Sermon the First . CHAP. 1. vers. 1. In the second yeare of Darius the King in the sixt moneth , the first , day of the moneth came the word of the Lord by the hand of the Prophet ▪ Haggai unto Zerubbabel the sonne of Shealtiel , a Prince of Judah , and to Jehosuah the sonne of Jehozadak the high Priest saying , Thus hath the Lord of hoasts 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 downe in your seiled houses whiles this house lyes waste ?

YOU have heard in the conclusion of the Prophesie of Obadiah , the promise of deliverance made by God unto the Jewes , 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 Saviours , which should come up to mount Sion to judge the mount of Esau , and that the kingdome should bee the Lords , which that you might see how it was in shaddow , performed to the Jewes , and in truth to all the chosen of God , I thought good to entreat of this Prophesie 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 worke intermitted , was with much adoe continued by Zerubbabel and Jehosua , who were thereunto moved by the ministery of Haggai , prospered by the assistance of the godly , encouraged by Gods word , and grace of his spirit , which representeth un o us Heb. 3. 6. the frame of the spirituall house , the Church which Christ built by his Apostles , which were sent from Sion as was prophesied of 1 Cor. 13. 9 , 10. them . The doctrine shall come from Sion . Next if we consider the circumstances of the times , letts , helps , the persons , people , Princes , Preists , dealings , it may be an example unto us , and to such Isa. 2. 2. Mic. 4. 2. as are to deale 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 downe the everlasting destruction of the heathen . when he sheweth that he will destroy the throne of kingdomes , and the strength of the kingdome of the heathen , &c. and set Zerubbabell ( that is Christ of whom he was a signe ) as a signet , for I have Hag. 2. 22. chosen thee saith the Lord of hosts , whereby was signified the princly Hag. 2. 23. estate of the kingdome of the Jewes , under the king of kings , and utter ruine 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 reprooveth the people for neglecting the building of the Temple , convincing them of sloath , which he doth , partly , by rebuking the care which they tooke , every man in building his owne house , and partly , by the Chastisements which God had for their sinnes 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 dayes , the building of the Temple , was hindred by the people of the land , who discouraged the Jewes , troubled them in building , and hired accusers to accuse them to the King of Persia , so that in the dayes 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 worke , pretending that having ▪ beene often forbid before by Cambises and Darius Histaspis , and not receiving any licence from the new King , they might either be hindred as before , or accused of Treason for breaking the former Kings commandement ; and lastly , that it was not yet time to doe it . The Prophet in the 1 verse noteth diligently the time , the yeare , the moneth , 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 commandement of God in the 3 verse ; and in the 1 verse the two persons by whom chiefly the worke was to be set forward , the times are especially noted , to shew 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 reproofe we may note 5 things . First , the time when this commandement 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 reproofe it selfe , Is it time for you Sirs ? Which circumstances , as they are first to be considered of us , so shall wee make our best profit by them , if wee compare our Church with theirs : For as the Jewes 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 spirituall slavery of Rome , which is spirituall Babylon , whence by the meanes of H. 8. as they by Cyrus , they were Ezra . 1. 1 , 2 , 3. Revel. 18. 2. 21. delivered . The Jewes being restored , laid the foundation of the Temple , but were not able to goe further by reason of enemies that procured them displeasure with the Kings of Persia . God hath dealt more graciously with us , to whom hee hath granted gracious Princes to set forward this worke ; yet notwithstanding are not wee so forward as they : For , whereas they had laid the whole foundation in the dayes 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 workes , and of Heb. 6. 1. 2 Faith towards God ; the Doctrine of Baptismes . Now how farre the people are from these things in many places , wee may heare of those that speake out of experience ; for sundry there are , who when they heare tell of these things , wonder at them , as the Athenians did at Paul , and mervaile 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 raine upon one City , and not Amo. 4. 7. 8. to raine upon another : So two or three Cities wandred to one City to drinke water , but were not satisfied The word of God , and doctrine of Religion is in Scripture compared unto raine , the Isa 55. 10. Heb. 6. 7 , 8 Ezek. 21. 2. preaching thereof unto the dropping and falling downe thereof ; for which cause the Prophets are commanded to droppe their words . Some Cities amongst us have had this Raine to droppe upon them , others have not : yea , it hath dropped upon one part of a Citie and not upon another , yet have they had clouds hanging over them ; but clouds without water , laborers that have seemed Jude v. 12. to put to their hands , and yet but seemed onely ; Ambassadors without tongues , without the tongue of the learned Builders , without hands , hands to lay the foundation ; yea the Doctrine Esa. 50. 4. of Baptisme is strange to many , that long since have been baptized , and hands laid on them , as justly may be feared to no great purpose .

Many there are againe , 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 wisedome of Christ . For wee are not alwayes to be sucking of milke , we must at length be acquainted Heb. 5. 12 , 13 , 14. with strong meat , there is the begining and the perfect knowledge also . Wherein againe appeareth the fault of many , who as though they were only appointed as Nurses to feed their children with milke , are able to doe no more , whereas they should be stewards , fit to deliver a portion to every one of the family , 1 Cor. 4. 1. not onely 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 onely been laid , but the walls also built , and they raised , even to the Roofe : but that hath wanted : that is the Doctrine of Christ hath been preached , but there hath wanted asistance of such , as by discipline should correct the unruly , admonish the faulty , suspend the offendours , excommunicate the stubborne , and absolve the penitent , Such as were among the Sigon de Rep Hebr. lib. 2. c. 8. Mat. 18. 15 , 16 , 17 , 18. Jewes the Archisynagogi , by whom notorious offendors were excluded from the society of the faithfull ; Such our Saviour spake of when he commanded that if our brother had ought 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 hee would not heare them to signifie 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 offendors excommunicated , Act. 14. 23 1 Cor. 5. 6. Tertull. in Apolog. as the incestous person was dealt withall among the Corinthians , such as were in the Primitive Church , as appeareth by the practise thereof . The necessity and commodity whereof in the Church of God , if it appeare not by that which Divines and Protestants have taught ; by the use of the Jewes ; by the commandement of Christ and his Apostles ; the practise 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 beene 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 latine you shall find it Englished at the latter end of the Booke . 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 ijs 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-schooles 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 publiquely permitted , not onely in houses of the Town , but also in Halls and Colledges of the University ? I am loath to move this sinke any more , therefore I leave it to the consideration of that which hath beene said ; how necessary it is to lay the roofe upon the building , to preserve the worke , and to keepe out the snow and raine , that is , all manner of vices that hurt and injure the Building , and cannot otherwayes than hereby bee redressed ; as idlenesse , riotousnesse , drunkennesse , swearing , which for want hereof swarme among us , not onely to the discomfort of Gods servants , but also to the destruction of them that are pestred with them : So then if we compare our Church with that Temple of the Jewes , we see that in some places the foundation is not yet laid , in some the walls not built , finally that the Roofe yet wanteth to the perfecting of the work , which I would the rather wish you to marke , For that through the whole Prophesie , I will speake nothing but what shall necessarily appertaine to some part hereof . Now let us come to consider the Circumstances and first the time . It is said in the second yeare of Darius , in the sixt moneth , in the first day of the moneth , who this Darius was there is some difference in judgments amongst the learned , some thinke it to be Histaspis some Artaxerxes &c. But not to stand upon the refutation of those opinions , or naming of them that were of that minde ( who are ratherto be commended for their diligence , in laboring to find out the truth , than reproved for not meeting with it ) I will set downe 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 raigne of Artaxerxes , the Jewes had leave by him to build the Temple . This then 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 sonne , so that it appeareth by the course of the Hystory written by Ezra , that this Darius was he whom Hystories 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 raigne of this Darius is accounted of some 100. yeares , but because it was a custome amongst them when their Kings went to warre to appoint their sonnes kings in their roome , it cometh to passe that the same yeares may be accounted in the reigne of the sonne , which are in the fathers , as Artaxerxes is said to have reigned 62 yeares , whereas he reigned 18 yeares before his father died : wherefore happily the number of those yeares was lesse , than that number . But suppose it were 80 or 60 , and if you will somewhat above fourtie as the Jewes seemed to have received by tradition , when they said in the Gospell 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 Gods Word , not to be discouraged , though all things succeed not according to their desire and hope , and not to faint in their ministery , 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 successe . Rome ( as they say ) was not built in one day : No mervaile then if Jerusalem be not ; for it is easier and sooner done to build the Tower of Babylon , than the Tower of Sion ; the Chappell of the Devill , than the Church of God ; therfore 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 wee consider the times , there are no more yeares passed since the laying of the foundation among us , than these which were past from the reigne 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 worke , and pray unto God that hee would stirre up the spirit of Zerubbabel and Iehoshua ; that is , all such as be put in authority to perfect this holy worke .

This Darius was not for his civill behaviour , so vertuous a Prince as many of his Predecessors , but noted to bee faulty in sundry things , yet did he suffer the Jewes 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 hee ratified ; giving them besides out of the Kings Revenues money towards Ezr. 6. 1. 8. their expences ; yet this Darius that dealt with them so religiously , did marry his Fathers Sister ; through perjury deprived his elder Brother of the Kingdome , and put him to a most cruell death , as Ctesias , who lived in his dayes hath written ▪ This is noted against that naughty Jesuite Al●●● , who in his infamous Libell against the defence of the execution of justice , would alledge it as some staine and discredit to our religion , because the restoring thereof amongst us was wrought by H. 8. a wicked man ( as hee saith ) by King Edward a child ; by her Majesty a woman . I will not speake 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 hindreth nothing but that they might set forward and promote the truth , and God● religion : For even Darius , an incestuous person , perjured , ye even a murtherer of his owne Brother , set forward the building of the Temple , yet it was no discredit to the worke , nor to the godly that laboured with all their might therein . No man can be a discredit to the Gospell , neither doth the truth of Christs religion depend upon the person of each one of them by whom it pleaseth God to prosper it . Solomon the best King , even hee 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 hee , pulled downe the house of Baal , &c. Constantino , that christian 2 King . 10 25. 28. Emperour was not without some blemish for the murther of his Sonne . 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 bee abandoned , whatsoever they were that furthered the promotion thereof ▪ And as Darius the bastard was no discredit to Haggeus Prophesie ; So may wee note against the Jesuites slanders , that to the truth no discredit can come by them that favoured it ; for whatsoever the Princes are whom God stirreth up to maintaine it , the Gospell is to be reverenced and imbraced for it selfe . The month also is noted , The time 6th Month when it is said , In the sixth month , because that it is the custome of the Scriptures not to give the proper names to the moneth whereby they are called but to note them by their order , as the first , second month &c. There are some which mislike that this use is no● rather observed , than that which wee have for the prophane use of the months and dayes of the weeke , but chiefly they mislike the recayning of the names of Feasts , as Christmas , Michaelmas , Candlemas , where the use of the names of Masse derived from that abomination seemeth to savour of some superstition and prophanenesse : To which , though happily it might be said that some of those names might seeme not so to have been framed , but rather to have come from the old Saxon language , as in the names of Lamonds , &c. Yet if wee grant that thence they were derived , i● followeth not that wee may not note or call the dayes or months otherwise than after the manner that is here used . For as I acknowledge a godly mind in them that desire to speake 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 maist be free , use it rather . If we 1 Cor. 7. 21. live amongst them that use no other names for these times , wee may ( seeing otherwise they cannot understand us to whom wee speake ) 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 bee amongst those that have left the use of them , wee are to use the other rather . As for the manner which is mentioned in the Scripture , not only the Jewes 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 &c. And after their returne 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 bookes 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 appeare by one of them called Tammuz , of the solemne Feasts of Tammuz , which they celebrated with weeping and lamentation yearly in the 4th month . Of which superstition the Prophet speaketh when hoe . 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 sixt 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 onely 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 himselfe , giveth himselfe 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 lawfull to use that vessell in a civill 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 zeale of Gods honour , protested that he would not take their names in his mouth : But this was , that the names should bee used not in any honour of them , but detestation ; not to sweare by them , or Psal. 16. 4. any way to reverence them . Howbeit when for necessity we must needs use them to open our mindes to them that heare us : when we cannot otherwise be understood , no doubt wee may use them , Durand . Rat. l 7. c. 7. Diony. Halycar . l. 1. Annal. Rom. Beat. Rhen in Annat . in l. 5. Tertul. con . Marcion . Bristow . 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 commeth from a double solemnitie , the one of burning candles , a superstition derived from the Heathen ; the other from the Masse , the Idol of Popery . It is no more unlawfull for us to use that name , than for the Jewes the name of Tammuz .

And hereby also shall wee know how to answer another argument of the Papists : Looke ( saith Bristow ) on the names of Shrovetide , Candlemas , Christmas &c. speake they Lutheranisme ? Which argument , if it bee good against us , what is it against the Prophets ? For the names not onely of one day , but of whole months , the names of Elul , Shepat &c. Looke what religion they speake , whether Judaisme or Paganisme , or what if the heathenish Romans should so speake to the popish Romans . Looke 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 . Ser 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. owne months , do they not speake our Religion : January , of Janus the two-faced God ; February , of Februo , which signifieth to purge , for that twelve dayes of this month the people was exercised in kindling tapers and candles , and offering sacrifices for the rest of the soules departed ; March of Mars ; May of Maj● , Jupiters whore ; Iuly and August of Divus Iul. and D. August . What speake 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 quietnesse 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 : &c.

Wherefore let us rather when wee heare or remember any of these names , consider the goodnesse of God , and his great mercy towards us , which hath delivered us from the superstition which these names signifie : And as the Jewes by the name of Nisan , EElul &c. which they used having received them from the Chaldeans , were brought in minde 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 wee by these names consider that great captivity wherein wee were held , much more greater & grievouser than that of Babylon ; and thus much we may marke considering the circumstance of the time .

The Second Sermon . Apr. 19. 1586.

THis parcell opening an entrance to the Exhortation to hold on the building of the Temple begun , containeth many speciall points , which being therein comprised , have beene heretofore laid downe , and out of the first such necessary lessons delivered as made for our understanding , concerning the time , yeare , month and day of this Prophesie . The rest of the points convenient and fit to be noted concerning this message , as yet remaine , and are these ,

1. From whom this message commeth , The Lord of Hoasts . 2. By whom it is sent , By the hand or ministery of Haggeus . 3. To whom , To Zerubbabel the sonne of Shealtiel Prince of Iudah ; and to Jehosua the sonne of Jehosadac the high Priest . 4. In what sort , by noting the peoples fault , and reproving it ; This people say the time is not yet come that the Lord &c.

In the first appeareth the singular favour of God , and his goodnesse towards his children , who by the ministery of his word 1. calleth them to life , and thereby stirreth up their mindes to bee carefull of it , as hee dealt with Abraham , whom hee called out of Ur of the Chaldeans , with whom afterwards hee made his covenant , Gen. 11. 31. & 12. 1 , 2 , 3 , 4. Gen. 15. 5. 6 , 7. and even so hath hee dealt with the the children of Abraham according to that promise , I will bee thy God , and the God of thy seed ; which how hee hath performed , I need not by the severall examples of the Prophets , Patriarkes and Apostles to make manifest unto you : when Elipbaz and Elibu note even among the Gentiles that God speaketh by dreames and visions , revealing 〈◊〉 the Job 33 , 14 eare of man , and sealing his correction , that man may remove his worke , and that hee may hide the pride of man , which he also used before the severing of the Jewes 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 hee opened his will . So that whosoever is , or hath beene of his Church , to him hath hee revealed his will by one meanes or other of what age , state or condition soever , for God is , and alwayes hath been to his people a Pastor , Master , Father and Teacher .

In the second wee learne of the heavenly ministers who they are by whom this message is sent ; it is sent not to them in elder time , by voice , dreame , or sight in trance , but by the hand , that is , the ministery of Haggeus . Which manifestation , though it may seeme lesse , in that men are the messengers ; yet if wee consider the matter , wee shall find it farre greater : for when as their ancestors at the giving of the Law , heard the Lord speake unto them from mount Sinai , they were so dismayed , that they said unto Moses , talke thou with us , and let not the Lord Deut. 5. 24 25. 28 31. talke with us lest wee dye : upon which speech God approved their words , and said , they had spoken well ; whereupon hee promised them that hee would raise up a prophet like unto M●ses , into whose mouth hee would put his words . Wherefore to Deut. 18. 15 , 16 , 17 , 18. Dan. 7. 28. Rev. 1. 17. relieve our weaknesse , and deliver us from this feare ( wherewith we understand how greatly Daniel and Iohn were stricken and astonished ) it pleased God of his abundant mercy and favour to raise up of our owne flesh of our brethren and of our sonnes , men like unto our selves , as more familiar teachers ; for hee 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. comming of Christ , the Priests and Levites ; since , Pastors and Doctors : Extraordinary , such as then and since have beene sent by especiall 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 hee was , but wee know that God had given him an extraordinary gift to foresee and foretell the comming of Christ . Hence we may learne how much they are bound to Gods 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 Iudah ; and to Jehoshua the sonne of Jehosadac the high Priest : where wee may see how it pleased God not onely 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 bee the lesse regarded because of the person of the Prophet , the authority of the Ecclesiasticall and civill governour giving it countenance , they might the sooner bee moved to heare it more reverently , and obey it more readily . For although it were partly sent to them to stirre them up ( as the godly are slow inough ) yet because the fault is noted especially to bee in the people ( as their reproofe argueth ) it 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 Jesus and Joshua , as Ezra 3. 2. or Joshua commeth of one root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as may further appeare by 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 , Heb. 4. 8. 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 ; 1 Cor. 4. 1. Isa. 9. 2. 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 , Mat. 11. 9. The least in the Kingdome of Heaven should bee greater than he . Mat. 11. 11

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 Dan. 9. 1. 2 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 Jer. 26. 16. youth ; For so I doubt not but their presence would cause , that 1 Tim. 4. 12 they who come would heare and marke more carefully , and that some would come who now refraine . The judgement of Rulers Isa 24. 2. Ex ancillarum moribus Domine judicantur . 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 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 beene . In consideration wherof , they needed to be exhorted ; for when they heard this message , their hearts were stirred up . Agg. 1. 12. 14. 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 ●ccles . 12. 11. Mat 26. 41 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. 4. 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 fa●●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 may bee compared with theirs ; that as it fared with them , so doth it with us ▪ As they were delivered from the bodily captivitie by Cyrus ; So we have beene delivered from the spirituall captivity by King Henry the 8. another Cyrus : And as they , though having received a grant and commission from Cyrus , &c. yet built not up the materiall Temple in such sort and speed as was given them in commandment ; So also wee have not beene so painefull and diligent in building up the spirituall Temple and Church of God . The foundation of this worke was said to bee 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 Roofe to bee laid upon this building , to keep them that are within the house from the annoyance of raine and weather , of heat and blasts ; that is , from sins and offences , is Ecclesiasticall discipline ; which according to the example of the Jewes , 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 joyned 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 keepe them from such sinnes as civill Lawes partly doe not , partly cannot punish , and yet are such as shut out the committers from the Kingdome of Rev. 21 27 1 Cor. 6. 10. God , into which , no uncleane , 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 excercised , and therefore the roofe 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 lesse , somewhere more , but lye waste it doth ; not indeed as the Temple when Daniel prayed , and said , thy sanctuary lyes 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 generall as the Prophet doth of the Jewes , for there are many that confesse the time to bee 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 reproofe 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 jarres that happen in it . Paul and Barnabas disagreed , yet were they of the true Church , as these were of whom the Prophet speaketh . Hee 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 wee see that the greater part held the false opinion , and that the true Church dissented from it selfe . 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 Iehoshua say that it is high time ; in the booke of ordeining 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 booke they have translated that point . The 32. Commissioners in King Edwards daies , appointed to set down orders for the redress of Ecclesiastical matters , set down this order , that the Minister with others according to Christs commandement should first deale by brotherly admonition , and so to proceed according to Christs rule in this case . Master Nowel , 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 Gospell , hath written more fully and largely in his latine Catechisme , that every Church well grounded ought 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 catechisme by authority from the Bishops in their convocations is authorized , as the only latine catechisme to be read in all schools throughout the Realme , and appointed also to be translated into the vulgar tongue , to be read and understood of all : whereby we may perceive that the Queens Majestie her Brothers of blessed memory , Bishop Cranmer , Master Bucer , Peter Martyr , Master Nowel , 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 entred into their own hearts should find , I doubt not , whatsoever excuse they alledge , that it is but a meere pretence like to this which is here reproved ; the truth is , there is some other fault in them which they would with this excuse cloake , which I will not now deale with , nor enter into a particular confutation of the pretences they alledge . I leave it to your particular considerations , wishing , that as the fault hath beene discovered , it might be amended , so it may be by every one of us , so farre as it concerneth each particular mans 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 zeale and good credit , who comming into our University , have made complaint that on the Sunday in the afternoone there hath not been a serm●n in all Oxford , which were a speciall 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 adaies 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 enow bee found voluntarily to performe this worke , yet thinke I it more convenient , and likelier to continue , if the publique Readers , the Heads of the Colledges with the Prebends of Christ-church will take the charge of it , that whereas now they are to preach once , they would vouchsafe to doe it twice , which might be done with little increase of their paines , and great profit of the University . This thing I doubt not but it would bee established , if it would please God to stirre up his spirit that is in the roome 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 voyces , and of the body of the University to agree to it .

But howsoever the foundation and walls are built among us , in other places certainely they are not , for which , such as doe it not , but indeed ought to doe it , are in great fault . I meane the meere non-resident , that stayeth here from his charge without any just or necessary occasion , whereby it commeth to passe that in many places of this land they are so farre from laying on the roofe , that the foundation is not laid . This offence is so great , that not the people and the Prince , but even their owne consciences also ( if they be not by Gods judgement seared ) confesse that it is time to amend it , which is laid downe more plaine in the Synod but now alledged , wherein the Bishops affirme this non-residence to be a thing foule and unhonest in it selfe , shamefull and detestable among the people , pernicious and hurtfull to the Church of God ; I doe but english their owne words , foedo in se , odiosa in vulgus , pernitiosa Ecclesiae Dei . The 32. Commissioners before mentioned , appointed that none having the charge of soules elsewhere should continue in the University , and no mervaile because in the booke 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 , &c. Which booke being established againe , such as are ordered , being made by this order , yet abide many of them among us breaking this solemne promise and vow to almighty God , and yet are not ashamed to looke men in the faces , as though God had not said , performe thy vowes , and that he delighteth not in fools , &c. 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 themselvs 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 obloquie 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 thinke that when we speake of this fault to have it redressed , that we cast daggers into our Fathers bosomes , but let them consider the cause that moveth us thus to doe . In the Persian story written by Herodotus and Trogus , wee read that after the death of Cambises , the Magi got the Crowne , seven of the Nobility conspired together to slay the Magi : 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 feare ( saith he ) lest in the darke I slay thee ; to whom Gobrias answered , stay not for that , but hartily run us both through . Gobrias was content , if it could no otherwise be done , that himselfe should be slaine , so that the sorcerer , the usurper might die also . Some thinke you should bee 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 sinne of sorcerie . This sinne of non-residence is a sinne of disobedience , and a mother of as many trasgressions as ever was Sodome . Bee content therefore if to the end , to slay them , wee touch your bodies and credit , seeing it may be that as the sorcerer was slaine , and Gobrias escaped ; so you may escape though they be slaine . 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 withall to take heed that you follow not his example who afterwards went himselfe to consult with a soceress with one that had a familiar spirit , because that God answered him not otherwise , this was a perswasible reason to flesh and bloud , God doth not answer me , therefore why may I not aske of a witch ? and shall not yours be like if you thus gather ? God doth not otherwise provide for mee , therefore will I robbe Churches , &c. But how farre from this minde was St. Paul , and how farre from his are such men ? he was content rather to betake himselfe to a base occupation , wherein hee had been before trayned 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 Schollars , than to provide for yourselves by such meanes , though I hope you shall not need to doe that neither : God having provided that you may live honestly by other meanes if you can be content to beare a lower saile remembring the heathen mans rule Ingens vectigal parsimonia . Abraham , when God called him , forsooke a fruitfull and plentifull soyle , 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 Goliah , 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 tooke his staffe in his hand which was fitter for him : verely fathers these livings which you cannot discharge are like the helmet of brasse the brigandine and sword wherewith David was furnished , if you will fight you must be content to forgoe them , Christ saith he is not worthy to be his disciple , who forsaketh not all even his owne life to follow him : will you not be content to forgoe these things for his sake who for yours did forgoe his owne bloud ? 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 roome , or God would move her Matie to procure that better order may be taken in this case , that it may not be lawfull for patrons to preferre such beggarly creatures as often they doe the very filth and rascality of the people , Jeroboam Priests .

Concerning the last point , which is the setting up of the roofe upon the building , let us remember the commandement of Christ , If our Brother trespasse against us to tell him his fault between thee and him , and if he heare thee not doe it before two or three , if he vouchsafe not to hear them , to tell it unto the Church , whom if he refuse to heare , to count him as a heathen , let us consider one another to provoke to love and to good works , and use all meanes to recall sinners from their ungodlinesse to which purpose let us joyne one to another in this worke as Paul to the Gal. joyneth himselfe with all the brethren , and to the Thessalonians with Timotheus and Silvanus , as Barnabas joyned himselfe to Silas , &c. so let us joyne together our strength and use one anothers helpe to the forwarding of Sincerity , In which respect I thought it necessary to speake of this matter at this time and in this place , for though it may seeme that it were fitter to be delivered in other places yet it is not amisse 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 Vniversities 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 Vniversity , another Bishops 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 meanes whereby the Church may be furnished with able ministers concluding , sic instituta fuit Augustini domus , &c. the third they appointed in Cathedrall Churches where they ordain to retaine a Scholar and an instructer to train up youth in knowledg whereunto maketh that which Bucer hath in his treatise de reformatione Canonici collegij : where he sheweth 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 setled in each place of this land , that the people might be Catechised and instructed the rest would soone 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 carefull of that which they are put intrust withall , and withall their diligence to set forward the building of the Lords House , by procuring the establishing of a learned Ministerie , and whereby the foundation may be laid , saith walls built , and the roofe laid upon , even as God hath appointed .

The Prophet saith not here without cause that the Lord of hoasts charged him to speake , even hee who is able to revenge the contempt of the commandement 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 commandement .