of holy scripture which setteth vpon his heart the way of his studie that I may vse the Hebrue phrase must consider and throughly marke these thinges 1 First the traueiler As a traueiler standing in a place where thrée wayes méete doeth earnestlie consider vppon the right way vppon a faithfull guide and vpon many other things so ought the studentes of holy Scripture often times and earnestly to thinke vppon the right way to learne vpon a guyde and vpon the helps whereof they shall stande in neede in this their iourney For it is wicked negligence and great ingratitude if a man doe not consider with himselfe what way hee hath taken in his studie and bée not moued with desire to knowe the trueth and if hée be like those of whom our Apostle speaketh who are alwayes learning yet can they neuer attayne to the knowledge of the 2. Tim. 3. 7. trueth * 2 The way The way of true doctrine doth distinctly comprehende the law and the Gospell On the contrary that is the way of lying which transformeth the Gospell into the lawe and addeth thereunto the inuentions of mans brayne Of the amplenesse hereof there is mention made in the 119. Psalme verse 96. In euerie perfection I haue seene an ende but thy coÌ„maundementes are exceeding broade All other kindes of learning haue their endes but Diuinitie reacheth so farre that wee which are in the way of faith doe know onely a part thereof 1. Cor. 13. 9. And the lawe is it which maketh our diseases knowen vnto vs the Gospell ministreth medicine to cure the same yet so that the one helpeth the other 3 Thirdly the guyde Christe Iesus is our guyde the way the trueth the life and our teacher On the contrary Sathan leadeth our mindes into error after they are by him bewitched let vs therefore heare Christe him let vs followe neither let vs thrust into his place Luther Mat. 17. Caluin or finally any mortall man howe learned and godly soeuer he bee For not euen the teacher of the Gentiles Paul woulde haue any of the faithfull to bee called after his name And most true is that which Galene saith touching these which are giuen to sectes that They 1. Cor. 3. are blinde and deafe so that they can neyther heare nor see these thinges which other men can easily perceyue 4 Fourthlie the end of the iourney Let him which entreth the study of wisedome begin with God goe forward with God and let him manfully stryue to come vnto God who is the chiefe good thing the chiefest wisedome forgetting those thinges which hee lefte behinde him In this our course wee are by a wonderfull periode brought backe vnto him at whome wee beganne But those which haue entred the waye of lying are turned backe from God vnto the creatures from the chiefest good thing vnto things which are euil and being caught in Satans nette they doe at length miserably perish 5 The laterall limites or bondes appoynted Wee must beware that we turne not aside Deut. 28. Ies 23. vnto the right hands or vnto the left* For wée must follow the way of trueth least wee erre and fall into the most cruell errors and furies As it is an vndecent thing for those men which stande without the dauncing place to daunce so is it a daungerous thing to start and steppe aside from the trueth a perâ—itious thing neuer to returne into the way of trueth 6 Sixtly the conduâ—â—rs in this way are those to whome it is saide You are the light of the Maâ— 5. worlde* As wee are much bounde to reuerence those which carrie before vs the light of the trueth so ought wee to detest those seâ—ucers who with their sophistrie and wrangling goe about to leade vs awaye into the bywayes of lying* Deut. 18 Mat. 1. 7 Seuenthly the companyons Wée haue all those to bee our companions in this our voiage whome the same fellowshippe of faith hath coupled and linked with vs. And let vs not contemne the giftes and iudgemeÌ„ts of yâ— Phisitions the lawyers other the godly but let vs think that they are out companions in this our iourney and let vs praise those whome we see set foorth and stirre vp the giftes of God 8 Eightly the images of Mercurie Let vs They were wâ—â— in old time to set vp images oâ— Mercurie in places where three or two wayes mette which pointed out the way to euery seueraâ— place also giue due reuerence first of all vnto the writinges of the Fathers and secondly to the Testinionies of the best Philosophers concerning the workes of God and the nature of thinges For there is no cause why wee shoulde reiecte and speake against the one teaching according to the proportion of faith nor the other speaking those thinges which agree well with the workes of God and the order by him appoynted The progresse or going forwarde in the iourney Let the profiting in this bee manifest in all men Wée must consider howe wee haue profited and howe we doe profite as in innocencte of life so in the studie of wisedome And let vs consider with our selues that we are also stirred vppe and exhorted to doe our dueties by those expostulations and reprehensions for neglecting the doctrine and knowledge which are necessarie Are you yet without vnderstanding* And agayne You who in respecte of time shoulde Aâ—â— 15. 16. haue beene teachers haue neede to bee taught againe what bee the first principles Ieâ— â— 12. of the oracles of God* 10 The tenth thing is the victuall necessarie for the iourney The holy Bible is to vs in stéede of victuall necessarie for our iourney out of which wée may haue whatsoeuer is profitable to doctrine to reprehension to correction Tim. 3. 16. to instruction in righteousnes* 11 The eleuenth thing to bée considered is the lettes and hinderaunces which hinder this iourney Many thinges there bée which doe hinder the studie of holy Scripture as the desire of honour and riches vnstable teachers c. And therefore doeth Dauid pray Turne away mine â—sal 119. 37. â—7 113. eyes least they beholde vanitie* Before I was humbled I went astray I haue hated the vnconstant but I haue loued thy lawe Agayne if any man digge to himself cisternes neglecting the cleare fountaynes that is if any man doe forsake the reading of the Bible and spende all his time in reading the coÌ„mentaries and expositions of men 12 The twelfth thing is a light In this dark and mistie worlde wee are lightned by faith and the knowledge of Christ sette foorth in the Gospell Psal 119. Thy worde O Lorde is a lanterne vnto my feete and a light vnto my pathes 13 The thirtéenth thing is the talke and communication In this way wée must vse the same spéeches which the Prophetes and Apostles did vse speaking of diuine matters For straunge spéeches haue brought in newe doctrine concerning religion namely schoole diuinitie Therefore doeth Paul most
will wée shewe a simple and plaine token hauing declared the chiefe pointes of this oracle the exposition whereof we haue taken in hand 1 The occasion The same thinge happened after that the building of the second Temple was continued some space not with-out the great ioy mirthe of the builders which happened before when the foundation thereof was laide For as Esdras doth testifie Lib. 1. Cap. 3. 12. 13. Many of the priests and Leuites and chiefe of the fathers being auncient men which had séene the first house when the foundation of this house was laide before their eyes wept alowde and many other did shout out for ioy with a lowde voyce so that the people coulde not discerne the sounde of the shoute for ioy from the voyce of the wéeping of the people because the people did shoute alowde so that the noyse was heard farre of Therefore the people had néede both to be exhorted to finish the woorke which they had begunne and also to bée comforted and lastly to haue this promise made them that they should haue good successe and that the second Temple shoulde bée glorious Positions 1 Wee must not so much regarde what séemeth to fleshe bloude to be great and profitable as to faith 2 For earthly things bearing a great and glorious show doe please them and they are displeased with base things but on the contrarie celestiall things base things if you respect the externall showe thereof doe please faith and it cannot away with the great pompe and vanitie of earthlie thinges 3 Fleshe bloud doth allow those things which beare a showe onely of good thinges but faith liketh the thinges which are good in déede 4 And as fleshe bloude doe erre in iudgment so faith giuing sentence vpon these things according to the rule set downe by God is neuer deceiued 5 These things which God doth giue are to bée estéemed not so much according to the outward showe as according to the efficient cause the ende and vse thereof 6 It is better ioyfullie to receiue all maner gifts comming from God then by requiring other churlishlie to bewraie if not our vnthankfulnes yet our lothsomnes towards the present giftes of God 7 The diuersitie of mens iudgments concerning the workes of God is euen in the faithfull a testimony of the degrees of faith 2 The proposition If you respect the argument the proposition is Let the Iewes hold on in the building of the temple of Hierusalem which they haue once begun let them not suffer themselues called away from their laudable purpose by anie thing If you respect the position then doth it yéelde this proposition Wee must diligentlie applie our selues to the edifyinge restoring of the Church and of all the faithfull And let vs remember that this is not onlie spoken vnto the faithfull ministers of Gods word whose duetie it is to plant and water the Lords fielde and wisely to builde vp againe his house but also vnto vs all to whom it is said Woorke out your saluation with feare trembling * Phi. 2. 12. 3 The confirmation The confirmation consisteth vpon demonstratiue arguments which are these 1 The first is drawen from the commaundement of God as from the efficient cause ver 5. 2 The second from the promise of God his presence and help in the same verse 3 The third from the couenaunt of GOD made with the Israelites 4 The fourth from the powre and giuing of the holy ghost ver 6. 5 The fift from the exhibiting of the Messias and from his maiestie ver 7. 8. 6 The sixt from that which should followe namely from the glorie of the second Temple which hée amplifieth by an opposition ver 10. 7 The seuenth from a comparison 8 The eight from the plentie of peace of the gifts of the holy ghost ver 10. Of all these same will wee speake at large and with diligence in their places if GOD permit 4 The partes and figures of the oration The partes of this oration are three in number An exordium ver 4. A proposition ver 5. A confirmation which is contained in the verses following vnto the tenth verse And herein are comprehended many excellent figures which make the oration not more obscure but more plaine as Interrogations answeres Metonymiaes Synecdoches and other where-of we shall speake els where 5 The Mysterie Of the restoring and glorie of the Church which redoundeth vnto the same from the head and redéemer thereof the apostle Paul Ephes 5. 25. 26. 27. speaketh on this wise Christ hath loued the Church and hath giuen him-selfe for it that hee might sanctifie it purging it by the washing of water through the worde that hee might present it glorious vnto himselfe that is a Church hauing neither spot nor wrinkle nor any such thinge but that it might be holie and without blame Wee if God shall so permit will adde vnto this our purpose some-what concerning the names of GOD and concerning the holie Trinitie Verse 4. Who is there left of you which hath seene this house in the former glory and howe doe yee see it now Is it not as if it were not in your eyes THis shorte verse consisteth vppon an interrogation and an answere The interrogation or question is I woulde haue the auncient men which in times past haue seene Solomōs temple to speake freelie what they thinke of this second Temple The answere It seemeth to bee verie narrowe lowe and verie base if it bee compared with that Temple Morall Aphorismes 1 It is the parte of the aged wise men rightly to compare olde things with new For long experience of thinges maketh olde men more truelie more fullie to know the same then other which are but yonglings and ignoraunt 2 And away with all vnthankefulnes and thurlishnes which make the present giftes of GOD to waxe base and that peruerse persons had rather tragically reckon vp the same as euill then acknowledge them to bee good and rightly to vse them 3 For it is most méete for vs to bée contented with our poore estate and to loue thinges present as our Cato teacheth vs. 4 This shall we doe if during our whole life wee shall not so much regarde and require great thinges as necessarie thinges accordinge to that noble sayinge Not to bee contented with thinges present but to seeke after great thinges is the propertie of madde men Spirituall Aphorismes 1 As the first Temple was more gorgeous if you respect the buildinge then was the seconde yet was the glory of the second greater then the glory of the first because the Messias beinge reuealed in the fleshe taught therein so also although the Leuiticall administration was much more painefull then ours yet is this of ours to bée preferred farre before it according to that saying For the commaundement goinge before that is the Ceremoniall lawe is abrogated because it is endewed with no strength and vnprofitable Heb. 7. 18. And againe Bodily
which is proper to the holy spirit bicause it is an ordinary meanes Rom. 10. 12. and because by meanes thereof the holy spirite is effectuall according as it is sayde Faith 2. Cor. 3. 5. commeth by hearing And agayne Who is Paul and who is Apollos but ministers by whome you haue beleeued and as God hath giuen to euerie man In this latter sentence the principall cause which is GOD and the instrumentall cause that is the ministers are ioyned together And here wée are taught what wee ought to attribute to either of them I haue spoken somewhat of these wordes The voyce of God which in this place are takeÌ„ simplie It remayneth that I adde a worde or two touching this worde Heare For it is sayde that the Iewes hearde the voyce of the Lorde generally with one consent 1. Question Howe many wayes may men bee sayde to heare the worde of God Ans For memorie and also for iudgements sake wee will declare the same wayes according to certayne places of inuention If you looke first into the signification of the worde Some men are saide to heare the word of God properly namely these which heare Mat. 13. 22. the same and vnderstande it and bring foorth fruit Othersome doe heare the worde improperly Mat. 13. 19. 20. 21. either with a wauering minde or at least but for a certaine season or finally beeing too-too much addicted vnto worldly cares and businesse Secondly if you respecte the instrumentes The worde of God is hearde with the eares if you meane the externall worde inwardly with a faithfull heart if the internall word Quest Doeth the internall worde differ from the the externall in forme Ans No for the holy ghost and the ministers consenting together doe preach all one worde they differ onely in the ordinarie administration of the same For that I may vse a plaine similitude as the words and the meaning thereof doe differ so doeth the externall worde and the internall The ministers they speake the worde the holy ghost doeth beate into the heart the meaning thereof Ob. But this is a straunge kinde of phrase which you vse To heare with the heart Ans It ought to seeme vnto you no more straunge then if I shold say that a faithful man doeth with the heart see smell taste and eate â—om 10. 10. Christe With the heart man beleeueth vnto righteousnes And faith is vnto the beléeuer as eyes eares tongue lippes mouth and hands For by faith alone doe wee lay holde vppon Christ and his spirituall benefites and also therby applie the same vnto our selues 3 Thirdly the act and the manner howe it is done First the faithful being in the congregation of the saintes which prophesie doe both heare with their eares and also with their harts Secondly hypocrites do heare with their eares â—sal 42. but not with a pure heart Thirdly the saintes as Danid being in exile doe heare with their heartes not with their eares 4 Fourthly the tyme of illumination and conuersion Some men do heare long time with their eares before they doe heare with their hearts being in this point like vnto séede which lyeth long time vnder the grounde before it sprout out Some heare first with their heart Act. 10. then with their eares as Cornelius the Centurion 23. Lect. Ianuar. 25. 2. Question Who be those which heare the worde of God aright and in deede Ans Those onely which haue the priuilege of Gods adoption of the speciall gift of effecâ—uall calling and sanctification graunted vnto them according as it is saide first concerning adoption These which are of God doe heare Gods worde Ioh. 8. 17. Secondly concerning the speciall gift It is giuen vnto you to know the mysteries of the kingdome of heauen but vnto them it is not giuen Mat. 13. 11. Thirdly concerning effectuall vocation Hee hath called you by our Gospell to obtayne the glorie of our Lorde Iesus Christ 2. Thes 2. 14. Fourthly concerning sanctification He that heareth these wordes and doeth them Mat. 7. 24. Be yee doers of the worde and not hearers onely deceyuing your selues Iam. 1. 22. 3 Quest Howe doth God make vs heare his worde Ans So sone as hee openeth our eares that the sweete harmonie of his worde may enter into the same Myne eares hast thou opened Psalm 40. 6. For like as those which dwell nigh vnto the fall of Nilus and Rhenus doe become deafe by reason of the horrible noise of the water so these men which liue in this worlde are so stricken become so deafe with the vaine pompe thereof that God must néedes pearce through and open their eares That done he openeth their hartes as it is sayde of Lydia The Lorde opened her Act. 16. 14. hart that she might hearken vnto the things which were spoken of Paul Lastly he openeth the scriptures by interpreting the same Luk. 24. 32. 4 Quest What thinges doeth the obedience of faith comprehende Ans First the light of the trueth For faith is an acknowledging of the trueth Therefore â— Tim. 2. 4. comprehension and knowledge are attributed both to the same Yet is there great difference betwéene this knowledge and all other For as Aristotle saith vna scientia melior est alia vel quia certior vel quia de meliori One knowledge is better then an other either because it is more certayne or because it is of a better thing The knowledge of faith is first of all other most certaine secondly it is occupied about the verie best obiect which is the promise of grace Again as the same Aristotle saith Scientes vniuersale saepe ignorant ipsum singulare They which knowe the generall are often times ignorant of the particular But the beleeuing man knoweth certaynely that not onely those which beléeue shall be saued but also that hee himselfe is heire of eternall life 2 Secondly full assurance Rom. 14. Let euery man be fully assured in his minde And in the second chapter of the epistle to the Collossians there is mention made of the full assurance of vnderstanding Heb. 10. And let vs draw neere in assurance of faith This assurance is declared more plainely by the example of the father of the belieuers Rom. 4. 3 Thirdly a desire to obey God O my God this will I that I maie doe that which is acceptable in thy sight and thy lawe is in the middest of my bowels Psal 40. 8. 3. Of the phrase To feare before the face of the Lord and of the sonnely feare Although it is said that the people did feare before the face of the Lord and it is also a likely thing that the people had more grieuously offended then their rulers yet dare not I restrayne this feare vnto the people onlie according to the opinion of Hierome For if the politike and ecclesiasticall Rulers had bene blamelesse peraduenture they should not haue had anie néede of anie admonition common reprehension This doe not I speake
exercise profiteth little but godlines is profitable to all things c. 1. Tim. 4. 8. 2 Although the Congregation of the faithfull séeme to be but a small flocke of shéepe vpon earth set in the middest of Wolues although it be slaundred and chastened with many euils yet doth the glorie of God appéere vppon and in it when hée is present with it which said Beholde I am with you vntill the ende of the worlde Mat. 28. 20. 3 And men are often-times deceiued in their iudgement concerning the Church when they followe the reason of fleshe and bloude and not the light of faith As the Iewes made great accompt of Solomon his temple because it was famous by reason of the fine building and greatnes thereof also for the hangings the siluer and golde which was therein so many are desirous to haue a Church flourishing with ciuil power riches the fauour of princes and other earthly commodities and they abhorre the same when it groneth vnder the Crosse But the iust shall florishe like a Palme-trée And as that our holy apostle saith If wee haue hope in Christ in this life onely wee are the most miserable of all men 1. Cor. 15. 19. 31. Lect. 1. March 1580. Verse 5. Beholde now strengthen thy selfe Zerubabel saith the Lord strengthen thy selfe also Iehosua thou sonne of Iehosadac the high priest and strengthen thy selfe all thou the people of this land saith the Lord and worke because I am with you saith the Lord of hostes THis verse containeth the proposition and the first argument of the confirmation The proposition is exhortatiue Let the Iewes strengthen them-selues and let them builde the Temple with all diligence possible Ob. Why did God commaunde the Iewes to builde the seconde Temple séeing that the sonne of GOD saith The houre commeth when-as yee shall worship the father neither in this mountaine neither at Hierusalem Iohn 4. 21. I reason thus It was to no ende to builde a temple there where no man shoulde worship in time to come for temples are the houses of praier Mat. 21. 15. But in time to come no man shoulde worship at Hierusalem Ergo. c. An. I answere there is a fallacie in the maior proposition in that the reason is fet from that which is no cause as if it were a cause There is in these sayings no cōtrariety because they are not both spoken concerning one thinge The temple at Hierusalem and the Leuiticall Gal. 4. Heb. 9. 10. sacrifice were to serue for the instruction of the olde people which were vnder the tuition of the lawe and yet but vntill the time of reformation But the meaning of Christ his words is this that not the place but the spirit truth are that which maketh the praiers commendable and acceptable in the sight of God accordinge to that saying GOD is a spirit and they that doe worship him must worship him in spirit and truth Iohn 4. 24. The first argument drawen from the efficient causes The prophet beginneth with the efficient causes and first of all with the instrumentall causes namelie with the consideration of the Captaine the high Priest and of the people of the Iewes and that by a preuenting of an obiection Ob. That which cannot be brought to passe by mans industrie and labour is not to bee inioyned any man least he take in hand that which he cannot doe But the Iewes were not able to builde the temple after their retourne from Babylon being oppressed with famine pouerty and the malice of their mighty neighbours Therefore there was no cause why they should be commaunded to builde the temple Ma. Against this argument doth the prophet set a demonstration You must ought to haue a greater regarde vnto the commaundemente of God then for the imbecillity of secondary causes to neglect the same Mi. But God commaundeth you to buylde the Temple Con. Wherefore yee must neither linger nor loiter in the woorke of the Lorde neither yet is it lawfull for you to neglect the same Aphorismes contayning instructions 1 Wee must not bee so inquisitiue about the commaundements of God that wee must aske whether we ought to obey them or no. 2 For this ought to bee sufficient for vs that wee are taught and tolde what God will haue vs to doo 3 For this is with-out all doubt we must obey God 4 And this is blockish incredulitie to waxe so dull through imbecillitie of the secondary causes that thou doost neuer so much as once thinke vpon the powre and might of the first cause 5 God graunt therefore that wee may all thinke vpon that oracle The power of Christ is made perfect in our weakenes 2. Cor. 13. A definitiue methode touching the spirit of strength 1 The genus is the gifte Rom. 12. 6. Hauing diuers giftes according to the grace which is giuen vs. 1. Cor. 4. 7. What hast thou which thou hast not receiued 2 The principall cause is God 2. Tim. 1. 7. For God hath not giuē vs the spirit of feare but of strength of loue and of soundnes of minde 3 The fellowe labourers are all the faithfull Therefore the prophet saith Strengthen thy selfe Zerubabel c. 4 The subiect A faithfull heart Psal 27. 14. Tarie thou the Lords leasure and bee strong and let thy heart be established I say tarie thou the Lords leasure 5 The forme is the acte it selfe driuing out vaine feare and staying vpon God with a sure confidence 6 The ende Couragiously to goe forward in the woorke of the Lord that these thinges may be brought to passe which are acceptable to God and profitable for the Church 32. Lect. March 2. The definition of the spirit of strength THe spirite of strength is an excellent gifte of God whereby the hearts of the faithfull are so strengthned that all vaine feare being driuen away they take in hand the woorke of the Lord couragiously and finishe the same ioyfully that those things may bee done which are in the sight of GOD acceptable and for the Church profitable Quest Why doeth God require at our hands this adiunct which no man can obtayne vnlesse he haue it from heauen according to that saying A man can receiue nothing vnlesse it shall bee giuen him from heauen Iohn 3. 27. Ans Det saith Augustine quod iubet iubeat quod vult Let him giue that which hée commaundeth and let him commaunde what he will And agayne In praeceptione disce quid debeas habere in correptione tuo te vitio non habere in precatione a quo petere debeas id quod debes habere In the commandement learne what thou oughtest to haue in reprehension that thou hast it not through thine owne follie in prayer of whome thou must aske that which thou must haue Furthermore these thinges which are subordinate are not contrarie And agayne these men which are regenerate must stirre vp the giftes of God in the number wherof is the strength of the heart For they
Cor. 11. 37. Secondly by a distinction of afflictions wherof some are sent for the punishing of men some for to trie them The godly being chastened both wayes are made better The Infidels when they are punished of the Lord they are angrie they rage they murmure against the iudgments of God Thirdly they onely profite by the Lords gentle correction whome the Lorde endâ—weth with the gift of repentaunce But as Moyses proueth by the example of many of the Isralites GOD doeth not giue vnto all men an heart to vnderstande eyes to sée eares to heare Lastlie Deut. 29. 4. Esayas proueth the same thinge by the example of the people of the Iewes cap. 9. 13. And the people returned not vnto him that smote theÌ„ neither haue they sought the Lord of hostes Ob. Therefore they which doe not repent are to be excused seeing they cannot haue the gift of repentaunce Ans I denie the consequent because here is a fallacie in that that is assigned to be a cause which is no cause For the cause of impenitencie is vnbeléefe which is grafted in the naturall man And Oecolampadius saieth well That where there is want of fayth there is also impenitencie and want of good workes In stéed of an epiloge I will adde certayne excellent sayings of the fathers which serue somewhat for this purpose Augustine intreating of blasphemie against the holy ghost concludeth Therfore this impenitencie for so may we after a sorte call by some one name both Blasphemie and the worde against the hole Ghost is vnpardoned for euer Thereby we gather that there is one kinde of impenitencie which is vnpardonable and another which is pardonable And the reason of this diuersitie is fet from the knowledge and ignorance of those which doo offend The same Augustine in his 7. sermon of time sayeth Whilest that the wicked are brydeled the licentiousnesse of their sinnes is restrayned For oftentimes the wicked are reformed by stripes if the exhortations of the iust doe profite nothing Punishment doth oftentimes keepe backe men from damnable factes whom the benefites of God can not keepe in good workes Cyprian As a good maister bestoweth a good almes by the ministerie of an euill seruaunt So also the mercifull Lorde will call vnto repentaunce one by meanes of another although he be an vnpenitent person Thus much did the holie Martyr moste truely say of reaping fruite by the impenitencie of other men Chrysostome doth by a metaphore testifie that the deferring of repentaunce doth bringe forth impenitencie Hom. 9. If saith he we shal proceed to neglect a flame which is kindled we build a fire against our selues which wee cannot extinguish for euen in wickednesse it commeth to passe c. 54. Lect. 27. Iune 1580. Verse 19. 20. Set your heart from this day and vpwarde I say from the fower and twentith day of the nynth moneth that is from the day wherein the foundation of the Temple was layde set your heart Is there as yet seede in the barne Furthermore the figge tree and the Pomegranate and the olyue tree haue not as yet brought fourth fruite froÌ„ this day will I blesse you The argument SYnce that time wherein setting a-part your worldly busines you laide the foundation of the Temple hath the Lorde blessed you c. The positions which are to be noted in this place 1 Likeas a curse doeth ensue too much carefulnes for earthly thinges so the blessing of the Lorde doeth accompanie the desire of heauenly thinges 2 For as the Lord doth worthely dispise those which contemne him so doth hee neuer for-sake those which loue him 3 Hée wilt haue the promises of this life of life euerlasting to be answerable vnto godlines which is profitable vnto all thinges 4 This thinge is so certaine that the time of the blessing agreeth euen with the time of the conuersion as Haggeus teacheth vs in this place 5 Further-more the scarsitie and infirmitie of the second causes are no let or hinderance to the bountifulnes and powre of the first and principall cause Of the blessing of God 1 The signification of the blessing of God The blessing of God which is called in Hebrue BERICHA in Greke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth in this place the bountifull dispensation or bestowing of the benefits of God which who-soeuer doo enioy they are called The blessed of the Father Mat. 25. 34. 2 Wée gather first of all by the blessing which was promised to Abraham and his séede that God doth blesse vs by bestowing vpon vs his benefits aboundantly Secondly wee gather this by the generall experience of all the saintes according to these sayings I will make thee great and I will blesse thee make thy name great and thou shalt bee a blessinge And againe Therefore they which are of faith Gen. 12. 2. are blessed with faithfull Abraham Gal. 3. 9. 2 Whether it â—ee And wee doe in verie deede trie that so often as wee descend into our selues God doth also blesse vs and that many waies as that which followeth shall declare 3 It is certaine that God doth blesse vs by 3 What it is bestowing his benefits vppon vs. And hee bestoweth his benefits vpon vs when hee giueth vs hability to increase and when hee adorneth furnisheth vs most aboundantly with all maner of commodities Therefore wee say that the blessing of God is a participation of yâ— gifts of God which serueth both to the glorie of God also to our owne health or that it is an effectuall dispensation of good thinges which serue both for this naturall life also for the spirituall life 4 As the spirit is set against the body so is 4 How manie â—ites of Gods â—essings there â—e the spirituall blessing both set against the corporall blessing and also preferred before the same Paul séemeth to note these kindes Eph. 1. 3. Hee hath blessed vs with all manner of spirituall blessings in the heauens in Christ The same Paul also speaketh briefly of the earthly blessing Act. 17. 28. By him wee liue mooue and haue our being Our election and adoption our calling and iustification ouâ— sanctification and all spirituall giftes must bee referred vnto the spirituall blessing But vnto the corporall blessinge must wee referre all the helps of this naturall life which wée call things seruing to the sustentation of this life 5 The principall efficient cause of both these 5 Why it is Iam. 1. 17. blessinges is God from whom commeth euery good and perfect gift If you respect the matter wherein or the blessed all men are not of like estate The earthly blessing is most times bestowed vpon the children of this worlde Luk. 16. 25. Sonne remember that thou in thy life time receiuedst thy pleasures and like-wise Lazarus paines But they neuer haue the spirituall blessing giuen them vnlesse for a season they taste of certayne gifts as the examples of Saule and Iudas doo testifie The children of God
HAGGEVS the Prophet Where-vnto is added a most plentifull commentary gathered out of the publique Lectures of D. Iohn Iames Gryneus professor of Diuinitie in the Vniuersitie of Basill and now first published Faithfully translated out of Latin into English by Christopher Fetherstone student in Diuinitie LONDON Printed by Iohn Wolfe for Iohn Harrison the yonger dwelling in Paternoster-row at the signe of the Golden Anchor 1586. ¶ TO THE RIGHT HOnorable and my very good Lord Iohn Lord Saint Iohn Baron of Bletsoe Grace and Peace with great encrease of honour WHen I call to minde right honorable the buildinge of the Lordes Temple by the Iewes of elder dayes and there-withall take a vew of the truth of that materiall temple of the Church I meane generally and more particularly here in England this angle of the world me thinks I may full wel compare these two buildings together whether wee respect the causes inforcinge or the hinderances lettinge or the punishments by the Lorde inflicted for not going forwarde in his woorke For the causes which ought to haue bene as prickes goades spurs to the Iewes were these principally First the choise which the Lord had made of them For seeing that the Lord had chosen them out of all nations countries tongues and people for of all the trees of the wood God chose one onely Vyne of all the fowles of the ayre one onely Doue of all the nations of the world one onely Iudea of all the cities of the world Hierusalem alone that he might build his Temple on high and put his name there and seeing that being iealouse of his glory carefull for his worship which the Heathen coulde not giue him for they had not called vpō his name but Hierusalem was the place of his rest there would hee be called vpon and for this cause would hee haue the Temple built at the first it stoode them vpon if they woulde escape the crime of impietie and ingratitude to build the Lordes house Another the remembrance of their deliuerance out of their late captiuitie where for solace they had sorrowe and pro socco saccum where in steed of their owne vynes which they some-times had and vnder which they were wont to sit they had Wyllowe-trees where-on they hanged their harps as being vnable to sing the Lords song Seeing that the Lord had deliuered them out of a nation so polluted as was this where they saw those Gods worshipped which neither they nor their fathers knewe had brought them backe againe to their owne countrie that they might worship the liuing God according to his law and that in his holy Temple what madnes mooued them to delay the building of the Lordes house If the consideration of those things could not haue serued to enforce them yet the other ought to haue drawen them as that Cyrus the king of Persia had cōmanded them and that the Lord of heauen had giuen them this in charge and had for this cause shortned their captiuitie But they were letted and that first outwardly and secondly inwardly Outwardly by the enimies of Iuda and Hierusalem who when the Lyons force coulde not preuaile assayed by foxes crafte to hinder the Lords building Inwardly they were le ts to them-selues because they sought their owne thinges and not the thinges of the Lord they preferred their owne affaires before the Lordes their owne buildings before the Lords house and their feete were swift to build their owne sieled houses where in they them-selues might dwell but they went with leaden heeles about the place of the Lords rest which lay in ruinous maner But as they had sinned so were they punished and that euen in those thinges which they preferred before the Lords affaires For the Lord with-drewe his blessing it pleased him to inflict a curse vpon them which Haggai doth in ample maner set downe namely that they did sowe much gathered in but a litle they did eate but they were not satisfied they did drink but their thirst was not quenched they were cloathed but they felt no warmth those which hyred them-selues out for wages receiued wages as in a bottomelesse bagge which did profit them nothing These were their plagues and many moe which to explicate I need not for why they sufficiently expound themselues But nowe let vs looke into our owne state Though the Lorde hath not chosen vs alone out all nations to call vpon his name yet hath it pleased him to call vs out of darknes into light to bring vs from horrible superstition and Gentilisme which raigned some times in this our nation and to giue vs his woorde to be a light to our paths and a lanterne to our feete in this dark and misty world and therefore are we bound to build a Church vnto the Lord as were the Iewes to build a temple that in the same the Lord may bee worshipped seeing the wall of seperation is taken away and the houre is come that neither in the mounte neither at Hierusalem the Lord is worshipped but the true worshippers doe worship him in spirit and truth Againe though our captiuity from Babyloin of the Assyrians hath not bene turned as the riuers in the south yet hath the Lorde brought vs in some measure from the captiuity of that romish Babylon out of which we ought so to depart that we ought to touche none of her vncleane thinges and that to the ende wee may worship him sincerely and with an holie worship and therefore ought we to build the Lords Temple Againe though Cyrus the king of Persia hath not enioyned vs this thinge yet Cyrus the Lordes sheepheard as the prophet tearmeth him hath cōmaunded vs and why doe we not then erect the ruinous walls of Hierusalem But alas for woe too many are our lettes For outwardely wee are letted by the enimies of Iuda and Hierusalem the papists I meane who though they can not by violence hinder our labour because the Lord hath cōpassed in his Vine with a brasen wall whose hedge is not yet broken downe yet by secret meanes they vnderminde our worke because they wil beare a showe of building they build with vntempered morter or rather vnder colour of building a Temple to the Lord they set vp a Synagogue to Satan yea by sattle meanes they steale away those stones which we shoulde lay in the Lords buildinge that they may bee corner stones in their ruinous worke These are no small lets but the more the pitty we haue as great amonge our selues And the first of these seemeth to bee the silence of those which haue some-times laboured painefullie whose worke is in daunger to decay if storme and tempest shoulde arise An-other let there is and that is the labourers want their wages by reason of the vnsatiable couetousnes of the men of our daies which will not suffer them to let goe the spoiles of the Church impropriations I meane Againe amongst the builders there bee those which fill the
of God 4. Position In this Temple must praiers be made continuallie Rom. 12. â—ohn 4. in this Temple must thankes bee giuen to God without ceasing in this Temple must the reasonable seruice be done and that spiritu veritate in spirit and truth 4. The fourth argument vsed of the prophet is fet a iusto from iustice and equitie The order of iustice doth require that all men especiallie the faithfull obey the Lord when he prescribeth and commaundeth any thing But the Lord hath straitly commaunded you to build the Temple Ergo c. A Position In holy sermons and exhortations made vnto the people the authority of God must bee alleadged least the oracles of God waxe base and become of no reputation and least they seeme to bee inuentions and dreames procéedinge from mans braine Therefore is it that the prophets doe often-times repeate these words Thus saith the Lord. Verse 9. You shall looke vnto much and behold it is but a litle and you haue brought it into the house but I blew vpon it For what cause saith the Lord God of hostes For my house which lieth waste but you runne euerie man into his owne house 5 The fift argument is fet from the plagues and punishmentes where-with the Iewes were plagued It becommeth men which are of a founde iudgement and which are godlily giuen not only to marke the causes of plagues and punishmentes but also to auoide the same But you if you holde on to neglect the Temple and to doe your owne busines shal be plagued with vainesse of your workes and labour Therefore before all things you must doe your indeuour to giue vnto God the thinges which are Gods He prooueth the minor proposition by the example of their infortunate labour in their husbandry and householde affaires You sowe much and yet you gather but a little and these thinges which with great paine and labour you haue gathered in the fieldes and brought home the same doe perish when God bloweth vpon them and they are scattered abroade like chaffe A digression concerninge euill gotten goodes 1 It is a ridiculous and hatefull kinde of vanitie to gather goods together by hooke by crooke which shall shortlie afterwards perish 2 For he which doth this is impious toowardes God for doubtlesse he can not serue God Luk. 16. 13. and Mammon 3 And againe the same man doth also hurt and bring himselfe to destruction according to that saying of Paule But those which will waxe rich doe fall into temptation and the snare and many foolish and hurtfull desires 1. Tim. 6. 9. which doe drowne men in perdition and distruction 4 He is also iniurious vnto the societie and companye of men accordinge to that saying of Paule Let not a man dare to oppresse and intangle his brother in his busines because GOD is the reuenger of all such thinges * Thes 4. 6. Here-vnto belonge these prouerbes The burthen of Salt is gone thither whence it came Euill gotten goods doe soone perish 6 The sixt argument is fet from the impulsiue cause There is no cause why those men should marueile that they are altogether infortunate which make more accounte of their owne houses then of the Temple of the Lord of their housholde affaires then of the worship of God of their owne gaine then of the glory of God finallie of them-selues then of God But the Iewes returning from Babylon did all these things Ergo. c. This argument dependeth vpon that which went before Of the alteration of the order by God appointed 1 The degrées coniunction and distinction of thinges doe wonderfully set foorth the order which God hath appointed 2 The degrées are holy things and things prophane By nature there is nothinge prophane * but certaine things are counted prophane Act. 10. 15. only by vse and custome * 1. Cor. 9. 3 It is good order to preferre holie things before prophane things It is disorder to put prophane thinges before things which are holy 4 Holie thinges are holie either in déede or by good custome and vse only as thinges indifferent 5 It is good order if things indifferent be set after thinges which are rightly called holy disorder if they be preferred before them 6 So there bee certaine things which are so vnlike and contrary that they neither can neither ought they to bée ioyned together 7 It is good order before all things to séeke Mat. 6. Luk. 16. the kingdome of God the righteousnes thereof It is disorder to bee desirous to serue God and Mammon 8 So there be certaine thinges which are so linked together that in the ordinarie dispensation they ought not to bee seperated 9 It is good order to ioyne the externall worde with the internall with the baptizinge with Water the baptisme of the Spirit with the Breade and Wine vsed in the Supper of the Lorde the Body and Bloude of Christe sacramentallie It is great misorder to seperate the externall woorde from the internall the Sacramentall signes from the things signified I doe define the thinges signified not onely by the fruite but also by the substance As many of the Israelites being in times past contented with the externall sacrifices did neither thinke vpon the Lambe of GOD which taketh away the sinnes of the World neither of the sacrifices of thankesgiuing 10 Furthermore because GOD hath seperated certaine thinges hee will not haue vs to attribute any thinge vnto them confusedly 11 It is good order to ascribe the giuing of life vnto the fleshe of Christe and not vnto the earthlie breade vsed in the Sacrament of the Lordes Supper Also to ascribe the washinge away of sinne not to the water vsed in baptisme but to the sprinkling of the bloud of Christ 12 It is better to followe the iudgement of GOD in all things who is the best and the wisest then the wisedome of the fleshe for hée knoweth best what things hee will haue vs to accompt good euill or indifferent Examples While wee looke not on the thinges 2. Cor. 6. 19. which are seene but on the things which are not seene for the things which are seene are temporall but the thinges which are not seene are eternall * I seeke not yours but you for the children Iohn 14. 23. must not heape vp treasures for the parents but the parents for the children 18. Lect. Decemb. 14. 1579. Verse 10. Therefore hath the heauen shut it selfe vppon you least it shoulde giue you dewe and the earth also hath shut her selfe least shee should giue her encrease 7 The last argument where-by the prophet doth prooue that the building of the Temple is not any longer to bée prolonged is fette from the publike plague and punishment wherewith the Iewes were punished Ma. Publike and priuate punishments are testimonies of Gods wrath against the transgressours of the lawe and euident causes of the conuersion of these men which are not past repentance According to the saying If we
1 Of the efficacie of the worde of God The worde of God is effectuall This proposition doe I proue by a demonstracion fet from the authoritie of God and experience That which both the authoritie of God which ought to be to vs in steed of a sufficient reason and also the generall experience of holie men doth teach and testifie is not to be doubted of But these two testimonies namely the authority of God and the experience of the Saintes doe both togither testifie that the efficacy of the word of God is great Therefore we ought no more to doubte hereof then when wee see the sunne rise wee ought to doubt whether when it ascendeth aboue our halfe sphere it shall lighten all thinges which are laide open vnto it or no. 1 I proue the minor by the authoritie and testimonie of the Lorde himselfe Truely lyke as the raine and snowe come downe vppon Esa 55. 10. â—2 the earth and returne not agayne but water the earth and make it to bring foorth and bud that it may giue seede to the sower and breade to him that eateth so shall my worde bee which shall proceede out of my mouth Ier. 32. 28. it shall not returne vnto mee in vayne but it doeth that which I will and it prospereth in these thinges whereunto I sent it What is the chaffe that is the dreames and inuentions of the false Prophets to the wheate that is to the worde of God Is not my word like fire This fire doeth melt seperate and purge the golde saith the Lorde and like an hammer that breaketh a rocke * But if you all prophesie and an infidele or 1. Cor. 14 24. 25. an idiote come in hee is raprooued of all he is iudged of all and so the secretes of his hearte are made manifest And so falling vpon his face hee shall worshippe God confessing that God is indeede amongst you Héere let vs note that the Apostle speaketh in this place of the worde preached which thing is done by the mouth of the seruauntes of God leaste together with those heretikes which doe professe themselues to bee inspired with the power of God wee shoulde take from the same the vse and efficacie thereof The word of God is liuely and sharpeâ— theÌ„ any two edged sworde and it pearceth vnto the diuiding of the soule and spirite and of the ioyntes and marrowe it discerneth the thoughtes and intentes of the hearte In this place the Apostle speaketh of the worde of God which is preached and not of the worde subsisting 2 The seconde thing whereby I prooue my minor proposition is experience In that solemne establishing of the olde Testament and the couenaunt which was done after the lawe was repeted in Mount Sinai by Moses The Israelits were so affected and mooued with the worde of God that they saide Whatsoeuer the Lorde hath saide wee will doe and obey And Exod. 24. 7. in the same historie of the people of the Iewes it is playnely set downe that all men of what degree soeuer they were hearde the voyce of the Lorde and feared the Lorde Ob. The kingdome of God is not placed in wordes but in power namely of the spirite Things contrarie are not affirmed one of an other Paul in setting Power against worde sheweth that they bee contrarie Therefore he denieth that the worde is effectuall Ans I answere vnto the minor propositioÌ„ wherein is a fallacâ—e grounded vppon the ambiguitie of the worde Worde which in this place signifying mans eloquence which is sette and placed in choyse of wordes is atributed to certain persons which are puffed vp with pride and set against the spirite of the worde of God whereunto power is proper Therfore Paul doeth not denie that the word of God is effectuall but hee denyeth that the profounde spéeches of these grounded and eloquent fellowes haue any force or strength at all 21. Lect. 12. Ianuar. 1580. Whence commeth this efficacie of the worde of God IT dependeth vppon the principall efficient cause that is vppon the liuing and almightie God who speaking vnto the heart of man giueth life and light vnto the same that it may bee both most swéetely refreshed and also followe him when hée calleth least any man shoulde falsely suppose that there is some magicall force either in the worde written or preached The course and order of the subordinate efficient causes is this 1 First the principall cause is God Furthermore forasmuch as these externall workes are attributed to all the persons of the holy trinitie the testimonies of Scripture doe sometime attribute that generally to God that hee doeth write his worde in our heartes As for example Ier. 31. 3â— I will giue my lawe in the middest of them and I will write it in their heartes Sometime they doe attribute it vnto one person onely As for example The spirit of trueth shall lead you into all truth For hee shall not speake of him selfe but whatsoeuer hee heareth that shall Ioh. 16. 13. hee speake and hee shall tell you what is to come By this place of Scripture wee doe gather that the spirite of God doeth both teach vs and also that hee teacheth vs and beateth into vs that doctrine which the Father woulde haue to bee reuealed vnto the Church by his sonne 2 Secondly the fellowe cause is faith which is kindled by the holy spirit after that the heart of man is once lightned by the worde and that it may shinne as a lampe it is nourished by the same spirite by adding thereto matter and nourishment Heb. 4. 2. For vnto vs was the gospell preached aswell as vnto them but the worde which they heard did profit them nothing because it was not mixed with faith in those that hearde it 1 By these wordes wee gather first that the worde is effectuall being mixed with faith that is when the correlatiue which is faith doth answere vnto his relatiue which is the word of God 2 Secondly wee must thinke the same thing concerning the sacrameÌ„ts which as Augustine saith are the visible worde of God Vnlesse faith bee ioyned with them wee reape no fruit thereby but such as turneth to the destruction of a man Ob. Therefore the worde of God and the Sacramentes doe depende vppon the faith of men so that without this faith there is no veriritie and efficacie in them Ans I answere by an instance Therefore the rising of the sunne dependeth vpon the sight so that vnlesse lyuing creatures do see it cannot ryse Howe is it then that so manie lyuing creatures which are blinde doe no whit hinder the rysing of the sunne Therefore it is a popish toye to feigne that the worde of God and the Sacraments doe giue grace by the worke wrought that is if the worde be hearde onely with the outward eares and the sacramentes bee externally receyued though faith be not ioyned therewithall Furthermore it is a foolish kinde of transmutation for a man to seperate the
serue to the sustentation of the naturall life This speake I to this intent least wee should mixe diuers kindes together and adioyne vnto the former fallacie a fallacie of the accident Therefore doe wee agrée with Hierome who thought that truly yâ— by this word angel Ezee. 7. â— was ment Prophet For the worde Prophet doth signifie an interpreter of the will of God Of the ambassadours of God Paul 2. Cor. 20. saith Wee are ambassadours for Christ as though God did beseech you through vs wee praie you in Christes name that you will bee reconciled to God 1 In this short sentence wee will briefly note first that the prince which sendeth the ambassadours Ephe. 1. 10. is God the father who will haue all thinges to bée gathered together into one in Christ 2 The iudge and taskemaister which giueth the charge is Christ Iesus Teachinge Mat. 28. â—0 them to obserue all thinges which I haue coÌ„maunded you 3 The * prophets and sub-prophets are or sposman the faithfull ministers of both testaments 4 The adiunct to be ambassadours euen in bands 5 The property to pray in Christs name Not as though yee were lords ouer Gods inheritaunce but that you may be an example to the flocke 1. Pet. 5. 3. 6 The thing giuen them in charge the worde of reconciliation 2. Cor. 5. 19. 7 Vnto whom these ambassadours are chiefly sent vnto those which are predestinate vnto eternall life 8 The ende whereto they are sent publikelie and faithfully to testifie the reconciliation with God Sithens these things are so let those which are sent of this ambassage nowe take héede that here-after they bee not punished for dooing a wrong message and let those which are about to take this same ambassage vpon them get to them-selues with all faithfulnes and diligence those helps which are necessarie for this ambassage which is most weightie least that they take in hand so holy a thing being vnprepared and with vnwashen handes It remayneth that I speake some-what of these vnto whom this oration was made Hierome doth thinke that these thinges were not spoken vnto the Captaine and high Priest but vnto the people of the Iewes and this doth hee gather hereby because the people were not as yet come vnto the loue of God which casteth out all feare And although I willinglie graunt that the Iewish people was farther from perfection then their rulers namely Zerubabel Iehosua and others yet doe not I thinke that these thinges which are here spoken were onlie spoken vnto the people For what Had the rulers lesse néede of the gift of the feare of God and of the prophets consolation then the coÌ„mon people which were of base estate Furthermore there is in the Or a crauing of that to be graâ—â—ted which is chiefly in controuersie reason which Hierome bringeth a fallacie called Petitio principii For that was not a seruil kynde of feare which is said to haue bene in the Iewes but a sonlie feare which is ioyned with loue This may be sufficiently prooued hereby because God was not offended there-at yea because it was giuen them by God to feare him to bée afraid because they felt his wrath against their sinnes Let vs remember that the most swéete coÌ„solations of the prophets are spoken vnto vs also and that they are written for our sakes if so be it there go before in vs contrition of heart hatred of euill loue of that which is good and to bée briefe the study of sanctification For whatsoeuer thinges are written before time they are written for our learning that through patience and consolation of the Scriptures wée might haue hope * Rom. 15. 4. A comfortable speech I am with you saith the Lord In this spéech though it be but briefe we will note foure principall points First the maner of the cause secondly the proposition thirdly the argument fourthly the mistery 1 The maner of cause is in this place deliberatiue For the prophet doth exhort the people with-out delay to take in hand the building of the holy temple and to hope well of the help and defence of God and also of the good successe which they should haue in their worke A position Like-as a faithfull and wise stewarde giueth vnto his maisters familie their portion of meat in due season so the prophet when néed requireth vseth reprehension and when-as he gathereth by the effects that their hearts are coÌ„trite he vseth the remedie of consolation Brethren if anie man bee sodainly taken in anie offence you that are spiritual restore such a man with the spirit of meekenes Gal. 6. 1. But Paul speaketh of the duety of all the faithfull and not of the ministers only whose duety it is to followe his footesteps which saide The spirit of the Lord God is vpon mee because the lord hath annointed me To preach the gospel vnto the meeke hath hee sent me that I shoulde binde vp the broken in heart that I shoulde preach libertie vnto the captiues the opening of the prison vnto these which are bounde Isay 61. 1. c. 2 The proposition which in this place for breuities sake is omitted by the prophet may bée gathered out of that which goeth before that which followeth Builde the temple of the Lord take in hand that holy administration which hée hath appointed that with-out delay that you may in-déede declare that you make the greatest accompt of holy things and that they are more deare vnto you then prophane things 3 The argument drawen from the presence and help of God is this With whom-soeuer the Lord is present it becoÌ„meth those being excellently incouraged with faith and hope valiantly to take in hand couragiously to finish the worke of the Lord. But God is now present with you Iewes This doe his giftes vnto you giuen sufficiently declare namely the obedience of faith sonnely feare and other helps which without al doubt are bestowed vppon you for this cause that you shoulde at length take in hand the worke of the Lord. Therefore now goe to let passe your owne buildinges and housholde affaires a while and builde the temple of the Lord. The maior is made euident and also confirmed by that place of the Psal 127. 1. If the Lord build not the house they labour but in vaine that build it If the Lord keepe not the citie hee watcheth but in vaine that watcheth it And worthy to bee remembred are these two godly verses of that godly and blessed man Philip Melangthon Nullius est foelix conatus vtilis vnquam consilium si non detque iuuetque Deus No enterprise man taketh in hand can bring him any gaine If God bee not his counseller and help him in the same 25. Lect. Ianu. 27. 1580. An obiection against the maior THat thing which is common aswell to the infidells as vnto the belieuers and also to all the creatures that are in the world can bee no singular particular
inferre these wordes I am with you vntill the ende of the worlde which as I haue declared may bee rightly vnderstoode of his person but they are falselie by you restrayned vnto the humane nature although I am not ignorant y◠that pronoune I is sometime restrayned vnto the other nature But in this place you doe falsely restraine the name of Christ which without all doubt doeth signifie the person vnto his fleshe To Christ say you that is to his flesh is giuen all power Ob. The Godheade can take nothing therefore these wordes To mee is giuen all power ought to bee referred vnto the humanitie Ans You shoulde haue made a distinction betweene the diuine essence which is sufficient of it selfe and the person of the mediator Like as in respect hereof the sonne was sent hee went out from the father hee is inferiour to Mat. 28. 18. Phil. 2. 9. the father hee humbled himselfe c. so also he receyued all power and a name which is aboue euerie name Vnto the godheade of the Worde can nothing bee added which is all one with the father and the holy ghost For it is as hee saith a substance sufficient of it selfe vnto felicitie Thus say I least any man shoulde obiect that wee play the Arrians Quest What answere shall I make to those which restrain this pronoune I in the sayings which concerne Christ vnto his humanitie Ans Shew then these thrée things which are grounded vpon the authoritie of the scripture 1 First that it is sometimes to bee vnderstoode in the concrete of the whole person of Christ as in these sayinges I am and you shal Mar. 14. 62. see the sonne of man sitting at the right hand of power and comming in the cloudes of heauen Mar. 19. For I am that good sheapehearde Ioh. 10. 11. I haue ouercome the worlde Ioh. 16. 33. 2 Secondly it is sometime restrayned vnto the Godheade as in these sayinges Before Abraham was I am Ioh. 8. 85. I and the father are one Ioh. 10. 30. 3 Thirdly it is sometimes restrayned vnto the humanitie as it appeareth by these testimonies of scripture And if I shall bee lifted vp I shall draw all men vnto me Ioh. 12. 32. And againe You shall alwayes haue the poore with you but mee shall you not haue alwayes with you Ioh. 12. 8. Cyrillus expoundeth these wordes thus When hee saide of himselfe but mee shall you not alwayes haue the Lorde spake of the presence of his bodie For according to his maiestie according to his prouidence according to the vnspeakeable and inuisible grace of his godheade that is fulfilled which hee saide Beholde I am with you at all times euen vnto the ende of the worlde It shall bée the part and dutie of the godly omitting contention diligently to marke what y◠pronoune I doeth signify in diuers places I An absuditie will adde a breefe example of reducing the same vnto an absurdity Christe sayth Iohn 12. 26. Where I shall be there shall also my minister be But Christ is euery where in his flesh by that supposition which feigneth that this pronoune I is restrayned vnto his humanity onely Therefore shal his ministers be euery where Who is hée that doth not sée this same to bee false Forasmuch as wée shall haue occasion ministred Of the mysterie to speake else-where of the mysterie contained in this Oration we will onely recite the words of Hierome I wil be your helper build my house which amongest you is destroied whilste I am amongst you no man shall bee able to hinder your building To the same purpose serueth that saying of the apostle Do you not know that your body is the Temple of the holy ghost which is in you whome you haue of God neyther are you your owne 26. Lect. Feb. 8. Verse 14. And the Lorde raysed vp the spirit of Zerubabel the sonne of Salthiel the captayne of Iehuda and the spirit of Iehosadac the high priest and the spirit of all the rest of the people and they entred in and did worke in the house of the Lord of hostes their God BY Gods assistance we will héere handle two pointes the history and the allegory The historie The Argument Thorough Gods ayde and helpe the second temple of Hierusalem was restored with greate good successe 1 Certaine it is that the consent of all estates to take in hande the worke of the Lorde and also to finish the same is a singular gift of God The chief gouernors of the people of the Iewes most ioyfully and with one consent took in hand the restoring of the Temple According to the oracle of the restoring of Sion For thy seruants shall fauour her stones and her dust And the heathen shall feare the name of the Lorde Psam 100. and all the kings of the earth thy glorie because the Lorde shall builde vp Sion and hee shall bee seene in his glorie c. Wherefore it is without all doubt that their spirit was raysed vp by the Lord. 2. Position It is onely in the hande of God not onely to take away such hinderances as doe let any good and godly purpose but also to turne them into the contrary so that whereas they were lettes they may be helpes and serue to godly purposes But the purposes and endeuours of these men which were vnwilling the Temple shoulde bee restored were not onely made frustrate but also serued to the purpose of the Iewes as we may sée Esdras 5. 6. in the history of Thatthenaus and Setharbosnaus and of other which were enemies vnto the Iewes Therefore most certain it is that God brought this thing to passe Positions 1 God is hee that worketh in vs both to will and to doe of his free good wil * Wherefore Phil. 2. 13. touching good workes whereof we are onely properly the instrumentall causes although not onely the passiue causes let vs sing that song of Dauid Not vnto vs O Lorde not vnto vs but vnto thy name giue the glorie for thy mercie and for thy truethes sake Psal 115. 1. Shal the hatchet the sawe the rodd triumph Isay 10. 15. 2 All the workes of God are amidest contrarie meanes Therefore when hee determineth to bring to passe wholsome and laudable things some hinderances are alwaies laide in the way which God doth afterwarde remooue that hee may make way for his counsels and workes Whenas the Iewes were begunne with great consent industrie and labour to builde the temple straightwaye come their enemies the captayne of Syria and the Samaritanes who when they coulde not hinder the holie worke themselues they referred the matter vnto Darius the sonne of Histaspes who hauing searched the chronicle commaunded them to hasten the building and also to beare the charge thereof 1. Esdras 5. 6. 3 Wée must not regarde what enuious men thinke and doe but what God doeth For God helpeth and furthereth the good not onely by meanes of the good but also by meanes
beeing added who is the liuely stone beeing reiected of men but chosen and pretious with God 4 Fourthly who is the builder namely God Heb. 3. 4. For euerie house is builded of some man but he that buildeth all things is God 5 Fifthly who those be which together are Gods labourers namely the faithfull ministers 1. Cor. 3. 9. 10. You are Gods buylding By the grace of God which is giuen mee as a skilfull builder I haue laide the foundation but another buildeth thereon Furthermore let euery man take heede how he buildeth thereon 6 Sixtly what is the ende wherevnto it is ordayned namely the coupling together of the saynts as saith the the holy Apostle the work of the ministery the edification of the body of Christ 28. Lect. 10. Febr. 4. Of the Temple of heauen Apoc. 11. 19 Then was the Temple of God opened in heauen and the arke of his couenaunt was seene in his temple Most men do take this temple for the sanctuary of heauen whereof mention is made Heb. 9. 24. For Christ is not entred into a sanctuary made with handes which is a figure like to the true sanctuary but into heauen it self that he may appeare nowe in the sight of God for vs. In this temple is our freedome according to that saying of Paul For we behaue our selues as free-men of heauen from whence also wee looke for a Sauiour euen the Lorde Iesus Philip. 3. 20. For this cause seeing we are risen with Christe let vs seeke the thinges that are aboue where Christe is sitting at the righte hand of God let vs care for heauenly things not for earthlie things Col. 3. 1. 2. Quest What meaneth Iohn by these wordes spoken of the heauenly Hierusalem Neyther sawe I any temple in her for the Lorde God Almighty is her Temple Apoc. 21. 22. An. The same which Paul meaneth by these wordes God shall bee all in all Therfore saith Iohn The Lambe shall be in steede of a Temple the Sunne the Moone to all the blessed And then shall bee reuealed the glorye and felicity of those men which are grafted into Christ and made partakers of his body and shal raigne with him c. God graunt that our sorrows which we now féele whilste we are strangers with the Lorde may bee mitigated by the hope of so great felicity Amen Quest Is it lawfull to build Churches in honour and remembraunce of dead saintes Ans It is not lawfull For wee must not giue that vnto any creature which is onely due vnto God and is proper to the diuine nature It is proper to God alone to appropriate vs to himselfe and to dwell in vs according to these sayings Know yee not that ye are the temple of God If any man destroy the Temple of God him shall God destroy for the temple of God is holy which you are 1. Cor. 3. 16. 17 And of all the faithfull it is sayde Know ye not that your bodye is the Temple of the holie ghoste which is in you and which you haue of God and ye are not your owne 1. Corin. 6. 19. These thinges are spoken of the Church and of the liuely members thereof wherein Inst without doubt the holie spirite doth dwell but the question was also mentioned concerning the temples made with handes Let vs therefore heare what Augustine saith who denyeth that the Temples are erected vnto the Martyrs To God saith he doe we builde Temples although they be named after the names of the Martyrs to put men in minde of the Martyrs Cyrillus in his Booke De fide praysing Quéenes amongest other thinges giueth them this commendation that they did erect moste sumptuous temples vnto Christe without making any mention of the dead saintes And whereas Hierome in a certaine place sayth that the temples of the martyrs are to bée had in great reuerence it ought not be preiudiciall to this matter For certaine it is that the honour which is due vnto God alone must not be giuen to Martyrs neither is their bloude to be mingled with Christ his bloud which is the price of our redemption The memoriall of the martyrs and the great admiration which their giftes wherein they excelled did and doeth procure ought to serue to the glory of God alone and to our amendment because hee powred out vpon them the gifts of his grace in such aboundaunce The first verse of the seconde Chapter In the fower and twentith daye of the moneth in the sixth moneth of the seconde yeere of Darius the king This verse agréeth with the former history set downe in the end of the first chapter as wee may gather euen out of Hierome his translation exposition I omit the allegories and to speake of the numbers heere mentioned The meaning of these wordes is this that the Iewes began to build the temple the fower and twentith day of September in the second yere of Darius the Sonne of Histaspes which was about the yeere from the creation of the worlde 3444. If we will followe Funcius a most diligent chronicle writer Moreouer it is an vsuall thing in the commentaries of the common wealth and in the inscriptions and titles of greate workes and buildings to make mention of the surueiers of the worke of the dayes and yeeres If you respect the doctrine which may hence be gathered we are admonished by the examples of the Prophetes Apostles and other the faithfull diligently to marke the time wherein great thinges were begunne continued and finished in Gods name through his assistance For euery thing hath an appoynted season and euery will vnder Heauen hath his time Eccle. 3. 1 Yet haue we néede to make some discourse whereto the destinction of things circumstances serueth according to that saying of Dauid Who is wise and will marke these thinges will turne his minde vnto the mercies of the Lorde Psal 107. 43. Also Esay doeth greatly reprehend those men that are drunken with pleasure because they regarde not the worke of the Lorde neither sée the workes of his hands It shall be therefore our partes dueties carefully to consider what the Lorde worketh in the Church in the common wealth and in our owne life that the testimonies of his presence his helpe his iudgements may nourish and kindle in vs faith loue and sonnely feare That wee ought to haue respect of time in preaching the celestiall doctrine and in the exercises of repentaunce it is euident by these sayinges Who is therefore a faithfull seruaunt and a wise whome the Lorde doeth appoint ouer his familie that he may giue thē meat in time Math. 24. 25. And againe And that considering the season howe that it is nowe time that we awake out of sleepe For our saluation draweth neerer nowe then when wee beleeued The night is past the day is come Let vs therefore cast awaye the workes of darknesse and put vppon vs the armour of light Ro. 13. 11. c. And againe And this say I
that they beléeue the remission of sinnes In like sort I prooue the minor GOD doeth iustifie none but those whose mercifull God hee is But hee doeth iustifie the circumcision of faith and the vncircumcision by fayth Rom. 3. 30. Therefore hee is the God aswell of the circumcised as of the vncircumcised in the flesh Let vs throughly ponder these and such like sayinges that beeing mindfull that we are sprong from the wild Olyue trée wée may with one minde and one mouth giue thankes to our Lord Iesus Christ who hath deliuered vs from the power of darkenesse and hath translated vs into the kingdome of light To him be glory for euermore Amen 40. Lect. 25. Aprill 1580. 6 An argument drawen from the glorie of the second Temple I will fill this house with glorie saith the Lorde of hostes IT is questionles that that temple is to be builded with great industrie and ioyfulnes which the Lord hath promised to replenish with glory But the Lorde doeth promise to replenish the seconde Temple with glory Ergo. c. Aphorisime concerning glorie 1 There is one glorie of the flesh and an other of the spirite 2 The glorie of the fleshe beeing kindled with the confidence that is reposed in workes as strawe with fire is an hinderance to fayth Iohn 5. 44. Howe can yee beleeue when yee receiue glorie one from another and do not seeke the glorie which commeth from God alone 3 The glorie of the spirite staying vppon Christ alone is ioyned with faith 2. Cor. 3. 18. But we beholding as in a myrrour with open face the glorie of the Lord are transformed into the same image from glorie to glorie 4 There is one kinde of glorie of the fleshe which consisteth in riches dignitie and good successe and it is common aswell to the faithfull as to the vnbeléeuers Gen. 45. Psal 112. 2. Reg. 12. 5 Yet ought the glorie of the spirite to bee preferred farre before it which accompanyeth plentie of the Lordes blessing in spirituall thinges 6 And forasmuch as both of them are to bée esteemed according to their end vse wée ought to preferre the glorie of the spirite which serueth chiefely both to our owne edification and the glorie of God farre before the glorie of the fleshe The blessing of God is commended first for the efficient cause or the author thereof which is God who is called the God of glory Psal 29. 3. Secondly for the formall cause which comprehendeth the decent and good order vsed in the dispensation of the worde of God and his worshippe and the approbation thereof which is declared by the imputatiō of perfection wrought by faith whenas otherwise God might require manie thinges at our handes Lastly for the plentifulnes thereof which is signified by this worde fill And nowe howe and of what gifts this fulnesse is ment these sayings doe sufficiently testifie And of his fulnesse haue wee all receyued euen grace for grace Ioh. 1. 16. And agayne Hee is ascended farre aboue all heauens that hee might fulfill all thinges namely with the giftes of the spirite and that hee might giue to the Church faithfull seruaunts Eph. 4. 10. 2. Of the funiture of the seconde Temple Although wee must needes confesse that there was great store of riches gathered together in the treasurie and that as the histories do testifie there were other riches taken fro other yet no doubt this was the principall glorie thereof that the sonne of God beeing reuealed in the fleshe taught the gospell of the kingdome therein Wee will inferre certayne notable sayings of the holie Scripture and out of them will wee gather what bee the chiefe ornamentes of Temples 1. Reg. 8. 12. 13. The Lorde said that hee woulde dwell in the thicke clouds Certaynely I haue built thee an house to dwell in an house that thou mightest dwell for euer The presence of God hearing prayers an◠taking in good part the worshippe done to him in faith is the first and chiefest ornament of a Temple And whereas it is sayde that the Lorde doeth not dwell in temples made with handes that may not bee vnderstood simplie Act. 7. 48. but in some respect first in respecte of his essence according to the which hee is not onely in the Temples but also euery where secondly in respect of the comparison For it delighteth him not so much to dwell in a materiall Temple as in a faithfull heart Isay 56. 7. My house shall be called an house of prayer to all people Vnder prayer made in faith the Prophet doeth comprehend by Synecdoche the administration of the worde and Sacramentes and also both the externall and internall worship of God And is certayne that hanginges organs and musicall harmonie do nothing like so much adorne Churches as the preaching of the worde of God which serueth to the vse and edification of the saints Ioh. 2. 16. Carrie these things hence make not my Fathers house an house of Marchandice Therefore the house of the Father séeing it is an house of godlines must not serue to the prophane gayne of those men which thinke that gayne is godlinesse and for this cause they doe all thinges that they may serue to their filthie lucre 1. Tim. 6. 5. 9. but to the edification of the mysticall bodie of Christ which is the Church 3 Of the glorie of the Church of the newe Testament Isay 40. 5. The glorie of the Lorde shall be reuealed and all flesh shall see it together because the mouth of the Lorde hath spoken it Isay 60. 2. For behold darkenes shall couer the earth and a myst the people but vpon thee shall the Lorde arise and vpon thee shall his glorie bee seene The meaning of these oracles may bee gathered out of these sayinges Iohn 1. 14. And that word was made fleshe and it did abide amongest vs and we sawe the glorie thereof the glorie I say as of the onely begotten comming out from the father full of grace and trueth 2. Cor. 3. 9. For if the ministerie of condemnation was glorious much more doeth the ministration of righteousnes abounde in glorie 4. Of the glorie of the Faithfull 1 It is most certayne that the faithfull are the Temples and houses of God Eph. 2. 22. Wherein you also are builded together that you maye bee a dwelling place for GOD through the spirit 2 For this cause is it saide that Christ doeth dwell in their hartes by faith Eph. 3. 17. 3 And it is certaine y◠they which are destitute of holy spirit of faith haue no part nor fellowship with Christ 2. Cor. 6. 15. What concorde hath Christ with Beliall or what part hath the beleeuer with the infidele 4 Truelie the onely glory of the faithfull is Christ 1. Cor. 1. ver 31. But you are of him in Christ Iesus who of God is made to vs wisdome and righteousnes and sanctification and redemption that as it is written he that reioyceth let him reioyce in the Lord. I
thought good briefely to note these thinges that they which are desirous the vale being pulled awaye to goe from the shadowe vnto the truth throughly to ponder the mysteries of the oracle might haue store of godly meditations The Lord Jesus driue away our confusion with his glorie and illuminate our mistie mindes with the beames of his light to the glorie of his eternall father Amen 41. Lect. April 26. Verse 9. The siluer is mine and the golde is mine saith the Lord God of hostes IN these wordes is contayned an aunswere whereby hee preuenteth this obiection The temple of Salomon was in times past bewtifull with gold syluer and brasse whether a man did beholde the vessells or the hangings thereof but who shall enrich adorne the temple with golde and siluer None truely none The Lorde maketh answere that all the siluer and golde is his which is in the whole worlde yet are not the temples adorned with thâ—se though they be noble mettals but with farre other ornamentes whereof we haue spoken before and more shall speake hereafter A briefe institution briefely set downe concerning the golden vessels and siluer vessels of Temples 1 The vse of vessels of golde and vessels of siluer was necessarie in times past in the Leuititicall sacrifice That may be gathered first out of the speciall commaundementes of God concerning the gathering of these metals and the making of diuers vessels of the same to diuers vses secondly out of the holy rites of the sacrifices perfumes sacraments c. And that ceremoniall worship had many peculiar thinges which wee cannot now imitate without such emulation as is not tollerable séeing that the manner of our administration is farre vnlike to that 2 The vse of these vessels is nowe indifferent séeing there is no especial commandement extant concerning the matter of the vessels which we vse in the administration of the sacraments and also séeing that is certaine that Christ and his Apostles did vse common vessels 3 Therefore let vs remember that the vessels which wee now vse are not to bee estéemed according to the prise profit of the matter nor yet according to the singular wormanship of the forme but according to the vse and end thereof Woulde to God these men would thinke vppon this which doe thinke that the Lordes supper cannot be celebrated without such chalices as the massemongers did vse and for this cause they turne the cups which haue beene long time vsed amongest vs into chalices 4 We must néedes confesse that not long after the Apostles time first the vessels of woode and afterwarde the vessels of glasse being taken away they began to vse vessels of gold vessels of siluer if at any time the sacramentes were to be ministred Zephorinus the Pope hauing taken away wooden vessels did put in place thereof vessels of glasse But Vrbanus who entred the Popedome in the yeere of Christ 227. and in the third yéere of Alexander Seuerus hauing abolished the decree of Zepherinus did commaunde that they shoulde vse vessels of golde and siluer and if they had none such that then they shoulde vse vessels of Tynne Hée prouided verie wisely I warrant you both for the poore and also for the rich I thinke hee woulde haue giuen them leaue to haue vsed woden vessels of glasse if they had not had vessels of mettall But I thinke it will not bee amisse here to recite these thinges which are set downe in the Popes lawe Distinct 1. The The Popes lawe vessels vsed in the celebration of the holy mysteries are chalices and pattins concerning which Bonifacius the martyr and bishoppe being asked whether it were lawfull to celebrate the sacramentes in wooden vessels or no he aunswered that the Priestes in times past did vse not golden but wooden chalices Zepherinus the sixtenth bishoppe of Rome did decree that the masses should be celebrated in Pattins of glasse After that Vrbanus the Pope made all the ministring vessels of syluer For in this as in the other kinds of worship the dignitie of the Churches hath increased more and more by encrease of time For in our dayes which are seruantes of the good man of the house that the dignitie of our mother the Church may not bée any whit deminished but rather augmented and much inlarged wee doe ordayne that hereafter no priest presume any way to celebrate the holy mysterie of the bodie and bloude of our Lord Iesus Christ in vessels of wood least God be prouooked to wrath with that wherewith he should bee pacifyed Also that the Lordes chalice with the pattin bee made if not of golde yet of syluer And if any man be so poore that he cannot so haue it yet let him haue a chalice of tinne And let not the chalice be made of brasse or of latin which by reason of the vertue of wine procureth canker and also causeth vomitte But let no man presume to sing Masse in a chalice of wood or of glasse 1 In these decrees will we note first that the Church of Rome did quickly fall away from the thriftenes and simplicitie of the Apostles 2 Secondly that the new Bishops did sometimes abolishe the decrées of their predecessours 3 Thirdly that they thought that the chiefe dignitie and worship of the Church did consist in golde and syluer whenas the principall ornament of a Church is the sinceritie of doctrine of the sacramentes and of life 4 Fourthly that they suppose that God is pleased with vessels of golde and syluer and is displeased with these that were baser Surelie then there was but bad prouision made for the Apostolike Church whiâ—h vsed wooden vessels if at any time the sacramentes were to bee cele brated Constantinus the great did wonderfully enrich the Churches with vessels of golde and of siluer but Iulianus the Apostata did shortlie after take them away as the ecclesiasticall historie doeth testifie 5 Notwithstanding the holy bishops did more regard the lyuing vessels then the metals Hereof haue we a notable example in the historie of Ambrose who in his seconde booke of offices Chap. 18. writeth thus As we sometimes were hated which broke the misticall vessels that we might redeme the prisoners which thing might displease the Arrians and not so much the fact as that they might haue somewhat which they might reprehende in vs. And a little after Which thing although wee did not without some reason yet were wee so hated amongst the people that we did confesse and proue that it was much better to keepe soules for the Lorde then golde For hee which sent his Apostles without golde hath also gathered Churches together without golde The Church hath golde not to keepe but to bestowe and to succour in time of necessitie What neede haue wee to keepe that which helpeth nothing Doe not we knowe that the Assyrians did robbe the Temple of the Lorde of great store of golde and syluer Doth not the Priest better gather it together that it may serue
vnstable as of things made with haÌ„ds that Heb. 12. 27. the things which are stable may remaine By vnstable thinges hee meaneth the Tabernacle made with hands the whole Leuiticall administration which was to bee abrogated Theod. Beza thinketh that the heauen and earth are taken allegorically so that the shakinge of the heauens doth signifie that both the Idolatrie of the Gentiles and also the Ceremonies of the Iewes should be abrogated and by the shaking of the earth is ment the renewinge of the men which are called to bee partakers of the estate of the saintes in the light The proposition is this When Christ shall begin to raigne then shall all the worship of the Leuiticall sacrifice also the superstition of the Gentiles be abolished and the empires and kingdomes of the worlde shall come to an ende Here-by it appeereth that all things which are made are vn-stable and that only the kingedome of Christ can-not be abolished by shaking Heb. 12. 20. Mat. 6. 33. therefore must wee choose the same alone and séeke it before all thinges Aphorismes concerning the shaking of the heauen and the earth 1 It is God alone who is able to shake the reasonable creatures and others 2 This shaking hath two endes the remoouing of things which are made with hands and the confirmation of things which are stable 3 The remoouinge may bee gathered not only by the for-bidding of the Idolatrie of the Gentiles but also by the abrogating of the ceremonies of the law which ought to haue serued for the instruction of the infancie of the Church of Israell as exercises of discipline 4 The confirmation appéereth by the stability of the kingdome of Christ and of the reasonable worship 5 Therefore this remoouing serueth to the calling of the Gentiles and the reiecting of thosâ— which were no true Israclites 6 The ende of this remoouing is the glorious libertie of the sonnes of God a new heauen say 66. 22. â—o 8. 20. 21. 22. and a new earth and the deliuerance of the creatures from the bondage of corruption For it is méete that all thinges serue to the euerlastinge kingdome of Christ 56. Lect. 29. Iune 1580. Verse 23. And I will ouerthrowe the throne of kingdomes and I will destroy the strength of the kingdomes of the Gentiles and I will ouerthrow the charyots those that ride in theÌ„ and the horses they that ride on them shall come downe euery man with the sworde of his fellowe THere is the like saying Dan. 2. 44. 45. Furthermore in the daies of these kinges shall the God of heauen set vp a kingdome which shall neuer be destroyed and this kingdome shall not bee giuen to an-other people but it shall breake destroy all these kingdomes it shall stand for-euer Like-as thou sawest a stone cut of from the mountaine which was not cut of with hands did breake in pieces the yron brasse clay siluer and golde c. The causes of the endes of the kingdomes of the worlde Further-more it is certaine that the chiefest empires of this worlde haue their endes that only the kingdome of Iesus Christ is perpetual according to yâ— saying He shall raigne ouer the house of Iacob for-euer of his kingdome there shal be no ende Luke 1. 33. 1 The principall efficient cause is God for 1 Why it is as hee is the author of ciuill and priuate good order so by his mighty arme hee bringeth mighty things to passe he scattereth abroade the proude in the imagination of their hearts he plucketh the mighty out of their thrones setteth vp the Luk. 1. 51. 52. humble And againe God chaungeth the times and seasons hee taketh away kings setteth vp kings he giueth wisedome to the wise and Dan. 2. 21. vnder-standing to those which vnder-stand 2 The helpers are the authors of tumults warres amongst men as it is said in this place Euery man shal be slaine with the sword of his companion Here-of haue wee an example Iud. 9. 23. And God sent an euill spirit betwene Abimalech and the men of Shechem and the men of Shechem brake their promise made to Abimalech Ob. Are not then will some man say the men blamelesse which are the authors of ciuill warres tumults amongst men séeing they are the instruments of Gods wrath and vengeance An. I answere that they are blame worthy séeing that they doo these thinges not for any desire they haue to execute Gods iudgments but that they may obey their blinde affections Ob. But thou wilt say séeing they worke together with GOD who worketh alwaies that which is good they doo that which is good and therefore are they blamelesse An. I answere God doth alwaies that which is good but these corrupt instruments doo offend séeing that God who is the best and most wise doth one thing in one and the same worke and the world and the bond-slaues thereof an-other 3 For-asmuch as ciuill discipline consisteth 3 The meane first vpon order and glorie secondlie vpon ayde against the vniust when these thinges are taken away then must the state of the commonwealthe néedes fall to the grounde Therefore if at any time it séeme good to God to ouerthrow and alter the estates of common-wealthes hee powreth out first of all contempt of princes and he maketh them wander in yâ— wildernes wherein there is no way And this is to ouerthrow the Psalm 107. 40. thrones of kingdomes to take from the princes their authoritie and grace where-of it is said in Diodorus The dignity of princes is preserued by fauour and good-will and by the hatred of their subiects are their thrones ouerthrowen After that hée taketh away their force by taking from their armies their strength where-of it is said I will destroy the strength of the kingdomes of the heathen and I will ouerthrow the charyots and those that ride in them and the horses with their rider shall come downe Thus did the Lord spoile Darius the last Monarche of the Persians of his kingdome strength ayde of armies and of life being thrise ouer-come in battell by Alexander 4 The finall causes are first the remoouing 4 The finall causes of the kingdomes things of this world whereof it is said The fashion of this world passeth away Secondly the punishment of the resisting of God whereof mention is made Psal 2. Thirdly the euerlasting glory of the kingdome of Christ For although Christ doth raigne in the middest of his enimies whilest the Church is yet militaunt yet must Satan with all his beetroden vnder his féete Ob. Hee which shall deliuer vp his kingdome to an-other shall not raigne for-euer but Christ shall deliuer vp his kingdome to God euen the father when hée hath put downe all rule all authority all powre c. Therefore the kingdome of Christ shall not continue for-euer An. I answere vnto the minor where-in there is an equiuocation in the woord kingdome
which must be referred vnto th' office of his priest-hoode and Mediatorship and not vnto his princely authority There is also some ambiguitie in this phrase to deliuer vp the kingdome which in this place doth not signifie to put away and lay away the princely person and dignity but to approoue the office of mediation and intercession which Christ hath most faithfullie executed as hee shall manifestly declare 57. Lect. Aug. 15. 1580. Verse 24. In that day saith the Lord of hostes will I take thee O Zerubabell my seruaunt the sonne of Sealthiel saith the Lord I wil make thee as a signet because I haue chosen thee saith the Lord of hostes FOr instructions sake wee will handle in this oracle which is last in order not in excellencie of the mystery three things first what accompt we ought to make of this oracle sccōdly what we must thinke of the figure historie there-of thirdly what is the truth of this oracle I will intreat of the first pointe syllogisticallie The oracles which with-out al doubt doo come from God th' author there-of must be accompted most holy for God can-not lye Tit. 1. 2. Further-more his truth is the foundation of our faith for which cause Paul calleth faith periphraftically the knowledge of the truth 1. Tim. 2. 4. But this oracle came from God for our prophet affirmeth thrise in this one verse that the Lorde of hostes spake it 1 We will here note first y◠the word who was partaker of y◠eternity of the father is the fountaine from whēce doo spring these oracles which God would haue to be declared to the fathers 2 Secondly that the holy sermons which cōtaine the interpretation of the oracles of God are most of all commended for the sanctifying of the name of God Therefore I conclude that thauthority of this oracle is holie The considering here-vpon serueth both for our instruction because if we be wise we learne nothing but that which God doth allow of and also for our consolation for our conscience cannot be quiet vnlesse it be certainely persuaded of the fauour of God Of the second thing namely of the figure and of the history there-of In this part wée must obserue two things A briefe discription of a person a most swéete promise where-by God did make glad the heauy heart of Zerubabell Of the discription of the person there be three members his name his father his adiunct where-of we will speake in order 1 His name was Zerubabell where-of we His name haue often-times spoken before Here let vs note thus much the God doth some-times speake vnto by name the whole Church company of his elect that most kindly as for example Esa 45. 1. Feare not because I haue redeemed thee I haue called thy name thou art my people Some-times hee speaketh vnto some one of the faithfull particularly * His sheepe heare his voice and hee calleth his sheepe by name hee leadeth them out Let vs therefore heare the voice of Christ Iesus who speaketh in vs by his holy spirit let vs receiue the same with a pure heart let vs reioice in heart that we haue this testimony of Gods fauour towarde vs. 2 His father was Sealthiel Wée will not His father stande about this man whose history all men know which study the holy scriptures as they ought Wee will rather vse that admonition which the Apostle setteth downe Heb. 12. 9. If we haue had the fathers of our bodies which corrected vs we gaue them reuerence shall we not much more be in subiection to the father of spirits and we shall liue For they verely for a fewe daies chastened vs after their owne pleasure but hee chasteneth vs for our profit that we might be partakers of his holines Therefore let vs loue and feare with all our heart this father let vs readely and sincerely obey him and séeing that hee is our treasure let vs sanctifie his name 3 The adiunct My seruant Magistrates are the 3 The adiunct seruants of God first because they haue God to be their Lord and to rule them who is blessed and prince onely the king of kings and Lord of Lordes Therefore Princes do offend most gréeuouslie 1. Tim. 6. 15. when they doe not remember that they are men but thinke that they are equall with Psalm 9. 1◠God As it is said of the king of Tyre Eze. 28. 2. Beccause thine harte is exalted and thou hast saide I am God I haue fit in the seate of God in the middest of the Seas yet thou art but a man and not God and thou hast set thine harte as the harte of God c. Secondly because they must serue by his counsell Act. 13. 36. For Dauid when he had serued his time by the counsell of God he slept Psal 2. 11. Serue the Lord in feare and reioyce vnto him with reuerence Therefore if you respect God and his commaundements princes are neither frée frō making an accompt nor yet from lawes And let vs also remember that we also are made the seruauntes of God through his grace who hath called vs vnto the fellowship of the saintes and that most happilie for our parte séeing that we haue néede of such a Lorde as may cherishe and defend vs vnder the shadowe of his winges and leade vs into all trueth by his holie spirite Let vs therefore feare him and loue our fellow seruants and liuing wisely in the perfect way let vs bestowe the talant committed vnto vs by God well that when as we shall hereafter giue an accompt of our factorshippe and ministerie vnto the Lord we may heare that amiable voyce Well done good seruant thou hast bene faithfull ouer few things therefore shalt thou be appoynted ouer many thinges enter into the ioye of thy Lord. Mat. 25. Lect. 58. Aug. 15. The promise which was a medicine for sorrowe WHen as Zerubabell through the difficultie of the times was very sad sorrowfull God Greg. Wee shal easely bee comforted if amiddest the stripes which we suffer wee call to minde the faults which we haue done cheared him vp with this promise I will take thee vp I will set thee as a signet because I haue chosen thee sayth the Lord of hosts We will handle this promise according to the causes thereof 1 The forme of the benefite is ciuill authoritie wherein the gouernours must excell euen against their enimies will whereof Zerubabell had great store I will take thee vp that is I will lift thée vp and exalt thée The like thing is said of Dauid Psal 78. 70. He chose his seruaunt Dauid he tooke him from the sheepefoldes 1. Sam. 16. For Dauid was called e caula in aulam from the shéepe coates to the courte vnto the office of a prince Thou shalt be my signet that is most deare and in great estimation as pretious stones and signets vse to be Furthermore what thinges soeuer thou