God did open the hart of Lydya to attend to that was spoken so also that at Ierusalem it was likewise used that famous place Nehemiah 8 9. doth shew 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 childe being dead and he not knowing thereof and marveiling why she sadled the Asse asked why she would go to the man of God that day since is was neither new Moon nor Sabboth day the learned gather that on such feasts as the new moones Sabboth dayes 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 sayd that Moses had them which preached him in their Synagogues being read every Sabboth-day as even in our Saviours time it appeareth by that which is recorded Lu. 5. 17 where it is said that to heare Christ among the rest there came the Pharisees and teachers of the law out of every towne of Galilee and Iudea and from Ierusalem insomuch that when the scriptures were read if there were any likely in the Congregation to preach or make any exhortation they were requested therunto as Acts 13. 15. we reade 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 yee have any word of exhortation for the people say on which farther appeareth by that is storied of our Saviour Luke 4. 17. how comming into the Synagogue at Nazareth the booke 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 joyning both prayer and preaching of the word and yet were not thereby sanctified without obedient hearts we may learne 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 beleeving 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 onely prayer and lifting up the hands would serve without the puriry of the affections of the heart And why doth he say to the Hebrewes that the gospell was preached unto them aswell as unto the old Jewes 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 heare 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 eate of the same spirituall meate and did all drinke of the same spirituall drinke and yet with many of them God was not pleased so that they fell in the wildernesse 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 looke 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 faithfull and obedient hearts Wherefore since it behooveth us reverend and beloved to be carefull of holinesse without which none can see God Heb. 12. 14. wee see how wee should stirre up our selves 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 shal 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 sanctifie any or bring them to salvation we must be very careful not only to performe 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 soules and bodyes even the best of our inward and spirituall sacrifices and services to Gods glory for we are bought with a price and I am sorry that I am prevented by the time so that I must speake breifely 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 mans conscience to consider how they frequent the assemblies for prayer and divine service in their private Collegs but for comming at the beginning of tearmes when as wee are by oath and conscience bound thereto how slackly is that done if done at all Alasse how far are we from the zeale that was in the Iewes who with wearisom journeys walked on through the wildernes till they appeared before God in Sion Psal 84 how far from that foretold should be in the people of God Psal 110. 3. thy people shall come willingly c how farre from that example which the people give us Neh. 8. who were said to have heard the word willingly from morning untill night So we reade Act. 20. Paul being to depart on the morrow the people that beleeved assembled themselves together to hear him so that he continued his preaching untill midnight but alasse how do we degenerate from these who cannot indure but for an houre or two to frequent such religious Assemblies it is recorded by Zoromen l. 6. c. 18. that when Valence an Arrian Emperour 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 Emperour hearing therof was very wroth with his Cheife Captaine Modestus for so he was called and so indeed he shewed himselfe because he suffered them so to do Modestus therefore forewarning them that they should meet so no more and threatning that if they did they should be punished they notwithstanding the next day in great multitudes met againe which Modestus understanding thought good to go out against them with a band to scatter them but as he went a certaine woman with her head not throughly tired with a little child in her hand overtaking them brake through among the Souldiers and made hast 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 hast shee 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
Hebrew tongue to the Grecians but the people heard them speakeing in their owne tongues the wonderfull things of God What the true language and learning is which Preachers should labour for and so present unto Gods people we may understand and finde by the Prophet Isai speaking in the person of Christ the cheife Preacher of the Gospel The Lord God hath given me the tongue of the learned that I should know how to speake a word in season to him that is weary which also we may take from his owne blessed mouth in his owne person to the same purpose Matth. 11. 28. when that of the Prophet was accomplished Come unto me saith he all yee that are weary and laden and I will give you rest Take my yoke upon you and learne of me for I am meeke and lowly in heart and you shall finde rest unto your soules and yet more effectually when that Scripture Esai 61. 1 2 by his owne 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 meeke he hath sent me to binde up the broken hearted to proclame liberty to the captives and the opening of the prison to them that are bound c. And began to say unto them this day is the scripture fullfilled in your eares and in the pening and applying of which words he did so wonderfully affect the minds and harts of his hearers that as the Evangelist saith they all bearim witnesse 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 heare it to wonder at the gratious words that proceeded out of his mouth That preaching then is most warrantable which is most profitable and that most profitable which is most powerfull and that most powerfull which best informeth the minde enlightneth the judgement affecteth the soule 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 burne 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 plaine evidence of speech and spirit for the helpe of their understandings and affections in their Vulgar language well knowne unto them Saint Paul exhorteth to prophecy in words of understanding and not to use a strange language Learning doubtlesse 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 stuffe our sermons with allegations of divers languages which may indeed please our selves and humor others but tendeth nothing to the profit and edification of them that heare 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 vaine 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 minde of the Scripture that was now performed which Isai prophecyed Isai 16. 1. Send ye the Lambe to the Ruler of the land from the Rocke of the desert to the mount of the daughter of Sion when the eares of the deafe 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 knowne to be performed which was spoken by the Prophet Isay 35. 5. Then shall the eyes of the blinde be enlightned and the eares of the deafe be opened when he was crucified in his greivous agony upon the Crosse he cryed out with a loud voice in these words Eli Eli Lamma-sabaâ—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 shew 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 Jewes 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 downe and so we finde 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 spake 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 knowne language even in the vulgar tongue all which being duely 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 knowne tongue for as we must not so preach that we may seeme to be learned so neither may the hearers desire to hear otherwise our other things then such as whereby they may goe away better instructed and edefied in the Faith and feare of God And then if thus we speake and thus we heare 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 patterne of wholsome words and be better acquainted with the forme of true godlinesse we shall speake 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 Peters Sermon Act. 2. when he spake not onely so plainely to their eares and understanding but also powerfully and peirceingly to their very heartes 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 beleeved the Apostles werâ— baptized and received the Holy Ghost and the same day there were added unto them about three hundred soules And albeit the word of God though powerfully and plainely preached
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 drinke of the water of the well of Bethlem and three of his valiant men had broken through the Host of the Philistimes and had drawne of the water and brought it to him would not drinke if it but poured it out for an oblation unto the Lord and said let not my God suffer me to doe this should I drinke the bloud of these mens lives and is not this the blood of these mens lives which we drinke when we are cloathed and fedd 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 dye in this blindnesse and ignorance for want of teaching Therefore I beseech you in Jesus Christ though perhaps you have had a longing desire to drinke of this water yet thinke better on it and take Davids 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 faire then take such dead pay and keep backe other faithfull watchmen which else they might have The Lord for his mercy so sanctifie our harts that by the often hearing of his holy word we may consider and acknowledg our wants and imperfections and hereby be stirred up to redresse what we find amisse in our selves to the building of his Church to the comfort of our owne soules 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 remaine among you feare not HOw the Lord by the ministry of the Prophet Haggai did often and earnestly exhort and stirre forward the Jewes after their returne from the captivity of Babylon to the building up of the Temple hath beene hitherto declared unto you now of the promises or causes of encouragement whereby it pleased God to harten them least 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 businesse 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 minde of a man that which is in the Proverbs It is better to be idle than to be occupied in vaine and to make folke measure things by the event so that unlesse they see present meanes to effect that which they undertake they cast off all hope of accomplishing their purpose and so cease from medling 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 dumbe to speake c. 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 worke 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 Hostes which words the Prophet often useth there by putting them in minde both of his power that sets them forward whose will all creatures as souldiers are ready to performe and meaning thereby also that by his favourable assistance he will blesse them and that by his spirit he will give them grace to accomplish that which they had undertaken In the second place the doubtfull understanding of the word word hath caused interpretors diversly to expound it for by word in scripture is sometimes signified the second person in the Trinity the Saviour of the world the Essentiall and eternall word of God of which John speaketh John 1. In the beginning 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 novv promise 1 His owne presence 2 The presence of his Son 3 The presence of the holy Ghost which sense the Hebrewe would beare as may be translated and then it should be translated thus I am with you by my word that I covenanted with you c. whereto also the Argument agreeth because he was the Angell mentioned Exo. 23. 20. that spake unto Moses in Mount Sinai that gave the law unto the Israelites and promised them his favour if they kept his covenant as Stephen sheweth Act. 7. 38 sometimes it signifieth a promise made unto any insomuch that David Psal 105. ver 8 mentioning the covenant that the Lord made with Abraham saith thus he hath alwayes remembred his covenant and presently addeth this word of promise made to a thousand generations and thus othersome do thinke it to be taken in this place and this indeed the text will best beare and so much the more sith the Lord on the like occasion saith Deut. 31. ver 8. that he himselfe would goe before them and therefore encourageth them not to feare or be discouraged for himselfe would be with them and would not faile them nor forsake them and this the ordinary construction of the Hebrewes 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 himselfe who Heb. 12. 27. declareth that those words which are in the next place set downe by Hag. were spoken by Christ himselfe yet once more I will shake the heavens so by the word in this place cannot be meant Christ seeing Christ is said to have spoken this It followeth therefore that his word was not the Essentiall word of God but some externall word not the eternall 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
seemeth therefore that this was sent unto these Governours chiefly for their sakes that the power of the Prince and Priest might the rather move them to goe forward in that which they had begun Wherin 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 governours of all sorts and states to the end that this whole Nation would agree to set forward the building and worke 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 governement as namely our Heads that by the example of Zerubbabel and Iehoshua they would vouchsafe to countenance the message of Aggeus by their presence here and in such places For indeed the message is not ours although it be brought out by our hand but hee is in heaven from whence hee filleth all things with his power and Majestie whose word it is Wee are sent by the like authority that Aggeus was though not furnished with the same measure of grace The treasure that hee brought and wee bring is the same though the vessell wherein it is carried bee lesse precious Neither are you Fathers equall to those Governours to whom this message was sent for Zerubbabel sonne of Shealtiel was Heire apparent to the Crowne of Judah Iehoshua high Priest and chiefe Governour in matters touching God Zerubbabel Lord President of Jury under King Darius Jehoshua high Priest by his fathers stock descended of Phineas both figures of our Saviour Christ Zerubbabel of his Kingdome of whom also hee descended according to the flesh Iehoshua of his Priesthood whose name also hee bore both very aged and reverend persons having held this roome and place neere a hundred yeares Now if such as these men disdained not to heare of one so inferiour in dignity in yeares and experience also as may be thought none of you will I hope sure I am you should not disdaine to heare what God speaketh to you by us how inferiour soever either in dignity in yeares or experience though there were nothing else to bee considered in us than that wee are stewards of his House But chiefely since the gospel and ministery thereof excelleth the ministery of Aggeus so much as the cleare Sun-light the light of any of the starres So that we may without pride for our message-sake preferre our selves before him For Iohn Baptist our Saviour testifieth to have beene greater than any Prophet that was borne of woman yet he saith The least in the Kingdome of Heaven should bee greater than he I wot well that you are better able to teach than they who speake unto you neither speake I this for that I thinke you have such great need to learne As Daniel albeit furnished with merveilons wisedome and knowledge from God yet excercised himselfe and tooke profit by reading the prophesie of Ieremie 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 Ieremin This man speaketh in the name of the Lord. And that the commandment of Paul might bee the better observed Let no man despise thy youth For so I doubt not but their presence would cause that they who come would heare and marke more carefully and that some would come who now refraine The judgement of Rulers and Governours prevaile much with the multitude but their private and publick 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 bee not sufficient to move them let them consider 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 beene In consideration wherof they needed to be exhorted for when they heard this message their hearts were stirred up Let us not bee ashamed to acknowledge the want that is in us or slack the meanes that may remedie it The words of the wise saith Solomon are like to goads wherewith our lazinesse and sluggishnesse is pricked forward and wee stand in need of them for howsoever the spirit be willing the flesh is weake which is a thing that toucheth all christians So therefore desiring God that we may teach faithfully and you heare diligently I will proceed to the next point which is the message it selfe Thus hath the Lord of Hoast charged mee to say This people say that the time is not yet come the time wherein the House of the Lord c. When Adam after hee had broken the commandement of the Lord heard his voice in the garden he hid himselfe and feared The cause whereof hee sayes was for that hee was naked so hee said indeed but faâ—â—ly for the cause was not his nakednesse but his wickednesse in that he had eaten of the forbidden fruit Since which time it hath been a custome amongst the sonnes of Adam to cover iniquity with hypocrisie and cloake 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 wholy set to the building of his owne house to the regard of his owne 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 deale mercifully with Adam and to the end hee 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 downe in your seeled houses while this house lieth waste Where he sheweth the true causes indeed to bee not the time as they pretended but Worldlinesse and Idlenesse in that they tooke so great care to build and furnish their owne houses and that not onely for commodity but for pleasure also for they built their houses and seeled them also Idlenesse in that they sate them downe to take their rest and ease for that doth the hebrew word in this place properly signifie This fault therefore was shewed them to the end they might acknowledge it and amend it that indeed their pretence for want of time was but hypocriticall the true cause being their Worldlinesse and Idlenesse that they might confesse their offence repent and in time amend it Which fruit also that you may take hereby it hath beene heretofore shewed you in the generall argument of this prophesie in what points our estate
of Non-residency was spoke against and misliked as Edward 3 his Epistle to the Pope doth testifie 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 marchandize of them that so the Church was spoyled on each side and of them that should feed others it might be said you feed your selves Now because Pastours cannot feed others unlesse themselves be also nourished and that there might be a continuall supply when any failed our ancestors provided nurseries for learning as Abbies Bishops-houses Cathedral-Churches Colledges in sundry places of this realme beside our universities The Abbies they fell to idlenesse pleasure pampering of their bodies c wherefore God hath done unto them as he did unto Shilo their dwellings were wasted c. Shilo was destroyed for the wickednesse 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 Bishopricks nay would to God it were not past fearing for are not Bishops impoverished Cathedrall Churches also and but very few Colledges except these in our universities but they have been brought to the same decay that Abbies have been and shall not the like happen to our Colledges 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 turne from our evil wayes and leave our transgressions he will doe unto us as he did to Shilo God hath provided a nursery for his Church by these meanes to the establishing of doctrine and discipline amongst us but seeing that the meanes for this end appointed have not been so used he will no doubt even deale with Bishopricks as he hath done with Abbies for the word of God is gone out of his mouth and shall be certainely accomplished he that is neither Prophet nor prophets child may see this All men know what forwardnesse the thing was in in K. Edwards dayes 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 Realme whenas the dissolution of the Bishoprick of Durham was brought about which had been so continued had it not pleased God to send Queene Mary to dissolve that dissolution as he sent the Philistims to deliver David els had a Bishoprick 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 carefull to preserve these and give us grace to use them to his glory least that happen to them which the ungodly wish for who in their minds have devoured them The onely way to turne 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 Romanes to maintaine the Senators Sermon the Fourth June 11. 1584. Verse 8. Go up to the mountaine 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 Commandement of the highest to preach to the Jewes 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 lye waste and next doth advertise them to call to minde the punishments which they â—uffered 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 warme in earning of wages and putting it as it were into a bottomlesse bagge shewing 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 owne house Thirdly he exhorteth them that they would go up to the mountaine and bring timber and build the house and so promiseth he will accept thereof and be glorified c. Of the former parts and namely of the reproof and advertisement I have spoken heretofore It followeth that I now speake 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 effectuall he addeth thereunto two reasons to stirre 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 considred 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 dutifull consideration of that which is uttered for Haggai also mentioneth the same both in the former words and here againe and likewise afterward having thought it good to put them still in remembrance hereof thereby to move them to obey and beleeve 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 spake there are divers names attributed to God some of them betokening his Almightinesse and Alsufficiency some his Majesty and power some his authority and judgement one there is above the rest that most lively expresseth his eternall essence the constancy also and the truth of his word as the which is derived from a word that signifieth to Be betokening not onely the eternall essence of the Lord of Majesty as John sheweth 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 as it were interpreting that which he spake of himself by the Prophet Moses demanded by what name he should call him if the people of Israel
have not alwayes the same or the like gracious effect and fruit ye shall it alwayes more or lesse accomplish the worke and will of him that sends it It shall not only shake and move the weake and slender reed but cause also the stoutest and strongest Caedar to quake and tremble so did it prevaile with Faelix when he heard Paul preaching and disputing of righteousnesse 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 custome 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 tould them It was an affection of an naughty Tyrant to cast Iohn Baptist into prison for reproving his incest in retaining and maintaining his brother Phillips wife When Alippins a young man of great hope and of Austines 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 Austine much desired and endeavoured out of the love he bare unto him by the best meanes he could to reclame him but could not for the thife prevaile with him Not long after the same Alppins hearing Austin in his Rhethoricke lector at Carthage drawing a similitude from the same playes to make the matter he had in hand more plaine and pleasing with a kinde of biting derision of those who were captivated too much with the madnesse of those sports Alippins tooke the whole matter unto himselfe and was perswaded 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 downe in thy writings Rebuke the wise man and he will love thee Thus was Alipins both healed of his error and reclaimed from his vaine sports by the good providence and power of God in the hand of Austine never thinking of Alippins nor intending his curing or healing as he himselfe saith at that time For after those words the filthinesse of all those sports and delights did so recoyle 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 rhethorick lecture both for the informing of his judgement and reformation of his life and all by the blessing of God as Austine himselfe doth acknowledge in that place why may not why ought not we to looke 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 soule and cover a multitude of finnes And this we shall yet the more effectually finde and feele if we reverently and obediently as it now followeth in this scripture hearken to the messenger of the Lord in the Lords message Then spake Haggai the Lords messenger in the Lords 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 notwitstanding they stayed a little and then the Prophet came againe unto them both to take some feare out of their hearts which was upon them and also to make them a promise of Gods gratious presence and assistance in this great businesse feare not I am with you saith the Lord of hosts By the words of the Prophet it doth evidently appeare that in this worke of the building of the Temple they much feared the Persian King lest he should molest or hinder them in the same therfore the Lord sendeth them this word that they should not feare for he would be with them to incourage and strenthen them and cause the worke to prosper in their hands and least they should think he spake this of himself and not from the Lord the Prophet addeth thus Then spake Haggai the Lords messenger in the Lords message unto the people saying I am with you saith the Lord shewing therby that he came unto them not only as the messenger of the Lord but that the thing which he brought was the Lords message also When David being troubled in his minde that he should dwel in a house of Caedar trees the Ark of God remain under curtaines he purposed in his thoughts to build a house unto the Lord Nathan the Prophet spake unto him saying Go do all that is in thy heart for the Lord is with thee Nathan that spake this was the messenger of the Lord because he was a holy Prophet of the Lord but that which he spake 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 loynes should build a house unto the Lord. A good lesson for such as preach or prophecy unto Gods people to hold nothing backe from them which the Lord by them hath sent unto them but to open unto them the whole councell of God as Saint Paul did that they may say with more comfort even as he sayed 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 councell of the Lord and to deliver his word unto his people do utter the dreames and deceipt of their owne hearts and put upon them the fancies and visions of their owne 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 looke 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 readinesse of minde and searched the scriptures dayly whether those things which Paul had taught them were so We may heare also well and worthily observe how necessary often preaching is to Gods people if ever we will
draw them to walke in his feare the spirit may be willing but the flesh is weake as our Saviour saith and when we are at the best our best dutyes are full of many wants and mingled with much imperfection insomuch that we have need continually to be stirred up quickned and strengthened unto every good worke by the preaching of the word It is not enough for Paul to plant unlesse Apollos doth water also there must be precept upon precept line upon line here a little and there a little neither must the Philippians be weary of hearing the same things often seing it is not grievous unto Paul to write them and for them it is a safe thing when Moses and the Prophets spake of preaching they called it a dropping My doctrine shall droppe as the raine and my speech shall distill as the dew Sonne of man set thy face toward the South and drop thy word toward the South and prophecy against the forrest of the South-field for as the raine by often dropping and falling upon the earth doth soften it and make it fruitfull 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 councell 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 we well consider the good successe which Haggais often preaching found with this people it may be an incouragement unto us to take the like course to procure the like blessing his first Sermon was delivered in the first day of the sixt month and therein their finnes discovered and reproved Gods judgements opened and applyed for their neglect in building the Lords house and themselves exhorted to go up to the mountaine to bring timber to undertake the worke and to build the house had not this been thus spoken the worke had not beene so thought upon nor taken into due consideration His second sermon was preached unto them in the foure and twentieth day of the same month somewhat about three weekes afterwards and had not this been added unto the former the worke in all likelihood had been neglected still this made the Prophet to strike once and againe while the iron was hot least the sparks which were kindled by the first Sermon should have beene either quenched or cooled for want of another to second and abett the same unto this the Lord himselfe giveth testimony when he telleth us Ezra 6. 14 that the elders of the Jews having now taken the work in hand builded the house of the Lord and prospered through the prophecying of Haggai the Prophet and of Zachary the sonne of Iddo and thus doth the Lord make his owne word by faithfull and frequent preaching either as a hammer to bruse us or a fire to melt us that so he may accomplish his owne worke which he requireth at our hands The Eight Sermon Haggai Chap. 1 verse 14. And the Lord stirred up the spirit of Zerubbabel the sonne of Shealtie a Prince of Judah and the spirit of Joshua the sonne of Jehosideck the High-Priest IT hath been heretofore declared in the explication of the former part of this Chapter how the Jewes having begunne to lay the foundation of the Temple of the Lord did afterward surcease from proceeding in the Lords worke wherefore they were first sharpely reprehended and reproved by the Prophet of the Lord for their sinne and afterwards he did incovrage them to go on forward in the building of the Temple In these words he sheweth how the Lord unto the words of the Prophet did adde the inward operation of his spirit 1 The Lord did stirre up the spirit c. 2 The obedience of the Prince and people thereunto in the words following and they came and did the worke The first needeth no exposition saving that whereas it is said that the Lord did stirre them up we may conceive their drowsle sluggishnesse was like unto a sleepe and sleepe is nothing but a similitude of death wherefore the Apostle saith Ephes 5. 14. Awake thou that sleepest and stand up from the dead and Christ shall give thee light The same admonion the Jewes did receive by God at the time when by stirring them up he awoke them out of sleep The next point is the circumstance of time v. 15. In the 24 day of the sixt moneth in the second year of Darius the King which doth shew 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 it selfe sheweth this 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 councell of Trent and some of the antient Fathers have joyned the same to the second Chapter according to the translation of the old latins Sextus the 5 doth not joyn 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 Hebrewes to be joyned to the circumstance of time and Rebera also a man of the papists and of greater judgment affirmeth that this circumstance of time in the first verse of the second Chapter appertaineth to the first Charter So cleare and undoubted it is that the circumstance of time and the course of the scripture doth shew that as soone as the spirit of the Lord did stirre them up they made no delay but went and built the house of the Lord so that they did not then deferre so many dayes as before they had done yeares but went and did worke in the Lords house we may also further here observe that this house is called The House of the Lord of Hosts To shew his power over all creatures a thing which might stand much for their incouragement 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 roofe and afterwards they obtained liberty to reedifie the same in the dayes of Darius as appeareth Ezdras 4. 24 so that they might have beene discouraged 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 goodnesse is shewed 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 sheweth himselfe to be their God being Abrahams seed The consideration whereof must needs breed a child-like affection
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 commandements 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 mercifull unto them and prosper them in their endeavours that he will send them his spirit to guide and direct them and to releive them in all wants and doth not the Lord here likewise stirre up and exhort us to go forward with the building of the spirituall house not only such as have the place of Zerubbabel or the office of Jehosua but all the faithfull also that every one in his vocation should doe what in him liâ—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 bodyes called temples of the Holy Ghost Ephe. 1. 1 Cor. 3. 1 Cor 6. 19. and therefore not onely the Church that is the Church universall assemâ—ly of the faithfull 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 cheifely given to this end Eph. 4. 12. yet all the faithfull are appointed as under-workemen for as much as the Lord exhorteth them that they exhort and edifie one another 1 Thes 5. 11. and Iude commandeth them to have care to edifie one another in their most holy faith verse 10. the commandement therefore that was given to them is given to us which is so much the more to be regarded of us how much more neere to God and more precious the spirituall house that is built on Christ and is to last for ever is above the materiall 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 feare and distrustfulnes 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 beleeve in the Lord by their ministery as Christ well sheweth in his praise Iob. 17. 20. where he addeth the enâ— 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 spake unto the Jewes are cited I will be their God and they shall be my people saith c. are appointed unto us promising us that he will prosper us he will not leave nor forsake us that he will blesse us not onely with heavenly blessings but also with temporall and with earthly 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 kinde 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 spirituall 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 Iohn 14. 16. That he will pray the Father and he will give us a comfortor and he shall abide with us for ever which least any should thinke to be spoken in respect of the disciples onely 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 soule 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 Inne and not out of a dwelling house yea this is so to be understood of all Christians that the Apostle saith Rom. 8. after he had used the same phrase of the soule 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 talke of this dwelling amoung the faithfull we take it after a more particular manner that he dwelleth in them by his gifts and graces as the Apostle signifyeth 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 hearts faith and love and then Christ cometh and dwelleth in them which Augustine implyeth when he applyed those words to the widdow that wept for her husband why saith he dost thou weepe for thy husband thou hast by faith a better husband in thy heart for thou hast Christ himselfe for thy husband A sentence beloved most comfortable to the faithfull 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 least any of their Schollers 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
dwell among us sanctifie 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 aske now the Priests concerning the law and say if one beare 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 benifits whereby the Lord had before incurraged these people of the Jewes to go forward in the building of the Temple wherein at this time they shewed themselves somewhat slacke Heare againe for the strengthening of their hands and the chearing of their hearts to stirre them up againe in these words the Prophet reneweth one of the former promises concerning the plenty of temporall blessings of wine and oyle so the comfort of which benifit is annexed and set out by the contrary to wit barrenesse blasting by which for their sinnes they were chastised in the former yeare and least being the only people chosen to serve the Lord they should flatter themselves in the multitude of their sacrifices and religious worshiping of the Lord and thinke therefore that they weare not so plagued for their sinnes they are advertized from the Lord that notwithstanding their daly offerings and services and not only their other actions weare displeasing to him but even their sacrifices abominable in his sight so long as they neglected his Commandements and left his Temple unbuilt The severall points to be observed are these First that their sinnes is opened and they by themselves convinced of it v. 12. to v. 16. Secondly the Prophet sheweth that therfore they were plagued with barrennesse from v. 16. to v. 19. Thirdly Vpon amendment of this fault and going constantly on in building plenty is promised v. 19. to v. 20. The first point is as much I shall be able to handle at this time though I did reade all because of the connection and coherance of one part with another For the first therefore to omit the other whereon this depends Their sinne the Prophet opens by two misticall Resemblances rawne from Moses Law v. 13 14. and declaring thence v. 15. that they being themselves uncleane so were all their workes and their sacrifices which they more effectually to perswade them the Lord v. 12. commandeth Haggai to aske the Priest concerning the Law as by the witnesses of them that were therein skilfull 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 laith open these two Types for 1 Levit. 6. 27. concerning the sinne 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 beare holy flesh in the skirt of his garment and with the skirt doe touch the bread or the pottage whether the bread or the meate 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 shall be holy In like manner the Iewes in their sacrifice could not be said to be holy because they touched that onely which touched the thing that was holy and never touched that thing which was holy to witt the true flesh of sinne as he called Gal. 2. the body of those shaddowes Heb. 9. 9. who was sacrificed on the Crosse to take away sinne whom and whose garments as they only who touched by faith were healed Mar. 6. 56. Matth. 9. So onely as many as touched him in the sacrifices of the Iewes spiritually by a true and a lively faith first those that spiritually believed in him were saved and so consequently sanctified which spirituall touch is required Ioh. 3. Heb. 11. 6. wherefore as the Iewes by neglecting the building of the Temple and therein their obedience shewed their unbelief wanting that faith which worketh by love although they touched the outward shaddowes and cerimonies yet since they touched not Christ the substance and body of them by a true faith they remained yet unholy still Againe Numb 2. 19. it is written that whosoever toucheth the corps of a dead man shall be polluted and uncleane and whatsoever the uncleane person toucheth it shall be also uncleane And hence is the second question moved whether if a person sopolluted by touching a dead body as the word in the originall sheweth and is although not here yâ—t Levit. 22. 4. translated touch any thing uncleane by the dead whether the thing so touched should be unclean to this question the Prophet answers yes it shall be uncleane and that also agreeable to the law as before we have heard wherefore the touching of a dead body doth betoken the committing of sinne which is called â—â— dead â—ork Heb. 9. 14. As may appeare by Christs blood â—â—â—ging â—â—om us the uncleannesse of sinne to that clenâ—â—ng water which purged them from that uncleannesse of the dead Heb 10. 〈…〉 that the Ieweâ— howsoever by the sacrifices and ceremonies they were outwardly washed from such pollutioâ— yet being not washed by Christ blood they were dead in the 〈◊〉 and sinnes and so polluted with dead workes that all of them were unclean yea and their sacrifices defiled and all they did which is the maine point of reproofe inferred as from those former proofes by the testimony eveâ— of the Priests themselves concerned 〈◊〉 where the prophet answereth So iâ— this people 〈◊〉 which say it is not time to build the Lords house 〈…〉 cleane before me saith the Lord i in my judgment howsoever they thinke themselves cleane by their sacrificeâ— and so ar◠〈◊〉 but all the workes of their hands and that which theâ— effect here viz. as we may gather from their daâ—ly 〈◊〉 offering into uncleane Thâ—â— weare the Ieweâ— informed how they did 〈◊〉 against the law of God in not building aâ— they weare commanded the Temple of the Lord and therefore for all their sacrifices they were uncleanâ— â—nd all their 〈◊〉 ye and their own sacrifices an abominatioâ— unto him and that by the confeflida of the high Prieâ—â—â— their owne teacher of which 〈◊〉 â—â—ction given unto them wee may make 〈…〉 we may see 1. The sinne of these Iewes viâ— the neglect of the â—â—â—filling of the Lords commandement inbuilding as 〈…〉 2. The convicting of 〈…〉 3. By resemblances and 〈…〉 serve for opening the meaning of these words now see what heare we learne for instruction and our further use v. 12. thus saith the Lord aske the Priests de lege whence 1. We learne in generall that for convicting men of sinne instructing them in the way of God
they all that come thither shall be killed yes I do replied she and therefore I go the rather that I may be martered among the rest and why said he dost thou leade with thee that little child that he also answered shee may be partaker of the reward I am loth to say that which the example of this godly woman moveth me unto but I will onely speake 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 behalfe 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 faithfull 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 then abomination And Ezek. 33. 31. tells us of some that would come and stand before the Prophet as if they would learne the will of the Lord and yet are reproved we see that the Scribes and Pharises for frequenting Sermons and using long prayers Mat. 23. could not be reproved and yet our blessed Saviour telleth us that except our righteousnesse exceed the righteousnesse of them wee cannot enter into the Kingdome of Heaven Mat. 5. But one place Micah 6. May serve to seale up all that I have taught How doth the Lord expostulate with his people My people what have I done unto thee or wherein have I grieved thee testifie against me How we may apply all this unto our selves consider we what God hath done for us and how hath he greeved us hath hee not brought us out of Egypt yea from papistry 10000 times a viler slavery then that of Egypt hath hee not by a mighty hand redeemed us when in Queene Maries 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 Aarons and Miriams endewed with prophets spirits to instruct us can we be forgetfull what Balack of Spaine 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 Ioshua where by circumciâ—ion the shame of Egypt was taken away from them as of late one branch thereof hath bin from us by our Joshua His Majesties Proclamation against the profanation of the Sabboth and all this that wee may know the righteousnesse 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 shewed us what is good and what he delighteth in more then all these that wee do justly and love mercy and humble our selves to walke with our God that we behave our selves religiously as they that are indewed with an holy spirit and are heires of life remembring what is said Esay 66. 2. That God regards him that is of a contrite spirit and that trembleth at his Word needfull it is for us to know the Word of God and to use all meanes thereto but if we do no more we do but draw neare to God with our lips and not with our hearts Sermon the Fifteenth Haggai 2. 14 15. c. Then saith Haggai if a polluted person touch any of these shall it be unclean c then answered Haggai so is this people c. 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 sanctifie none but onely him that hath a faithfull and obedient hart And by the latter now further wee are to learne that who so hath not a faithfull and obedient heart hee is not onely not sanctified by any outward service but on the contrary both himselfe 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 originall which wee translate a polluted person doth properly signifie such an one as is uncleane and polluted by touching of a dead corps the phrase being to bee 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 confesse Wherein after the manner of the mysteries of faith expressed as by shaddowes and portractures in a darke manner by legall rites and ceremones as heretofore hath beene shewed the touching of a dead man who came unto the state of mortality by sinne Genes 3. doth import the committing of sinne which is called by the Apostle a dead worke Hebr. 9. 14. and that ceremoniall uncleannesse which did exclude out of the campe Numb 5. 1. doth imply that morall uncleannesse which doth indeed defile the man Mat. 15. and that none so uncleane shall enter into the Kingdome of Heaven Reve. 21. ult and lastly in that all by the Law was defiled which was touched by hand arme or legge of any such polluted person being all instruments of action Romans 6. imployeth that all whatsoever is done by the unfaithfull and disobedient is infected through the corruption of their unbelieving heart Titus 1. hence therefore it followed that the Jewes committing dead workes of impenitency security unbelief and disobedience by not building the temple according to the Lords command and so being defiled all their workes togetheor with themselves were uncleene as verse 15 the Prophet concludeth hereupon So is this people and so is this Nation before mee saith the Lord where the tearme 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 kinde of service of fasting Isay 58. 1. yet in the sight of God who beholds all their hearts and works a farre of and not onely those that were of greatest lustre but others also whatsoever their holinesse was but hypocrisy and themselves and all they did abhominable no otherwise then the Pharises after them who did weare brasse Phylacteries and used long prayers c. and yet because they were hypocrits covetous and ambitious they had the like judgement denounced by our Saviour Luke 16. 15. â—ee are they that justifie your selves before Men but God knowes 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 uncleane doth seem to refute as by name that wherein the Iewes hoped to be