preiudiciallie A short Methode 1 First what the feare of God doth signifie The feare of God signifying not only the honour but also the reuerence due vnto God is commonly called of the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 11. 7. it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sometime it signifieth the same which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 godlines wheÌ„ it comprehendeth vnder it all that worship which is due vnto God as in that most worthie saying The feare of the Lorde is the beginning of wisedome Psalm 111. 10. Sometimes it signifieth the speciall gift of the holy ghost With feare and trembling make an ende of your saluation Phil. 2. 12. 2 Secondlie the diuers significations of the worde feare There is a sonnely feare and there is a seruile feare Of this latter feare doth Paul speake when he saith For God hath not giuen vnto vs the spirite of feare 3 Thirdlie whether there bée anie such feare of God Bee not high minded but feare Rom. 11. 20. These words are a remedy against carnall pryde and confidence neither is it repugnant vnto the assurance of faith the certainety of our saluation 4 Fourthly what it is It is a sonnely reuerence kindled in the heart of a faithfull man by the holie ghost consisting vpon the reuerence of God being most iust and the loue of him being most mercifull which is lightned by faith 5 The efficient cause of this feare is the holie ghost 6. The forme so to reuerence GOD that Esay 11. 2. thou loue him alone 7 The ende thereof the honor due to God the father Mat. 1. 6. A sonne honoureth his father and a feruaunt his maister If I bee a father where is my honour If I bee a maister where is my feare 8 The effect to preferre the worship and loue due to God before all thinges which are in this world 9 The vertue which is like vnto this feare is modesty And also humilitie and diligence in doing of the duetie 10 The vice contrarie here-vnto in defect 1. Iohn 4. 1. Pet. 3. Apoc. 21. 4. 2. Tim. 1. is Epicurisme whereof it is said There is no feare of God before their eyes Rom. 3. The vices contrarie to the same in excesse are first feare with-out loue Secondly too much fearing of men Thirdlie feare ioyned with vnbeliefe Fourthlie seruile feâ—â—e 24. Lect. Iann 25. Therefore Haggeus the ambassadour of the Lord in the ambassage of the Lord saide to the people I am with you saith the Lord. LIke-as cunning Chyrâ—rgians if at any time they haue launced an incurable wounde or with an hote yron haue dryed vp a festered sore vse to applie such plaisters as are most fit for the place and may best diminishe and mitigate the paine so the prophets after that they haue gathered by the fruites which are méete for repentance that there is a godlie sorrow stirred vp in the mindes of men through the heauie preaching of the lawe and the denouncing of plagues and punishments they raise vp and put in good hope humble and contrite hearts by promising the grace and presence of God Hereof haue we a most notable example in this history in handling whereof if God permit we will speake in order of two thinges namely of the persons and of the spéech The persons are of two sortes the person of him which made this oration and the persons to whom it was made His calling and office setteth forth the person of him that made the oration For Haggeus is called the angell or ambassadour of the Lord 1 The credit and countenance of an ambassadour dependeth vpon the power and maiesty of his prince Haggeus did his message not in the name of a mortall king but in the name of that blessed and onelie king the king of kings and Lord of Lords who onlie hath immortalitie Therefore was his authority holy 2 Further-more for-asmuch as it is yâ— dutie of an ambassadour with great faithfulnes to declare those things onely which are giuen him in charge by his prince Haggeus our Prophet doth shewe most plainelie that hee spake vnto the people of the Iewes not his owne dreames or the inuentions of his owne braine but the oracles of the Lord God of hostes Hierome interpreting this place bringeth in the opinion of certaine concerning the same which hee doth not allowe Touching which opinion we will speake some-thing after the maner of the Logicians for the studious youthes sake Certaine there were in times past which did suppose that Haggeus Zacharias and Iohn Baptist were not men but angels and that by the appointment and commaundement of God they tooke to them-selues bodies They reasoned thus These thrée persons before named are called in the scriptures * Angels Therefore they were not men subiect to the like passions as wée be For-asmuch as diuers kindes cannot be affirmed of the same thinges I answere there is a fallacie of equiuocation in this word angell which is not the name of the nature but of thoffice being coÌ„mon vnto the ministring spirits and the holy men of God which are sent ambassadours in the name of Christ And although wée doe graunt that the angels doe by Gods appointment take vnto them mens bodies that the godly may the lesse bee feared here-with yet doe we thinke that they doe both foolishlie and also daungerouslie goe about to prooue that by the example of the incarnation of the Worde as these wordes doe séeme to import Neither is this anie marueilous thing to bee belieued of the angels seeing that euen the verie sonne of God tooke vpon him mans body for our redemption For the Worde did not visiblie appeare in the flesh for a certaine season as doe the angels neither did hée take vpon him a phantasticall body which séemeth to be a body but is none as Marcion did thinke neither yet mans body onelie with-out the reasonable soâ—le as Apollinaris Laodicenus doth affirme but hee coupled vnto him-selfe by a perpetuall and personall league the intire nature of man Moreouer yâ— is false which as Hierome saith the same heretiks taught namely yâ— all reasonable creatures haue one nature for this cause because these men which haue pleased God shall bée equall with the angels Their fallicie was this The blessed shal be as angels in eternall Luk. 20. 36. life Therefore all reasonable creatures haue one nature I answere there is in the antecedent a fallacie from yâ— which is spoken respectiuely vnto yâ— which is spoken simply For the blessed shal be like to the angels in respect of certaine properties not simply in respect of their essence As in the nature of angels there is no place either for mariage or for procreation of children forasmuch as God made the hostes of angels and would haue them to be ministring spirits which shoulde haue no néede of any bodily helps as meate drinke or medicines so the blessed shall not be maried they shall not haue néede either of meate or other helps which
man on the contrary God doth circumcise the heart with-out the help Col. 2. 11. of another And for this cause is it that Paul calleth the circumcision of the heart circumcision done with-out handes Stephen the first Martyr calleth the Iewes which were circumcised in fleshe and not in spirit vncircumcised in Act. 7. 51. heart Act. 7. 51. Ob. The Lord giueth this commaundement Deut. 10. 16. Circumcise there-fore the foreskinne of your heart and bee not any more stiffnecked There-fore not onely the flesh but also the heart is circumcised by man An. I answere it is a fallacie of the Pelagianes a non causa vt a causa from that which is no cause as if it were a cause if any man doe gather the powre and strength of man out of the commaundement Augustine saith better By the cōmaundement learne what thou shouldest haue by reprehension that thou hast it not through thine owne fault by praier of whom thou must aske that which thou shouldest haue 9 The Ministers of the woorde baptize Mat. 3. 11. with water but it is Christ which baptizeth with the holie ghost and with fire Let no man inuert this good order of the dispensation of baptisme And let vs persuade our selues that wée are as surelie baptized of Christ by the holy spirit and fire inwardly as we are sprinkled outwardly by the Ministers of the worde with water Ob. One Minister doth giue one baptisme There is but one baptisme Eph. 4. 5. Therefore the Ministers of the woorde doe not onelie baptize with water but also with the holy ghost An. I answere vnto the maior proposition where-in there is first an Equiuocation in the woorde One Secondly there is petitio principij a crauinge of that to bee graunted which is chiefly in controuersie For it is saide there is one baptisme not in respect of the signe and the thinge signified but of those which are partakers there-of Albeit therefore it behooueth vs to liue together in vnitie because wee are all baptized with one baptisme yet doth it not there-vppon ensue that the Ministers doo baptize with the baptisme of the spirit vnlesse a man will speake metonymicallie 10 In the Sacrament of the Lords Supper Ioh. 6. 51. Christe doth giue to the faithfull breade * which is his fleshe which was giuen for the life of the Worlde * But the Ministers doo giue 1. Cor. 11. 28. breade The same opinion must wée haue concerning the bloud of Christ and the signe there-of namely the Lords wine More-ouer let vs not corrupt the dispensation of this good order For as wee sée with our eyes thinges which are visible wée heare with our eares soundes and woordes with the smellinge wée smell sauoures with the touchinge wée touch the foure first qualities so in the Lords Supper wée sée the visible and earthly signes the Lords bread and wine and with the mouth wée consume them naturally but wée acknowledge that the inuisible celestiall thinges which cannot bee perceiued with the outwarde senses namelie the body of the Lord which was giuen for vs and his bloude which was shed for vs are offred vnto vs by faith which is an argument of thinges which cannot bee seene and that wee receiue them onelie by faith and that by a simple and inexquisite faith as saith Cyrillus Good God howe vnlearned and monstrous are those spéeches which wée sée some men vse by whom the Lorde doth tempt and prooue vs nowe namelie that the bodie of Christ is receiued with the mouth and that as well of the Infidles as of the Belieuers And againe that the verie body of Christ is put into the mouth of the receiuer by the hand of the Ministers of the woorde I quake when I thinke vpon these thinges which followe here-vpon For they speake as foolishly as if a man inuerting the order of things should say the earthly things are receiued with the mouth of the soule and that celestiall things are receiued with the mouth of the body Let vs which continue in the way of truth through the grace of GOD pray earnestly for them which thinke otherwise then wee doe that the Lorde will open their eyes and giue them grace to thinke one thing with vs in the Lord. Quest What thinkest thou of that notable saying of Macarius the Egyptian The bread and the wine are types of his fleshe and bloude and they which receiue the visible bread doe eate the fleshe of the Lorde spiritually Ans I doo very well like that saying neither were it an hard matter to gather together many such like sayings where-in the like thing is affirmed Not-withstandinge this ought to satisfie vs that the same is extant in the declaration of the confession of Basill Quest But some there bee which doe thinke that it is an absurde thinge for any man to say that the bodie of Christe is eaten spirituallie and not corporallie For they reason thus The bodie of Christ is eaten therefore it is eaten corporallie and not spirituallie Ans To the ende I may answeare briefly I say that as surelie as wée receiue the bread and wyne of the Lord so surely are wée made partakers of the bodie and bloude of the Lorde in that holie Supper For the Lords Supper consisteth vppon these earthlie thinges and the heauenly thinges both which wée receiue 2 And as touching the receiuing of heauenly things I say more-ouer that wée receiue them onely after a spiritual manner Nowe I adde this reason because these thinges are not present as in place therefore not visiblie And for this cause are they not present as in place and visiblie because they are not present corporallie and therefore are they not perceyued by the outwarde senses Verie excellent truely is that decree of the counsell of Nice concerning the holie supper of the Lorde And here agayne touching the Lordes table wee doe not baselie set our mindes vppon the breade and the cup which are vpon the table but lifting vp our mindes we perceyue by faith the lambe of God which is set vppon that holy table which lambe taketh away the sinnes of the worlde which was profanely slayne by the Priestes and wee truely receyuing his honoble bodie and bloude doe beleeue that they are signes of our resurrection And for this cause wee doe not receyue much but a little that wee may knowe that wee eate not to fill our bellies but vnto sanctification I might adde also an other reason drawen from the definition of the naturall and bodilie eating which teacheth vs that the liuely fleshe of Christ is not eaten bodilie with the mouth The same is extant Mark 7. 18. 19. But I will speake thereof else where if the Lord will and giue me leaue If any man say that the bodie of Christ is eaten sacramentally not spiritually we wil pray him to learne to speake properly with the Church and not to trouble the yonger sort with such darke sentences Forasmuch as the Lordes breade is the
not of one sorte It seemeth there were fower sortes of Prophets 4. kindes whereof the last is as yet vsed seeing that the Church militant cannot be without the same 1 The first was of those which when they did execute some ordinarie function in the church were raised vp extraordinarilie by God to purge the celestiall doctrine 2 The seconde was of those who did both fore-tell things to come and also did peculiarlie applie the Scriptures vnto certaine particuler causes places and times being enforced therevnto by the holie spirite 3 The third was of those to whom it was geuen to expounde the scriptures yet being indued with a certaine power and peculiar gift of vnder-standing whereby Paul doth distinguish them from the Doctors 4 The fourth is of those who being lawfullie called of the Church doe expounde the Scriptures according to the proportion of faith and they are called Doctors These foure orders are dystinguished one from another according to the forme of doctrin and calling Furthermore the Prophets of the olde-testament are called olde * Luke 9. and the Former Za. 7. to distinguish them from the Prophets of the newe Testament None is a Prophet saue hee whom God hath V. Difference called that beinge inspired with the spirit of Christ hee may either fore-tell certaine things to come or truely interprete the oracles of God Therefore it is laide to the charge of the false Prophets as a great fault that they being not called did teach I haue not sent those Prophets Hie. 23. 21. and yet they did runne I haue not spoken vnto them and they did prophesie And if they had stande in my secret place had made this people to heare my wordes c. It is proper to the true Prophets to speake VI. Properties in the spirit concerning those thinges which God hath shewed them If there shal be a Prophet Num. 12. 6. among you I the Lord will appeare vnto him in a vision in a dreame will I speake with him * Dauid by the spirit calleth him Lorde * Prophesying was not brought in times past by the will of man but the holie men of God being mooued with the holie ghoste did speake The Prophets were witnesses of Christe * VII Adiunct And vnto this man do all the Prophets beare witnes that euerie one which shall beleeue in him shall receiue remission of sinnes through Act. 10. 43. his name There were also certaine of the Prophets of the olde Testament which did gouerne certaine ciuill counsells as wee maie see in the histories of Hieremie and of the Prophet Daniell God raiseth vp the Prophets Hee hath geuen VIII The principall cause some to bee Apostles and some Prophets * c. Lect. 2. Oct. 20. The Prophets did declare y◠saluation whereof Christ is the author Of the which saluation IX The principall end whereunto the prophets were ordayned the Prophets haue inquired searched which haue fore-tolde that grace which should come vpon you searching when or what time the spirit which testified before of Christ which was in them should declare those suffrings that should come vnto Christ and the glorie that should followe CERTAINE SAYINGS of Chrysostome concerning the Prophets 1. The Prophets did see with the eyes of their minde thinges to come * 2. The mouthes of the Prophets are the mouth of God Therefore doe they repeate this Thus sayth the Lord. Pro. 29. 18. When there is no vision the people are scattered abroade 3. The silence of the Prophets is a signe of Gods anger 4. The Prophets haue spoken haue written and prefigured things to come Of Haggeus FOr-asmuch as I hope I haue faithfullie set downe in my notes those things which were to bee spoken concerning the doctrine personne of our prophet I will in this place speake some-what of his authoritie that it may euidentlie appéere that wee ought to accompt the same holie 1 The holie history doth plainelie declare and affirme that Haggeus and Zacharias were raised vp of God to bée Prophets Therefore may wée in no case doubt of their credit and authoritie And Haggeus the prophet and Zacharias the sonne of Iddo did prophesie which were prophets to the Iewes Hierusalem in the name of the God of Israell vpon them * Ez. 5. 1. 2 The Apostles doe alledge the authoritie and testimonies of the Canonicall bookes onlie And Paul * speaking of the maiestie of the gospell Heb. 12. 26. where-with the whole worlde was shaken bringeth in the testimonie of Haggeus as being most sure and with-out all exception 3 Also the consent and agreemēt of the Canonicall bookes with the history and doctrine of the prophets and apostles maketh them worthie of credit and commendation But wonderfull is the agreement of Haggeus with the auncient holie history of the estate of the people of the Iewes after their retourne from Babylon And more-ouer Haggeus doth deliuer the same doctrine which the rest of the prophets did teach Therefore it is méete that we be fullie persuaded of his authoritie of the certaintie of his doctrine ¶ THE CAVSE OF THE taking in hand of the exposition of Haggeus MOst certaine it is that the best kinde of life A rule is prescribed vnto vs in these sayinges of the sonne of God our Lord Iesus Christ First seeke the kingdome of GOD and the righteousnes thereof and all these thinges which appertaine vnto the sustentation of the mortall life shall be added vnto you * Mat. 6. 32. And again Geue vnto God the things which are Gods * For therefore are men created and Mat. 22. 21. by Christ redéemed that they maie acknoweledge A reason God and worship him by faith For whether we liue we liue vnto the Lord * c. Rom. 14. 8. And it becommeth vs to imitate Christ in this Example point who gaue vnto his parents this answere Did you not know that it behooueth mee to be occupied in my fathers busines * Generall experience For the generall experience of all times teacheth vs thus much that Churches Common-wealthes Domesticall affaires the studdies of learning and all affaires both priuate and publike are vnfruitefull if they be not lightned by the faith of Christ and if the worship which is due vnto God bée either altogether omitted or els bée geuen him onelie for fashions sake For The inuersion of the order which GOD hath appointed that good order which God hath appointed is ouer-throwen when earthlie things are preferred before heauenlie things according to that exprobration of Horace O Citizens Citizens money is first to bee sought for and vertue is to bee An old example sought for after money Hereof doth Haggeus set before vs a most lamentable example in this history of the people of the Iewes where-in hée sheweth that they were subiect to the curse of God because that neglecting the Temple and seruice of GOD they had built vp
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
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
Sacrament of the bodie of Christ and therefore is the breade called the bodie of Christ by Metonymia hee which eateth this breade eateth the bodie of Christ sacramentallie To the end the yonger sort may vnderstand these thinges I say that the bodie of Christ is called his bodie sometimes properly sometimes metonymically As the bodie of Christ as it is called his bodie properly is giuen to be eaten of vs truly and spiritually so is it receyued of vs truely and spirituallie But the body of Christ as it is called the bodie metonymically that is the Lords bread if you respect the same as it is breade is eaten naturally and if you respecte it as it is the Sacrament of the bodie of Christ hee which eateth this bread eateth the bodie of Christ sacramentally But let it suffice to haue spoken thus much by the way For euen three wordes are sufficient in a good cause God graunt that all thinges may serue to his glorie and our instruction 45. Lect. Aprill 29. A declaration of the partes of the oracle concerning the censure of the religion and of life the Iewish people IF as Galene doeth thinke the Phisitions ought to behaue themselues in the cutting vp of the brayne as in a temple where the holy ceremonies are done decently orderly much more ought they which studie the holy Scriptures with great reuerence rightlie to cut in péeces and diuide the worde of trueth in the schoole of the holy Ghost Therefore I beséech the eternall GOD to sanctifie vs by his trueth and to giue vs grace so to enter into the secret corners of this oracle that we may thence gather and bring such thinges as may serue to the sanctifying of Gods holy name and our own saluation Moreouer if euery thing which is set in order be comelie as sayth Augustin then is the declaration of this oracle most comelie forasmuch as it is set in very good order Which we intend now to declare vsing a diuisiue instrument The partes of the Oracle are two in number a parable and an exhortation The partes of the argument wherein the Prophet proueth that the Iewes and their administratiō did displease God because they were vncleane are thus disposed 1 It contayneth an exordium concerning the persous which were their owne iudges verse 12. 2 The first probleme or harde question concerning thinges which did not sanctifie and the exposition thereof consisting vppon a denyall verse 13. 3 The seconde probleme concerning these thinges which make a man vncleane and an affirmatiue exposition thereof verse 14. 4 The applying of the former parabolicall problemes vnto the Prophets purpose Wherin he teacheth that both the people of the Iewes and also all their worshippe which they did to God so long as the Temple was vnbuilt was vncleane for this cause was not acceptable in the sight of God ver 15. And we see that in all these there is a preuenting of an obiection which is this As if our sacrifices Sacramentes holie dayes and all our ceremonies which God hath appointed coulde displease the Lord the Temple beeing yet not built so that for their sakes wee must needes builde the Temple least God doe not allowe of them The Prophete aunswereth that all these thinges were prophane and not acceptable in the sight of God because that neglecting the temple which God woulde haue builded they woulde rather purchase and demerite his fauour by their ceremonies The exhortation The other part of the oracle consisting vpon an exhortation vnto a more narrowe consideration of the life dependeth vpon the former part and may be thus deuided 1 First it containeth a rehearsall of the former life and of those euils whereunto it was subiect and of the principall causes thereof For it becometh the godly to profite vnder the fatherly correction and chasticement of God and hereunto doeth the remembraunce and consideration of euils that are past not a litle auaile That they were punished it appeareth in the 16. vers The cause why they were punished is set downe verse 18. The Lord sayth hee smote the Iewes and he reproueth them because they did not repent 2 Secondly it comprehendeth a promise of a blessing which God will send vppon the Iewes after they haue taken in hande the building of the Temple In this place we will note two circumstances the one concerning the time the other concerning the persons for the Prophete declareth who will blesse and whome hee will blesse verse 19. 20. All these thinges tende to this end that we may knowe that all those are accursed which buste themselues so in holy ciuill and housholde affaires that they haue no regarde of the glorie of God and the edifying of his Church and that they are blessed which doe so administer holie things and thinges appertayning to this life that before all thinges they giue vnto God the thinges which are his and bende all their might to the building vp of the Church Ver. 12. Thus sayeth the Lorde of hostes aske now the priestes the Lawe The meaning of these wordes is this Propounde vnto the priestes which professe that they are leaders of the blinde a light to those Rom. 2. 19. 20. which are in darkenes teachers of the vnlearned maisters of infants bycause they haue a forme of knowledge and trueth in the Lawe such questions as are not contrarie to their profession but are questions of the Lawe and such as are proper to their profession c. 1. In this place we will note that when as the corruptions of religion are to be redressed wée must first begin at those which are teachers in the Church and not at those which are learners For vnlesse the teachers be brought into the way of truth the blinde shall lead the blinde 2. And when as their errors are to be conuinced we must vse a religious kinde of zeale and wisedome that they themselues condemninge themselues may giue glory to God and yeelde to the trueth For if the teachers be conuinced of error and do suffer themselues to be brought backe againe into the way of trueth the hearers will be easelie brought to the same 3. It is the duety of those which are teachers in the Church to answeare discreatlie when any question is asked them concerning the Law according to that saying The lippes of the priestes shall keepe knowledge and they shal require the law at his mouth because he is the messenger of the Lord. Let vs also thinke that this is spoken to vs which are students in diuinitie and are bounde to giue an accompt of our faith when it is demaunded of vs and let vs get to our selues the most excellent knnwledge of heauenly thinges both by studdie and also by prayer There is a mery iest of Cicero extant which he vsed toward Pompilius who would seeme to be a Lawyer when as he was altogether ignorant of the lawe For being called to be a witnes in a matter he answered Cicero that he knewe
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