The Prophecy of Haggai Interpreted and Applied, Exposition · Sermon 15 – Translation
Sermon the Fifteenth.
Haggai 2. 14, 15. &c.
Then ſaith Haggai, if a polluted perſon touch any of theſe ſhall it be unclean, &c? then anſwered Haggai, ſo is this people, &c.
IF thoſe two types brought to convince the Jowes of error who thought they were by their ſacrifices ſanctified, howſoever they continued diſobedient and did not build the Temple as they were commanded by the Lord) the former hath already taught us that the outward ſervice of God, doth ſanctifie none, but onelyonly him that hath a faithfull and obedient hart. And by the latter, now, further wee are to learne: that who ſo hath not a faithfull and obedient heart hee is not onelyonly, not ſanctified by any outward ſervice: but on the contrary both himſelfe and all his actions, yea even his outward ſervice of God: is impure, defiled and deteſtable in the ſight of God. For the word in the originall which wee tranſlate a polluted perſon, doth properly ſignifie ſuch an one as is uncleane and polluted by touching of a dead corps (the phraſe being to bee ſupplied from Numb 9 6.) compared with Levit. 22. 4. the Law concerning whom Numb. 19. is, that whatſoever ſuch an one toucheth ſhould be unclean, as here the prieſts confeſſe. Wherein, after the manner of the myſteries of faith, expreſſed as by ſhaddowes, and portractures in a darke manner, by legall rites and ceremones (as heretofore hath beene ſhewed: the touching of a dead man (who came unto the ſtate of mortality by ſinne Geneſ. 3.) doth import the committing of ſinne which is called by the Apoſtle a dead worke, Hebr. 9. 14. and that ceremoniall uncleanneſſe which did exclude out of the campe Numb. 5. 1. doth imply that morall uncleanneſſe which doth indeed defile Heb. 6. 1. & 9. 14.the man, Mat. 15. and that none ſo uncleane, ſhall enter into the Kingdome of Heaven. Reve. 21. ult. and laſtly in that all Mat. 15. 19, 20.(by the Law) was defiled which was touched by hand, arme, or legge of any ſuch polluted perſon being all inſtruments of action, Romans 6. imployeth that all whatſoever is done by the Rom. 6. 13unfaithfull and diſobedient is infected through the corruption of their unbelieving heart, Titus 1. hence therefore it followed that the Jewes committing dead workes of impenitency, ſecurity, unbelief and diſobedience by not building the temple according to the Lords command, and ſo being defiled; all their workes togetheor with themſelves were uncleene as verſe 15, the Prophet concludeth hereupon. So is this people, and ſo is this Nation [before mee] ſaith the Lord where the tearme [before me] is ſignificantly added, to note that although in the ſight of men they were accounted holy by reaſon of their ſacrifices, yea and themſelves, thought ſo of themſelves (as their predeceſſors did for another kinde of ſervice of faſting, Iſay 58. 1.) yet in the ſight of God (who beholds all their hearts, and works a farre of: and not onelyonly thoſe that were of greateſt luſtre, but others alſo whatſoever) their holineſſe was but hypocriſy, and themſelves, and all they did abhominable: no otherwiſe then the Phariſes after them: who did weare braſſe Phylacteries, and uſed long prayers, &c. and yet, becauſe they were hypocrits, covetous, and ambitious they had the like judgement denounced by our Saviour, Luke 16. 15. …ee are they that juſtifie your ſelves before Men: but God knowes your hearts: for that which is highly eſteemed among men, is abomination in the ſight of God: and to the ſame effect the Lord concluding this ſentence by adding [and that which they offer here, is uncleane] doth ſeem to refute as by name, that wherein the Iewes hoped to be ſanctified, and which they moſt eſteemed holy both in reſpect of the thing: viz. their offering on the Altar, Exod. 29. 30. wherof all were holy and ſome moſt holy: ſo that their ſervice of God in this kinde, was by an excellency called the ſervice of God (witneſſe the Apoſtle to the Hebrewes and Romans) and alſo in regard of the place where they offered them, here in Jeruſalem the place choſen of purpoſe to that end: called therefore the holy City in Matthew, and greatly prayſed in ſundry of the Pſalmes for that reſpect. Seeing then the people and whole Nations of the Jewes yea all their workes, even their very ſacrifices offered in Jeruſalem, were unclean, and deteſtable in the ſight of God: becauſe they had not faithfull and obedient hearts, but did neglect the building of the Temple commanded by the Lord: the leſſon hence to bee gathered is plaine which in the beginning wee mentioned, viz. that whoſoever hath not a faithfull and an obedient heart, himſelfe and all his workes, even his divine Service of God is impure, and uncleane in the ſight of God. This in the carnall ſacrifices as in the ſhaddow, doth Iſay teach Iſay 66. 3. declaring that who ſo is not of a contrite ſpirit (as onelyonly the faithfull are) to tremble at Gods Word. If hee kill a bullock hee was as if hee flew a man, &c. for in theſe words expreſly noting all the ſeverall ſacrifices that the Jewes did offer, as greater beaſtes, and leſſer: meate offerings and incenſe: and comparing them wi…h dogs fleſh, and ſwines blood (things forbidden by the Law, nay to the murthering of a man, or the bleſſing of an Idole (which his ſoule abhorr…) hee plainly ſhewes how deteſtuble the Lord holds all theſe, where was wanting a faithfull, and an obedient heart in them that offer the ſame, alſo concerning ſpirituall ſacrifices of Prayers, and of Sermons preached or heard, doth the ſpirit elſe where witneſſe as of Prayers, Prov. 28. 9. hee that turneth away his eare from hearing the Law, even his prayer ſhall bee abominable: of Sermons preached, Pſalme 50. but unto the wicked (ſaith God) what haſt thou to doe to take my words in thy mouth, and hateſt to be reformed: of Sermons heard likewiſe, Ezek. 20. and alſo Ezek. 33. 31. where firſt the Elders, and then the people are reproved, becauſe they came and ſate before the Prophet as if they would learne the will of the Lord, and yet their hearts went after their covetouſneſſe, and they did not that they were injoyned, finally all the actions of the unfaithfull whatſoever are cenſured by two rules of the Apoſtle 1. In reſpect of the things themſelves that are done, Rom. 14. (ult.) whatſoever is not of faith is ſinne, and the 2. In regard of the perſons that do them Heb. 11. 6. without faith it is impoſſible to pleaſe God, &c. ſo undoubted an axium proved by the Scripture is this which here our Prophet teacheth, that the beſt workes of men are of themſelves uncleane in Gods ſight without a faithfull heart, &c. Whence may be confuted an…er or of the Prophets, who, howſoever the ancient Fathers, Ierome, Gregory, Proſper, and eſpecially Auſtin (proving the point not onelyonly by thoſe two places laſt alleadged out of St. Paul) but alſo by that of our Saviour, Matth. 7. a corrupt Tree cannot but bring forth bad fruit, do hold that all the workes of the unregenerate done before faith, are ſinne and deſerve Gods Wrath; yet the Papiſts I ſay in their authenticall counſell of Trent, Seſcion. 6. cano. 7. Pelagian-like, ſtick not to pronounce, That if any man ſhall ſay, that all the workes done before inſtitution, are to be accounted properly ſinnes, or do deſerve the hatred and wrath of God: let him be accurſed? A curſe heretically and blaſphemouſly uttered by Antichriſtian impes, whoſe faces are ſet againſt Heaven, and their tongues walke through the Earth, for all works done without faith are uncleane in Gods ſight (as here Haggi teacheth us) but before in juſtification, no workes are done with faith, for then we are juſtified and made the Sonnes of God when we believe, Iohn 1. therefore whatſoever workes are done before in juſtification are properly uncleane, and do defile, but whatſoever is uncleane and doth defile is properly ſinne Mark. 7. 10. and 1 Cor. 8 now God hateth all ſinne Zach. 8 13. he being juſt in all his wayes Pſalme 145. yee all workes done before in juſtification are properly ſinne and deſerve Gods wrath, nor can they be pure whiles the heart, the roote or fountaine whence they proceed is impure and corrupt, now the heart is only purified by faith, Act. 15. 9. and all unbelievers even in their minde and conſcience are defiled, Titus 1. 15. the Papiſts therfore herein curſe the Prophets, nay the Lord of life, who here himſelfe ſpake by the Miniſtery of his Prophet. And ſhameleſſe is that ſhift which Ribera the Jeſuit maketh writing one this place …. 76. firſt ſaying that the Prophet doth not ſpeake of all the Works of the unregenerate, but only of their ſacrifices, from the which gloſſe (if the Text it ſelf did not refute it, yet where it is plainly added (and all whatſoever they do) yet St. Ieroms authority (which in other places he vvould ſeem to eſteem.) Should have at leaſt occaſioned him to have forborn: and to have rather paſſed it over in ſilence then ſo to have gainſayd him, and the Text, for omnia & cuncta quae agit ſaith Ierom, (nam de cunctis loquitur profanantur): Nay, Ierome not ſo content in generall only to avouch it: applies it in particular to the works of both Iewes, Heretichs, and Gentiles, and ſayth that whatſoever they do (not only vvhatſoever they offer) their vowes, their prayers, their charity, and Almes-deeds, &c. all are unclean: for although th…ſe actions ſeem in ſhew to be good (& are ſo indeed in their own nature) yet becauſe they are touched by him that is polluted, they are unclean. But as for us (beloved) vvho are taught for his ſake to bear reproaches: and to endure curſes patiently that vve may become conformable unto him, according to that of the Prophet, the rebuks of them that rebuked thee, are fallen on me (let us I ſay) againſt all Pelagian ſpirits hold conſtantly vvhat here the Prophet teacheth us, &c. and let the princely Prophet David, joyn vvith Haggai, in interpreting this ceremoniall type of Moſes vvhere Pſame. 51. having confeſſed ſins actuall, and originall verſ. 7. he prayeth: purge mee with hyſope and I ſhall bee clean. No vvay to be made clean but by Hyſop, novv vvhat that purging vvith Hyſop meant, vve may underſtand by the ceremony, Num. 19. of the red Kovv burnt vvithout the hoſte, the figure of our Saviours ſacrifice as the Numb. 19. 2, 3, 4, 18. Heb. 9. 13. Heb. 13. 11Apoſtle interprets it Hebrewes 13▪ vvho to ſanctifie us ſuffered vvithout the City. And St. Iohn plainly ſetteth dovvn that vvith by alluſion only vvas ſignified in the figure, vvhere 1 John 1. 7. he ſaith that it is the blood of Chriſt that clenſeth us from all ſins, but his blood clenſeth none but only ſuch as do believe, for Rom. 3. 24. 25. We are juſtified freely by grace: through the redemption that is in Chriſt Jeſus, whom God hath made a propitiation through faith in his bloud. Which Peter. 1. Pet. 1. 1. calles the ſprinkling of Chrſts blood vvhereby vvee are ſanctified: by alluſion to the ceremonies! avouching the ſame act as plainly, that all mens hearts are clenſed no othervviſe then by faith. Therfore againſt that curſed & curſing counſell of Trent. Wee novv ſee hovv Moſes, David, Haggai, Iohn, Paul and Peeter do avouch that vvhatſoever men do, before juſtification by faith in Chriſts bloud they bee clenſed: all is unclean, and ſo are the perſons that do the ſame, all are ſinne and deſerve Gods hate, and let this be the firſt uſe of this Doctrine for ſtrengthning us in the purity of our faith. A ſecond may ſerve to put us in minde of our duties for the bettering of our life, for if all our vvorks, vvithout faithfull and obedient hearts bee ſo deteſtable, that God accounts them defiled, and unclean in his ſight, you ſee hovv carefull vvee ſhould be to avoid ſuch vvorks of ſinne, ſince hovvſoever othervviſe vve may ſeeme to do ſome things pleafing unto God, yet they do but defile us, and make us to be ſhut out of the campe, even excluded out of Heaven. And to ſtir us up herunto we have two forcible inducements in that Text 1 Pet. 14. from the tipe or ſhaddow where ſin is compared to a dead body, for if we ſhould conſider with our ſelves how lothſome the touching of a dead body is, and which is more that we are growing thereby our ſelves unto death, we ſhall be the more moved in this behalfe: and the Paſtors will I doubt not but be ſtirred up by that which our Saviour ſpeakes to the Angell of the Church of Sardys, Rev. 3. 1. 2. I know thy Workes for thou haſt a name that thou liveſt, but thou art dead: be awaked and ſtrengthen the things that remaine that are ready to die for I have not found thy Works foreign not full, not perfect, ſo he concludes that he was in part dead, and in the reaſt redy to die, if he did not ſpeedily ſtrengthen that that remained by repentance for that which was decayed: ſo that except the paſtors works be full, howſoever he have a name, that he liveth, yet he is but dead: now know you the duties of the Miniſiers, or Divines if they will ever fulfill their Miniſtery to be patternes in word, in converſation, in faith, in ſpirit, in love, in purity, &c. to attend to reading and to exhortation, to be inſtant in ſeaſon, &c. And the Apoſtle Collo. 4. 17. commandeth the Chriſtians to ſay unto Archipus, take heed to thy Miniſtery that thou haſt received of the Lord, that thou fulfill it, the Word foreign being compared with that other foreign doth ſhew that the Paſtor ought to fulfill every part of his Miniſtery, elſe his works are not full: and then that may be ſaid to him, that was to the Angel of Sardys, ſtrengthen the things that are ready to die: for thou haſt a Name that thou liveſt but thou art dead. Nay, and doth not this duty belong alſo to every Chriſtian! hath not every one ſome talent that he muſt imploy in the Lords ſervice and not leave it to rot, or ruſt lapped up in a napkin: doth not Paul both ſay of himſelfe that the grace of God that was in him was not in vaine: and bids the Corinthians beware (2 Cor. 6.) that they receive not the grace of God in vaine, but that (2 Cor. 7.) they clenſe themſelves, from all filthineſſe both of fleſh and ſpirit. And grow up into full holinſſe in the fear of God; and doth he not Philip. 1. and Collos. Pray for them and exhort that they may be filled with the fruits of righteouſneſſe? theſe may ſerve to let us know that if wee ſerve God by halves, and do not labour to have our works to be full, we are at leaſt half dead, and ſo without ſpeedy repentance, growing unto death. Now (accorning as the heathen ſpeaks of vertue ſi oculis cerneretur quales excitaret amores, ſo per contrarium) if we could conſider and ſet before our eyes, how lothſome a thing it were to touch dead bodies and by them to grow to death our ſelves, it would much affectus to fly from ſuch dead workes.
When our Saviour (comming to rayſe Lazarus) was about to have the ſtone rowled away from the dore of the Sepulcher his own ſiſter lothing, and fearing the infection, Lord ſaith ſhe, he ſtinketh now, for he hath beene already foure dayes dead: yet here the dead body was farther of from Martha; what if the dead worke be nearer unto us? When King Edward the ſecond was by treacherous conſpiracy impriſoned in the Caſtle of Barkly, and intended to be made away, the tormenters to haſten his end put him in an upper Chamber: and under him in a lower roome, placed dead bodies, the ſtinke whereof did ſo ſtifle and torment him, that as he told one out of the window hee had never in all his life indured the like torment: (as Thomas de la See Stows Chron in Edw. 2. Clem. Alexand. Orat.more one that ſerved him records in the ſtory of his life) yet theſe dead bodies were farther off from King Edward, Then many dead works are from many of us, Clemens Alexandrinus in his exhortatory oration ad gentes, relates that the Barbarians did uſe to tie unto thoſe live bodies of men that they tooke captive other dead bodies, that ſo both might rot together: a cruelty which Virgil mentions to have bin practiſed by the cruell tyrant Mezentius *Mortua quin etiam jungebat corporavivis, Compones marubuſque manus at que oribus ora, Tormenti genus & ſametabo que tumentes, Complexu in inifaco, longa ſic morte necabat.Anaeid. 8. Tormenti genus. Virgill might well call it, but the Word foreign. Doth expreſſe it in Clemens, how the one did cauſe the other to rot together. The Apoſtle writing to Epheſus 4. 29. forbids that foreign—ſhould proceeds out of their mouth: wee commonly tranſla…e it any corrupt communication, but the Word properly ſignifieth that which is rotten, which compared with the verbe which Clemens uſeth may open more of the Apoſtles meaning then elſe happely would come into our minde; which the Apoſtle ſeemeth ſomewhat to expound, where Colo. 4. 6. exhorting to the contrary; he wiſheth that their words may be gratious and ſeaſoned with ſalt, ſalt you know being the preſervative againſt rottenneſſe. And ſo hence we may imagine of all dead works what there the Apoſtle ſpeaketh of one (viz. fooliſh & filthy talking) that they are rotten, therefore as Clemens ſpeaks of thoſe dead carcakes joyned to living bodies foreign, they make them in whom they are, to rot, and putrifie; ſo that they ought to be no leſſe lothſome unto us then thoſe dead bodies, were to King Edward, or thoſe by the Barbarians tied unto their captives, and much more danger of infection may we feare then that which Martha feared in a deady body foure dayes dead; for what if the worke have beene foure years dead? and the more ſhould we fear theſe, becauſe being ſpirituall they bring unto us a far greater deſtruction then the former. Howbeit if any have not this ſpirituall ſence of feeling: let him conſider the two motives following. In that the Lord pronounceth all our actions touched by the unfaithfull and diſobedient to be uncleane in his ſight: and not only ſwearing, lying, ſlandering, &c. and thoſe that are ſimply evill in themſelves, which ſhould teach us, how we ought to have imperfect deteſtation that which God, (ſeeing our hearts who muſt alſo be himſelfe judge, and revenge of all) pronounceth in his ſight to be uncleane, a thing the more of us to be conſidered: becauſe otherwiſe men, not ſeeing our faults but looking on our better actions, may happely account us very holy nay many deceive themſelves as the phariſee, Luk. 18. and they that juſtifie themſelves, Luk. 16 thinking that they are holy when they are not. Mans knowledge is defective, and often ſeeth not many things: nay wee our ſelves many times ſee not all and go in that, Rev. 3. to ſtirre up the Angell to this conſideration it is added: for the workes are not full [before God] for many are accounted free from fault before men, which yet are deteſtable before God: yea and Eph. 5. 4. the Apoſtle we ſee joynes with foreign. Alſo as things Ariſt. Eth. lib. 2. cap. 7. & lib. 4. c. 8. foreignunſeemly; which Latine, Phiſoſophers account a vertue rather, and in it ſelfe we uſed as a thing indifferent, yet is cenſured as a dead worke; becauſe it is by men commonly abuſed. And therefore in the ſame place, verſ. 11. he addeth this exhortation, that they ſhould not be partakers with the unfruitfull workes of darkneſſe; but even reprove them rather, for it is a ſhame to ſpeake of thoſe things that are done of them in ſecret; and how men flatter themſelves in their ſine, ſo they may conceale them from men. Gehazo's example, 2 Kings 5. may ſufficiently inſtruct us, when once the talents were conveyed into a ſecret place; then he comes and ſtands before his Maſter, and all he thought was well; he had beene no where, but God ſaw where he had bin and revealed it unto the Prophet, and ſo many if they can (for ſchollers places, &c. which ſhould be given freely) take bribes, ſo cunningly that neither ſtate of Prince or Parliament ſhall take hold of them; they thinke all well and ſafe enough: but yet how ſoever in mans ſight they can cover it, in Gods eyes their works are abominable, and hee will diſcover it, wherefore good for us it is betime to begin to ſet before our eyes that conſideration which David had, Pſalme. 139. viz. that whether ſoever we go we cannot hide our ſelves from his preſence. Seneca Epl. 11. ad lucillum ſaith that it would be a great incitement to vertue and reſtraint from ſinne, if wee could alwayes imagine ſome reverent grave man in our preſence, if Cato were too grave, yet Laelius, ſuppoſing that a great occaſion to ſinne would be taken away cum peccaturis teſtis adſit? but in Epiſtle 25. he telleth us that he had yet profited more, that had learned ſo much as to reverence himſelfe; and indeed if none elſe be preſent with a man, yet his conſcience, which is as a 1000 witneſſes, at preſent ought ſufficiently to move a man herein, and ſo it was Iſocrates his counſell that none ſhould venture to do any thing in hope to conclude it, when as himſelfe yet at leaſt ſhould thereof be conſcious to himſelfe; but this witneſſe alſo is far too ſhort from that which is here commended to us by the prophet; that the Lord ſees and cenſureth our actions, for our conſciences may for ſometime winke, and many conſciences are ſeared (as it were) and paſt feeling but if one will be affraide to commit evill before a grave perſon, how ſhould vve feare to commit any in ſecret alone ſince we are alway in the ſight of God who is the ſearcher of the heart, much more for this, that others can be but witneſſe only, but God is judge alſo and avenger, as the ſpirit ſaith to the Angell of Sardys. Rev. 3. that if he ſhould not be awake he vvould come on him as a theif in the night the phraſe taken from Theſſ. 5. 2. & threatning ſuddain deſtruction as Gehazi leprous, and thoſe that were uncleane in the ſhaddow ſhut out of the City, and thoſe that are unclean in truth, not to enter into Heaven, Rev. 21. Therefore ſince it ſo that God ſees and judges all our actions, let us do as David did, who ſetting alſo before his eyes that other conſideration, Pſame 62. 12. that the Lord recompenceth every man according to his Works.
When he had defiled himſelfe with Adultery, and Murther, and was once made ſenſible of it, he ſought to the Lord to be clenſed, and after, ſtill endeavoured to keepe himſelfe clean, but if we be not both carefull of Repentance for the preſent, and after ſtill to keepe our ſelves cleane for the time to come, what may we expect but what is threatned Prov. 15. that the ſacrifice of the wicked is an abomination to the Lord; Now Eccleſ. 4. 17. wiſheth us to look to our feete, (the inſtruments of motion Iſocrat. Orat ad Demon. foreign Ariſt. Eth. lib. 4. 8. c.firſt, to have a carefull regard to all our carriage, even in theſe things whereby we are to be inſtructed (when we enter into the houſe of God,) and be nearer to heare, that is, to obey (as the ſame word is uſed likewiſe, 1. Sam. 15. 22. to obey is better then ſac…ifice) then to offer the ſacrifice of fooles, as otherwiſe we ſhall if we onelyonly outwardly heare or frequent prayers, &c. The ſumme of all is compriſed in the Covenant of God with Abraham, Gen. 17. 1. walk before me and be upright: and this (beloved) is the covenant that is made with us who are by faith in Chriſt the Sons of Abraham, that we being redeemed out of the Church from all our enemies ſhould ſerve him in holineſſe, and righteouſneſſe all the dayes of our life before him, Luke 1. 15. Let us therefore know that having our conſciences by the bloud of Chriſt purged from dead works to ſerve the living God Heb. 9. 14. We muſt labour to have grace ſo alway to ſerve him that wee may pleaſe him, with reverence and fear, Heb. 12. that we may finally be with thoſe that ſerve him, day and night in his Temple as it is Rev. 15.
The Engliſh of the Latine in page fifth.
THat thing is commendable amongſt thoſe of Geneva, (if any where) which makes a common Wealth flouriſh, if not inriches and extent of Empire, yet certainly in virtue and piety, viz. the cenſure of theſe of chiefe authority in the Church, then which nothing can bee thought of greater or more divine, to reſtraine the irregular appetites of men, and ſuch of their vices, which by humane Lawes and Decrees, could in no manner be reformed: and this coertion hath borrowed its direction from the rule of our Saviour Chriſt, firſt; to proceede calmely and in a friendly manner, then more roughly, and laſt of all if there be not obedience, a heavy and powerfull interdiction of holy Ordinances followeth, and the puniſhment of Magiſtracy that interdiction. For it is a ridiculous thing ſaith Seneca, that a good Man ſhould not ſtand for a Law, in ſomuch that it comes to paſſe, that ſuch things as no where are adjudged by Law, there without force or tumult they are conſtrained by thoſe cenſors, who have raiſed for themſelves a high eſteeme of their virtues. Therefore no Whoring, Drunkeneſſe, no laſcivious Dancing, no Beggers nor idle Livers are found in any City.
FINIS.
End of the text · John Rainolds, The Prophecy of Haggai Interpreted and Applied (1649)