a lyon: he hath the peace of God within him, and the power of God without him and ſo goes ever under a double guard, what need he fear? It is ſaid of Achilles that he was Styge armatus, and therefore could not bee wounded. But he that is in covenant with God is, Deo, Chriſto, Spiritu Sancto armatus, and may therefore be fearleſſe of any creature.

Verſe 6. For thus ſaith the Lord of hoſts] i. e. the three perſons in Trinity, as appeareth by the note on the former verſe. Howbeit the Author to the Hebrews p. 485chap. 12.25.26. applyeth the words to Chriſt: whence obſerve, that Chriſt is Lord of hoſts, and God Almighty: even the ſame ſecond perſon that is called haddabhar the Word in the former verſe, is very God. Compare John 1.3. with Col. 1.14.16. and Iohn 1.9. with Iohn 8.12. and Iohn 1.11. with Acts 3.13.14. &c. See thoſe cohaerencies of ſentences, Iohn 9.3.4. and 11.4. and 12.39.40. beſides the Apoſtles argument Heb. 1.4. That one Goſpel written by St. Iohn, who was therefore called the Divine by an excellency (as afterwards Nazianzen alſo was) becauſe he doth profeſſedly aſſert and vindicate the Divinity of Chriſt (ever ſtrongly impugned by the Devill and his agents, thoſe odious Apoſtates and hereticks ancient and moderne: And no wonder, for it is the Rock, Mat. 16.18.) ſetting him forth, 1. as coeſſential to the Father his onelyonly begotten ſonne, Iohn 1.14. One with the Father in eſſence and power, Iohn 10.30.38. and 14.23. 2. As having the incommunicable names and attributes of God Iohn 8.58. and 20.28. Eternity Iohn 1.1. and 17.5. Infiniteneſſe, Iohn 3.13. Omniſcience, Iohn 2.24. and 21.27. 3. As doing the works of God, ſuch as are Creation, Iohn 1.3. Conſervation, Iohn 5.17.3. miracles &c. 4. As taking to himſelfe divine Worſhip, Iohn 9.38. and 20.28. and 14.1. This truth men muſt hold faſt, as their lives, and be rooted in it: getting ſtrong reaſons for what they beleeve. The ſecond ground wanted depth of earth; The ſeed was good, and the earth was good, but there was not enough of it; therefore the heat of the ſun ſcorcht in up. Chriſt is here called the Lord of Hoſts, and the Lord of glory, Iſay 6.1. with John 12.41. Jam. 2.1.

Yet once it is a little while &c.] Adhuc unum puſillum. This little little while, this inch of time, was the better part of five hundred years, viz. Galatin. lib. 4. cap 9, 10.till Chriſt came in the fleſh, Heb. 12.26. the Jew-Doctours ſay no leſſe. A long time to us is but a little while to God. A thouſand years is but as one day to the Ancient of dayes. His Prophets alſo, being lifted up in ſpirit to the conſideration of eternity, count and call all times (as indeed they are in compariſon) moments, and points of time, Punctum eſt quod vivimus, & puncto minus, could the Poet ſay;D. Hall Pea…m. What is that to the Infinite? ſaid a certain Noble-man of this Land to one, diſcourſing of an incident matter very conſiderable, but was taken off with this quick Interrogation. So ſay we to our ſelves, when under any affliction, we begin to think long of Gods coming to deliver us. What is this to Eternity of extremity, which yet we have deſerved? Tantillum, tantillum, adhuc puſillum. Yet a very little while, and hee that ſhall come, will come, and will not tarry: as in the Interim, the juſt muſt live by faith, Heb. 10.37. Gods help ſeems long, becauſe we are ſhort. We are ſhort-breathed, ſhort-ſighted, apt to antedate the promiſes, in regard of the accompliſhment. We alſo oft find it more eaſie to bear evil, then to wait till the promiſed good be enjoyed. Thoſe beleeving Hebrews found by experience, that the ſpoiling of their goods exerciſed their patience: but ſtaying Gods leyſure for the good things he had promiſed them, required more then ordinary patience, or tarriance, Heb. 10.36. Take we heed of preſcribing to the Almighty, of limiting the Holy One of Iſrael, of ſetting him a time, with thoſe Bethulians.

and I will ſhake the heavens] Not the earth onelyonly, as at the giving of the Law, (to purchaſe reverence to the Law-giver) but the heavens alſo: viz, by the powerfull preaching of the Goſpel, whereby Satan was ſeen falling from heaven, Luke 10.18. that is, from mens hearts; and the Saints ſet together in heavenly places, or priviledges in Chriſt Jeſus, Epheſ. 2.6. For he that hath the Son, hath life, hee hath heaven aforehand. 1. In pretio. 2. In promiſſo. 3.1 Joh 5.1….1 John 5:1 In primitiis. Here then the Prophet encourageth theſe builders: telling them that under this ſecond Temple, how mean ſoever it ſeemed, he would firſt ſend Chriſt, (called the Deſire of all Nations, verſ. 7. and Peace, verſ. 9. with Epheſ. 2.14.) to grace it with his preſence. Secondly, he would cauſe the Goſpel to be preached in a pompous and powerfull manner. I will ſhake, &c. Shake them, to ſettle them, not to ruine them, but to refine them, ſhake their hearts with ſenſe of ſin, and fear of wrath, that they may truly ſeek Chriſt. For the Law was given by Moſes, but grace and truth came by Jeſus Chriſt, Joh. 1.17. And the end of this univerſall ſhake, was to ſhew ſaith Chryſoſtome, Hom. 14. in Matth.that the old law was to be changed into the New, Moſes into Meſſias, the Prophets into Evangeliſts, Judaiſme, and Gentiliſme into Chriſtianiſme. When Chriſt was born, we know how Herod was p. 486troubled, and all Jeruſalem with him, Matt. 2.3. What a quire of Angels was heard in the air at Bethlehem, and what wondering there was at thoſe things which were told them by the ſhepherds, Luke 2.18. Euſebius tells of three Suns ſeen in heaven not long before his birth. Oroſius tels of many more prodigies. The Pſalmiſt foretelling our Saviours coming in the fleſh, breaks out into this joyfull exclamation; Let the heavens rejoyce, and let the earth be glad: let the ſea roar and the fulneſſe thereof. Let the field be joyfull, and all that is therein: then ſhall all the trees of the wood rejoyce before the Lord, for he cometh, for he cometh to judge the earth: he ſhall judge the world with righteouſneſſe, and the people with truth, Pſal. 96.11,Lib. 18. de C. D. cap. 48. 12, 13. and Pſal. 98.7, 8, 9. This I know is by ſome (but not ſo properly) underſtood of Chriſts ſecond coming to judgement, And both Auguſtin, and Rupertus conſtrue this text alſo the ſame way. But the whole ſtream of Interpreters, old and new, carry it againſt them: and ſome of them tell us of ſundry ſtrange, and ſtupendious commotions, that fell out even according to the letter, in heaven, earth, and ſea, about the time of Chriſts birth, death, reſurrection, and ſoon after his Aſcenſion, when he rode about the world upon his white horſe, the Apoſtles and their ſucceſſours; with a crown on his head, as King of his Church, and a bowe in his hand, the doctrine of the Goſpel, whereby the people fall under him,Pſal. 45.4.Ps 45:4 and he went forth conquering and to conquer, Rev. 6.2.

Verſ. 7. And I will ſhake all Nations] Firſt, by the civil warres between the Triumviri, not long before Chriſts Incarnation. Secondly, by the generall taxe, Luke 2.3. when all went to be taxed every one into his own city. Thirdly, by the preaching, and miracles of Chriſt and his Apoſtles, whereby the Nations were ſhaken out of their ſinfull condition, and brought to the obedience of faith by effectuall converſion. Thus a Lapide, I will ſhake all Nations with wonder at ſo great a myſtery, with joy and with newneſſe of life, ſaith Sa. The Goſpel (ſaith Forbes on Revel. 14.) hath three degrees of operation in the hearts of men. Firſt, it falleth to mens ears, as the ſound of many waters, a confuſed ſound, which commonly bringeth neither terrour nor joy: but yet a wondering and acknowledgement of a ſtrange force, and more then humane power, Mar. 1.22, 23. Luke 4.32. Job. 7.46. This may be in the reprobate, Act. 13.41. The ſecond effect is the voice of thunder, which brings not onelyonly wonder, but fear. This may alſo be in a reprobate, as Felix. The third effect, proper to the Elect, is the ſound of harping; while the Goſpel, not onelyonly raviſheth with admiration, and ſhaketh the conſcience with terrour, but alſo filleth it with ſweet peace and joy. Hitherto He. Certain it is, that the Goſpel maketh a ſtirre where it cometh, and brings an earthquake to mens ſouls, as it did to the Gaolers, Acts 16. and Peters converts, Act. 2. And this partly through the frowardneſſe of our affections, and partly through the malice of Satan, fearing the ruine of his kingdome. For, as for the Goſpel, this effect followes it, by accident. See Matth. 10.34, 35. with the Note there. See alſo Luke 12.49. It is by accident to the Sun, that it maketh the dunghill ſtink. It is by accident to the Sea, that it maketh the paſſenger ſick: the ill humours in his ſtomack diſeaſe him. So here: And the Deſire of all Nations ſhall come] that is, Chriſt, Valete meae deſideria. Cic. lib. 14. epiſt. 2. ad uxor. & filiam.for ſo the Apoſtle expoundeth it, Heb. 12.25. And the Church ſaith of him, Totus ipſe deſideria, Cant. 5.16. he is all-over deſireable. And again, Eſay 26.9. With my ſoul have I deſired thee in the night, yea with my ſpirit within m…e will I ſeek thee early. And unto Shiloh ſhall the gathering of the people bee, ſaith Iacob, Gen. 49.10. as unto the Standard-bearer, Cant. 5.10. the carcaſe, Mat. 24.28. as the doves ſcour to their columbaries, Eſay 60.8. When I am lifted up, ſaith He, I will draw all men after me, Joh. 12.32. that is, all mine Elect: theſe will follow the Lamb whitherſoever he goeth, as the hop and Heliotrope do the Sun. And becauſe the Nations had not heard of Chriſt, till he came in the fleſh: and this comming of the deſire of all Nations ſeems to follow preſently upon the preaching of the Goſpel, therefore Junius renders it Deſiderati, the Deſireable ones of all Nations,foreign. and interprets it of the Elect, (the Septuagint alſo ſay the ſame) who ſhould come to the ſecond Temple in a ſpirituall ſence, worſhipping the ſame God that theſe good Jews did, and ſhould come with ſtrength of affection, (as the Hebrew importeth) ſhould make hard ſhift to come, Eſay 66.20. They ſhall bring your brethren as an offering to the Lord, upon horſes, in chariots, and in litters, that p. 487is, though ſick, weakly and unfit for travell, yet rather in litters then not at all. Neither ſhall they come empty-handed, but with all their deſirable things (ſo ſome render this text) colligent omnes ſuos theſauros, ſaith Calvin, they ſhall come with ſtrong affections, with liberall contributions, as Act. 4.34. and as Tyrus who, when once converted, leaves hoarding and heaping up wealth (as formerly) and finds another manner of employment for it, namely to uphold Gods worſhip, and to ſeed and cloath his Saints Iſa. 23.18.

and I will fill this houſe with glory] This reedified Temple ſhall be honoured with Chriſts bodily preſence: and the ſpirituall Temple, which is the Church,Diodate. ſhall be honoured by my preſence in ſpirit, the abundance of my graces, the light of my word, and power of my ſpirit, who ſhall reſt upon my people as a ſpirit of glory, when the world loadeth them with greateſt ignominy. 1 Pet. 4.14. reſt upon them, by a bleſſed Shechinah.

Verſe 8. The ſilver is mine, and the gold is mine, ſaith the Lord of Hoſts] Whereas the Jews might object, that it was not likely the ſecond Temple ſhould be more glorious then the firſt, ſith they wanted that wealth wherewith Solomon abounded: God anſwereth in like ſort, as once he did Moſes alledging the ſlowneſſe of his ſpeech, Who hath made muns mouth &c? ſo here, whoſe is the ſilver and the gold? Exo. 4.10.11.Exod 4:10Exod 4:11am not I the true Proprietary, and chief Lord of all? cannot I furniſh you out of my great purſe the earth and the fulneſſe thereof Pſal. 24.1?Terra eſt marſupium Demint. what is ſilver and gold, but white and red earth, the guts and garbage of the earth as one phraſeth it? things that I have no need of Pſal. 50.13? They lye furtheſt from heaven: the beſt of them are in Ophyr (perhaps the ſame with Peru) furtheſt from the church. Adam had them in the firſt Paradiſe Gen. 2.11, 12. in the ſecond, you ſhall not need them Iob. 26.2, 3. &c. In defect of other, I my ſelf will be your gold, and you ſhall have plenty of ſilver Iob 22.25.Rev. 1.12.13.Rev 1:12Rev 1:13 Chriſt girt about the paps (that ſeate of love) with a golden girdle ſhall walk in the middeſt of his ſeven golden candleſticks, with a golden cenſer in his hand perfuming and preſenting the prayers of his people upon the golden Altar, Rev. 8.3. and meaſuring that city of pearle, his church, with a golden reed Rev. 21.15. Ribera and ſome others think that God, as of old he had ſtirred up Cyrus and Darius (both of them Heathens) to contribute to the building of the Temple, ſo afterwards he ſtirred up Herod a wealthy king, not long before Chriſt came, to beſtow abundance of coſt upon the ſame Temple; and that this was here fore-propheſied. But I ſhould rather incline to Calvin, who doubteth not but that the devill ſtirred up Herod to do as he did; that the Jews doting upon the ſplendour of that brave ſtructure (the diſciples did no leſſe Mat. 24.1, 2.) might ceaſe looking for Chriſt, or truſting in him. And who knowes (ſaith He) whether Herod himſelf might not have ſuch a fetch in his head. Howſoever the devil was in it, doubtleſſe, to take off their minds from the expectation of Chriſts coming, which was now at hand, by thoſe externall pompes: and to withdraw the ſpirits of the godly from the furniture and gayety of the ſpirituall Temple; We know how the diſciples (who leavened with the leaven of the Phariſees dreamt of an earthly kingdome) were taken with the beauty and bravery of Herods Temple, ſhewing the ſame to our Saviour, and fondly conceiting that by that goodly ſight he might be moved to moderate the ſeverity of that former ſentence of his, Behold your houſe is left unto you deſolate Mat. 23.38. with 24.1. But his thoughts were not as their thoughts. The bramble reckoned it a great matter to raigne over the trees: So did not the Vine and Olive. The Papiſts hold that God is delighted with golden and ſilver veſſels in the adminiſtration of the Euchariſt, and offended with the contrary. But the Primitive Chriſtians celebrated the ſacrament of the Lords ſupper in veſſels firſt of wood, and afterwards of glaſſe. That ſaying alſo of Ambroſe is well known, Aurum ſacramenta non quaerunt, nec auro placent, quae auro non emuntur. It was grown to a proverbe ſoon after Conſtantines time, Once we had golden Miniſters and woodden veſſels, now we have woodden Miniſters, and golden veſſels. Religion brought forth wealth: and the mother devoured the daughter.

Verſe 9. The glory of this later houſe ſhall be greater then of the former] Becauſe Chriſt ſhall appeare and preach in it (as ver. 7.) who is the brightneſſe of his Fathers glory ac conſequenter vrbis & orbis; any relation to whom heighteneth and p. 488ennobleth both places and perſons. Bethlehem, though it be the leaſt (Micah. 3.6.) is yet not the leaſt among the princes of Judah (Mat. 2.6.) becauſe Chriſt was born there. The tribe of Nepthali is firſt reckoned of thoſe by Rachels ſide: becauſe at Capernaum, in this tribe, Chriſt inhabited Rev. 7.6. in which reſpect alſo this town is ſaid to be lifted up to beaven Mat. Gen. 42.4.Gen 42:411.2, 3. Benjamin is called the beloved of the Lord, Gods darling (as their father Ben amin was old Jacobs) becauſe God dwelt between his ſhoulders, ſc. in his Temple built upon thoſe two mountaines, Moriath and Zion Deut. 33.12. The glory of that firſt Temple was, that the Majeſty of God appeared in it, covering it ſelf in a cloud. The glory of this later houſe was greater, becauſe therein the ſame divine Majeſty appeared, not covered with a cloud, but really incarnated. For, the Word was made fleſh, and dwelt amongſt us, and we beheld his glory, the glory as of the only begotten of the Father, full of grace and truth, Ioh. 1.14. In this fleſh of ours, and under this ſecond Temple, Chriſt not only uttered oracles, did miracles, and finiſhed the great work of our redemption, but alſo laid the foundation of the Chriſtian Church.Jam. 1.Jas 1 For the Law (that perfect Law of liberty the Goſpell) came out of Zion, and the word of the Lord from Jeruſalem, to all the ends of the earth, Eſay 2.3. Pſal. 110.1. From hence it was that the Lord of glory, whom the blind Jewes had crucified, ſent out his Apoſtles, thoſe meſſengers of the churches, and the glory of Chriſt as they are called 2 Cor, 8.23. to gather together unto him thoſe deſirable ones his elect (verſe 7. See the Note there) whom he calleth the glory Eſa. 46.13. the houſe of his glory Eſay 60.7. a crown of glory Eſay 62.3. the throne of glory Ier. 4….21. the ornament of God Ezek 7.20. the beauty of his ornament ib. and that ſet in majeſty ib. a royall diadem in the hand of Jehovah Eſay 62.3.

and in this place will I give peace] Even the Prince of peace, and with him all things alſo Rom. 8.32. pacem Pectoris & Temporis, Peace of countrey and of conſcionce: this later eſpecially ſeemeth here to be meant. For the former (viz. outward Peace) was not long enjoyed by theſe Jewes; and their ſecond Temple was often ſpoyled by the enemies,Ioh. 14.John 14 and at length burnt and overturned. But the Peace of God that paſſeth all underſtanding, is that Legacy which the world can neither give nor take from Gods people. And of this inward Peace the Septuagint (according to the Roman edition) taketh the Text, and ſo doth Ambroſe. Haec eſt pax ſu…er pacem, ſaith He. Chriſt as he was brought from heaven, with that ſong of Peace Luk 2.14. Onearth peace, good will toward men, (which is the ſame with that ſalutation of St. Paul who learned it belike, of thoſe Angels, Grace be to you, and Peace) ſo he returned up againe with that farewell of peace Ioh. 14.27. and left to the world the doctrine of peace, the goſpell of peace Eph. 2.17. whoſe Authour is the God of peace 1 Cor. 14.33. whoſe Miniſters are miniſters of peace Rom. 10.15. whoſe followers are the children of peace Luk 10.6. whoſe unity is in the bond of peace Eph. 4.3. whoſe duty is the ſtudy of peace Rom. 12.18. and whoſe end is, to enter into peace, to reſt in their beds, their ſoules reſting in heaven, their bodyes in the grave till the joyfull reſurrection, even every one walking in his uprightneſſe Eſay 57.2. Pſal. 37.33.

Verſe 10. In the four and twentieth day of the ninth month in the ſecond yeer of Darius] This diligence of the Prophets in noting and noticing the preciſe time of Gods hand upon them,Scultet. Annal. ſhould teach us to do the like. See the Note on chap. 1. ver. 1.Melch. Adam in vit. Bugenhàg. The churches in Switzerland kept that day yearely as an holiday whereon the Reformation began amongſt them. Bugenhagius kept a feaſt every yeer on that day of the month wherein he and ſome other Divines had finiſhed the Dutch Bible, and called it The feaſt of the Tranſlation of the Bible. Philipp. Pareus in vita Dau. Parei.The Univerſity of Heidelberg kept an Evangelicall Iubilee three whole dayes together Anno Dom. 1617. in the Calends of November, in the remembrance of the renowned Reformation of religion, begun by Luther a juſt hundred yeers before. Hereby Gods name ſhall be ſanctified, our faith ſtrengthened, and our good affection both evidenced and excited. By the time here deſcribed, it appeareth, that they had now been three moneths building, and the Prophet meane-while had given them great incouragement thereunto. But foraſmuch as he found that they ſtuck in the bark, as they, ſay, reſted in the work done, thought they ſhould therefore win upon God p. 489becauſe they built him a Temple, the Prophet gives them to underſtand, that there is more required of them then a Temple. viz. that therein they worſhip the Lord purely and holily, in ſpirit and in truth: that their divine worſhips bee right both quoad fontem & quoad finem, for principle and end of intention; for elſe, they impure all that they touch, and are no whit better, but a great deal the worſe for all their performances. This the Prophet teacheth them in the two following oracles propounded by way of demand to the Prieſts. How apt are men to loſe themſelves in a wilderneſſe of duties? To dig for pearls in their own dunghils? to think to oblige God to themſelves by their good works? to ſpin a threed of their own to climbe up to heaven by? to reſt in their own righteouſneſſe? to ſave themſelves by riding on horſes, Hoſ. 14.3? The Prophets deſigne is here to beat them off from ſuch fond conceits: telling them that the perſon muſt be accepted ere the ſervice can bee regarded, as Abels. To the pure all things are pure: but unto them that are defiled and unbeleeving is nothing pure, but even their mind and conſcience is defiled, Tit. 1.15.Titus 1:15ſaith the Apoſtle. Calvin upon this Text ſaith no more: and yet Cor. a Lapide is very angry with him for ſaying ſo much.Aug. de vera innocent. c. 56. There is in Peter Lumbard this golden ſentence eited out of Auguſt inc: The whole life of unbeleevers is ſinne: neither is any thing good without the cheifeſt good. This ſentence Ambroſe Rybera a Poprsh Poſtiller, cenſureth for harſh and cruell: But doth not God here ſay the ſame thing?Crudelis eſt illa ſententia. Certain it is that good actions from bad men diſpleaſe: as a man may ſpeak good words, but we cannot hear, becauſe of his ſtinking breath. The facrifice of the wicked is abomination to the Lord, Prov. 15.8. Charity is nothing, unleſſe it flow out of a pure heart, and of a good conſcience, and of faith unfained, 1 Tim. 1.5.

Verſe 11. Ask now the Prieſt concerning the Law] For who ſhould know the law better then the Prieſts? And who ſo fit to reſolve caſes of conſcience as they? It was their office, Levit. 10.10, 11. Deut. 33.10. Mal. 2.7. See the Note there. It was an evil time with Gods people, when he was put to complain, who is blind but my ſervant? or deaf as my meſſenger, that I ſent, Iſay 42.19?Viu. in Aug. de civ. Dei. l. 4. c 1. When the Prophet was a foole, the ſpiritual man was mad for the multitude of their iniquity,, and the great hatred, Hoſ. 9.7. Varro upbraided the Roman Prieſts of old with their groſſe ignorance of many things in point of their own rites and religions: and Cicero brake a jeſt upon C. Popilius an ignorant Lawyer at Rome. For when Popilius, being called for a witneſſe to ſome controverſy, anſwered Nihil ſe ſcire that hee knew nothing, Cicero anſwered by way of jear, Put as fortaſſe te de jure interrogari you mean (perhaps) that you know nothing in the law, which yet you profeſſe to have skill in. What a ſhame was it for the Phariſees who took upon them to be guides of the blind, teachers of babes &c. Rom. 2.19.20. to be found, blind leaders of the blind, Mat. foreign Enni…s15? So is it for Divines being asked concerning the Law, or will of God in ſuch and ſuch caſes, not to be able to anſwer diſcreetly, and intelligently as he did Mark 12.34. as an egregie cordat us homo? But ſo bungler-like, and ſo farre from the purpoſe, that it my well be ſeene that deſiring to be teachers of the Low, they underſt and neither what they ſay, nor whereof they affirme. 1 Tim. 1.7. How like the motion of a puppet, the language of a Parret is the diſcourſe of ſuch unlearned or unintereſſed Caſuiſts? Every Miniſter of Gods making can truly ſay, The Lord God hath given me the tongue of the learned, that I ſhould know to time a word to him that is weary: he wakeneth morning by morning, he wakeneth mine ear to hear as the learned, Eſay 50.4. See 1 Cor. 12.8. Tit. 1.9. Eph. 3.4, 7.1 Cor. 2.13.

Verſe 12. If one bear holy fleſh in the skirt &c.] problemes and parables are notable helps to the bolting out of the truth, and conviction of the gainſayers. For problemes, ſee Mat. 21.25. Mat 22.42. &c. For parables, ſee Judg. 9. that of Jotham, Mat. 21. Mat. 22. Mat. 13.Matt 21Matt 22Matt 13of Nathan, 2 Sam. 12. of the woman of Tekoah, 2 Sam. 14. of our Saviour, concerning the two brethren ſent into the Vincyard, the wedding of the Kings ſon, the ſower &c. See the Note on verſe 10.

and the Prieſts anſwered and ſaid no] Roundly and readily: without hacking and hewing, without doubling and diſſembling; as thoſe perverſe prieſts, thoſe ſelfecondemned Hierophants, Mat. 21.27. that againſt their conſciences anſwered Ieſus and ſaid, We cannot tell. The wit of graceleſſe perſons will better ſerve them to faulter and fumble, deny, or deviſe a thouſand ſhifts to evade and elude the p. 490truth, then their malice will ſuffer them to yeeld to it, or profeſſe it. This is to detain the truth in unrighteouſneſſe, Rom. 1.18. as Plato, who had the knowledge of One God, yet he dared not to communicate it to the vulgar: and as ſome of the chief champions of Popery, who held juſtification by faith alone, but refuſed to ſay ſo, leſt their Dagon ſhould down, their Diana be deſpiſed. Let every ſpiritual man (but eſpecially Miniſters) be ready as to every good work, ſo to this of comparing ſpiritual things with ſpirituall, that he may judge or diſcerne of all things, 1 Cor. 2.13.15. according to the analogy of faith, Rom. 12.6. the tenour of the Scriptures, his ſure Cynoſura: and laying up all in his heart, Luke 2.18. he may have a treaſure there of new and old, a word of wiſdom and a word of knowledge …00, 1 Cor. 12.8. both as a Teacher, and as a Paſtour, to bring forth for common benefit.

Verſe 13. If one that is unclean by a dead body] with a ceremonial uncleanneſſe. The Hebrew hath it thus, If one that is unclean in ſoul, that is, in his whole perſon, as every wicked man is totus totus pollutus wholly covered with corruption, a lothſome leper from head to foot, wholly ſet upon ſin as Exod. 32.22. lying down in wickedneſſe or in that wicked one, 1 John 5.19. ſick of ſuch a diſeaſe as the Phyſicians call corruptionem totius ſubſtantiae, nay dead in ſins and treſpaſſes Eph. 2.1. and can therefore doe no better then dead work at beſt, Heb. 9.14. ſuch as the living God will not be ſerved with, ibid. See the note on Mal. 3.16. doct. 4. Uſe 1. He is unclean, unclean, and impureth all that hee toucheth, according to that which followeth.

Verſe 14. So is this people, and ſo is this Nation before me] Though pure in their own eyes Prov. 30.12. and to the world-ward unrebukeable, as Paul the Phariſees Phil. 3. and thoſe ſelf-iuſtitiaries, Luke 16.14, 15. Ye are thoſe that juſtifie your ſelves (and have the worlds good word for you) but God knoweth your hearts: for that which is highly eſteemed amongſt men, is abomination in the ſight of God. Sordet in conſpectu judicis quodfulget in conſpectu operantis. Splendida pecca u. Am. 6.13.Amos 6:13Wicked mens ſervices are but gliſtering ſinnes, they rejo…ce in a thing of naught, as Amos hath it, like as Leah rejoyced in that whereof She had cauſe to repent, and ſaid God hath given me my hire, when ſhe had more cauſe to ſay, God I fear will give me my hire, my payment, becauſe I have given my maiden to my husband, Gen. 30.18. But ſhe was in the common errour of meaſuring and judging of things by the ſucceſſe: as if God were not many times angry with men, though they outwardly proſper: or as if there were not here one event to the clean and to the unclean Eccleſ. 9.2. Uutill the day that God ſhall ſeparate the ſheep from the goates, whom for the glory of his name, and the good of his people he ſuffers for preſent to goe one among another to make his own to ſtick the faſter together, and to their principles, Shepheards ſay, that it is wholſome for a flock of ſheep to have ſome goats to feed amongſt them: their bad ſcent being good Phyſick for the ſheep, to keep them from the ſhakings. OnelyOnly let Gods ſheep take heed that they contract no corruption by converſing with goats: which is ſoon done, for ſinne is catching, and ill company is contagious. Nemoerat ſibi ipſi: ſed dementiam ſpargit in proximos, ſaith Seneca, No man erres out of the right way alone, but drawes others along, And multos ſollicitat ſo…iet as nefanda, ſaith Chryſoſtom, evil company ſolliciteth many to ſinke, virtue is oft overcome by vice, ſaith Nazianzen, Orat. 1. Apologas a little wormwood ſooner imbittereth a great deal of hony, then twice ſo much honey can ſweeten a ſmall deal of wormwood: Or as one ſpoonfull of vineger will ſoon tart a great deal of ſweet milk: but a great deal of milk will not ſo ſoon allay one ſpoonfull of vineger. Remove but one ſtone, and the whole river will ruſh downward: but you can hardly ſtop the ſtream again with a ſtrong damme. Touch pitch and you ſhall preſently be defiled, but touch ſope and you ſhall not preſently be made clean, without much rubbing and rinſing. Me…entius the tyrant Corpora corporibus jungebat mortua vivis tyed living men to dead carcaſſes: but the dead did notrevive by the living,Virgil. the living rather putrified by reaſon of the dead. He that bore conſecrated fleſh in the skirt of his garment, and with his skirt touched bread, or pottage, or wine, or oyle, or any meat, he made it not thereby holy. But if an unclean perſon touched any of theſe, he made it unclean. The Donatiſts abuſed this Text, to prove that Baptiſme was defiled, and vacated, if adminiſtrated by an unregenerate Miniſter: But Auguſtine again againſt Fulgentius the Donatiſt p. 491vindicateth the Text from their falſe gloſſes, and aſſerteth from it the contrary truth. May not clean corn bee ſowed with foul hands, and grow nevertheleſſe?Aqua baptiſmatis haptizatos ad regnum coeleſtis mittit, & ipſa poſtea in cloacam deſcendit. Greg in Evang. hom. 17. May not a trumpet be well ſounded by an impure breath? And is not the water in Baptiſme, that clenſeth the childe, caſt afterwards into the draught? ſaith Gregory.

ſo is this people, and ſo is that nation before me, and ſo is every work of their hands, and that which they offer, &c.] Note the order of the Induction. Firſt themſelves were unclean, both people and nation; there was a generall defection and defilement ranne thorough all ſorts and ſexes, as the woof runs thorow the warp: ſo that they were all together but one continued web of wickedneſſe, as it were, ſpun out and made up by the hands of the devil, and the fleſh, an evil ſpinner,, and a worſe weaver: both root and fruit were naught, as Eſay 5.4. both head, heart, and foot was out of order, Eſay 1.5, 6. and they are barely and boldly told of it by the Prophets. Secondly, the works of their bands were unclean: for not onelyonly the praying, but the plowing of the wicked is ſinne, Prov. 21.4. all their naturall and civil actions alſo are abominable. Whether they plow, or play, or eat, or ſleep; corruption is like copres, which will turn wine or milk into ink; or leaven, which turns a very Paſſeover into pollution; or as the Sanies of a plague ſore, which will render the richeſt robe infectious. Thirdly, that which they offer there, their ſacrifices, and all their religious performances were likewiſe unclean: not in reſpect of God, who commanded them: nor of the matter, for they offered clean beaſts; but of the manner of offering (which makes or marres the action) and of the men, who were unregenerate, and reſted in the work done, and drew neer to God with their lips, thinking to put God off with an externall worſhip onelyonly; Ludentes cum Deo tanquam pueri cum ſuis puppis, as Calvin hath it, that is, playing with God, as children do with their babies.Calv. in loc. The Poets declaimed againſt this foppery, as Perſius: and Another, Non benè coeleſtes impia dextra colit.

Verſe 15. And now I pray you conſider] Heb. Lay it upon your heart, as chap. 1.5. See the Note there. The often repetition of this precept, ſets forth: 1. The neceſſity of the duty preſſed. 2. Their ſingular ſtupidity, that were no more affected with ſuch manifeſt marks of Gods wrath upon them: no, though hee had even ſnatched the meat out of their mouthes, and kept them hunger-ſtarved, which is the way of taming the moſt untameable creatures.

from this day and upward] To the end that when I ſhall have bleſſed you with greater plenty, as verf. 19, ye may recognize your ſinnes, the cauſe of your calamities, and remembring (as Jacob did his baculinam paupertatem, Gen. 32.10.) your former penury, you may thankfully cry out with that Noble Iphicrates; foreign.From how hungry to how plentifull an eſtate am I raiſed? Let a profane Demetrius attribute ſuch a change as this to blinde Fortune ſaying, foreign. But let all Saints ſing with holy Hannah; They that were full have hired themſelves out for bread: and they that were hungry ceaſed. The Lord maketh poor, and maketh rich; he bringeth low, and lifteth up, &c. 1 Sam. 2.5, 7.

from before a ſtone was laid upon a ſtone] i.e. before there was any hand ſet to the work of rebuilding the Temple, which was interrupted for many years, after the return from Babylon. See Ezr. 3.8. and 5.2.

Verſ. 16. Since thoſe dayes were] Or, as ſome read it, Antequam eſſent in to opere. Before they were about that work, minding Gods houſe more then their own.

When one came to an heap of twenty meaſures] that is, where you expected twenty meaſures (and experienced good-husbands can partly gueſſe at harveſt, how their corn will yeeld, when threſhed out) there were but ten. Gods hand was upon your increaſe, not in the field onelyonly, but alſo in the floor; ſo that you were defeated, and your hopes fruſtrated: and not in the barn onelyonly, but at the winepreſſe too, God hath cut you ſhort. This was that which was long before threatned, but little regarded, Deut. 28.20. Carnall men read the threats of Gods Law, as they do the old ſtories of forraigne warres, or as they behold the wounds and blood in a picture, or piece of Arras, which never makes them ſmart or fear. p. 492This haſteneth their judgement, and ſhews them ripe for wrath, even then when they think themſelves farre enough out of the reach of Gods rod.

Verſ. 17. I ſmote you with blaſting, and with mildew, and with hail] Pugnis pluvi, colaphis grandinavi, I have followed you cloſe with one judgement upon another:Perdidiſtis fruc…um calamitatis, &c. Aug. and all to bring you back into mine own boſome: that as ye had runne from me by your ſinnes, ſo ye might return to me by repentance: but behold, I have loſt my labour, and ye have loſt the fruit of your ſufferings, which indeed is a very great loſſe, were ye but ſoundly ſenſible of it. Theſe Jewes were ſenſible of their calamities and diſaſters abroad and at home, but they did not wiſely inquire into the cauſe thereof; as David did into the cauſe of the famine that fell out in his dayes, 2 Sam. 21.1. God had not hitherto give them an heart to perceive, and eyes to ſee, and ears to hear, as it is Deut. 29.4. And as Eſay 9.13. The people turneth not unto him that ſmiteth them, neither do they ſeek the Lord of hoſts. But after their hardneſſe and impenitent heart, treaſured up wrath, &c. Rom. 2.5. They could not but ſee them…elves grievouſly croſſed, and curſed in all the labours of their hands. Lib. 3. de nat. deor.Neither were they ſo blind as not to ſee God in that they ſuffered. They had learned that out of Pſal. 78.47, 48. Pſal. 29.3, &c. Tully indeed thought that God minds not mildew, or hail, &c. Nee ſi uredo aut grando quippiam nocuit, id Iovi animadvert endum fuit: neque enim in regnis reges omnia minima curant, &c. As kings take not notice of ſmaller buſineſſes in their kingdoms, ſaith He, ſo neither doth God of theſe ordinary occurrences. But the Jewes (for the generality) had learned better things. And the Apoſtle tells thoſe Heathens too, Acts 14. that God had not left himſelf without witneſſe amongst them, in that he did good and gave rain from b…aven, and fruitfull ſeaſons, &c. …Cicero himſelf likewiſe, another time, could ſay, Curioſus eſt & plenus negotii Deus, God taketh care of all, and is full of buſineſſe. And oh that this truth were as fruitfully improved, as it is generally acknowledged! Oh that men would turn at Gods reproof; his recall reproofs, his vocall rods, Mic. 6.9. and not put him to his old complaint; Why ſhould ye be ſmitten any more? Eſay 1.5.Isa 1:5ye revolt more and more. This we may wiſh, but God alone can effect. For till he pleaſe to thruſt his holy hand into mens boſomes, and pull off the fore-skin of their hearts; Afflictions (thoſe hammers of his) do but beat cold iron.Salvian. See Ier. 2.30, 31. and 6.29, 30. Lev. 26.41. Plectimur à Deo, nec flectimur tamen: corripimur ſed non corrigimur. We are put to pain, but to no proſit, Jer. 12.13. as Abaz, that ſtiffe ſtigmatick, 2 Chron. 28.23. and Ahaziah, who ſent a third Captain to ſurprize the Prophet,2 King. 1.2 Kgs 1 after two before conſumed with fire from heaven: as if he would deſpitefully ſpit in the face of God, and wreſtle a fall with the Almighty.

Verſe 18. Conſider now from this day and upward] And ſee how punctually the time of benediction anſwereth to the time of your converſion: ſo that you no ſooner begin to build, but I begin to bleſſe. It is ſaid of the men of Iſſachar, that they were in great account with David, becauſe they had underſtanding of the times, 1 Chron. 12.32. It is certainly a point of ſpirituall prudence to conſider the times, and to compare things paſt with preſent and future. Time is the wiſeſt of all things,Laert. lib. 1 ſaid Thales; the beſt counſellour ſaid Plutarch. Truth is the daughter of Time,In Pericles: ſaith Another Philoſopher. See the Note on verſe 15.

Verſe 19. Is the ſeed yet in the barne?] Hierom rendreth it, In germine, In the ſprouting, or ſpirting, as they call it, and ſo farre enough from the harveſt; and yet further, if yet in the barn, and not put into the ground. Nevertheſſe, for your diligence in building Gods houſe, I aſſure you in the word of truth, that you ſhall have a very great increaſe, a plentifull harveſt.

From this day will I bleſſe you] And it is the bleſſing of God that maketh rich, as is to be ſeen in the examples of the Patriarchs, Abraham, Iſaac, Iacob. Others, whoſe godlineſſe was their gain, whoſe piety was profitable to all things, as having the promiſes of both lives, 1 Tim. 4.8. Now all that are of faith, are bleſſed with faithfull Abraham, Gal. 3.9. are heirs of the world with him, Rom. 4.13. and ſo have right to all things in Chriſt, the heir of all things, 1 Cor. 3.22. Heb. 1.2. though theſe things on earth be detained from them for preſent, by thoſe men of Gods hand, Pſal. 17.14. as Canaan p. 493was from Iſrael by the curſed Amorites, till their ſinnes were full; Gen. 14.Gen 14yet they ſhall ſhortly have power over the Nations, and (which is better) Chriſt will give them the morning-ſtarre, that is himſelf,Rev. 2.26, 28Rev 2:26Rev 2:28 and with himſelf a Cornucopia of ſpirituall bleſſings, Epheſ. 1.3. The Lord that made heaven and earth will bleſſe them out of Zion, that is, with better bleſſings then heaven or earth afforded. We read not here of any other bleſſings but increaſe of corn, wine, oil, &c. becauſe this people was wholly almoſt affixed to earthly things.1 Cor. 2.1 Cor 2 The Prophet could not ſpeak wiſdom among thoſe that were perfect. But better things were implied and aſſured to the godly, as appear…th by the enſuing Oracle.

Verſe 20. And again, the word of the Lord] Again the ſame day. Twice-aday-preaching is no new practiſe then. This Prophet did it: ſo did our Saviour,Acts & Mon. f…l. 940. Mat. 13.1. So did Chryſoſtome, as appeareth by his Note on 1 Theſ. 5.17. So did Luther: which becauſe one Nicholas White commended in him, he was accuſed of hereſie, in the raign of Hen. 8. It is not ſo long ſince it was held here practicall Puritaniſme. The late Arch-prelate being ſued unto by a Noble-man to preferre a Chaplain of his, (whom he commended for an able Divine,Socra…: and a twice-aday-preacher) turned away in a great heat, ſaying, The more fool he.

Verſe 21. Speak to Zerubbabel governour of Judah] Governours are ſure to meet with many difficulties, and diſcouragements (high-ſeats are never but uneaſie) and had need therefore of ſingular conſolation, that they may hold on their courſe, like the Sun in the firmament, and ſhew themſelves to be of an undaunted reſolution. We may well ſay to Governours, as that Propheticall Simeon ſpoke to the pillars which he whipped before the earth-quake: Stand faſt, for yee ſhall be ſhaken.

I will ſhake the heavens and the earth ſc. by abrogating and aboliſhing both Jewiſh Ceremonies, and Heatheniſh ſuperſtitions, Heb. 12.27. As alſo by Nationall commotions, and tranſlations of Monarchies: The Greeks ſhall break the power of the Perſians, the Romans of the Greeks, the Goths and other barbarous nations of the Romans. But eſpecially, by caſting the devil out of the heaven of mens hearts, Luke 10.18. thoſe ſtrong-holds wherein he had entrenched himſelf,Mat. 24.7.Matt 24:7 2 Cor. 10.4, 5. that the ranſomed of the Lord may receive a kingdome, which cannot bee moved, Heb. 12.28. and partake of thoſe new heavens, and new earth wherein dwelleth righteouſneſſe, 2 Pet. 3.13. even that world to come, as theſe dayes of the Goſpel are called, Heb. 2.5. See the Note above on verſ. 6.7.

Verſe 22. And I will overthrow the throne of kingdomes] ſc. by pouring contempt upon Princes, and cauſing them to wander in the wilderneſſe, where there is no way, Pſal. 107.40. (as he dealt with Darius the laſt Perſian Monarch) by putting down the mighty from their ſeat, and exalting them of low degree, Luke 1.52. (as hee dealt with Bajazet the great Turk, and Tamerlan the Scythian ſhepherd) by changing the …imes and the ſeaſons, removing kings, and ſetting up others in their ſtead, Dan. 2.21. All this God will do, and all that follows in the Text, viz. deſtroy the ſtrength of kingdoms, overthrow the charets and their riders, &c. rather then. his Church ſhall be unhelped, or his kingdome of grace hindered. Our help is in the Name of the Lord who made heaven and earth, and will rather unmake all again, then we ſhall be unrelieved.Pſal. 124.8.Ps 124:8 Yet have I ſet my king upon mine holy hill of Zion, Pſal. 2.6. Yet, for all the ſorrow, for all the malicious machinations, and attempts of his enemies to the contrary: who are therehence admoniſhed to be wiſe for themſelves, and to kiſſe the ſonne, for he muſt raigne, and all his foes muſt bee his foot-ſtool. There is a Councill in heaven will daſh the mould of all contrary counſels upon earth. The ſtone cut out of the mountains without hands (which is Chriſt the Conquerour) will break in pieces the iron, the braſſe, the clay, the ſilver, and the gold. And in the dayes of thoſe kings ſhall the God of heaven ſet up a kingdome which ſhall never be deſtroyed: and the kingdom ſhall not be left to other people, but it ſhall break in pieces and conſume all theſe kingdomes, and it ſhall ſtand for ever, Dan. 2.44, 45. So Dan. 7. after that the Prophet had deſcribed the greatneſſe and glory of all the four Monarchies, at length he comes to ſpeak of a kingdome which is the greateſt and mightieſt under the whole heaven, and that is the kingdome of the Saints of the moſt High, Dan. 7.27.Dan 7:27whoſe kingdome p. 494is an everlaſting kingdome: and all Rulers ſhall ſerve and obey him.

Verſe 23. I will take thee, O Zerubbabel] That is, O Chriſt, of whom Zerubbabel was both a father and a figure, Luke 3.27. Zach. 4.10. I will take thee, that is, I will advance and exalt thee. See this expounded, and applied by that great Apoſtle, Philip. 2.5. to the 12.

and will make thee as a ſignet] that is, I will highly eſteem thee, inviolably keep thee, and entirely love thee, Cant. 8.6. Jer. 22.24. and all my people in thee, and for thee, Eſay 49.16.

for I have choſen thee] as Eſay 42.1. Quoniam in te mihi complacui, ſaith the Chaldee. For in thee I am well pleaſed, as Mat. 3.17. See the Note there.

Saith the Lord of hoſts] This is three ſeverall times ſet down in this one verſe, for our greater aſſurance, and confirmation of our faith. I ſhall cloſe up all with that obſervation of Divines, that all the Prophets (except Jonah and Nahum) expreſſely end in ſome prophecy concerning Chriſt. He being their mark at which all of them chiefly aimed. Indeed he is both mark and matter, of both old and new Teſtament. And therefore if we will profit in teaching, hearing, reading, we muſt have the eye of our minde turned toward Chriſt, as the faces of the Cherubims were toward the Mercy ſeat. Do this, if ever you will do well.

p. 495A COMMENT OR, EXPOSITION Upon the Propheſie of ZACHARIAH.