Commentary on the Minor Prophets

CHAP. III.

Verse 1. WOe to her that is filthy and polluted ] Meaning Jerusalem, once a faithfully city, now an harlot, foedissimum prostibulum, of the kind of those sordid men who are called Borboritae, of their miry filthiness, whom Epiphanius and Oecumenius speak of. The word here rendered filthy comes from a word that signifieth dung, or that signifieth an example: and so it is a metaphor taken from light women that are catted in a disgraceful way and made a public example, and infamous instance. It is rendered also gluttonous, or all craw as Levite. 1.6.

To the oppressing city ] Praedatrici, that maketh a prey of others (either by force or fraud) as the silly dove is made a prey to the hawk and other ravenous birds.

Verse 2. She obeyed not the voice ] sc. of her teachers, nor inclined her ear to them that instructed her, as Prov. 5.13. Hence she was so filthy and oppressive: who if she had harkened to wholesome counsel, and hidden the word of God's grace in her heart, would have purified herself even as He is pure, 1 John. 3.3. and not have exacted money and corn, but have left off that usury Neh. 5.10.

she received not correction ] or discipl • ne, as being incurable or incorrigible, pining away in her iniquity Lev. 26.39. and not accepting the chastisement of her sin.

she trusted not in the Lord ] but knocked at the creatures door for help in her distress, and made flesh her arm, her heart departed from the Lord Ier. 17.5. This God taketh very ill Ier. 2.12.13. as he hath very great reason: Confidence being the least and yet the best we can render to him for all his benefits.

she drew not near to her God ] Though he were her God, yet she gat as far from him as she could: and, like a wild beast, would not be tamed nor managed by him. Now if these be undoubted arguments of filthy and polluted State, as surely they are, what shall we think of ourselves, who are as deeply guilty as ever Jerusalem was in the promises? what shall the Lord do, or what shall he not do rather to a nation so incorrigibly flagitious, so obliged, so warned, so shamelessly, so lawlesly wicked?

Verse 3. Her Princes within her are roaring lions ] Roaring over the meaner sort, and tearing them with their claws, See the Notes on Mic. 3.1, 2, 3.

her Judges are evening-wolves &c. ] See Hab. 1.8. This rapacity and bribery they had learned (likely) under Manasseh and Amon: and exercised under good Josiah, who either knew it not, or could not redress it. Est ergo periculi plena reip. forma, quae ab uno dependet, saith Gualther here. And Tertullian telleth us, that one special thing the Primitive Christians prayed for the Emperor was, that God would send him Senatum fidelem a faithful Senate, pious Counselors, good under-officers. Of Aurelians Council it was said, that by them the good Emperor, who might know nothing but as they informed him, was even bought and sold. Alphonsus King of Aragon said, that Princes were for this, in a worse condition then other people: because they could seldom hear the truth of things. Augustus bitterly bewailed the death of Varus: because now, said he, I have none about me that will deal truly with me. The Grand Signior goes oft abroad that he may receive poor men's petitions, and right them upon the greatest Bashawes, who, bewitched by bribery, have denied them justice. And hence it hath been ever observed, that few of his chief officers die in their bed. These evening-wolves many times have not a morrow left them to gnaw the bones in.

Verse 4. Her Prophets are light ] Rash, headlong, futilous, debauched (as the French translateth it) aerial, fantastical, waightlesse, worthless men, such as in whose doctrine there is no authority, in whose life no gravity, staidness, severity, constancy: like the planet Mercury, they can be good in conjunction with good, and bad with bad: like that French Apostate, of whom Beza saith, that he had religionem ephemeram, for every day a new religion, ab his ad illos, ab illis ad hos leviter iens & levius transiens, double-minded and unstable in all his ways, Jam. 1.

and treacherous persons ] Viri perfidiaerum, most perfidious persons, This is their true title, whom the world counteth, and calleth facile, facetious, fair-conditioned, comporting, condescending, people-pleasing preachers. Can there be a worse treachery then to betray men's souls, as your Aiones and Negones do, that cry peace, peace, and so cozen men to hell.

her priests have polluted the sanctuary ] Or holy services.

God looks to be sanctified in all those that draw nigh unto him, Levite. 10.3. that they should be singularly holy, handling the word sancte magis quàm scite (as One once told the wanton Vestall) and living so, that malice itself may be silenced. God of old appointed both the weights and measures of the sanctuary, to be twice as large as those of the Common-wealth: to show, that he expects much more of those that serve him there, then he doth of others. See 1 King. 7.15. with 2 Chron. 3.15.

they have done violence to the law ] sc. by their crafty and perverse glosses, setting it on the rack as it were, and so making it speak more then it would: tawing it with their teeth, as shoemakers do their upper-leather, forcing it two miles, when it would go but one, yea murthering it, as Tertullian saith of some, quod caedem scripturarum faciant, that they slaughter the scriptures, to serve their own purposes: for which cause also he calleth Marcion the heretic, Murem Ponticum, the Rat of Pontus, for his arroding and gnawing the text.

Verse 5. The just Lord is in the midst thereof ] The unjust Princes were said to be in the midst of Jerusalem as roaring lions, verse. 3. Here the just Lord is also said to be in the midst of her, as a sin-revenging Judge. He sitteth as God in the midst of those uncircumcised vice-gods, (as I may in the worst sense best term them) he sets a jealous eye upon all their unrighteous proceedings, and is with them in the judgment. Neither eyeth he them only, but all others in like sort: as the king in the Gospel came in to see his guests. His eye, like a well-drawn picture, taketh view of all that come into the room. O that we could be in his fear all the day! O that we would ever walk uin the sense of his presence, and light of his countenance!

Sin not: for God seeth thee, the good Angels stand about thee, Satan will accuse thee, Conscience will give in evidence against thee, Hell will torment thee: A reverend and religious man had this written before his eyes in his study.

he will not do iniquity ] i. e. He will not let enormities go unpunished, nor pass by the infirmities of his people without a sensible check, Psal. 99.8. See Hab. 1.13.

Every morning doth he bring his judgment to light ] Daily and diligently doth He both threaten by his Prophets, and execute with his hand, the menaces of his mouth upon those that will not be warned, that refuse to be reformed. He hath in a readiness to revenge all disobedience, 2 Cor. 10.6. Maturely he will do it, and accurately: It is his mornings work, Psal. 101.8. like as it is theirs to rise early, and corrupt all their doings, verse. 7. He will be up and at it as soon as they.

he faileth not ] As he may seem to do, when he forbeareth. Non deest, He will not be wanting to his office, to proceed against the uncounsellable.

but the unjust knoweth no shame ] He can blush no more then a sackbut, as the proverb is. Such an impudency hath sin woaded in his face, that he basheth nothing. Et pudet non esse impudentem, he is past all grace, as we say, and as good at resisting the Holy Ghost, as ever those Jews were that had a whores fore-head, Jer. 3.3. sinews of iron, and brows of brass, Isaiah 48.49. When neither fear of God, nor shame of the world will rein men in, what hope is there of such? Illum ego periisse dico cui periit pudor, saith an Heathen. He is an undone man that knoweth no shame. Prevent it in time: for the modest beginnings of sin at first will make way for immodest proceedings. The thickest ice that will bear a cart, beginneth with a thin trembling cover, that will not a pebble.

Verse 6. I have cut off the nations ] And hanged them up in gibbets, as it were, before your eyes, for your admonition, ut ruina majorum sit cautela minorum, that their destruction might be your instruction: that seeing your neighbors house on fire, you might look to you own: that observing other to suffer ship-wrack, you might see to yor tackling. This is the use God expects we should make of his judgments upon others, Luke 13.3, 5. and 17.26, 29. Matt. 12.13, 41.42. 1 Cor. 10.1, 2, &c. and surely he de • erveth to be made an example, that will not take example by others.

their towers are desolate ] Or, their corners, sc. of their munitions, whereon towers were set. Or their extremities, q. d. I have over-turned them from one end to another. Drusius and Ribera interpreteth it of their Princes. See the Note on chap. 1.16.

I made their streets wast, &c.] See chap. 2. verse. 5, 6, 14, 15. To the end, that when my judgments were thus on the earth, the inhabitants of the world (but especially of the Church) might learn righteousness, Isaiah 26.9. that the righteous seeing the vengeance, might wash his feet in the blood of the wicked, Psal. 59.10. taking warning by his harms. Observe here by the way, what great account God makes of his people, since for their instance and instruction, he thus wasteth the wicked: like as the Persian kings, when their sons had committed a fault, made their servants to be beaten before them.

Verse. 7. I said surely thou wilt fear me ] As in a school, when one boy is whipt, the rest tremble; and as in the Common-wealth, poena ad paucos, metus ad omnes: so it should be in the Church. Other men's woes should be our warnings: others sufferings our sermons; others lashes our lessons: God's house of correction, a school of instruction, where we should hear and fear, and do no more so, Deut. 17.13. He that trembleth not in hearing, shall be crushed to piece in feeling, said that Martyr.

and receive instruction ] This I promised myself of thee, but am disappointed, Jer. 5.3. See verse 2. thou art therefore ripe for destruction.

So their dwelling should not be cut off ] They should have redeemed their sorrows, and saved their city. And this God speaks to others, as weary of speaking any longer to them, to so little purpose.

but they rose early and corrupted, &c. ] Manicabant, they made hast, that no time might be lost: the woefully wasted that best part of the day, the morning, (which 〈 in non-Latin alphabet 〉 , furthereth every business) in corrupting their practices, doing evil as they could. Once (saith a Reverend man) Peters argument was more then probable; These men are not drunk, for it is but the third hour of the day. Now, men are grown such husbands, as that by that time, they will return their stocks, and have their brains crowing before day.

Verse 8. Therefore wait ye upon me, saith the Lord, &c. ] Stand forth, and hear your doom: which that ye may know, that I do not precipitate, or rashly pass upon you. Wait ye upon me, &c. and yet that ye may not presume upon my patience, know that there is a day set, a determination settled for your full payment.

to gather the nations ] To put them up as it were sheep, into a pound for slaughter. See more of this Jer. 25.

to pour upon them mine indignation ] Here's mention made of God's prey, of his indignation, fierce anger, fire of jealousy against nations and kingdoms: the better to persuade people to that which they are so hardly drawn to believe, viz. that God is not made all of mercy: but, though fury be not in him, to speak properly, Isaiah 27.4. Yet that he will not by any means Clear the guilty, but punish them severely, taking vengeance of their inventions, Psal. 99.8.

Verse 9. For then will I turn to the people a pure language ] Then, when my sword hath rid circuit, Eccles. 14.17. and been bathed in the blood of all nations, for their many and mighty sins; I will turn to the people, I will turn mine hand upon the little ones; mine elect, that remnant reserved for royal use. These I will bring, not into the fire only, but through it, and will refine them as silver is refined &c. Zach. 13.7, 9. so that their tongue shall be as choice silver, Pro. 10.20. their lip shall be a pure lip, at it is here, a lip of excellency, Prov. 17.7. so that they shall scatter pearls, Mat. 7.6. throw abroad treasure, Mat. 12.35. even apples of Gold in shrnes of silver, Prov. 25.11. they shall purify themselves, as God is pure. Old things shall be past with them, all things shall become new: new constitution, new communication, new conversation. Look how the Conqueror sought to bring the French tongue into England, commanding it to be taught in schools, spoke in courts &c. so doth the Lord Christ, woe rideth about the world upon his white horses, the Apostles and other Ministers, conquering, and to conquer, Rev. 6.2. where-ever he prevails, he turneth to such a pure language, even the language of Canaan: not the Hebrew tongue (as R. Abraham senses this text) which all nations shall speak, saith he, in the kingdom of Christ (what they do in heaven, I have not to say, some are confident) but words of grace, Col. 4.6. words of truth and soberness, Act. 26.25. right words, Job. 6.2. spiritual speeches, Ephes. 4.29. Scripture language, 1 Pet. 4.11.

That they may call upon the name of the Lord ] As all God's people do, 'tis their character 1 Cor. 1.2. he hath no dumb children, they no sooner breath but pray Act. 9.11. for prayers is the breath of the spirit, Rom. 8.26. and the fruit of faith: hence it is called the prayer of faith, and under the phrase of calling upon the name of the Lord here is meant believing in his name, and reposing upon Christ for safety here, and salvation hereafter.

To se • ve him with one consent ] Heb. with one shoulder, that is, unanimously, and with conjoined endeavors. A metaphor from oxen yoked & setting their shoulders together to the work: or else from porters, who set their several shoulders to the same burden. The Saints may the better do so, because they have the Spirit to lift with them and over anent them, as the Apostles word importeth Rom. 8.26. Let them therefore endeavor by all good means, to keep the unity of the Spirit in the bond of peace, Eph. 4.3. that they may say as holy Miconius did of himself and his colleagues at Gotha in Thuringia, Cucurrimus, certavimus, laboravimus, pugnavimus, vicimiv, & viximus semper conjunctissimi. We ever ran together, strove, labored, fought, vanquished and did altogether, in much peace and concord. This is Christian-like indeed, See Act. 1.14. and 2.1.46. and 4.32. animo animaque inter se miscebansur, saith Tertullian, they were all of one heart, and of one mind. The very Heathens acknowledged that no people in the world did hold together and love one another, so as Christians did. To see their travels, (saith Master Fox concerning the Saints here in times of persecution) their earnest seeking, burning zeal, readings, watchings, sweet assemblies, love, concord, godly living, faithful marrying with the faithful &c. may make us now in these our days of free profession (but lamentable divisions) to blush for shame. They served the lord with one shoulder, we shoulder one another: they kept unity with purity without schism, much less heresy, glorifying the God and Father of ovr Lord Jesus Christ with one mind and with one mouth Rom. 15.6. with a pure lip, as it is here: we are quot homines, tot sententiae; so many men, so many minds. How many religions are there now amongst us, saith one? Old heresies new vampt? Our Savior Christ saith, if the Son of man come, shall he find faith &c? Yes sure he may find many faiths: so many men, so many faiths. Pudet opprobria nobis &c. It is not peace but party that some men mind, saith another: their chief studies are studium partium, & studium novarum rerum, part-taking, and novelling. But what saith the Apostle? If ye speak with several tongues, will not he that comes in think ye are mad? so when the world hears of so many dissonant opinions; will they not think we are run wild? Is it not a shame to us, that the Turks should say, we may sooner look that the fingers on our hands should be all of one length, then that the Christians should be all of one judgment? why should any Julian jeer us for our divisions? why should any Campian hit us in the teeth with our many sects and schisms? Pardon may be got for our other sins by faith in Christ's blood, discordiam neque si sanguinem fundamus expiabimus (saith Oecolampadius to the Lutherans of his time) our scandalous discords God will judge.

Verse 10. From beyond the rivers of Ethiopia ] Heb. of Cush, that is of Arabia Chusaea which lay betwixt Judea and Egypt. Confer Isaiah 18.1, 7. Some understand it of Ethiopia which is beyond the river Nile, and hath two very great rivers. See this in part fulfilled by that Ethiopian Eunuch Act. 8. neither may we think that he was alone in that country, Matthias the Apostle is said to have preached the Gospel to the Ethiopians. The large region of Nubia there had from the Apostles time (as 'tis thought) professed the Christian faith, till about 200 years since it forsook the same. The kingdom of Habassia held by Presbyter John, are yet Christians differing from us in a few ceremonies only. See the Note on Chap. 2.12.

My supplyants ] My praying people, that ply the throne of grace, and multiply strong suits pouring out a flood of words in humble supplication (as the Hebrew signifieth) continuing instant in prayer, as knowing that their safety here and salvat on hereafter is of me alone.

Even the daughter of my dispersed ] Jews and Gentiles, elect of both sorts Joh. 11.52. scattered here and there as the salt of the earth upon the face thereof, to keep it from putrifying, Danaus thinketh that there is mention made of the daughter of the dispersed affectionately: namely, both to describe the earnestness of the Saints in serving God (for women quicquid volunt, valde volunt ) and that this so goodly and and joyful a spectacle or sight of women worshipping and servng God, and of Virgins especially, might stir up and move affections. It is easy to observe, that the New Testament affordeth more store of good women then the old, who can make masculine prayers, mingled with tears: And as Music upon the waters sounds further and more harmoniously then upon the land, so do prayers well watered.

Shall bring mine offering ] Heb. my meat-offering, or rather my wheat-offering, their hodies and souls, Rom. 12.1. that best of facrifices, for a reasonable service, a solemn present: such that the Chaldee paraphrast might express; He translateth it thus: They shall bring as presents unto me the banished of my people, who were carried captive, and shall return by my mercies. Some think that here is foretold the return of the Jews to their own land, toward the end of the world, to set up the spiritual worship of God there: the famous Church that shall be among them, full of sanctity and rid of all wicked ones, verse 11, 12, 13. the joy and gladness that shall possess their souls verse 14. through God's removing of all cause of fear from them verse 15. the encouragement they shall receive from others, verse 16. and (which is the cause of all this) the apparent arguments of God's great love and favor, verse. 17. the quality of those that shall be received to be citizens of this New Jerusalem, verse 18. the utter rooting out of all their enemies, verse 19 the fame and dignity that this Church of the Jews shall be of among all nations, verse. 19, • . Thus they: quàm recte iudicium sit penes Lectorens.

Verse 11. In that day shalt thou not be ashamed ] There is an holy shame for sin, such as was that of Ezra, chap. 9.6. of the penitent Publican, Luk. 18.13. and of those good souls in Ezekiel, who blushing and bleeding loathed themselves for their abominations. To be ashamed on this sort is no shame, but a sign of that godly sorrow that worketh repentance never to be repented of, and not to know shame, to be frontlesse, and impudent is the note of a naughty man, Verse 5. But that which God promiseth here is, that he will cover their sins, not impute them Psal. 32.1.2. and that he will by his grace preserve them from scandalous and reproachful practices that might render them ignominious and despicable, see Psal. 19.39. shiring upon them himself, and giving them honor in the hearts of others, as he did Solomon.

Them that rejoice in the pride ] Or, in thine excellency, as Psal. 68.35. that is the thine external privileges, wherein thou hast hitherto so prided thyself, as the only people of God, holy and beloved.

and thou shalt no more be haughty ] Stand upon thy tip-tees, upon thy pantofles, as if there were none such.

because of mine holy mountain ] Ier. 7.4. The Temple of the Lord, the Temple of the Lord &c. cried they aloud that nothing cared for the Lord of the Temple. So the Jesuits and their Romish crew cry, the Church, the Church, the Catholic church, ad ravim usque like so many oyster-wives: but this is not the guise of God's people. He will purge his church of such Formalists.

Verse 12. I will also leave in the midst of thee an afflicted and poor people ] Poor and therein afflicted, therefore despised. Poverity is an affliction, and makes a man trodden upon. Men will be sure to go over the hedge where it is lowest. Hence St. Paul joined them together, I have leared to want and to be abased. They that want must look to be abased. This thy son saith He Luk 15.30. not, this my brother: he would not once own him, because in poverty. But though men will not, yet God will I am. 2.5. Rev. 2.9. I know thy poverty, but that's nothing, thou art rich: poor in spirit, rich to Godward, glorying in nothing but this, that thou understandest and knowest me and my will, thyself and thy duty Ier. 9.23. and art therefore a rich Cargazon, a full Magazine, such as the world is not worthy of.

and they shall trust in the name of the Lord ] As having nothing else o trust to. So St. Paul's widow indeed, being desolate and left aloue, trusteth in God, who whiles she had an husband trusted too much in him. 1 Tim. 5.5. A noble-woman of Savoy, mother to John Galear Duke of Millaine after her hu • bands decease, caused a coin to be made, upon the one side whereof she drew these words, Sola facta solum Deum sequor, Being left alone, I trust in God alone.

Verse 13. The remnant of Israel shall not do iniquity ] Sanctity and security are here promised to all the citiz • ns of the Church. Being justified by Christ they shall do righteousness and truth: there shall no way of wickedness be found in them Psal. 139.24. they shall be kept from foul flagitious practices, neither shall they wallow or allow themselves in any known sin unrepented of. Their spot, if any, shall be the spot of God's children Deut. 32.5. unvoluntary and unavoidable informity, such as there is a pardon of course for: only they must sue it out by praying daily, Forgive us our trespasses.

Nor speak lies ] For that's a foul fault, and ra • ely found in a Saint Isaiah 63.8. For he said, Surely they are my people, children that will not lie: So he was their Savior. It was wont to be as currant an argument, Christianus est, non mentietur, He is a Christian, he will not lie, as afterwards it was, Hic est frater, ergo mendax, This is a friar, and therefore a liar. Sophronius testifieth of Chrysostom, nunquam eum mentitum fuisse, that he was never heard to tell a lie. Whereas of Pilate Egesippus telleth us, that he was Vir nequam & parvi faciens mendacium, a naughty man, and one that made little conscience of a lie. it may seem so indeed by that scornful question of his, What's truth? John. 18.38

neither shall a deceitful tongue be found in their mouth ] Their pure lip ver. 9. is not used to the language of hell, their spirit without guile Psal. 32.2. produceth speech without deceit: for out of the abundance of the heart the mouth speaketh, Mat. 12.34. See the Note there.

for they shall feed and lie down ] shall have all that heart can wish, or need require; plenty, safety, security &c.

and none shall make them afraid ] So as to make them dec iniquity or speak lies: as very good men when frighted have dared to do: witness abraham, Isaac, Jacob, but especially David, deeply guilty of this sin 1 Sam. 21.2, 8. and 1 Sam. 27.8, 10. In the sense of which sin he prayeth, Remove from me the way of lying Psal. 119.29. we also should pray, Lead us not into temptation, but deliver us from that evil one, the father of lies. And having the shepherd of Israel to feed us and tend us; we should not fear Psal. 23.2, 3. but choosing rather to die then to lie, to suffer then to shift, commit the keeping of our souls to him in well-doing, as unto a faithful Creator 1 Pet. 4.19.

Verse 14. Sing O daughter of Zion, shot O Israel: Joy is the just man's portion, which the wicked may not meddle with Hos. 9.1. In the transgression of an evil man there is a snare or a cord to strangle his joy with, to cheek and choke all his comforts, but the righteous sing and rejoice Prov. 29.6. they are commanded so to do: yea the command is doubled and trebbled here and elsewhere in both Testaments: and it is a sin for such not to rejoice, as well as not to repent.

be glad and rejoice with all the heart ] which no wicked man can do: his mith is but the hypocrisy of mirth: like a little counterfeit complexion. It may smooth the face, never cheer up the heart: like a slight dash of rain that soaketh not to the root: or a handful of brush wood or sear thorns under the pot Eccles. 7.6. As their humiliations are but skin-deep, they rent-their garments and not their hearts, they grieve in the face, and not in the heart Mat. 6.16. so do they rejoice in the face, and not with all their heart 2 Cor. 5.12.

Verse 15. The Lord hath taken away thy judgments ] i. e. He hath remitted thy sins, removed thy punishments, turned again thy captivity as the streams in the south, commanded his Prophets faying, Comfort ye, comfort ye my people &c. Esa 40.1.2. tell her that all accusations and actions laid against her in the coury of heaven are non-suited, and God's wrath appeased. This is the sum of all hte good news in the world: this is a short gospel.

he hath cast out thine enemy ] As rubbish and sweepings of the house are cast out: so hath God dealt by thine enemies corporal and spiritual: that thou being delivered out of the hands of both, might serve him without fear, in holiness and righteousness before him all thy days Luk 1.74, 75.

the king of Israel even the Lord is in the midst of thee ] In the many testimonies of his powerful and gracious presence: yea, he hath set him up a mercy-seat, a throne of grace, and bidden thee come boldly thereunto Heb. 4.16.

thou shalt not see evil anymore ] sc. so long as thou retainest God with thee, who is both a sun and a shield Psal. 84.11. and children have a place of refuge Prov. 14.26.

Verse 16. Fear thou not ] why shouldest thou whilst the king of Israel is in the midst of thee? Be of good cheer said Caesar to the ferriman in a storm, thou canst not miscarry: Caesarem enim fers & fortunam Caesaris, so long as Caesar is in the same bottom with thee. May not the church much more gather comfort, having God in her company; and so many of his servants to fay to her, Fear thou not? True faith quelleth and killeth distrustful fear: but awful dread it breedeth, feedeth, fostereth and cherisheth.

and to Zion, let not thine hands be slack ] Remollescant. Let not thy fears weaken, but rather waken thy diligence in well-doing: lift up the hands which hang down, and the feeble knees Heb. 12.12. Up and be active: pluck up your good hearts, and buckle close to your business: your task is long, your time short, your master urgent, you wages inconceivable. It troubled a martyr at the stake, that he should then go to a place where he should ever be receiving wages, and do no more work. Up therefore and be doing. Be not slothful, but followers of them who through faith and patience inherit the promises Heb. 6.12. Spontaneae lassitudines morbos loquuntur, faithlessnesse argueth a diseased soul.

Verse 17. The Lord thy God in the midst of thee is mighty ] Even the mighty strong God Isaiah 9.6. the Giant, as the word signifies, the champion of his church. He being in the midst of thee cannot but see how thou art set upon; and how many dangers and difficulties thou encounterest with, and will send thee in new supplies Eph. 1.19. seasonable succor.

He will save ] This properly signifieth the privative part of man's happiness: but includeth also the positive. Jesus will do all for his people.

He will rejoice over thee with joy ] As a bridegroom doth over his bride Esa. 62.5. He will take special complacency and content in thee, being made accepted in the beloved Eph. 1.6.

He will rest in his love ] And seek no further. Heb. He will be silent in his love, passing by small faults without any the least signification of his displeasure: as if he were even fond over his church, and did err in his love towards her, as husbands are licensed to do toward their wives Prov. 5.19. Some render it obmutescet in amore suo he shall be dumb in his love, so as he cannot speak through excess of love. Lovers are so transported sometimes, that they cannot utter their minds.

He will joy over thee with singing ] As a father doth over his child whom he beareth in his bosom, or dandleth on his knee.

Verse 18. I will gather them that are sorrowful for the solemn assembly ] which now they cannot celebrate, as being in captivity; and are therefore in great heaviness; as was David Psal. 42.2, 3, 5. Nothing goes nearer to a good heart then to be debarred the benefit of God's holy ordinances, then to hear the sabbaths mocked at by the enemies as these good souls did Lam. 2.7. and to be asked as David was, Where is now thy God Psal. 42.3. All outward comforts in this case are mere Ichabods. When the Ark was taken, Eli could live no longer: that word struck him down back ward, and killed him in the fall. No sword of a Philistine could have slain him more painfully: neither is it easy to say whether his neck or heart were first broken.

who are of thee ] True children of the church, as appeareth by their strong affections to the ordinances 1 Pet. 2.2. Luther said he would not live in Paradise without the word; as with it be could easily live in hell. An infant cannot be quieted with gawdes or fine clothes without the dugg: so neither cana true chirstian with anything, but the public services, the solemn assemblies.

to whom the reproach of it was a burden ] It lay heavy upon their spirits, and made them send up many a deep sigh to God, who heareth the breathings of his people Lam. 3.56. and will restore comfort to such his mourners Esa. 57.18. He that helped his Levites to bear the Ark, will help those that grieve at the want of it, and groan under the reproach cast upon it, which they ever honored as the face of God Psal. 105.4. Yea as God himself Psal. 132.5.

Verse 19. Behold at that time I will undo all that afflict thee ] Heb. Behold Me: Look not to thyself as unworthy or unlikely to inherit such precious promises: for, not for your sakes do I this saith the Lord God, be it known unto you, but for mine own holy Names sake Ezek. 36.22, 32. your unworthiness shall serve for a foil to set forth the freeness of my love: your unlikelinesse, the greatness of my power: my grace is sufficient for thee, my strength is perfected in thy weakness 2 Cor. 19.9. Again, look not to thine enemies, how many and mighty they are, how witty and wealthy, how active and combined ( lorica • us incedit Satan & cataphractus, said Luther ) let thine eyes be upon me, as Jehosaphats were when he knew not whither else to look 2 Chron. 20.12. let thine heart be lift up in my ways, as his was 2 Chron. 17.6. behold me, behold me Isaiah 65.1. Look not downward on the rushing and roating streams of miseries and troubles which run so swiftly under thee, for then thou wilt be giddy: but look upward and steadfastly fasten on my power and promise: believe in the Lord thy God, so shalt thou be established: believe his Prophets, so shalt thou prosper 2 Chr. 20.20. thine enemies also shall be found liars unto thee, and thou shalt tread upon their high places Deut. 33.29. I will undo them, saith God here Heb. I will do them (per Antiphrasin:) or I will bruise them and break them in pieces, as R David rendereth it, by comparing Ezek. 23.3, 21. I will not only repress them but root them out. Those that offer violence to the Church like blind Sampson, they lay hands upon their pillars, to pluck the house upon their own heads.

and I will save her that halteth ] As enemies shall not hinder the Churches happiness, so neither shall her own infirmities. Grant she be lame and luxated, maimed and disjointed, so that she goeth sideling and halteth down right Psal. 38.17. Say she be driven out of her country as an exile, out of all companies, as an outcast (whom no man seeketh after Ier. 30.17.) and out of all good conceit of herself, as an abject, vile in her own eyes, not fit for the communion of Saints, or kingdom of heaven: Yea I will save her, I will gather her: like as the gathering host in the wilderness (see Josh. 6.9.) took up the lame, feeble, and those that were left behind. See Mic. 4.6. with the Note, and Ezek. 32.16. I will seek that which was lost, and reduce that which was driven away &c.

and I will get them praise and fame in every land &c. ] So that glorious things shall be spoken of thee, O city of God: As thy sin shall be remitted, so thy name shall be healed, thy fame spread, per era hominum volitabis, I will fashion men's opinions of thee, so that those that formerly shamed and shunned thee, shall highly esteem thee, and stand for thee.

Verse 20. At that time will I bring you again ] And this I tell you again, that you may the better believe it: only you must wait my time, for in time will I bring you again, and in time will I gather you, and in time will I make you a name and a praise among all people of the earth, as before I promised: but you must give me time to do all this. He that believeth maketh not hast. The vision is yet for an appointed time Habac. 2.3. See the Note there. Limit not the Holy One of Israel, set him not a day, say not Now or never: wake not your beloved till he please. He is a God of judgment, and waiteth to be gracious Isaiah 30.18. Have patience therefore, yea let patience have her perfect work I am. 1.4. that ye may receive a full reward 2 John. 8. For behold I come, and my reward is with me, to give you an expected end Ier. 29.11.

when I turn back your captivity ] Heb. Captivities: that is, all four captivities together. For the Jews were carried captive to Babylon 1. under Manasseh 2 Chron. 33.11.2. Next, under Jehojachim 2 Chron. 36.6.3. under Jechonias 2 King. 24.12. and 2 Chron. 36.10.4. Lastly, under Zedekiah 2 Chron. 36.17. 2 King. 25.6. All these shall be brought back together by an eminent and signal deliverance.

before your eyes ] Those eyes of yours that failed almost for my salvation, and for the word of my righteousness Psal. 119.123. shall see the accomplishment thereof, and be satisfied Psal. 54.7. and 92.11. Dexter tibi prae laetitia saliet oculus.

saith the Lord ] This is the seal of all, and security sufficient, for Dei dixisse est fecisse: God will not suffer his faithfulness to fail, nor alter the thing that is gone out of his lips Psal. 89.33, 34.

Laus Deo in aeternum.

CHAP. I.

Verse 1. I N the second year of Darius the King ] Not of Darius the Mede, as Genebrard doteth, for he was predecessor to Cyrus Dan. 5.31. And Haggai prophesied 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 wholly fictitions, saith One, and founded upon the confines of Nothing:) but of Darius, son of Hystaspes, who succeeded Cambyses in the kingdom of Persia; being chosen king by the Peers, 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 favorable to the Jews) I undertake not to determine: Only take notice, that by Heathen Historians it is said, that the wife of this Darius was called Atossa, which sounds in part somewhat 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 Only King on earth. His successor 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. For the Kingdom of Persia was lost by that Darius, as it had been restored by this to its former splendor, after the havoc made by Cambyses; who among other vile acts of his (as Wickedness 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 gardener 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 Ministry, 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, as Josephus witnesseth.

In the sixth month ] In the 3444. year of the world, as Funccius computeth it, in the Calends of September, (confer chap. 2.19.) when the Jews 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 God's Ministers to set in with him, to strike while the iron is hot, to cry, Hear ye the rod, 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 cross, they are more easily wrought upon; they will hearken to instruction, that before laughed at it, as the wild asse doth at the horse and his rider, Job 39.18. The wild asse, that is used to the wilderness, though she kick up her heels, and snuff 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 month they shall find her, Jer. 2.24.

In the first day of the month ] 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 God's 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 practice? Jeremy prophesied forty years, but with ill success: it was his unhappiness to be Physician to a dying State. The Holy Ghost sets a special mark upon these forty years of his prophesying, Ezek. 4.6. by bidding the Prophet lie forty days upon his right side, and bear the iniquity of the house of Judah forty days, a day for a year.

came the word of the Lord ] i. e. he began to prophecy, 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 bless them, Jer. 23.21.

by Haggai the Prophet ] Heb. by the hand of Haggai, that is, by his means, and Ministry. See the Note on Mal. 1.1. Haggai signifieth merry, and pleasant, 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 we to be to be merry in the Lord Christ? Let us keep the feast with all solemnity: let us keep holy-day, since Christ our Passover is sacrificed for us, 1 Cor. 5.7, 8. Let this swallow up all our discontents, and crown the calender of our lives with continual festivals: Let the ransomed of the Lord return and come to Zion with songs and everlasting joy upon their heads, &c. Isaiah 35.10. The Septuagint ascribe certain of the Psalms to Haggai, and Zacharias, in the titles they prefix: though some think that the Hallelujah-Psalms (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 goodness of the Lord, &c.

unto Zerubbabel the son of Shealtiel ] Philo saith, he was also called Barachias, 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 Laws of England, a Noble-man cannot be bound to the peace; because it is supposed that the peace is always bound to him, and that of his own accord, he will be careful to keep others in good order. But what a regnum Cyclopicum was at Rome in Nero's days, Quando poterat quisque eâ, quam cuperet potiri, negare licebat nemini? Tum servus cum Domina, praesente Domino suo, & gladiator cum virgins nobili inspectante patre rem habuit, &c.? Blessed be God for better times.

Governor of Judah ] Or, Duke, Captain, Provincial, President. The manyheaded Multitude hath need of a Guide, who may be 〈 in non-Latin alphabet 〉 , peaceable and prudent, (saith Plato ) to keep and care for the well-fare of his subjects. Such an one was Zerubbabel, 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 the seventeenth year of his age, he led back part of the people from Babylon to Jerusalem; where he continued Governor 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 he hath something to be 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. Adeo nihil est in vita firmum aut stabile. So uncertain are all things.

and to Joshua the son of Josedech ] A brand plucked out of the fire, Zech. 3.2. and therefore the fitter for such a preferment, ut in alto positus non altum sapiat. David came not to the kingdom, till his soul was even as a weaned child, Psal. 131.2. Queen Elizabeth swam to her crown, thorough a sea of sorrows. Matthias King of Hungary, was taken from the prison to the throne. But, to the business: Joshua the High-priest was a type of Christ, in regard, 1. Of his name, which signifieth a Savior. 2. Of his Office of High-priesthood. 3. Of his partner-agency with Zerubbabel, in reducing the people home to their own country. The Lord Christ, is both our Prince of life, and our merciful and faithful High priest, 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 inferiors faults are beaten upon their backs. If the people gather Manna on the Lord's Sabbath, Moses and Aaron shall hear, How long refuse ye to keep my commandments? Exod. 16.28. It is Mr. Calvin's opinion, that Haggai therefore addressed himself to these two principal persons: to the end that they might join their forces with him, in reprehending and exciting the people to the Lord's 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, Utriusque tabulae custos. And Queen Elizabeth riding progress once is Suffolk, 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 everyone 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 several times in that eighth of Zacharias ) because, being to build, they had many enemies; therefore had need of all encouragement. And Jerome in his Prologue • oteth it as an act of great courage in Haggai and Zacharias, 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 heroical 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 men's 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 haply held but wind ) they shall be justified, and by their words condemned, Mat. 12.37. How good is it therefore to carry a pair of balance 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, and the sooner bring them to a sight of their sin. Sin 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 yield, but that there is reason to be made, and great sense in sinning. These Jews (likely) had both Scripture and Reason to plead for their backwardness (as there is no wool so course, but will take some color: and the sluggard is wiser in his own eyes, then seven men that can render a reason: ) For Scripture: To everything 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, were not yet fully expired: others (with more show of reason) that they had been too hasty in laying the foundation long since, as appears by their ill success, 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 graceless procrastinatours, to future and fool away their own salvation. Hereafter, say they, may be time enough, and what need such hast to build the spiritual Temple? In space comes grace, God is more merciful then so: and at what time soever a sinner repents from the bottom of his heart, &c. Fools and blind men (as our Savior calls the Pharisees) that thus stand trifling, and baffling with God, and their souls, being semper victuri, as Seneca saith, always about to do that, which if not well done, they are utterly undone forever: 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 soldier of his brought before him, and pleading he would do 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 pressed to the present Now of meeting God by repentance, answer as Antipater King of Macedony did, when one, presented him a book treating of happiness 〈 in non-Latin alphabet 〉 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 forever. Men may purpose, promise, expect a time of healing and happiness, when they shall be deceived, and find a time of terror 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. As in war, so here, none are permitted to err 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, profertur Domini quasi cogitata responsio follows the Lord's elaborate and deliberate answer, not without some touch of holy tartness, 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 hardness of their hearts, Mark 3.5. He complains of such with a sigh; Ah sinful nation, Isa. 1.4. he is ready to rid his stomach 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 only, but cieled with cedar, (as the Chaldee here hath it) arched and garnished, as the Greek, carved and trimmed, as Ambrose rendereth it. Sure, either your beds are very soft, or your hearts very hard, that you can, not only come into the tabernacles of your houses, but give sleep to your eyes, 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 find in his heart to dwell in an house of Cedar, when the Ark of God dwelt within curtains, 2 Sam. 7.2. Valiant Uriah, deemed it altogether unfit and unreasonable, that when the Ark, and Israel, and Judah abode in tents, he should go 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 Emperors, Constantine, Theodosius, Honorius, &c. exceeded in building Churches, which, from their stateliness were styled 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 be respected then the things of men. A professor of the Turks law proclaims, before they attempt anything, 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 Caesar's: but with all and above all, Give unto God the things that are God's: The Greek article is twice repeated by our Savior, when he speaketh for God, more then when for Caesar: to show, that our special care should be, to give God his due, to seek first the kingdom of God and his righteousness, and then all other things shall seek us. Caetera aut aderunt, aut caetera non oberunt. But most people are so busied about their own houses, their cottaeges of clay, the body, that God's house, the soul lies wast and neglected: the lean kine eat up the fat: the strength of the ground is spent in nourishing weeds. Earthly mindedness sucketh the sap of grace from the heart, as the Ivy doth from the Oak, and maketh it unfruitful. Men are so taken up about the world, that they think not on God's kingdom: as the Duke of Alva told the French king, who asked him whether he had observed the late great Eclipse? No, said he, I have so much to do 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 daily prayer, five petitions for spirituals, and but one for temporals? Are we not taught to make it our first request, that God's name may be hallowed, though our turns should not be served? Is not Esau stigmatized for selling his birth-right, for a mess of broth? And is not Shimei chronicled for a fool, 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 Popedom 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 man's loss will be 1. Incomparable, 2. Irreparable: for what shall a man give in exchange of his soul? It was no evil 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 kingdom (as he vain-gloriously calleth it, Dan. 4.30.) and God's house lie waste, and his service neglected, to whom we owe ourselves, 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 honors and offices, Psal. 2.10, 11, 12. all that we are, and have? How justly may God curse our blessings, (as he threateneth these self-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 darkness, and chase us out of the world with his terrors. 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 covetousness, 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 young man, saith Epiphanius: Now therefore, lest any one that heard him, should despise his youth, and slight his doctrine, he shows 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 Christ's 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. 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 righteousness. 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 snuff the lamp, but not pour in oil, that may feed it.

consider your ways ] 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 yourselves, so shall ye not be judged of the Lord, accept of the puntshment of your iniquity: so iniquity shall not be your ruin: 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 fools, reduce you to a right mind. Lay to heart your manifold miseries, those 〈 in non-Latin alphabet 〉 as one calleth them, Free Schoolmasters, cursed enough and crabbed, but such as whereby God openeth men's ears to discipline, and eyes to observation of his works, and their own ways; according to that of Ezekiel, chap. 40.4. Son of man behold with thine eye, and hear with thine ears, and set thy heart upon all that I shall show 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 wisdom by observation, as appeareth by his Ecclesiastes which some have not unfitly called Solomon's Soliloquy. It is but little that can be learned in this life, without due and deep Consideration: which is nothing else but an act of the Practical understanding, whereby it reflects and stays 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 ways, and finding all out of order, he turned his feet to God's testimonies, Psal. 119.59. And, to still God's 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 man's mind, informed his judgment according to that light (that candle held to his mind) and determined is will according to that judgment, it must needs bring forth sound resolutions, purposes and practices; as it did in the Ninevites, Ephraim, Ier. 31.19. Josiah, 2 Chron. 34.27. the Prodigal, Luke 15. the Church in Hosea, chap. 2.6.7. She considered she was crossed and hedged in with afflictions, and resolveth to return to her first husband. The contrary inconsiderateness is complained of as a public 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 locked 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, men's knowledge is but a flash, and may end in ignorance and profaneness: because never formed and seated in their hearts, never digested 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 privilege, 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 wickedness saying, what have I done? 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 men's 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. Isaiah 26.11. So, when God's rods call for reformation, they will not hear it and who hath appointed it, but they shall hear Job 33.15. Conscience, their domestical Chaplain, shall ring this peal in their cares, Consider your ways: Ye have sowed much but brought in little &c. Omnia fuistis & nihil profuit, you have tried all ways to live, and 'twill not be, labored all night, and taken nuthing, labored in the very fire, and wearied yourselves for very vanity Hab. 2.13. as those that seek after the Philosophers stone, the most they can look for is their labor for their pains. Either vanity or violence hath exhausted you, as Zach. 8.10. and God's vengeance is visible enough in those secret issues and draines of expense at which your estates run out, because he puts not his holy finger on the hole in the bottom of the bag. For it is his blessing alone that maketh rich Prov. 10 23. and except he build the house, they labor in vain that build it Psal. 127.1. There is a curse upon unlawful practices, though men be never so industrious, as in Iehojachim. Ier. 22. And all their policies without dependence upon him for direction and success, 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 mortar. Hence the Psalmist assureth us, that Promotion comes neither from the East, nor from the West, nor yet from the South where the warm sunshine is, but from the Lord: he putteth down one, and setteth up another. So Hannah, The Lord, saith she, maketh po • r, and maketh rich: he bringeth low, and lifteth up 1 Sam. 2.7. And albeit no man knows 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 man's 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 fear of wanting another day, or if he do cat, yet the staff of bread being broken, and for want of God's concurrence, he eats and is not satisfied &c. he hath but prisoners pittance, which will neither keep him alive, nor yet suffor him to die, he is to be very sensible of it, to consider his ways, and looking upon his penury (as a piece of the curse for neglect of God's service Levite. 26.14. &c.) to deprecate that last and worst of miseries, the judgment 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 soul: but the belly of the wicked shall want Prov. 14.25. As his belly prepareth deceit Job 15.35. so it suffers deceit; mposturam faciunt & patiuntur, as the Emperor said of them, that sold glass for pearls. Fumos vendidi • , fumo pereat, as Another. Ye looked for much and loe it came to little, as it followeth verse 9. and why? but because they thought every little too much for God, and all well saved that was kept from him, Mal. 3.9, 10, 11. See the Notes there. The Popish Commentators upon this text call upon the people, (if ever they mean to thrive) to keep holy-days; to hear Masses &c. yea some Priests in Gersons time publicly preached to the people, that whosoever would hear a Mass, he should not fall blind on that day, nor be taken away by sudden death, nor want sufficient sustenance &c. This was more then they had good warrant to promise; and yet they are believed. Shall not we learn to live by faith, to trust in the Lord and do good? so shalt thou dwelt in the land, and verily thou shalt be fed, Psal. 37.3. The wicked in the fullness of their sufficiency are in straits. Jeb. 20.22. Contrarily, the godly, in the fullness of their straits are in a sufficiency: and this is the gain of godliness. 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 ways ] See ver. 5. Do it early, and earnestly. Excutite vos, iterumque excutite, as Tremellius rendereth 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 ways. Not search only but try, and as it were sift them to the brann So 2 Cor. 13.5. Examine yourselves whether ye be in the faith: prove your own selves, as it were with redoubled diligence, in a most needful 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 scholars will not scan their verses, their masters will. Men are as loath to review their actions, and read the blurred writings of their own hearts, as School-boys are to parse their lessons and false Latins they have made. But as he who will not cast up his books, his books will cast up him at length: so those that will not consider their ways, and take themselves to task, shall find that sparing a little pains at first will double it in the end: and that the best that can come of this forlorn negligence, is the bitter pangs of repentance. Oh therefore that, with Solomon's wise man, we had our eyes in our heads, and not in the corners of the earth! And that our eyes were, like the windows in Solomon's 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 stubbornness, when God sent evil Angels amongst them, that is, some messengers of his wrath and displeasure. The Prophet Haggai here would have their posterity consider and better consider, since 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 disarm his just indignation by a speedy reformation. To which purpose he addeth

Verse 8. Go up to the mountain, and bring wood &.c ] Set upon the work, and be serious: build the Temple with like zeal as Baruch repaired the wall Neh. 3.20. acendit scipsum, he burst out into an heat, being angry with his own and others sloth: and so finished his task in a short time. It must be an earnest, upright, and constant endeavor of reformation, that must follow upon our sense of sin, and fear of wrath: or else all will be but mo • us aliquis evanidus (as Calvin on the text hath it) a very slash: It will be but as prints made on water; as soon as finger is off, all is out. It was certainly therefore an excellent saying of Luther (though condemned for heretical 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 practice 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 John. 14.23. to dwell in them, and walk in them (as they did in Solomon's 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 honors we do to his name) they must go up to the Mountain, not of Lebanon (though that was a pleasant and plentiful 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 pinnacle, humility for a pavement &c. washing it with tears, sweeping it by repentance, beautifying it with holiness, 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 spiritual 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 God's corculum or darling 1 Sam. 13.14. in his Hephsibah or sweetheart the Church Isaiah. 62.4. called elsewhere the beloved of his soul, or his beloved soul: And he will be glorified in them by their spiritual sacrifices 1 Pet. 2.5. reasonable services Rom. 12.1. performed in spirit and in truth John. 4.24. by someone 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 Jerome here. The hope of unjust men perisheth Prov. 11.7. etiam spes valentissima his likeliest hope, as some render it: he thinks himself sure, as Esau did of the blessing, but he only thinks so: God cuts off the meat from his mouth Joel 1.16. takes away his corn in the time thereof Hos. 2.9. confutes him in his confidences, which prove like the brooks of Tema. Job. 6.17. and serve him, as Absalom's 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 wilderness 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 midst of his enemies, as he that swimmeth spreadeth forth his hands to swim: and to bring down their pride, together with the spoils 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 God's 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 drowsiness hath surprised us, for most part, that whereas every judgment of God should be a warning-peal to repent, we be like the smiths dog, who the harder the anvil is beaten on, lieth 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 loss, 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 less 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 dear friends in the sweating sickness, who, if suffered to sleep, died certainly) that they may awake, and recover themselves out of the snare of the devil &c. It is well observed by One, that the devils particula • sin is not once mentioned in Genesis, because he was not to be restored by repentance: But the sin of Man is enlarged in all the circumstances. And why this? but that he might be sensible, ashamed, and penitent for his sin. They say in philosophy, that the foundation of natural 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 spiritual, and of that hidden man of the heart, as St. Peter calls 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 snail that seldom stirs 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. They serve not the Lord Jesus Christ but their own bellies: or if they serve Christ, it is for gain, as Children will not say their prayers, unless we promise them their breakfasts. In serving him, they do but serve themselves upon him; as those carnal Capernaites did John. 6. Well might the Apostle complain as Philip. 2.21. And Another since, that it is his Pleasures. his Profit, and his Preserment, that is the natural man's Trinity: and his carnal 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, wholly drawn up into himself, and insensible of either the public good, or common danger: though the water-pot and spear be taken from the bolster, yet he stirs not. Far enough from St. Paul's frame of spirit or speech, Who is offended, and I burn not? far enough from his care and cumber, anxiety and solicitude for the house of God, and prosperity of his people 2 Cor. 11.28. 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 ruins of God's house, and the miseries of his people made him almost neglect the death of his most beloved children. True goodness is public-spirited though to private disadvantage: as Nature will venture its own particular good for the general, 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 itself in twenty pieces. It is the ingenuity of saints, in all their desires and designs to study God's ends more then their own: to build God's house with neglect of their own, as Solomon did: to drown all self-respects in his glory, and the public good, as Nehemiah did: of whom it might be more truly said, then the Heathen Historian did of Cato, that he did 〈 in non-Latin alphabet 〉 , over-love the Common-wealth, and that he did — toti genitum se credere mundo, believe 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 fuel) till God hear the heaven, and the heaven hear the earth, and the earth hear the corn, the wine, and the oil, and these hear Jezreel, Hos. 2.21, 22. where we may see the genealogy of these good creatures resolved into God. The earth (though a kind mother) cannot open her bowels, and yield seed to the sower, and bread to the eater, if not watered from above. The heaven (though the storehouse of God's good treasure, which he openeth to our profit and nourishment, Deut. 28.12.) cannot drop down fatness upon the earth, if God close it up, and with-hold the seasonable showers. This the very Heathens acknowledged in their fictions of Jupiter and Juno: and the Metapontines, having had a good harvest, consecrated 〈 in non-Latin alphabet 〉 , an harvest cut in gold, to their God, in the Temple at Delphi. 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 less 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 countries) and consequently for pestilence and sword, the usual concomitants? the Septuagint for drought here (by a mistake of points) translate a sword. And in the Original 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 Jews, and others, that rejected Him the true Temple, in whom the Godhead dwelt bodily, that is Essentially (and not in clouds and ceremonies, as once between the Cherubims, which they used to call Shekhinah ) because they loathed the heavenly Manna, therefore they should be pined with famine. They that would have none of the Gospel of peace, should taste deeply of the miseries of war. They that despised the only 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 offenses, so there will be of miseries: A conflux of them abideth the neglecters of God's House, the contemners of his Gospel. Ursine tells us, that those that fled out of England for Religion in Queen Mary's days acknowledged that that great inundation of misery came justly upon them, for their unprofitableness under the means of grace, which they had enjoyed in King Edwards days. Zanchi likewise tells us, that when he first came to be Pastor at Clavenna, there fell out a grievous pestilence in that Town, so that in seven months space, there died 1200. persons. Their former Pastor Mainardus, that man of God, as he calleth him, had often foretold such a calamity, for their profaneness and Popery: But he could never be believed, till the plague had proved him a true Prophet; and then they remembered his words, and wisht they had been warned by him. Let us also fear, lest for our many and bony sins (as the Prophets expression is) but especially, for our hateful 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 Confessors; and now, if ever (if God forefend not) in procinctu to fall upon us, as the most unworthy and unthankful people that ever the Sun of heaven beheld, or the sun of Christ's 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 household, Judge. 6.27. And the best Almanac we can rely upon for seasonable weather, and the lengthening of our tranquility is our obedience to God, love to our neighbors, care of ourselves, &c.

Verse 12. Then Zerubbabel the son of Shealtiel, &c. ] So mighty in operation, so quick and powerful is the good word of God in the mouths of his faithful Ministers, when seconded and set on by his holy Spirit. See for this, Isaiah 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 thorough 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. 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 God's Spirit open not man's heart, the word cannot enter. If he illighten not both Organ and Object, Christ, though never so powerfully preached, is both unkent, and unkist, as the Northern Proverb hath it: The word heard profited them not, because not mixed with faith in them that heard it, Heb. 4.2. They heard it only 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, spiritual senses habitually exercised to discern good and evil, Heb. 5. ult. they have an heavy ear, which is a singular judgment, Isaiah 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 rendereth it, worn out and forgotten: and indeed they deserve to be utterly forgotten, and not written, or reckoned among the living in Jerusalem, Isaiah 4.3.

Obeyed the voice 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 believed, many of the Corinthians believed 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 country: according to which, most men dress 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 sense: nor did they question his Commission; but receiving it as the word, not of man, but of God, they set forthwith upon the work, yielding 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 persuaded that the God of heaven bespeaks them by his faithful Ministers, they would not give way to willful wanderings, but hear as for life, and fear to do anything 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. They that fear the Lord will keep his covenant, saith David. Fear God and keep his commandments, saith Solomon. And, in every nation he that feareth God and worketh righteousness, is accepted of him, saith Peter, Acts 10.35.

Verse 13. Then spake Haggai the Lord's messenger ] Or, Angel. See the Note on Mal. 1.1. Then speaks ] Namely on the four and twentieth day of the month, as it is in the last verse: until which day they had been building, for three weeks together. But Governor Tatnai and his complices came upon them, and discouraged the people, and hindered the work, Ezra 5.3. It was but need full therefore, that God's command should be repeated, and a special 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. The Church is called Jehovah Shammah, that is, The Lord is there, Ezek. 48.35. God is in the midst of her, she 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, Isaiah 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 Philistines were so woe-begone, 1 Sam. 4.7. And the Egyptians no less, Exod. 14.25. Let us flee, say they, from the face of Israel for the Lord fighteth for them. What shall we 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 Solomon's counsel) meddle with their match, and not contend with him that is mightier then they! 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 courtesy done to them to reward it, (even to a cup of cold water) so of the least affront, or offense to revenge it, be it but a frown, or a frump, Gen. 4.6. Num. 12.10. Better a millstone were hanged, &c. Better anger all the witches in the country, then one of God's 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 me.

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 God's holy Spirit, set them all awork. How forcible are right words? 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 effectual: this, man cannot do, no more then the husband-man can make an harvest. The weapons of our warfare are mighty, 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 practice of repentance far sweeter to him then before. Galeacius Caracciolus, an Italian Marquess, was converted by an apt similitude used by Peter Martyr, reading on the first Epistle to the Corinthians. Dr. Taylor, 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 John 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 counsel, Ego vero 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 Governors also, by overseeing others, and ruling the business by their discretion. Where God's 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 verse. 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 God's help, begun, continued, and perfected in the Church. This will be of singular use, both for the increase of faith, and of good affection in our hearts.

CHAP. II.

Verse 1. IN the seventh month, in the one and twentieth day of the month ] 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 continual quickening: there being more snares and back biasses upon earth, then there are stars 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 fuel, yet will of itself at length die and go out. Besides that, every inch, every artery of our bodies, if it could, would swell with hellish venom to the bigness of the hugest Giant, that it might make resistance to the work of God's sanctifying Spirit. Let us therefore consider one another, and study every man his brothers case, to stir up, or whet on to love and good works. God will not forget this our labor of love, but abundantly both regard and reward it, Mal. 3.16. See the Notes there. 2. That continual 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 everywhere 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 saepe cadendo. God's tender plants need be often watered, that they may spring and sprout.

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. God's oracles are not to be hid from the common sort, as Sibylla 's were, and as the Popish Doctors hold, lest men should be made heretics thereby, that is, right believers. It is heresy, saith One of them to read the scriptures. It was the invention of the devil, saith Another. An husbandman reading the scriptures was possessed, saith a third. It is not needful for the common sort to know more of God's mind then the Articles of the Creed, saith Aquinas, Bellarmine &c. John 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 historical part of the Old Testament, saith he, men may read Josephus his Antiquities, where it is set down more plainly and plentifully then-in the Bible &c. But I am weary of raking in this foul 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 implied) and these must needs be very old, sixscore at least, some say more. Zerubbabel might well be one of these; for he was a chiefetaine in the first year of Cyrus, Ezra 2.2. And Jehoshuah the high-Priest might be another: for he came out of Babylon with Zerubbabel at the same time Ezra 2.22. We see by experience, that men's lives are daily shortened. Natural reasons whereof may be these. 1. Untimely marriages. 2. Cloying our bodies with variety of meats, and so digging our own graves with our own teeth. 3. Much ease and delicacy. The supernatural 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 days few though evil ( Gen. 49.) takes them away from the evil to come &c. death being to them arumnarum requies (as Chaucers Motto was) yea janua vitae, porta coeli, the daybreak of eternal brightness.

and how do ye see it now? ] It is a part of old men's 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 evil and hideth himself, when the young fool 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 knows all the wheels and motions of the watch. He also will bring every secret thing into judgment 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 spiritual 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 bitterness, as it is there, for vain thoughts Ier. 4.14. how much more for mischievous, murderous, covetous, vainglorious and adulterous thoughts &c. It were good therefore to write upon walls and windows (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 mere 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 cubits, and the breadth thereof threescore cubits Ezra. 6.3. which was but one half so big as Solomous Temple. Herod indeed, to curry favor with the Jews (which yet would never be) built upon Solomon's foundation, and bestowed a great deal of cost, if we may believe Josephus. 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 legal ceremonies and services; the Sun of righteousness 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: Learn hence, That men naturally account as nothing of God's service, if not accompanied with outward pomp and splendor. The Israelites in the wilderness would needs have a calf, (as the Egyptians had) made of their Jewels and ear-rings. Jeroboam would have two, and those of gold. Nebuchadnezzar dedicated a golden image with all manner of music 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 toys and trinkets, shows 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. John Hunt a Roman Catholic in his humble appeal to King James thus blasphemeth: 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 eat their milk, but in a golden dish. This proceeds from a blind understanding and carnal affection. The Church in its infancy was enticed with shows and shadows: 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, beautiful, but barren. Be strong so as to prevail and carry on the service, all discouragements notwithstanding. Those that will serve God in the maintenance of good causes must be courageous and resolute 1 Cor. 16.13. For otherwise, they shall never be able to withstand the opposition that will be made either from carnal reason within, or the World and Devil without, for want of this spiritual mettle, this supernatural strength, this spirit of power, of love, and of a sound mind, 2 Tim. 4.7. opposed to the spirit of fear 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 heavy displeasure, who equally hateth the timorous and the treacherous; let us 1. Be armed with true faith: for, Fides famem non formidat, faith quelleth and killeth distrustful fear. 2. Get the heart fraught with the true fear of God: for as one fire, so one fear drives out another Mat. 10.28. 1 Pet. 3.13, 14. 1. Get and keep a clearing, cheering conscience: for that feareth no colors, as we see in St. Paul, Athanasius, Luther, Latimer, and other holy Martyrs and Confessors. 4. Think on God's 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 fear: 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, Shall such a man as I fly &c? Either change thy name, or be valiant, saith Alexander to a soldier of his that was of his own name, but a coward. Lastly look up, as St. Steven did, to the recompense of reward, steal a look from glory, as Moses Heb. 11.26. help yourselves over. the difficulty of suffering together with Christ, by considering the happiness of reigning together. Thus be of good courage, or deal courageously, and God shall be with the good, as Jehoshaphat 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. Good wishes (and no more) may be found in hells mouth Num. 23. Orphah had good affections, but they came to nothing. God must be entreated to fix our quick-silver to ballast our lightness, to work in us both to will and to do, that it may be said of us, as of those Corinthians, that as there was in them a readiness 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 growth 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, since they boil not up to the full heat and height of resolution for God, or, at least, of execution of his will. The sails of a ship are not ordained, that she should lie always at rode, but launch out into the deep. God likes not qualmy Christians, good by fits, as Saul seemed to be when David's innocence triumphed in his conscience, or as Ephraim, whose duties were dough-baked, and whose goodness was as the morning-dew &c. Be ye steadfast and immovable, always abounding in the work of the Lord. Stick not at any part of it: difficulty doth but whet on Heroic 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, I will 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 he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. 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 poor, 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 bills 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 suspense, the Text saith, he comforted or encouraged himself 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 befalls him, retires himself 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 sons and of daughters, Isaiah 56.5.) 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 defense to Daniel, the whales belly a lodging-chamber to Jonas, Egypt an harbor, 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. Nevertheless, 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, though in this meaner temple. If God may have the substance of worship, he 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 Mary's days 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 caste, pietatem adhibento, 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 shows; & shall be served accordingly.

Verse 5. According to the Word ] Or, as Tremellius hath it better, Cum VERBO quo pepigeram vobiscum, with the WORD, in and sor whom I covenanted with you, &c. So my Spirit remaineth among you. And so it is a gracious promise that the whole Trinity will be with them. The particle eth seemeth put for gnim • and the article He is emphatical, showing 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 Chaldee seemeth to favor this interpretation, for he rendereth it, My Word shall be your help. Jerome, Albertus, Nyssen, and Haymo dissent not. Haggai, and other Prophets and Patriarchs 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. Isaiah 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 Rabbin's were no strangers to this tremend mystery (as appeareth by R. Solomon's 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 honor that might be, in due veneration of so divine a mystery. Now, Christ is here and elsewhere called The Word either because he is so often promised in the Word. Or else, because by him God's 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, himself, 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 Savior to those of the Old Testament also, the Lamb slain from the foundation of the World. Christ undertook to pay his people's debt in the fullness 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 afar off in the promises, they saluted him, and were resaluted by him, Heb. 11.

When ye came out of Egypt ] Ye, that is, your ancestors. 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 sin is imputed to us all.

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, since we cannot so much as suspirare, unless he do first inspirare, breath out a sigh for sin, 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 Devil 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. Gifts, 1 Cor. 12.4, 7, 8. &c. Fruits Gal. 5.22.23. strength, Isaiah 11.2. Courages, as here.

Fear ye not ] Cur timet hominem homo, in sinu Dei positus? 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 be wounded. But he that is in covenant with God is, Deo, Christo, Spiritu Sancto armatus, and may therefore be fearless 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. applieth 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 John 1.9. with John 8.12. and John 1.11. with Acts 3.13.14. &c. See those cohaerencies of sentences, John 9.3.4. and 11.4. and 12.39.40. besides the Apostles argument Heb. 1.4. That one Gospel written by St. John, 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 Devil and his agents, those odious Apostates and heretics ancient and moderne: And no wonder, for it is the Rock, Mat. 16.18.) setting him forth, 1. as coessential to the Father his only begotten son, John 1.14. One with the Father in essence and power, John 10.30.38. and 14.23. 2. As having the incommunicable names and attributes of God John 8.58. and 20.28. Eternity John 1.1. and 17.5. Infiniteness, John 3.13. Omniscience, John 2.24. and 21.27. 3. As doing the works of God, such as are Creation, John 1.3. Conservation, John 5.17.3. miracles &c. 4. As taking to himself divine Worship, John 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 believe. 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 scorched in up. Christ is here called the Lord of Hosts, and the Lord of glory, Isaiah 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. till Christ came in the flesh, Heb. 12.26. the Jew-Doctors say no less. A long time to us is but a little while to God. A thousand years is but as one day to the Ancient of days. 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; 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 ourselves, when under any affliction, we begin to think long of God's 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 he that shall come, will come, and will not tarry: as in the Interim, the just must live by faith, Heb. 10.37. God's 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 easy to bear evil, then to wait till the promised good be enjoyed. Those believing Hebrews found by experience, that the spoiling of their goods exercised their patience: but staying God's leisure 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 only, as at the giving of the Law, (to purchase reverence to the Law-giver) but the heavens also: viz, by the powerful preaching of the Gospel, whereby Satan was seen falling from heaven, Luke 10.18. that is, from men's hearts; and the Saints set together in heavenly places, or privileges in Christ Jesus, Ephes. 2.6. For he that hath the Son, hath life, he hath heaven aforehand. 1. In pretio. 2. In promisso. 3. 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, verse. 7. and Peace, verse. 9. with Ephes. 2.14.) to grace it with his presence. Secondly, he would cause the Gospel to be preached in a pompous and powerful manner. I will shake, &c. Shake them, to settle them, not to ruin 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 universal shake, was to show saith Chrysostom, that the old law was to be changed into the New, Moses into Messias, the Prophets into Evangelists, Judaism, and Gentilism into Christianism. 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 tells of many more prodigies. The Psalmist foretelling our Savior's coming in the flesh, breaks out into this joyful exclamation; Let the heavens rejoice, and let the earth be glad: let the sea roar and the fullness thereof. Let the field be joyful, and all that is therein: then shall all the trees of the wood rejoice before the Lord, for he cometh, for he cometh to judge the earth: he shall judge the world with righteousness, and the people with truth, Psal. 96.11, 12, 13. and Psal. 98.7, 8, 9. This I know is by some (but not so properly) understood of Christ's second coming to judgment, And both Augustine, 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 stupendous commotions, that fell out even according to the letter, in heaven, earth, and sea, about the time of Christ's birth, death, resurrection, and soon after his Ascension, when he rode about the world upon his white horse, the Apostles and their successors; with a crown on his head, as King of his Church, and a bow in his hand, the doctrine of the Gospel, whereby the people fall under him, and he went forth conquering and to conquer, Rev. 6.2.

Vers. 7. And I will shake all Nations ] First, by the civil wars between the Triumviri, not long before Christ's Incarnation. Secondly, by the general tax, Luke 2.3. when all went to be taxed everyone into his own city. Thirdly, by the preaching, and miracles of Christ and his Apostles, whereby the Nations were shaken out of their sinful condition, and brought to the obedience of faith by effectual conversion. Thus a Lapide, I will shake all Nations with wonder at so great a mystery, with joy and with newness 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 men's ears, as the sound of many waters, a confused sound, which commonly bringeth neither terror nor joy: but yet a wondering and acknowledgement of a strange force, and more then human 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 only 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 only ravisheth with admiration, and shaketh the conscience with terror, but also filleth it with sweet peace and joy. Hitherto He. Certain it is, that the Gospel maketh a stir where it cometh, and brings an earthquake to men's souls, as it did to the Gaolers, Acts 16. and Peters converts, Act. 2. And this partly through the frowardness of our affections, and partly through the malice of Satan, fearing the ruin of his kingdom. For, as for the Gospel, this effect follows 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 humors in his stomach disease him. So here: And the Desire of all Nations shall come ] that is, Christ, 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 desirable. And again, Isaiah 26.9. With my soul have I desired thee in the night, yea with my spirit within m • e will I seek thee early. And unto Shiloh shall the gathering of the people be, saith Jacob, Gen. 49.10. as unto the Standard-bearer, Cant. 5.10. the carcase, Mat. 24.28. as the doves scour to their columbaries, Isaiah 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 coming 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, and interprets it of the Elect, (the Septuagint also say the same) who should come to the second Temple in a spiritual sense, 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, Isaiah 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 travel, 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 liberal 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 God's worship, and to seed and clothe his Saints Isa. 23.18.

and I will fill this house with glory ] This reedified Temple shall be honored with Christ's bodily presence: and the spiritual Temple, which is the Church, shall be honored 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 Shekhinah.

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, since they wanted that wealth wherewith Solomon abounded: God answereth in like sort, as once he did Moses alleging the slowness of his speech, Who hath made muns mouth &c? so here, whose is the silver and the gold? am not I the true Proprietary, and chief Lord of all? cannot I furnish you out of my great purse the earth and the fullness thereof Psal. 24.1? 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 lie 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 Job. 26.2, 3. &c. In defect of other, I myself will be your gold, and you shall have plenty of silver Job 22.25. Christ girt about the paps (that seat of love) with a golden girdle shall walk in the midst 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 pearl, 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 devil stirred up Herod to do as he did; that the Jews doting upon the splendor of that brave structure (the disciples did no less Mat. 24.1, 2.) might cease looking for Christ, or trusting in him. And who knows (saith He) whether Herod himself might not have such a fetch in his head. Howsoever the devil was in it, doubtless, to take off their minds from the expectation of Christ's coming, which was now at hand, by those external pomps: and to withdraw the spirits of the godly from the furniture and gayety of the spiritual Temple; We know how the disciples (who leavened with the leaven of the Pharisees dreamt of an earthly kingdom) were taken with the beauty and bravery of Herod's Temple, showing the same to our Savior, 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 reign 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 Lord's supper in vessels first of wood, and afterwards of glass. That saying also of Ambrose is well known, Aurum sacramenta non quaerunt, nec auro placent, quae auro non emuntur. It was grown to a proverb soon after Constantine's time, Once we had golden Ministers and wooden vessels, now we have wooden 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 appear and preach in it (as ver. 7.) who is the brightness 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 Naphtali is first reckoned of those by Rachel's 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. 11.2, 3. Benjamin is called the beloved of the Lord, God's darling (as their father Ben amin was old Jacob's ) because God dwelt between his shoulders, sc. in his Temple built upon those two mountains, Moriath and Zion Deut. 33.12. The glory of that first Temple was, that the Majesty of God appeared in it, covering itself 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, John. 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. For the Law (that perfect Law of liberty the Gospel) came out of Zion, and the word of the Lord from Jerusalem, to all the ends of the earth, Isaiah 2.3. Psal. 110.1. From hence it was that the Lord of glory, whom the blind Jews 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 Isaiah 60.7. a crown of glory Isaiah 62.3. the throne of glory Ier. 4 • .21. the ornament of God Ezek 7.20. the beauty of his ornament ib. and that set in majesty ib. a royal diadem in the hand of Jehovah Isaiah 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 country and of conscionce: this later especially seemeth here to be meant. For the former ( viz. outward Peace) was not long enjoyed by these Jews; and their second Temple was often spoiled by the enemies, 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 God's people. And of this inward Peace the Septuagint (according to the Roman edition) taketh the Text, and so doth Ambrose. Haec est pax su • er pacem, saith He. Christ as he was brought from heaven, with that song of Peace Luk 2.14. Onearth peace, good will toward men, (which is the same with that salutation of St. Paul who learned it belike, of those Angels, Grace be to you, and Peace ) so he returned up again with that farewell of peace John. 14.27. and left to the world the doctrine of peace, the gospel of peace Eph. 2.17. whose Author 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 souls resting in heaven, their bodies in the grave till the joyful resurrection, even everyone walking in his uprightness Isaiah 57.2. Psal. 37.33.

Verse 10. In the four and twentieth day of the ninth month in the second year of Darius ] This diligence of the Prophets in noting and noticing the precise time of God's hand upon them, should teach us to do the like. See the Note on chap. 1. ver. 1. The churches in Switzerland kept that day yearly as an holiday whereon the Reformation began amongst them. Bugenhagius kept a feast every year 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. The University of Heidelburg kept an Evangelical Jubiliee three whole days together Anno Dom. 1617. in the Calends of November, in the remembrance of the renowned Reformation of religion, begun by Luther a just hundred years before. Hereby God's 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 months building, and the Prophet mean-while had given them great encouragement 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 be 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 wilderness of duties? To dig for pearls in their own dunghills? to think to oblige God to themselves by their good works? to spin a thread of their own to climb up to heaven by? to rest in their own righteousness? to save themselves by riding on horses, Hos. 14.3? The Prophets design is here to beat them off from such fond conceits: telling them that the person must be accepted ere the service can be regarded, as Abel's. To the pure all things are pure: but unto them that are defiled and unbelieving is nothing pure, but even their mind and conscience is defiled, saith the Apostle. Calvin upon this Text saith no more: and yet Cor. a Lapide is very angry with him for saying so much. There is in Peter Lombard this golden sentence eited out of August inc: The whole life of unbelievers is sin: neither is anything good without the chiefest good. This sentence Ambrose Rybera a Poprsh Postiller, censureth for harsh and cruel: But doth not God here say the same thing? 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, unless it flow out of a pure heart, and of a good conscience, and of faith unfeigned, 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, Levite. 10.10, 11. Deut. 33.10. Mal. 2.7. See the Note there. It was an evil time with God's people, when he was put to complain, who is blind but my servant? or deaf as my messenger, that I sent, Isaiah 42.19? When the Prophet was a fool, 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 gross 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 witness to some controversy, answered Nihil se scire that he 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 profess 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. 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 far from the purpose, that it my well be seen that desiring to be teachers of the Low, they underst and neither what they say, nor whereof they affirm. 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 God's 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, Isaiah 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 Judge. 9. that of Jotham, of Nathan, 2 Sam. 12. of the woman of Tekoah, 2 Sam. 14. of our Savior, 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 Jesus and said, We cannot tell. The wit of graceless 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 yield to it, or profess it. This is to detain the truth in unrighteousness, 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 spiritual, that he may judge or discern of all things, 1 Cor. 2.13.15. according to the analogy of faith, Rom. 12.6. the tenor of the Scriptures, his sure Cynosura: and laying up all in his heart, Luke 2.18. he may have a treasure there of new and old, a word of wisdom and a word of knowledge • 00, 1 Cor. 12.8. both as a Teacher, and as a Pastor, to bring forth for common benefit.

Verse 13. If one that is unclean by a dead body ] with a ceremonial uncleanness. 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 loathsome leper from head to foot, wholly set upon sin as Exod. 32.22. lying down in wickedness 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 do 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 he 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 justify yourselves (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. Wicked men's services are but glistering sins, they rejo • ce in a thing of naught, as Amos hath it, like as Leah rejoiced 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 error of measuring and judging of things by the success: 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 goats, whom for the glory of his name, and the good of his people he suffers for present to go one among another to make his own to stick the faster together, and to their principles, Shepherds say, that it is wholesome for a flock of sheep to have some goats to feed amongst them: their bad scent being good Physic for the sheep, to keep them from the shakings. Only let God's sheep take heed that they contract no corruption by conversing with goats: which is soon done, for sin is catching, and ill company is contagious. Nemoerat sibi ipsi: sed dementiam spargit in proximos, saith Seneca, No man errs out of the right way alone, but draws others along, And multos sollicitat so • iet as nefanda, saith Chrysostom, evil company solliciteth many to sink, virtue is oft overcome by vice, saith Nazianzen, as a little wormwood sooner imbittereth a great deal of honey, then twice so much honey can sweeten a small deal of wormwood: Or as one spoonfull of vinegar will soon tart a great deal of sweet milk: but a great deal of milk will not so soon allay one spoonfull of vinegar. Remove but one stone, and the whole river will rush downward: but you can hardly stop the stream again with a strong damme. Touch pitch and you shall presently be defiled, but touch sope and you shall not presently be made clean, without much rubbing and rinsing. Me • entius the tyrant Corpora corporibus jungebat mortua vivis tied living men to dead carcasses: but the dead did notrevive by the living, the living rather putrefied 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 oil, 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 Baptism 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 be sowed with foul hands, and grow nevertheless? May not a trumpet be well sounded by an impure breath? And is not the water in Baptism, that cleanseth the child, 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 general defection and defilement ran thorough all sorts and sexes, as the woof runs thorough the warp: so that they were all together but one continued web of wickedness, 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 Isaiah 5.4. both head, heart, and foot was out of order, Isaiah 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 only the praying, but the plowing of the wicked is sin, Prov. 21.4. all their natural 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 Passover 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 mars the action) and of the men, who were unregenerate, and rested in the work done, and drew near to God with their lips, thinking to put God off with an external worship only; Ludentes cum Deo tanquam pueri cum suis puppis, as Calvin hath it, that is, playing with God, as children do with their babies. The Poets declaimed against this foppery, as Persius: and Another, Non been 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 God's wrath upon them: no, though he had even snatched the meat out of their mouths, 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 verse. 19, ye may recognize your sins, the cause of your calamities, and remembering (as Jacob did his baculinam paupertatem, Gen. 32.10.) your former penury, you may thankfully cry out with that Noble Iphicrates; From how hungry to how plentiful an estate am I raised? Let a profane Demetrius attribute such a change as this to blind Fortune saying, 〈 in non-Latin alphabet 〉 . 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 days were ] Or, as some read it, Antequam essent in to opere. Before they were about that work, minding God's 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 guess at harvest, how their corn will yield, when threshed out) there were but ten. God's hand was upon your increase, not in the field only, but also in the floor; so that you were defeated, and your hopes frustrated: and not in the barn only, but at the winepress too, God hath cut you short. This was that which was long before threatened, but little regarded, Deut. 28.20. Carnal men read the threats of God's Law, as they do the old stories of foreign wars, 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 judgment, and shows them ripe for wrath, even then when they think themselves far enough out of the reach of God's 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 judgment upon another: and all to bring you back into mine own bosom: that as ye had run from me by your sins, so ye might return to me by repentance: but behold, I have lost my labor, and ye have lost the fruit of your sufferings, which indeed is a very great loss, were ye but soundly sensible of it. These Jews 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 days, 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 Isaiah 9.13. The people turneth not unto him that smiteth them, neither do they seek the Lord of hosts. But after their hardness and impenitent heart, treasured up wrath, &c. Rom. 2.5. They could not but see them • elves grievously crossed, and cursed in all the labors of their hands. 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 Jews (for the generality) had learned better things. And the Apostle tells those Heathens too, Acts 14. that God had not left himself without witness amongst them, in that he did good and gave rain from b • aven, and fruitful seasons, &c. • Cicero himself likewise, another time, could say, Curiosus est & plenus negotii Deus, God taketh care of all, and is full of business. And oh that this truth were as fruitfully improved, as it is generally acknowledged! Oh that men would turn at God's reproof; his recall reproofs, his vocal rods, Mic. 6.9. and not put him to his old complaint; Why should ye be smitten anymore? ye revolt more and more. This we may wish, but God alone can effect. For till he please to thrust his holy hand into men's bosoms, and pull off the fore-skin of their hearts; Afflictions (those hammers of his) do but beat cold iron. 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 stiff stigmatick, 2 Chron. 28.23. and Ahaziah, who sent a third Captain to surprise the Prophet, 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 bless. 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 spiritual prudence to consider the times, and to compare things past with present and future. Time is the wisest of all things, said Thales; the best counselor said Plutarch. Truth is the daughter of Time, saith Another Philosopher. See the Note on verse 15.

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

From this day will I bless you ] And it is the blessing of God that maketh rich, as is to be seen in the examples of the Patriarchs, Abraham, Isaac, Jacob. Others, whose godliness 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 faithful 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 God's hand, Psal. 17.14. as Canaan was from Israel by the cursed Amorites, till their sins were full; yet they shall shortly have power over the Nations, and (which is better) Christ will give them the morning-star, that is himself, and with himself a Cornucopia of spiritual blessings, Ephes. 1.3. The Lord that made heaven and earth will bless 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. The Prophet could not speak wisdom among those that were perfect. But better things were implied and assured to the godly, as appear • th by the ensuing Oracle.

Verse 20. And again, the word of the Lord ] Again the same day. Twice-aday-preaching is no new practice then. This Prophet did it: so did our Savior, Mat. 13.1. So did Chrysostom, 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 heresy, in the reign of Hen. 8. It is not so long since it was held here practical Puritanism. The late Arch-prelate being sued unto by a Noble-man to prefer a Chaplain of his, (whom he commended for an able Divine, and a twice-aday-preacher ) turned away in a great heat, saying, The more fool he.

Verse 21. Speak to Zerubbabel governor of Judah ] Governors are sure to meet with many difficulties, and discouragements (high-seats are never but uneasy) and had need therefore of singular consolation, that they may hold on their course, like the Sun in the firmament, and show themselves to be of an undaunted resolution. We may well say to Governors, as that Prophetical Simeon spoke to the pillars which he whipped before the earth-quake: Stand fast, for ye 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 National 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 men's hearts, Luke 10.18. those strong-holds wherein he had entrenched himself, 2 Cor. 10.4, 5. that the ransomed of the Lord may receive a kingdom, which cannot be moved, Heb. 12.28. and partake of those new heavens, and new earth wherein dwelleth righteousness, 2 Pet. 3.13. even that world to come, as these days of the Gospel are called, Heb. 2.5. See the Note above on verse. 6.7.

Verse 22. And I will overthrow the throne of kingdoms ] sc. by pouring contempt upon Princes, and causing them to wander in the wilderness, 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 he dealt with Bajazet the great Turk, and Tamerlan the Scythian shepherd) by changing the • imes and the seasons, removing kings, and setting up others in their stead, Dan. 2.21. All this God will do, and all that follows in the Text, viz. destroy the strength of kingdoms, overthrow the chariots and their riders, &c. rather then. his Church shall be unhelped, or his kingdom of grace hindered. Our help is in the Name of the Lord who made heaven and earth,