John Trapp on Haggai 1

CHAP. I.

Verſe 1. IN the ſecond yeer of Darius the King] Not of Darius the Mede, G[illegible: 1 letter]a[illegible: 1 letter]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[illegible: 1 letter]. 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: Onely 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 Onely 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. [non-Latin text not transcribed]. Plato lib. 3. de l gib. 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 the 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 moneth] 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. 6.9 and 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 moneth they ſhall find her, Jer. 2.24.

In the firſt day of the moneth] 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, [non-Latin text not transcribed]. 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. others 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 Cyclopicum 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 [non-Latin text not transcribed], 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. 179 Nobilis 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. [non-Latin text not transcribed]. 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. 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 [illegible: 1 letter]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) they 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 [non-Latin text not transcribed] 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. then 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. 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 [non-Latin text not transcribed] 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[illegible: 1 letter] 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 onely, 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 onely come into the tabernacles of your houſes, but give ſleep to your eyes, Pſal. 132.4, 5. or ſlumber to your eyelids. Before ye have found a place for the Lord, an habitation for the mighty God of 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. [non-Latin text not transcribed]. 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: [non-Latin text not transcribed]. Mat. 22.21. The 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. 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. 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. 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. (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. Surely 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 God. 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. See 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 [non-Latin text not transcribed] 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. 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. no 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 will 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. nor 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[illegible: 1 letter]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[illegible: 1 letter], 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 duty, 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. 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[illegible: 1 letter]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 in 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[illegible: 1 letter] 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. They 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. [non-Latin text not transcribed] 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 good 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[illegible: 1 letter]. Lucan. that he did [non-Latin text not transcribed], 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 [non-Latin text not transcribed], 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. 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 onely 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. 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. 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 is 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[illegible: 1 letter]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 onely 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 they, 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.[illegible: 1 letter]3 Eccleſ. 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 moneth, 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. Can 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 6.25 One 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. 10.4 through God, to the pulling down of ſtrong-holds. Luther having heard Staupicius ſay, that that 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.