John Trapp on Haggai 2

CHAP. II.

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

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

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

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

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

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

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

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

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

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

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

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

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

That I covenanted with you] Or, in whom I covenanted and whence Chriſt is called the Angel of the Covenant, Mal. 3.1. Chriſt then was a Saviour to thoſe of the Old Teſtament alſo,Rev. 13.8. the Lamb ſlain from the foundation of the World. Chriſt undertook to pay his peoples debt in the fullneſſe of time: and hereby they were ſaved. A man may let a priſoner looſe now, upon a promiſe to pay the debt a year after. See Heb. 9.15. and take notice of the unity of the faith in both Teſtaments: they of old ſaw Chriſt afarre off in the promiſes, they ſaluted him, and were reſaluted by him, [non-Latin text not transcribed]. Heb. 11.

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

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

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

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

Yet once it is a little while &c.] Adhuc unum puſillum. This little little while, this inch of time, was the better part of five hundred years, viz. Galatin. lib. 4. cap 9, 10. till Chriſt came in the fleſh, Heb. 12.26. the Jew-Doctours ſay no leſſe. A long time to us is but a little while to God. A thouſand years is but as one day to the Ancient of dayes. His Prophets alſo, being lifted up in ſpirit to the conſideration of eternity, count and call all times (as indeed they are in compariſon) moments, and points of time, Punctum eſt quod vivimus, & puncto minus, could the Poet ſay;D. Hall Pea[illegible: 1 letter]m. What is that to the Infinite? ſaid a certain Noble-man of this Land to one, diſcourſing of an incident matter very conſiderable, but was taken off with this quick Interrogation. So ſay we to our ſelves, when under any affliction, we begin to think long of Gods coming to deliver us. What is this to Eternity of extremity, which yet we have deſerved? Tantillum, tantillum, adhuc puſillum. Yet a very little while, and hee that ſhall come, will come, and will not tarry: as in the Interim, the juſt muſt live by faith, Heb. 10.37. Gods help ſeems long, becauſe we are ſhort. We are ſhort-breathed, ſhort-ſighted, apt to antedate the promiſes, in regard of the accompliſhment. We alſo oft find it more eaſie to bear evil, then to wait till the promiſed good be enjoyed. Thoſe beleeving Hebrews found by experience, that the ſpoiling of their goods exerciſed their patience: but ſtaying Gods leyſure for the good things he had promiſed them, required more then ordinary patience, or tarriance, Heb. 10.36. Take we heed of preſcribing to the Almighty, of limiting the Holy One of Iſrael, of ſetting him a time, with thoſe Bethulians.

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

Verſ. 7. And I will ſhake all Nations] Firſt, by the civil warres between the Triumviri, not long before Chriſts Incarnation. Secondly, by the generall taxe, Luke 2.3. when all went to be taxed every one into his own city. Thirdly, by the preaching, and miracles of Chriſt and his Apoſtles, whereby the Nations were ſhaken out of their ſinfull condition, and brought to the obedience of faith by effectuall converſion. Thus a Lapide, I will ſhake all Nations with wonder at ſo great a myſtery, with joy and with newneſſe of life, ſaith Sa. The Goſpel (ſaith Forbes on Revel. 14.) hath three degrees of operation in the hearts of men. Firſt, it falleth to mens ears, as the ſound of many waters, a confuſed ſound, which commonly bringeth neither terrour nor joy: but yet a wondering and acknowledgement of a ſtrange force, and more then humane power, Mar. 1.22, 23. Luke 4.32. Job. 7.46. This may be in the reprobate, Act. 13.41. The ſecond effect is the voice of thunder, which brings not onely wonder, but fear. This may alſo be in a reprobate, as Felix. The third effect, proper to the Elect, is the ſound of harping; while the Goſpel, not onely raviſheth with admiration, and ſhaketh the conſcience with terrour, but alſo filleth it with ſweet peace and joy. Hitherto He. Certain it is, that the Goſpel maketh a ſtirre where it cometh, and brings an earthquake to mens ſouls, as it did to the Gaolers, Acts 16. and Peters converts, Act. 2. And this partly through the frowardneſſe of our affections, and partly through the malice of Satan, fearing the ruine of his kingdome. For, as for the Goſpel, this effect followes it, by accident. See Matth. 10.34, 35. with the Note there. See alſo Luke 12.49. It is by accident to the Sun, that it maketh the dunghill ſtink. It is by accident to the Sea, that it maketh the paſſenger ſick: the ill humours in his ſtomack diſeaſe him. So here: And the Deſire of all Nations ſhall come] that is, Chriſt, Valete meae deſideria. Cic. lib. 14. epiſt. 2. ad uxor. & filiam. for ſo the Apoſtle expoundeth it, Heb. 12.25. And the Church ſaith of him, Totus ipſe deſideria, Cant. 5.16. he is all-over deſireable. And again, Eſay 26.9. With my ſoul have I deſired thee in the night, yea with my ſpirit within m[illegible: 1 letter]e will I ſeek thee early. And unto Shiloh ſhall the gathering of the people bee, ſaith Iacob, Gen. 49.10. as unto the Standard-bearer, Cant. 5.10. the carcaſe, Mat. 24.28. as the doves ſcour to their columbaries, Eſay 60.8. When I am lifted up, ſaith He, I will draw all men after me, Joh. 12.32. that is, all mine Elect: theſe will follow the Lamb whitherſoever he goeth, as the hop and Heliotrope do the Sun. And becauſe the Nations had not heard of Chriſt, till he came in the fleſh: and this comming of the deſire of all Nations ſeems to follow preſently upon the preaching of the Goſpel, therefore Junius renders it Deſiderati, the Deſireable ones of all Nations, [non-Latin text not transcribed]. and interprets it of the Elect, (the Septuagint alſo ſay the ſame) who ſhould come to the ſecond Temple in a ſpirituall ſence, worſhipping the ſame God that theſe good Jews did, and ſhould come with ſtrength of affection, (as the Hebrew importeth) ſhould make hard ſhift to come, Eſay 66.20. They ſhall bring your brethren as an offering to the Lord, upon horſes, in chariots, and in litters, that is, though ſick, weakly and unfit for travell, yet rather in litters then not at all. Neither ſhall they come empty-handed, but with all their deſirable things (ſo ſome render this text) colligent omnes ſuos theſauros, ſaith Calvin, they ſhall come with ſtrong affections, with liberall contributions, as Act. 4.34. and as Tyrus who, when once converted, leaves hoarding and heaping up wealth (as formerly) and finds another manner of employment for it, namely to uphold Gods worſhip, and to ſeed and cloath his Saints Iſa. 23.18.

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

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

Verſe 9. The glory of this later houſe ſhall be greater then of the former] Becauſe Chriſt ſhall appeare and preach in it (as ver. 7.) who is the brightneſſe of his Fathers glory ac conſequenter vrbis & orbis; any relation to whom heighteneth and ennobleth both places and perſons. Bethlehem, though it be the leaſt (Micah. 3.6.) is yet not the leaſt among the princes of Judah (Mat. 2.6.) becauſe Chriſt was born there. The tribe of Nepthali is firſt reckoned of thoſe by Rachels ſide: becauſe at Capernaum, in this tribe, Chriſt inhabited Rev. 7.6. in which reſpect alſo this town is ſaid to be lifted up to beaven Mat. Gen. 42.4. 11.2, 3. Benjamin is called the beloved of the Lord, Gods darling (as their father Ben amin was old Jacobs) becauſe God dwelt between his ſhoulders, ſc. in his Temple built upon thoſe two mountaines, Moriath and Zion Deut. 33.12. The glory of that firſt Temple was, that the Majeſty of God appeared in it, covering it ſelf in a cloud. The glory of this later houſe was greater, becauſe therein the ſame divine Majeſty appeared, not covered with a cloud, but really incarnated. For, the Word was made fleſh, and dwelt amongſt us, and we beheld his glory, the glory as of the only begotten of the Father, full of grace and truth, Ioh. 1.14. In this fleſh of ours, and under this ſecond Temple, Chriſt not only uttered oracles, did miracles, and finiſhed the great work of our redemption, but alſo laid the foundation of the Chriſtian Church.Jam. 1. For the Law (that perfect Law of liberty the Goſpell) came out of Zion, and the word of the Lord from Jeruſalem, to all the ends of the earth, Eſay 2.3. Pſal. 110.1. From hence it was that the Lord of glory, whom the blind Jewes had crucified, ſent out his Apoſtles, thoſe meſſengers of the churches, and the glory of Chriſt as they are called 2 Cor, 8.23. to gather together unto him thoſe deſirable ones his elect (verſe 7. See the Note there) whom he calleth the glory Eſa. 46.13. the houſe of his glory Eſay 60.7. a crown of glory Eſay 62.3. the throne of glory Ier. 4[illegible: 1 letter].21. the ornament of God Ezek 7.20. the beauty of his ornament ib. and that ſet in majeſty ib. a royall diadem in the hand of Jehovah Eſay 62.3.

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

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

Verſe 11. Ask now the Prieſt concerning the Law] For who ſhould know the law better then the Prieſts? And who ſo fit to reſolve caſes of conſcience as they? It was their office, Levit. 10.10, 11. Deut. 33.10. Mal. 2.7. See the Note there. It was an evil time with Gods people, when he was put to complain, who is blind but my ſervant? or deaf as my meſſenger, that I ſent, Iſay 42.19?Viu. in Aug. de civ. Dei. l. 4. c 1. When the Prophet was a foole, the ſpiritual man was mad for the multitude of their iniquity,, and the great hatred, Hoſ. 9.7. Varro upbraided the Roman Prieſts of old with their groſſe ignorance of many things in point of their own rites and religions: and Cicero brake a jeſt upon C. Popilius an ignorant Lawyer at Rome. For when Popilius, being called for a witneſſe to ſome controverſy, anſwered Nihil ſe ſcire that hee knew nothing, Cicero anſwered by way of jear, Put as fortaſſe te de jure interrogari you mean (perhaps) that you know nothing in the law, which yet you profeſſe to have skill in. What a ſhame was it for the Phariſees who took upon them to be guides of the blind, teachers of babes &c. Rom. 2.19.20. to be found, blind leaders of the blind, Mat. [non-Latin text not transcribed] Enni[illegible: 1 letter]s 15? So is it for Divines being asked concerning the Law, or will of God in ſuch and ſuch caſes, not to be able to anſwer diſcreetly, and intelligently as he did Mark 12.34. as an egregie cordat us homo? But ſo bungler-like, and ſo farre from the purpoſe, that it my well be ſeene that deſiring to be teachers of the Low, they underſt and neither what they ſay, nor whereof they affirme. 1 Tim. 1.7. How like the motion of a puppet, the language of a Parret is the diſcourſe of ſuch unlearned or unintereſſed Caſuiſts? Every Miniſter of Gods making can truly ſay, The Lord God hath given me the tongue of the learned, that I ſhould know to time a word to him that is weary: he wakeneth morning by morning, he wakeneth mine ear to hear as the learned, Eſay 50.4. See 1 Cor. 12.8. Tit. 1.9. Eph. 3.4, 7.1 Cor. 2.13.

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

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

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

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

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

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

from this day and upward] To the end that when I ſhall have bleſſed you with greater plenty, as verf. 19, ye may recognize your ſinnes, the cauſe of your calamities, and remembring (as Jacob did his baculinam paupertatem, Gen. 32.10.) your former penury, you may thankfully cry out with that Noble Iphicrates; [non-Latin text not transcribed]. From how hungry to how plentifull an eſtate am I raiſed? Let a profane Demetrius attribute ſuch a change as this to blinde Fortune ſaying, [non-Latin text not transcribed]. But let all Saints ſing with holy Hannah; They that were full have hired themſelves out for bread: and they that were hungry ceaſed. The Lord maketh poor, and maketh rich; he bringeth low, and lifteth up, &c. 1 Sam. 2.5, 7.

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

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

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

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

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

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

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

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

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

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

Verſe 22. And I will overthrow the throne of kingdomes] ſc. by pouring contempt upon Princes, and cauſing them to wander in the wilderneſſe, where there is no way, Pſal. 107.40. (as he dealt with Darius the laſt Perſian Monarch) by putting down the mighty from their ſeat, and exalting them of low degree, Luke 1.52. (as hee dealt with Bajazet the great Turk, and Tamerlan the Scythian ſhepherd) by changing the [illegible: 1 letter]imes and the ſeaſons, removing kings, and ſetting up others in their ſtead, Dan. 2.21. All this God will do, and all that follows in the Text, viz. deſtroy the ſtrength of kingdoms, overthrow the charets and their riders, &c. rather then. his Church ſhall be unhelped, or his kingdome of grace hindered. Our help is in the Name of the Lord who made heaven and earth, and will rather unmake all again, then we ſhall be unrelieved.Pſal. 124.8. Yet have I ſet my king upon mine holy hill of Zion, Pſal. 2.6. Yet, for all the ſorrow, for all the malicious machinations, and attempts of his enemies to the contrary: who are therehence admoniſhed to be wiſe for themſelves, and to kiſſe the ſonne, for he muſt raigne, and all his foes muſt bee his foot-ſtool. There is a Councill in heaven will daſh the mould of all contrary counſels upon earth. The ſtone cut out of the mountains without hands (which is Chriſt the Conquerour) will break in pieces the iron, the braſſe, the clay, the ſilver, and the gold. And in the dayes of thoſe kings ſhall the God of heaven ſet up a kingdome which ſhall never be deſtroyed: and the kingdom ſhall not be left to other people, but it ſhall break in pieces and conſume all theſe kingdomes, and it ſhall ſtand for ever, Dan. 2.44, 45. So Dan. 7. after that the Prophet had deſcribed the greatneſſe and glory of all the four Monarchies, at length he comes to ſpeak of a kingdome which is the greateſt and mightieſt under the whole heaven, and that is the kingdome of the Saints of the moſt High, Dan. 7.27. whoſe kingdome is an everlaſting kingdome: and all Rulers ſhall ſerve and obey him.

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

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

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

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