portrait of John Rainolds 
See here, th' effigies, lovely, lively face,  
Of reverend Rainolds, full of faith & Grace;  
Oxford's renowned Doctor of the Chair,  
Acute, mellifluos Orator, most rare!  T. Cross sculp   

THE PROPHECY OF HAGGAI, Interpreted and applied in sundry SERMONS  
By that Famous and Judicious Divine, JOHN RAINOLDS, D. D.  
Never before printed, Being very useful for these Times.  HAGGAI Chap. 1. verse 7, 8, 9 
Thus saith the Lord of Hosts, Consider your ways. Go up to the mountain, and bring wood, and build the house, and I will take pleasure in it, and I will be glorified, saith the Lord. Ye looked for much, and lo, it came to little: and when ye brought it home, I did blow upon it: Why, saith the Lord of Hosts? because of mine house that is waste, and ye run every man unto his own house.  
LONDON, Printed by W. W. for William Lee, and are to be sold at the Turkes-head near the Mitre Tavern in Fleetstreet. 1649.   

TO THE CHRISTIAN READER.  
Reader,  
I Shall promise a few words concerning both the Author and work. For the Author of it, it was Doctor JOHN RAINOLDS, a man eminent both for learning and piety. No man me thinks (saith 
* Dr. Hall De Cade First Epist. 7.  one) is happy on Earth to him that hath grace for substance and Learning for ornament. This verse is written about Dr. Rainolds Air picture, In●ertum est fuerit, doctior an melior. It is doubtful whether He were more learned or pious. When Bellarmine came out first, both the Universities chose one in each Academy to confute him. Oxford (for I must ever give that the pre-eminence) chose Doctor Rainolds for their Champion. Cambridge, Doctor Whitaker for theirs. Whitaker was more nimble, for he went over a great part of Bellarmine's Controversies, and so solidly confuted him, that it is credibly related by some Englishmen that traveled into Italy, that Bellarmine himself procured his Picture out of England, & placed it in his study, secretly admiring him for his great learning; and when he was asked by another Jesuit his friend and companion, why he would have the Picture of that Heretic, he was wont to answer, that although he was an Heretic, and an adversary, yet he was a learned Adversary. Whitaker, that Honour of our Schools, and Angel of our Church, Learned Whitaker, than whom our age saw nothing more memorable; 
Dr. Hall ibid.  what clearness of judgement? what sweetness of stile? what gravity of person? what grace of carriage was in that man? who ever saw him without reverence, or heard him without wonder? Doctor Rainolds (whom a very reverend Divine compares to a pen too full of ink) thought at the first, that in two or three years he should have been able to have gone over all Bellarmin● Controversies, but he was 7 years about the very fir●● of 〈◊〉 de ●bris Apocryphis, which yet he finished not neither, insomuch that one Mr. Walter Travers jested with him, and told him, he was so long in reading the Apocrypha here, that he would read the Canonicals in Heaven. Yet his conference with Hart▪ & that work together, do amply discover his great abilities, and he 
Parkerus in praefat. ad lib. de descensu C●● ad Inferos.  is justly styled by one of our own writers, Pontificiorum malleus, & patriae suae dulcissimum decus, the hammer of the Papists, and most sweet ornament of his own Country. Doctor Rainolds alone was a well furnished Library, 
* Dr. Hall ubi. supra. Rainoldus fuit, doctrinae & omne genus eruditionis Oazophylacium dix●ris. Scriptores opinor omnes, prophanos Ecclesiasticos, sacros▪ concilia, Patres, Historias evolver●t; Li●guarum quae cunque Theologo, vel adjumento sunt, vel ornamento, callentissimus: Ingenio acer agilisque, judicio gravis & maturus: labour magis quam Adamantius ipse in defatigabi●is: sic in omni disciplinnarum genere versatus, quasi in singulis operam suam omnem posuisset. Crakanth▪ Defence. Eccles Anglic. C. 69.  full of all faculties, of all studies, of all learning: the memory, the reading of this man were near to a miracle. For this work of his, it was reviewed and perfected by that Reverend Divine Master William Hind, sometimes Preacher of God's word at Bunbury in Cheshire, whose intention was to have printed it in his life time, he having set forth some other of the same Author's works, as that on Obadiah, these Sermons immediately following thereupon, to be handled in the Doctor's ordinary course of Preaching, as appears in the first page of these Sermons. This Copy therefore being left with me (by Master Nathaniel Hind, a Minister in Staffordshire, and Son to the forementioned Master William Hind) with a desire also of the publication of it: I thought good to preface thus much in the behalf both of the Author and work. It is (I suppose) the best Copy that is extant; and though he wholly finished not the second Chapter of Haggai, yet because the main subject of that Book is the building of the Temple, it will not seem unseasonable for these times, wherein Reformation should be the aim of all; and in another respect also this work may be suitable to the present season, because this learned and religious Author in this Book seems to favour the Presbiterian way. What ever it be, I commend it and thee to God's blessing, and rest,  
Thy hearty wellwisher, EDWARD LEIGH.   

AN EXPOSITION Upon HAGGAI.  

Sermon the First.  CHAP. 1. vers. 1. In the second year of Darius the King in the sixth month, the first, day of the month came the word of the Lord by the hand of the Prophet▪ Haggai unto Zerubbabel the son of Shealtiel, a Prince of Judah, and to Jehosuah the son of Jehozadak the high Priest saying, Thus hath the Lord of hosts charged me to say, This people say the time is not yet come, the time that the Lords house shall be builded. Then came the word of the Lord by the hand of the Prophet Haggai saying▪ Is it time for you Sirs to sit down in your seiled houses whiles this house lies waste? 
YOU have heard in the conclusion of the Prophecy of Obadiah, the promise of deliverance made by God unto the Jews, and in them, to all his chosen, that their enemies should be overthrown, and they restored to their ancient inheritance which should be performed by Saviour's, which should come up to mount Zion to judge the mount of Esau, and that the kingdom should be the Lords, which that you might see how it was in shadow, performed to the Jews, and in truth to all the chosen of God, I thought good to entreat of this Prophecy of Haggai, wherein the same is delivered unto us. In which we are taught, that the Temple having been begun to be built long before, and the work intermitted, was with much ado continued by Zerubbabel and Jehosua, who were thereunto moved by the ministry of Haggai, prospered by the assistance of the godly, encouraged by God's word, and grace of his spirit, which representeth un o us 
Heb. 3. 6.  the frame of the spiritual house, the Church which Christ built by his Apostles, which were sent from Zion as was prophesied of 
1 Cor. 13. 9, 10.  them. The doctrine shall come from Zion. Next if we consider the circumstances of the times, lets, helps, the persons, people, Princes, Priests, dealings, it may be an example unto us, and to such 
Isa. 2. 2. Mic. 4. 2.  as are to deal any way in the building of the church, how to behave themselves therein. Moreover by the consequence that once more he would shake the heavens and the earth, bring the desire of all nations, and fill that house with glory, he comprehendeth the fulfilling 
Hag 2. 6, 7  of all his promises made to his church in Christ Jesus, Finally he layeth down the everlasting destruction of the heathen. when he showeth that he will destroy the throne of kingdoms, and the strength of the kingdom of the heathen, etc. and set zerubbabel (that is Christ of whom he was a sign) as a signet, for I have 
Hag. 2. 22.  chosen thee saith the Lord of hosts, whereby was signified the princely 
Hag. 2. 23.  estate of the kingdom of the Jews, under the king of kings, and utter ruin of all those that should set themselves against Christ and his church. So the words of the doctrine touched darkly by Obadiah shall be opened more at large in the expounding of this prophet Haggai.  
The Prophet, first by commission from God reproveth the people for neglecting the building of the Temple, convincing them of sloth, which he doth, partly, by rebuking the care which they took, every man in building his own house, and partly, by the Chastisements which God had for their sins laid upon them. This that we may understand the better, we are to remember out of the 4. of Ezra, that whereas by the appointment 
Ezr. 4. 1, 2 3, 4, 5.  of Cyrus they had laid the foundation of the Temple in his days, the building of the Temple, was hindered by the people of the land, who discouraged the Jews, troubled them in building, and hired accusers to accuse them to the King of Persia, so that in the days of Ahashuerosh, and Artaxerxes, they were stayed for going forward, Artaxerxes decreeing that they should cease. When Artaxerxes was dead, and Darius reigned in his 
Ezr. 4. 21. 24.  stead, they ceased also from the work, pretending that having▪ been often forbid before by Cambyses and Darius Histaspis, and not receiving any licence from the new King, they might either be hindered as before, or accused of Treason for breaking the former King's commandment; and lastly, that it was not yet time to do it. The Prophet in the 1 verse noteth diligently the time, the year, the month, and day when he received this commission from God. In the 2 he proposeth their fault, which in the 4 verse he reproveth, both which are uttered by mentioning the messenger, with the commandment of God in the 3 verse; and in the 1 verse the two persons by whom chiefly the work was to be set forward, the times are especially noted, to show what just cause the Lord had to reprove them, having so long neglected his will, and the just cause of punishing them for their neglect.  
In the reproof we may note 5 things. First, the time when this commandment was given to the Prophet. Secondly, the Author thereof, the Lord. Thirdly, the persons by whom the thing was to be done. Fourthly, the fault that was committed by them, they said the time was not yet come. Fiftly, the reproof itself, Is it time for you Sirs? Which circumstances, as they are first to be considered of us, so shall we make our best profit by them, if we compare our Church with theirs: For as the Jews were long in bondage in Babylon, but at length were brought back by Cyrus; so our Ancestors were held long under 
2 Chron. 36. 22, 23.  the bondage of the spiritual slavery of Rome, which is spiritual Babylon, whence by the means of H. 8. as they by Cyrus, they were 
Ezra. 1. 1, 2, 3. Revel. 18. 2. 21.  delivered. The Jews being restored, laid the foundation of the Temple, but were not able to go further by reason of enemies that procured them displeasure with the Kings of Persia. God hath dealt more graciously with us, to whom he hath granted gracious Princes to set forward this work; yet notwithstanding are not we so forward as they: For, whereas they had laid the whole foundation in the days of Cyrus, we in many places have not laid that: For what is the foundation that is first to be laid? The Apostle teacheth, even the Doctrine of the beginnings of Christ: as the Doctrine of repentance from dead works, and of 
Heb. 6. 1. 2  Faith towards God; the Doctrine of Baptisms. Now how far the people are from these things in many places, we may hear of those that speak out of experience; for sundry there are, who when they hear tell of these things, wonder at them, as the Athenians did at Paul, and marvel what so strange doctrine meaneth; which is a lamentable thing, considering how mercifully 
Act. 17. 18 20.  God hath dealt with the Churches elsewhere. And as it is said by the Prophet, He hath caused it to rain upon one City, and not 
Amo. 4. 7. 8.  to rain upon another: So two or three Cities wandered to one City to drink water, but were not satisfied The word of God, and doctrine of Religion is in Scripture compared unto rain, the 
Isa 55. 10. Heb. 6. 7, 8 Ezek. 21. 2.  preaching thereof unto the dropping and falling down thereof; for which cause the Prophets are commanded to drop their words. Some Cities amongst us have had this Rain to drop upon them, others have not: yea, it hath dropped upon one part of a City and not upon another, yet have they had clouds hanging over them; but clouds without water, laborers that have seemed 
Judas v. 12.  to put to their hands, and yet but seemed only; Ambassadors without tongues, without the tongue of the learned Builders, without hands, hands to lay the foundation; yea the Doctrine 
Esa. 50. 4.  of Baptism is strange to many, that long since have been baptised, and hands laid on them, as justly may be feared to no great purpose.  
Many there are again, which have stayed at the foundation, but have not held on to build the walls, they have not been led on to perfection, and instructed in the wisdom of Christ. For we are not always to be sucking of milk, we must at length be acquainted 
Heb. 5. 12, 13, 14.  with strong meat, there is the beginning and the perfect knowledge also. Wherein again appeareth the fault of many, who as though they were only appointed as Nurses to feed their children with milk, are able to do no more, whereas they should be stewards, fit to deliver a portion to every one of the family, 
1 Cor. 4. 1.  not only to lay the foundation but to raise up the walls also Howbeit yet God hath dealt more mercifully with some, that the foundation hath not only been laid, but the walls also built, and they raised, even to the Roof: but that hath wanted: that is the Doctrine of Christ hath been preached, but there hath wanted assistance of such, as by discipline should correct the unruly, admonish the faulty, suspend the offenders, excommunicate the stubborn, and absolve the penitent, Such as were among the 
Sigon de Rep Hebr. lib. 2. c. 8. Mat. 18. 15, 16, 17, 18.  Jews the Archisynagogi, by whom notorious offenders were excluded from the society of the faithful; Such our Saviour spoke of when he commanded that if our brother had aught against us, we should first admonish him privately, if he would not hearken to us to take two or three with us, and to tell him his faulti, f he would not hear them to signify it to the Church, if he would not obey them, to hold him as a heathen or publican. Such as the Apostle appointed in every City, that small faults 
Tit. 1. 7.  might be by them reproved, grievous offenders excommunicated, 
Act. 14. 23 1 Cor. 5. 6. Tertull. in Apolog.  as the incestous person was dealt withal among the Corinthians, such as were in the Primitive Church, as appeareth by the practice thereof. The necessity and commodity whereof in the Church of God, if it appear not by that which Divines and Protestants have taught; by the use of the Jews; by the commandment of Christ and his Apostles; the practice of the Primitive Church: as Paul willeth the Corinthians to their shame, to set up 
1 Cor. 6. 4. 5.  those which were least esteemed in the Church, if there were not one wise man among them to judge betwixt brother and brother: So will I send them that are not satisfied with that which hath been said for this point unto a popish Lawyer; his words are these, Illud apud Genevates laudabile, si quid usquam gentium, quodque Rempublicam efficit, si non opibus, et imperij magnitudine, certè virtutibus, ao pietate florentem: Illa scilicet pontificum censura, qua nihil 
Bodin. method. Hist. c. 6. p. 220. & p 378. 379 Paris. Edit Anno 1572 This latin you shall find it Englished at the latter end of the Book.  majus, aut divinius cogitari potuit, ad coercendas hominum cupiditates, et ea vitia, quae legibus humanis a● judiciis emendari nullo modo possunt: haeo tamèn coertio, ad Christi normam dirigitur, tacenter primùm et amice, deinde paulo acerbius, tum nisi parcas, sequitur interdictio sacrorum, gravis et efficax. Interdictionem animadversio magistratuum: ridiculum est enim ut ait Seneca, ad legem bonum esse. It a fit, u● quae legibus nusquam vindicantur, illic sine vi, et tumultu coerceantur ab iis censoribus, qui summam virtutis opinionemde seipsis excitarunt. Igitur nulla meretricia, nullae ebrietates, nullae saltationes, nulli mendici, nulli otiosi mea civitate reperiuntur. This testimony is much, proceeding from a papist, bighly commending this divine order, and thereby reproving the want thereof in their Church. But is it to be hoped that in other places we should find no dancing, when there are dancing-schools in the chief Cities? that there should be no idle persons among us, where there are so many so ill occupied? that there should be no gamesters, while there are divers publicly permitted, not only in houses of the Town, but also in Halls and Colleges of the University? I am loath to move this sink any more, therefore I leave it to the consideration of that which hath been said; how necessary it is to lay the roof upon the building, to preserve the work, and to keep out the snow and rain, that is, all manner of vices that hurt and injure the Building, and cannot otherways than hereby be redressed; as idleness, riotousness, drunkenness, swearing, which for want hereof swarm among us, not only to the discomfort of God's servants, but also to the destruction of them that are pestered with them: So than if we compare our Church with that Temple of the Jews, we see that in some places the foundation is not yet laid, in some the walls not built, finally that the Roof yet wanteth to the perfecting of the work, which I would the rather wish you to mark, For that through the whole Prophecy, I will speak nothing but what shall necessarily appertain to some part hereof. Now let us come to consider the Circumstances and first the time. It is said in the second year of Darius, in the sixth month, in the first day of the month, who this Darius was there is some difference in judgements amongst the learned, some think it to be Histaspis some Artaxerxes etc. But not to stand upon the refutation of those opinions, or naming of them that were of that mind (who are ratherto be commended for their diligence, in labouring to find out the truth, than reproved for not meeting with it) I will set down that which seemeth best to agree with the course of the Scripture, and verity of the History. It seemeth therefore that Darius here mentioned was he that was surnamed Nothus, the bastard, as may be gathered by the fourth and seventh chapters of Ezra, in the fourth chapter it is said that Artaxerxes, who for had the building of 
Ezra 4. 5. 11. 24. Ezra 7. 1.  the Temple, reigned before Darius, in the seventh it is said, after the death of Darius in the reign of Artaxerxes, the Jews had leave by him to build the Temple. This than must be that Darius which came between the two Artaxerxes: of whom the former was surnamed Longimanus, father to this Darius, and the other Mnemon, who was his son, so that it appeareth by the course of the History written by Ezra, that this Darius was he whom Histories call Darius Nothus, Darius the Bastard. Now from the time of Cyrus' king of Persia, when the foundation began first to be laid, unto 
Ezra 3. 10.  the reign of this Darius is accounted of some 100 years, but because it was a custom amongst them when their Kings went to war to appoint their son's kings in their room, it cometh to pass that the same years may be accounted in the reign of the son, which are in the fathers, as Artaxerxes is said to have reigned 62 years, whereas he reigned 18 years before his father died: wherefore happily the number of those years was less, than that number. But suppose it were 80 or 60, and if you will somewhat above forty as the Jews seemed to have received by tradition, when they said in the Gospel 46. years was this temple 
Joh. 2. 20.  in building. It was a long time no doubt from the laying of the foundation to the perfecting of the work. Which may be a lesson for the godly and zealous Preachers of God's Word, not to be discouraged, though all things succeed not according to their desire and hope, and not to faint in their ministry, taking for their example the Prophet, who, though the word had ceased a long time, yet was not discouraged, despairing that his exhortation would take no success. Rome (as they say) was not built in one day: No marvel then if Jerusalem be not; for it is easier and sooner done to build the Tower of Babylon, than the Tower of Zion; the Chapel of the Devil, than the Church of God; therefore such as desire, and wish for building of the Church, are not in any case to cast away all hope, though things be not done with expedition: For if we consider the times, there are no more years passed since the laying of the foundation among us, than these which were passed from the reign of Cyrus, to the time of Darius. Wherefore as the Prophet and other godly persons did, let us also wait the good leisure of our God, continuing each one in his calling to further the work, and pray unto God that he would stir up the spirit of Zerubbabel and jehoshua; that is, all such as be put in authority to perfect this holy work.  
This Darius was not for his civil behaviour, so virtuous a Prince as many of his Predecessors, but noted to be faulty in sundry things, yet did he suffer the Jews to build the Temple; yea, when their enemies accused them, he caused the monuments to be searched, and found out the grant of Cyrus, which he ratified; giving them besides out of the King's Revenues money towards 
Ezr. 6. 1. 8.  their expenses; yet this Dariuses that dealt with them so religiously, did marry his Father's Sister; through perjury deprived his elder Brother of the Kingdom, and put him to a most cruel death, as Ctesias, who lived in his days hath written▪ This is noted against that naughty Jesuit Al●●●, who in his infamous Libel against the defence of the execution of justice, would allege it as some stain and discredit to our religion, because the restoring thereof amongst us was wrought by H. 8. a wicked man (as he saith) by King Edward a child; by her Majesty a woman. I will not speak any thing of the persons, what a man, what a child, what a woman, let us suppose they were defiled more than any slanderous person can say, yet that hindereth nothing but that they might set forward and promote the truth, and God● religion: For even Darius, an incestuous person, perjured, ye even a murderer of his own Brother, set forward the building of the Temple, yet it was no discredit to the work, nor to the godly that laboured with all their might therein. No man can be a discredit to the Gospel, neither doth the truth of Christ's religion depend upon the person of each one of them by whom it pleaseth God to prosper it. Solomon the best King, even he that 
1 King. 11 7.  first built the Temple of God, did raise up a high place to C●emosh, the abomination of Moab, and unto Molech, the abomination 
2 King. 10 27.  of the children of Ammon. Jehu, that was worse than he, pulled down the house of Baal, etc. Constantino, that christian 
2 King. 10 25. 28.  Emperor was not without some blemish for the murder of his Son. Wherefore, as the Temple in Jerusalem was not to be refused because the Persian Kings furthered the building thereof; So, no more is our Religion and Church to be abandoned, whatsoever they were that furthered the promotion thereof▪ And as Darius the bastard was no discredit to Haggeus' Prophecy; So may we note against the Jesuits slanders, that to the truth no discredit can come by them that favoured it; for whatsoever the Princes are whom God stirreth up to maintain it, the Gospel is to be reverenced and embraced for itself. The month also is noted, 
The time 6th Month  when it is said, In the sixth month, because that it is the custom of the Scriptures not to give the proper names to the month whereby they are called but to note them by their order, as the first, second month etc. There are some which mislike that this use is no● rather observed, than that which we have for the profane use of the months and days of the week, but chiefly they mislike the recayning of the names of Feasts, as Christmas, Michaelmas, Candlemas, where the use of the names of Mass derived from that abomination seemeth to savour of some superstition and profaneness: To which, though happily it might be said that some of those names might seem not so to have been framed, but rather to have come from the old Saxon language, as in the names of Lamonds, etc. Yet if we grant that thence they were derived, i● followeth not that we may not note or call the days or months otherwise than after the manner that is here used. For as I acknowledge a godly mind in them that desire to speak in more religious sort, and to banish as much as in them lieth the remembrance and names of all Idolatry; So of the things I say as St. Paul doth to the Carinthians, Art thou called being a servant, care not for it? but yet if thou mayst be free, use it rather. If we 
1 Cor. 7. 21.  live amongst them that use no other names for these times, we may (seeing otherwise they cannot understand us to whom we speak) use these words and names, and care not for it: But if 
Does Nationum nominari lex prohibet non utique nomina ●orum pronunciemque nobis ut dicamus conversatioexorque sed ho● precepit n● deos vocemus illos. Tertul. d Idolat. cap. 20.  we be amongst those that have left the use of them, we are to use the other rather. As for the manner which is mentioned in the Scripture, not only the Jews named their months after their order, as in this place, but sometimes they also used their proper names also, as in Moses, the month of Abib etc. And after their return from Babylon they did not still follow their number and order, but sometime they used the Chaldean language, and the names which they gave their months; as appeareth in the books of Nehemiah, Ezra, Esther; where are mentioned the months of Nisan, Zinan, Elul, Shepat, Tebet, Adar, Cisleu, seven of the Chaldeans months, the names of some of which came perhaps from the Idolatry of the Chaldeans, which may appear by one of them called Tammuz, of the solemn Feasts of Tammuz, which they celebrated with weeping and lamentation yearly in the 4th month. Of which superstition the Prophet speaketh when ho. 
Sigon. de Rep. Hebrae lib. 3. c. 2. Ezek. 8. 14 Neh. 6. 15.  mentioneth the women that wept for Tammuz. Wherefore, although the Prophet calls it here the sixth month, it followeth not that we may not, or they might not call it by any other name; for in Nehemiah the same month is called Elul. And this liberty have the children of God used, not only in the names of times, but of places also and persons. Daniel was called by the name of Belteshazzer, 
Dan. 1. 7. & 4. 8. 19 & 5. 12.  which name was imposed upon him by the Idolatrous King, and was derived from the name of Bell, the Idol which the Chaldeans worshipped; yea Daniel speaking of himself, giveth himself that very name. St. Luke mentioneth Appollonia, where through St. Paul passed, which City had its name of Apollo: 
Act. 17. 1. Strab. l. 2. Geogra. in fine & lib. 7.  Neither did St. Paul care to enter into the Ship the badge whereof was Castor and Pollux (which yet were Saints of the Heathen which they worshipped) knowing that it was lawful to use that vessel in a civil sort which was in some sort dedicated 
Act. 28. 11 Alex. Gental. Dier▪ l. 2. c. 12. l. 3 c. 18. & 22. Diod. Sic. l. 5. c. 3.  to the use of an Idol. It is true that by Moses the people of God were commanded not to use the names of the Idols of Canaan, or take them in their mouth. And David, inflamed with a zeal of God's honour, protested that he would not take their names in his mouth: But this was, that the names should be used not in any honour of them, but detestation; not to swear by them, or 
Psal. 16. 4.  any way to reverence them. Howbeit when for necessity we must needs use them to open our minds to them that hear us: when we cannot otherwise be understood, no doubt we may use them, 
Durand. Rat. l 7. c. 7. Diony. Halycar. l. 1. Annal. Rom. Beat. Rhen in Annat. in l. 5. Tertul. con. Martion. Bristol. Moti. 32. p 131. b.  as the Prophets and holy men of God have done, both in the names of times places and persons. The name of Candlemas cometh from a double solemnity, the one of burning candles, a superstition derived from the Heathen; the other from the Mass, the Idol of Popery. It is no more unlawful for us to use that name, than for the Jews the name of Tammuz.  
And hereby also shall we know how to answer another argument of the Papists: Look (saith Bristol) on the names of Shrovetide, Candlemas, Christmas etc. speak they Lutheranism? Which argument, if it be good against us, what is it against the Prophets? For the names not only of one day, but of whole months, the names of Elul, Shepat etc. Look what religion they speak, whether Judaisme or Paganism, or what if the heathenish Romans should so speak to the popish Romans. Look on the names of your 
* Macrob. Saturn. l. 1. c. 12. Bacon. in Notis ad Martyrol. Rom. Hospin. de Festls Chr. fol. 40 b. Eckius. tom. 3. hom 3. de purif Dundand. Rat. l. 7. c. 7. Varro de lingu. lat. l. ●. p. 53. vide Tu●. neb. in eundem. Jacob. de v●rag. Sir 82. de Sanctis. D●cand. Rat. l. 7. c. 7. Moresin. de Depravatae Religionis Origin. Hospinian. de Fostis Christ. Me●s. Jun. fol. 89. 90.  own months, do they not speak our Religion: January, of Janus the two-faced God; February, of Februo, which signifieth to purge, for that twelve days of this month the people was exercised in kindling tapers and candles, and offering sacrifices for the rest of the souls departed; March of Mars; May of Maj●, Jupiter's whore; july and August of Divus jul. and D. August. What speak these names, Christianity or Idolatry? And what can the use of the name of Candlemas make more against us, than the name of February against them? save that it very well fitteth them, agreeing in their ceremonies then used, merve●lous well with the Gentiles: For as they use candles and tapers, so did the heathen: As they offer for the rest and quietness of the dead, so did the heathen: As they did indeed agree with them in many other of their Rites; as if you compare the carrying about of their Idols with the papists carrying about their bread, or breaden God, on Corpus Christi day: etc.  
Wherefore let us rather when we hear or remember any of these names, consider the goodness of God, and his great mercy towards us, which hath delivered us from the superstition which these names signify: And as the Jews by the name of Nisan, EElul etc. which they used having received them from the Chaldeans, were brought in mind of that slavery and captivity under which they were held, and so occasioned the more to praise the mercy of God in their deliverance; So likewise should we by these names consider that great captivity wherein we were held, much more greater & grievouser than that of Babylon; and thus much we may mark considering the circumstance of the time.   

The Second Sermon. Apr. 19 1586.  
THis parcel opening an entrance to the Exhortation to hold on the building of the Temple begun, containeth many special points, which being therein comprised, have been heretofore laid down, and out of the first such necessary lessons delivered as made for our understanding, concerning the time, year, month and day of this Prophecy. The rest of the points convenient and fit to be noted concerning this message, as yet remain, and are these,  

1. From whom this message cometh, The Lord of Hosts.  
2. By whom it is sent, By the hand or ministry of Haggeus.  
3. To whom, To Zerubbabel the son of Shealtiel Prince of judah; and to Jehosua the son of Jehosadac the high Priest.  
4. In what sort, by noting the people's fault, and reproving it; This people say the time is not yet come that the Lord etc.   
In the first appeareth the singular favour of God, and his goodness towards his children, who by the ministry of his word 
1.  calleth them to life, and thereby stirreth up their minds to be careful of it, as he dealt with Abraham, whom he called out of Ur of the Chaldeans, with whom afterwards he made his covenant, 
Gen. 11. 31. & 12. 1, 2, 3, 4. Gen. 15. 5. 6, 7.  and even so hath he dealt with the the children of Abraham according to that promise, I will be thy God, and the God of thy seed; which how he hath performed, I need not by the several examples of the Prophets, patriarchs and Apostles to make manifest unto you: when Elipbaz and Elibu note even among the Gentiles that God speaketh by dreams and visions, revealing 〈◊〉 the 
Job 33, 14  ear of man, and sealing his correction, that man may remove his work, and that he may hide the pride of man, which he also used before the severing of the Jews and Gentiles, as in his 
Gen. 2. 16, 17. Heb. 1. 1 Psal. 23. 1. Mal. 1. 6. Exod. 3. 15. & 4. 12 15. 22.  dealing with our first parents, to whom by his word he opened his will. So that whosoever is, or hath been of his Church, to him hath he revealed his will by one means or other of what age, state or condition soever, for God is, and always hath been to his people a Pastor, Master, Father and Teacher.  
In the second we learn of the heavenly ministers who they are by whom this message is sent; it is sent not to them in elder time, by voice, dream, or sight in trance, but by the hand, that is, the ministry of Haggeus. Which manifestation, though it may seem less, in that men are the messengers; yet if we consider the matter, we shall find it far greater: for when as their ancestors at the giving of the Law, heard the Lord speak unto them from mount Sinai, they were so dismayed, that they said unto Moses, talk thou with us, and let not the Lord 
Deut. 5. 24 25. 28 31.  talk with us lest we die: upon which speech God approved their words, and said, they had spoken well; whereupon he promised them that he would raise up a prophet like unto M●ses, into whose mouth he would put his words. Wherefore to 
Deut. 18. 15, 16, 17, 18. Dan. 7. 28. Rev. 1. 17.  relieve our weakness, and deliver us from this fear (wherewith we understand how greatly Daniel and john were stricken and astonished) it pleased God of his abundant mercy and favour to raise up of our own flesh of our brethren and of our sons, men like unto ourselves, as more familiar teachers; for he hath ordained 
2 Chro. 20 20.  and given to his Church Prophets, and them either ordinary, or extraordinary. Ordinary, such as were then before the 
Eph. 4. 11. 2 Chro. 15 3.  coming of Christ, the Priests and Levites; since, Pastors and Doctors: Extraordinary, such as then and since have been sent by especial authority from God to teach his Church. Of which sort Aggeus was, I cannot certainly pronounce, for the Scripture telleth us not of what Tribe he was, but we know that God had given him an extraordinary gift to foresee and foretell the coming of Christ. Hence we may learn how much they are bound to God's gracious mercy, who sent unto them his word by so fit a messenger; by nature, a man; by affinity, their brother; in quality, like unto Moses. Which benefit though it be great, yet behold a greater, where it is declared to whom this message was sent; namely, To Zerubbabel Prince of judah; and to Jehoshua the son of Jehosadac the high Priest: where we may see how it pleased God not only to make the Prophet Aggeus, but the Prince and Priest also messengers of this errand which was sent to the people, to the end that if it should be the less regarded because of the person of the Prophet, the authority of the Ecclesiastical and civil governor giving it countenance, they might the sooner be moved to hear it more reverently, and obey it more readily. For although it were partly sent to them to stir them up (as the godly are slow enough) yet because the fault is noted especially to be in the people (as their reproof argueth) it seemeth therefore that this was sent unto these Governors, chiefly for their sakes, that the power of the Prince and Priest might the rather move them to go forward in that which they had begun. Wherein, as the Lord dealt graciously with them; so hath he, and doth he with us: His word hath come by the preachers thereof to our governor's of all sorts and states, to the end that this whole Nation would agree to set forward the building and work of his House, the edifying of his Church, the glory of the Word; which that it may be the better furthered by every one in this assembly (as God giveth grace) I am heartily to request such amongst us that are set in place of government, as namely our Heads, that by the example of Zerubbabel and jehoshua, they would vouchsafe to countenance the message of Aggeus, by their presence here, and 
Jesus and Joshua, as Ezra 3. 2. or Joshua cometh of one root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as may further appear by  in such places. For indeed the message is not ours, although it be brought out by our hand; but he is in heaven, from whence he filleth all things with his power and Majesty, whose word it is. We are sent by the like authority that Aggeus was, though not furnished with the same measure of grace. The treasure that he brought and we bring, is the same, though the vessel wherein it is carried be less precious: Neither are you, (Fathers) equal to those Governors to whom this message was sent, for Zerubbabel son of Shealtiel was Heir apparent to the Crown of Judah: jehoshua high Priest and chief Governor in matters touching God. Zerubbabel, Lord Precedent of Jury under King Darius: Jehoshua, high Priest by his father's stock, descended of Phineas, both figures of our Saviour Christ. Zerubbabel of his Kingdom, 
Heb. 4. 8.  of whom also he descended according to the flesh: jehoshua, of his Priesthood, whose name also he bore, both very aged and reverend persons, having held this room and place near a hundred years. Now if such as these men disdained not to hear of one so inferior in dignity, in years and experience also (as may be thought;) none of you will, I hope: sure I am you should not disdain to hear what God speaketh to you by us, how inferior soever, either in dignity, in years or experience; 
1 Cor. 4. 1. Isa. 9 2.  though there were nothing else to be considered in us than that we are stewards of his House. But chiefly, since the gospel and ministry thereof excelleth the ministry of Aggeus so much as the clear Sun-light the light of any of the stars; So that we may, without pride, for our message-sake, prefer ourselves before him. For john Baptist, our Saviour testifieth to have been greater than any Prophet that was borne of woman; yet he saith, 
Mat. 11. 9  The least in the Kingdom of Heaven should be greater than he. 
Mat. 11. 11   
I wot well that you are better able to teach, than they who speak unto you; neither speak I this for that I think you have such great need to learn. (As Daniel, albeit furnished with merveilons▪ wisdom and knowledge from God, yet exercised 
Dan. 9 1. 2  himself, and took profit by reading the prophecy of jeremy) So the best may gather some commodity by the labours of those that are inferior to them. But I make this exhortation to them, that they would vouchsafe us their presence for examples sake; that they by so doing, might seem to say as the Princes did of jeremin, This man speaketh in the name of the Lord. And that the commandment of Paul might be the better observed, Let no man despise▪ thy 
Jer. 26. 16.  youth; For so I doubt not but their presence would cause, that 
1 Tim. 4. 12  they who come would hear and mark more carefully, and that some would come who now refrain. The judgement of Rulers 
Isa 24. 2. Ex ancillarum moribus Domine judicantur.  and Governors prevail much with the multitude, but their private and public example more. In which case the common proverbes are often true; such Prince, such people; such Master, such man; such Mother, such daughter.  
But if this be not sufficient to move them, let them consider 
Hierom. ad Salvinam devirgin. servanda.  further, that although Zerubbabel knew how to build the Temple; yet was not his heart, nor the heart of Jehashua so zealous; their hands so ready, their minds so prepared as they ought to have been. In consideration whereof, they needed to be exhorted; for when they heard this message, their hearts were stirred up. 
Agg. 1. 12. 14.  Let us not be ashamed to acknowledge the want that is in us, or slack the means that may remedy it. The words of the wise (saith Solomon) are like to goads, wherewith our laziness and 
eccles. 12. 11. Mat 26. 41  sluggishness is pricked forward, and we stand in need of them; for howsoever the spirit be willing, the flesh is weak, which is a thing that▪ toucheth all christians. So therefore desiring God that we may teach faithfully, and you hear diligently, I will proceed to the next point, which is the message itself.  
Thus hath the Lord of Host▪ charged me to say▪ This people say that the time is not yet come, the time wherein the House of the Lord etc. 
4.  When Adam after he had broken the commandment of the Lord, heard his voice in the garden, he hid himself, and feared: The cause whereof he says was, for that he was naked; so he said indeed, but fa●●ly; for the cause was not his nakedness, but his wickedness, in that he had eaten of the forbidden fruit. Since which time, it hath been a custom amongst the sons of Adam, to cover iniquity with hypocrisy, and cloak their offences with excuses. As in this place, the cause why the people did not build the house of the Lord, was, that every man was wholly set to the building of his own house; to the regard of his own private profit and ease; yet laid they the cause on the time; The time is not yet come, the time to build the house of the Lord. Wherefore as it pleased God to deal mercifully with Adam, and to the end he might bring him to the acknowledgement of his transgression, demanded of him, Hast thou eaten of the fruit? So likewise here he dealeth with this people, when he saith, Is it time▪ for you Sirs to sit down in your seeled houses, while this house lieth waste? Where he showeth the true causes indeed to be not the time, as they pretended, but Worldliness and Idleness, in that they took so great care to build and furnish their own houses, and that not only for commodity, but for pleasure also; for they built their houses and seeled them also. Idleness, in that they sat them down to take their rest and ease, for that doth the hebrew word in this place properly signify. This fault therefore was showed them, to the end they might acknowledge it, and amend it; that indeed their pretence for want of time was but hypocritical, the true cause being their Worldliness and Idleness, that they might confess their offence, repent, and in time amend it. Which fruit also, that you may take hereby, it hath been heretofore showed you in the general argument of this prophecy, in what points our estate may be compared with theirs; that as it fared with them, so doth it with us▪ As they were delivered from the bodily captivity by Cyrus; So we have been delivered from the spiritual captivity by King Henry the 8. another Cyrus: And as they, though having received a grant and commission from Cyrus, etc. yet built not up the material Temple in such sort and speed as was given them in commandment; So also we have not been so painful and diligent in building up the spiritual Temple and Church of God. The foundation of this work was said to be the beginnings of the doctrine of Christianity, the which the Apostle 
Heb. 6. 1. 2  calleth the laying of the foundation. The raising of the 
1 Pet 1. 12  walls is the perfect understanding of those mysteries of Christ which the Angels desire to behold. The Roof to be laid upon this building, to keep them that are within the house from the annoyance of rain and weather, of heat and blasts; that is, from sins and offences, is Ecclesiastical discipline; which according to the example of the Jews, Christ commanded, his Apostles constituted, the Primitive Church observed, the Reformed have restored to the singular commodity and good governance of the places where it is received, even in the judgement of a Papist: By reason that a learned Pastor joined to a sufficient number 
Bodin. Method Hist. cap. 6.  of grave and sober Elders, hath the oversight of the congregation. First, to admonish privately offenders; then, if they amend not, to proceed forward &c: So to keep them from such sins as civil Laws partly do not, partly cannot punish, and yet are such as shut out the committers from the Kingdom of 
Rev. 21 27 1 Cor. 6. 10.  God, into which, no unclean, adulterous, or covetous person can enter.  
Wherefore, seeing that in many places of this Land the foundation is not yet laid; the congregations being not catechised; in others, if there be catechising, yet no preaching, and so the walls not built; in others no discipline exercised, and therefore the roof not laid upon the building. It is manifest that the Temple of the Lord is not built amongst us as it ought, and so that our case and fault is like unto theirs, whom the Lord by the Prophet here reproveth, for so his House lieth waste among us: somewhere less, somewhere more, but lie waste it doth; not indeed as the Temple when Daniel prayed, and said, thy sanctuary lies 
Dan. 9 17.  waste; but as God saith here that it did, when there was an Altar built. But is this fault defended by us, with such excuses as it was maintained by them? in some part no doubt it is: For although 
Ezra 3. 2, 3  I cannot say of this people in general as the Prophet doth of the Jews, for there are many that confess the time to be come to build the Lords House (God increase the number of them) yet some there be that say the time is not yet come, as hath appeared by the open reproof of that which in this matter I have heretofore spoken unto you: Wherein first I would advise you diligently to beware that you stumble not at their offences, neither conceive worse of the Church because of the jars that happen in it. Paul and Barnabas disagreed, yet were they of the true Church, as these were of whom the Prophet speaketh. He with the Prince and high Priest dissented from the people, the people thought and held that the time was not yet come to build the House of the Lord; But the other were of a contrary judgement, yet were they of the true Church, which note also confuteth a foolish motive of our adversaries concerning discord and universality, for here we see that the greater part held the false opinion, and that the true Church dissented from itself. Next let us remember who they were that said, The time is not yet come, namely, the people, for even so they who say among us the time is not yet come, are of this people, of the people of God indeed, yet of the people only. For they that are in the place of Zerubbabel and jehoshua say that it is high time; in the book of ordaining Bishops and Ministers, there is granted unto the Minister authority to preach the Word, minister the Sacraments, excercise Discipline, which more at large appeareth in a learned discourse of Bucers, whence into that book they have translated that point. The 32. Commissioners in King Edward's days, appointed to set down orders for the redress of Ecclesiastical matters, set down this order, that the Minister with others according to Christ's commandement should first deal by brotherly admonition, and so to proceed according to Christ's rule in this case. Master Nowell, whose praise 
Matth. 18. 15. 16. 17. In ecclesiâ si probè instituta fuerit, certus gubernatio nis ordo, & modus, disciplinaeque Ecclesiasti. cae ea ratio observabitur. p. 92. Deligebantur Seniores. i. Magistratus  is great in the Gospel, hath written more fully and largely in his latin Catechism, that every Church well grounded aught to have a sufficient number of Elders, who together with their Pastors should excercise Church-discipline, and so avoid all those offences and faults which happen in the congregation. This catechism by authority from the Bishops in their convocations is authorized, as the only latin catechism to be read in all schools throughout the Realm, and appointed also to be translated into the vulgar tongue, to be read and understood of all: whereby we may perceive that the Queen's Majesty her Brothers of blessed memory, Bishop Cranmer, Master Bucer, Peter Martyr, Master Nowell, the 32 Commissioners, eight Bishops, eight Divines, eight common Lawyers, eight Counsellors, with the Parliament have thought it time fit to build the house of the Lord with doctrine and discipline; wherefore it is not Zerubbabel nor Jehoshua, but 
Ecclesiastici, qui Disciplinam Ecclesiasticam tenerent, &c, Hi ad h●bito pastore, &c p. 155. 1 Cor. 5. 1. 4. 5. Mat. 18 15 16. 17. Act. 14. 23 & 15. 4. 6. 22. 24. Act. 20. 17 28. 1 Tim. 5. 17. Tit. 1. 5.  this people that say it is not time to build the Lords house though the people of God indeed, yet but of the people, who, if they entered into their own hearts should find, I doubt not, whatsoever excuse they allege, that it is but a mere pretence like to this which is here reproved; the truth is, there is some other fault in them which they would with this excuse cloak, which I will not now deal with, nor enter into a particular confutation of the pretences they allege. I leave it to your particular considerations, wishing, that as the fault hath been discovered, it might be amended, so it may be by every one of us, so far as it concerneth each particular man's person.  
Wherein first to you I need not say so much for the laying of the foundation, if the good order already taken for catechising in every house were diligently and carefully looked unto, but albeit the foundation be laid yet in building the walls, there would be somewhat added. I have heard, and so have others, of strangers of godly zeal and good credit, who coming into our University, have made complaint that on the Sunday in the afternoon there hath not been a sermon in all Oxford, which were a special service for the sanctifying of that day, when there were fewer preachers among us than now there are, yet were there more sermons than now adays there be; so that it might truly be said, the people is increased, but their joy is diminished: although I nothing doubt but there would enough be found voluntarily to perform this work, yet think I it more convenient, and likelier to continue, if the public Readers, the Heads of the Colleges with the prebend's of Christ-church will take the charge of it, that whereas now they are to preach once, they would vouchsafe to do it twice, which might be done with little increase of their pains, and great profit of the University. This thing I doubt not but it would be established, if it would please God to stir up his spirit that is in the room of the Magistrate to propose it in the convocation, by the godly disposition of the Doctors in commending it to the house of the Proctors to gather the voices, and of the body of the University to agree to it.  
But howsoever the foundation and walls are built among us, in other places certainly they are not, for which, such as do it not, but indeed aught to do it, are in great fault. I mean the mere nonresident, that stayeth here from his charge without any just or necessary occasion, whereby it cometh to pass that in many places of this land they are so far from laying on the roof, that the foundation is not laid. This offence is so great, that not the people and the Prince, but even their own consciences also (if they be not by God's judgement seared) confess that it is time to amend it, which is laid down more plain in the Synod but now alleged, wherein the Bishops affirm this nonresidence to be a thing foul and unhonest in itself, shameful and detestable among the people, pernicious and hurtful to the Church of God; I do but english their own words, foedo in se, odiosa in vulgus, pernitiosa Ecclesiae Dei. The 32. Commissioners before mentioned, appointed that none having the charge of souls elsewhere should continue in the University, and no marvel because in the book of ordering of Ministers, each one at the time of his ordering solemnly promiseth before God and his elect Angels, to give all diligence, to teach his people with all care, etc. Which book being established again, such as are ordered, being made by this order, yet abide many of them among us breaking this solemn promise and vow to almighty God, and yet are not ashamed to look men in the faces, as though God had not said, perform thy vows, and that he delighteth not in fools, etc. yet we, for all they be such men, honour them, bestow graces on them, give them great commendation of learning and honesty, whereas by this breaking of their vow and promise they declare themselves to be sacrilegious persons. A great fault in us regentes, if not also in non regentes: if we have not learned that this is a sufficient cause to deny graces, but grant them to such persons, to the shame and obloquy of the University. And here I am sorry that I cannot touch this fault, but that I must you also (Reverend Fathers) who although you be called to the same office and duty that the others be, yet are not in the same measure of sin that they are; howbeit these are strengthened in their offence by your example. Let no man think that when we speak of this fault to have it redressed, that we cast daggers into our Father's bosoms, but let them consider the cause that moveth us thus to do. In the Persian story written by Herodotus and Trogus, we read that after the death of Cambyses, the Magis got the Crown, seven of the Nobility conspired together to slay the Magis: and as Darius and Gobrias made at one of them, Darius staying to strike, Gobrias asked what he meant that he slew not his enemy, for fear (saith he) lest in the dark I slay thee; to whom Gobrias answered, stay not for that, but heartily run us both through. Gobrias was content, if it could no otherwise be done, that himself should be slain, so that the sorcerer, the usurper might die also. Some think you should be content that we strike you, if no otherwise, that these sorcerers may be removed. I call them so justly, for God hath said that disobedience is as the sin of sorcery. This sin of nonresidence is a sin of disobedience, and a mother of as many trasgressions as ever was Sodom. Be content therefore if to the end, to slay them, we touch your bodies and credit, seeing it may be that as the sorcerer was slain, and Gobrias escaped; so you may escape though they be slain. Would to God we might see your diligence to cast out these sorcerers as Saul did out of Israel, and so to cast them out, as withal to take heed that you follow not his example who afterwards went himself to consult with a soceress with one that had a familiar spirit, because that God answered him not otherwise, this was a persuasible reason to flesh and blood, God doth not answer me, therefore why may I not ask of a witch? and shall not yours be like if you thus gather? God doth not otherwise provide for me, therefore will I rob Churches, etc. But how far from this mind was St. Paul, and how far from his are such men? he was content rather to betake himself to a base occupation, wherein he had been before trained up, than he would but then the Churches; which he might nevertheless 
1 Thes. 2. 6. 8. 9  have done lawfully: and better were it for you to return again to the teaching of Scholars, than to provide for yourselves by such means, though I hope you shall not need to do that neither: God having provided that you may live honestly by other means if you can be content to bear a lower sail remembering the heathen man's rule Ingens vectigal parsimonia. Abraham, when God called him, forsook a fruitful and plentiful soil, to go he knew not whither. Moses chose rather to suffer affliction with the children of God than to enjoy the delights of Egypt. When David was to fight with Goliath, Saul furnished him with his good armour, but when he had them on he saw they were not fit for 
1▪ Sam. 17.  him, wherefore he said I cannot go with these for I am not accustomed? wherefore he put them off and took his staff in his hand which was fitter for him: verily fathers these livings which you cannot discharge are like the helmet of brass the brigandine and sword wherewith David was furnished, if you will fight you must be content to forgo them, Christ saith he is not worthy to be his disciple, who forsaketh not all even his own life to follow him: will you not be content to forgo these things for his sake who for yours did forgo his own blood? no doubt if we would earnestly regard & reprove these things here, it would move godly Patrons to send hither for able and fit men to discharge their room, or God would move her Ma.tie to procure that better order may be taken in this case, that it may not be lawful for patrons to prefer such beggarly creatures as often they do the very filth and rascality of the people, Jeroboam Priests.  
Concerning the last point, which is the setting up of the roof upon the building, let us remember the commandment of Christ, If our Brother trespass against us to tell him his fault between thee and him, and if he hear thee not do it before two or three, if he vouchsafe not to hear them, to tell it unto the Church, whom if he refuse to hear, to count him as a heathen, let us consider one another to provoke to love and to good works, and use all means to recall sinners from their ungodliness to which purpose let us join one to another in this work as Paul to the Gal. joineth himself with all the brethren, and to the Thessalonians with Timotheus and Silvanus, as Barnabas joined himself to Silas, etc. so let us join together our strength and use one another's help to the forwarding of Sincerity, In which respect I thought it necessary to speak of this matter at this time and in this place, for though it may seem that it were fitter to be delivered in other places yet it is not amiss also here, for there are many here that may come to those places, and therefore it is necessary they should know the truth of this doctrine: there are some here that may stand before the Prince as Nehemiah did before Artaxerxes.  
But where it may be said that the Universities are not sufficient to send forth so many as may furnish the land, it is true indeed, where it lieth on them that are in authority to set forward another thing ordered by the 32 Commissioners before mentioned who mention three Seminaries which should serve for this purpose whereof the one is the University, another Bishop's houses, wherein they appoint that men should be trained up in learning that they may be fit for such charges to which end they required that the Bishops keep no idle persons in their houses but that (besides their necessary servants) all about them should be brought up in learning, For this say they is another means whereby the Church may be furnished with able ministers concluding, sic instituta fuit Augustini domus, etc. the third they appointed in Cathedral Churches where they ordain to retain a Scholar and an instructor to train up youth in knowledge whereunto maketh that which Bucer hath in his treatise de reformatione Canonici collegij: where he showeth that the first end of the ordaining of such Cathedr. Chur. 
Bucer de reformatione. Canonici Coll.  was this, that therein men might be brought up in good learning, now if there were a learned Ministry settled in each place of this land, that the people might be Catechised and instructed the rest would soon follow, wherefore such whom it hath pleased God to enable in the building of his Church, I beseech or rather charge as Paul did Timothy to be careful of that which they are put intrust withal, and withal their diligence to set forward the building of the Lords House, by procuring the establishing of a learned Ministry, and whereby the foundation may be laid, saith walls built, and the roof laid upon, even as God hath appointed.  
The Prophet saith not here without cause that the Lord of hosts charged him to speak, even he who is able to revenge the contempt of the commandment and to reward the keeping of it which God grant that we may also earnestly consider, and thereby be moved more effectually to the doing of our duty and his commandment.   

The Third Sermon. Jun. 7.  Ver. 5. NOw therefore thus saith the Lord of Hosts, consider your own ways in your hearts. 6. Yea have sown much and ye bring little in, ye eat but ye have not enough, ye drink but are not filled, you put on Clothes but ye be not warm: he that getteth wages, getteth wages, and putteth it into a broken bag. 7 Thus saith the Lord of Hosts. 8 Go up to the mountains and bring down wood, and build this house, and I will take delight in it, and I will be glorified saith the Lord. 9 Ye looked for much but lo you got little, and when you brought it home I did blow upon it, and why saith the Lord of Hosts, because of my new house that lies waste and every man runneth to his own house. 10 Therefore the heaven over you stayed itself from dew, and the earth her fruit. 11 And I called for a drought upon the land, and upon the mountains, and upon the corn, and upon the wine, and upon the oil, upon all that the land should bring forth, both upon men and upon cattle, and upon all the labour of the hands. 
AS the good Samaratane (of whom our Saviour speaketh) 
Luke 10.  taking compassion on the man that had fallen amongst thiefs, bound up his wounds, and poured into them, not only sharp vinegar to scour but also mild oil to supply: even so the prophet, meaning to heal the wounds of his people, who had suffered the temple of the Lord to lie waste, hath first sharply reproved them in the former verses, laying open their faults, and here mildlyexhorting them to that which they had omitted, that by all means they might be brought to do this which God commandeth them, and first he showeth his warrant and letter of credance for his message, that the thing he commandeth them might be esteemed, not by the worthiness of the man by whom but rather of God from whom it was sent, wherefore he willeth them to consider with themselves, that is deeply and throughly to weigh and mark their own ways, that is their works and behaviour, for if they did so, they should perceive the greatness of their sins, and transgressions, at least if they would endeavour the punishments which God had laid upon them, and consider the scarcity in their goods, and want of natural heat and strength in their bodies. In that they sowed much and brought in little, they eat, but were not satisfied; clothed themselves but were not warmed, etc. which punishment God had laid upon them to the end they might perceeve their sin and acknowledge it, which he wisheth them to amend by building the house of the Lord, whereunto he would stir them up the rather, by setting down the promise of grace and favour, by blessing of their labours and graciously receiving their service, But because the promise of good doth less move, than the fear of evil, especially the stubborn, and froward sinner: therefore the Prophet telleth them again of that rod which God held over them, namely of the want and scarcity which they suffered, and lest they might imagine, that albeit they suffered these things yet happily they might come from some other causes and not from God, he bringeth in the Lord protesting so much (I did blow upon it) or if they would suppose that albeit it were the hand of God; yet that it might come for some other cause than this, it is also added all this came on them because of his house, that was waste while every man ran to his own house. This is the substance of the exhortation whereby he inciteth them to continue the building of the Lords house, which they had so long neglected, wherefore they were punished of God by scarcity and need in their goods, and by want of strength in their bodies.  
The first point to be noted is that the Prophet sayeth nothing unto the people but what the Lord hath given him in charge, for which cause he doth so often put them in mind that this is the word of the Lord, for both the exhortation in the 5. and 7. verses have the same annexed, and the two reasons adjoined to strengthen them in the 8. and 9 verses, wherein he showeth himself a wise and faithful steward in dispensing the mysteries of God: faithful, in that he goeth not beyond his charge, wise, in that he fasteneth the thing which he would teach them the more deeply in their minds, by sundry repetitions. For such is the frowardness of man's perverse nature, that if we be any way crossed we believe not, at the least seem not to believe the message therewithal sent us, but persuade ourselves that the Ministers rather speak out of affection. Example whereof we have in Johanan and the rest &c, who when Jerusalem was taken by the Chaldeans, came to the Prophet Jeremiah beseeching him to pray to God for them to teach them the way in which they should walk, promimising very earnestly to do according to all things for which the Lord should send him to them; but when Jeremiah had told them, that it was the commandment of the Lord that they should dwell in the land and not go up into Egypt, etc. them Johanan and all the proud men said unto Jeremy thou speakest falsely, the Lord our God hath not sent thee to say go not into Egypt to dwell there, but Baruch provoked thee against us, etc. A man would have thought that they who made so solemn promise would not have so disobeied the commandment of God. but Jeremiah so behaved himself in this message, that they were ashamed to lay the blame (which they pretended) on him, But said that he was thereto persuaded by them to cast off the Word of the Lord, as it had been a lie devised against them by the malice of man: and that which increased the mischief, they said it was done to the end that the Chaldeans might destroy them; whereas indeed it was only for their good. We are therefore diligently to beware of these enchanting Sirens, flesh and blood, not to hearken unto them: and howbeit the message delivered us by God's Ministers serve not our humour of pleasure and ease, yet to receive the same not as the words of man, but as they are indeed, the words of God: for although we speak not by revelation as the Prophet did, yet we speak by knowledge; and the very same which they saw by extraordinary, do we know by ordinary. The godly Ministers are called to the same Office that were the Priests of the Law, as Malachi saith, to be the Messengers of the Lord of hosts: and Paul speaketh not only of himself, but of others also, such as Apollo's and Sosthenes were, Let a man so think of us, as the Ministers of Christ, etc. Whatsoever therefore the man be, so long as he preacheth the truth, let us account thereof as of the doctrine of God himself; and so oft as the Word of God is alleged, so oft let us think that this soundeth in our ears, The Lord of Hosts.  
Upon this riseth another point to be likewise observed, That the Preachers and dispensers of God's word in all their office behave themselves faithfully according to the function wherewith they are put in charge: and so Paul having taught the Corinthians their duties towards God's Messengers, straight addeth the duty of the Ministers: Now, saith he, it is required of the stewards, that they be found faithful; which faithfulness concerneth not only the matter which they are to handle, but the manner also, that they deliver the truth of God with all reverence, discretion, and soberness; which Peter teacheth also, when he saith, If any speak, let him speak as the words of God; wherefore he must say nothing but what he may warrant by this which the Prophet speaketh, 
Ezek. 13.  Thus saith the Lord. But if hereunto the commandment of Christ and his Apostles move nothing, let the curse threatened against the breakers of this commandment move us. In the Prophecy of Ezekiel mention is made of two sorts of them that break this commandment, prophesying out of their own hearts, following their own spirit, when they had seen nothing: the one, of such men as saw lies, saying, The Lord says it, when the Lord hath not sent them: One (saith the Prophet) built up a wall, and the other daubed it up with untempered mortar; and because of that, the Lord saith his hand shall be upon them, they shall not be in the assemblies of his people, etc. The other sort were of the Prophets that sowed pillows under all armholes, etc. soothing up the wicked with promises of all happiness, telling them of peace, peace, as if all things were well, when as the Lord had threatened heavy plagues against them; for which cause there is a Woe threatened them: which judgement is therefore said to be pronounced against them, because they spoke and prophesied, when the Lord commanded them not: whereby we are put in mind to be careful in behaving ourselves faithfully, as Moses did in all his house, not to soothe up men in their sins, nor to flatter the breakers of his Commandments.  
In which point I was desirous to satisfy them who have a care how the Church may be builded; which causeth me to call to mind a point mistaken by some, wherein I have been thought to have sown cushions under the elbows, and pillows under the armholes of some non-resident, when by occasion heretofore I spoke against that sin; whereas I indeed, if my words had been generally of them who multiply Living upon Living, and have no care to discharge any of them, that I had justified the incomparison of the mere non-resident, who stay here having no charge at all, or calling in this place, I might have been justly condemned of this fault: but speaking in respect of some that were present, who have a good care to build the Church of God, though they do it not in every place with that diligence and assiduity they ought; & comparing them with others that having no charge in this place follow only their pleasure, not doing so much on any of their charges, as these do on all, I trust I shall be cleared from this suspicion: wherefore I would you did consider, that when I put a difference in the degrees of this sin, I meant not to deny that all of it was wicked & to be condemned, & that you would also receive the message with such equity as it was delivered. I should come to the Exhortation, but that somewhat is to be first said of the repetition, namely, why so often this is added, Thus saith the Lord; no doubt to give this lesson to Teachers, not to be grieved to teach the selfsame things oftentimes, if they be necessary to the hearers; not to think it loathsome to be taught the same matter, if it be profitable and expedient for them: If Paul said that it grieved safe there, caused them to cast off the word of the Lord as it had been a lie devised against them by the malice of man, and that which increased the mischief, they said it was done to the end that the Chaldeans might destroy them, whereas it was indeed only for their good; we are therefore diligently to beware of these enchanting Sirens flesh and blood, not to hearken unto them, and howbeit the message delivered us by God's Ministers serve not our humour of pleasure and ease, yet to receive the same not as the words of man, but as they are indeed the words of God; for although we speak not by revelation as the Prophet did, yet we speak by knowledge, and the very same which they saw by extraordinary, do we know by ordinary. The godly Ministers are called to the same office that were the Priests of the Law, as Malachy saith to be the messengers of the Lord of Hosts, and Paul speaketh not only of himself, but of others also such as Apollo's and Sosthenes were; Let a man so think of us as the Ministers of Christ etc. Whatsoever therefore the man be, so long as he preacheth the truth, let us account thereof as of the doctrine of God himself, and so oft as the word of God is alleged, so oft let us think that this soundeth in our ears The Lord of Hosts.  
Upon this riseth another point to be likewise observed, that the preachers and dispensers of God's word in all their office behave themselves faithfully according to the function wherewith they are put in charge: and so Paul having taught the Corinthians their duties towards God's Messengers, straight addeth the duty of the Ministers, now saith he, It is required of the stewards that they be found faithful, which faithfulness concerneth not onel● the matter which they are to handle, but the manner also 〈…〉 they deliver the truth of God with all reverence, discre●● 〈…〉 soberness; which Peter teacheth also when he saith; 〈…〉 let him speaks as the words of God; wherefore he 〈…〉 but what he may warrant by this which the 〈…〉 Thus saith the Lord. But if hereunto the 〈…〉 Christ and his Apostles move nothing, le● 〈…〉 against the breakers of this Commander 〈…〉 Prophecy of Ezekiel mention is made 〈…〉 break this commandment, prophecy 〈…〉 following their own spirit when 〈…〉 one, of such men as saw lies, 〈…〉 Lord hath not sent them, one (saith the Prophet) built up a wall, and the others daubed it up with untempered mortar, and because thereof the Lord saith his hand shall be upon them, they shall not he in the assemblies of his people, etc. the other sort were of the Prophets that sowed pillows under all armholes &c, soothing up the wicked with promises of all happiness, telling them of peace, peace, as if all things were well when as the Lord had threatened heavy plagues against them, for which cause there is a woe threatened them: which judgement is therefore said to be pronounced against them, because they spoke and prophesied when the Lord commanded them not; whereby we are put in mind to be careful in behaving ourselves faithfully as Moses did in all his house, not to soothe up men in their sins nor to flatter the breakers of his commandments.  
In which point I was desirous to satisfy them who have a care how the Church may be builded, which causeth me to call to mind a point mistaken by some, wherein I have been thought to have sown Cushions under the elbows, and pillows under the armholes of some non-resident when by occasion heretofore I spoke against that sin, whereas I indeed if my words had been generally of them who multiply living upon living, and have no care to discharge any of them, that I had justified the incomparison of the mere non-resident who stay here having no charge at all, or calling in this place. I might have been justly condemned of this fault, but speaking in respect of some that were present who have a good care to build the Church of God: though they do it not in every place with that diligence and assiduity they ought, & comparing them with others that having no charge in this place allow only their pleasure, not doing so much on any of their 〈…〉, as these do on all; I trust I shall be cleared from this sus 〈…〉 ●herefore I would you did consider that when I put a di 〈…〉 ●he degrees of this sin, I meant not to deny that all of 〈…〉 to be condemned, & that you would also receive 〈…〉 such equity as it was delivered. I should come to 〈…〉 that somewhat is to be first said of the reap 〈…〉 often this is added (thus saith the Lord) no 〈…〉 to teachers, not to be grieved to teach 〈…〉 times, if they be necessary to the hea〈…〉 to be caught the same matter if it 〈…〉, if Paul said that it grieved not not him to write the same things, and that it was for them to 
I hill. 3. t.  whom he wrote a safe thing, how much less ought it to grieve us, how much more safe is it for you, being a warrant by the example of the Prophet in this place who repeateth the same words in his exhortation in the 5 and 7 verses, and the reason of his exhortation to the same effect, and in the 6 and 9 verses which considering the Prophets set down their sermons in fewer words than they preached, confirmeth more that which hath been said, for if the Holy Ghost thought it necessary in so brief a rehearsal to set so oft in the same words the exhortation and reason of it: we may well know that it is also needful for us often to keep the self same things, how oft is this one speech repeated in the Prophets, show the house of Israel their sins, how 
1 John 2  often doth S. john iterate that commandment, Love one another? this is that old Commandment, etc. this is that new Commandment, etc. How often doth our Saviour by divers similitudes teach one 
Matth. 13.  and the very same thing, the seven Epistles in the Apocalypses are 
Revel. 2, & 3 cap.  all shut up with one Court answer, Let him that hath ears hear what the spirit saith, &c, Which point I would they did consider who are grieved that we speak so much of that sin of the negligence of careless pastors: For if skilful Surgeons after 
Mat. 9  they have lanced imposthumes put in new tents day by day, should not we also whom God hath called to be the Physicians and Surgeons of your souls after we have lanced your wounds, daily also put in new tents, that at length they may be healed. The Lord by Ezekiel reproveth such Prophets as rose not up in the gaps, and stood not in the breaches where he useth 
Ezek. 22.  a Metaphor drawn from the manner of Warriors, who are wont to join their force together and to make a head against their enemies in such places as they had made a breach: this fault of the negligent pastor, is one of the greatest breaches whereunto if we run not and stand not up in it: what may our General and Captain think of us? When Caesar besieged Avaritium in France, his soldiers raised a Bulwark against it, the Citizens set it on fire, which when Caesar's soldiers laboured to quench, one stood in the gate to whom was brought such matter as might be cast into the Fort to continue the flame, he that first was there placed, was shot through with a Scorpion's bone and so was slain, in whose place came the second who being so served, there followed the third and the fourth, neither was that place left without a man while there remained any hope to do good: there hath been a fire kindled to consume this hold of sin, God forbid it should be quenched, nay it cannot indeed, for it is nourished by God's spirit. The Papists themselves at their council of Trent, after they had long debated the matter, they were enforced by the clearness of the truth to conclude, That the Pastor by the law of God is bound to be resident on his charge, what the law of man permits, it is for the heardnes of men's hearts, whereunto that may be replied, that from the beginning it was not so; wherefore although we be shot through with speeches as sharp as arrows, yet let us show ourselves no less valiant than did the Citizens of Avaricum, chiefly seeing they fought but for a corruptible City for the safguard of the body, and that with uncertain hope: but we fight for an incorruptible crown of glory, for the eternal salvation of the soul, and that under undoubted hope. But we persuade ourselves better things of you brethren, whom we desire to remember that the wounds of a friend is better than the kisses of an enemy. Of myself I know, and I conceive the the like of others, that I only reprove this sin for the salvation of your souls, and of them that are committed to your charge: and why the same is done so often we have example and warrant of the Prophet using so many iterations of the same thing, and of the good Surgeons, who cease not to apply their medicines till such time as they have cured the wound.  
Now to proceed, the exhortation is laid down in the 8 verse Go up to the mountain and bring wood and build this house, the reasons hereof are because the Lord had already corrected them, ver. 6, 9 10, 11, Where, as he threateneth them punishment if they do it not, so on the other side he promiseth that he will take pleasure in them, etc. vers. 8 and bestow his blessing on them if they do his commandment: but for that you have heard sufficiently already in the exhortation▪ I will come to the reasons. It is first set down for them to consider, that because of the neglect of God's commandment he had chastised them with dearth, famine, scarcity: wherein, the first point to be observed, is, that the 
Joh. 5. 17.  Lord did send these punishments on them, for it is said, I blowed on it, I called for a drought. For as God hath by his power created all things, so doth he continually by his providence govern & dispose of them. So that it is verified that our Saviour saith my Father worketh hitherto, and I also work. For all things are his work and come from his power, though it be true that he 
Heb 6.  worketh most by secundary causes, even as it is here said, that to cause a famine among this people, he called for a drought upon the land and upon the mountains etc. for the heavens are appointed to water the earth, to make it fruitful that it may yield seed to the sour, but neither can the rain make the earth fruitful, nor can the earth bring forth her fruit without his blessing and providing: which the Prophet by occasion of the mention of God's blessing to his Church doth lay open. In that day I will hear, saith the Lord, I will hear even the heavens and they shall hear the earth and the earth shall hear the Corn and the wine and the oil, and they shall 
Hos. 2. 21.  hear Israel. By which is signified that all creatures shall labour with common consent for Israel for such as fear and serve God: that as they wish to have necessaries from the earth, so the earth shall look for rain from the heavens &c, But all this the Lord saith he will hear, that we may learn to lift up our eyes from these second 
Acts 3. 12.  causes, to him; For men that regard not this, would go no further than to say, this dearth came from want of rain etc. as though it were not the Lord that ruleth these things: which Seneca might teach us when he saith, what thou callest nature, is God for nature created the heaven's earth and corn: may say to us as John and Peter said to the people, Why look you on us as 
Amos 3. 6.  though by our power and strength we had done this. A sparrow falleth not to the ground without his providence. There is no evil in the City, (i. no punishment of evil) which the Lord hath not wrought. The want and need in goods, the weakness of the body, the punishments here mentioned are said to come from him; for sometimes 
Deut. 3. 8.  he withdraweth the things themselves from them, sometimes the power and faculty of them, though they remain. For sometimes he worketh by these means and second causes, sometimes without them, yea also against them: as he teacheth us when signifying how wonderfully he preserved them in the wilderness and fed them, he yieldeth this as the reason, that he might teach them, That men liveth not by bread only, but by every word 
Deut 8. 4.  that proceedeth out of the mouth of the Lord: that is whatsoever he 
Dan. 1.  enforceth or commandeth to feed us. Yea by the same power he caused their raiment to endure and not to wax old, and kept their feet that they swollen not. Daniel appointed to be fed with the King's ordinary; fearing lest thereby he should be defiled, therewith, besought his governor that he and his fellows might feed on pulse instead thereof: but the governor feared lest so they should be in worse taking than the rest who fared on finer meats, but through God's blessing they looked better with their diet than the other with the King's ordinary. Pulse is but a homely meat, and by the Physician's judgement but of a bad Juice yet with God's blessing it is better than a Prinoes' fare; chose without this when the people looked for much it came to little, and when it was brought home the Lord blowed upon it and it dispersed and vanished as it had been nothing, they drank but were not filled, they did eat but were not satisfied, put on clothes but were not warmed, because these creatures wanted that secret blessing, by which God giveth force to the clothes to warm, bread to nourish, drink to quench the thirst: as when he pleaseth, he sometimes taketh away the things themselves, in both to teach us to cast up our eyes from the earth to heaven, from the the creature to the creator, which let us do and when such things befalls us, Remember the speech of Job, who when his goods were spoilt, etc. Considered not the Sabeans but looked directly upon the first cause which ruled and governed the second, and therefore said The Lord hath given, and the Lord hath taken; which that we may so much the more, let us also 
Job 1. 15. 21.  consider the next point that followeth, which is the benefit that ariseth to the Church by these punishments, for as the Physician ministereth a bitter potion to his patient and draweth away his meat to the end to heal and cure his malady; and as the father chastiseth his child who he would have reclaimed: so the Lord corrected this people that they might leave their sins, which is taught them when the Prophet saith that this was done 
Heb. 12 6.  because each man ran to his own house and suffered the Lords house to lie waste, and so also would it far with us when we neglect God, we would even perish out of the way, if God called us not back by his correction, which Elihu also noteth to be one means whereby God doth recall men from sin: he also striketh him with sorrow on his bed, and the multitude of his bones with 
Job. 33. 19  a soar grief etc. If there be with him a messenger, and Interpreter one of a thousand who can show man his equity etc. And the Prophet 
Psal. 107.  at large in the Psalm openeth the same by sundry examples of such as wander up and down, and them that are in prison or tossed on the sea and that inhabit barren grounds, etc. Noting this of them all, that when they cry to him out of their distress he heareth them and helpeth; as he did jonah out of the Whale's belly: this should we consider to be the cause of wars and other chastisements and not refer them (as some are wont) to the Eclipse of the Sun or Moon, or conjunction of some planets, or to the sextile or quadrate aspect of them: No: plagues, wars, sickness, famine, they are not effects of these causes, the eclipse is in us, not in the Sun or Moon that causeth these things: It is for that the moon, whereby (in the Apocalypse) are signified all changeable things, is not trodden under our feet as it should be, 
Revel. 12, 1, 2.  but is lifted above us, and doth eclipse the light of God's grace that it cannot shine upon us: men's unchaste and unnatural conjunctions, their greedy and covetous aspects, their cruelty and extortion, these are the planets whose conjunction and aspects cause wars, plagues and famine; which I do not speak as though the heavenly bodies did not work at all, I know and confess they have their Physical effects (though the division of heavens into the houses and parts, which the astrologians set down, be most fantastical and blockish) but to teach us to cast our eyes from the second causes to the first, and that we would have our eyes fixed on our own sins for which God layeth his chastisement upon us, whereof the Jews had experience, 
Judg. 2 8. etc.  who were then punished by tyrants and oppressors when they fell from God and renounced his religion; which the Prophet showeth when he saith, that war taught them that 
Judge 3. 2.  which they could not before learn in peace. When Elies sons through their wickedness caused the service of God to be despised, the Lord sent war amongst them, and the Ark was taken, etc. when the Jews would be by no means reclaimed, the Lord telleth them by the Prophet that he would do unto them as he had done unto Shilo for the wickedness of his people, to 
Jer. 7. 14. Jer. 26. 5, 6 7.  the same effect also the same Prophet. Chap. 26. 5, 6, etc. threateneth the like curse to all the Cities of Judah, &c, whereby we may gather that the Lord calleth his servents by war, dearth, &c, at such time as they are as you would say provender pricked.  
But leaving them let us apply these things to ourselves, Remember the exhortation which the Prophet useth to the building of the Lords house, and you have heard the proportion betwixt their temple and our Church. The time admonisheth us even as it did them to consider our ways for we are visited with scarcity even as were they, but behold when as by reason hereof we should be humbled under the mighty hand of God, to call our ways to remembrance and to mend our naughty manners, we are wanton and give ourselves to sporting and pastime, The which is by the sound of the trumpet signified, not the sound of atrumpet to proclaim a fast, as the Lord commandeth by the prophet: but to proclaim idle and ungodly plays, as though we were resolved to verify that which the Prophet saith, I called (saith the Lord) to weeping and mourning, and behold eating and drinking, etc. which is also so much the worse that these plays have been condemned by statute of our university, yea worst of all for that at this time there is an order appointed by authority for extraordinary prayers to be used, whereas we not only take no such order but rather the quite contrary by this disorder, which is 
Isaih 22. 12, 13, 14.  such that the cry thereof is carried from one side of the town to the other, and though that cannot be said of it as of the cry of them that sat them down to eat and drink and rose up to play. It is not the sound of them that have the worse, etc. yet not far unlike may it be said. It is not the cry of warriors but of wantoness. And here the Prophet setteth it down that they sowed much &c. and layeth down the cause for that the Lords house did lie waste, let us also consider, as the Prophet commandeth, our own ways I will not descend to particular persons, but let every man consider it on his bed, whether there be not some who having many Ecclesiastical livings and much coming in yearly into their hands thereby, yet may count it so as though it had been put into a bottomless purse: and whether many that live on pulse be not in as good liking as they that feed on such variety: I leave it to your own consideration. In ancient time the Pastors had good livings allotted them, but they waxed careless, negligent and slothful in discharging their duties, insomuch that certain hundred of years the fault of Nonresidency was spoke against and misliked, as Edward 3 his Epistle to the Pope doth testify. What ensued hereupon? were not the livings hereupon so abused, taken away by little and little? And they, who were put in trust to dispose them, did they not make merchandise of them, that so the Church was spoilt on each side; and of them that should feed others it might be said, you feed yourselves. Now because Pastors cannot feed others unless themselves be also nourished, and that there might be a continual supply when any failed, our ancestors provided nurseries for learning, as Abbeys, Bishops-houses, Cathedral-Churches, Colleges in sundry places of this realm, beside our universities. The Abbeys they fell to idleness, pleasure, pampering of their bodies &c, wherefore God hath done unto them as he did unto Shilo, their dwellings were wasted, etc. Shilo was destroyed for the wickedness of the priests from whom iniquity (as the Prophet saith) went forth into all the land, and is it not to be feared, lest the same also happen to our Bishoprics? nay would to God it were not past fearing: for are not Bishops impoverished? Cathedral Churches also, and but very few Colleges except these in our universities, but they have been brought to the same decay that Abbeys have been, and shall not the like happen to our Colleges? I am sorry to say it, but the Lord hath said it (and not one of his words shall fall to the ground) if we hear not his word to turn from our evil ways, and leave our transgressions, he will do unto us as he did to Shilo. God hath provided a nursery for his Church by these means to the establishing of doctrine and discipline amongst us, but seeing that the 
Jer. 26.  means for this end appointed have not been so used he will no doubt even deal with Bishoprics as he hath done with Abbeys for the word of God is gone out of his mouth and shall be certainly accomplished: he that is neither Prophet nor prophet's child may see this. All men know what forwardness the thing was in in K. Edward's days, when so many things went to wrack not through his fault, but theirs, who in his minority were put in trust with the matters of the Realm, whenas the dissolution of the Bishopric of Durham was brought about which had been so continued, had it not pleased God to send Queen Mary to dissolve that dissolution, as he sent the Philistims to deliver David, else had a Bishopric (so necessary for the Church) been quite lost and had come to the same end that Shilo did, God he praised our Prince hath been careful to preserve these, and give us grace 
Livi. Lib.▪ z. in oratione Menenij Agrippae.  to use them to his glory, lest that happen to them which the ungodly wish for▪ who in their minds have devoured them. The only way to turn away these plagues is for us to do our duty in that vocation whereunto we are called.  
The history of Agrippa and his fable for the belly and other members. If they shall see these things so well bestowed and necessarily as he proved to them, and will be as well content as the Romans to maintain the Senators.   

Sermon the Fourth, June 11. 1584.  Verse 8. Go up to the mountain and bring timber and build this House and I will take delight in it, and I will be glorified in it, saith the Lord. 
THe Prophet Haggai, being sent by special Commandment of the highest to preach to the Jews that were returned from the captivity of Babylon and to stir them up to the building of the Temple, the foundation whereof was laid before, because they were faulty herein, doth first reprove them for that they were so careful to seel their own houses, but suffer the Lords house to lie waste, and next doth advertise them to call to mind the punishments, which they suffered, in sowing much, and bringing home little, in eating, and not having enough, in drinking but not being filled, in clothing themselves but not being warm, in earning of wages and putting it as it were into a bottomless bag, showing that all this did light upon them for this cause, Because they left the house of the Lord waste and every man ran to his own house. Thirdly, he exhorteth them that they would go up to the mountain, and bring timber and build the house, and so promiseth he will accept thereof and be glorified, etc. Of the former parts and namely of the reproof and advertisement, I have spoken heretofore, It followeth that I now speak of the exhortation in this 8 verse, in the which there are two things to be observed. First, who it is that exhorteth, Secondly, what he exhorteth unto. First, who exhorteth, the Lord himself, signified in the last words of the verse (saith the Lord) Secondly to what he exhorteth, that they go up to the mountain and bring timber to build the house: The which exhortation that it may be more effectual he addeth thereunto, two reasons to stir them up to that, he exhorteth them, First that he will accept of it, Secondly, that he will be glorified, So that in the substance there are three branches commended to us in these words to be considered First, who exhorteth; Secondly, the thing he exhorteth, Thirdly the reasons for which he exhorteth them the reunto. For the first, it is the Lord, for though the exhortation be delivered by the voice and ministry of the Prophet, yet is it indeed the Lord that exhorteth them, even as it is added (saith the Lord) and this as the rest of the Prophets are wont often to mention, and that to raise up the hearts of the people to the dutiful consideration of that which is uttered, for Haggai also mentioneth the same both in the former words, and here again, and likewise afterward, having thought it good to put them still in remembrance hereof, thereby to move them to obey and believe the Commandment and promise delivered from the Lord, The which the very name of God which the Prophet useth, doth therefore recommend more effectually to them, because it layeth before their eyes the Majesty of him that speaketh and the truth of the speech. For whereas in the language which the Prophet spoke there are divers names attributed to God, some of them betokening his Almightiness and Alsufficiency, some his Majesty and power, some his authority and judgement, one there is above the rest that most lively expresseth his eternal essence, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the constancy also and the truth of his word, as the which is derived from a word that signifieth to Be, betokening not only the eternal essence of the Lord of Majesty, as John showeth in his Revelation, where he openeth the meaning of that name when he saith. I am Alpha and Omega, the beginning and the ending saith the Lord, which is, which was, and which is to come, even the Almighty: 
Apoc. 1. 8.  as it were interpreting that which he spoke of himself by the Prophet. Moses demanded by what name he should call him if the people of Israel enquired who sent him, I am, saith he that I am; For when our Saviour said of himself, Before Abraham was I am, he meant to show the eternity and everlastingness of his Godhead that was from the beginning, or rather indeed without any beginning or end, being the same yesterday and to 
Ex. 3. 14.  day and for ever. Neither thereby is the eternity only of his 
joh. 8. 58.  Majesty noted, but the truth also and certainty of his word and Promise, which in the 6 of Exod. is signified so plainly, that 
Heb. 13. 8. Exo. 6. 3.  the words could not be interpreted, unless the name jehovah were there retained, I appeared unto Abraham, to Isaac, and to jacob, by the name of Almighty, but by my name Jehovah was I not known unto them, whereby he signifieth that as afterwards himself expoundeth it, that unto them he made the promise of giving them the land of Canaan but that he had not made his promise to be, as a man would say, therefore afterwards he addeth to tell the children of Israel, I am Jehovah I will bring you from under the burden of Egypt, I am Jehovah, I will make that to be which I have promised to your Fathers who relied on my promises, as knowing me by my Name Almighty, and believing that I 
Exo 6. ver 6, 7, 8.  would do it, but not by my name Jehovah that I did it indeed. But after the 430 years were accomplished (which was the time prescribed to Abraham) then performed he, that which before he had promised, And this the Apostle declareth when he, speaking of the hope of eternal life, saith, That God which cannot lie hath promised ●efore the world began. As if he would▪ say that if it 
E●. 12. 41 Gen. 15. 3 Gal. 3. 17. Acts 7. 6. Tit. 1. 2.  be his promise then must it needs be performed, for he is not a man that he should lie, nor as the son of man that he should promise and not perform. So that by the name of Lord of Majesty, which the Prophet useth in his language, betokening him that was from everlasting that is and is to come, the same for ever, who is most true in his word, most constant in his promises, God which cannot lie, The prophet would stir them up to be careful to receive the message delivered with faith to his promise, adjoined to the precept and obedience to the precept 
Numb. 23. 19  established by the promise, and this is the holy preparation which we also have need of, that the message delivered from God may with faith and obedience be received of us, as of them. This though I need not to stand upon here because it hath been oftentimes handled in your hearing, yet because the Prophet again and again repeateth it I cannot pass it over, chiefly seeing that the Prophet though sent immediately and instructed 
2 Tim. 3. 16. 17.  of God, useth to warrant his message by these words, the case being not alike in us who although we be sent of God, yet are we sent by men also, neither have we our commission from his own mouth immediately, but by writing in the Scripture, but you that have learned that the whole Scripture given by inspiration of God is profitable to teach, convince, correct and instruct in righteousness, that the man of God may be absolute even throughly absolute and made perfect unto all good works, I say you have also learned that the message therein delivered us, is the same message sent before by the Prophets and Apostles, to whom the Lord himself spoke immediately, neither did he only ordain in his Church Apostles and Prophets, but gave also Pastors and Teachers for gathering together of the Saints for 
Ephes 4. 11, 12.  the work of the ministry and for the edification of the body of Christ. Therefore we also have Commission from God to deliver his will unto you, and do his message so long as we can sound profess that the corrections, exhortations etc. which we use are deduced from the writing of the Apostles, and prophets which he hath delivered to his Church and appointed us his servants to cut his word aright and thereby to feed your souls; It 
2 Tim 2. 15. 1 Pet. 4. 11 1▪ Joh. 4 1.  must be therefore our care, that the words we speak be as the words of God, and you brethren should be likewise skilful in the scriptures to discern the spirits of them that preach unto you, but the doctrine we preach being rightly delivered, you are no otherwise to receive than if the Lord himself by his Prophets & Apostles did speak unto you: And this being the substance of that which I thought to neat briefly in this first point, namely that both we which teach are to learn, that what we teach we must deliver unto you as the word of God, and you that hear are to ●eceive and hear it as it is indeed, not the word of man, but of God. I come to the doctrine comprehended in the 2 point (with the matter of the exhortation) delivered; first to 
1 Thes. 2. 13.  the Jews by the Prophet, 2ly by consequence to us all.  
Go up (saith the Prophet) to the mountain, bring timber and build this house: where first for the better understanding of these words, that is to be observed, that this house of God in Jerusalem was built on a mountain, even on the mountain or hill of Moriah, as it is apparent out of 2 Chron. 3. 1. which 
2▪ Chron 3▪ 1.  place being chose by the Lord himself for the seat of his sanctuary, the Jews returning out of captivity, came by direction of Zorobbabel and Jehoshua to set the Temple on her former seat, that is to say upon her old foundation, as 'tis declared in the Book of Ezra, chap. 2. and as they came to set it on the old foundation; so they began in the 3 Chap. though hindered by divers 
E●ra 2. 68  devises of the adversaries all the days of Cyrus, and unto the second year of Darius the Prophet therefore now in the second year of Darius stirreth them up to go forward with the work begun, and to build up the whole work upon the foundation, exhorting them to go up to the mountain and bring timber and build the house: but because the work was painful 
E●ra 4. 5. 6 23, 4.  and laborious and the people of the Jews as all of us are by nature had rather to play for nothing than work for nothing, therefore the Lord by the Prophet stirreth them 〈◊〉 hereunto by adjoining his promises, 1 Of his grace and favour, 2. with his gracious blessings, 1 I will take delight in it. 2 I will be glorified.  
Touching the former it may seem strange that God promiseth to take delight in the Temple, for if he taketh no pleasure in the strength of a horse neither delight in any man's legs, how much less likely is it that he should take delight in an heap of stones and timber? But we must consider the temple not nakedly in itself but in such sort as respecteth the use and signification of it. First the signification, in that it betokened Christ Jesus, of whom it was a figure and shadow, Secondly the use 
Heb. 10. 1. Col. 2. 17.  and end whereunto it was directed, namely to serve God. For the signification you know that the Apostle in the Epistle to the Hebrews as also to the Colossians both plainly teach that the things under the law were shadows to represent Christ: they were shadows but he the body; even so the whole temple was a figure and a shadow of Christ, and that nor of himself only, but of his Church also: of him, as the head, of it as the body So the parts thereof shadowed him as the Apostle in the 9 and 
Heb. 10. 20.  10 to the Heb. teacheth: the verse signifying his flesh whereby he entered into heaven as into the holy of holyes: so the altar of incense, the sacrifices, the blood which were offered, the table whereon they were offered, etc. all these things appertaining to the levitical services, were so many mysteries to represent and shadowed out unto us the person of Christ in whom the light 
1 Cor. 3. 17 1 Cor. 6. 19 Mat 3. 17. 2 Cor. 6. 16  and truth of them all shineth. Neither hereby only was the head figured, but the whole body also, for so saith the Apostle to the Corinthians: you are the temple of the living God. Now the Lord himself saith of our Saviour, This is my beloved Son in whom I am well pleased, and we also read in the 1 Ephes. 6. that it hath pleased him of his infinite mercy to accept and take delight in us in his beloved. Wherefore you see that God might take delight in the temple in that it signified and shadowed out Christ (in 
Jer. 7. 10.  whom only, if we speak absolutely and properly, God is delighted) as also his members whom it hath pleased God to adopt, and so to delight in his beloved son whom also he vouchsafeth; this grace, that he accepteth not only of their persons, but of their works too: Wherein the latter promise is contained (and I will be glorified) which regardeth the end whereunto this house was built to be a house of prayer, and to offer up praise and thanksgiving for his mercy; to hear his word read and expounded: and so because these works of Christians are acceptable through Christ, in this respect also it may be said that he took great delight in the temple. Not in itself as Pilgrimagers imagine that God delighteth in places for themselves, or because that holy men have possessed them. For when these actions I spoke of were not practised in this place but the temple was so polluted that it did not represent his dearly beloved son, God himself showed (sending his Prophets to them) that he took no delight in it, and namely by the prophet Ezekiel to whom the Lord showed the great abominations that the house of Israel had committed to cause him to depart from his sanctuary, etc. which 
Jer. 7. 4. 11 Ezek. 8. 6.  having at large in that Chap. showed in the 11 Chapter he declareth how the Cherubims lift up their wings and mounted from the earth and went forth and stood upon the mountain: and so by degrees the Lord forsook them from the sanctuary to the threshold of the temple then to the Cherubims which stood at the right hand of the Court, verse 3 then to the Eastgate and 
Ezek 11. 29.  entrance of the Court. verse 19 to provoke the people of the City to repentance and openly to show his departure, Finally flying from the City into the mountain. Chap. 11. 13. declaring thereby that he took no delight no not in his temple, when his religion was not therein maintained, and it not applied to those uses whereunto it was erected, and where ever hath there been either any person more holy abiding, or any actions more Godly practised then in the temple at Jerusalem where Christ Jesus himself preached and taught the people, yet even this place, if ever any beloved both for the persons and actions, was so detested of him when it ceased to practise these actions, and to present that whereunto it was instituted, that not many years after our Saviour's death it was as you know ruined by the Romans, and made even with the ground, yea when Julian the Apostata in despite of Christ went about to raise it up again, it pleased God by miracles to show his dislike therereof, First by an earthquake 
Ruffinus. l. 1. c. ult Zozom. l. 5 c. ult. Anni Mer. Lib. 25.  and then by flakes of fire issuing out of the earth and plagueing the workmen (which not only Ruffinus and Zozomene write of but also Aminimi Marcellus who lived at that time) and served julian being a great admirer of him, witnessing that out of the earth there issued such flames of fire as consumed the work men sundry times and so brought to pass that the work could not be accomplished, hereby it is manifest, that God delighted not in the temple of itself, neither yet for the persons that have been conversant therein, & actions performed when they ceased to be: but because it represented Christ Jesus and his Church in whom indeed he delighted, and as it might be used to the service of the people of God therein to worship him with a holy worship, yea in this respect he saith he will take such delight in it, that this temple 
Agg●i 2. 7  should be more accepted than the former (though it were for the building nothing so glorious) because in this Christ Jesus himself should be present in person. And this is the former reason namely the favour which he will show them, nowout of his favour proceedeth his benefit, and that is it which he addeth; I will be glorified: for we may perceive that this is the meaning of these words, if we match them with those that go before, and those that follow after, for having before laid down the punishments that were fallen upon them he adjoineth withal, the cause thereof, for that each man ran to his own house, and left the house of the Lord waste. Now things contrary have contrary consequences, as if he had thus said in effect, as those chastisements which heretofore you suffered came upon you because you did not build the house of the Lord, so on the other side if you do build the same you shall be refreshed by sundry blessings: 
Rom. 15. 14. 1 Tim. 4. 8  yet by the way when he saith, I will be glorified, he putteth them in mind what they ought to do, when they have received these benefits, for so by the consequent, he betokeneth the Antecedent, by the glorifying of him, the holy invocation of his name whereby he is glorified, and these be the reasons whereby he stirreth up the Jews to go up and bring timber and build the house. But doth the Prophet stir up them only, and not us also? (yes my brethren) even us also: For whom, whatsoever before time was written (as the Apostle saith to the Romans) for our sakes I say was it written, that we in the assurance of God's favours and blessings (which contain the promises of this life and that which is to come) should do the same things that here are mentioned; Therefore up to the mountain bring wood and build this house for as you have heard that this house was a figure of Christ and Christians so let us remember, as they were willed to build that material temple, so we likewise are required to edisie the Church of Christ, which that you may the better do, consider with me the points noted in the things whereunto they are exhorted, and the reasons, although the time will not suffer me indeed to stand on th' reasons, howbeit I must request that in the mean while you have an eye unto the reasons that are drawn from the rewards proposed to them that perform the commandment: that so you may be stirred up with a fervent zeal to perform that, to which so glorious a reward is promised. And first let us consider who they are that be exhorted. It is before said, Zerubbabel and joshua, the Prince and the Priest as they whose help, and endeavour is most necessary to the building of the Church, because they were as guides to direct others: yet as it is manifest in the 13 and 14 verses, the Prophet was sent to the remnant of the people, and the Promise as well made unto them, and their hearts likewise stirred up that they came and did the work of the house of the Lord. They therefore who are to build by God's Commandment are Zerubbabel and joshua, with all the remnant of the people; principally 
Heb. c 6. 1.  Zerubbabel and Joshua, who are best able for special graces, and gifts bestowed on them, or because of the ministry of the word, and authority committed unto them, but next all the people likewise, not the Prince and high Priest only: now for the Princes, how the Temple is to be built by them; I showed you when I spoke of the former verse, at which time I showed for the general building that the foundation hereof is as the Apostle to the Hebrews declareth the doctrine of the beginning of Christ taught and contained in the catechism, the building of the wall the laying of the roof is the perfection of doctrine and increase of Godliness, till it be built in all respectts perfect, even such aone pleaseth God himself to portray out in Scripture. Therefore touching the general building, I then spoke, which must be done by them that are in principal place the Queen's highness and the states in Parliament, and declared how it was to be done for the increase of true godliness by preaching of whole▪ some doctrine and establishing godly discipline through all Churches in the Realm according to the prescription of the Lord revealed in his word: A thing though hardly hoped for in these days, in which so small care is had in Universities to make sufficient persons to furnish the ministry, and of Patrons abroad to call them that are sufficient, finally so small will in the people to submit themselves to the yoke of Christ: yet it is to be prayed for of God's people according to the example of Daniel who when the temple of God lay waste more than ours, did make earnest prayer to God to cause his face toshine on his sanctuary that did lie waste, for the Lords sake: but leaving this to them that have amongst us the place of Zerubbabel and joshua and of whom we are to hope in due time they will have a care that the Church of God in all places be perfectly built up in the wisdom and spirit of Joshua: let us remember the next branch, 
jude verse 21, 22, 23.  namely that this commandment reacheth also to all the rest of the people: for that this charge concerneth also all us likewise, Saint Judas the Apostle and brother of james expressly teacheth, when he saith, but ye beloved edify yourselves in your most holy faith praying in the Holy Ghost and keeping yourselves in the love of God, looking for the mercy of the Lord Jesus Christ unto eternal life and have compassion of some, in putting difference: and others save some with fear pulling them out of the fi●e, and hate even the garment spotted with the flesh. For whom are they that Judas giveth this charge? even they who are called and sanctified of God the Father and saved by jesus Christ even as the title of the Epistle showeth, in which respect it is also called General as written to all faithful Christians; now the foundation that we are to build upon, is, as the Apostle here saith, the most holy Faith, For that jude signifieth when he saith edify, or build up yourselves on your most holy Faith: the walls and roof of the house are the exercise of the works of faith, namely the love of God and man breeking out into fruits of righteousness, so that we hate even the garment spotted by flesh. In which speech there is an allusion to the law of Moses, wherein the clothes and garments that had touched any unclean things were likewise accounted unclean, as if he would thereby teach them that they were to grow on continually from faith to faith in practice of Godliness with such a fervent zeal that they detest all contagion of sin, and show themselves perfect (according as the weakness of men will suffer) as their heavenly Father is perfect: but alas may I make this exhortation to all that are assembled in this place? I may make it to all, but would to God there were not in some even a want of the foundation. For what is the foundation? it is as jude saith, a most holy faith. Now S. Paul to the Thessalontans writeth that all have not faith: doubtless 
2 Thes. 3. 2.  these words were true, not only in his days but in ours, wherein, sure, all men have not faith, and though all had faith, yet have they not this faith which Judas nameth a most holy faith; for many have faith which yet have not a most holy faith, which is the Essential difference, whereby the faith of hypocrites and wicked men is distinguished from the faith of God's true servants. For there is a belief which is without holiness whereof Saint James speaketh when he saith, The Devils believe and tremble. But as for you (my brethren) who by the testimony of your consciences, know that jude speaketh to you who are called and 
jam. 2. 19  sanctified, Remember you that this exhortation is in special sort made to you, namely, that you build up yourselves upon your most holy faith, keeping yourselves in the love of God and man &c: the exhortation is made to all, God grant that all may embrace it, but it shall be embraced of all to whom S. jude writeth let us all then that make a profession of this faith, Join virtue with your faith, with virtue knowledge, with knowledge temperance, with temperance patience, with patience godliness, with godliness brotherly kindness, and with brotherly kindness love. In which words as it were Saint Peter doth interpret the other; making faith the foundation as it were of all other virtues, willing 
2 Pet. 1. 4. etc.  the rest to be built upon it, not as though these were distinct but mentioning so oft the same by divers names, as if he would show he could not satisfy himself with any words, when he was earnest to exhort such as called upon the name of the Lord to depart from iniquity, and to lay the walls of a holy and Godly 
2 Tim. 2. 19  conversation upon the foundation of an holy and sound faith The Apostle Paul likewise to Titus delivereth the same thing though in fewer words The grace of God (saith he) that bringeth salvation unto all men hath appeared and teacheth us that we should deny 
Tit. 2. 11.  ungodliness and worldly lusts and that we should live soberly, righteously and godly in this present evil world; which words would God they were so well marked of us, as they are continually rehearsed in our Assemblies, soberly, righteously, godly, containing the substance of all religion; Soberly in respect of our own vessels, righteously in respect of other men, godly in respect of God himself. In the duties touching the which three, the whole law and the Prophets consist, neither must we only take care to build up ourselves in this sort but others also. For so Saint jude also commandeth and have compassion of some and others save with fear 
1 Thes. 5. 11.  pulling them out of the fire. Though if Saint jude taught it not yet we may learn it out of Saint Paul when he willeth us to exhort one another, for every one of us is the temple of God's holy spirit and every one of us is exhorted to build up this temple according to the grace which is given him. Not all indeed as the ministers who are specially given for the gathering of the Saints together for the work of the ministry and for edification of the 
Eph 4. 11, 12.  body of Christ, but in some sort by example, and word, at due times and seasons according to the measure of grace given to them, and this do the godly in the prophecy of Esau, where they are brought in, one exhorting, encouraging, and calling upon another Come let us go up to the house of the Lord, and he will 
Esa 2. 2. 3.  teach us his ways, and we will walk in his paths, And David rejoiced when he heard them say Come let us go up to the house of the Lord, our feet shall stand in thy Gates O Jerusalem; but with us there is so little care had hereof, that men take scorn to be advertised of their duty especially by their inferiors, yea that they who should advertise others and be advertised themselves too, are 
Psal 12●. 1, 2.  most careless of all men, and some there are so reckless and careless in this respect of going up and bringing timber, and building the house of the Lord that they no whit regard it, as though it no whit appertained to them to build others, but let us learn that it was the voice of Cain, am I my brother's keeper; Reuben though none of the best sons of Jacob yet when he saw that joseph was not in the pit, he rend his clothes and returning to his brethren said, the child is not yonder, and I alas whither shall I go. This then is the first point that we are to mark, that they who are willed to go up and build are not Zerubbabel and joshua only, but all the remnant of the people, and all 
Gen. 4. 9 Gen. 37. 29. 30.  faithful Christians are bound to build up themselves and others For both we are the body of Christ & others also: both which are noted by the name of the Temple both in the 1 Cor. 6. 19 and 2 Cor. 6. 16. In the former place he speaking to every one saith, that their bodies are the temples of the Holy Ghost, and in the latter he speaking to the Congregation, saith they are the temple of God.  
The second point to be noted is that we are not only commanded to build but that with industry also and pains, for the Prophet saith go up to the mountain, bring wood and timber and build this house, wherein by proposing the particularities of the pains, difficulty and labours, he telleth them that though indeed it be painful and hard, yet it is the duty which God requireth of them: To go up a hill is not very pleasant, but to go up having carriage & burden must needs be troublesome now the Prophet telleth them that they were not only to go up a hill, but to carry up timber thither also: and it seemeth the Prophet would mention the hardest thing, for what was it to bring timber? In the third of Ezra. 7. it is declared how they gave money to the Carpenters and fellers of wood, and meat and drink and oil unto them of Tyrus and Sidon to bring them Caedar-wood 
Ezra 3. 7.  from Libanon to the Sea to joppa: so that if we consider the difficulties, First in felling of the trees at Libanon then of bringing them to the Sea to joppa, than the carriage of them to Jerusalem and the bringing of them up to the mountain, we shall find that it was a matter of no small weight, nor importance, and yet all this was but little in comparison of that which they are lastly commanded, namely to build the house, especially considering that Solomon having so many workmen, & all things ready prepared for the building was yet as we read some seven years in building it, when therefore he saith, Go up bring timber and 
1 Kings 6. 37, 38.  build the house, he teacheth us that if we mean to build this temple of the Lord, we must not do as they who take their ease and stretch themselves on their beds, and drink wine in bowls, killing Oxen and sheep, and eating the fattest of the heard, anointing themselves with oil and singing of songs to the instruments of music; but we are to take pains to fetch timber 
Amos 6. 1. 3, 4, 5, 6.  and to build; he that will not do this is no workman for the house of the Lord: a hard speech for us (my brethren) who are like them that are troubled with the green sickness that we cannot well travel on plain ground, much less climb up mountains with burdens on our backs: or like the Roman gentleman, who when others were busied in military exercises, laid him down and tumbled in the grass saying, V●inam hoc esset laborare, O would that this were to take pains: imagining so many difficulties, and adversaries to come against us if we should set ourselves about it, as though we were the persons described by Solomon, The slothful man saith a Lion is in the way, a Lion 
Pro. 26. 13  in the streets, as the door turneth upon his hinges, so doth the sluggard on his bed; the slothful man hideth his hand in his bosom and it grieveth him to put it again to his mouth. The sluggard is wiser in his own conceit then seven men that can render a reason. But these are slothful men; Saint Paul is of another mind, of another spirit who fought with beasts at Ephesus, 
1 Cor. 15. 32. 2 Tim. 4. 17.  and was not afraid to meet a Lion in the streets of Rome, from whose mouth he also saith that the Lord delivered him, yea who was contented that he might do this work, to suffer imprisonment, stripes, hunger, nakedness, even death as it were often, as he showeth in the 2 to the Corinthians 11. furnished indeed with a greater measure of grace then all or any of us are to look for; but according to the measure which we have received we 
2 Cor. 11. ●●, 25, 26, ●●.  must all learn to take pains in our calling and state, to build this house. It is a general rule of the Apostle, That he who will not labour let him not eat, there are indeed divers and sundry vocations amongst men, but they are all ordained by God to furnish us that we may be better able to travel in this work: So that there are none exempt from labour, no not gentlemen, and Princes for it is not enough for one of them to say, I will not, 
2 Thess. 3. 1●.  I need not labour, I can live on my lands; for so could Adam have said in paradise more truly, when God set him in it to manure and till it, that we might learn that not Adam himself (though all things yielded their increase to him without his labour) yet that he was not by God created to be idle. Now if that Adam were not then to be idle when he had need neither to labour for maintenance of himself nor yet was fit to fall into wickedness through idleness: how much more necessary is it for us to learn that we bestow ourselves in some profitable and lawful labour, on whom this burden through the sin of Adam is laid that we should eat our bread in the sweat of our brows? and 
Gen 3. 19  experience sufficiently teacheth us there is nothing sooner casteth men headlong into the sink of all ungodliness than the foregoing the honest pains and labours; which yet I speak not as though all were to take bodily labour: for there is also a labour of the mind, which spendeth the body happily more, than the other, neither as if I thought it not lawful to use recreation for 
1 Tim▪ 5▪ ●●.  the comfort and strengthening of the body and mind, for he that willed Timothy to drink a little wine for his stomach's sake, by proportion granteth us to use a little recreation also if our 
1 Tim. 4. 13.  bodies stand in need of it; but this is granted and must be used in such sort that it may tend to make us more able, each one, in some vocation lawful, to build this house unto the Lord. So 
1 Cor. 100L  then must the Minister give attendance to teaching, reading and exhorting. I need not speak of all singular vocations, seeing we have a general rule that every one continue in the vocation whereunto he is called of God, to serve him with pains and industry carefully and diligently. For we are commanded not only to build, but in such sort as we use all diligence, as also Saint Peter hath expressed it, considering what our Saviour hath told us namely, that the way is narrow and the gate straight whereby men pass to life, and therefore that it is necessary that we labour 
2 Per. 1. 10  and strive to enter therein and that the Kingdom of heaven suffereth violence, and that the violent take it by force; and if it be required in all vocations that we should be painful what is 
Mat. 7. 13.  required then of the minister of whom in especial it is exacted that he should build this house, and then (alas) what shall 
Mat. 11. 12. 1 Cor. 39 1▪ Tim. 3. 13.  we say of them who not only go not up to the mountain, but being in the mountain stay not there, but come down into the valley? or if they stay in the mountain yet preach nor there, no caring to bring up timber and to build; Nay I would there were not many of them that behave themselves so wickedly in their conversation that they may be rightly joined with them of whom it is written in the Psalms, that they break down all the carved work of God's house with axes and hammers: but leaving them to their just judgement seeing exhortations pierce 
Psal. 74. 6.  not their hearts, having been so often called upon: let us (my brethren) remember that this building requireth one point further, even for the general commandment; namely, that this labour and diligence be continual even till the work be fully ended, and ended it is not so long as we live here, which the Prophet 
Eph 4▪ 11, 12, 13.  seemeth to insinuate in that he maketh mention of timber only and not of stone: at least when he maketh mention of timber, which we know was to be brought from Libanon to accomplish the work and to serve to make the roof; whereby they are taught that they should not leave till they had brought it to a perfect and absolute work; and so let us think that we are to build up the temple of God not in part but in whole; understanding 
●uk 14. 28 29 30.  that he is accounted but a foolish builder that beginneth to build, and is not able to make an end, and he is unworthy 
2 Tim 4. 10.  of the kingdom of God who laying his hand to the plough looketh back behind him. Let Demas therefore alone who having been companion with Paul left him and followed the present 
2 per. 222.  world, but for us who I hope be careful as we have begun to go forward, let us not like dogs return to our vomit but 
Heb. 10. 38 39  let us set before us the exhortation here made and remember the words of the Apostle, If any man withdraw himself my soul shall have no pleasure in him, but we are not they that withdraw themselves unto perdition, but follow faith unto the conservation of the soul. It is to destruction if we withdraw ourselves, let us then go forward knowing that the price is promised to none but to him that overcometh, and him saith Christ I will make a pillar in the house of God as it is in the 3 Chap of the Revel. and 
Revel. 3. 12.  in the 11 Chapter and ver. 2. The Coward is commanded to be cast out, but he that overcometh and continueth unto the end he shall be made a pillar in the house of God and shall not be cast out: Let us not therefore be weary of well doing for we shall reap in due time if we faint not, let the words the Apostle useth be our encouragement against the manifold impediments and lets set by the wicked to hinder us as here were by adversaries 
Gal 6. 9  of judah and Benjamin to stop the building of the Temple. For all this those that faint not neither by reason of persons or thing that stand up against them shall be sure to reap in due season, and these are the special reasons and things therein to be observed, but beside there are two or three points to be noted in the several 
Ezra 4. 1.  words of the exhortation.  
This house was to be but upon a mountain, go up to the mountain, and our Saviour in the 5 of Matthew saith of his Church that it is as a City set on a hill, wherefore if it were but only for this reason that the house we are to build standeth on a hill and 
Mat 5. 14.  therefore many eyes are cast upon us, because we may be seen afar off: as David prayed the Lord to guide him because of them that eyed him, so we because of the wicked and ungodly that look upon us ought to be more careful to look unto it that we build carefully because the house standeth on a mountain, Let us therefore remember that those words of our Saviour 
Psal. 5 8.  are spoken to all, a City set on a hill cannot be hid, neither do men light a candle and put it under a Bushel but on a candlestick: you are the salt of the earth, but if the salt have lost its saltness wherewith shall it be seasoned? The Papists on this similitude teach very largely that the Church of God is visible and aught to be so: as though we denied it, but the gross errors which they deliver in urging this place are all of them plainly refuted by Saint 
Mat. 5. 14. 15, 16,  Matthew in the very text. For first they imagine that if the Church be visible it may be seen to every place, as though a City built on the Alps because it is a mountain, must needs therefore be seen to Rome, or a City on the Pirenian mountain of necessity must be seen to Toledo. Nay to come near to the particular thing we have in hand, Bethania is but two miles from jerusalem, and yet they who have traveled in those countries say that a man cannot see Jerusalem from that place, albeit that Jerusalem were a City built upon a mountain, yea upon many mountains as the Prophet saith of it, her foundations are among the holy mountains, but yet cannot men see it as I said from Bethania by reason of Mount Olivet that lieth betwixt Jerusalem and it: or that I may open it to you by a more familiar example, although a man should go to Shotover, yet should he not see Harrow on the hill, (the very name whereof notwithstanding declares that it standeth on a hill) Nay it may be that all who have traveled from hence to London have not seen it. Perhaps they were blind, perhaps they cast not their eyes that way, perhaps though they did, yet were there such mists that by reason of them they could not see it, which indeed our Saviour, 
Mat. 5 14, 15.  in the similitude adjoined, expressly teacheth, you are saith he the light of the world, neither do men light a candle and put it under a bushel, but on a candlestick, and it gives light unto all to all that are in the house: the candle gives light indeed, yet not to all, but to all in the house, but not to them that are without the house, the walls of the house keep it from others, Again they imagine that because it is a City set on a hill, that therefore it must always continue in the same case, and not sometimes decay, and sometimes have nothing remaining of it but only the foundation. Old Salisbury was a City built upon a hill howbeit now there is not much to be seen of it. Rome itself was built on seven hills, yet on the chiefest of them Aventinus, Collatinus, Capotolinus, on which it was first founded there is no building now to be found as they write that know it, unless it be three or four harlotrey houses or happily some Monastery or a few gardens. A City therefore on a hill may sometime be decayed and this our Saviour signifieth in another similitude, you are the salt of the earth, but if the salt have lost his saltness, Salt may lose his saltness then, and so a Church seated upon a hill may have that happen unto it, which is correspondent to that in salt to lose his savour. Finally they imagine that all houses built upon a hill must be of one sort, nor of one sort only, but of like condition and state, whereas it may be that some are fallen some standing, some hidden, some of divers kinds. And this our Saviour also putteth us in mind of: for did they to whom our Saviour speaketh, make all one Church or City severed from the Jews that were then of Jerusalem? No; for the Papists say that after Christ's ascension, they first began to make a several Church from the Jews; therefore than they should have considered that there were some of the Church who were members of it, disagreeing from them to whom Christ spoke: as were in Jerusalem they which frequented the public and ordinary service of God, resorted to the temple and heard the law, who yet in opinion and judgement dissented from Christ and those that believed in him. Now in comparison of that multitude, the disciples of Christ were but few in that City: and even so in the midst of Popery there have been some Saints of God scattered among the wicked, as were the Apostles among the unbelieving Jews in Jerusalem to whom this appertained; you are the light of the world: and were they hidden? No sure, they were not hidden for the Papists found them out, and some of them alive paid for it whom they burned that their light might shine and be seen, and some they digged out of their graves when they had lain long dead, and that in them it was easily seen that they were as a City set on a hill that could not be hid; And so we may see it hath gone with the Saints of God even here in England since religion was first planted in it, and with the Church which at one time hath been in better case than at another, even as it happeneth to Cities amongst us which are not at all times so well built & maintained, and Churches also who at all times are not so well repaired, but to return to our purpose seeing we are built on a mountain and therefore are sure to have so many eyes looking upon us, let us be more wary to look to ourselves, and seeing we are to live in the midst of a froward and crooked generation let us have care to shine forth like lights in the world as the Apostle exhorteth the Philippians, and hold out the light as those 
phil 2. 3.  that were persecuted in the time of the Arrians who yet were light and salt who were to give light to them in the house and season them that received their words.  
Another thing to be observed is the timber whereof this house was built, which they were commanded to bring, which was Cedar, whereby we are to remember that there, is commended to us that stuff for the building o● the Church, which is durable and in all respects most fit for it. For they that write of the nature of the Caedar-tree, some of them say that it is odoriferous, but all agree that it will not putrify; insomuch that Pliny seemeth to attribute eternity to it, for that it will continue so long as any wood: but it is most true in the word of God, which as Saint Peter sayeth lasteth for ever. Therefore the stuff wherewith we are to build must be proportionable hereunto even to Cedar. So the Apostle exhorteth the Ephesians. Let no corrupt communication proceed out of your mouths but that which is good to edify withal, etc. where he useth the same similitude of building 
Eph 4. 29.  and so proportionably, our talk, wherewith we should edify and build up others should be sound and durable, not rotten at the word properly signifieth, which the Apostle useth contrary to the nature and quality of the Cedar, which is the timber that this house was to be built with, Let no rotten speech proceed out of your mouth but that which is good to edify and build withal, there are divers other things besides Cedar's necessary to this building but by the name of this one of timber all other whatsoever likewise necessary are understood, and so must we likewise understand in our building: and here, by occasion, I am to commend one thing to you, for seeing they were to bring timber, it was necessary that it should be first cut down, whereunto are necessary instruments, as also workmen. Now to us for instruments and tools are indeed our laws and statutes whereby our work is to be framed and directed. When the children of the Prophets came to Elizeus and craved leave of him that, because the place where they dwelled was too little for them, they might go to Jordan, that every one might take thence a beam and make them more room, and he granting them leave, and going himself with them: as they were about their work a● one was a felling a tree, the axe head fell into the water, whereupon he cried out unto Elizeus and said, alas Master it was but borrowed, the man of God therefore considering not only that the instrument was borrowed but also how necessary it was for their purpose, cutting down a piece of wood and casting it into the water caused the Iron to swim; We have my brethren amongst us our laws as it were instruments wherewith to fallen our timber: a great part of them is fallen into the water Indeed they be in the Proctor's book but there they be as if they were fallen into the water. The Children of the Prophets have complained unto Elizeus alas Master they were but borroed, and great need have they to know them, for that they are bound in conscience by oath to keep them. To which purpose some have taken pains to restore them; notwithstanding it hath yet pleased God to move them that should see it accomplished, howbeit we may hope to see it when it shall please God to place in that room a man that hath Elizeus spirit: sure, there is great use of them for the cutting and framing of the Cedars wherewith to build, especially if those which be known already were kept, which I must needs also add, because that of those which are known many have their edges rebated by dispensations. A lamentable thing that we keep yet so much that which was received from the sink of Rome, which I speak not as though our dispensations were so detestable as his who taketh upon him to dispense against the commandment of the Apostle however it please him, to distinguish of the precepts of the Apostle which he commandeth not God; but in a place and matter where laws and orders are taken to the contrary, it is no way tolerable. Pluto and Aristotle the Princes of the Philosophers have affirmed, that it is most pernicious in a commonwealth to break the laws which are once appointed, which we learn even out of them, if we read them to make our profit of them, and not only to talk of them: which neither yet do I speak as though I would have nothing dispensable, but that when it is so ordered that there shall not in such cases be any dispensations absolulutely, yet that we should continually come against this decree. For what can be more absurd than that men of judgement and discretion should make no more account to break God's laws than children would do to break sticks; but if statutes were only broken by dispensations the matter were more tolerable, for than should we also have our parts in it, but statutes have been broken without dispensations, whereof the experience is fresh in your memory, the last week as you know, or if you know it not, I tell what I mean, even the plays kept against the express statute, by the tolerance and connivance of the Magistrate, the statute hath been broken.  
Some there are who be persuaded that thence may be gathered good timber for this building.  
Happily indeed some bushes and brambles, or musk-roses; and that is the best, and I would to God it were the worst. For many there are who are brought through such corruptions to lewd persuasions, but doubtless they make evil work for the Church of God, they that heard them may say more, but this one of their own Prophets hath said of that place, 
Ille locus casti damna pudoris habet.  which was spoken of such places as that where these were kept, I need not add as the Apostle doth, this testimony is true therefore rebuke them sharply, yet will I say to them that be heads of houses parents of families, tutors of Scholars one of their own prophets have said, & the testimony is true, therefore rebuke them sharply God be blessed and pardon our sins for his son's sake. Amen.   

Sermon the 5. December 25. 1585.  Ver. 8. Go up to the mountain and bring timber and build this house and I will take delight in it, and I will be glorified in it saith the Lord. 
THis sentence of the Prophet Haggai, exhorting the Jews that were returned from Babylon, that they should build the house of the Lord, containeth as hath been before declared when I last spoke to you of it out of this place, the reason why he exhorteth 1 He that exhorteth is the Lord, 2 he exhorteth them to build the house of the Lord, to go up to the mountains to bring timber.  
1. The reasons: I will take delight in it I willbe glorified, for the meaning of all which we understand then that 1 it was the Lord that by the Ministry of the Prophet, made this exhortation: 2 For the thing where unto they are exhorted, that it was the building of the temple on the mountain Moriah whereon it stood before. 1 What the reasons were, 2 Why he ought to do this. 1 Because he would take delight in it. 2 Because he would beglorified, of the former two points namely the Lord who exhorteth, and the thing whereunto, I spoke then as grace was ministered & time served: there now remaineth the last circumstance at this time to be handled which containeth the reasons why they should go up to the mountain and build. And for the meaning of the reasons. I opened that at that present, touching the former that God will not delight it it, for itself as in the timber and stones etc. but because of the signification and use thereof in that it betokeneth Jesus our Saviour, as is plainly declared in the Epistle to the Heb. Neither him only as the head of the Church, but his body also together with him, both the Catholic church, which is partly on earth, and partly received into glory. The Church militant, & the Church triumphant, and visible Churches not only as bodies considered wholly, but also each member of the same in particular, as by the places than alleged Ephes. 2. 1 Cor 6. was made manifest.  
Now concerning the use of the Temple, we know it was called the house of prayer in regard of the holy exercises and rites prescribed by God which were therein performed, which ceasing to be used in such sort as were by God's commandment appointed, it was, according to the threatenings of the Prophets (as before) destroyed by the Babylonians, so (after it was renewed) was it made desolate by Antiochus and in the end of all (as our Saviour foretold) quite overthrown by the Romans, wherefore it was the regard of the Mystery thereby figured, for the veil as it is showed by the Evangilist signified Christ the holy of holiest, etc. and the exercises by God prescribed, for which he saith that he would delight therein.  
From the delight which he promiseth to take in it, to stir them up yet the rather, he proceedeth and addeth the latter reason, he will also be glorified; whereby is meant that he will also pour his blessings upon them in such sort that they should have occasion hereby to praise and magnify his mercy. For that this is the meaning of the Prophet, it is manifest by the Antithesis which is here used, for setting down how for their negligence they had been afflicted, eating and not being satisfied, putting on cl●thes and not being warmed, etc. so chose he promiseth, that doing his commandment these evils should be removed and good things bestowed on them, whereby they should have cause to glorify his holy name for his mercy. In these reasons proposed to them to move them to the building of the Temple, Let us first consider how the truth was first performed to the Jews, the Lord promiseth his favour and liking of them, and his blessings proceeding from his favour; how this was to be performed the Prophet expoundeth in the 2 Chapter in the words of the Lord himself v. 16. 17., 18, 19 where willing them 1 to consider how they had been afflicted, he bids them to reckon from that day, signifying that from that day forth he would bless them. Neither promiseth he only temporal blessings and corporal, for which they should glorify and praise his Name, but eternal and spiritual also: which is likewise showeth in the 2 Chapter in the words of the Lord, ver. 6, 7, 8, 9 Yet once again saith the Lord and I will shake all nations, and the desire of all nations shall come and I will fill this house with glory, silver is mine, and gold is mine, the glory of this house shall be greater than the former, I will give peace in it.  
In which promise the Lord of Hosts so often repeated he noteth the greatness and power of him that maketh this promise, & this peace & glory signifieth not worldly prosperity, or earthly peace, in which respect this Temple exceeded not that of Sol●mons, but hereby is signified another peace, even a peace of peaces, the peace of God which passeth all understanding: Which the Apostle wisheth the faithful, grace and peace, peace betwixt God and us in the Covenant of grace, of which I say he saith unto us 
Phil. 4. 5. Ephes 2. 14. 17. Rom. 5. 11  a son is given, the prince of peace, Ephes. 2 he is our peace he came and preached the gospel of peace, a covenant betwixt God and man. That this is the meaning is most evident by Heb. 12. 18. Akingdome that cannot be moved, and Luke 2. 1. 13, 14. peace on earth. In this second temple the Prince of peace was to sit, here the Jews have on their hearts the veil: ask them how this was performed, seeing the Temple was destroyed, how the glory of the latter Temple was greater than the former, some of them will say in regard of the building, for that albeit it were at the first lesser than solomon's, yet was it after amplified by Herod: others in respect of the continuance, for that as they account, this stood ten years longer than the former, which is laid down by the author of their ordinary gloss, but the promise of glory is made to this temple which in the 3 of Ezra was nothing in comparison of the former: so that although it be true, that afterwards it was enlarged by Herod, as Josephus showeth, yet the promise is of glory, not greatness only which stretcheth further. Saul had a greater body yet was he moved with anger thinking that a greater glory was given to 〈◊〉 in the women's song: and when the Lord saith silver is mi●● he could (if he had pleased) have made it in that respect more glorious than solomon's yet (as the Rabbins confess themselves) in respect of the gold the latter was nothing to the former, which as the Scripture showeth was all covered with gold, walls, beams, floors, posts, and that with the fine gold of Opher read Josephus, lib. car. 8. and lib. 15. ult. for the comparison of the two Temples: in respect then of the glory by greatness and beauty joined together especially of the riches of gold and silver etc. the latter was nothing. As for the continuance that is nothing, for what if it stood ten years longer could it therefore be more glorious, amongst all the Kings of Judah Solomon excelled in glory, yet reigned but forth years, Manasses 55. did he therefore excel him, for it be said that he was in thraldom part of that time, so may it be said of the dishonouring of this temple by Pompey and Cassiu●, but Vriah reigned 52 years as much longer than Solomon as this Temple stood longer than the former; wherefore if it be repugnant to scripture to say ste excelleth therefore in glory Solomon, so it is for this cause to say that this Temple did excel the former.  
Nay they are convinced of madness by the same Rabine, for on the same word, because the Hebrew word wanteth the letter (▪) which in number standeth with them for 5th he saith it is a note a mystery for that this latter temple wanted 5 things which the former had, 1 Vrim and Thummin: 2 the Ark of the Covenant, 3 fire from heaven, 4 the sign of God's glory 5. presence of the Holy Ghost, and this i● proved, alleging a place of Talmud, which is among the the Jews as the decretal among the Papists, the Author thereof would no more err than can the Pope, a talmudical fancy: for although (▪) were wanting (as it is not in those copies which are received without points,) but if it were by their fault that copied out the book what reason that there should want 5 things because (▪) signifieth 5 in numbering, which is nothing but a sottish, and Cabalistine toy, for even this temple wanted more than these five things, as they also confess even in the same book, for there was not the cup of Manna and therefore not only 5 but 8, or 9 more were were wanting. But to take that which they grant, seeing these five things were not in the latter Temple which were in the former unless the things of latter which were not in the former may match and excel these, it cannot be said that so the glory of the latter should excel the glory of the former. It may be that Zacheus in some one coin or other had some more money than Herod, as happily a mean goldsmith in London may have in Crasadoes or Florins or Ducats more than the Prince, yet if Herod's treasure far pass the wealth of Zacheus, and the Princes the substance of the goldsmith, were not he absurd that would say the goldsmith were richer than the Prince? In like sort sith the glory of the latter Temple was to excel the glory of the former and howsoever in continuance, and bigness it passed the latter, if in other points of greater glory it were behind it, how shall one truly say that this was performed, wherefore if those things which they confess be wanting in the latter, nay if some one of them be more glorious than the continuance wherein they make this excellency, the glory thereof must be placed in some other thing than they fancy. Now how excellent was the Vrim and Thummin whereof Deut. 33, The mercy seat, Ark, fire from heaven, glory of God visible in the cloud that filled the Temple, presence of the holy Ghost, succession of Prophets. Whereof seeing some one, how much more all? far exceed the ten years' continuance, it followeth that in this respect the glory of the latter house could not be greater; Therefore since God promised that it should be greater, and that cannot be but in respect that in this Christ taking flesh should personally teach during the same, make atonement between God and man, working our redemption; which one thing, far excelleth all that were in the former Temple, he being the truth, and they but shadows. It is most manifest that the Jews were possessed with a spirit of giddiness as was threatened them, their ears dulled, their eyes darkened against the evident light of God's truth. But for us we are assured that this peace was performed in our Saviour, as all circumstances noted by the Prophets agreeing to him, of the time, by Daniel mentioned, the place, by Michael, 
Dan. 9 Mic. 4. Isai. 7. & 9 I●ua. 10. 4.  his name; his progeny, his Mother, so that in respect of us to whom God hath made this known, we may use those words For I tell you that many prophets and Kings and righteous men have desired to see those things which you see and have not seen them, and to hear those things which you hear, and have not heard them; To whom is this performed, this promise of peace as the Angel said to the shepherds; for Behold I bring you glad tidings of great joy which shallbe to all people, for unto you is borne this day 
Luke 2 9 10, 1●.  in the City of David a saviour which is Christ the Lord. And this is the first point by reason of the celebration of the Lords Nativity in accomplishing the promise of God by giving peace above all blessings, sending Christ a Saviour to take flesh upon him. The next point in these words is, that God taketh delight, and will pour a blessing upon it, on the temple only in respect of Christ figured, and holy exercises commanded, by him therein practised how the Temple figured Christ and the exercises there, the duties of Christians in particular set down, else we are not to stand on them. But note the blockishness, first of the Jews, then of the Papists, for they in their Talmud thought that God took delight in the Temple, that now for sorrow he hath destroyed it, he spendeth many hours in bewailing the same, the papists though the Temple be overthrown, yet think that that God took such delight in the place where it stood, that they go on Pilgrimages, as though yet that prayer of solomon's were in force for them that pray more in that place then the other, blind men that consider not rudiments of the law, while the Jews as children were thereby to be schooled to Christ our Saviour to the Samaritan so expounded it, Woman believe me, the hour cometh wherein ye shall neither in this mountain nor yet in Jerusalem worship the Father. But the hour cometh, and now is when the true worshippers of 
joh 14. 21  the Father shall worship him in spirit and in truth: meaning the time had been when the place of true worship appointed was Jerusalem, but the truth being come, all places are now sanctified as 
1 Tim. 2. 8 Mat. 17. 9 2 pet. 1. 18 Exod. 3. 5.  Jerusalem, according to that 1 Tim. 2. 8. I will therefore that men pray very where, lifting up pure hands without wrath & doubting. The Remish Jesuits upon Matthew 17. ver. 9 say the mountain is called holy by Saint Peter 2 Pet. ver. 18. as that place by Moses Exod. 3. 5. was called holy ground, whereby it is evident say they that by such a precious place they are sanctified, and thereupon groweth a religion and devotion in the faithful towards such places, and that there was great pilgrimage in the Primitive Church to this mountain, and unto all those places which our Saviour had sanctified with his presence and with his miracles, and therefore to the whole land of promise, also upon john 12. 20. the gentiles say they came to adore, the gentiles came of devotion 
joh. 12. 20  Pilgrimage to the temple of Jerusalem, and Acts 8. 27 
Act. 8. 27.  Note that the Ethiopian came to Jerusalem to adore, that is on Pilgrimage. Out of all these places they would prove that yet we should go to Jerusalem, by virtue of which conclusion they may also prove that we should also offer bulls and Calves, which were prescribed by the law as was this coming to Jerusalem for as they were bound to come up to appear before the Lord, so were they also commanded not to come empty: if bound to Jerusalem, because of a special promise made to that place, why not to all the ordinances prescribed by Moses?  
Besides Paul's resort to Jerusalem at the feast was for the opportunity of preaching to them then assembled as on the Saboth Acts 13. 44. and so they may conclude that we are to keep the Jews sabbath, which the Jesuits will deny. Therefore of the example of Paul going up to Jerusalem it can no more be proved that we ought to go thither, than that we should also yet offer, for that we read he did so in the temple, Acts 21. 16. and it maketh as much for his offering as the other for the going thither. The Remists note on the 17 of Matthew is more forcible in show but as weak in substance: That the mount was called holy, because it was sanctified by that apparition, we grant, but was it then so sanctified that holiness must then needs cleave unto it for ever, and still abide therewith? Peter called it the holy hill, so likewise Matthew 27. 33. calleth Jerusalem the holy City, and the 24 the holy place, namely as other things are called holy because consecrated to holy uses, so the City because of the holy assemblies to it, because of the Church of God it signified and the temple, more especially because of the glory of God which appeared therein. But those holy actions when they were omitted, and the contrary practised, howsoever they were holy in respect of the things they prefigured: yet doubtless they were profane and unholy insomuch that Christ said even of the temple that it was made a den of thiefs, and the faithful City was become a Harlot, and the pollutions thereof were such, and the profanations so many, that Christ threatened, and it came to pass that not a stone therein should be left upon a stone, in the 87 Psalm the Mountains whereon Jerusalem was founded were called holy: but were they accounted so any longer than were the holy exercises by God appointed therein practised? In the 8. 9 of Ezekiel their abominations are described and the punishments of the same in the 10 and 11 how the Lord for the same left and forsook them, yea how he departed from the temple first, and then quite from the City: whereby is taught us, that there is no place never so holy which God detesteth not, when his commandments therein are broken, and his Majesty profaned. The Jesuits themselves will confess, that Churches although sanctified by the Pope, yet that the holiness of them ceaseth if murder be committed in them; whereby they might see that such things might be committed in places otherwise holy, that the places may become so profane, that God will not only not delight in them, but detest and abhor them, as it was manifest by Jerusalem: for else what meant our Saviour by that threat against it? O Jerusalem Jerusalem thou that stonest the Prophets. See what Greg. Naz. saith in a Sermon touching them that run about to such places a Pilgrimages were made to such places say the Jesuits not long after Christ's time, but yet they were reproved by that Father's judgement, because Jerusalem is called the holy City, and is it not also called spiritually Sodom and Gomorah because of the wickedness therein committed? and what shall we say of Rome sith that it is likewise called spiritually Babylon in the Revelation? But such is the blindness of that man of sin that albeit it be the place where the Saints of Christ in the Revelation are said to be slain as Christ in Jerusalem, yet commend they it as the place wherein above others God will delight most, as the Jews fancy of Jerusalem: hereupon Boniface the 8 ordained that whosoever would come up to Rome Anno 1300 (at which time he lived) should have most full remission of all sin's Extranag. come. lib. 5. the peniten. et remission cap. 1. et cap. 2. in Bulla 
Plat. in vita Bon. 8. Oaephinus in Chri. anno 1294. The Jubilee was reduced by Clem. 6. to 50 years abridged by Martin 5 & Paul brought down unto 25 years, which was confirmed Sextus 4 vide plat. in Clem. 6. et in Nic. 5 Oaemp. in Sexto 4. et Extranag. come lib. 5. cap. 1 ●o gloss in fine vide Bullam Clem 6. ibid. cap. 2 vingenitus et Bullam Sixto 4. Extra come lib. 5 cap 4  Clem. 6. The very circumstances of which places deriving their Jubilee from Moses law, and building it on the merits of Peter and Paul and binding all the solemnity thereof to their Church of Rome do sufficiently show the superstition of it. This same Boniface ordained at the first, that every 100 years they should enjoy the same pardons: which after by another was abridged to 50 and then to 25, for their year of Jubilee. Now we know the year of Jubilee as Joseph de antiquitat. liber 3. chap. 14. was ceremonious, that every fifty years' liberty should be proclaimed, to the bond freedom, to their servants lands restored. Now this was a figure of Christ as Isai he sent to proclaim spiritual liberty to the captives the opening of the prison the acceptable year of the Lord, which in the 49 Chapter and the 8 and 9 verses he had called the acceptable time and day of salvation, and the Apostle. 2. Cor. 6. 2. expoundeth it of the time whensoever the gospel is preached, behold now is the acceptable day, and the Pope as though Christ were not yet come or had not put an end to these things applied this to his year of Jubilee. And Bristol in his motives doth exhort all Catholics to prepare themselves against this most acceptable year of grace, Jeroboams charge to his calves. But all this must be to Rome; whereby you may note the original of all this superstition, which indeed is the covetousness of the Pope. For it is not Jerusalem that he careth for, nor the Temple of Peter and Paul, These are only fair pretences, the holy place, the holy land, the temples of the Apostle, the year of Jubilee, the year 1575. But the thing to which all serveth was the commodity which thereby cometh to the Pope's coffer. For that law out of Deuteronomy must be kept inviolable, that none appear here empty: which mystery bewrayeth the knavery: for in the year 1000, because the offerings came not to such abundance as was looked and hoped for, the Pope sent abroad to such as had not been there his plenary pardons, offering to them that would buy for money the same grace and favour which they should have been partakers of had they come that year 1517, which he might well and truly promise, whereby it pleased God to awaken Christians by the ministry of Master Luther to see the sink of that iniquity which appeared manifestly in this abuse in ti●ulo de clericis peregrinantibus, So in effect for the place he hath brought it from Jerusalem to Rome, for the year of Jubilee, by mincing it in parts for his greater advantages. So the end of their pilgrimage is the Pope's commodity, Saint Peter's Church is the Pope's Court, there offering to him purchaseth their pardons, but to whom doth this indulgence good? to all that pay; nay they will not say so but vere▪ penitentibus they who truly repent shall have forgiveness of all their sins most true indeed. Therefore if Christians know that, they would little trust to themselves for his pardon or the year of Jubilee; for I can assure them out of the word of God, that whensoever they repent though they never see Rome or Jerusalem, yet shall they be forgiven and their sins done away, though the Pope receive not a penny of them, yea even this day, and in this house, and in this place freely and without money I assure all such, as unfaignedly repent and turn to God, assurance of the forgiveness and remission of all their sins, though the Pope's pardon never come amongst us, nor we once think on this year of Jubilee.   

Sermon 6. February 8. 1589.  Haggai 1. ver. 9 Ye looked for much and it came to little. and when ye brought it home I did blow upon it, and why saith the Lord of Hosts? because of mine house that lay waste, and ye ran every man to his own house. Verse 10 Therefore against you the heavens stayed itself from dew and the earth stayed from fruit. Ver. 11 And I have called for drought upon the land, and upon the mountains, and upon the Corn and upon the wine, and upon the oil and upon that which the earth bringeth forth both upon men and upon cattle, and upon all the labours of their hands. 
THe Prophet Haggai having exhorted the Jews to go forward with the Temple and sanctuary, and having moved them thereunto by laying before them the gracious promises of God, that he would be favourable and take delight therein, doth further stir them up with these words by calling to their remembrance that great want and scarcety wherewith God did not chastise them, who therefore did not prosper the labours of their hands nor give success to their endeavours, for that every one ran to the building of his own house, and the trimmingup thereof, they laboured not to advance the house of the Lord, for as the Lord had threatened in his law, that if they would not hearken to his voice to do his will they should be cursed in the town, and in the field, and in the fruit of their body, and the fruit of the earth, that the heavens over them should be brass, and the earth under them iron. So did they feel by experience that those threats were performed to them from heaven and earth in themselves, and in theirs and in the field and in the town, because that they were commanded by the Lord to build this house they took all opportunity to do it, and to persuade them hereunto to leave their slackness and bestir themselves hereabout, he showeth how God had withdrawn his blessings from those creatures that should have done them good, and had stretched out his hand against them. Haggai therefore doth advertise them showing that they were chastised in the town and in the field, forasmuch as they took great pains and got little, and that which they got and brought home, he did as with a whirlwind disperse and scatter, and why? because they left the house of the Lord waste and every man ran to his own house, therefore against you the heavens, etc.  
Wherein, to affect them with a more lively feeling of their misery laid upon them, because they suffered the Lords house to lie waste, the Prophet doth more particularly specefie the means used by God to work these wants. The things they wanted were the blessings of this life, the hurt themselves and theirs felt, whereby he noteth their sin, and the correspondency of their chastisements which they felt, which appeareth by the word wherein their fault was noted, compared with their punishment, as it is laid down more evidently in the original, for the word which is rendered 
Levit. 26. Psal. 18.  (Waste) verse 8 doth first signify dry, and by consequence waste, because places which are dry and want moisture are likewise waste and desolate, Now verse 11 it is said he had called for a drought: the word cometh from the same stem in the Hebrew that the other doth, and in the sense of wastenesse doth express more plainly the agreement of the punishment with the manner of their sin, as though he should say, because you have suffered my house and sanctuary to lie waste, therefore have I also by calling for a drought brought also a waste upon you, you have been most careful to provide for yourselves and yours whatsoever was needful, and might by you any ways be purchased. But behold I have wasted and consumed that, I have called for a drought. So the Lord hereby doth declare the performance of that which he threatened, that he would deal overthwartly with them that overthwarted him, and that to the froward he would become froward: howbeit let not any that have offended flatter themselves as these men, because they feel not such chastisement as these did, because they are not plunged, nay because they live at such ease and contentation of heart, that as the prophet speaketh their eyes start out of their heads, although they be nothing careful to build God's house, nay be careful to build their own, nay run to it, and that to build them with blood, for albeit they felt not the experience of this punishment in temporal blessings, yet let them remember the words of the Prophet, When I went into the sanctuary of God then understood I the end of these men, surely thou settest them in the slippery places, and castest them into utter desolation, 1 slippery places, 2 utter desolation, as it is taught in the history of Job, The rejoicing of the wicked is 
Psa. 73. 13  but short, though his excellency mount upon the heavens and his head reach to the clouds, yet shall he perish for ever like the dung and they that have seen him, shall say where is he? But the children of God are dealt withal as children, although he chasten them, as what son is there that he chasteneth not, yet will he not withdraw his mercy from them, neither here nor hereafter, so that everlasting mercy 
Job. 20. 5. 6.  it surely acertained: For, what is said of Solomon, if he sin I will chasten him with the rod of men, but my mercy shall not depart from him, the same is performed to other the children of David, even to all the faithful and eiect. And the example of the Corinthians may teach us the end of God's chastisements on his servants, the Apostle showeth for their unreverent receiving of the Sacrament, some were sick and some fallen asleep, that is taken away, and thereupon showing that this appertaineth to all, he saith, when we are judged we are chastened of the Lord, because we should not be condemned of the world.  
Howbeit if any of the servants of the Lord who have neglected their duty, have not felt his hand, let them not be highminded, but fear and be humbled, as, who knoweth not what the late evening-tide may bring forth; remember that, which is written to put them in remembrance, the judgement of God is just against 
2 Sam. 7. 14. Psa. 79. 4. 1 Cor. 11. 30. 32. Rom. 2. 2. 3, 4.  the ungodly that do such things: and what thinkest thou O man● that judgest them that do such things, & dost the same, that thou shalt escape the just judgement of God: or ●espisest thou the riches of his bountifulness and pa●ience, and longsufferance? for it is most plain that they shall not enter into the holy tabernacle hereafter, who persist not to build Christ's tabernacle here, as the 15 and 24 Psalms plainly show: wherefore as we tender our own salvation, not only the favour of God and the benefits of this life let us every one be careful for the building of the Church and Temple of God, according as God hath committed a charge to every one for the edifying of the same, remembering that Commandment of our Saviour, First seek the Kingdom of God, and then all these things shall be given you after, if first we will seek the Kingdom, than these at leisure, to be regarded afterwards, and 
Mat. 6, ult  not to follow the example of them whom the Lord here reproveth, which run to the building of their own house, and were so slow in the Lords work: we see David so to have been careful thereabouts, that his purpose was not to take benefit of one nights sleep in his own house which he had built, until he had finished the house of God, which although he could not accomplish 
2 Kin, 9, 2  because of the wars wherewith he was troubled against the enemies of the Lord, yet Solomon his son followed the same course, and built first the Lord's house, and after he had finished that, his own house, for which God accordingly blessed them, though neither of them wanted chastisements, because also some times they faulted therein, yet were great blessings bestowed on them both in this life, vouchsafed out of the everlasting favour and blessing of God as by the monuments of them both is manifest.  
By example of whom we are instructed to follow the Commandment of God in building his house, in going at leastwise as far as David in providing those things that were requisite, for perfecting thereof: which work was referred to Solomon, let us be moved with the example of God's mercies on them, to look for the like blessing, if we follow them in well doing, remembering that which is written by the Prophet, how that afterward he had espoused them to himself in kindness and mercy, and had made a covenant with them by this, that he promiseth that he will hear the heavens, and the heavens shall hear the earth, 
Hosea 1, 2  and the earth shall hear Israel, nay they may assure themselves not only of these blessings, but of such as are inestimably to be preferred before them, whereof mention is made in the Apocalypses, though represented also by such things as Manna, the tree of life, to conquerors, to them that go forward in the building of the Temple, and of the Sanctuary.  
This exhortation pertaineth more specially indeed to the principal builders of it: But it doth also belong unto all the people of the land, not to the ministry or spirituality as they term it, but to all Christians who must all be spiritual: if they will all be Christians, they must as lively stones be built upon the foundation, they must offer up themselves a living holy and acceptable sacrifice, none is exempted from this labour, all must be Kings to conquer their lusts and affections that rebel 
Rom. 12. 1 Rev. 1. 6. 1 Pet. 2. 1 Thes. 5. 11. Ephes. 4. Col. 3. Mat. 5. Phil. 1. 1. Phil. 2. 15, 16.  against God's Commandments, all Priests to offer up spiritual sacrifice, yea they are each one to go further, and not only to build themselves but others also, every one one another, remembering that which the Apostle exhorteth the Thessalonians, Exhort one another and edify one another, Therefore all must be builders all our speech must be to edify, powdered with salt, our actions, rules of Godliness, that we may be patterns for others to behold; for our Saviour spoke to all his disciples, Ye are the salt of the earth, and the light of the world, not only the Bishops and the Deacons as Philippi, but also the rest of them were as lights shining forth holding forth for others: salt serveth for many use● to season other things, light to light others also; Therefore all are to edify not themselves but others also. This exhortation made to all we ought to call to remembrance, that so we are for this cause termed salt, light, a princely priesthood, a chosen nation whom God hath sanctified to show forth the virtue of him that hath called them, and the care which they are to have one of another. It was cain's voice, am I the keeper of my brother? But we are rather to propose unto ourselves the example of Moses, when he was not yet called to be delivered of his brethrenbut prepared thereunto, he laboured to reconcile his brethren that were at discord, yet this exhortation concerneth principally Zerubbabel 
Psal. 102. 14. Isai 61. 3. 4.  and Joshua, because they be the chiefest of the Lords servants, and the graces of God are most eminent in them whose heart God hath so touched, that they pity the dust & the stones, the ruins of Jerusalem, who as trees of righteousness moistened by God's spirit, sanctified by God's grace, that was poured upon Christ Jesus, are appointed to build the old waste places, to raise up the former desolations, and to repair the Cities that were desolate and waste through many desolations, which words of the Prophet must teach us, who are called especially to the charge of building, to take delight in the stones thereof, to be careful for the raising up of them, to repair the desolate Cities of Judah and Jerusalem, whereby I am moved to beseech you (fathers) who are enabled with gifts to perform this duty to the whole household, that you would not only raise up others to do this holy work, but that you with more care diligence would perform the same yourselves: for though you are content to hear the young sort, and sometimes Eliba may speak more wisely than his elders: the youth of Timothy is not to be despised, yet many have more regard of the grey head, & aged Paul is able to speak with great gravity, and therefore is wont to be heard with great reverence and profit. Gideon when he had taken the K. of Midian Zeba and Zalmanna, he spoke to Jether his firstborn to rise up and slay them; but the boy drew not his sword, because he feared, because he was yet young: then the Kings said unto Gideon, rise thou and fall upon us, for as the man is so is his strength: our carnal lusts and carnal concupiscence, whereby we are led to wickedness, fight against the spirit of God, and they are the enemies of the Lord, and therefore we are willed of the Apostle to mortify our members that are on earth, fornication, uncleanness, the inordinate affection, covetousness which is Idolatry: the wicked affections are (as the Apostle saith) limbs of one body growing so fast unto us by the depravation of our nature, as our arms or legs do to our bodies, therefore these limbs of our body must be slain, the sword wherewith we must do it is the word of God, as the Apostle teacheth, why these lusts are for the most part so slowly slain; there are many reasons partly because Gideon speaks to his first borne to slay them, not boys indeed as he was to whom Gideon spoke but of riper years, yet our sons though our firstborn and flower of our sons, yet but our sons Zeba and Zalmanna knew well enough, that Jether though gideon's firstborn, yet he could not make so quick dispatch in killing of them, because they were to die by his hand, they were to die a lingering death: wherefore although your children are loath to say to you, that you yourselves are rather to rise up and perform this duty, as nether Jether did to his Father Gideon, give us leave as Zeba and Zalmunna to will you to rise up and run upon your lusts and slay them, for as the man is so is his strength God forbid you should be justly to be taxed with that reproof which is laid upon the great men and the Tekoils, of whom when the Prophets had showed the building of the walls of Jerusalem, each sort fortified in their place, but the great with he of the Tekoits put not their necks to the work of the Lord; the phrase here used noteth the kind of labour they should have taken, even to carry stones and mortar, a base work that great men should be labourers in, yet we see the Holy Ghost toucheth them with just reproof of ingratitude, that they submitted not themselves thereunto considering that it was the work of the Lord to whom they did owe themselves, and all others the building of Christs-Church is a work base and contemptible in the judgement of the world, though before God most excellent & precious. But it is base as we list to account it. If we cannot submit ourselves to the bearing of these burdens, let us remember it is our Lords work, and let us fear the just reproach which the Tekoits bear for the neglecting of it. In the French story we read that at a dangerous siege of Rochel, for the fortifying a Bulwark against the enemies, each one so bestirred themselves that even the gentlewomen and ladies carried stones and rubbish for the raising thereof, which therefore was called the Lady's Bulwark, because the great women in the siege of Rochel were content to submit themselves to bear rubbish, it was the work of the Lord by a consequent, and shall it not be a shame for men of how great calling soever they be, or count themselusto be, not to submit themselves to the work of the Lord▪ If they be such as have taken in hand to build many places, let them remember that they are bound to build in all places, even as the Tekoits were of whom it is noted that they edified in divers places which in that building might more be done, because that being many when they had perfected the work in one place, they might after go to another: but how many or any of us, may undertake to build in sundry places I see not, for if the building be such as requireth continual labour therein, of laying of living stones continually requireth residence of the builders, that they should still be present on their charge, that as new stones as still brought so they may still be laid on still more & more, to be won to God; let them remember that this is the Lords work; and if they be not able to build in many places, let them be content to resign their charges, so that there may be a workman able to furnish the places appointed thereunto.  
Cursed be the man that doth the work of the Lord negligently, and cursed be the man that withholdeth his hand from blood, saith the Lord by his Prophet: he speaketh of killing the enemies of the Lord, God forbid that a curse should fall upon us, amongst those that have faulted therein, and that it may not fall the Lord hold still up their hearts to perform that with all care which the spirit of God teacheth to be their duty namely to advance the glory of God, in building the temple and sanctuary of God.  
For the rest which are not such as the Tekoits and yet are comprised in the number of them that are said to build the sanctuary and set to fight the Lords battles, let them remember that they were cursed that withheld their swords from blood, although they have not the strength of Gideon, yet let them remember that the word of God is sharper than any two edged sword, and peirceth through the dividing of the joints and marrow, wherefore if we build in that measure which God hath given us, God will yield his blessing and put strength unto it, and though we be not able with David to kill our ten thousand, yet let us be content with Saul to slay our thousands, yea there were of David's worthies that slew but their hundreds, let us remember the promise made to them that do their duty herein.  
And that this sword may the better strike and wound, we must remember that it must be applied to the limbs and members, we must take heed that we content not ourselves to run on the generalities; and to stand upon flourishes, but apply this sword to the special faults of our hearers, for so it is like to pierce the better: there are some also which although they use this sword, yet they cover it with such a scabbard, that by reason thereof it is not able to wound in such sort as it should, as either with intermingling of strange language without any necessity or heaping up of many testimonies, or other things not so fruitful, so that although they come near with the sword yet because of these scabbards they perform not that duty which they ought to do, wherefore we may remember that the builders which the Apostle speaketh of, the Corinthians are reproved not only for the matter which they built, as for raising hay and stubble upon the foundation, but also for the form and manner they used: let these men set before their eyes the examples of the Prophets and Apostles in their preaching, yea of the Fathers themselves, whom they like so well: and mark in what sort they apply this sword to the mortifying and slaying of the old man.  
A great help hereunto might have been the example if it had continued of many, who heretofore out of other places, and lastly out of this have broken the bread of life amongst us. But what shall I complain of the mass of freewill-offerings, when even those that were necessarily appointed, either the morning or the evening offerings are oftentimes wanting, so that often that which should be offered in the Evening, is offered in the Morning, is offered in the morning, as at this present. Howbeit, that the freewill offerings so long continued should be intermitted the next year after God had delivered us from the Spaniard, I cannot but lament, when such offerings should rather be increased to the glory of God, and testimony of our thankfulness for so wonderful a deliverance.  
The fault hereof I cannot lay on them that before took pains herein, or on the chief Magistrate, for that of them many are otherwise employed. And the magistrate I think was ignorant, that it hath been the use for them in that place to solicit others, for this thing was at the beginning of the entrance into his office. But I beseech you that are the Lords remembrancers, that you would use all means to procure that these freewill offerings may be continued again. When there had been long want of rain in Israel, Elias promised Ahab, at length, that there should be rain, and going to the top of a mountain sent his servant to look, who at the first saw nothing, and he still sent him down till at the 7 time, when at length he saw a little cloud arising like a hand at the first, whereof afterwards ensued great rain: It may be you shall not have your desire at the first, nor at the second time, yet I beseech you not to omit this thing for at length, doubt not after seven times you shall see, though it be not a cloud, whereof may ensue great store of rain. A cause of the intermitting hereof may be the dislike which by some division amongst us by preaching might be bred, because that all of us are not of one mind. For though all agree that the foundations and walls of the building of the Lords Temple be laid, and raised amongst us, yesome think the covering of the same is not so good as it ought to be: others are of opinion that it is good and sufficient, some think that there wanteth a fence about it for the keeping out of beasts, as we read Nehemiah required him timber of King Artaxerxes, for building of the gates of enclosure that appertained to the house of the Lord, though weknow that in the days of Darius the temple was perfected, howbeit whatsoever dissension there be among us about circumstances, yet we are brethren, and God forbid we should come any more to such distempered speeches, as some one both sides have done: if they had had to have dealt with the Samaritan, that had been enough, yea happily to much, some of it, seeing it falleth within that which the Apostle hath forbidden, as not fit to be amongst Saints.  
Let us remember that which the Apostle writeth to the Philippians, in that whereunto we are come, let us proceed by one rule, that we may mind one thing, now unto this we are all come, that we acknowledge that there is necessary in the Church an able and sufficient ministry, and that in this Seminary such might be trained up in learning and godliness here amongst us, that being thoroughly seasoned therewithal, they may be made fit to build up the Church of God, not as deceitful workmen, but as wise and faithful builders. One of the wisest amongst the Philosophers giving precepts for the good government of a commonwealth, showing of what sort governor's, assistants and others should be, saith, that God in framing men for government, in those which are to be chief hath mixed Gold, in those which are fit to assist Silver, in husbandmen and such as are to obey, brass and iron; now these are of one kindred that beget their like; yet sometimes it falleth out that a golden father begetteth a brazen child, and a brazen father begetteth a golden child, that the son shall not be permitted to take the office of his father, but that he should be set among the husbandmen: and if a brazen father should have a golden son, that the governor's should take him from amongst the brass and iron, and place him amongst the golden children, receiving this as an Oracle that the commonwealth must then go to wrack, when they shall be contented to prefer brass and iron to the place appointed for gold and silver. This is but a fable I know, and like to that of Jothans, but the moral of it is agreeable to our purpose, there are amongst us certain dispositions as it were of gold and silver, fit to be placed among Ecclesiastical and civil charges of government, some of another temper, not fit for government, great care is to be had by those that are in place of government, that brass sons are not preferred to places appointed for golden children, that if they be not furnished for such places, they may be applied for that to which they are fit. Therefore you that govern considering according to the rule of the holy scriptures, that all must go to wrack when brass and iron are placed in charge, are to be requested to have care, that when you are to make choice of such as are to be in place of government, that you make choice of such as are of gold; at least of silver dispositions, but if you meet with such as are of brass and iron, then play the part of Apollonians, and signify to their friends that they are not fit for such places, but that they may be set to that wherewith they may do most good. Especially care would be had of statutes which godly founders have provided for maintenance, of such as being fit for such places, their parents being not able to train them up: a lamentable case that golden purses should be preferred before golden wits. It is pittisull though we ought also to be thankful for it, that the Parliament hath taken such order therein, which we ourselves would not, yet pitiful it is that a law should be made for the restraint of corruption in those matters, howbeit, if this law do not restrain them that buy and sell for gold, let them moreover take heed lest favour sometime compass that corruption which money did before: nay if your own children and friends be brass beware you prefer them not, when gold should be preferred, prefer your own you may, but then when they be fit. Moses made not any of his children rulers after him, but Joshua, yet made he his brethren Priests and his children, because they were fit for those places; his own they were not, we have laws to show whom they be that be so qualified that they may be chosen, our founders had such care therein, that they would not so much as have their own kinsmen preferred unless they be so qualified. The candlesticks of the sanctuary were of gold, which were to hold out the lights, some parts of the sanctuary were covered with silver, there was also about the sanctuary use for brass, but for government they only are to be chosen whom God in their creating hath intermingled gold with their mettle, and as they should have specal care hereof in Election sa afterwards they are made fit, lest that which is degenerate end become copper, for many things show to be gold which afterwards prove otherwise, so are they not to be taken for gold until that by constancy in going forward they make perfection of the same, they are by their towardness before to be esteemed but their trial comes after. This might be performed if orders already provided heretofore were performed, and where they want they were supplied, that such exercises were maintained in all Colleges and Halls, to make these instruments indeed of gold fit for these purposes: I am loath to enter into discourse of our particular fault herein, of the negligence and some what more than negligence of many neither of the faction maintained in sundry places, by such as love to fish in troubled waters, only in general.  
I would have such to remember as are to be made stones of this spiritual building, chief stones and corner stones, to be trimmed up to serve either in Church or commonwealth, that they ought willingly to submit themselves to good orders, whereby they may be fit for the building. The stones must be squared, carved, polished and graven, which had they reason and sense, they would not have neglected, how much more willing should you be to submit yourselves hereunto, especially for that so wonderfull-use. The Philosophers said that the stones appointed for altars were happy instruction, reproof, correction, may seem unpleasant, but if you have that care which living stones should have, that religious feeling which you ought, you will be content to submit yourselves to such things, without which you cannot be made fit, and be content though you be restrained of such things as else where happily be hold tolerable, and may not be permitted, as your Christmas Lords, an use taken from the heathen, as Polidorus Virgil showeth, which in no place are tolerable: but among the Prophets and their children such discords are most of all to be condemned, the very name thereof showeth the inconvenience of the thing, as also the rest unprofitable and unfruitful delights, as plays to say no more of them. It is observed that corruption entered first amongst the Jews by those means whereby through the policy of Antiochus and the enemies, their minds were so much effeminated. In this also we all agree, that as there ought also to be godly and learned ministers, so there should be a sufficient maintenance for them: which in some places being sufficient, they only are to be requested who are in authority to dispose of such livings as Patrons: that they have a care that the candlesticks which are to hold out the light may be of gold, but such are a great deal worse, which take gold to prefer brazen-nose men, but let them take heed lest they fall into that mischief, which the example of Ananias and Saphira, teacheth against them that go about to intervert any part of those livings which either themselves on their predecessors have applied to the maintenance of the house of God.  
It may be there are not many in this place that have to deal in this matter, but some there are that hereafter may, to whom this latter exhortation may appertain, namely that where there is not a sufficient maintenance appointed for the minister, there themselves would be careful to increase it; following the example of the princes of Judah, who with willing hearts (as Moses noteth) off●to the Lord, as also ● Chron, last chapter, yea all the people are said to have been so ready that they were content to have given more than was sufficient, because they offered with an entire and willing heart. But that others also may be more willing to provide for the maintenance of the ministry, by providing that which is wanting, we in this place so much as lieth in us are to give example hereof in those things which are in our hand, bestowing tha● on a fit person which amounteth out of the commodity of such living, without decaying that which is, to be applied also to the service of the ministry, you know my meaning is it were to be wished that you should show that especial care in bestowing impropriations which are in your gifts, upon men able to do good in the Church, that your example may provoke others to do also the like, at least that the surplusage may thus be bestowed, & if we would in this place begin, it were to be hoped that others would follow: the priests begin to offer though in▪ indeed it be too late for us to begin for others whom God hath filled with the zeal of this house herein some go before us. Joas King of Judah is said to have commanded the priests to cause the ruins of the temple to be repaired, and it appeareth that the King was more forward than the priests I mention it to our shame that our Princes and rulers should in building and repairing the house of God be still found more ready than we, can we not find one fit man on whom such things as we have may be bestowed, and will not there one of our governor's be found that will have care to turn that which riseth out of the commodity of these livings to the benefit of him that may serve in that place to bring men unto God, rather than a Tobiab and Amonite: shall we still suffer his Majesty's laws to go before us? shall we be careful of the establishment and foundation of our foundations which we before should have been careful of, and shall we not be careful to use the benefit thereof so as may be most for God's glory? If we expect also till by law she drive us to this, whereas it is presently in our own power let us take heed it be not laid to our charge God grant it be not in that day.  
I know it will be said, that regard is to be had of such as live upon those livings, and it is true so far as may be done without prejudice to that great matter in regard whereof that is but small, when Tobias was placed in a Chamber which belonged to the house of God, Nehemiah passed but a little to thrust him out of it, although Tobias was authorized to keep the same by the priest but he thrust him out and cast his stuff and garment out of doors after him, if the mind of Ionas were in these rather cast into the sea, when the Mariners see they cannot be safe whilst he being in, seeing that God is able to preserve them if they were so cast out as ●●nah, and that money which is offered for the compassing of voices (I speak what I know) though I wish no man to say to them, as Peter did to Simon Magus, thy money perish with thee. I would rather wish they would be persuaded to bestow it on somewhat that they may better hold, As for the gain which is said may arise to the University by the fine, alas do we not see how cursed such fines and such money is, how many hundred pounds have in few years been brought to nothing, as though all had been put into a broken bag, but if we grant it not, it will be feared, that our posterity will, yet we herein shall sh●w the ●●●d of David, who though he himself could not build the house of God, yet he prepared whatsoever was fit and convenient for the same, and who knoweth but the Lord may send a Sol●●●n to turn it to that end we mean it, It is not sufficient for us to say we wish these things were done, thus and thus ordered as were best but we must be content to put to our helping hand and labour to the uttermost to bring it to pass, else we shall do as the man S. James speaketh of, that saith to the needy person, go in peace and warm thee, but gives him not to relieve his poverty.  
If these things move us not, let the last reason move us that among the sacrileges committed by the Abbeys and Monasteries which drew down God's wrath upon them, this was one, that they spoiled their churches for their provision of able ministers and having commodities in their hands, set only such hedge-priests to be over them, feeding themselves of the rest; neither doubt I but God will raise up others, if you be loath to move the Chancellor and others to be content to suffer us to bestow these livings as we have intended, and for which cause we have withstood, and satisfied the request of other honourable personages in this suit, and it may be said as Mordecal said to Esther, If thou neglect it God will send help from some other place, but then thou and thy Father's house shall surely be destroyed, I would have stood longer upon other things, but I speak to men of understanding.   

Sermon the Seventh.  Haggai Chap. 1. verse 12, 13. Vers. 12. Then Zerubbabel the son of Shealtiel, and Joshua the son 
ver. 12.  of Josedech the high priest, with all the remnant of the people, obeyed the voice of the Lord their God, and the words of Haggai the prophet (as the Lord their God had sent him) and the people did fear before the Lord. Vers. 13. Then spoke Haggai the Lord's messenger in the Lord's message unto the people, saying; I am with you saith the Lord. 
ver. 13.  
WHen the Prophet Haggai had delivered his message from the Lord of Hosts, unto Zerubbabel, Joshua and the remnant of the people; the fruit of this message from the Lord is here set down, what effect it wrought in the hearts of the hearers, not only of Zerubbabel, and Joshua, but even of the people also. The principal effects that followed upon the Prophet's Sermon are here noted to be two, one of Obedience. They all obeyed the voice of the Lord, Another of reverence, And the people did fear before the Lord.  
The word of the Lord by the messenger of the Lord, had brought some fear and reverence upon them, to cause them to stoop unto the will of God, and this fear had wrought some desire in their hearts to yield themselves in obedience, to do the work of the Lord in the building of the Temple also. It is said of Christ Isai. 11 Chapter That the fear of the Lord should rest upon 
Isa. cap. 112.  him! and so it may be likewise of all true Christians, that the fear of the Lord is before them, not that fear which John speaks of, which is a fear that hath painfulness wherewith the wicked are vexed, dreading punishment, that being a slavish and a 
1 joh. 4. 18.  servile fear: but such a fear as Abraham had, when he would have offered his dear son for a sacrifice to the Lord, fear arising from faith and love, and drawing us on to obedience. 
Gen. 22.  That fear of the Lord, which Joh. saith continueth with love for ever: herein is love perfect that we should have boldness in the day of judgement. This fear is a token of grace in the children of God, that they tremble and fear at the word of the Lord, so saith the Lord by the Prophet Isai, Is. 66. c. v. 2. To this man I looked even to him, that is poor and of a contrite spirit, and trembleth at my 
Isa. 66. 2,  word, and again v. 5 hear the word of the Lord ye that tremble at his word. Such aspare did the Lord himself approve and commend in the heart of goo● 〈◊〉 fiah 2 Kings 22. chap. 19 ver. Because thine heart was tender, and thou hast humbled thyself before the Lord, when thou heardest what I spoke against this place, and against the inhabitants 
2 Kin. 22. 19  thereof that they should become a desolation and a curse, and hast rend thy clothes and wept before me, I also have heard thee saith the Lord. And such a fear joined with obedience the Lord requireth in all his servants.  
Who is among you that feareth the Lord, that obeyeth the voice of his servant, that walketh in darkness and hate no light, let him trust in 
Isa, 50, cap 10, ver,  the name of the Lord, and stay upon his God. Thus did Zerubbabel, Joshua, with the remnant of the people, they obeyed the voice of the Lord their God, and the words of Haggai the Prophet, as the Lord their God had sent him, and the people did before fear the Lord.  
A lesson of no small importance both to us that preach the word, and to you that hear it also.  
For us that preach, that we do the work, and preach the word of the Lord not only faithfully, but plainly also, that the people that hear us may be effectually moved to reverence and obedience there withal  
To you that hear: that you receive the message not as from men, but as from God, as did the Thessalonians to whom the Apostle gives testimony with thanksgiving and that without ceasing, for that 
1 Thes. 2. 13.  when they received the word which they heard of him, and others of God's Ministers, they received it not as the word of men, but as it is in truth, the word of God, which effectually worketh in them that believe. And let us here consider what the Apostle saith, follow after charity, and desire spiritual gifts, but rather that ye may prophesy.  
All preachers of the word after a sort are Prophets, not because they foretell things to come, but because they open and reveal the word of the Lord, and apply it also unto God's people For he that prophesieth speaketh from God unto men, to edefication, exhortation, and comfort, and so is he said to edify the Church of God according to that of the Apostle, he that speaketh a strange 
1 Cor. 14. 6.  language edefieth himself, but he that prophesieth edefieth the Church.  
The Church is said to be edified by a Metaphor, when they that are believers are laid as living stones one up●● another, being edified, that is built as a spiritual 〈◊〉 is by God's Ministers, who are therefore called God's build●●s, as the people are God's building, 1 Cor. 3. 9 and so it it is said, Acts 9 31. That 
1 Pet. 2. 5.  the Church had rest throughout all Judea, and Galilee, and Samaria, and were edified, and walking in the fear of the Lord, and in the comfort of the Holy Ghost, were multiplied. To preach or prophesy therefore is not to speak strange language, if we will ever have the people edified, but we must Prophecy as the Prophets and Apostles did in plain evidence of spirit and speech, rather to profit, than to please, either ourselves, or those whom we speak unto, which if either we would follow the Apostles judgement, or did mind so much the people's profit as he did, we would be much more willing to do so ourselves also. For though he could speak as many and more languages than any of them all, yet had he rather (said 
1 Cor. 14. 19  he) speak five words plainly and profitably to instruct others, than ten thousand in a strange tongue. And it is well worth the observing, that which the Apostle hath noted already, that when God spoke in a strange language, he did it because of the people's infidelity, 1 Cor 14. 22. and it was no mercy but a judgement, that the Lord would speak with other tongues to that people, Isai. 28, 11. For all that, will they not hear me saith the Lo  
The Fathers of the Greek Church, never preached in the learned Hebrew, but in their vulgar tongue, neither any Church till Papistry came in. The Apostles themselves being filled with the 
Acts 2. 4. 8  Holy Ghost, began to speak with other tongues, as the spirit gave them utterance, and although the multitude which heard them were of divers languages, yet did they hear what the Apostles spoke every man in their own tongue wherein they were borne. They spoke not in Greek to the Arabians, nor in Latin to the Egyptians, nor in the Parthian tongue to the Phrygians, nor in the 
Act. 2. 11.  Hebrew tongue to the Grecians: but the people heard them speakeing in their own tongues the wonderful things of God. What the true language and learning is, which Preachers should labour for, and so present unto God's people: we may understand and find by the Prophet Isai, speaking in the person of Christ the chief Preacher 
Esa. 5. 4.  of the Gospel, The Lord God hath given me the tongue of the learned, that I should know how to speak a word in season to him that is weary, which also we may take from his own blessed mouth in his own person to the same purpose, Matth. 11. 28. when that of the Prophet was accomplished, Come unto me saith he, all ye that are weary and laden, and I will give you rest. Take my yoke upon you, and learn of me, for I am meek and lowly in heart, and you shall find rest unto your souls, and yet more effectually, when that Scripture Esai 61. 1, 2 by his own testimony was fulfilled in him, and by him. Luk. 4. 18. The spirit of the Lord is upon me, because the Lord hath anointed me to preach good tidings to the meek, he hath sent me to bind up the broken hearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound, etc. And began to say unto them, this day is the scripture fulfiled in your ears, and in the pening and applying of which words, he did so wonderfully affect the minds and hearts of his hearers, that as the Evangelist saith they all bearim witness, and wondered at the gracious words which proceeded out of his mouth. Here then may we see indeed what true learning is, and who hath the tongue of the learned, who he is that is best able to preach the Gospel with most power and best fruit even he that hath the spirit of God upon him in some measure, as Christ had above measure, and so delivering the word of grace causeth those that hear it to wonder at the gracious words that proceeded out of his mouth. That preaching then is most warrantable, which is most profitable, and that most profitable which is most powerful, and that most powerful which best informeth the mind, enlighteneth the judgement, affecteth the soul aright, and warmeth the heart with the comforts and contentments of it. As it fell out with the two disciples going to Emaus. Did not our hearts say they burn within us while he talked with us by the way, and while he opened to us the scriptures? which no doubt he did, not in any strange language to procure the credit of a learned tongue, but in plain evidence of speech and spirit for the help of their understandings and affections in their Vulgar language well known unto them. Saint Paul exhorteth to prophesy in words of understanding, and not to use a strange language; Learning doubtless is fallen to a low ebb, if men cannot understand us, nor will acknowledge any learning in us, except we construe greek or hebrew, and stuff our sermons with allegations of divers languages, which may indeed please ourselves, and humour others, but tendeth nothing to the profit and edification of them that hear us, and albeit the scripture seemeth sometimes to use some words of a strange language, yet must we wisely consider upon what just occasion such words were so uttered, and then so recorded, by the penmen of the Holy-Ghost, it was not for any vain ostentation, nor purposely for our imitation, but either for the explication of some mystery, or exposition of some prophecy. When Christ raised up the daughter of Jairus Ruler of the Synagogue from the death to life, he said, using these words of the Syrian language Tabitha-cumi: to put them in mind of the Scripture, that was now performed which Isai prophesied, Isai 16. 1. Send ye the Lamb to the Ruler of the land, from the Rock of the desert to the mount of the daughter of Zion, when the ears of the deaf were opened, Mat. 7. 34. he said Ephatha a word of the Syrian tongue, which the Evangelist presently expounded (be opened) that so that might be known to be performed which was spoken by the Prophet Isay. 35. 5. Then shall the eyes of the blind be enlightened, and the ears of the 
Mat. 27 v. 46. Mar. 15. 34.  deaf be opened, when he was crucified in his grievous agony upon the Cross, he cried out with a loud voice in these words, Eli, Eli, Lamma-saba●thani, the former of which words being Hebrew, and the latter beings words of the Syrian language which Christ uttered and the Evangelist interpreted (My God, my God, why hast thouforsaken me, and this was done to show both the accomplishing of the prophecy of David Psal. 22, concerning his person and bitter passion, whence these words were taken, and also the bitter mocking of the Jews, who hearing him call Eli, Eli, said in a scoffing manner he calleth upon Elias, and let him alone, let us see whether Elias will come to take him down, and so we find that both Christ and his Apostles did divers times in the New Testament use the Syrian word Abba Father, when they called upon God or spoke of the voice of the spirit of Adoption in our hearts, whereby we cry unto God as unto our Father; a probable argument, as some do conceive that usually they did both preach and pray, in a known language, even in the vulgar tongue: all which being duly weighed and considered, we may easily perceive that it is much safer and better both for preachers, and hearers, that the word be delivered, not in words and sentences of a strange language, but to the best capacity of the hearers in a known tongue, for as we must not so preach, that we may seem to be learned, so neither may the hearers desire to hear otherwise our other things, than such as whereby they may go away better instructed and edified in the Faith and fear of God. And then if thus we speak and thus we hear, and if thus we deliver, and thus we receive the Lords message from the Lords messengers, as the people of God did in this place, we shall receive the pattern of wholesome words, and be better acquainted with the form of true godliness, we shall speak as the words of God, and receive the word that is brought us, not as the word of man, but as indeed it is, the word and Oracles of the living God. Such was the effect and fruit▪ of Peter Sermon, Act. 2. 
Act. 2. cap  when he spoke not only so plainly to their ears and understanding, but also powerfully, and peirceingly to their very hearts and affections, concerning Christ the son of God, whom with their wicked hands they had crucified, for they upon the hearing thereof they were pricked in their hearts, perplexed in their spirits, they repented of their sins, believed the Apostles, wer● baptised, 
ver. 41.  and received the Holy Ghost, and the same day there were added unto them about three hundred souls: And albeit the word of God though powerfully and plainly preached, have not always the same or the like gracious effect and fruit, ye shall it always more or less accomplish the work and will of him that sends it. It shall not only shake and move the weak and slender reed, but cause also the stoutest and strongest Cedar to quake and tremble, so did it prevail with Faelix, when he heard Paul preaching, and disputing of righteousness, and temperance, and of the judgement to come, for the text saith he trembled; and answered, go thy way for this time, when I have a convenient season, I will call for thee.  
It hath been ever, and is yet still the use and custom of froward and profane people, when either their ministers or their friends did rebuke and reprove them, not so much to be grieved that they had offended, as to be angry and moved that their faults were told them. It was an affection of an naughty Tyrant to cast john Baptist into prison, for reproving his incest in retaining and maintaining his brother Phillip's wife.  
When Alippins a young man of great hope, and of Austin's acquaintance, was too much transported, with an inordinate desire and delight, in and after the games and spectacles at Carthage, especially those which they called the Circences ludi Austin much desired and endeavoured out of the love he bore unto him, by the best means he could to reclaim him, but could not for the thife prevail with him. Not long after the same Alppins hearing Austin in his Rhetoric lector at Carthage, drawing a similitude from the same plays to make the matter he had in hand more plain, and pleasing with a kind of biting derision, of those who were captivated too much with the madness of those sports, Alippins took the whole matter unto himself, and was persuaded saith Austin, that I had not spoken so much but even for his sake, and that which another would have taken as an occasion to be angry with me, the honest young man, made an occasion to be angry with himself, and to love me more fervently. For thou hast said it O Lord, and set down in thy writings, Rebuke the wise man and he will love thee. Thus was Alipins both healed of his error, and reclaimed from his vain sports, by the good providence and power of God in the hand of Austin never thinking of Alippins nor intending his curing or healing, as he himself saith at that time. For after those words the filthiness of all those sports and delights, did so recoil and vanish from his mind and heart, that he never after came amongst them any more. Now let us well consider my brethren, that if Alippins profited so well in hearing a rhetoric lecture, both for the informing of his judgement, and reformation of his life, and all by the blessing of God, as Austin himself doth acknowledge in that place, why may not, why ought not we to look for the like good fruit and effect of our desires, and labours in hearing of divine lectures, and godly sermons, such as may be more able having a better promise, to convince the judgement, convert a sinner, save a soul and cover a multitude of fins. And this we shall yet the more effectually find and feel, if we reverently and obediently (as it now followeth in this scripture) harken to the messenger of the Lord in the Lord's message: Then spoke Haggai the Lord's messenger in the Lord's message unto the people, saying I am with you saith the Lord. These words comprehend another sermon of the Prophet Haggai, and do signify thus much in effect unto us, that after the people were moved a little, at the first sermon to reverence and obey the word of the Lord sent unto them: yet notwithstanding they stayed a little, and then the Prophet came again unto them, both to take some fear out of their hearts, which was upon them, and also to make them a promise of God's gracious presence, and assistance in this great business, fear not I am with you saith the Lord of hosts.  
By the words of the Prophet it doth evidently appear that in this work of the building of the Temple, they much feared the Persian King, lest he should molest or hinder them in the same, therefore the Lord sendeth them this word that they should not fear, for he would be with them to encourage and strengthen them, and cause the work to prosper in their hands: and lest they should think he spoke this of himself and not from the Lord, the Prophet addeth thus. Then spoke Haggai the Lord's messenger, in the Lord's message unto the people, saying, I am with you saith the Lord, showing thereby that he came unto them, not only as the messenger of the Lord, but that the thing which he brought was the Lord's message also. When David being troubled in his mind that he should dwell in a house of Cedar trees, & the Ark of God, remain under curtains, he purposed in his thoughts to build a house unto the Lord, Nathan the Prophet spoke unto him saying, Go, do all that is in thy heart, for the Lord is with thee. Nathan that spoke this was the messenger of the Lord, because he was a holy Prophet of the Lord, but that which he spoke was his own and not any message from the Lord; for the fame night the word of the Lord came unto Nathan, to let David understand that not he, but his son that should proceed out of his loins, should build a house unto the Lord. A good lesson for such as preach, or prophecy unto God's people, to hold nothing back from them, which the Lord by them hath sent unto them, but to open unto them the whole council of God, as Saint Paul did, that they may say with more comfort, even as he said, that which we have received deliver we unto you as the Message of the Lord, and the Lords messenger. Which also justly condemneth such of our Prophets and Preachers, as refusing to stand in the council of the Lord, and to deliver his word unto his people, do utter the dreams and deceit of their own hearts, and put upon them the fancies and visions of their own heads, of whom the Lord may justly say now as he said of some such Prophets in Jeremiahs' time. I have not sent these Prophets yet they ran, I have not spoken unto them, yet they prophesied: and this may well serve also for a christian admonition unto all such as are hearers of the Lords Prophets, to look as carefully to the Message as to the messenger, to the matter as to the man, and to try the spirits, and proving all things take hold of that which is good, like the men of Berea who are said to be more noble than they of Thessalonica in that they received the word with all readiness of mind, and searched the scriptures daily whether, those things which Paul had taught them were so.  
We may hear also well and worthily observe how necessary often preaching is to God's people, if ever we will draw them to walk in his fear, the spirit may be willing but the flesh is weak as our Saviour saith, and when we are at the best, our best duties are full of many wants, and mingled with much imperfection, insomuch that we have need continually to be stirred up quickened and strengthened unto every good work by the preaching of the word. It is not enough for Paul to plant unless Apollos doth water also, there must be precept upon precept, line upon 
Lsai 28.  line, here a little and there a little, neither must the Philippians be weary of hearing the same things often, seeing it is not grievous unto Paul to write them, and for them it is a safe thing: when Moses and the Prophets spoke of preaching, they called it 
Deut 32. 1, 2. Ezek. 206 46.  a dropping, My doctrine shall drop as the rain and my speech shall distil as the dew. Son of man set thy face toward the South, and drop thy word toward the South, and prophecy against the forest of the South-field, for as the rain by often dropping and falling upon the earth doth soften it and make it fruitful, so doth the word by often preaching make the hearts of men like good ground to bring forth their good fruit in due season, It was the council and charge of Paul to Timothy to preach the word in season and out of season, not only ordinarily in a constant course, but extraordinary also if any just occasion should so require; and if 
2 Tim. 4. 1, 2.  we well consider the good success which Haggais often preaching found with this people it may be an encouragement unto us to take the like course to procure the like blessing: his first Sermon was delivered in the first day of the sixth month, and therein their fins discovered and reproved, God's judgements opened and applied, for their neglect in building the Lords house, and themselves exhorted to go up to the mountain to bring timber to undertake the work, and to build the house, had not this been thus spoken, the work had not been so thought upon, nor taken into due consideration. His second sermon was preached unto them in the four and twentieth day of the same month somewhat about three weeks afterwards, and had not this been added unto the former, the work in all likelihood had been neglected still; this made the Prophet to strike once and again, while the iron was hot, lest the sparks which were kindled by the first Sermon, should have been either quenched, or cooled for want of another to second and abett the same, unto this the Lord himself giveth testimony, when he telleth us Ezra 6. 14 that the elders of the Jews having now taken the work in 
Ezra 6. 14  hand builded the house of the Lord and prospered through the prophesying of Haggai the Prophet, and of Zachary the son of Iddo: and thus doth the Lord make his own word by faithful and frequent preaching, either as a hammer to bruise us, or a fire to melt us, that so he may accomplish his own work which he requireth at our hands.   

The Eight Sermon.  Haggai Chap. 1 verse 14. And the Lord stirred up the spirit of Zerubbabel the son of Shealtie a Prince of Judah, and the spirit of Joshua the son of Jehosideck the Highpriest. 
IT hath been heretofore declared in the explication of the former part of this Chapter, how the Jews having begun to lay the foundation of the Temple of the Lord, did afterward surcease from proceeding in the Lords work, wherefore they were first sharply reprehended, and reproved, by the Prophet of the Lord for their sin, and afterwards he did incourage them to go on forward in the building of the Temple.  
In these words, he showeth how the Lord unto the words of the Prophet did add the inward operation of his spirit. 1 The Lord did stir up the spirit, etc. 2 The obedience of the Prince and people thereunto, in the words following; and they came and did the work.  
The first needeth no exposition, saving, that whereas it is said, that the Lord did stir them up, we may conceive their drowsle sluggishness was like unto a sleep, and sleep is nothing but a similitude of death, wherefore the Apostle saith, Ephes. 5. 
Eph 5. 14.  14. Awake thou that sleepest and stand up from the dead, and Christ shall give thee light. The same admonion the Jews did receive by God at the time when by stirring them up he awoke them out of sleep. 
ver. 15.  The next point is the circumstance of time, v. 15. In the 24 day of the sixth month, in the second year of Darius the King, which doth show that the part doth not belong to the second Chapter, but to the first, for the scriptures were delivered into chapters a little before our age, but the scripture itself showeth this 
Hieron, in Aggai. Cap, 2. Vulg at Edit. Aggai Cap. 2.  division is more probable seeing that the second verse of the next Charter should begin with another circumstance of time, so Saint Jerome and others have divided the same, a matter wherein I would not have spent so many words, but that the council of Trent, and some of the ancient Fathers have joined the same to the second Chapter according to the translation of the old latins, Sextus the 5 doth not join this to the former but to the latter circumstance in the second Chapter.  
Paulius de Palatio, one of the popish writers, would have this part according to the Hebrews to be joined to the circumstance of time, and Rebera also a man of the papists, and of greater judgement, affirmeth that this circumstance of time, in the first verse of the second Chapter, appertaineth to the first Charter. So clear and undoubted it is that the circumstance of time and the course of the scripture, doth show that as soon as the spirit of the Lord did stir them up, they made no delay, but went and built the house of the Lord, so that they did not then defer, so many days as before they had done years, but went and did work in the Lord's house: we may also further here observe that this house is called The House of the Lord of Hosts; To show 
Ezdras' 1. 2 Ezra 4. 17. 23.  his power over all creatures, a thing which might stand much for their encouragement: for whenas they had began to build the house of the Lord. Ezdras 1, 2. by the permission of Cyras: then their adversaries procured a commission from Artaxerxes to hinder and molest them in the building of the roof, and afterwards they obtained liberty to re-edify the same, in the days of Darius as appeareth, Ezdras' 4. 24, so that they might have been discouraged, 
Ez. 4. 24. Pro. 21. 1.  if they had not considered that the hearts of princes are in the hands of God as the rivers of waters: 2 as his power, so his fatherly goodness is showed in this, in that he is called their God, as he made promise to Abraham to be a God unto him and to his seed for ever; so now he showeth himself to be their God, being Abraham's seed. The consideration whereof must needs 
Gen. 12. 2. 3. & 15. 1. 5. and Gen. 17. 7, Rom. 15, 4  breed a childlike affection in them to obey so good a Father, for when he might have justly punished them for their daily sins, yet as a loving father, he raised them out of the same, which must needs encourage them and make them thankful for it (and the Lord stirred up the spirit of Zerubbabel.) The spirit of God teace us that what soever is written a fore time is written for our instruction, so that in this place we may learn divers lessons for our learning. First where the Lord is said to have stirred up the spirit of Zerubbabel with this connexion (and the Lord etc. The connexion showeth that it dependeth on the words which went before, whence we may observe, that the orninary means which the Lord useth to stir us up and to convert us unto himself is the ministry of the word, so that it pleaseth him to send his messengers, not only to the meaner sort of men, but to Kings and Princes also for the same purpose. A thing the more to be marked, because there are some as tradesmen, scholars and Divines, which may happily think themselves not to be charged with these things, or else not to have need thereof, whereby they may seem to be exempted from them, but let such men consider that this is the means whereby they must be stirred up. Lydia a seller of purple had her heart opened thereby, even at the preaching of Saint Paul. And as for others, although 
Act. 16. 14.  they have never so much learning, yet I hope they neither may nor will prefer themselves before David a man after Gods own heart, and endued with a principal and singular spirit, who did 
Act. 13. 22  not arise out of the dead sleep of sin, until the prophet Nathan came unto him, to stir him up, and them he cried as it is 
2 Sam. 12. 7. Psa. 51. 1.  Psalm. 51, Have mercy upon me O God, cast me not away from thy presence, nor take thy holy spirit from me, and this the same spirit of God doth manifest unto us, that which our Saviour Christ said 
john 3 3.  to Nicodemus, that we must be borne anew: except a man be borne again be cannot see the Kingdom of God, and borne again we cannot be unless we be first begotten by the word; and though it be true, that God begets us by the inward operation of his holy spirit, yet he useth the outward means of the ministry to the perfecting an laccomplishing of the same: and therefore Paul is 
Jam. 1. 18. 1 Pet. 1. 23 1 Cor. 4. 15 Phil. v. 10.  said to beget the Corinthians, and Onesimus by the word: so unless we receive the messengers which bring this word unto us, and apply the same unto our hearts, we can have no regeneration of the spirit. God the creator of all things might have begotten us without Fathers or Mothers, or any other means as he did in Adam and Eve, and he might of stones, have raised up Children unto Abraham, but he ordained and used the means 
Gen. 1 27, 28.  of natural generation, and so must we in our new birth, that so we may be-gotten, not of mortal seed, but of immortal by the word of God, which liveth and endureth for ever: Rachel said give me children or else I die, unto whom Jacob answered, 
Mat. 3. 9 Gen 30. 1,  am I in God's steed who hath withholden from thee the fruit of thy womb: so that as in natural generation the fruit of the body cometh by the blessing of God, so is it in our spiritual regeneration also; if Rachel had not asked of God, God had not remembered her, and if she had not used the means she had not been the mother of Joseph and Benjamin, which teacheth us, that we must use the means of the ministry; that we may be begotten and borne 
jam. 1. 18. 21. 1 Thes. 2. 13. 1 Cor. 4. 15.  again: as many, as will be the children of God they must receive the word which is brought unto them by the Lords messengers, that they may be begotten anew by the same, and being thus begotten and borne anew, we must not stay here but be nursed up further, and brought up with the pure milk of the word, that as new borne Babes we may grow thereby: and when we be 
1 Pet. 2. 1. 2.  grown to be of riper age, in Christ; then this word will afford us strong meat also, for this is not only the sincere milk of the soul which as new borne babes we must desire, that we may grow thereby, as 1 Pet. 2. 2. but as it is also strong meat for 
1 Pet. 2. 12 1 Cor. 3. 1 2.  strong men, and belongeth also to them of riper age which through long custom have their wits exercised to discern both good and evil. As Heb. 5. 14. Let us not therefore neglect the means 
Heb. 5. Heb. 5. 14. Heb. 2. 3. Heb. 10. 28 29.  of our so great salvation, for if he which despiseth Moses law died without mercy under two or three witnesses, how much more sore punishment shall he be worthy of, that neglecteth the work of reconciliation, whereby we grow up in Christ Jesus, Remember the word of the Lord, spoken by the Prophet Amos 8. Behold the days come saith the Lord 
2 Cor. 5. 18, 19 Amo. 8. 11  that I will send a famine in the land, not a famine of bread nor a thirst for water, but for hearing of the word of the Lord, and they shall wander from sea to sea, and from the North even unto the East shall they run, and seek the word of the Lord and shall not find it: And this plague shall not only be upon the ancient and Elders of Israel, but he addeth further, that even the fair virgins and young men shall perish for thirst: a most evident proof that as our bodies would quickly perish, unless they should be strengthened with 
2 Kings 3. 9, 10. 1 Kings 17. 22. Galen de senitate Lib 1 Cap.  material food and nourishment, even so our souls unless they be fed and nourished with the heavenly food of the word brought unto us by the ministers and preachers thereof; would quickly die and perish, whereby we are to acknowledge the singular goodness of God, and his great mercy showed unto us above the Jews in sending us so great plenty of this food, and therefore the more wretched and ungrateful are we, if we contemn so great a grace and mercy when it is offered unto us, It is said Jer. 29. that the Lord had sent them. Prophet's rising up early and instructing them, yet they were not obedient to receive doctrine; The word of rising early should put the ministers in mind of their industry and diligence in their vocation, and delivering the message of the Lord: and if this early rising do seem to be to early to some, Let them remember the saying of the wise man in the Proverbs which may help to awake them, How long wilt thou sleep O sluggard, when wilt thou arise out of thy sleep? yet a 
Pro. 6. 9  little sleep a little slumber, a little folding of the hands to sleep; therefore thy poverty cometh as one that travaileth by the way, and thy necessity as an armed man; wherefore let every one awaken and strengthen the things that remain, lest if we do not watch, he come upon us as a thief in the night at unawares. If we say 
Rev. 3. 2. 2 Pet. 3. 10 11. 1 Thes. 5. 2 Rev. 3. 17.  with the Church of the Laodiceans, that we are rich and increase with goods and have need of nothing: than it is to be feared lest indeed we be wretched, and miserable and poor, blind and naked, or if we think it enough for us to be present only where the word is preached though we take it not home to our own hearts, let us consider that the high Priests did frequent those places where the messengers of the Lord did deliver their message; but it was not sufficient unless they did apply the message to themselves which was brought unto them unto that end. Moreover where it is said, that the Lord did stir up the spirit of Zerubbabel, the son of Shealtiel, we are taught that neither the chastisements of the Lord, nor yet the preaching of the word can bring us out of the sleep of sin, unless it please God to add thereunto the inward operation of the spirit to awake 
Isa. 26. 16.  us, for though affliction do cause us to cry and call unto the Lord, as Isai saith, Lord in trouble they have visited thee, they poured out a prayer when thy chastisements was upon them, yet oftentimes afflictions 
Hos. 7. 14. Isa. 1. 5. Exo. 6. 9 Re. 16. 11. 21. jer. 5. 3.  do work no such effect in the hearts of men, else would not the Lord have said, why do I correct you in vain? Nay many times, the very grief of affliction doth estrange men from God, cause them to blaspheme the name of the Lord, and breed hardness of heart in many of the wicked, as is manifest 
Re. 16. 9 11. 21. Amos 4. 6. 8, 9, 10, 11.  Revel. 16, when the angel did plague the wicked, they boiled in great heat, and then they blasphemed the name of God, which had power over plagues and they repented not to give him glory; and if they break not out to these extremities— yet they will continue still in their wickedness, and not turn unto the Lord that he may have mercy upon them: so that neither afflictions, nor yet the preaching of the word can stir us up, unless God do add the secret operation of his holy spirit thereunto. A resemblance herereof the Romans do afford us by the fact of Camillus, who when he had besieged the City of Phalisci with ten years' war and attempted by the sword and famine to cause them to yield unto him, yet all was in vain, till at length by his clemency and lenity he prevailed with them; for when the Schoolmaster of the City, who had the charge of the nobleman's sons, did bring them and betray them to Camillus, that thereby they might be enforced to yield up themselves, and the City for the ransoming and redeeming of their children, Camillus considering 
Plu. in vita Cam.  that the falsehood and treachery of the Schoolmaster could bring him neither comfort nor credit, commanded his officers to strip him naked, and bind his hands behind his back; and to cause the children his Scholars each of them having rod in his hand to whip him back into the City again. At which Noble action, the Citizens were so moved, that they presently 
Camillum setvatorem suum Dumque et parentem invocantes  delivered up their City unto him acknowledging Camillus as their Saviour and God, and father: even so oftentimes the Lord doth plague us with Famine and sword, but yet we will not turn unto him, until by his Holy Spirit he gently move our hearts to yield unto him, and then we begin to acknowledge him our Saviour our Father, our God in Christ Jesus; We indeed are oftentimes overcome with such a dead sleep of security that affliction doth not awake us, nor work our amendment that we might turn unto God: nay rather the grief of a son as hath been said, doth many times more withdraw and estrange our hearts from the Lord. It is recorded that the men of Canas after they were overcome by the Carthaginians alleged that they prospered better so long as they burned their children unto their idols, but what should I speak of the heathen, seeing the people of God the Jews, blush not to tell the prophet Jeremy, that whilst they burned incense to the Queen of heaven, and poured out drink offerings unto her, they had plenty of victuals, and saw no evil but since they left off say they to burn incense to the Queen of Heaven and to pour out drink offerings unto her, we have wanted all things 
jer. 44. 17.  and have been consumed by the sword and by famine. The word of God I confess is a very forceable means to stir them up, and to prevail for obedience, but yet of itself insufficient, unless by the power of God's spirit it be put upon our minds and written 
Heb. 4. 12. Heb 8. 10, 11. Isai 6. 9 joh. 12. 40. Act. 20. 26.  upon our hearts, and therefore our Saviour Christ and his Apostles dealing with the unbeleving & stiffnecked Jews said unto them, as was prophesied of them, Hearing ye shall hear, and shall not understand, and seeing ye shall see and shall not perceive; for the hart of this people is waxed fat, and their ears are dull of hearing, they have eyes and see not, ears and hear not, and all because as the Prophet speaketh, 
Rom. 11. 8. Eze. 3 7 9 joh. 32. 8.  they are a rebellious house, wherefore we may say with Elihu, Job 32. Surely there is a spirit in man, but the inspiration of the Almighty giveth understanding, and this is not true only in the first operation of the spirit, but in going on forward in the grace begun, and not therein only but in the perfecting of the same So that we may well acknowledge, that of our Saviour, That no man cometh unto the father, except the father draw him, and the Spouse in the Canticles saith wisely, draw me and I will run after 
john 6. 44 Cant. 1. 4. Phil. 2. 13. Rom. 15. 19,  thee, And the Apostle to the Philippians sheweth, that it is God that worketh in us both to will and to do; And when the Apostle had preached the Gospel, from Jerusalem and round about to Illericum, he ascribeth nothing unto himself, but all to the power of the spirit and grace of God which was with him. But some may object that if God do only work in us all good motives and actions, by the secret and inward operation of his holy spirit, and that we can do nothing of ourselves, why then doth God punish us for not doing these things, seeing that he himself 
2 Cor. 3. 5.  is the cause why we do them not? To this I answer, that God doth justly punish us for that we have lost that knowledge that was given us in our first creation, and then we had free will to do good ourselves, but now we are ignorant thereof, and therefore are justly punished.  
For as Laertius reporteth of Piltacus, who made laws, whosoever were drunk should be double punished if he committed any offence, according as Aristole also witnesseth Tertio Ethicorum cap. 5. First for his drunkenness, and secondly for his fault committed in his drink, so we are justly punished, not only 
Eph. 4. 20. Rome 9 16 Ro. 9 20.  for the fault or sin itself, but because of our original corruption and ignorance which is incident into us by reason of that general curse which fell upon all mankind at the beginning, but as for us that have better learned Christ, and can cut of all objections with the word we know that it is not in him that willeth, nor in him that runneth but in God that showeth mercy, And therefore we may say with the Apostle, O man who art thou that pleadest with God, shall the thing form, say unto him that form it, why hast thou made me thus? It may therefore suffice us to know that our corruption is such, that we falling into the sleep of sin cannot of ourselves arise unless God's spirit awake us, 
Zac. 1. 3. Jer. 31. 18 I am. 5. 21  For although the Prophet Zac. saith turn unto me saith the Lord, and I will turn unto you, yet it may not so be understood as though man had power as in himself to turn unto the Lord, but it must be God that must first convert; and therefore we must say with the Prophet Jeremy, Convert thou me and I shall be converted for thou art my Lord and my God, and as it is in the Lamentations, turn thou us unto thee O Lord and we shall be turned, renew our days as of old, So that it appeareth manifestly, that the 
Phil. 2. 13. Eph 5. 14. 1 Thes. 5. 11. Hos. 14. 3. Jer. 4. 1. Za. 12. 10 Zac. 4. 6. Zac. 4. 7. Zac. 4. 14.  grace of God must work in our hearts before we can do any thing, it is of his grace both to will and to do. Awake therefore thou that sleepest, and stand up from the dead, and Christ shall give thee light, Let us remember that although we be exhorted often to renew and repair our building and to return unto the Lord yet it must be by grace, and this grace must be wrought in us by the secret operation of the Spirit of God. But if any man will say that he can awake of himself, let him consider the saying of the Lord by the Prophet Zachariah to Zerubbabel, that the Lord doth preserve his chosen Church and chosen people, neither by an army nor by strength, but by his holy Spirit, and he shall bring forth the head stone thereof with shouting and with crying, grace, grace unto it: and they came and did the work of the Lord, in the house of the Lord of Hosts their God in the four and twentieth day of the month, in the second year of Darius the King.  
The next point is their example of obedience, whereby we are taught that we must work in God's house, that is in God's 
Heb 3. 6. 2 Cor. 6. 16. 1 Pet. 2. 5.  Church, whose house we are, if we hold fast, the confidence and and rejoicing of the hope unto the end, Heb. 3. whereby he showeth that the mystical members of Christ, are his Church, as also he saith 2 Cor. 6. Ye are the temple of the living God, yet all this is but one house, and as the Saints of God are but one spouse of Christ in general, so are they but one house also, the building 
1 Cor. 3. 8 9  whereof although it depend upon the ministry chiefly whom are by an excellency termed builders, yet all must work and build his house, and this duty belongeth to all, as Saint Judas speaketh Edify yourselves in your most holy faith, praying in the 
Epi. jude ver. 20. Exo. 35. 4. 6, 7, 9  holy Ghost: for as in the material building of the Tabernacle or Temple they did not bring gold, silver or brass, blue silk purple, scarlet and fine linen, but those which were less able, brought Goat's hair, and Rams-skinns died red, and Badgers skins with Shittim wood▪ so in the spiritual building, all must build but not all in like manner; the ministers they must be the chief, they must build with silver and with gold, and precious stones▪ and the inferiors they must build with goat's hair and ramms skins, and so all must be workmen in the building 
Titus 1. 12. Gen. 2. 15. 1 Cor 3. 6 Gal. 5 6.  As many as are of Christ they must be Christians, not Cretians not idle slow bellies, even in paradise. Adam must work and dress the garden, Therefore how more must we, and ought we to labour in this estate of earthly corruption, Paul must plant and Apollo's must water, and not they only as the chief, but every man in his several estate must labour, every man's faith must work by love, The noble example of these principal persons who did themselves, work in this building, may put us in mind 
Zenophon in Cyrop.  that we should not post off this building unto others, but put to our own hands and be builders ourselves of the Lords house, Cyrus as Xenephon reporteth of him was so greatly delighted with the works of husbandry, that amidst his royallity his goodly apparel his golden chains, his rings and his precious stones, he would neither eat nor drink, until he had been planting, or 
1 Cor. 3. 9 1 Cor. 3. 6.  some other painful action procured sweat. If Cyrus being a noble Prince thought it no disgrace to his Majesty to labour in husbandry much less ought the ministers of the King of Kings and Lord of Lords, either because of this great calling, or at least because of his small ability and weakness abstain from doing of the Lords husbandry. Paul must plant and Apollo's, must water that God giving the increase, his Church may be edified, and his name be glorified. Macrobius reporteth that a Captain of Augustus having sustained many dangers, and suffered many wounds in his defence, in the end being accused wrongfully and much distressed, desired Augustus himself to work his liberty. 
M●●●●b. Satur. lib. 2. p. 288.  The Captain then seeing he went not himself, but would have sent one of his servants about it presently bearing his breast and body, showed the wounds he had received for his sake, and told 
At non ego Caesar pericli●ante te actiaco bello, vicarium quae sui sed pro te ipse pugnavi, Heb. 2. 10. Heb. 12. 2. Isai 63. 7.  Agustus very boldly, that he had not sustained those wounds by any Vicar, but by his own person for him, and therefore had well deserved that not his servant, but he himself should deliver him. Augustus' blushed and being moved thereat, became his advocate himself, ut qui vereretur non superbus tantum sed et ingratus videri. As one fearing lest he should be thought to be both proud and unthankful.  
Our Saviour Christ as our good Captain, hath suffered many things for our sakes, he hath trodden the winepress of the wrath of God and therefore ought we not to send others as our deputies or vicar's, but with our own hands, and in our own hands, and inour own persons to do this work and 〈…〉 his holy temple, especially if we have the blush that Augustus had, and bear the like mind toward Christ that he bore toward the Captain, even to fear the suspicion of pride or unthankfulness, 
Senectus quidam morbus est ludo Senect. Plut. in vit laton.  seeing he hath wrought so great things for us, I confess that weakness and sickness may hinder some, and also old age which is a kind of sickness may hinder and let others from building, yet such as cannot themselves, they must assist and also encourage others by all means to the building of the Temple: Plutarch in the life of Ca●o the elder reports, that in the building of Minervais Temple when one of the old mules, could not carry such things as were necessary, he would not withstanding according to his former custom go with the rest empty, whereby the rest were drawn to work and labour more cheerfully. If any of our elders, be by reason of old age and weakness of boby unable themselves to build, yet let them accompany those that are young, and by all good means provoke them to the building of the Temple, but if being able to do little or nothing themselves, they will not favour nor cherish others, than it is to 
2 Cor 11. 13. Two reas. 1 2  be feared they be but deceitful workmen pretending to build the house of the Lord, when indeed they do but build a Temple for Idols. The two reasons follow drawn from the two circumstances, one of person whose house they were to build, viz. the house of the Lord of Hosts their God. And the other of the time without delay in the four and twentieth day of the sixth month, so soon as the Lord had stirred up their spirits, they began to build the house of the Lord, the former circumstance of the person containeth a double reason to move them to all speedy 
Gen. 14. 2●. Zac. 1▪ 3. Joel 2. 11. 25.  and due regard of building of the Temple; one saw the power and all sufficiency of him, whose work it is, viz. the Lord of Hosts, ●o called because he is the chief commander, and possessor of heaven and earth, and useth all creatures as his armies and soldiers, to execute his will both for his friends and against his enemies, The due consideration whereof, might greatly encourage them against all the power of the Persian Kings, and all other their adversaries that should attempt to hinder their work and the other from his goodness and mercy, in that he was by 
Gen. 17. 7.  covenant the Lord their God, and therefore considering that the building of the Temple was the work of God their Father th● 〈◊〉 ●●ght and aught to encourage themselves in going forward 〈◊〉, being well assured that he would both bless them in their labour and take it in good part at their hands. In regard wherereof it were no less than their bounden duty, to bestow not only their labour but their lives also in the building of their Father's house, the Temple of the Lord their God. The sum and substance of both which reasons drawn from God's power that he was able, and from his mercy that he was willing to bless and prosper them in their work; I do further commend unto you in the example of the three children mentioned Daniel 3 who being in danger of the fiery furnace, resolved to cast and repose themselves upon God's power and mercy, and so to be constant in their profession, both in doing and suffering his good pleasure whatsoever should befall them. Our God is able to deliver us Dan. 3 if it be so, say they, our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of thy hands O King, but if not be it known to thee, that we will not serve thy 
Dan. 3. 17, 18. Act. 21. 13  Gods, nor worship thy golden image which thou hast set up, As also in that example of S. Paul, what do you weeping and breaking my heart for I am ready not only to be bound, but also to die at Jerusalem for the name of the Lord Jesus. If this were so engraven in our hearts, that the Lord of hosts is our God able and willing to defend us, it would teach us to have a good conscience, and to show forth a good profession, knowing that in all this the Lord of hosts 
Eccles 11. 4. Heb. 12. 10.  both can and will be our guide unto death, He that regardeth the wind (as the Wiseman saith) shall never sow, therefore let us, casting from us all things which might press down, go forth in the strength of the Lord only, and so build in his Temple assuring ourselves with the Prophet David, that the Lord is our strength and stony rock, and defence and Saviour, and our God and our might, in wham we will trust, our Buckler the horn of our salvation, 
Psa. 18. 1, 2  and our refuge.  
The last reason to move us hereunto is the shortness of time 
Last reas.  wherein we are to build, we must apply ourselves to that which is in hand, we must remember that this is our day, and it may be but a day, let us therefore as children of the day, walk in the light, and work in the day, the night of death may come we know not how soon, whereof we may be put in mind every night when we lie down to rest, our sleep being and image of 
1 Thes. 5. 4, 5. 7.  death, our beds a resemblace of our graves, our sheets of our winding sheets, the putting off our clothes, the putting of our mortality wherewith we are clothed, the putting them on & our rising up a figure of our resurrection from our graves, and the putting on of mortality, let us therefore remember that the Lord may say unto us, as he said to the rich man in the Gospel, 
Somnus mortis imago.  This night shall they take thy soul from thee, The consideration whereof might cause us to go on forward in the building of our temple: And other reason is effectual might move us hereunto, the unreasonableness of the weather, whereby the judgement of the Lord do light upon us, therefore if now we will begin to build this house, than he will be merciful unto us, and we shall see great plenty, and if he will not deliver us from these plagues 
2 Cor. 5. 4. 1 Cor. 15. 53. Luk. 12. 20.  yet let us assure ourselves with the thee children, that he is able if he will to take these plagues from us, but if he will not, let us resolve to worship none but him, and confess with Saint Paul, that we are not only ready to suffer these punishments, but even to die at Jerusalem, being always prepared to build his temple, seeing he is the Lord of Hosts and therefore able mightily to defend us, and our God therefore kind and loving unto us his children that call upon him.  
Therefore to this our God together with the Son and Holy-Ghost be rendered all praise, power, might and dominion both now and for evermore, Amen.   

Sermon the Ninth.  Haggai 2. 1, 2, 3, 4. In the seventh month, and in the one and twentieth day of the month, came the word of the Lord by the Prophet Haggai, saying, speak now to Zerubbabel the son of Shealtiel governor of Judah, and to Joshua the son of Josedech the high Priest, etc. to the end of the fourth verse. 
WHen as the Jews had eftsoons been exhorted by the word and after stirred up by the quickening power of the spirit to build the Temple of the Lord whose foundation long before was laid, the Lord here lest they should be hindered in their work, stirs them up with a new message, enjoining them to go forward. Ezra 3. we read that when the foundation of this house was laid in the days of Cyrus, many of the ancient men, which had seen the former temple built by Solomon wept with a loud voice conjecturing by these beginnings (as well they might) that this latter temple would be nothing so beautiful and magnificent as the former was, The cause whereof some interpreters think was the decree of Cyrus, Ezra 6. who commanded that the height should be sixty cubits, and the 
Ezra 6. 3.  breadth 60 cubits, and that it should be made ex lapidibus impolitis, as the vulgar latin hath it of rough and unhewed stones, whereas the former as we may rather gather from 1 Kings 5. 17. and 62. and 2 Chron. 3. 35. was in breadth 20 cubits, in height an hundred and twenty cubits, and in length sixty cubits, after 
1 Kings 5. 17.  the cubit of the sanctuary which was as long again, as the common cubit, and all made of broad and fair hewed stones, others not persuaded that Cyrus herein differed so much from the former, attributed this to their poverty and mean estate that built it, who coming far short of Solomon in riches and magnificence we are not able to bestow so much on this as he did on the other. And indeed it agreeth with that Caldee word used in that place, that it was not rough stones as the vulgar Latin hath it, but fair and great stones as the septuagint agree, whereof this house was built, wherefore though Ribera a papists upon this place in his commentaries give this decree of Cyrus as a reason thereof, yet in his second book de Templo etijs quae ad templum pertinent, he denieth the same, adding for the credit of their latin text, that where it is written, ex impolitie, it should be, ex politus lapidibus, whatsoever was the cause the thing is clear, that the ancient men had marked that this temple was no way compararable to the magnificence of the former temple, now seeing hope deferred maketh the heart faint, as it is in the Proverb, to fail in our desire in any thing hindereth our resolution to go forward with it, The Jews whose chief honour was in the glory of their temple, and therefore they would fain have seen it as fair as ever it was before, could not but be thereat dismayed and discouraged. And therefore the Lord here by his Prophet with this thought laid before them encourageth them to go forward in the building of the temple, adding to stir them up hereunto three most gracious promises, first of his assistance with his word and 
Three promises to encourage the jews to reedefie the temple 1 2 3  spirit in the building of the temple, ver. 4, 5. Be strong and work and I am with you: secondly of honouring it with Christ's presence in it, verse 6, 7. Thirdly, of enriching it more than the former settling in it peace and all felicity, ver, 8, 9  
This message he commands his servants to carry, ver. 1. 2. In the seventh month, in the one and twentieth day, etc.  
The thought and cogitation that hindered them he lays before them ver. 3. who might be left, etc. And then he exhorts them with courage to go forward verse 5. yet now be of good courage.  
After which he adderh the promises, verse 4, 5, 6, 7, 8, 9 I will be with you my spirit shall be with you, I will fill this house with glory, etc.  
Concerning the charge given to the Prophet, we must call to mind that in the first day of the sixth month he was sent unto them from the Lord to exhort them to build, and after in the four and twentieth day of the same month, he was sent with a new message to cause them to go forward in building, with one of these promises concerning the Lords assistance, when they stirred up with things being considered and compared with that which followeth, that notwithstanding both the former sermons of the Prophet and the working grace of the Spirit, to meet wit this temptation hindering them, they were to be stirred up yet with a new message, & to be encouraged with more promises, as they instruct us on the one side that God's grace must be both prevenient to go before, and subsequent to follow after us in all things. First to work in us, and then together with us, first to stir us up & after to help us forward, so do they on the one side teach us, that the good graces of God even in the best of us will be quickly extinguished and put out, if so be they be not quickened and repaired in us by hearing the word of life, whereupon it is that Christ Jesus when he ascended into heaven gave gifts unto men: Besides those which were to remain for a time even 
Ephes. 4. 7 8, 9  which should continue for ever, for the repairing of the Saints, for the work of the ministry, for the edifying of the body, 1 the Church whereon was built this temple, a type of those pastors which he hath given, Paul writing to Timothy commands that they preach the word, and be instant in season and out of season, which though they seem, yet it is not disagreeing with that of Christ Luke 12 where he commendeth the faithful Seward which giveth to each servant his portion of meat in due season, for men are so backward to come where this meat is to be received, and so many excuses they make, as trying of Oxen, seeing a farm, marrying a wife, that the importunity which may seem to them and perhaps also sometime to the Minister to be unseasonable, is hereby the Apostle commanded to be practised, so that the Ministers are to teach instantly, and as some think unseasonably, and common sense will teach us this, if we will consider the parable of our Saviour Christ, whereas he compareth the minister to the Steward, the people to the servants, the word to the food, so that as food sustains the body, so doth this word maintain the soul spiritually for the word he useth in the Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or signifieth a measure of 
Lu. 12. 42. Di●ensum  corn, so many pecks as was wont to be given unto servants for their monthly allowance, which if they should not receive havingno more to live one, common sense would teach us that they could not but be pined, and what may we look for, if we regard not to receive this our allowance, when it is distributed but to be pined with that famine threatened Amos 8. Not a famine to bread nor thirst for water, but of hearing of the word of God, when men shall wander even from sea to sea, and from the north to the east and shall run to an fro, and shall seek the word of the Lord, and shall not find it, which I would to God they would consider better of, and for small causes, absent themselves from Ecclesiastical exercises, where the servants of the Lord destribute these portions light of nature, should (as I think) so much teach them that herein they so much injury themselves as he did his servants, of whom the Poet Juvinall speaks, 
Socrat. ea. Hist. lib. 4. cap.  
Servorem ventres modio castigat iniquo.   
And this should make them herein more careful, Socrat. lib. 4. cap. 10. writes of an unlearned monk, who living in the wilderness of Egypt called Pambo, who coming to one and requesting to be taught, he reading that in the Psalm, I said that I will take heed to my ways, that I offend not in my tongue: Pambo would hear no more, but requested him to stay there till he had learned that, and so departed from the man, who meeting him six months after, and asked him why he had not come unto him again? why saith Pambo, because I have not as yet learned that lesson perfectly; Socrates might well note that he was an unlearned man, or else he might have known that this was not sufficient and have gone no further than the 34 Psa. where it is said, If any desire life let him keep his tongue from evil, but not that only, but let him eschew evil, and do good, seek peace and enshew it. And admit that nothing else were needful, but the bridling of the tongue were sufficient, yet here we learn, that to learn sucha lesson thoroughly, we must hear more of the word of God, Zerubbabel and Joshua who had been taught this lesson, with more words than was Pambo, yet had need to be taught the same often viz. in the sixth month more than once, as in the former Chap. and here in the seventh month, as also in the eight month, as we find in Zachary: and again, lastly in the ninth month, as in the words after this text, ver. 10, and if they had stayed so long after the first lesson in the sixth month as Pambo did, they had still lain frozen in their dregs. Far therefore be from us, such monkish fashion, and though some in regard of their affections commend them, yet let us remember that lesson of the Apostle, Heb. 10. 15. Let us consider one another to provoke one another to love, and to good works, not forsaking the fellowship that we have among ourselves as the manner of some is, meaning meeting in ecclesiastical services, and thus much doth this message, with relation to that which went before commend unto us. 1 Now the message itself followeth verse 3, who is lest among you, and laying before them their conceit and cogitation, which containeth an ingenuous and modest confession of some things wanting which might seem somewhat to touch their credit, the more by us to be observed, because commonly we are prone to flatter ourselves like the Church of Laodicea, who said, Revel. 3. I am rich and increase with good, and have need of nothing, and knew not that she was wretched 
Multi ad sapientiam pervenire potuissent, nisi se jam pervenisse putassent.  and miserable, and poor, and blind. and naked, Seneca saith many might have obtained unto wisedomt if they had not thought they had not obtained to it already, from which their ingenuous acknowledgement, we may learn to examine what is wanting, and if the spirit gives us those eyes, which they had, we may see if we look on that sanctuary built by the Apostle in the Acts, that that which is built since our return from Babylon, wants much of the former, Acts 4. we read there how the multitude of believers were of one heart and one mind, and had all things common, and what care they had for the poor, with us (God be thanked) the poor are cared for by good statutes if the godly magistrates would put them in execution, but for that unity of heart which was among them, alas, where is it in one towards another among us, Turtullian writes in the 38 of his Apology, that the heathen in his time gave it for a mark to Christians. See how they love one another, well noted saith Turtullian for they hate one another, and that they will die one for an other well marked, for they kill one another. But is it not amongst us now, rather as among the heathen. Tertullian noted it to be in his time, as the heathen noted it to be among the Christians, In our factions do we not hate one another rather 
Tertul. in 38 Apol. cap. 39  than love one another, and be we not more ready to kill one another then to die one for another. Again Acts 14. we read that the Apostles ordained by election elders in every Church. First, Pastors such as Paul describes, writing to Titus that they ought so to be qualifyed that they might exhort with wholesome doctrine, and convince those that gainsay it, which continuance of a learned ministry is commended 
Act. 14. 23 Titus 1. 9  by Justin Martyr in his Apology, where he writeth that the faithful in the primitive Church used on the Sunday to assemble themselves together, both they that dwelled within, and those that dwelled without the town, And after certain parts of scripture read, the pastor stood up, and taught and expounded some piece of the scripture to the People; But now a●a●●e abroad in our land, many of our Churches are destitute of Pastors and have only readers, wherein least we deceive ourselves, though it be a great grace and blessing of God to have the Scriptures read in a vulgar tongue, yet our Saviour Christ Jesus, though the Jews had Moses law read in their Synagogues, and the Prophets also as may be gathered, Act. 13. grieved Mat. 9 to see the multitude wandering as sheep without a shepherd, thereby implying 
Act. 15. 21. Mat 9 36  that the readers were no Pastors, for else the Jews having readers had not been without Pastors, as he grieved that they were, when he considered what was requisite for a minister, namely to bring back that which was gone astray, to preserve from danger, to heal the sore to bind up the wounded, an● all the other properties which the word requireth of a good Pastor, and therefore he sent the Apostle by preaching to perform that which by reading they could not. And if that to hear the law and the Prophets been enough, than had the Jews known Christ, for Moses wrote of him, and so likewiae did the Prophets, and amongst them, the Prophet Isai so plainly, that S. 
joh. 5. 46. 47▪ Act. 3. 24. Act. 13. 27. Act 8. 30, 31.  Jerome sticks not to call him an Evangelist, and yet the nobleman when he read Isai the Prophet, could not understand him, but had need of Philip to come and teach him, and preach unto him, and if this instruction did not need, but by reading the ignorant people might understand the meaning of the word, yet those of greatest knowledge may, and often be, so surprised with passions of infirmity, that they had not need of the help of others by applying of the word to heal their diseases, whether Moses were read in David's time, we cannot certainly affirm, yet certain it is that David, whose whole delight and study was in the law of God, as may appear Psa. 119 was well skilled therein, so that this knowledge could serve him to conclude; That he who had committed murder and adultery, as sure as God liveth was the child of death, and yet he had need to have Nathan, to apply this unto him and to tell him he was the man, so that we see how needful the pastor is to the people (as Aristotle in his Politics, that they were wont to bring in strange Physicians into the sick, and yet thought them not fit to heal themselves) lest they be accounted in Christ's judgement, as sheep without a shepherd. And of this modest acknowledgement of what was wanting, we have Paul for an example, who Titus the first gives a reason why he set Titus in Crete, because there were many does obedient, whose mouths must be stopped, where the Apostle acknowledgeth that his pains had not profited all, but until that were brought to pass, that they were convinced, reproved or converted, there must needs be something acknowledged to be wanting, and so must we ingeniously until this be brought to pass something to be wanting. I may not go further herein, and from the general come to the particular Temple of each man's soul, whereof this Temple as Paul to the Corinthians showeth was a type; but I leave it to the godly in particular to consider of, howbeit I do not doubt but if we examine ourselves upon 
1 Cor. 3. 16.  our beds the best of us, and those who were long since called and built as Temples of the Lord, may soon find some want if we compare the present building with the former. It was said to the Church of Ephesus that she had lost her first love, and would it not appear if we were well tried, that some of us had lost our first love, our first sincerity, our first sobriety, our first zeal and godly virtues, acknowledge therefore your first buildings not to be comparable to that before, but consider that all this acknowledgement must be to this end, that notwithstanding these defects which we must modestly acknowledge, we must still go forward 
Vetus est enim ubi non sis qui fueris, non esse curvelis vivere Cic ep. fa. l. 7. ad marium ep. 3.  and strive to repair our ruins as followeth in the third place, yet now be strong, O Zirubbabel saith the Lord.  
It was a saying amongst the heathen testified by Tully in an epistle to Marius, that when a man's estate begun any way to be impoverished, there was no cause why he should desire to live any longer, but that he might make himself away, which saying was so approved amongst the people, that many when their honours or riches are impaired, or desires frustrate, did not stick to dispatch themselves as we read of Atheniensis and Cato Viticensis and divers others, and Tully himself so far approveth it, that although he laid not violent hands on himself, yet he said he knew not why a man's estate was decayed he should 
Plu. in ejus vita.  wish to live any longer, but here we are taught another lesson that though we find ourselves in particular or our Church in general any whit impaired, yet we must not despair, but take example by this exhortation to strive to amend what we find amiss, yet now be of good courage O Zerubbabel and be of good courage O Jehoshua etc. 
Hag. 2. v. 4   
Thus we see it hath pleased the Lord in great mercy to prevent a temptation which might else have been taken up, wherefore the 
Mat. 12. 20 Isai 4●. 1.  Prophet Isai as Christ expoundeth it Mat. 12. telleth us, That he will not quench the smoking flax, nor break the bruised reed. Where by flax he understandeth the week of a candle, and by smoking, burning darkly, that signifying, that so long as there is any light in us he will not put it out, but cherish and maintain it in us, this must we in particular mark when we consider any defect in ourselves, for to him to whom it is said, thou hast lost thy first love, to him also it was said, Remember therefore from whence thou art fallen, and repent, and do the first works. Whosoever therefore feels or shall feel any decay in himself or his charge, let him strive to stir up the good graces of God in himself, and in the place where he is set. Let him help to strengthen the weak hands. Beloved, let there be no factions among you, except it be a spiritual and Christian faction, for so it comes to pass now a days as it did in Tertullia's time, that the religious consent of the Godly in the best causes is maliciously traduced by the name of a faction, so that now we are driven with Tertullian to distinguish betwixt a godly and an ungodly faction, but rather let us 
Tertu. apol. cap 38. adversus Gentiles. Heb. 12. 14 1 Thes. 5. 11. Ep. jude v 20.  as much as may be to have peace with all men, without which no man shall see God, and in this peace and love let us seek to edify one another, and save one another, and so build up the ruins of this Temple of the Lord, especially Tutors are to labour herein, for that they may hope that the Temple of the Lord may be repaired by them which are now under them, as we read it was by Joash, being well brought up under good Jehoida, & though perhaps they that be in your charge some of them be not of that ability to prefer worthy men to the building of the temple, yet may they be so brought up by you as they be fitted to be preferred by others, and move the hearts of Patrons to prefer them that are worthy, to the building of this house. But those which especially are to be builders of this house, I mean the Ministers, though as yet they are not called to any particular charge, yet I heartily beseech you in our Saviour Jesus Christ, to consider that your Colleges wherein you live are places to furnish and prepare you against you go abroad, and therefore that you labour here to fit yourselves for employment wheresoever God shall call you, remembering in the mean time to relieve them by your preaching which have only reading, as the Prophet in the old time did where the Priest could not; do not stand idle all the day though no man have hired you, indeed the labourer is worthy of his hire, yet the same grace & providence which brought Joseph (by telling of the Butlers dream afterwards to honour in Egypt, may after also by this means bring you to a convenient charge, wherein you may employ your labours; As for those who already are called to a particular charge, let me only commend unto them the exhortation of the Lord by the Prophet, Ezek. 3. 17. Son of man I have made thee a watcbman over the house of Israel, therefore hear the word of my mouth, and give them 
Ezek. 3. 17 Ezekl 33. 7  warning from me, when I shall say unto the wicked thou shalt surely die and thou givest him not warning nor speak to admonish the wicked of his wickedness, that he may live; the same wicked man shall die in his wickedness, but his blood will I require at thy hand, They that are so called to any charge may think themselves spoken to in Ezek. The ancient council of Melde in the 23 Chapter reproveing the practice of pastors as damnable, who do not by themselves but by others feed their flock, saith that they are bound necessarily hereunto by the Prophet. The name of watchmen here used is drawn from the time of war, where the watchman was set in a high Tower, to descry the enemies coming, whereof if he did not tell the people, but the enemies came and assaulted the people unprepared, his blood is to answer it, but if he give warning he was safe. I am loath to mention that heavy threat of the Lord, his blood that perisheth will I require at the watchman's hands, but it were to be wished that we did consider that if we would reap temporal things we must sow spiritual things, and if any of us cannot perform this by reason of other charges which we must attend, and for looking to the profits and fruits which may arise from them, how much better were it for them to have that cogitation that David had, 1 Chro. 11. who when he had desired to drink of the water of the well of Bethlem; and three of his valiant men had broken through the Host of the Philistimes, and had drawn of the water and brought it to him, would not drink if it, but poured it out for an oblation unto the Lord, and said, let not my God suffer me to do this, should I drink the blood of these men's lives, and is not this the blood of these men's lives which we drink when we are clothed, and fed with that which they allow us, and yet leave them in that case, that they pine away for want of feeding, and as the Prophet saith they die in this blindness and ignorance for want of teaching. Therefore I beseech you in Jesus Christ, though perhaps you have had a longing desire to drink of this water, yet think better on it, and take David's affection and resolution, and say, let not my God suffer me to do this, and rather bate of that you spend of your raiment and fair, then take such dead pay, and keep back other faithful watchmen, which else they might have.  
The Lord for his mercy so sanctify our hearts that by the often hearing of his holy word we may consider and acknowledge our wants and imperfections; and hereby be stirred up to redress what we find amiss in ourselves, to the building of his Church to the comfort of our own souls, to the glory of his blessed Name through the grace of his holy Spirit in Christ Jesus our Lord and Saviour, to whom with the Father and the same holy Spirit be all praise for evermore, Amen Amen.   

Sermon the Tenth, 1599  Haggai 2. 5, 6. For I am with you saith the Lord of Hosts according to the word that I covenanted with you, when ye came forth of Egypt, so my spirit shall remain among you fear not. 
HOw the Lord by the ministry of the Prophet Haggai did often and earnestly exhort and stir forward the Jews after their return from the captivity of Babylon to the building up of the Temple, hath been hitherto declared unto you: now of the promises or causes of encouragement, whereby it pleased God to hearten them lest the conceit which they had, that this house should not be so famous and so execellent as the former, should discourage them and hinder them from that business, this is the first which I have read unto you: which containeth in it a most gracious promise of his aid and assistance by his spirit, because that flesh and blood is ready to suggest into the mind of a man that which is in the Proverbs, It is better to be idle than to be occupied in vain, and to make folk measure things by the event, so that unless they see present means to effect that which they undertake, they cast off all hope of accomplishing their purpose, and so cease from meddling any further, whereon it was that Moses Exod. 4. 10. when he should be sent to Pharaoh excused himself that he was not eloquent, that he had a stammering tongue, but the Lord raised him up from that thought, telling him that he should trust in the grace of the Almighty, saying, who hath given the mouth to man, or who maketh the dumb to speak etc. do not I the Lord? now therefore go and I will teach thee what to say, to the like effect is the message sent to Haggai, because that Zerubbabel and Jehoshua, and the rest which should have been the chief in the work, having laid the foundation of the Temple, despaired of finishing it, and so despaired before he began it. The Lord therefore stirred them up to go forward by these words which I have now read unto you, a reason very forcible, and motive very pregnant to move them forward, I am with you saith the Lord of Hosts: which words the Prophet often useth there, by putting them in mind both of his power that sets them forward, whose will all creatures as soldiers are ready to perform: and meaning thereby also, that by his favourable assistance he will bless them and that by his spirit he will give them grace to accomplish that which they had undertaken.  
In the second place the doubtful understanding of the word, (word) hath caused interpreters diversely to expound it, for by word in scripture is sometimes signified the second person in the Trinity, the Saviour of the world, the Essential and eternal word of God of which John speaketh, John 1. In the beginning 
john 1.  was the word, by whom all things were made, and through whom all things are now preserved, and so here should be three things which the Lord should now promise, 1 His own presence. 2 The presence of his Son. 3 The presence of the holy Ghost which sense the Hebrew would bear as may be translated, and then it should be translated thus, I am with you by my word that I covenanted with you, etc. whereto also the Argument agreeth because he was the Angel mentioned. Exo. 23. 20. that spoke unto 
Exo. 23. 20.  Moses in Mount Sinai, that gave the law unto the Israelites and promised them his favour, if they kept his covenant as Stephen showeth, Act. 7. 38, sometimes it signifieth a promise made 
Act. 7. 38. Psal. 105.  unto any, insomuch that David Psal. 105. ver. 8: mentioning the covenant, that the Lord made with Abraham, saith thus, he hath always remembered his covenant, and presently addeth this word of promise made to a thousand generations, and thus othersome do think it to be taken in this place, and this indeed the text will best bear, and so much the more, sith the Lord on the like occasion saith Deut. 31. ver. 8. that he himself 
Deut 31. v 31.  would go before them, and therefore encourageth them not to fear, or be discouraged, for himself would be with them, and would not fail them nor forsake them, and this the ordinary construction of the Hebrews doth include, as they know that are skilled that way, especially I say if these words be compared with the 8, 9 verses of the 105 Psal. before mentioned, besides there is a more pregnant motive to induce me hereunto, even the authority of the Apostle himself, who Heb. 12. 27. declareth that those words which are in the next place set down by Hag. were spoken by Christ himself, yet once more, I will shake the heavens: so by the word in this place, 
Heb. 12. 27  cannot be meant Christ, seeing Christ is said to have spoken this. It followeth therefore that his word was not the Essential word of God, but some external word, not the eternal word of God, but some word that had a beginning, namely when this promise and covenant was made, when the Lord brought the Israelites out of Egypt, and delivered them by his Angel, God the Father by his son promised his favour & assistance, if we follow this interpretation, the sense will well agree with the former, namely, this word, this promise, was made by Christ, considering that in him all promises are yea and Amen, 2 Cor. 1. 20 and considering that Christ saith Joh. 14, 15, 16. that if we love him and keep his commandments, he will pray the Father and he will give us another comforter, that he may abide with us for ever, whence the latter place in the Text of the Holy Ghost receiveth also light, our Saviour there calling him the comforter, and promising his abiding with us, not for a season but for ever, And this for the meaning of the words, whereby the Lord encouraged Zerubbabel and the rest to go about the building of the Temple, assuring them that he will be with them, and that he will be merciful unto them and prosper them in their endeavours, that he will send them his spirit to guide and direct them, and to relieve them in all wants and doth not the Lord here likewise stir up and exhort us to go forward with the building of the spiritual house, not only such as have the place of Zerubbabel, or the office of Jehosua, but all the faithful also, that every one in his vocation should do what in him li●th to the building up of the body of Christ, no doubt as we have the like command, so to us likewise is given the like encouragement according to the rule of the Apostles. Ro. 15. ver. 4. Whatsoever is written, is written for our learning. For why have not we Temples to build as well as they? are not our 
Ephe. 2. 10, 21, 22. 1 Cor. 3. 17. 1 Cor. 6. 19 1 Cor. 39  bodies called temples of the Holy Ghost, Ephe. 1. 1 Cor. 3. 1 Cor 6. 19 and therefore not only the Church that is the Church universal assembly of the faithful is to do this, but also every man and woman in particular, and albeit the Ministers of the Word and Sacraments, Pastors and Teachers are to be principal labourers herein, because they were chiefly given to this end, Eph. 4. 12. yet all the faithful are appointed as under-workemen for as much as the Lord exhorteth them that they exhort and edify one another, 1 Thes. 5. 11. and jude commandeth them to have care to edify one another in their most holy faith verse 10. the commandment therefore that was given to them is given to us, which is so much the more to be regarded of us, how much more near to God, and more precious the spiritual house, that is built on Christ and is to last for ever, is above the material temple built on earth which was not to continue but to be laid waste, insomuch that one stone should not be left one upon another; so that thus you see that in respect of the like commandment, we also are to build up our spiritual tabernacle and temple to the Lord, which also we must do in respect of the like promises, that they had, which the Lord most graciously hath made unto us, as he did unto them, to the end that we should cast away all fear and distrustfulness, nay rather we have greater promises made unto us than ever they had to them, at lest in measure greater howsoever in substance they be the same, for what saith Christ Mat. 28. 16. the last ver. Behold I am with you to the end of the world, what promise can be more gracious? what more comfortable? which cannot be understood of the Disciples and Apostles only, because of that circumstance (till the end of the world, and though they did belong chiefly to the ministers, who were to observe and teach all that the Lord had commanded them, yet in command they also respect all other, as many as believe in the Lord by their ministry, as Christ well showeth in his praise, job. 17. 20. where he addeth the en● also, that they might be all one they in him, and he in them, as the Father is in him, yea the promise is more graciously given to us then to them, insomuch that Heb. 8. 8. the words of Jeremy that the Lord spoke unto the Jews are cited [I will be their God, and they shall be my people saith etc.] are appointed unto us, promising us that he will prosper us, he will not leave nor forsake us, that he will bless us not only with heavenly blessings, but also with temporal and with earthly 
Gen. 15. 1. jer. 31. 2. Cor 6. 18.  treasures, according to the meaning of the very same promise made to Abraham Gen. 15. 1. I will be thy God, and renewed to us Jer. 31. and yet with more kind words 2 Cor. 6. 18. I will be a father unto you, and you shall be my sons and daughters. 2ly In respect of like or greater promises we must build up our spiritual Temple, 3. We must do it respect of the like continuance of the spirit which we have amongst us as they had, for Christ promiseth us, john 14. 16. That he will pray the Father and he will give us a comfortor and he shall abide with us for ever, which lest any should think to be spoken in respect of the disciples only, the Apostle 1 Cor. 16. telleth us that the spirit of God dwelleth in us also thereby the Metaphor of abiding in us as it may be explained, by that which Cato in Tully saith of the soul, namely, that nature hath given it an abiding place in the body, not a dwelling place, therefore it must go out of the body, as out of an Inn, and not out of a dwelling house, yea this is so to be understood of all Christians, that the Apostle saith Rom. 8. after 
Rom. 8.  he had used the same phrase of the soul dwelling in us, that he that hath not the spirit of God dwelling in him, is none of Gods avouching, that there is no Christian to whom this promise is not made good or verified, it is true indeed that the spirit being God filleth full all places, taking in it that generality, but when we shall talk of this dwelling amoung the faithful, we take it after a more particular manner, that he dwelleth in them by his 
Eph 3. 13  gifts and graces as the Apostle signifieth, Ephes. 3. 17, when he saith that he would pray that Christ might dwell in their hearts by faith, for so Christ dwelleth in us by communicating his spirit.  
The Spirit I say shedding in our heart's faith and love, and then Christ cometh and dwelleth in them, which Augustine implieth when he applied those words to the widow that wept for her husband, why saith he dost thou weep for thy husband? thou hast by faith a better husband in thy heart, for thou hast Christ himself for thy husband. A sentence, beloved, most comfortable to the faithful, and which may serve well to assure them of their salvation by Christ, and therefore the Papists desiring to impair it, where Cyril useth the same words they willed them to be put out, lest any of their Scholars reading them in Cyrill not so corrected, should conceive that Christ dwelleth in our hearts by faith: but blessed be God that our students may read it not only in Cyril but also in Gods own truth, and the unlearned may hear it preace by others, thus 3ly. in respect of the continuance of the spirit, we are likewise to 
4 Last. The same promise to encourage us as the Jews. Re. 19 14.  build up ourselves as well as others. Lastly we have the same promises that they had from the same Lord of Hosts Jesus Christ as he is described Rev. 19 14. where it is said that the warriors or armies which were in heaven follow him, and if they so excellent creatures, then much more▪ we who are far inferior: nay he more kindly promiseth it to us, promising that he will be with us by his spirit for ever to guide and comfort us in all our calamities, and therefore it is our duty aswell as theirs to set aside all fear, distrustfulness, and with all courage go forward, and with all encouragement to strengthen our weak knees and lift up our feeble hands that we may be able insome measure to accomplish the work the Lord hath enjoined every one; for we have the like commandment that Zerubbabel had, the like promises yea the same promises, and the assistance of the same spirit, and he that promiseth to be with us is the Lord of Hosts most mighty and able to do whatsoever he will, which name least happily it should somewhat affright us, let us remember that he is mighty and powerful against his enemies, and towards his sons and servants merciful, and full of compassion, yea he 
1 Pet. 2. 25. Psal. 23.  i● the Bishop and shepherd of our souls, 1 Pet. 2. and therefore it ought more to embolden us, than discourage us, as it did David Psa. 23. My shepherd (saith he) is the living Lord, therefore will I fear no ill, and indeed he himself showed it to be true in his own particular, by his godly example in all his life, and first when there was but a step between him and death, as he had told his friend jonathan. 1 Sam. 20. he went forward with some circumspection indeed and care, to prevent danger, but yet never 
1 Sam. 20.  a whit discouraged, because he knew that the Almighty was his shepherd, and that he was able to keep and defend him, yea that he would defend him because that he had promised to de-defend all such as put their trust in him, and why? for the King's hart is in the hand of the Lord, and he turneth it whether soever he will, and that as easily as a husbandman can turn the streams of waters: And so the Lord did the heart of Saul to David, as appeareth by the sequel of that story, and when the Lord did not deliver him by his power, yet he preserved him by his goodness, Elias might have feared Ahab, and Ehizeus might have been dismayed with the taunts that were cast on him, by jeroboam, but they went boldly forward, showing indeed that they had no cause to fear or be discouraged, for they knew well enough that the Lord was with them, The memorable example of the three children showeth the like courage to have been in them, when they said, our God is able to deliver us, & if he do it not yet know O King, that we will not worship, etc. whereby they showed that they were fully persuaded, that the Lord is present with his servants, either by his power or by his goodness, by his power to deliver them, or by his goodness to comfort and strentghen them, if to endure torments were most for God's glory, yea the very example of these three showeth, how true that in the Proverbs is, when a man's ways please the Lord, he maketh even his enemies to be at peace with him, so that not only the fury of Kings shall be turned away, but if need be they shall become ever 
Pro. 16.  friends, and if the hearts of Princes be so subject to the Lords ordination and government, which seem to have some freedom, how much more are the hearts of inferior creatures, the slothful man saith that a Lion is in the street, but the Lord hath Lions at command, so that they shall not hurt his saints Dan. 6. he that observeth the winds shall not sow, and he that marketh the clouds shall not reap, so that the Lion feareth the slothful man on the one side and the wind on the other side keepeth him back, 
Daniel. 6.  that he cannot go forward, but for the true children of God who know that both wind and weather sea and air are at God's 
Eccl. 11. 4  command, they fear neither the heat of summer nor the cold of winter, nor the storm of persecution; but go boldly on in their calling, following the precept of their God and committing all other things to his providence, for they know that he is with them even in affliction as David witnesseth, Psal. 23. thy rod and thy staff comfort me, where we are to consider, that the rod and the staff are terms used in respect of the former word shepherd, the word rod signifieth a long thing to strike with, but yet used as shepherds use the like about their sheep, to keep them in by threatening them, and a little tipping them, the word staff is borrowed from a word that signifieth to lean on, which shepherds use to lean on, and withal to keep their sheep, but in proper, the Prophet declareth that the Lord would not chasten him, or if he did his chastisement should be but such as should comfort him, as he saith else where, Psalm 119. It was good for me that I was punished, and before I was smitten, 
Psal. 119. Columella lib. 7. cap. 3  I went wrong. Columella writing of the use of the latter word for staff, saith that in some countries the sheeherds use to lean on their staffs and never sit down, but stand upright to look on their flock lest that any sheep coming after might be entercepted of wild beasts, of which the country is full, in which sense, if we take the word staff it showeth that the Lord is watchful over his, & so regardeth them, that none of his perish, and look what chastisement he giveth them it 
Act. 21. 31.  shall in the end turn to their salvation: and hence it was that the Apostle Paul when the Lord bade him, be of good courage none shall hurt him, he boldly and joyfully went about his calling, even then when the Lord was not with him in his power to deliver him, but yet by his goodness to comfort him, as I said yea, when he knew that he should be delivered up, he boldly without fear went on to build up that body which he was sent for, teaching us by his example to remember that in the Epistle to the Romans cap. 8. 31. 37, 38, 39 If God be on our side who can be against us? nothing can separate us from his love which 
Rom. 8. 31 37, 38, 39  we have in Christ Jesus, wherefore that this might the better be kept and performed, the Pastors are to stir up the people to this boldness, remembering that even in weakness the Lord will perfect his strength, and bring his will to pass, and that he often useth weak instruments to great purposes, which they should do well to remember that separate themselves from us, because there is not that perfection in us, which they dream there should be: In the Church of Sardis, there were but a few names left among them? was the minister then to leave them, because it was even then decaying and declining, no he was to stir them up again to awake and strengthen the things that remain; which is not spoken to the Ministers alone, but to all the rest that remain, as appeareth ver. 1. 4. the like charge Paul gave to Archippus, Col: 4. 14, namely that he should take heed to the ministry, that he should fulfil it, which certainly ought to stir up all such as have charges, that they employ themselves about their calling, teaching them privately & publicly as it is, Acts 20. not thinking it enough to read unto their charge once a month, for so 
Act. 20. 20  they shall never fulfil their ministry, well may they indeed quite starve their flock, which Columella waiting of shepherds well showeth, and when he saith a few sheep well fed, will bring more profit to the owner than a great many ill fed, for besides that they bring small profit, they also perish and infect others; for leanness breeds scabs and scabs death, and therefore are Ministers to labour and feed the Lords flock according to their gifts, that the Lord may receive the advantage according to the quantity of the talent. And therefore let me beseech them to give themselves to reading and exhortation, if their maintenance be not sufficient that they should leave their College, let them remember how the Lord fed the Israelites with Manna, and how the widow's oil was increased, and how Elias was fed with Ravens, and not to go to— miracles, how the Shunamites provided for the Prophet, how Paul laboured with his own hands, nay remember, that golden Mediocrity which Paul, speaketh of in Tim. If we have food and raiment, we ought therewith 
1 Tim. 6. 6.  to be content, and for such as have charges and yet preach not, but pretend they be not eloquent, etc. Let them remember what the Lord said to Moses pretending the like, will they do better than they can, you know what Julius Florus said to Julius secundus, a little boy should make a declamation which he had done, saving he wanted a fit Proem which he laboured three days for, and could not hit of any to his liking, and thereby grew very heavy, Julius Florus his Uncle would needs know the cause, he tol● him, whereupon he smiling said numquid tu melius vis dicere quam potes, so may we say to them, will they do better than they can, God regardeth that they can do, not that which they cannot, when as Socrates had bid many to dinner, his wife told him that there was but a little meat, why saith he, if they be honest men it is enough, if not too much, so may they think if their hearers be godly, be it a little that they bring it shall suffice, be they wicked it will be too much, and therefore fear not to be bold, the Lord will be with you in the preparation and in the delivery, and see others which are hearers, such as take not that profit by the word as they hold, whose flesh is always rebelling against the spirit, let them endeavour and the Lord will add a blessing, endeavour they must to reform themselves, and to inform others: For the more they hear the more they understand, the more will be looked for at their hands, let them not use those idle excuses of a Lion in the street, let neither the frost in the winter, nor the heat in the summer hinder you from going forward, Be faithful unto the death, and you shall have the Crown of life, which the Lord grant, for his Son's sake Jesus Christ, Amen.   

Sermon the Eeleventh.  Haggai 2. 7, 8. Yet once again (that is but a little) and I will shake the Heavens and the Earth, and I will move all nations, and the desire of all nations shall come, and I will fill this House with glory saith the Lord of Hosts. 
OF the three most gracious promises whereby the Lord encouraged Zerubbabel, and the residue of the Jews to go forward in the building of the Temple, the second, (in these words ensuing) doth declare that our Saviour Christ by his presence, and powerful preaching to the salvation of them that should believe, would replenish this house with glory; A blessing which how excellent it is, we are by St. Paul. Eph. 1. 18. and Col. 1. 17. sufficiently taught, and this is both compared to and amplified by the benefit which the people had in their deliverance out of Egypt, mentioned in the former verse, when he saith here, yet once that is small, for so it is in the originiall, which is diversely supplied by the learned interpreters, somethinking here a short time to be meant put it thus, (after, or yet a little while) as if it had been spoken to comfort the godly in the shortness of the time as Isay 10. Hab. 2. Heb. 10. others deeming the thing b●fore spoken of to be meant, which sense I take to be more agreeable to the place, read it by aparenthesis, yet once (I that is a small thing) viz. to bring them out of Egypt, I'll do a greater matter, which kind of phrase we have also. Isay. 49. 6. But howsoever it be taken, the rest of the words wherein these leans do extol the benefit of the Gospel by Christ brought to all nations, comparing it with the law delivered to the Jews, as the Apostle infers it, Heb. 12. 26, 27. Where having stirred them up to receive the Gospel he adds that as a reason, that if they escaped not which refused him, that spoke on earth, much less should they that refuse him speaking from heaven, whose voice then shook the earth, and hath now also declared, saving yet once more will I shake not the earth only, but also the heaven, to which in this place is added the seas and lands as parts of the earth, for greater amplification, whereby is employed that as when the Lord gave the law on Mount Sinai, he made the earth to shake. Exod. 19 so now would he shake not only the earth but the heaven also, to authorise the Gospel, which corporally was done as both Matth. and Luke record, when as reconciling the Gentiles by his passion, the earth quaked, and when the glad tidings of this, reconciliation was sent to the Apostles, there came a voice from heaven as a mighty wind and the earth eftsoons shaked, although taken figuratively, spiritual things may be thought to be intimated as some expound it, that the earth and the heaven may rejoice for that whereby a new heaven and a new earth was to be made, as did the Angels in heaven as well as the men on earth, than verse 8. There follows the efficacy of the Gospel toward them, to whom it is sent, wherein are noted two points, First, Their moving. Secondly, Their drawing.  
Their moving I will move all nations which was done partly by himself when john 12. many of the Gentiles desired to see him, and partly more fully by his servants, the Apostles by whose preaching all nations were moved, as appears, Act. 2. 13. And the Ecclesiastical Histories report, the latter he notes when he saith, and the desire of all nations shall come, which was performed when the desired persons. i e. the Elect came unto the Temple unto Christ, and to the Church verifying that which began in the first fruits of the Gentiles, Acts. 13. where it is said that when Paul preached Christ unto them, as many as were ordained unto life believed, which exposition, I take to be agreeable unto this place, especially because the verb in the Heb. is of the plural number venient desiderium, which according to the phrase both in the Hebrew and other languages we translate, venient desiderati, meaning thereby that the Church of God which is called jeremi. 12. the portion of desire, as Daniel is called a man of desires, Eph. 1. the faithful are called the Adopted in Christ according to the good pleasure of his will. Our Saviour Christ, Matth. 8. when he had found in the Centurion more faith than in Israel, speaking of his coming said, that many shall come from the East and west, etc. and yet of this he speaketh, john 6. where he saith, none can come to me except the Father draw him, And john 12. 23. showing the means how the Father will draw all the Elect as Austin and Gregory well expound it, against this is opposed simply the exposition of jerom who reads it in the singular, veniet desideratus which to countenance, Ribera a man learned, and industrious, if he were not sometimes blinded or bleared with a Papish humour, saith that the original was since Jeromes time corrupted, which is a great marvel that he should say, when as the Greek Interpreters, the 70. long before Jerome took it in the plural, translating it by desideria, the Elect as Jerome, himself doth, as also that is strange, the miracles wrought in the establishing of the Gospel (on which Jerome and Ambrose ground) he should take the sense to be Alegoricall, rather of shaking the heavens, when as so nothing can be meant but the Angels, but greater than any circumstance is that of the Apostles, Heb. 12. 28. that they shall come to Christ, for if he had spoken of his own person, as they would have it, likely he would not have spoken in the Third person, having before spoken in the first, I will shake, I will move, and so after in that as follows, and I will fill this house with glory, when his glory after his death should be published, which was done when in the Acts, by the preaching of the Apostles his glory was spread far and near, and so he became glorious who in his passion had been infamous, and therefore the Apostle, 2 Cor. 3. often repeats that the ministry of the gospel was glorious, because it did publish the glory of him, now this being done, first at Jerusalem, Luke 24. and the Apostles abiding in the Temple, Acts. the 1. and when they wear arrested, Act. 45. Therefore he saith hear that he will fill it with glory, This than is the comfort whereby the Lord seeks in this place to stir them repeating eft 'zounds, that the Lord of Hosts would do it, that considering not the earth but the heaven also should be moved: so they should in greater alacrity go forward in their duty, out of which that we may note something concerning our duty. 1. the first words yet once, so give occasion to note what the Apostle saith, Heb. 12. 17. that the things which are shaken as being made with hands: are removed, that the things which are not now shaken may remain for ever, yet that notes a change but once, that showeth that we must expect but one change lasting for ever. Now what the things shaken and made with hands are, appears in the type of the law, the parts of the Tabernacle, noting the heaven and earth which should be shaken, and the ceremonies taken away: when Christ should enter not into the sanctuary made with hands, but into heaven above, as Heb, 9 24. But those things which are purchased by Christ must continue not shaken, therefore the gospel is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an everlasting gospel not to be altered any more but to endure for ever, I need not here 
Mark 1. 14.  to take occasion to refute those heretics who think that as Christ added to the law, so also there remains to be added to the gospel as Montanus did take upon him, the person of the Holy Ghost; But I rather note another error in some Churches not far from us, if not also in some of our own, viz. that Popish error which have brought in types and ceremonies which were by Christ abolished, that the thing signified which cannot be shaken, might remain for ever as might be showed at large in respect of both time and place, and persons out of their Missals, decretals, Pontificialls, but I will only note that which this present time brings to pass, out of their year of Jubilee, we read Leviticus 25. that God commanded that the fiftieth year should be kept holy unto the Lord, as a year of deliverance from service, release of debt, and restoring of Land to the owners, thereby shadowing the time of liberty which Christ was to bring from sin. Now Pope Boniface 7 chap. in the extravagants hath set down, that the 50. year is a year of pardon and freedom from all sins whatsoever, to them that will come devoutly to visit certain Churches in Rome, and to abide there if they be strangers, forth space of 13. days, if Italia, 30. because saith he, the 50. year is the year of remission, and Christ came not to abolish the law, but to fulfil it. And yet the prophet Isay 61. 2. showeth plainly, that that was a type, the substance whereof 
Isa. 61. 2.  was established by Christ, who was anointed (as he saith) to preach deliverance to the captives, and the acceptable year of the Lord, as he expounds it of himself, Luke 4. 18. the accepted year of God's favour, wherein as at the Jubilee, all were set at liberty, and restored to their former estate; So when Christ came, they should be delivered from bondage, and restored to the liberty of the sons of God, which to be done by Christ to continue, as the Apostle witnesseth, Corin. where he saith, Now is that acceptable time, now is that day of salvation: Which to restrain to one year in 50. if I should compare them to beggarly rudiments, I should too much honour them, being rather a profane error, which I need not further to make infamous then by opening their covetousness showed therein, which Polidore Virg. our own Histioriographer, Chapter 26. sets down, writing that the last great Jubilee before, this in the year 1500. Pope Alexander the 6. in great kindness to the Englishmen, sends them over a Spaniard, to show them the way how to come to heaven by this Jubilee; yea, and further also how they might have the benefit of it, and stay at home. But saith Polidore Virgit, Ejus liberal tas non fuit gratuita; and lest (saith he) the King should hinder it, he was content to part stakes with him; but as for us, this yet once showeth that our Jubilee is yet perpetual, every day, yea every hour is a year of Jubilee and deliveance unto us if we seek it. The time once changed, continues for ever, for therefore (saith the Apostle) was it said yet once more, that those things which were made with hands being abolished, these might continue for ever.  
2. Another thing, hence the Prophet here commends unto us, in that it is the Lord that speaks unto us himself from heaven, as here he saith, I will shake him; that therefore with all dutifulness we are to accept the doctrine of the Gospel, for so the Apostle concludes all that he had said of keeping faith, retaining hope, maintaining love, receiving the Kingdom unshaken, that not despising him that speaketh, we may have grace to serve him, with shamefastness and fear, and lest the earthliness else should abase the credit thereof, therefore he saith, the heavens which yet he purposed to do, only by the Ministry of his servants, for that which they do, he accounteth it as that which he himself doth, having said Luke 10. He that heareth you, beareth me: And therefore St. Paul saith that Christ speaketh in him, in 2 Cor. 13. 1. Thes. 2. 13. He thanks God for them, that they received the word of him: And Silvanus and Timotheus, not as the word of men, but as it was indeed the word of God. And doth not our Saviour, cite that out of John, I say they shall be all taught of God: Now God teacheth inwardly by his spirit, and outwardly by his Ministers, as from Christ, and Christ from heaven by them, for so the Apostle speaketh Heb. 12. 5. We must therefore come with these, and such like minds, to such assemblies, that as Eli bade Samuel say when the Lord called him, speak Lord, for thy servant heareth; So when the servants of the Lord speaks the Lord's message unto us, we should hearken as to the Lord; esteem of them as to the Minister of Christ, lest God say of us, as of the Israelites to Samuel, They have not cast away thee, but they have cast away me; which also may be a lesson for the Minister, to deliver the Lords message, not his own. John and james are called Mark 3. Boanerges the sons of thunder, but howsoever certainly they were so called, because, by them he used to shake the Heavens as in thunder: Now how james thundered may appear, in that he was chosen as the chief Preacher first to be put to death, Acts 3. And john, though he lived longer, yet how did he thunder in his Gospel against the heretics that denied Christ's Deity; and in his Epistle against the great breaker of the bond of love? It were to be wished that our Preachers would thunder but as the sons of thunder, to shake the heavens, so as to move all people to those things which remain and continue, Psalm 45. by the sharp arrows the people shall be subdued unto thee. It's not by bol●, but by sharp arrows; therefore the Ministers of God had need to sharpen their arrows by taking heed, As the Apostle wisheth 1 Timothy 14 15. to learning, to wrap himself as it were therein, for so the word signifies, that so he may save himself, and those that hear him: For though God's providence do cast somewhat further, that all that hear are not saved, hereby humility and modesty is commended to the Ministers, as to know that they are only instruments, and therefore to pray, as Paul requested the Ephesians for himself, that a door of utterance might be given him, and yet when they have that, all is nothing, but that God it is by whom that is performed, which followeth, that the desire shall come, etc. yet all must be moved, for that it is an effect in all; Many are called, but few are chosen; many moved, few drawn, and none can come to Christ, except they be called, Matth. 21. When Christ came to Jerusalem, many, even the whole City were moved, and what a tumult was there, and yet not many drawn: And Acts 2. many were pricked, hearing Peter, when at the first they jested. And Acts 17. When Paul preached at Athens, some mocked, and some, as Damaris clavae unto the Lord; these were of the desired of the nations, and so was Lydia, of whom it was said▪ that it was God that opened her heart to attend unto that which Paul preached. The whole glory therefore is to be ascribed unto the Lord, who of his special mercy draws some, and leaves others to their own corruptions; For it is not in him that willeth, nor in him that runneth, but in God that showeth mercy: He it is that accepteth, and approveth, and maketh desired, where by the way is a lesson for us, how we account of them whom God makes his desire and liking, especially Psal. 15. The prophet requires as a thing necessary in him that will dwell in God's Tabernacle, and rest in his holy mountain, that in his eyes, a vile person be contemned, but that he make much of them that fear the Lord. And Psal. 16. All my delight is on the Saints that dwell on the earth. And Isay 45. where God describeth the state of his Church, he saith, he will lay her stones with Carbuncles, and her foundation with Saphires; and make her windows of Emerods', and her gates of shining stones, and all her borders of pleasant stones, or stones of delight, those that he builds up his Church withal, that so we may say with the Prophet David, all my delight is in them. But alas, too too many ways are our delights carried, but not that way as they should, valerius maximus reports, that a Gentleman of Capua, coming to Cornelius house showed her his Jewels, and desired to see hers, but she having none as was likely, put him off with some other talk, till her sons the two Grachi came in from the school, which then she showed saying, here are my Jewels, and indeed these are Jewels well brought up. If she took such joy in her children, how may we think God doth, and therefore we may delight and rejoice in his godly children, especially seeing he reckons of them as his chief treasure and choice Jew's, Psal. 135. 4. Malach. 3. 17. I will fill this house with glory; which commends unto us a duoble point. first, of wisdom, secondly of comfort, first, to teach us, and then to strengthen us.  
To teach us first, that the glory here spoken of doth signify that true glory, wherewith he will fill this house, for other places are filled with painted glory, the want of which wisdom draweth many to noisome lusts and pleasures for false glory. Again we must know to this glory is joined infamy, as we see in the Apostles, who wear counted the scum of the world, yea how many speak contumeliously of Christ himself, and his fellowers, who wear voted with that ignominious name of Nazarites, Act. 24. touching which, when Paul came to Rome: Act. 28. 22. The Jews told Paul, that it was every where spoken against, which may put us in mind of that which Simion spoke of Christ, Luke 2. that Christ was appointed as a sign to be gainsaid, wherefore it is to be meant true glory, which is here accompanied with unjust and untrue reproach and infamy which yet the godly may rejoice in, Austin tractat. 100 in fol. 16. on these words, the holy Ghost shall glorify me, defining glory to be a speech of many consisting in one's praise, saith he, when we commend or praise either for that things should not be commended, or secondly, that person that indeed is not to be commended; as for example saith he, to bestow money on stage plays is a fault, and not a virtue; yet saith Austin many praise it, for the wicked saith he, citing out of the 20. Psal. are praised for the lusts of their own hearts; And so again saith he, the wicked when hearing the face of the righteous they are praised, and men deceived, this is false glory. But if the righteous not seeking praise of the world, are praised for their virtues, this is true glory: Now St. Austin meaning that Christ was glorified with true glory for the glorious works of his function and passion, may teach us to avoid the occasion of their error which mislike the calling of the Ministry, and grief at their reproach; St. Paul considering how this true glory was joined with ignominy but false; resolves, 2 Cor. 6. 10. to approve himself by honour and dishonour, by good report and ill report as we see, Act. 24. he was accussed as a chief maintainer of the sect of the Nazarites, herein appeared his glory, so Athanasius as it is in Theodoret's. 1 Chap. 13. being falsely accused of murder and adultery, his glory appearead when the man was brought forth with both his arms whole, whose arms he was accused to have cut off, and when the woman had falsely accused him for being naught with her, chargeing another in his presence, as mistaking him, Athanasius sufficiently cleared him, So Calvin is accused in this place for receiving venient desiderati, to apply unto others that which belongs unto Christ, by one in that book called Calvinus Judaizaus, wherein Stapleton soothes him, as glad to find any fault, but that this and others which he brings are but false reproaches, David Pareas doth sufliciently make clear, but if Heb. 12. our Saviour himself did so patiently endure the gain sayings of sinful men, how may these be content: and since not only Paul and Athanasius, and Calvin, but even Christ himself suffered reproach, this shows that since Christ was glorified with true glory; that a Christian may have true glory, though untrue ignominy and reproach do accompany it, which may serve in the second place, for the increase of our comfort, since it's said, Matth. 15. blessed are ye that suffer, etc. so that we need not to marvel that Act. the 5. the Apostles so rejoice that they were thought worthy so to suffer for Christ, or that Philip. 1. Paul saith, that it was given to them to suffer, and that he would rejoice in the cross and marks of the Lord Jesus, which we may so much the more do, if they be wicked that wrong us, but if they be godly, yet take comfort in this we may, that the cause is not just, if all were like Datinius, Milo might take comfort as Tully saith, but its likely that even Cato, being as to his praise, Pliny notes 44. times accused, and every time acquitted, yet was sometimes accused by honest men. But then hic murus aheneus esto nil consciere sibi, consider the example of Job, James. 5. what end the Lord made, he was charged with hypocrisy, but in the end cleared. Yea put Christ for example, if they have called the Master of the house Belzebub, no marvel that they use the servants sharper, but we dear brethren must here follow Christ, who▪ Heb: 12. for the glory that was set before him, endured the cross, despised the shame. For Rom. 8. If we will reign with him, we must also suffer with him, we must not think to go to heaven in a horselitter, here we shall have true glory, but hereafter more perfect glory.  
O Lord instruct us, that we may embrace the things that remain, and hearken unto that thou commandest, that we may stir up ourselves so to perform our duty; that here being partakers of true glory, we may hereafter be brought to perfect glory, even by the God of glory, Christ Jesus, Amen.   

Sermon the Twelfth.  Haggai 2. 9 10. The silver is mine, and the gold is mine, saith the Lord of Hosts: The glory of this last house shall be greater than the glory of the first, saith the Lord of Hosts, and in this house will I give peace, saith the Lord of Hosts. 
Godliness is profitable to all things, having the promise of this life, and that to come, saith Paul to Timothy; the truth of which sentence is here illustrated by an example of a duty here commanded, touching the building of the Temple: For of the three gracious promises made by the Lord to stir up the Jews thereto, the two lastly handled, concern the promise of the life to come, the glad tidings of the Gospel; and the last now to be unfolded, comprised in the words read, contains the promise of this present life. Silver is mine, etc. We heard before, as may be gathered from the Prophet's words, is it not as nothing, etc. that the people were discouraged when they saw the foundation of the Temple how far short it would come of the former, to recomfort them, therefore this is added, that the glory of this latter house should be greater than the glory of the former, and that not only in respect of the spiritual glory mentioned in the former verse, And I will fill this house with glory; but even with temporal and eternal glory also, wherewith because the other was so beautified, they were cast down and discouraged, as if the latter would be nothing in respect of the former; therefore the Lord here doth not only promise to fill it with glory, but also that the glory thereof shall be greater than the glory of the former; which for that (in respect of that glory which they meant, it might seem a thing impossible, since they had not the riches of Solomon which built the former.) Therefore first the Lord mentions that the silver is his, and the gold is his, etc. The silver is mine, and the gold is mine, as if he had said, notwithstanding ye are now poor, and see no means how to effect this, yet it is in my power to enrich you, The earth is the Lords, and all that therein is, which he showed when he fulfilled 
Psal. 24.  his promise by raising up Herod, and enriching him to build up this House in glory, as an eye witness, Josephus by name Antiquitat. l. 15. e. ult. and de bello Judaico, lib. 6. cap. 5, as it is divided in the Greek, doth testify; the disciples desire our Saviour to behold the goodly buildings of the Temple. And Luke 21. 5. It is said that some did admire the Temple, how it was garnished with goodly stones and consecrated things: Now 
Mat. 24. Luk. 21. 5.  for the stones, Josephus, who at large expounds that in Luke, saith the Temple was made all of white stones, some six cubits long, and sive broad, some of twelve, and some of twenty five, some of forty five, in respect of which, perhaps it might be compared with that other built by Solomon. Now for those consecrated things which Luke calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same Josephus saith, that all the upper parts of the Temple were set about with spoils which Herod had taken from the Arabians and others. Further he affirmeth, that nine of the doors were covered with gold, the upper gate with Corinthian brass, the inward with gold: the posts were covered with gold, the forefronts with plates of gold, the roof set with round spires and bowls of gold, so that all was either glistering white, or shining with gold. And so also within, the vessels were many of gold, some of those as were before, others made new, especially the golden Table, Candlestick, and Altar of Incense; Insomuch, that besides Luke and Josephus, even extern writers, as Tacitus lib. 5. History saith, that it was immensae opulentiae Templum. Now whether in these respects it may be said to be more glorious than the former, I pronounce not; but certainly in respect of the spiritual glory mentioned in the former verse, and this temporal added together, it was much more eminent and glorious than the former. Now hereto is added, And in this house I will give peace, meaning thereby that not only war and dissension should cease, as we commonly take the name of peace; but that also all prosperity & temporal blessings should be added, as the word in the Hebrew doth signify perfection and Integrity, salubrity and Inc●●lumitie, as they used it in their salutations, Peace be unto you, wishing them all good, as we may see 2 Sam. 11. 7. where it 
2 Sam. 11. 7.  is said that David asked of Vriah, of the peace of the war, that is, of the prosperousnes and of the good success of the war, which Zachary, Zach. 8. makes plain to be meant here, speaking 
Zach. 8. 11, 12, 13.  of the same thing two years after, for there he asked them whether before they received the commandment of building the Lords house, they did not remember there was no peace, Nay saith God, I did set every one against his brother, but now there is a seed of peace, as (i) as translations render it a prosperous seed; noting, that by peace is meant prosperity, 
Zach. 8. 12  for which they must wait, as husbandmen do until it grow up, which is plain from the words following, that as other peace cannot (as it is said doth) make the vines to bud, but is God's gift of peeac, as after he saith; and you that were once accursed, shall be a blessing among all Nations; So that by peace there is not meant only concord and unity, but that as is promised Deut. 28. all prosperity to them that obey the Lord.  
And this you see, that the Lord of Hosts, the Almighty God, signifying unto these people, that gold and silver is his, and therefore that he can perform what they cannot, doth promise also that he will make the glory of this latter house greater than the former, and therewithal will bless it with peace and temporal prosperity.  
The foundation of which promise being a premonition to take away distrustfulness from them, the silver is mine, doth instruct us in this ground of common faith, that the Lord of heaven by the right of creation, doth enjoy and possess all earthly blessings, and can as he please dispose them. This Moses and Aaron did not so well remember, when Numb. 20. being commanded to speak to the Rock, and promised that the water should flow out, they by destrusting God's power, did not sanctify the Lord in their hearts, nor so before the people by believing his promise as they should have done, that therefore he would not let them bring the people into Canaan, God then sanctified by believing, this which here is said that the silver is his, under which are comprehended all other creatures and temporal blessings as his own and at his disposing, serving for the performance of his will, the benefit of his servants. When Samaria was besieged and the famine so sore that the Mothr was to boil her son, and to refresh herself with her own child as we read, 2 Kings 7. and the Prophet coming to the King told him from the Lord, that by to morrow this time there should be plenty in the gate of Samaria: A Prince on whom the King leaned, thinking it a thing impossible, answered the man of God and said, behold, If God should make windows in the heaven, could this come to pass? The Prophet replied that he was sent from God and confirming that which he said, threatened him punishment for his incredulity, that he should see it with his eyes, but that he should not taste thereof, as also it came to pass when the Angel Gabriel sent from God promised Zachary a son, Luke 1. How can this be, saith he, since I am old and my wife barren? well saith the Angel, I am sent from God and it shall be, but because thou hast not believed thou shalt be dumb until this thing be done, which example of Moses, of Aaron, of the Prince and of Zachariah, doth teach us to believe, that what the Lord doth promise in his word it shall undoubtedly be made good by his work in due season, silver is his, and gold is his, for so saith the Lord of Hosts, The silver is mine, and the gold is mine, etc.  
A point that may further teach us to remember that seeing also these earthly blessings are the Lords, therefore in getting, using, losing or wanting them, we should have care so to behave ourselves as those that know they are not ours, but the Lords, In getting he giveth it them to whom it pleaseth him, and it is not (as many foolishly imagine) committed to the Prince of the world, to be disposed by him at his pleasure: It's true indeed, that Satan said so, that all the Kingdoms of the world, and the glory of them are delivered unto him, and to whom he would, he gave them, but he said it falsely, and for the most part as false as this we see here worldly men, as if silver and gold and these worldly things were not the blessings which God bestows, seek them by unjust and unlawful means, belike thinking they are none of Gods at all, otherwise as Jacob said he would serve Laban seven years for his daughter Rachel; so they would also serve God for his blessings. But with many (as the wise man saith) stolen waters are sweet, and his bread is pleasant. The sons of Eli rob the people that came to sacrifice, and took by force that which was not theirs: And I would to God that not only the sons of Eli, but that also our Elies themselves, for I would be loath to judge any, did they not, I will not say rob, but did they take more than their own from the portion of the Lords Sacrifices, etc. Sure if any so do, they consider not with David, Psalm 15. that preferment comes not, neither from the East, nor from the West, but that it is the Lord that doth give it, else they would be of David's mind I hope, who 
1 Sam. 26. 11.  would not do any thing that he should not against Saul, a wicked-King, no not for a Kingdom; God forbid that I should do this, and sin egainst God, etc. They that pray to God as their heavenly Father, Give as this day our daily bread, and yet delight in stolen waters, show that they do the lusts of another Father; 
joh. 8. 44.  God forbid that I should say they are of another Father, but sure herein they serve him, by serving another than the Lord in good duties, they should get that they desire by good means; For silver is mine, and gold is mine, etc.  
Secondly, in using we are but Stewards to the Lord, in using and disposing those blessings which we enjoy, and therefore must remember, that we must give an account thereof unto the Lord. Nabal, when David's messengers came to him for some provision to refresh himself and his followers, 1 Sam. 25. Shall I take my bread, and my wine, and my flesh, etc. And give it to strangers? All was mine, and mine, and mine with him, he did not consider, that he had received them from God, to be at his will disposed, not all for himself, but some for others also. It is said Proverbs 3. Withold not the goods from the owner thereof; neither say to thy neighbour, go, and come again too morrow, etc. The owners are called, them that has need of any good we have, and we are but as stewards to dispose it to them, according to that rule in the Epistle to the Corinthians, He that soweth bountifully, shall also reap bountifully, for the Lord loves a cheerful giver, and he gives 
2 Cor. 9 6.  twice, that gives quickly.  
The Israelites in Hosea, had forgotten that it was the Lord 
Hos. 2. 9  that gave them silver and gold, flax and oil, which they gave to Baal, and therefore he threatens to take it away; So, if we bestow those blessings that he gives us, amiss, let us know, that he yet retains an interest in them to take away. What if his silver and his gold be bestowed upon Papists Images, Idolatry, etc. what if men make their bellies their Gods, as Phil. 3. and serve them with their riches like Polixhemus in Euripides, who said he never sacrificed to any God but to his belly, and he thought that wise men would think that it's a man's God to eat and drink; yet for all this, the right of these blessings thus abused by wicked men, belongs unto God, and he will at his pleasure both take them away from them, and call them to an account for the abuse of them. Alas, if it were not so with us also, we should be more ready to come to these assemblies, when as we are so ready to fill our own bellies, but let us know, that we have now but the disposing of these things, and the Lord will require an account of us.  
Thirdly, what if we lose them, yet let us comfort ourselves 
3 In losing.  with Job, remembering, that the Lord gives, and the Lord takes away, and therefore blessed be the name of the Lord.  
Fourthly, if we want them, yet remember they are the Lords, 
4 In wanting. Psal. 73. Je●e. 12. Rom. 2.  who if he please, can give them ● But say that we want them, and the Lord bestows them upon the wicked that worse deserves them? This is a grea● temptation I confess to the godly, as we may see in David, and Jeremy, yet consider he is the Saviour of all, though especially of the godly, and he makes his Sun to shine, and his rain to fall on all sorts, that so by his long suffering and goodness, he may call them to repentance, or at last, as Acts 14. Filling their hearts with food and gladness, he may not leave himself without witness. But to come from this point, 
Acts 17.  which is set down to strengthen their faith in the power of God to the promise itself, of greater glory, The glory of this house shall be greater than the former, which ministers greater comfort to the Church, as comprehended with Judah in this promise under the name of Israel, Zach. 8. 13. whereby Israel is meant the same as in that speech, Gallat. 6. As many as walk according to this rule, peace shall be upon them, and upon the Israel's of God, etc. Israel not according to the flesh, but according to the spirit. Even the Gentiles which are joined in the building of this latter house, as the Peophet Isa. speaks, Isa. 6. 13. alluding to the Temple, The glory of Lebanon shall come to thee, the Fir tree, the Elm tree, and the Boxtree together, (i) the Gentiles to beautify the place of my Sanctuary, and then showing he means hereby the Church to be gathered out of all Nations, he saith, The sons of them that hated thee shall bow to thee, etc. And, I will make thee an eternal glory and joy; noting thereby, that before the Gospel was preached, the Jews were hated by all, who then being converted, shall submit themselves to that religion, which before they detested, so that there should be a perpetual joy made for all the Church. And verse 9 he saith, that the Isles shall come, and the ships of Tarshish, etc. Even they that grow by merchandise unto greater wealth, as Isa. 23. speaks of Tyrus, that came with their silver and their gold 
Isa. 23. 18.  unto the Lord, to beautify therewith his spiritual Temple, the Church.  
This is that than which here is promised, that God will provide for the merchandise of his Church those things that may be sufficient, as for food and raiment; for so the Apostle interpreting the promise, limits it 2 Tim. 6. When we have food and raiment, let us therewith be content. Howbeit to this is added a greater glory due in this life, (that prerogative to be called the 
John 2. 12 2 Cor. 4.  sons of God) and fellow heirs with Christ, Rom. the 8. And after this life, to enjoy an exceeding weight of glory. So that the Church shall be blessed, though not with abundance and superfluity of earthly goods (it may be) for it was not for nought that Solomon prayed, Proverbs 30. Give me neither poverty nor riches. And Deut. 23. we see, that when the people waxed full, they spurned against the Lord. But always with sufficiency, and with a spiritual glory greater yet in this li●e, and an immortal weight of glory in the life io come. Therefore to those that lead a religious christian and a godly life that endeavour to build upon themselves and others in an holy building to the Lord, is this promise made that this later house shall be more glorious than the former. They before Christ having but a taste in comparison of that, whereof we have the full fruition, this is it that Solomon hath Proverb. 8. exalt wisdom and it will exalt thee, and he learned it from his Father, who taught that God would give both grace and glory. Psal. 84. 11. and no good thing will I with hold from those that walk uprightly, no good thing, nothing that if indeed good for them, with that moderation, 1 Cor. 14. the Apostle saith of himself and such as he was, that they were a gazing stock unto Angels and men, hungry and thirsty, naked and buffeted, but 2 Cor. 4. he addeth that those small afflictions should work in them a far more excellent and eternal weight of glory, so that God works always that which is most of all for our good, therefore in respect of those other greater good things these lesser are denied, whosoever saith Christ, shall lose Father and Mother, or Friends, for my name sake he shall even in this life receive a hundred fouled, but with persecutions, & in the world to come life eternal, He that hath given us his son how should he not give us all things together with him, the 
Psa. 84. 11  Lord can deny nothing that is good to them that walk uprightly, but then we must walk uprightly, and in so doing our glory shall be the greater, For if we build the Lords house than we glorify and honour him and their it is written, them that honour me I will honour, saith the Lord. 1 Sam. 2. 30.  
Now the last promise and in this house will I give peace, is made of a seed of peace, etc. not only that dissension shall cease, but that the heavens shall hear the earth to give her dew, and the earth shall hear the corn to give her fruit, etc. and they shall hear Israel, so travel in the building of the house of the Lord 
Hosea. 2. 21. 22.  and the service of him as they ought, which may put us in mind, that we may fear that we have not laboured so as we ought in the building of the house of the Lord, forasmuch as there be so many breaches and vents among us, and in the seventh chapter the Prophet tells them, that before when they built not the Lord's house but every one his own, that the heaven stayed itself from dew, and the earth herself from her fruit, there was no peace, nay saith Zach. 8. 10. Before those days there was no hire for man nor beast, neither was there any peace to him that went out, nor to him that came in, because of the affliction, for saith God, I set every one against his neighbour and that by the just judgement and vengeance of God, because they traveled not in the building of the house of the lord From whence are wars and contentions saith James? are they not hence, even from your own lusts 
James, 4. 1. 2.  and pleasures that fight in your members; And are not our contentions to maintain our lusts and our pleasures, also I would to God we did consider aright the root of them, It's an old Proverb to fish in troubled waters, Cleon in Aristophanes was told that he dealt like them that fished for Eels, for as they when the lake is calm and clear can take nothing, and therefore do they trouble it and stir up the mud and slime, so when the City was quiet he could get nothing, and therefore he sought to make strife in the City, if any such Cleon's be amongst us, I 
Heb. 2. Prov. 11. 30. He is wise that wineth Souls Jam. 3. 15.  would they would remember that they are called not to be fishers of Eels, but to be fishers of Men, not of such slimy stuff which Hab. 2. is called thick clay, but for the souls of men which are most precious, and which they must seek for; as for the wisdom of such as fish for Eels it descendeth not from above as St. James saith, but is earthly, sensual, carnal, & devilish, such as do not consider that the Lord saith, Silver is mine and Gold is mine, and I will give peace in this house, But if St. James cannot serve to persuade, then let them yet remember what a heathen man, worthy their remembrance, saith Varro by name, whom Austin so commends, Distractione civium saith he languescit praecipium 
Varre li. 1 de vita populi Rom.  civitatis bonum est incipit aegrotare & deflorescere out of all controversy, the Prophet having promised peace unto them when the Temple and house of the Lord was built, doth show plainly that we do not build the Lords house, because we are not at peace. But is by the example and promise we hope to have peace, let us look to be fishers of Men, and not of Ecles, then shall we be sure to have prosperous success, and to be enriched as the Jews were afterward, woe be to him saith God to Jehocakim, that buildeth his house with unrighteousness, and his 
jer. 22. 13.  chambers by wrong.  
Did not thy father Josiah eat and drink, and prosper when he executeted Judgement and Justice. If men could be content with moderation as Josiah was, and not seek to justify their inordinate lusts and affections as many do, than might they eat and drink, and prosper, as Josiah did, But when they begin with Jehoiakim to follow after their own wicked lusts, then it's not moderate eating and drinking that will serve their turn. They think they must shift for more by other means, the sentence that St. james addeth upon his exhortation and reproof of their contentions, jam. 3. 15. is worthy our remembrance. vi●le, the fruit of righteousness i● sown● in pence to them that exercise peace, wherein the former place peace is taken for God's love and favour accumpanied with temporal and spiritual blessings, and in the latter for peace and concord, and so doubtless Gods eternal peace which passeth all understanding, is sown to them that make peace, yet they must wait as the husbandman doth for fruit, and not think to have it straightway, but certainly they may expect it for the Lord hath promised, that as many as sow righteousness shall have the fruit of peace in this life and in the life to come life everlasting. But I beseech you to remember that 
Isa. 2. 4.  which is prophesied to come to pass in the time of the Gospel, To break our swords into mattocks, and our spears into scythes, let us lay aside the instruments of war, and take unto us the instruments of God's husbandmen, and labourers, and so build the house of God that the Lord may dwell among us, sanctify us O Lord that we may remember that the gold is thine.   

Sermon the Thirtenth.  Haggai 2. 11, 12. In the fourth day came the word of the Lord saying, Thus saith the Lord ask now the Priests concerning the law, and say if one bear holy flesh in the skirt of his garment, and with his skirt do touch bread, or pottage, or wine, or eyle, or any meat, shall it be holy? and the Priests answered, and said, No. 
AFter many and great promises of sundry blessings and benefits whereby the Lord had before incurraged these people of the Jews to go forward in the building of the Temple, wherein at this time they showed themselves somewhat slack: Hear again for the strengthening of their hands, and the cheering of their hearts to stir them up, again in these words, the Prophet reneweth one of the former promises, concerning the plenty of temporal blessings of wine and oil, so the comfort of which benefit is annexed and set out by the contrary (to wit) barrenness, blasting, by which for their sins they were chastised in the former year, and least being the only people chosen to serve the Lord, they should flatter themselves in the multitude of their sacrifices and religious worshipping of the Lord, and think therefore that they wear not so plagued for their sins, they are advertized from the Lord, that notwithstanding their dally offerings and services, and not only their other actions wear displeasing to him, but even their sacrifices abominable in his sight, so long as they neglected his Commandments and left his Temple unbuilt.  
The several points to be observed are these,  
First that their sins is opened, and they by themselves 
1.  convinced of it. v. 12. to v. 16.  
Secondly, the Prophet showeth that therefore they were plagued with barrenness from v. 16. to v. 19 
2.   
Thirdly, Upon amendment of this fault, and going constantly on in building, plenty is promised, v. 19 to v. 20. 
3.   
The first point is as much I shall be able to handle at this time, though I did read all because of the connection and coherance of one part with another.  
For the first therefore to omit the other whereon this depends.  
Their sin, the Prophet opens by two mystical Resemblances rawne from Moses Law, v. 13, 14. and declaring thence, v. 15. that they being themselves unclean, so were all their works and their sacrifices, which they more effectually to persuade them, the Lord, v. 12. commandeth Haggai to ask the Priest concerning the Law, as by the witnesses of them that were therein skilful to convince them, and perhaps to reprove the Priest which should before have taught the people according to the Law.  
Now the Law of Moses layeth open these two Types for 1 Levit. 6. 27. concerning the sin offering, the Lord by Moses pronounceth, that it was most holy, and whatsoever should touch the flesh should be holy, and here is the former question made by the Prophet, v. 12, 13. if one bear holy flesh in the skirt of his garment, and with the skirt do touch the bread or the pottage, whether the bread or the meat so touched, shall be holy, whereunto the Priest answered, no: And that eightly, for though it be said there, that whatsoever thing the flesh of the finne-offering toucheth shall be holy, yet doth he not say that whatsoever toucheth that which toucheth the flesh shallbe holy, In like manner the jews in their sacrifice could not be said to be holy, because they touched that only which touched the thing that was holy, and never touched that thing which was holy, to wit the true flesh of sin as he called Gal. 2. the body of those shadows, Heb. 9 9 who was sacrificed on the Cross to take away sin, whom and whose garments as they only who touched, by faith were healed, Mar. 6. 56. Matth. 9 So only as many as touched him in the sacrifices of the jews, spiritually by a true and a lively faith; first, those that spiritually believed in him were saved, and so consequently sanctified; which spiritual touch is required, joh. 3. Heb. 11. 6. wherefore as the jews by neglecting the building of the Temple, and therein their obedience showed their unbelief wanting that faith which worketh by love, although they touched the outward shadows and ceremonies yet since they touched not Christ the substance and body of them by a true faith they remained yet unholy still, Again, Numb. 2. 19 it is written, that whosoever toucheth the corpse of a dead man shall be polluted and unclean, and whatsoever the unclean person toucheth, it shall be also unclean▪ And hence is the second question moved, whether if a person sopolluted by touching a dead body (as the word in the original showeth and is although not here, y●t Levit. 22. 4. translated, touch any thing unclean by the dead) whether the thing so touched should be unclean: to this question the Prophet answers yes, it shall be unclean, and that also agreeable to the law as before we have heard▪ wherefore the touching of a dead body doth betoken the committing of sin, which is called ●● dead ●ork Heb. 9 14. As may appear by Christ's blood ●●●ging ●●om us the uncleanness of sin, to that cleansing water which purged them from that uncleanness of the dead, Heb▪ 10. 〈…〉 that the Iewe● howsoever by the sacrifices and ceremonies, they were outwardly washed, from such pollution yet being not washed by Christ blood they were dead in the 〈◊〉 and sins, and so polluted with dead works that all of them were unclean▪ yea and their sacrifices defiled, and all they did which is the main point of reproof inferred as from those former proofs▪ by the testimony eve● of the Priests themselves, concerned 〈◊〉 where the prophet answereth, So i● this people, 〈◊〉 which say it is not time to build the Lords house, 〈…〉 clean before me saith the Lord (i▪) in my judgement howsoever they think themselves clean by their sacrifice● and so ar● 〈◊〉 but all the works of their hands and that which the● effect here. viz. as we may gather from their da●ly 〈◊〉 offering into unclean▪ Th●● wear the Iewe● informed how they did 〈◊〉 against the law of God in not building a● they wear commanded, the Temple of the Lord and therefore for (all their sacrifices they were unclean, ●nd all their 〈◊〉 ye and their own sacrifices an abomination unto him and that by the confeflida of the high Prie●●●, their own teacher of which 〈◊〉 ●●ction given unto them we may make 〈…〉 we may see.  
1. The sin of these jews▪ vi●▪ the neglect of the fulfilling of the Lords commandment, inbuilding as 〈…〉  
2. The convicting of 〈…〉  
3. By resemblances and 〈…〉 serve for opening the meaning of these words, now see what hear we learn for instruction and our further use, v. 12. thus saith the Lord, ask the Priests, de lege, whence  
1. We learn in general, that for convicting men of sin, & instructing them in the way of God the word of God, is an infallible rule and aught to be the square of all our actions, The law of the Lord is perfect converting the soul, And the testimony of the Lord is sure and giveth wisdom to the simple, And Psalm 19 Neither doth only David, Psalm. 119. say that it teacheth a young 
Psa. 19 7. 8 Psa 119. 9 105.  man ●o redress his way but (even of his own) he saith, that the word is a lantern unto his feet: And our Saviour Christ when he was asked o● the Scribe, how he might have eternal life, sendeth him to the law, saying, how is it written, how readest thou? Mat. ●9. And so being to prove to the Saduces the resurrection, he sendeth them to the Scripture, saying, Have ye no● read? and Mat. 22. so the Apostle Paul persuaded Timothy and in them all the Ministers to continue in the things they had 
Tim. 2. 3. 24.  heard, which are able to make them wise unto salvation, and desired Titus to continue in the doctrine taught him and thereby to convince them that gainsay, not by men's Doctrine which 
Tit. 1. 1. 9  are all but vain rudiments Colos. 2. and which they teach but all invaine to worship God Mat. 15. a doctrine necessary to be noted touching the sufficiency of the word of God against the doctrine of men's traditions, which the Lord by Esay complaineth of in the Jews, that gave themselves to the Talmud, tying themselves to the doctrine of Rabbins, and also digging broken Cisterns that would hold no water, and forsaking the fountain of living waters, alleging those Canons for directing of men's actions, as now the Papists in their giving directions, for the training up of their Novices. A Jesuit, Ribera, on these words (ask the Priests) saith that it is as much as we say, now ask the Priest in cases of conscience, and the observation is very true, but then seeing cases of conscience are decided in God's word, they that be thus asked must be golded by God's spirit, and be able to answer as the Papists here did, out of the law of the Lord what God saith, & not out of men's doctrine, what Tho. Aquinas saith.  
But remember that they be ●ases of conscience, which only God doth determine and resolve, and herein let the● take their own Doctor Thomas Aquinas who par● 〈◊〉 quest● 1 〈◊〉 ar. 8. upon the words of Titus, saith, that although by way of reason men's authorities may be alleged as of Aratus by the Apostle, yet these are but probable not demonstrative, and that only the doctrine of the Canonical Scriptures is certain and infallible & such as whereon our faith may & must alone be grounded, as on the Revelation, given immediately by God unto the Prophets whereon also Saint Augustine saith, that he had learned to give only to the holy Scriptures that reverence, that they could not err, when all other men might, and in their writings often did. But as for us my brethren, we are not to rely upon Thom. Aquin. or any other man, our heavenly schoolmaster 
Ad Hieronimum. Epist. 19  hath taught us better, Es. 8. Should not a people inquire at their God? To the Law and to the Testimony, if they speak not according to this it is because they have no light in them. They have no light in them that have not learned this, and this we learn in that the Prophet did, ask the Papists concerning the law.  
The next thing to be observed here, is, that the Prophet being bidden to ask the Papists, the Papists make answer out of the law, where we may observe the duty of the Papists, viz. that they ought to be men who ought to know the law, and thence to be able to resolve the truth in any question being asked out of the law, for so saith God, Mat. 2. that he made his covenant with him of life and death, & hereupon infers that the Priests lips should preserve knowledge, and the people should seek the law at his mouth for he is the Angel of the Lord of Hosts, we my brethren that are called to the Ministry of the Gospel succeed the Priests in this office, though the name indeed be not given to us in the new Testament, but together with other Christians as may appear by Esay 66. 21. there the Prophet alluding to the old name to set down our office, saith, In the Lords name I will take of them (1) from all nations Priests and Levites unto me sum and therefore we also must know the law of God, and that as it was said then, so it is now said of us also, that our lips also should preserve knowledge that we may teach the people and this Saint Paul requireth of Tymothy to give attendance to reading, although he had been brought up in it from his youth, and though old men may think that this was spoken to young men such as Timothy, yet may they know that this also belong to those who are old persons, such as Paul, and that from August. Epist. 63. Terti. ●● Volsianam to whom having written for resolution to 
August. Epist 3 advolsianam. Tanta est profunditas, etc.  Austin (as if ●● thought he knew all things) Austin correcting the opinion saith that so profound and deep were the Scriptures, that he might profit still in them, although from his childhood unto his old age, with most diligent study he was conversant in them; Not as things necessary unto salvation were to be attained unto by so great difficulty; an exception needful to be inserted for the Pupists, but that when they have attained to Christian faith, yet such mysteries are there and so shadows, that although the Ministers be ingenio accutissimo ani●● fiagnantissimo▪ yet they cannot in all their life, as Eccl. 7. attain to them of knowledge; So that the lesson given to young Timothy is to extend to the old, also Paul himself doing what he exhorteth Timothy to do as the gloss thereon, Cherion notes And Chrysostom, that Paul did that himself which he exhorteth Timothy to do by Paul's so often writing of the Oracles of God in the old Testament, and by other circumstances: now this knowledge is not to be kept under a bushel but we must teach and instruct the people, and resolve of questions according as it is said, ask the Priests, which thing before they should have done since they could not choose but read in Deut. that they should teach Jacob Gods judgements, and Israel his laws, which the better to perform, they are forbidden, Levit. 10. to drink wine or strong drink, when they enter into the Lord's Tabernacle, that they may discern things aright, & teach what was to be observed among other Christian duties, as to instruct, 
1 Tim. 5. 23. 2 Tim. 3. 16. 1 Tim. 3. 3. Sic quoque in proverbium essit Sapientiam vino obumbracipem. lib. 23. cap. 1. Isa. 56. v. 10. 11.  correct, reprove, 2 Tim. 3. Paul also requireth of the Minister● not in the strictness of that law to drink no wine at all, yet not to be vinodeditus, given to wine, and for the same end according as Plato in Cratylo saith, that temperance is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereto Aristotle assents Ethic. p. 6. which Etimologi although some Gramariane dislike yet it is true that temperanc● preserveth wisdom and contra as Pliny saith, lib. 23. cap. 1. Sepia ob umbrator vino, and therefore of Rishope and Pastors, it is required that they be temperate in dy●t that so they may preserve knowledge to instruct others, the w●nt of which makes the Prophet Isa. 56. Denounce woe against the Pastors, as blind guides wanting knowledge, which he ascribes partly to their covetousness, and partly to rio and excess, the plagues which such draw on them for letting the people be destroyed for want of knowledge, we may see in Hos. 4. because thou hast refused knowledge saith the Lord, I will also refuse thee that thou shalt be no Priest to me, since thou hast forgotten the Law of thy God, I will also forget thy children. To which if any shall reply that they have no children, and therefore think in this respect that they shall escape the curse, let them remember the curse their denounced, and so Zach. 11. 17. O idle shepherd that leavest thy stock, the sword shall fall upon thy right eye, etc.  
And I would the wise consideration of these things might stir us all up to the diligent study of the Law of the Lord, and faithful delivery of the same unto his people, to seed the flock of God that dependeth on us, and that of our Saviour, of the wise and faithful steward ought to be a lesson for us in this case, and this duty required of those Priests, a direction unto us for the performance of our duty in this behalf.  
A third Observation.  
Hence is gathered by the Papists, that the Papists were, and so consequently the Church▪ That is, as Bellar. 3. (de verbo Dei interpreteth) the Pope with his counsel are sovereign Judges of all controversies, and that in their judging of the same they cannot be deceived, which Chap. 4. of that book proving, or rather endeavouring to prove, he brings for his purpose amongst others, this place, where it is said, ask the Priests. And that of Malach. 2 Lib. 1. 2. Sacerilotis custodient scientiam. The Priest's lips shall preserve knowledge, and they shall seek the Law at his mouth, as here the Prophet is commanded. Whence he concluded only that this the Priests lips ought to do, it had been well, and that which the Law would bear. But whereas hereupon they would infer, that they cannot err in doing it, so making that a promise what they should do, not only a precept what they ought to do, that very place in Malach. 2 Chap. verse 8. showeth the contrary, where it is added by way of reproof; But ye are gone out of the way, ye have caused many to fall by the Law. So that it is manifest by the whole drift of that place, that the Priests lips should preserve knowledge, for he is the messenger of the Lord of Hosts, and therefore they that do not so, deserve punishment, as followeth ver. 9 Therefore I have made you contemptible. But after this interpretation of the Jesuit, every man in his calling almost as well as the Priests, may claim a prerogative of not learning in the performance of this duty, Rom. 13. of the Magistrate it is said, that he is for the praise of them that do well. What therefore shall we say; Nero being a Magistrate, never 
Gen. 2.  failed therein, or that all they that did well received a promise of Nero? Again, the wife is said to be made a help unto her husband, what? may we think that every wife is so, or that Jobs wife was so, and did perform this duty to her husband? Again Mat. 7. A son honoureth his father, and a servant his Master; what? therefore is there no stubborn child, nor disobedient son to his parents? was that Law Deut. 21. for no purpose? or are all servants faithful to their Masters, and is that false of our Saviour, Luke 9 O wicked servant; These places show indeed that the Magistrates should be for the praise of them that do well, that the wife should be a help to her husband, that the child should be obedient to his father, but not all of these are so always: And so the Priests lips should preserve knowledge, as in the future tense this word is often used, or imply a duty as even (Ribera) a papest confesseth that even Bellar: from his own men might have learned not to have abused his Reader, and for the thing itself, although the priests here twice answer well, yet other examples show how foully they erred oftentimes as to note but 2. for all in Jer. 26. Concerning the Church when the prophet threatened, that God would make the temple as Shilo the Priests pronounced that it was a crime worthy of death, when yet the princes confessed that it was according to Law, and so delivered jeremy out of their hands, And secondly, Mat. 26, Concerning Christ the head of the Church, when Christ said that hereafter ye shall see the son of man sitting at the right hand of God, the high Priests rend their clothes and pronounced it to be a blasphemy when indeed i was not, and perhaps he had not fall'n into that error if he had not known our Savioar.  
This point therefore we are not to learn by the Prophet in this place, but rather because they are false teachers which come in sheep's cloathings, therefore it behooveth us to be careful that we be not led by false guides, for such as you have heard, may be blind, and if the blind lead the blind, do not both fall into the ditch together, therefore as we are commanded let us examine the spirit's.  
Now as these points may be learned out of the answer of the Priests, for skilfulness and faithfulness is required in God's Ministers, so is there here left unto all sorts a lesson of wisdom in touching of sinners, out of Haggai, his wise dealing with them who because the calamity was general, and the Priests in fault aswell as the people, by his wise command, bringeth the Priests to confess against themselves, and so convinceth them also of sin together with them.  
So did Nathan deal with David, proposing the parable of the poor man's only sheep, in such wisdom that David gave sentence even against himself, And had it returned into his own bosom with this personal arrest. Thou art the man▪ So Christ dealt also with the Pharasees by a parable of a vine-yard let out to a husbandman; Matth. 22. and after the same manner did Amphitochius Bish. of Iconium convince Theodosius the Emperor of his sin in bearing too much with an Arrian heretic, for when he had entreated the Emperor to banish the Assembly of the Arrians out of the City, as utter enemies to the son of God, Christ Jesus, and the Emperor had denied his request, being loath to deal so hardly with them, Amphitochius was silent for a season, but afterwards, most wisely attempted the matter again, on this manner. Entering on a time into the Emperor's Palace, and beholding his son Radius (whom he had now made Emperor) standing by him, he after his wont manner saluted the Emperor himself, but of purpose did not obeisance unto his son, which the Emperor observing and thinking it to be done by Amphitochius only of forgetfulness, he commanded him to come unto his son, and in token of honour to salute him with a kiss; Amphitochius answered that it was sufficient that he had done his duty unto him. 
Theodor. Eccl. hist. Lib. 5. c. 5.   
Whereat the Emperourwas much moved with great indignation interpreting the neglect of his son to be the contempt of himself, Then immediately the most wise Amphitochius as (Theodoret styles him) declaring the whole purpose and drift of that he said, and cried aloud O Emperor dost thou so take to heart the neglect of thy son, and art thou so vehemently angry with them that are contumelious against him? why 〈◊〉 〈◊〉 〈◊〉 that the Almighty God doth hate the blaspheme●● of 〈◊〉 only begotten Son, and is angry with them as being unthankful towards him their Saviour and benefactor: the Emperor being convincest by these his words and deeds, did forthwith make a law for the restraint of the Arrians, Heretics according to the Petition of Amphitochius.   

Sermon the Fourteenth.  Haggai 2. 13. etc. If one bear holy flesh in the skirt of his garment, and with the skirt do touch bread or partage, shall it be holy? and the Priests answered, and said, No, etc. and Haggai said, So is this people, etc. 
TO pass over all coherence of those words that follow with these (noted heretofore) and to remember you only of the drift and meaning of the same: The Jews being now returned from their Babylonish captivity to Jerusalem, although they went not forward with the building of the Temple as the Lord commanded them: yet because they offered sacrifice on the altar of the Lord: built long before they supposed that they were thereby sanctified, so that their disobedience in not building the Temple did not defile them. The contrary thereto, here they are taught out of the law by two resemblances, 1 Levit. 6▪ & 2 Num. 19 for that 1 avouching every thing that touched the flesh of the sin offering to be clean, did not yet imply that the bread and wine that touched the skirt, which touched the sin offering should be likewise clean, and the 2 affirming them that touched a dead body to be unclean: and whatsoever they touched also to be unclean; did show plainly that all that such a party did touch, whether bread or oil was thereby defiled and unclean, after which points out of the law avouched by the confession of the Priest (for God bade the Prophet ask them) the latter part of the second similitude followeth, so is this people, and so is this whole nation before me, etc. the force of the illation or argument, why the Jews were not sanctified by their sacrifices, but count their sacrifices defiled by their disobedience, doth consist in the mysteries represented by those ceremonies. For First Christ Jesus our Saviour was signified by the sinne-offering whose flesh was most holy, here called holy flesh, the touching of which here signifies the spiritual touching of Christ by faith, as the woman Luke 8. is by our Saviour said only to have touched him, when as others did more than so; wherefore, since they that truly do believe in God, do love him and keep his Commandments, and the Jews did not build the Temple as he commanded them, it followeth that although the Jews did touch that which in some sort might be said to touch Christ, viz. the sacrifices and shadows of the law, wherein he was covered as in the skirt of a garment, yet they did not touch Christ himself by a lively faith working by love, therefore they were not by these sacrifices sanctified and made Holy; nay contrarily all their sacrifices were by them defiled and made unclean, since the touching of a dead body did signify the committing of sinful disobedience, which was deadly: and whatsoever such a person did touch did signify whatsoever he did, which thereby he defiled, so that the Jews being themselves defiled by their disobedience in not building of the Temple defiled all their works; even their very offerings, seemed they never so holy before men, yet before God they were but polluted and defiled. Now to pass by the ground of this reproof, the testimony, namely of the Priests out of the law, of which before ver. 12. and to proceed to other notes of instruction, 1 from the two similitudes in general from the ptne of their meaning applied we may observe, that the sacrifices and ceremonies of the old law were ordained by God, not to signify only those things, which the, words barely did import unto the Jews, but other mysteries also for the comfort of the godly unto the end of the world: this the Apostle, Col. 2. 17. showeth us, that these were but shadows 1 as it were the just draughts of the lineaments, as painters 
His name was Planus.  (whence the phrase seemeth to be taken) use first in a darker sort, as with a coal or the like to shadow forth their portraiture as Apelles did Ptolemy his servant, (Plin. lib. 35. c. 10.) which after 
Plin. Hist. Nat. lib. 35. cap. 1●.  they make more perfect, and yet more plainly, Heb. 8. 5. where it is said, that Moses made the tabernacle, and all things therein according to the heavenly pattern which God showed him in the Mount, which pattern what was it, but the mysteries of our redemption, by our Saviour Christ, which were shadowed out by the Tabernacle. To show this by examples Exo. 12. there was a paschal lamb appointed to be killed, and the blood to be sprinkled on the door posts, 1 Cor. 5. the Apostle applieth this to Christ, saying, For Christ our saviour is offered, Exo. 29. 38. There was appointed in the daily sacrifice two lambs to be offered, one in the morning, and the other in the evening: John the Baptist seeing our Saviour Christ (joh. 1.) saith, behold the Lamb of God that takes away the sins of the world. whereof indeed the other were but shadows: Numb. 21. Moses is appointed to erect a brazen Serpent, that the people who were stung with the fiery serpents might look thereon and be healed, in John 3. our Saviour Christ doth show, that himself was shadowed by that serpent, for as Moses lifted up the serpent etc. I need not to open other mysteries hid in these; touching the faithful, as that 1 Cor. 5, that when the Pascal was eaten, they eat unleavened bread; the Apostle there seems to signify, that we being by our saviour redeemed, are to put away all leaven of maliciousness, and to keep a continual feast all our life with the unleavened bread of sincerity & truth, and so in this place, the touching of the flesh of the sinne-offering, which did make holy that which did immediately touch it: though not that which did only touch that as did touch it: did signify as by the Prophet's application, we learn the touching of our Saviour Christ by a lively faith, which did sanctify those that did so touch him; although not those which did only touch the shadows wherein he was lapped; as contrarily the touching of a dead body which did defile whom it touched and made him also to defile what he touched: did signify the committing of deadly disobedience which did defile the Jews, and the very best works they did.  
These things, beloved, may serve to stir us up to the meditation of that which the Apostle saith Heb. 5. 11. that there are in the Scriptures of God, many things hard to be uttered, and we 
Tanta est Christianarum profunditas  are dull of hearing and such as had need of milk and not of strong meats, though we may confess with Saint Augustine Epi. 3. ad volusiam that even the strongest among us may learn still 
uterarum ut in eyes quotidie proficere si eas solas ab meunto aetate etc.  more, since such a man as he, did not stick to say of himself that the Scripture is so profound a depth that one of far better wit and gifts than he, though he should study in it alone and nothing else ever from a child unto his old age, yet still might profit therein non quasi, saith he, caquae sint ad salutem necessaria were not therein plainly delivered. To prevent the objection that the Papists make why the people should not read the Scriptures) but after these plain things are learned, there are so many darklier shadowed mysteries (as are these, in interpreting of which many have miss, not only in the depth of the words, but even of the things therein contained) that the learnedst may therein increase his knowledge: and this may serve to be noted from the two similitudes in general.  
Secondly, it follows that from the first similitude, part 13. we observe that by the outward service of God they are not sanctified that have not religious and believing hearts, which being 
Nihil serè de illis obscuritatibus cruitur quod non planissimè dictum alibi reperiatur Aug. de doct. Christ lib. 2. cap. 6.  here by their similitude shadowed forth, is in other places of Scripture plainer set down according to that with August hath. lib. 2. the doct. christiana, where he saith that nothing is taught obscurely in one place of the scripture which is not in another more plainly expounded, and for this doctrine, it is plain: as first by that of Samuel unto Saul, 1 Sam 15. 22. Doth the Lord more delight in burnt offerings, than when the voice of the Lord is obeyed; behold to obey is better than sacrifice, etc. Isay goeth farther, cap. 1. bringing in the Lord as accounting all their offerings no better then abominable, what have I to do with the multitude of your oblations, etc. incense is an abomination unto me, but his meaning is the same that samuel's was, that God did regard more their obedience, the washing of their hands and cleansing their hearts from sin, their ceasing to do evil, etc. then all those oblations without these, Hosea. 6. 6. the place which our Saviour allegeth, Matth. 9 12. I desire mercies and not sacrifice: his meaning is by way of comparison: not sacrifice in respect of mercy, (as the latter words added show) and the knowledge of God more than burnt offerings, such knowledge namely as, 1 John 2. speaketh of, which is joined with love, when he saith hereby we know that we know him, if we love him and keep his commandments, as he indeed will that doth know God as our Saviour, no marvel therefore if the Jews disobeying God in what He commanded touching the building of the Temple, though they were very ready and forward in their sacrifice, as we may read. Ez●●. 3. yet were not hereby sanctified. etc. By their disobedience, they and their sacrifices were defiled as hereafter we shall God willing hear from the second type, first the outward service of God doth not sanctify any in whom there is not a believing and obedient heart, our Saviour Christ by his coming hath (as before was foretold he should, Dan. 9 ult.) abolished those sacrifices of outward services of the Law: which being but shadows; were to cease, the body once come. Col. 2. which else would signify Christ to be as yet come: we cannot therefore now serve God with the same manner of external service as they did: but yet we have some services even under the Gospel like in some proportion unto theirs, wherein we are by ecclesiastical assemblies to offer sacrifice unto the Lord. The Apostle. Heb. 13. 15. mentioneth some of them exhorting them, and in them us, and all Christians to offer up unto God always by Christ the sacrifice of praise even the fruit of the lips to confess his name; and Rom. 15. 16. concerning sermons, the Apostle saith he, was ordained a Minister of the Gospel of God, that the offering up of the Gentiles (the word in the original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) might be acceptable being sanctified by the holy Ghost according as Isay 66. 20. was foretold, that by the preaching of the Gospel the Gentiles should be sacrificed up unto God: in the former of which sacrifices of prayer and thanksgiving as the people are to join with the Minister and say Amen. So in sacrificing of themselves in the later by the preaching of the Gospel, they are to join also as the Apostle doth exhort, Rom. 12. 1. howbeit lest we should herein vainly flatter ourselves and think that our outward service might sanctify us, although the Jews could not do them we are to understand that howsoever the Jews strove indeed specially by blood, to make God appeased with them, yet had they also together with their sacrifices, both prayers, and sermons for performance of this spiritual duty, ergo. Psal. 122. 4. its said in commendation of Jerusalem where were the sacrifices, that thither the tribes go up unto the testimony of the Lord to praise the name of the Lord: and that we may know that they had prayers still together with their sacrifices, Act. 3. 1 we read that Peter, and John, went up into the temple, at the ninth hour. 1. the hour of prayer: which was the hour betwixt the two evenings when the Jews did offer daily, their evening sacrifices; as also we may find many Psalms 1. at that time ordained to be sung; yea and besides their prayers used with their sacrifices (which only were offered in one place, viz. at Jerusalem) they had still every where throughout Jury in their Synagogues, prayers and divine service and Act. 16. 13. mention is made of a place by the river's side whither the Jews usually resorted unto prayer, and again ver. 16. where Paul saith that the maid met them as they 
Phil. jud. Lega. ad Caium. Philo jud. de vita Mosis lib. 3. p. 9 33. Vid. Bez. in Act. 6. 9 & Act. 16. 13.  went to prayer, many think that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is meant the place where they used prayer so called, as Philo, who lived about that time, that showeth they used to call their Synagogues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the prayers they used to have in them; now that together with prayer, they had also preaching and expounding of the word, as it appears by that place alleged, Acts 16. where it's said, that at Paul's preaching God did open the hart of Lydya to attend to that was spoken, so also that at jerusalem it was likewise used; that famous place Nehemiah 8, 9 doth show sufficiently, as also in other places of Jury as 2 Kings 4. 23, from that answer which the Shunamites husband gave unto his wife, when her child being dead, and he not knowing thereof, and marvelling why she saddled the Ass (asked) why she would go to the man of God that day, since is was neither new Moon nor Sabbath day: the learned gather that on such feasts (as the new moons & Sabbath days) the people that dwelled far off even in the Countries did use to assemble unto the Cities where were Prophets & Levites which they called men of God to be taught & instructed by them. as Acts 15. 14 it is said, that Moses had them which preached him in their Synagogues, being read every Sabboth-day, as even in our Saviour's time it appeareth by that which is recorded, Lu. 5. 17, where it is said, that to hear Christ among the rest, there came the Pharisees and teachers of the law, out of every town of Galilee, and judea and from jerusalem, insomuch that when the scriptures were read, if there were any likely in the Congregation, to preach or make any exhortation they were requested thereunto, as Acts 13. 15. we read how at Antiochia after the lecture of the Law and the Prophets, the ruler of the Synagogue sent unto Paul, saying, yea men and brethren if ye have any word of exhortation for the people, say on: which farther appeareth by that is storied of our Saviour, Luke 4. 17. how, coming into the Synagogue at Nazareth the book of the Prophets was delivered unto him, which having opened he read, and expounded a portion of 61 of Isay unto the people Therefore since that to these sacrifices here mentioned the Jews joining both prayer and preaching of the word and yet were not thereby sanctified without obedient hearts, we may learn also: that by our calling on the name of the Lord in prayer, and learning his will by hearing his word: we cannot at all be sanctified without obedient and believing hearts. And doth not the Apostle teach us the very same things? why else doth he exhort, 1 Tim. 2. 8. that men should pray every where lifting up pure hands, and without wrath, and without doubting if so be that only prayer and lifting up the hands would serve, without the puriry of the affections of the heart? And why doth he say to the Hebrews that the gospel was preached unto 
Heb 4. 2.  them, aswell as unto the old Jews in Moses his time: but the word that they heard did not profit them, because it was not mixed with faith in those that heard it; if that barely to come to hear the word, were all that were required? Or why doth he say concerning the Sacraments which are the visible, as the preaching is the audible word of God, 1 Cor. 10. that the Fathers under the law did all eat of the same spiritual meat, and did all drink of the same spiritual drink, and yet with many of them God was not pleased: so that they fell in the wilderness: and addeth that these are examples unto us: but to instruct us, that although we have such graces as they and be partakers of the like Sacraments of Christ, yet if we be disobedient as they were we must look to taste of the like plagues as they did, so evident is that doctrine which from the former similitude in the beginning I observed: that by the outward service of God none are sanctified, but those only which have faithful and obedient hearts?  
Wherefore since it behooveth us (reverend and beloved) to be careful of holiness, without which none can see God. Heb. 12. 14. we see how we should stir up ourselves not only to the outward, but even to the inward worship of the Lord: for Mat. 7. 22. Many shall say Lord, Lord (so that there shall be prayers, and have not we in thy name preached & c? they shall use preaching also, and yet Christ shall say unto them, I never knew you. Seeing then the outward ceremony will not serve to sanctify any, or bring them to salvation, we must be very careful, not only to perform this outward service to God of prayer which by an excellency is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 9 as all other Rom. 12. but also to offer up our souls and bodies, even the best of our inward and spiritual sacrifices and services to God's glory, for we are bought with a price and I am sorry that I am prevented, by the time so that I must speak briefly, which else I should more largely.  
1. How many of us are there that do not come to the outward service of God, so as they ought? I refer it to every man's conscience to consider how they frequent the assemblies for prayer and divine service in their private Collegs, but for coming at the beginning of terms, when as we are by oath and conscience bound thereto, how slackly is that done, if done at all? Alas how far are we from the zeal, that was in the jews, who with wearisome journeys walked on through the wilderness till they appeared before God in Zion, Psal. 84? how far from that foretold should be in the people of God, Psal. 110. 3.) thy people shall come willingly & c? how far from that example which the people give us, Neh. 8. who were said to have heard the word willingly from morning until night. So we read Act. 20. Paul being to depart on the morrow, the people that believed assembled themselves together to hear him, so that he continued his preaching until midnight, but alas, how do we degenerate from these, who cannot endure but for an hour or two to frequent such religious Assemblies, it is recorded by Zoromen l. 6. c. 18. that when Valence an Arrian Emperor had forbidden the Christians to have any Assemblies: the Godly notwithstanding used to meet together in the fields for the service of the Lord. The Emperor hearing thereof, was very wroth with his Chief Captain Modestus, for so he was called, and so indeed he showed himself, because he suffered them so to do. Modestus therefore forewarning them that they should meet so no more, and threatening that if they did they should be punished; they notwithstanding the next day in great multitudes met again, which Modestus understanding thought good to go out against them with a band, & to scatter them: but as he went a certain woman with her head not throughly tired & with a little child in her hand overtaking them, broke through among the Soldiers and made haste towards the place where the Christians were assembled. Modestus causing her to be called to him, demanded of her, whither she was going in such haste, she answered: that she was going to the place where the Christians were assembled, to serve God. Why said Modestus dost thou not know that the Emperor hath commanded that they all that come thither shall be killed? yes I do, replied she, and therefore I go the rather, that I may be martyred among the rest: and why said he dost thou lead with thee that little child? that he also (answered she) may be partaker of the reward. I am loath to say that which the example of this godly woman moveth me unto, but I will only speak in Latin out of the Poet, Vos etenim juvenes animum geritis muliebrem, illaque virgo virum, But  
Secondly, put case we were without exception in this behalf: yet let them know, that are most diligent in the outward service of the Lord that this sanctifieth none in whom there is not a faithful and an obedient heart, the Prophet Isay 1. speaketh of much prayer, which yet because it was done without faith. The Lord accounted no better than abomination. And Ezek. 33. 31. tells us of some that would come and stand before the Prophet as if they would learn the will of the Lord, and yet are reproved, we see that the Scribes and pharisees for frequenting Sermons, and using long prayers, Mat. 23. could not be reproved, and yet our blessed Saviour telleth us, that except our righteousness exceed the righteousness of them, we cannot enter into the Kingdom of Heaven, Mat. 5. But one place Micah. 6. May serve to seal up all that I have taught. How doth the Lord expostulate with his people? My people what have I 
Mich. 6. ver. 4, 5, 6, 7, 8.  done unto thee, or wherein have I grieved thee: testify against me? How we may apply all this unto ourselves; consider we what God hath done for us, and how hath he greeved us, hath he not brought us out of Egypt, yea, from papistry, 10000 times a viler slavery then that of Egypt? hath he not by a mighty hand redeemed us, when in Queen Mary's time many suffered banishment, and others lost their lives; and sent before us Moses even our gracious Queen Elizabeth, whose memory is for ever blessed; and for our preservation under her, hath raised up unto us many Aaron's and Miriams' endued with prophets, spirits to instruct us? can we be forgetful what Balack of Spain devised against us: or what Balaam of Rome answered him from Shittim: under Moses whither the Moabite sent their daughters to corrupt the people (a lively representation of the sending forth of the Priests and Jesuits to seduce us) unto Gilgall, under joshua: where (by circumcision) the shame of Egypt was taken away from them: as of late one branch thereof hath been from us, by our Joshua, His Majesty's Proclamation against the profanation of the Sabbath, and all this that we may know the righteousness of the Lord? with what then shall we come before the Lord? shall we offer 10000 of prayers, or 10000 of Sermons, & c? no, he hath showed us what is good and what he delighteth in more than all these. that we do justly, and love mercy, and humble ourselves to walk with our God, that we behave ourselves religiously, as they that are endued with an holy spirit and are heirs of life remembering what is said, Esay 66. 2. That God regards him that is of a contrite spirit, and that trembleth at his Word, needful it is for us to know the Word of God and to use all means thereto, but if we do no more, we do but draw near to God with our lips, and not with our hearts.   

Sermon the Fifteenth.  Haggai 2. 14, 15. etc. Then saith Haggai, if a polluted person touch any of these shall it be unclean, & c? then answered Haggai, so is this people, etc. 
IF those two types brought to convince the Jowes of error who thought they were by their sacrifices sanctified, howsoever they continued disobedient and did not build the Temple as they were commanded by the Lord) the former hath already taught us that the outward service of God, doth sanctify none, but only him that hath a faithful and obedient hart. And by the latter, now, further we are to learn: that who so hath not a faithful and obedient heart he is not only, not sanctified by any outward service: but on the contrary both himself and all his actions, yea even his outward service of God: is impure, defiled and detestable in the sight of God. For the word in the original which we translate a polluted person, doth properly signify such an one as is unclean and polluted by touching of a dead corpse (the phrase being to be supplied from Numb 9 6.) compared with Levit. 22. 4. the Law concerning whom Numb. 19 is, that whatsoever such an one toucheth should be unclean, as here the priests confess. Wherein, after the manner of the mysteries of faith, expressed as by shadows, and portraitures in a dark manner, by legal rites and ceremones (as heretofore hath been showed: the touching of a dead man (who came unto the state of mortality by sin Genes. 3.) doth import the committing of sin which is called by the Apostle a dead work, Hebr. 9 14. and that ceremonial uncleanness which did exclude out of the camp Numb. 5. 1. doth imply that moral uncleanness which doth indeed defile 
Heb. 6. 1. & 9 14.  the man, Mat. 15. and that none so unclean, shall enter into the Kingdom of Heaven. Reve. 21. ult. and lastly in that all 
Mat. 15. 19, 20.  (by the Law) was defiled which was touched by hand, arm, or leg of any such polluted person being all instruments of action, Romans 6. employeth that all whatsoever is done by the 
Rom. 6. 13  unfaithful and disobedient is infected through the corruption of their unbelieving heart, Titus 1. hence therefore it followed that the Jews committing dead works of impenitency, security, unbelief and disobedience by not building the temple according to the Lords command, and so being defiled; all their works togetheor with themselves were uncleene as verse 15, the Prophet concludeth hereupon. So is this people, and so is this Nation [before me] saith the Lord where the term [before me] is significantly added, to note that although in the sight of men they were accounted holy by reason of their sacrifices, yea and themselves, thought so of themselves (as their predecessors did for another kind of service of fasting, Isay 58. 1.) yet in the sight of God (who beholds all their hearts, and works a far of: and not only those that were of greatest lustre, but others also whatsoever) their holiness was but hypocrisy, and themselves, and all they did abominable: no otherwise then the pharisees after them: who did wear brass Phylacteries, and used long prayers, etc. and yet, because they were hypocrites, covetous, and ambitious they had the like judgement denounced by our Saviour, Luke 16. 15. ●ee are they that justify yourselves before Men: but God knows your hearts: for that which is highly esteemed among men, is abomination in the sight of God: and to the same effect the Lord concluding this sentence by adding [and that which they offer here, is unclean] doth seem to refute as by name, that wherein the jews hoped to be sanctified, and which they most esteemed holy both in respect of the thing: viz. their offering on the Altar, Exod. 29. 30. whereof all were holy and some most holy: so that their service of God in this kind, was by an excellency called the service of God (witness the Apostle to the Hebrews and Romans) and also in regard of the place where they offered them, here in Jerusalem the place chosen of purpose to that end: called therefore the holy City in Matthew, and greatly praised in sundry of the Psalms for that respect. Seeing then the people and whole Nations of the Jew's yea all their works, even their very sacrifices offered in Jerusalem, were unclean, and detestable in the sight of God: because they had not faithful and obedient hearts, but did neglect the building of the Temple commanded by the Lord: the lesson hence to be gathered is plain which in the beginning we mentioned, viz. that whosoever hath not a faithful and an obedient heart, himself and all his works, even his divine Service of God is impure, and unclean in the sight of God. This in the carnal sacrifices as in the shadow, doth Isay teach Isay 66. 3. declaring that who so is not of a contrite spirit (as only the faithful are) to tremble at God's Word. If he kill a bullock he was as if he flew a man, etc. for in these words expressly noting all the several sacrifices that the Jews did offer, as greater beasts, and lesser: meat offerings and incense: and comparing them wi●h dog's flesh, and swine's blood (things forbidden by the Law, nay to the murdering of a man, or the blessing of an Idol (which his soul abhorr●) he plainly shows how detestuble the Lord holds all these, where was wanting a faithful, and an obedient heart in them that offer the same, also concerning spiritual sacrifices of Prayers, and of Sermons preached or heard, doth the spirit else where witness as of Prayers, Prov. 28. 9 he that turneth away his ear from hearing the Law, even his prayer shall be abominable: of Sermons preached, Psalm 50. but unto the wicked (saith God) what hast thou to do to take my words in thy mouth, and hatest to be reform: of Sermons heard likewise, Ezek. 20. and also Ezek. 33. 31. where first the Elders, and then the people are reproved, because they came and sat before the Prophet as if they would learn the will of the Lord, and yet their hearts went after their covetousness, and they did not that they were enjoined, finally all the actions of the unfaithful whatsoever are censured by two rules of the Apostle 1. In respect of the things themselves that are done, Rom. 14. (ult.) whatsoever is not of faith is sin, and the 2. In regard of the persons that do them Heb. 11. 6. without faith it is impossible to please God, etc. so undoubted an axium proved by the Scripture is this which here our Prophet teacheth, that the best works of men are of themselves unclean in God's sight without a faithful heart, etc. Whence may be confuted an●er or of the Prophets, who, howsoever the ancient Fathers, Jerome, Gregory, Prosper, and especially Austin (proving the point not only by those two places last alleged out of St. Paul) but also by that of our Saviour, Matth. 7. a corrupt Tree cannot but bring forth bad fruit, do hold that all the works of the unregenerate done before faith, are sin and deserve God's Wrath; yet the Papists I say in their authentical counsel of Trent, Sestion. 6. cano. 7. Pelagian-like, stick not to pronounce, That if any man shall say, that all the works done before institution, are to be accounted properly sins, or do deserve the hatred and wrath of God: let him be accursed? A curse heretically and blasphemously uttered by Antichristian imps, whose faces are set against Heaven, and their tongues walk through the Earth, for all works done without faith are unclean in God's sight (as here Haggi teacheth us) but before in justification, no works are done with faith, for than we are justified and made the Sons of God when we believe, john 1. therefore whatsoever works are done before in justification are properly unclean, and do defile, but whatsoever is unclean and doth defile is properly sin Mark. 7. 10. and 1 Cor. 8 now God hateth all sin Zach. 8 13. he being just in all his ways Psalm 145. ye all works done before in justification are properly sin and deserve God's wrath, nor can they be pure whiles the heart, the root or fountain whence they proceed is impure and corrupt, now the heart is only purified by faith, Act. 15. 9 and all unbelievers even in their mind and conscience are defiled, Titus 1. 15. the Papists therefore herein curse the Prophets, nay the Lord of life, who here himself spoke by the Ministry of his Prophet. And shameless is that shift which Ribera the Jesuit maketh writing one this place ●. 76. first saying that the Prophet doth not speak of all the Works of the unregenerate, but only of their sacrifices, from the which gloss (if the Text itself did not refute it, yet where it is plainly added (and all whatsoever they do) yet St. Ieroms authority (which in other places he would seem to esteem.) Should have at least occasioned him to have forborn: and to have rather passed it over in silence then so to have gainsaid him, and the Text, for omnia & cuncta quae agit saith jerom, (nam de cunctis loquitur profanantur): Nay, Jerome not so content in general only to avouch it: applies it in particular to the works of both jews, Heretiches, and Gentiles, and saith that whatsoever they do (not only whatsoever they offer) their vows, their prayers, their charity, and Almsdeeds, etc. all are unclean: for although th●se actions seem in show to be good (& are so indeed in their own nature) yet because they are touched by him that is polluted, they are unclean. But as for us (beloved) who are taught for his sake to bear reproaches: and to endure curses patiently that we may become conformable unto him, according to that of the Prophet, the rebuks of them that rebuked thee, are fallen on me (let us I say) against all Pelagian spirits hold constantly what here the Prophet teacheth us, etc. and let the princely Prophet David, join with Haggai, in interpreting this ceremonial type of Moses where Psame. 51. having confessed sins actual, and original vers. 7. he prayeth: purge me with hyssop and I shall be clean. No way to be made clean but by Hyssop, now what that purging with Hyssop meant, we may understand by the ceremony, Num. 19 of the red Kow burnt without the host, the figure of our Saviour's sacrifice as the 
Numb. 19 2, 3, 4, 18. Heb. 9 13. Heb. 13. 11  Apostle interprets it Hebrews 13▪ who to sanctify us suffered without the City. And St. john plainly setteth down that with by allusion only was signified in the figure, where 1 John 1. 7. he saith that it is the blood of Christ that cleanseth us from all sins, but his blood cleanseth none but only such as do believe, for Rom. 3. 24. 25. We are justified freely by grace: through the redemption that is in Christ Jesus, whom God hath made a propitiation through faith in his blood. Which Peter. 1. Pet. 1. 1. calls the sprinkling of Chrsts blood whereby we are sanctified: by allusion to the ceremonies! avouching the same act as plainly, that all men's hearts are cleansed no otherwise then by faith. Therefore against that cursed & cursing counsel of Trent. We now see how Moses, David, Haggai, john, Paul and Peter do avouch that whatsoever men do, before justification by faith in Christ's blood they be cleansed: all is unclean, and so are the persons that do the same, all are sin and deserve God's hate, and let this be the first use of this Doctrine for strengthening us in the purity of our faith. A second may serve to put us in mind of our duties for the bettering of our life, for if all our works, without faithful and obedient hearts be so detestable, that God accounts them defiled, and unclean in his sight, you see how careful we should be to avoid such works of sin, since howsoever otherwise we may seem to do some things pleafing unto God, yet they do but defile us, and make us to be shut out of the camp, even excluded out of Heaven. And to stir us up herunto we have two forcible inducements in that Text 1 Pet. 14. from the type or shadow where sin is compared to a dead body, for if we should consider with ourselves how loathsome the touching of a dead body is, and which is more that we are growing thereby ourselves unto death, we shall be the more moved in this behalf: and the Pastors will I doubt not but be stirred up by that which our Saviour speaks to the Angel of the Church of Sardys, Rev. 3. 1. 2. I know thy Works for thou hast a name that thou livest, but thou art dead: be awaked and strengthen the things that remain that are ready to die for I have not found thy Works 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not full, not perfect, so he concludes that he was in part dead, and in the rest ready to die, if he did not speedily strengthen that that remained by repentance for that which was decayed: so that except the pastors works be full, howsoever he have a name, that he liveth, yet he is but dead: now know you the duties of the Minisiers, or Divines if they will ever fulfil their Ministry to be patterns in word, in conversation, in faith, in spirit, in love, in purity, etc. to attend to reading and to exhortation, to be instant in season, etc. And the Apostle Collo. 4. 17. commandeth the Christians to say unto Archipus, take heed to thy Ministry that thou hast received of the Lord, that thou fulfil it, the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being compared with that other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth show that the Pastor ought to fulfil every part of his Ministry, else his works are not full: and then that may be said to him, that was to the Angel of Sardys, strengthen the things that are ready to die: for thou hast a Name that thou livest but thou art dead. Nay, and doth not this duty belong also to every Christian! hath not every one some talon that he must employ in the Lord's service and not leave it to rot, or rust lapped up in a napkin: doth not Paul both say of himself that the grace of God that was in him was not in vain: and bids the Corinthians beware (2 Cor. 6.) that they receive not the grace of God in vain, but that (2 Cor. 7.) they cleanse themselves, from all filthiness both of flesh and spirit. And grow up into full holinsse in the fear of God; and doth he not Philip. 1. and Collos. Pray for them and exhort that they may be filled with the fruits of righteousness? these may serve to let us know that if we serve God by halves, and do not labour to have our works to be full, we are at least half dead, and so without speedy repentance, growing unto death. Now (accorning as the heathen speaks of virtue si oculis cerneretur quales excitaret amores, so per contrarium) if we could consider and set before our eyes, how loathsome a thing it were to touch dead bodies and by them to grow to death ourselves, it would much affectus to fly from such dead works.  
When our Saviour (coming to raise Lazarus) was about to have the stone rolled away from the door of the Sepulchre his own sister loathing, and fearing the infection, Lord saith she, he stinketh now, for he hath been already four days dead: yet here the dead body was farther of from Martha; what if the dead work be nearer unto us? When King Edward the second was by treacherous conspiracy imprisoned in the Castle of Barkly, and intended to be made away, the torments to hasten his end put him in an upper Chamber: and under him in a lower room, placed dead bodies, the stink whereof did so stifle and torment him, that as he told one out of the window he had never in all his life endured the like torment: (as Thomas de la 
See Stow's Chron in Edw. 2. Clem. Alexand. Orat.  more one that served him records in the story of his life) yet these dead bodies were farther off from King Edward, Then many dead works are from many of us, Clemens Alexandrinus in his exhortatory oration ad gentes, relates that the Barbarians did use to tie unto those live bodies of men that they took captive other dead bodies, that so both might rot together: a cruelty which Virgil mentions to have been practised by the cruel tyrant Mezentius 
* Mortua quin etiam jungebat corporavivis, Compones marubusque manus at que oribus ora, Tormenti genus & sametaboque tumentes, Complexu in inifaco, longa sic morte necabat.  Anaeid. 8. Tormenti genus. Virgil might well call it, but the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Doth express it in Clemens, how the one did cause the other to rot together. The Apostle writing to Ephesus 4. 29. forbids that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— should proceeds out of their mouth: we commonly transla●e it any corrupt communication, but the Word properly signifieth that which is rotten, which compared with the verb which Clemens useth may open more of the Apostles meaning then else happily would come into our mind; which the Apostle seemeth somewhat to expound, where Colo. 4. 6. exhorting to the contrary; he wisheth that their words may be gracious and seasoned with salt, salted you know being the preservative against rottenness. And so hence we may imagine of all dead works what there the Apostle speaketh of one (viz. foolish & filthy talking) that they are rotten, therefore as Clemens speaks of those dead carcakes joined to living bodies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they make them in whom they are, to rot, and putrify; so that they ought to be no less loathsome unto us then those dead bodies, were to King Edward, or those by the Barbarians tied unto their captives, and much more danger of infection may we fear then that which Martha feared in a deady body four days dead; for what if the work have been four years dead? and the more should we fear these, because being spiritual they bring unto us a far greater destruction than the former. Howbeit if any have not this spiritual sense of feeling: let him consider the two motives following. In that the Lord pronounceth all our actions touched by the unfaithful and disobedient to be unclean in his sight: and not only swearing, lying, slandering, etc. and those that are simply evil in themselves, which should teach us, how we ought to have imperfect detestation that which God, (seeing our hearts who must also be himself judge, and revenge of all) pronounceth in his sight to be unclean, a thing the more of us to be considered: because otherwise men, not seeing our faults but looking on our better actions, may happily account us very holy nay many deceive themselves as the pharisee, Luk. 18. and they that justify themselves, Luk. 16 thinking that they are holy when they are not. Man's knowledge is defective, and often seeth not many things: nay we ourselves many times see not all and go in that, Rev. 3. to stir up the Angel to this consideration it is added: for the works are not full [before God] for many are accounted free from fault before men, which yet are detestable before God: yea and Eph. 5. 4. the Apostle we see joins with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Also as things 
Arist. Eth. lib. 2. cap. 7. & lib. 4. c. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  unseemly; which Latin, Phisosophers account a virtue rather, and in itself we used as a thing indifferent, yet is censured as a dead work; because it is by men commonly abused. And therefore in the same place, vers. 11. he addeth this exhortation, that they should not be partakers with the unfruitful works of darkness; but even reprove them rather, for it is a shame to speak of those things that are done of them in secret; and how men flatter themselves in their sine, so they may conceal them from men. Gehazo's example, 2 Kings 5. may sufficiently instruct us, when once the talents were conveyed into a secret place; then he comes and stands before his Master, and all he thought was well; he had been no where, but God saw where he had been and revealed it unto the Prophet, and so many if they can (for scholars places, etc. which should be given freely) take bribes, so cunningly that neither state of Prince or Parliament shall take hold of them; they think all well and safe enough: but yet how soever in man's sight they can cover it, in God's eyes their works are abominable, and he will discover it, wherefore good for us it is betime to begin to set before our eyes that consideration which David had, Psalm. 139. viz. that whether soever we go we cannot hide ourselves from his presence. Seneca Epl. 11. ad lucillum saith that it would be a great incitement to virtue and restraint from sin, if we could always imagine some reverend grave man in our presence, if Cato were too grave, yet Laelius, supposing that a great occasion to sin would be taken away cum peccaturis testis adsit? but in Epistle 25. he telleth us that he had yet profited more, that had learned so much as to reverence himself; and indeed if none else be present with a man, yet his conscience, which is as a 1000 witnesses, at present aught sufficiently to move a man herein, and so it was Isocrates his counsel that none should venture to do any thing in hope to conclude it, when as himself yet at least should thereof be conscious to himself; but this witness also is far too short from that which is here commended to us by the prophet; that the Lord sees and censureth our actions, for our consciences may for sometime wink, and many consciences are seared (as it were) and past feeling but if one will be afraid to commit evil before a grave person, how should we fear to commit any in secret alone since we are always in the sight of God who is the searcher of the heart, much more for this, that others can be but witness only, but God is judge also and avenger, as the spirit saith to the Angel of Sardys. Rev. 3. that if he should not be awake he would come on him as a thief in the night the phrase taken from Thess. 5. 2. & threatening sudden destruction as Gehazi leprous, and those that were unclean in the shadow shut out of the City, and those that are unclean in truth, not to enter into Heaven, Rev. 21. Therefore since it so that God sees and judges all our actions, let us do as David did, who setting also before his eyes that other consideration, Psalm 62. 12. that the Lord recompenseth every man according to his Works.  
When he had defiled himself with Adultery, and Murder, and was once made sensible of it, he sought to the Lord to be cleansed, and after, still endeavoured to keep himself clean, but if we be not both careful of Repentance for the present, and after still to keep ourselves clean for the time to come, what may we expect but what is threatened Prov. 15. that the sacrifice of the wicked is an abomination to the Lord; Now Eccles. 4. 17. wisheth us to look to our feet, (the instruments of motion 
Isocrat. Orat ad Demon. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. Eth. lib. 4. 8. c.  first, to have a careful regard to all our carriage, even in these things whereby we are to be instructed (when we enter into the house of God,) and be nearer to hear, that is, to obey (as the same word is used likewise, 1. Sam. 15. 22. to obey is better than sacrifice) then to offer the sacrifice of fools, as otherwise we shall if we only outwardly hear or frequent prayers, etc. The sum of all is comprised in the Covenant of God with Abraham, Gen. 17. 1. walk before me and be upright: and this (beloved) is the covenant that is made with us who are by faith in Christ the Sons of Abraham, that we being redeemed out of the Church from all our enemies should serve him in holiness, and righteousness all the days of our life before him, Luke 1. 15. Let us therefore know that having our consciences by the blood of Christ purged from dead works to serve the living God Heb. 9 14. We must labour to have grace so always to serve him that we may please him, with reverence and fear, Heb. 12. that we may finally be with those that serve him, day and night in his Temple as it is Rev. 15.   

The English of the Latin in page fifth.  
THat thing is commendable amongst those of Geneva, (if any where) which makes a common Wealth flourish, if not inriches and extent of Empire, yet certainly in virtue and piety, viz. the censure of these of chief authority in the Church, than which nothing can be thought of greater or more divine, to restrain the irregular appetites of men, and such of their vices, which by humane Laws and Decrees, could in no manner be reform: and this coercion hath borrowed its direction from the rule of our Saviour Christ, first; to proceed calmly and in a friendly manner, then more roughly, and last of all if there be not obedience, a heavy and powerful interdiction of holy Ordinances followeth, and the punishment of Magistracy that interdiction. For it is a ridiculous thing saith Seneca, that a good Man should not stand for a Law, in somuch that it comes to pass, that such things as no where are adjudged by Law, there without force or tumult they are constrained by those censors, who have raised for themselves a high esteem of their virtues. Therefore no Whoring, Drunkenness, no lascivious Dancing, no Beggars nor idle Livers are found in any City.   
FINIS.