The Prophecy of Haggai Interpreted and Applied, Exposition · Sermon 1
Sermon the Firſt.
CHAP. 1. verſ. 1.
In the ſecond yeare of Darius the King in the ſixt monethmonth, the firſt, day of the monethmonth came the word of the Lord by the hand of the Prophet▪ Haggai unto Zerubbabel the ſonne of Shealtiel, a Prince of Judah, and to Jehoſuah the ſonne of Jehozadak the high Prieſt ſaying, Thus hath the Lord of hoaſts charged me to ſay, This people ſay the time is not yet come, the time that the Lords houſe ſhall be builded. Then came the word of the Lord by the hand of the Prophet Haggai ſaying▪ Is it time for you Sirs to ſit downe in your ſeiled houſes whiles this houſe lyes waſte?
YOU have heard in the concluſion of the Propheſie of Obadiah, the promiſe of deliverance made by God unto the Jewes, and in them, to all his choſen, that their enemies ſhould be overthrown, and they reſtored to their ancient inheritance which ſhould be performed by Saviours, which ſhould come up to mount Sion to judge the mount of Eſau, and that the kingdome ſhould bee the Lords, which that you might ſee how it was in ſhaddow, performed to the Jewes, and in truth to all the choſen of God, I thought good to entreat of this Propheſie of Haggai, wherein the ſame is delivered unto us. In which we are taught, that the Temple having been begun to be built long before, and the worke intermitted, was with much adoe continued by Zerubbabel and Jehoſua, who were thereunto moved by the miniſtery of Haggai, proſpered by the aſſiſtance of the godly, encouraged by Gods word, and grace of his ſpirit, which repreſenteth un o us Heb. 3. 6.the frame of the ſpirituall houſe, the Church which Chriſt built by his Apoſtles, which were ſent from Sion as was propheſied of 1 Cor. 13. 9, 10.them. The doctrine ſhall come from Sion. Next if we conſider the circumſtances of the times, letts, helps, the perſons, people, Princes, Preiſts, dealings, it may be an example unto us, and to ſuch Iſa. 2. 2. Mic. 4. 2.as are to deale any way in the building of the church, how to behave themſelves therein. Moreover by the conſequence that once more he would ſhake the heavens and the earth, bring the deſire of all nations, and fill that houſe with glory, he comprehendeth the fulfilling Hag 2. 6, 7of all his promiſes made to his church in Chriſt Jeſus, Finally he layeth downe the everlaſting deſtruction of the heathen. when he ſheweth that he will deſtroy the throne of kingdomes, and the ſtrength of the kingdome of the heathen, &c. and ſet Zerubbabell (that is Chriſt of whom he was a ſigne) as a ſignet, for I have Hag. 2. 22.choſen thee ſaith the Lord of hoſts, whereby was ſignified the princly Hag. 2. 23.eſtate of the kingdome of the Jewes, under the king of kings, and utter ruine of all thoſe that ſhould ſet themſelves againſt Chriſt and his church. So the words of the doctrine touched darkly by Obadiah ſhall be opened more at large in the expounding of this prophet Haggai.
The Prophet, firſt by commiſſion from God reprooveth the people for neglecting the building of the Temple, convincing them of ſloath, which he doth, partly, by rebuking the care which they tooke, every man in building his owne houſe, and partly, by the Chaſtiſements which God had for their ſinnes laid upon them. This that we may underſtand the better, we are to remember out of the 4. of Ezra, that whereas by the appointment Ezr. 4. 1, 2 3, 4, 5.of Cyrus they had laid the foundation of the Temple in his dayes, the building of the Temple, was hindred by the people of the land, who diſcouraged the Jewes, troubled them in building, and hired accuſers to accuſe them to the King of Perſia, ſo that in the dayes of Ahaſhueroſh, and Artaxerxes, they were ſtayed for going forward, Artaxerxes decreeing that they ſhould ceaſe. When Artaxerxes was dead, and Darius reigned in his Ezr. 4. 21. 24.ſtead, they ceaſed alſo from the worke, pretending that having▪ beene often forbid before by Cambiſes and Darius Hiſtaſpis, and not receiving any licence from the new King, they might either be hindred as before, or accuſed of Treaſon for breaking the former Kings commandement; and laſtly, that it was not yet time to doe it. The Prophet in the 1 verſe noteth diligently the time, the yeare, the monethmonth, and day when he received this commiſſion from God. In the 2 he propoſeth their fault, which in the 4 verſe he reproveth, both which are uttered by mentioning the meſſenger, with the commandement of God in the 3 verſe; and in the 1 verſe the two perſons by whom chiefly the worke was to be ſet forward, the times are eſpecially noted, to ſhew what juſt cauſe the Lord had to reprove them, having ſo long neglected his will, and the juſt cauſe of puniſhing them for their neglect.
In the reproofe we may note 5 things. Firſt, the time when this commandement was given to the Prophet. Secondly, the Author thereof, the Lord. Thirdly, the perſons by whom the thing was to be done. Fourthly, the fault that was committed by them, they ſaid the time was not yet come. Fiftly, the reproofe it ſelfe, Is it time for you Sirs? Which circumſtances, as they are firſt to be conſidered of us, ſo ſhall wee make our beſt profit by them, if wee compare our Church with theirs: For as the Jewes were long in bondage in Babylon, but at length were brought back by Cyrus; ſo our Anceſtors were held long under 2 Chron. 36. 22, 23.the bondage of the ſpirituall ſlavery of Rome, which is ſpirituall Babylon, whence by the meanes of H. 8. as they by Cyrus, they were Ezra. 1. 1, 2, 3. Revel. 18. 2. 21.delivered. The Jewes being reſtored, laid the foundation of the Temple, but were not able to goe further by reaſon of enemies that procured them diſpleaſure with the Kings of Perſia. God hath dealt more graciouſly with us, to whom hee hath granted gracious Princes to ſet forward this worke; yet notwithſtanding are not wee ſo forward as they: For, whereas they had laid the whole foundation in the dayes of Cyrus, we in many places have not laid that: For what is the foundation that is firſt to be laid? The Apoſtle teacheth, even the Doctrine of the beginnings of Chriſt: as the Doctrine of repentance from dead workes, and of Heb. 6. 1. 2Faith towards God; the Doctrine of Baptiſmes. Now how farre the people are from theſe things in many places, wee may heare of thoſe that ſpeake out of experience; for ſundry there are, who when they heare tell of theſe things, wonder at them, as the Athenians did at Paul, and mervaile what ſo ſtrange doctrine meaneth; which is a lamentable thing, confidering how mercifully Act. 17. 18 20.God hath dealt with the Churches elſewhere. And as it is ſaid by the Prophet, He hath cauſed it to raine upon one City, and not Amo. 4. 7. 8.to raine upon another: So two or three Cities wandred to one City to drinke water, but were not ſatisfied The word of God, and doctrine of Religion is in Scripture compared unto raine, the Iſa 55. 10. Heb. 6. 7, 8 Ezek. 21. 2.preaching thereof unto the dropping and falling downe thereof; for which cauſe the Prophets are commanded to droppe their words. Some Cities amongſt us have had this Raine to droppe upon them, others have not: yea, it hath dropped upon one part of a Citie and not upon another, yet have they had clouds hanging over them; but clouds without water, laborers that have ſeemed Jude v. 12.to put to their hands, and yet but ſeemed onelyonly; Ambaſſadors without tongues, without the tongue of the learned Builders, without hands, hands to lay the foundation; yea the Doctrine Eſa. 50. 4.of Baptiſme is ſtrange to many, that long ſince have been baptized, and hands laid on them, as juſtly may be feared to no great purpoſe.
Many there are againe, which have ſtayed at the foundation, but have not held on to build the walls, they have not been led on to perfection, and inſtructed in the wiſedome of Chriſt. For wee are not alwayes to be ſucking of milke, we muſt at length be acquainted Heb. 5. 12, 13, 14.with ſtrong meat, there is the begining and the perfect knowledge alſo. Wherein againe appeareth the fault of many, who as though they were only appointed as Nurſes to feed their children with milke, are able to doe no more, whereas they ſhould be ſtewards, fit to deliver a portion to every one of the family, 1 Cor. 4. 1.not onelyonly to lay the foundation but to raiſe up the walls alſo Howbeit yet God hath dealt more mercifully with ſome, that the foundation hath not onelyonly been laid, but the walls alſo built, and they raiſed, even to the Roofe: but that hath wanted: that is the Doctrine of Chriſt hath been preached, but there hath wanted aſiſtance of ſuch, as by diſcipline ſhould correct the unruly, admoniſh the faulty, ſuſpend the offendours, excommunicate the ſtubborne, and abſolve the penitent, Such as were among the Sigon de Rep Hebr. lib. 2. c. 8. Mat. 18. 15, 16, 17, 18.Jewes the Archiſynagogi, by whom notorious offendors were excluded from the ſociety of the faithfull; Such our Saviour ſpake of when he commanded that if our brother had ought againſt us, we ſhould firſt admoniſh him privately, if he would not hearken to us to take two or three with us, and to tell him his faulti, f hee would not heare them to ſignifie it to the Church, if he would not obey them, to hold him as a heathen or publican. Such as the Apoſtle appointed in every City, that ſmall faults Tit. 1. 7.might be by them reproved, grievous offendors excommunicated, Act. 14. 23 1 Cor. 5. 6. Tertull. in Apolog.as the inceſtous perſon was dealt withall among the Corinthians, ſuch as were in the Primitive Church, as appeareth by the practiſe thereof. The neceſſity and commodity whereof in the Church of God, if it appeare not by that which Divines and Proteſtants have taught; by the uſe of the Jewes; by the commandement of Chriſt and his Apoſtles; the practiſe of the Primitive Church: as Paul willeth the Corinthians to their ſhame, to ſet up 1 Cor. 6. 4. 5.thoſe which were leaſt eſteemed in the Church, if there were not one wiſe man among them to judge betwixt brother and brother: So will I ſend them that are not ſatisfied with that which hath beene ſaid for this point unto a popiſh Lawyer; his words are theſe, Illud apud Genevates laudabile, ſi quid uſquam gentium, quodque Rempublicam efficit, ſi non opibus, et imperij magnitudine, certè virtutibus, ao pietate florentem: Illa ſcilicet pontificum cenſura, qua nihil Bodin. method. Hiſt. c. 6. p. 220. & p 378. 379 Pariſ. Edit Anno 1572 This latine you ſhall find it Engliſhed at the latter end of the Booke.majus, aut divinius cogitari potuit, ad coercendas hominum cupiditates, et ea vitia, quae legibus humanis a… judiciis emendari nullo modo poſſunt: haeo tamèn coertio, ad Chriſti normam dirigitur, tacenter primùm et amice, deinde paulo acerbius, tum niſi parcas, ſequitur interdictio ſacrorum, gravis et efficax. Interdictionem animadverſio magiſtratuum: ridiculum eſt enim ut ait Seneca, ad legem bonum eſſe. It a fit, u… quae legibus nuſquam vindicantur, illic ſine vi, et tumultu coerceantur ab ijs cenſoribus, qui ſummam virtutis opinionemde ſeipſis excitarunt. Igitur nulla meretricia, nullae ebrietates, nullae ſaltationes, nulli mendici, nulli otioſi mea civitate reperiuntur. This teſtimony is much, proceeding from a papiſt, bighly commending this divine order, and thereby reproving the want thereof in their Church. But is it to be hoped that in other places we ſhould find no dancing, when there are dancing-ſchooles in the chief Cities? that there ſhould be no idle perſons among us, where there are ſo many ſo ill occupied? that there ſhould be no gameſters, while there are divers publiquely permitted, not onelyonly in houſes of the Town, but alſo in Halls and Colledges of the Univerſity? I am loath to move this ſinke any more, therefore I leave it to the conſideration of that which hath beene ſaid; how neceſſary it is to lay the roofe upon the building, to preſerve the worke, and to keepe out the ſnow and raine, that is, all manner of vices that hurt and injure the Building, and cannot otherwayes than hereby bee redreſſed; as idleneſſe, riotouſneſſe, drunkenneſſe, ſwearing, which for want hereof ſwarme among us, not onelyonly to the diſcomfort of Gods ſervants, but alſo to the deſtruction of them that are peſtred with them: So then if we compare our Church with that Temple of the Jewes, we ſee that in ſome places the foundation is not yet laid, in ſome the walls not built, finally that the Roofe yet wanteth to the perfecting of the work, which I would the rather wiſh you to marke, For that through the whole Propheſie, I will ſpeake nothing but what ſhall neceſſarily appertaine to ſome part hereof. Now let us come to conſider the Circumſtances and firſt the time. It is ſaid in the ſecond yeare of Darius, in the ſixt monethmonth, in the firſt day of the monethmonth, who this Darius was there is ſome difference in judgments amongſt the learned, ſome thinke it to be Hiſtaſpis ſome Artaxerxes &c. But not to ſtand upon the refutation of thoſe opinions, or naming of them that were of that minde (who are ratherto be commended for their diligence, in laboring to find out the truth, than reproved for not meeting with it) I will ſet downe that which ſeemeth beſt to agree with the courſe of the Scripture, and verity of the Hiſtory. It ſeemeth therefore that Darius here mentioned was he that was ſurnamed Nothus, the baſtard, as may be gathered by the fourth and ſeventh chapters of Ezra, in the fourth chapter it is ſaid that Artaxerxes, who for had the building of Ezra 4. 5. 11. 24. Ezra 7. 1.the Temple, reigned before Darius, in the ſeventh it is ſaid, after the death of Darius in the raigne of Artaxerxes, the Jewes had leave by him to build the Temple. This then muſt be that Darius which came between the two Artaxerxes: of whom the former was ſurnamed Longimanus, father to this Darius, and the other Mnemon, who was his ſonne, ſo that it appeareth by the courſe of the Hyſtory written by Ezra, that this Darius was he whom Hyſtories call Darius Nothus, Darius the Baſtard. Now from the time of Cyrus king of Perſia, when the foundation began firſt to be laid, unto Ezra 3. 10.the raigne of this Darius is accounted of ſome 100. yeares, but becauſe it was a cuſtome amongſt them when their Kings went to warre to appoint their ſonnes kings in their roome, it cometh to paſſe that the ſame yeares may be accounted in the reigne of the ſonne, which are in the fathers, as Artaxerxes is ſaid to have reigned 62 yeares, whereas he reigned 18 yeares before his father died: wherefore happily the number of thoſe yeares was leſſe, than that number. But ſuppoſe it were 80 or 60, and if you will ſomewhat above fourtie as the Jewes ſeemed to have received by tradition, when they ſaid in the Goſpell 46. years was this temple Joh. 2. 20.in building. It was a long time no doubt from the laying of the foundation to the perfecting of the work. Which may be a leſſon for the godly and zealous Preachers of Gods Word, not to be diſcouraged, though all things ſucceed not according to their deſire and hope, and not to faint in their miniſtery, taking for their example the Prophet, who, though the word had ceaſed a long time, yet was not diſcouraged, deſpairing that his exhortation would take no ſucceſſe. Rome (as they ſay) was not built in one day: No mervaile then if Jeruſalem be not; for it is eaſier and ſooner done to build the Tower of Babylon, than the Tower of Sion; the Chappell of the Devill, than the Church of God; therfore ſuch as deſire, and wiſh for building of the Church, are not in any caſe to caſt away all hope, though things be not done with expedition: For if wee conſider the times, there are no more yeares paſſed ſince the laying of the foundation among us, than theſe which were paſt from the reigne of Cyrus, to the time of Darius. Wherefore as the Prophet and other godly perſons did, let us alſo wait the good leiſure of our God, continuing each one in his calling to further the worke, and pray unto God that hee would ſtirre up the ſpirit of Zerubbabel and Iehoſhua; that is, all ſuch as be put in authority to perfect this holy worke.
This Darius was not for his civill behaviour, ſo vertuous a Prince as many of his Predeceſſors, but noted to bee faulty in ſundry things, yet did he ſuffer the Jewes to build the Temple; yea, when their enemies accuſed them, he cauſed the monuments to be ſearched, and found out the grant of Cyrus, which hee ratified; giving them beſides out of the Kings Revenues money towards Ezr. 6. 1. 8.their expences; yet this Darius that dealt with them ſo religiouſly, did marry his Fathers Siſter; through perjury deprived his elder Brother of the Kingdome, and put him to a moſt cruell death, as Cteſias, who lived in his dayes hath written▪ This is noted againſt that naughty Jeſuite Al…, who in his infamous Libell againſt the defence of the execution of juſtice, would alledge it as ſome ſtaine and diſcredit to our religion, becauſe the reſtoring thereof amongſt us was wrought by H. 8. a wicked man (as hee ſaith) by King Edward a child; by her Majeſty a woman. I will not ſpeake any thing of the perſons, what a man, what a child, what a woman, let us ſuppoſe they were defiled more than any ſlanderous perſon can ſay, yet that hindreth nothing but that they might ſet forward and promote the truth, and God… religion: For even Darius, an inceſtuous perſon, perjured, ye even a murtherer of his owne Brother, ſet forward the building of the Temple, yet it was no diſcredit to the worke, nor to the godly that laboured with all their might therein. No man can be a diſcredit to the Goſpell, neither doth the truth of Chriſts religion depend upon the perſon of each one of them by whom it pleaſeth God to proſper it. Solomon the beſt King, even hee that 1 King. 11 7.firſt built the Temple of God, did raiſe up a high place to C…emoſh, the abomination of Moab, and unto Molech, the abomination 2 King. 10 27.of the children of Ammon. Jehu, that was worſe than hee, pulled downe the houſe of Baal, &c. Conſtantino, that chriſtian 2 King. 10 25. 28.Emperour was not without ſome blemiſh for the murther of his Sonne. Wherefore, as the Temple in Jeruſalem was not to be refuſed becauſe the Perſian Kings furthered the building thereof; So, no more is our Religion and Church to bee abandoned, whatſoever they were that furthered the promotion thereof▪ And as Darius the baſtard was no diſcredit to Haggeus Propheſie; So may wee note againſt the Jeſuites ſlanders, that to the truth no diſcredit can come by them that favoured it; for whatſoever the Princes are whom God ſtirreth up to maintaine it, the Goſpell is to be reverenced and imbraced for it ſelfe. The month alſo is noted, The time 6th Monthwhen it is ſaid, In the ſixth month, becauſe that it is the cuſtome of the Scriptures not to give the proper names to the monethmonth whereby they are called but to note them by their order, as the firſt, ſecond month &c. There are ſome which miſlike that this uſe is no… rather obſerved, than that which wee have for the prophane uſe of the months and dayes of the weeke, but chiefly they miſlike the recayning of the names of Feaſts, as Chriſtmas, Michaelmas, Candlemas, where the uſe of the names of Maſſe derived from that abomination ſeemeth to ſavour of ſome ſuperſtition and prophaneneſſe: To which, though happily it might be ſaid that ſome of thoſe names might ſeeme not ſo to have been framed, but rather to have come from the old Saxon language, as in the names of Lamonds, &c. Yet if wee grant that thence they were derived, i… followeth not that wee may not note or call the dayes or months otherwiſe than after the manner that is here uſed. For as I acknowledge a godly mind in them that deſire to ſpeake in more religious ſort, and to baniſh as much as in them lieth the remembrance and names of all Idolatry; So of the things I ſay as St. Paul doth to the Carinthians, Art thou called being a ſervant, care not for it? but yet if thou maiſt be free, uſe it rather. If we 1 Cor. 7. 21.live amongſt them that uſe no other names for theſe times, wee may (ſeeing otherwiſe they cannot underſtand us to whom wee ſpeake) uſe theſe words and names, and care not for it: But if Does Nationum nominari lex prohibet non utique nomina …orum pronunciem que nobis ut dicamus converſatioexor que ſed ho… precepit n… deos vocemus illos. Tertul. d Idolat. cap. 20.we bee amongſt thoſe that have left the uſe of them, wee are to uſe the other rather. As for the manner which is mentioned in the Scripture, not only the Jewes named their months after their order, as in this place, but ſometimes they alſo uſed their proper names alſo, as in Moſes, the month of Abib &c. And after their returne from Babylon they did not ſtill follow their number and order, but ſometime they uſed the Chaldean language, and the names which they gave their months; as appeareth in the bookes of Nehemiah, Ezra, Eſther; where are mentioned the months of Niſan, Zinan, Elul, Shepat, Tebet, Adar, Ciſleu, ſeven of the Chaldeans months, the names of ſome of which came perhaps from the Idolatry of the Chaldeans, which may appeare by one of them called Tammuz, of the ſolemne Feaſts of Tammuz, which they celebrated with weeping and lamentation yearly in the 4th month. Of which ſuperſtition the Prophet ſpeaketh when hoe. Sigon. de Rep. Hebrae lib. 3. c. 2. Ezek. 8. 14 Neh. 6. 15.mentioneth the women that wept for Tammuz. Wherefore, although the Prophet calls it here the ſixt month, it followeth not that we may not, or they might not call it by any other name; for in Nehemiah the ſame month is called Elul. And this liberty have the children of God uſed, not onelyonly in the names of times, but of places alſo and perſons. Daniel was called by the name of Belteſhazzer, Dan. 1. 7. & 4. 8. 19. & 5. 12.which name was impoſed upon him by the Idolatrous King, and was derived from the name of Bell, the Idol which the Chaldeans worſhipped; yea Daniel ſpeaking of himſelfe, giveth himſelfe that very name. St. Luke mentioneth Appollonia, where through St. Paul paſſed, which City had its name of Apollo: Act. 17. 1. Strab. l. 2. Geogra. in fine & lib. 7.Neither did St. Paul care to enter into the Ship the badge whereof was Caſtor and Pollux (which yet were Saints of the Heathen which they worſhipped) knowing that it was lawfull to uſe that veſſell in a civill ſort which was in ſome ſort dedicated Act. 28. 11 Alex. Gental. Dier▪ l. 2. c. 12. l. 3 c. 18. & 22. Diod. Sic. l. 5. c. 3.to the uſe of an Idol. It is true that by Moſes the people of God were commanded not to uſe the names of the Idols of Canaan, or take them in their mouth. And David, inflamed with a zeale of Gods honour, proteſted that he would not take their names in his mouth: But this was, that the names ſhould bee uſed not in any honour of them, but deteſtation; not to ſweare by them, or Pſal. 16. 4.any way to reverence them. Howbeit when for neceſſity we muſt needs uſe them to open our mindes to them that heare us: when we cannot otherwiſe be underſtood, no doubt wee may uſe them, Durand. Rat. l 7. c. 7. Diony. Halycar. l. 1. Annal. Rom. Beat. Rhen in Annat. in l. 5. Tertul. con. Marcion. Briſtow. Moti. 32. p 131. b.as the Prophets and holy men of God have done, both in the names of times places and perſons. The name of Candlemas commeth from a double ſolemnitie, the one of burning candles, a ſuperſtition derived from the Heathen; the other from the Maſſe, the Idol of Popery. It is no more unlawfull for us to uſe that name, than for the Jewes the name of Tammuz.
And hereby alſo ſhall wee know how to anſwer another argument of the Papiſts: Looke (ſaith Briſtow) on the names of Shrovetide, Candlemas, Chriſtmas &c. ſpeake they Lutheraniſme? Which argument, if it bee good againſt us, what is it againſt the Prophets? For the names not onelyonly of one day, but of whole months, the names of Elul, Shepat &c. Looke what religion they ſpeake, whether Judaiſme or Paganiſme, or what if the heatheniſh Romans ſhould ſo ſpeake to the popiſh Romans. Looke on the names of your *Macrob. Saturn. l. 1. c. 12. Bacon. in Notis ad Martyrol. Rom. Hoſpin. de Feſtls Chr. fol. 40 b. Eckius. tom. 3. hom 3. de purif Dundand. Rat. l. 7. c. 7. Varro de lingu. lat. l. …. p. 53. vide Tu…. neb. in eundem. Jacob. de v…rag. Ser 82. de Sanctis. D…cand. Rat. l. 7. c. 7. Moreſin. de Depravatae Religionis Origin. Hoſpinian. de Foſtis Chriſt. Me…ſ. Jun. fol. 89. 90.owne months, do they not ſpeake our Religion: January, of Janus the two-faced God; February, of Februo, which ſignifieth to purge, for that twelve dayes of this month the people was exerciſed in kindling tapers and candles, and offering ſacrifices for the reſt of the ſoules departed; March of Mars; May of Maj…, Jupiters whore; Iuly and Auguſt of Divus Iul. and D. Auguſt. What ſpeake theſe names, Chriſtianity or Idolatry? And what can the uſe of the name of Candlemas make more againſt us, than the name of February againſt them? ſave that it very well fitteth them, agreeing in their ceremonies then uſed, merve…lous well with the Gentiles: For as they uſe candles and tapers, ſo did the heathen: As they offer for the reſt and quietneſſe of the dead, ſo did the heathen: As they did indeed agree with them in many other of their Rites; as if you compare the carrying about of their Idols with the papiſts carrying about their bread, or breaden God, on Corpus Chriſti day: &c.
Wherefore let us rather when wee heare or remember any of theſe names, conſider the goodneſſe of God, and his great mercy towards us, which hath delivered us from the ſuperſtition which theſe names ſignifie: And as the Jewes by the name of Niſan, EElul &c. which they uſed having received them from the Chaldeans, were brought in minde of that ſlavery and captivity under which they were held, and ſo occaſioned the more to praiſe the mercy of God in their deliverance; So likewiſe ſhould wee by theſe names conſider that great captivity wherein wee were held, much more greater & grievouſer than that of Babylon; and thus much we may marke conſidering the circumſtance of the time.