40. 2. To vnderstand with the heart Mat. 13. 15. With a good and honest heart to heare the word of God and to keepe it and to bring forth fruite through patience Luk. 8. 15. Way doth signifie in this place the Cogitations counsels and affaires both domesticall ciuill and also holy whereunto the Iewes were so addicted that they did in verie deede testifie that they were more delighted in earthly and frayle thinges then in heauenly eternall and spirituall things Of this inordinate kinde of life doth Ecclesiastes speake through-out his whole booke whose theme or proposition is this* Vanitie of vanities and all thinges are vanitie And before him the kingly psalmist saith* Trulie all things are vanitie euery man that standeth Selah Trulie man walketh in a vaine shadowe trulie they disquiet themselues in vaine he heapeth vp riches and he knoweth not who shall gather them Psal 39. 7. In the argument wée will first expounde the The argument sentence secondly we will declare the vse thereof The meaning of the words Sainte Hierome very godlily and in fewe wordes expoundeth this sentence on this wyse Because saith hee you say it is not tyme to builde the Lords house and you your selues dwell in houses whose foundations are lowe laide and my house lyeth waste consider I the Lord commaunding you and call to minde what you haue done and what you haue suffered The thinge it selfe declareth that God is angrie with you seeing that his iudgements are so manifest in reuealinge his ire from heauen against your vnrighteousnes and vngodlines The vse of these wordes is declared in these positions The vse of these wordes 1 The prophets and apostles in their sermons did call their hearers vnto the beholding of the thinges themselues and vnto the consideration of the workes of the Lorde so that they might not onely vnderstand what God sayd but also see what he did and that they might declare it abroade to the glorie of God Accordinge to that saying I will enter in into the strength of the Lorde GOD I will make mention of thy righteousnes onelie O GOD thou hast taught mee from my youth vp and hitherto haue I declared thy wondrous workes Psal 71. 14. 15. 16. 17. Furthermore it is meete that wee with a thankful minde do meditate not only vpon those thinges which God hath bestowed vpon vs particularly but also that we make great accompt of those benefits which the Lorde hath both in times past and also in our time bestowed vpon the whole Church and that wee doe laude and magnifie the author and giuer thereof For as in times past the Israelites in their holie Sermons made vnto the people and in their Songes and Psalmes made mention of their deliuerance out of their bondage wherewith they were oppressed in Egypt and also of all other benefits which the Lord had bestowed vpon them and their forefathers in the Wildernes and in the lande of Canaan so let vs well weigh and consider with our selues what benefits wee haue receiued at the handes of the Lord as that that the sonne of GOD was giuen for vs that the Lorde hath gathered together a Church amonge the Gentiles that hee hath wonderfully regenerated the same and that hee hath purged the heauenly doctrine from all the leauen of mans traditions and then let vs giue thankes to the sonne of GOD our Lord Jesus Christe and leade our liues according to the prescript and rule which hee hath appointed for vs. 2 Forasmuch as it is both wiselie and truelie saide of Salomon Pro. 16. 25. There is a waye that seemeth right vnto man but the ende thereof is the waie of death euen they which are in the Church are to bee exhorted that they diligently coÌ„sider with themselues what way they haue taken For there is a kinde of disease called selfe loue which so bewitcheth men that whiles they onely beholde the vertues and good thinges which are in them-selues and doe make great accompt thereof they couer their vices and make them lesse then they bee in-deede so that at length they fall fast a sleepe in the cradle of securitie and flatter them-selues in euill matters thinking that they are wise so longe as they do not wander out of the high-way wherein most men doe walke 13. Lect. Decemb. 1. A Position concerning the censure which man ought to haue of his lyfe and studies NOwe that wee may goe directly from the argument vnto the doctrine and that wée may intreate of the iudginge or decerning of the way which euerie mortall man hath taken least it shoulde bee an hard matter for the younger sorte to marke the course of the things whereof wee are about to speake wee will after our accustomed manner draw out all things by waye of distinction and also declare from whence they bee fet 1. Aphorisme God will haue vs diligentlie and earnestlie to ponder in our mindes the way of our life according to those sayings Psalm 32. 9. Bee â—as thing soeuer â— shalt doe â—fider well what â—ges thereto â—â—n prudentlie about â—oe â—arke whether thâ—nd â—ood or no. not as Horse and Mule which haue no vnderstanding c. Prou. 12. 15. The waie of a foole is right in his owne eyes and hee that obeyeth counsell is wise Pro. 15. 19. The waie of a sluggard is a thornie path but the Pythagoras path of the righteous is lifted vp Pro. 16. 9. The heart of man inuenteth his waie but Wherein haue offended what â—aue I doneâ— or â—hat part of my â—uty haue I oâ—itted the Lord directeth his goinges Psal 90. 12. Make vs to number our daies and so make vs wise 2. Aphorisme That this thing maie be both wiselie and commodiouslie brought to passe we must followe the iudgment of GOD and not the wisedome of the flesh For of that waie which the flesh alloweth and sheweth it is saide There is a waie which seemeth to man to bee good and the ende thereof leadeth vnto death Prouer. 14. 12. And most swéet and comfortable is that promise which God hath made I will instruct thee and teach thee what waie thou shalt walke I will direct thee with mine eye Psal 32. 8. Therefore so often as wee are broughte into anie doubt as men comming vnto three waies and not knowinge which to take let vs call to minde this swéete promise and then let vs praie with Dauid Teach mee O Lord thy waie and leade mee in the right waie because of mine aduersaries Psalm 27. 11. Let vs also enter into the Sanctuary of GOD that is let vs ascend from the secondarie causes vnto the first and principall cause which is most iust most wise and most good and let vs staiâ— our selues vpon his good will and pleasure 3. Aphorisme Those men which doe this godlilie and religiouslie must consider with them-selues what beholder they haue what guide and what instructours they must also learne rightlie to discerne the workes of the Lord and
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
remember that they are Temples of God for this cause let them loue Christ that by his spirite they may be more and more restored and renued Haggeus the Prophet The argument of the first Chapter 1 The discription of the circumstances of the time The iudiciall kinde is such as is vsed in accusing of a man or in defending of him The deliberatiue kinde of oration is such as is vsed to persuade a man to do a thing or to deswade him froÌ„ doing of it the persons and matters is comprehended in the 1. and 2. verses 2 Hereunto is annexed an oration partly of the iudiciall kinde and partly of the * deliberatiue kinde For first of all the Prophet sheweth that the Jewes had greouously offended in that they had in al hast and with great expedition builded their owne houses neglecting the restoring of the holy teÌ„ple of the Lord. Secondly he sheweth how the Lord had chastned theÌ„ Lastly he exhorteth theÌ„ vnto the building of the Temple adding a most large promise of the blessing of God wherewith they shoulde be enriched if they did their duetie as they ought from the third verse vntill th end of the eleuenth verse 3 A laudatorie narration of the obedience of the Princes and people of the Iewes vnto the end of the Chapter Cap. 1. 1 IN the second yeere of King Darius in the sixt moneth the first day of the moneth was the worde of the Lord in the hand of Haggeus the prophet vnto Zerubabell sonne of Salthiel captaine of Iehuda and Iehosua the sonne of Iehosadac the chiefe priest that he should say 2 Thus hath the Lord God of hostes said in saying This people hath saide The time is not yet come the time I say that the house of the Lorde shoulde be builded 3 The worde of the Lord was therefore in the hand of Haggeus the prophet that hee should say 4 Whether or no o yee is the time come that yee shoulde dwell in your sieled houses and that this house should lie wast 5 Nowe therefore the Lord of hostes hath thus spoken Sette your heartes vppon your wayes 6 Yee shall sowe much and bring in litle ye shal eate and not be satisfied ye shal drinke and not bee dronken yee shall cloath your selues and not bee warme and hee that shall place himselfe for wages hee shall place himselfe for wages which shall be as if it did fall into a bottomlesse bagge 7 Thus hath the Lorde of hostes spoken Set your hartes vpon your wayes 8 Goe vp into the mountayne and bring thence woode and builde my house and I will be fauourable therein and I will be glorified saith the Lorde 9 Yee shall looke vnto much and behold it is but a little and ye haue brought it into the house but I blowe vppon it For what cause saith the Lorde of hostes For my house which lyeth wast and yee runne euery one into his owne house 10 Therefore hath the heauen shutte it selfe vpon you that it may not giue you dew the earth also hath shutte her selfe that shee may not giue her fruite 11 And I haue called a drought vpon this lande and vpon the mountaines and vppon the wheate and vpon the wine and vpon the oyle and furthermore vpon men and vpon the cattell and vppon all the labour of the handes 12 And Zerubabel the sonne of Salthiel and Iehosua the sonne of Iehosadac the high priest and all the remnaunt of the people hearde the voice of the Lorde their God and the wordes of Haggeus the Prophet as the Lorde their God had sent him and the people did feare before the face of the Lord. 13 Therefore saide Haggeus the ambassadour of the Lorde in the ambassage of the Lord vnto the people saying I am with you saith the Lorde 14 And the Lorde stirred vp the spirit of Zerubabel the sonne of Salthiel captaine of Iehuda and the spirite of Jehosua the sonne of Iehosadac the high priest and the spirite of all the rest of the people and they entred in and did the worke in the house of the Lorde of hostes their God The argument of the seconde Chapter 1 An oracle of the great glory of the seconde temple wherein the Messias shoulde teach It is contained in the 10 first verses 2 An other oracle consisting vpon a Parable and an answere where hee teacheth that the sacrifices of the Iewes haue beene and are prophane which were and are offred without faith ver 11. 12. 13. 14. 15. 3 The curse which shall befall those which onely seeke those thinges which are their owne and not those thinges which are Gods ver 16. 17. 18. 4 A promise that those shall bee blessed which repent ver 19. 20. 5 The last oracle of the preseruation of the Church and commonwealth of the Iewes Zerubabâ—ll being a figure of Christ hath this excellent title giuen him that he is a signet vpon the Lords hande 1 IN the fower and twentith day of the sixt moneth in the seconde yeere of Darius 2 In the seauenth moneth in the one and twentith day of the same moneth was the worde of the Lorde in the hande of Haggeus the prophet saying 3 Say nowe vnto Zerubabel the sonne of Salthiel the captaine of Iehuda and vnto Iehosua the soÌ„ne of Iehosadac the high priest and vnto the remnant of the people saying 4 Who is there amongst you lefte which hath seene this house in her former glory and howe doe you see it nowe Is it not so as if it were not in your eyes 5 But nowe strengthen thy selfe Zerubabel saith the Lorde strengthen thy selfe Iehosua thou sonne of Iehosadac the high priest and strengthen thy selfe all thou the people of this lande saith the Lord and worke because I am with you saith the Lorde God of hostes 6 And I will doe the worde which I couenaÌ„ted with you when ye came out of Aegypt my spirite also shall stande in the middest of you feare not 7 For thus saith the Lorde God of hostes Yet a little and I will shake the heauen and earth and the sea and the drie lande 8 And I will moue all nations and the desire of the Gentiles shall come and I will fill this house with glorie saith the Lorde God of hostes 9 The siluer is mine and the golde is mine saith the Lorde God of hostes 10 The glorie of this latter house shall be greater then the glory of the former saith the Lorde God of hostes and in this place will I geue peace saith the Lord God of hostes 11 The fower and twentith daye of the ninth moneth in the seconde yeere of Darius was the worde of the Lorde in the hande of Haggeus the prophet saying 12 Thus saith the Lorde of hostes aske nowe the priestes the lawe saying 13 If any man shall carrie holy flesh in the skirtes of his garment and he shal touch with his skirte bread or pottage or wine or oyle or any manner of meate shall it be made
comprehending vnder that common name Wiues Children Seruauntes declaringe that hee also is accursed Lastly vnder these wordes The labour of the handes hée comprehendeth the affaires of husbandrie the houshold affaires the ciuill affaires ecclesiasticall affaires affaires in the schooles c. And to be briefe all both publike and priuate actions and functions declaring that they were vaine and vnfruitfull by the iust iudgement of God Let vs behold this distribution of things that wee may without delay extoll the plentifulnes of Gods blessing if at any time the same be grauÌ„ted vs contrary to our deserts and that we may bee stirred vp to giue God thankes for his blessings both spirituall and corporall where-vnto the examples of holy men which we finde euery where in the holy scripture doe exhorte vs. 2 God is the gouernor of stormes and tempests Mat. 5. 45. Act. 14 17. God doth make his sunne to rise vpon the good and bad hee sendeth raine vpon the iust and vniust * for hee hath neuer suffered him-selfe to be without witnes in doing good giuing raine from heauen and fruitfull seasons filling our hearts with meate and gladnes * The same thing doth the whole 29. psalme many other psalmes testifie 2. Question Qu. Why then doth Paul say that the gouerment of the ayre is in the hand of the deuill if God alone doe raise vp tempests encrease them and still them as it seemeth best to him I reason thus In whose hand the gouernment of the ayre is it seemeth that hee doth stirre vp tempestes gouerne them and cease them But the deuill hath the gouernement of the ayre in his hand as Paul doth testifie c. Ergo. An I answere vnto the minor proposition that Satan after a sort hath the rule in the ayre Tertul. â—he deuil ceaseth to hurt that hee may bee thought to cure and for this cause it is saide that hee beareth rule in the ayre but not simply For as the deuill by Gods permission doth bring diseases vpon men whenas he abuseth the naturall motions of the humors spirits members that either when he coÌ„meth he may procure diseases or els when hée departeth and ceaseth to mooue he may seeme to cure the same so when God doth permit him by yâ— stirring vp intermingling of windes cloudes meteors he bringeth to passe wonderfull things yet is not he able to do any more or any greater things then God will permit him to doe With fire did he consume the flockes of Iob and with a whirle-winde did hee throwe downe the house wherein his children were feasting 3. Question Qu. Doest thou thinke that witches are able to stirre vp thunder haile frost or other tempests An. I suppose that those witches which haue made them-selues yâ— bondslaues of Satan when as otherwaies there is some such teÌ„pest at hand are mooued by Satan for whom it is no harde matter to gather by the signes next afore going that there will some tempest insue or to foretell what tempests hee will stirre vp to thinke that certaine things being done they haue stirred vp tempests Ob. Therefore seeing they are not the efficient causes of tempests they are not to bee punished An. I deny the consequent For séeing that they haue willingly and wittingly giuen themselues to serue Satan and doe also destroy both men and beasts with their socerie finally haue forsaken God they deserue to be punished with death as reuolts homicides and idolaters Who is hee which doth thinke that a robber is worthy to be pardoned if being put to flight by the traueylers hee misse his purpose I speake of these witches which by godly persuasion not by any sodaine force of torments are brought to confesse that they haue forsaken God and godlines that with poysoned things they haue murdred men beastes that they haue serued the deuill I know there bee certaine which confesse that they haue done things which are impossible to be done eyther by force of nature or powre of deuils I thinke there is no credit to be giuen to their confessions which are wrunge out of them by torments neither doe I thinke that there ought any rigour to be vsed toward such And in this place we doe speake of those which are properly called witches concerning whom the law is Thou shalt Venisicae not suffer a witch to liue Paul in the number of the workes of the fleshe which deserue death Exod. 22. reckoneth vp witchcraft But let it suffice to haue spoken thus much by the waie touchinge this matter 20. Lect. Decemb. 1. Verse 12 And Zerubabel the sonne of Salathiel and To heare the voyce of the Lord. Iehosua the sonne of Iehosadac the highe Priest and all the rest of the people heard the voice of the Lord their God and the wordes of Haggai the prophet as the Lord their God had sent him and the people did feare before the face of the Lord. To feare the Lord. This history containeth the commendation description of the obedience of faith which the Iewish people together with their rulers began to declare and vse towarde the Lorde after they had heard Haggeus his sermon In this text we will briefly note these things 1 First the proposition By faith yâ— Iewes with one consent heard the coÌ„mandement giuen touching the building of the temple and they feared God 2 Secondly the confirmation The argumentes whereof are these 1 First the consent and agréement of all degrées of persons both superiours and inferiours 2 Secondly the forme and order For they hearde Haggeus not as a man but as an ambassadour of God with such reuerence and attentiuenes as if they had hearde God himselfe speaking vnto them out of the heauens 3 Thirdly the effect They feared the Lord. For they did well perceyue that they had not giuen vnto their most louing Father the honour that was due vnto him and therefore did they feare before the face of the Lorde But to the ende that you my brethren and The order which we will obserue in the handling of this text hearers may perceyue both by what meanes the argument being reduced vnto a position the vse of this historie may bee declared and also what methode and order wee will obserue in expounding the same wee will plainely set before your eyes first the position secondly the chiefe points of the exposition The position The séede of Gods worde beeing receyued by faith is effectuall and liuely and bringeth foorth good fruite as the feare of God and other fruits of the spirite which are meete for those which haue repented The principall poyntes of the exposition whereof wee will speake in order 1 First wee will speake of the efficacie of the word of God and of the causes thereof 2 Secondly of the phrase To heare the voyce of the Lorde And of the obedience of faith 3 Thirdly of the phrase To feare before the face of the Lorde or of the sonnely feare
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 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
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
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
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
nothing Cicero made answeare tauntingly perhaps sayth he you thinke that the question is asked you concerning the lawe But it is greater shame for one which professeth diuinitie to haue nothing to answere when he is asked concerning things which appertain vnto saluation 46. Lect. 13. Aprill A digression concerning the doctrine wherein those which are teachers in the Church must excell HIerome in his commentarie vppon the Epistle of Paul vnto Titus Chap. 1. 9. expounding these wordes That hee be able to comfort in sounde doctrine and to refute them that speake against it saith thus The former thinges which hee placed amongst the vertues of a bishoppe doe appertayne vnto the life but this which he saith That hee bee able to comfort in sounde doctrine to refute those which gaynsay it is to bée referred vnto knowledge For if the life of a Bishoppe bee onely holy hee may profit himselfe in so lyuing Furthermore if he shal be instructed both in learning and speech hee may be able to instruct both himselfe and others and not only to instruct and teach his owne but also to refute his aduersaries who vnlesse they bee refuted and conuinced will easilie turne away the hearts of the simple This place maketh agaynst those men who giuing themselues to slouthfulnes idlâ—nes and sléepe doe thinke it a sinne to reade the Scriptures and they contemne those which meditate vpon the lawe of the Lorde day and night as bablers and vnprofitable persons not considering that after that the Apostle had set downe the catalogue of the conuersation of a bishoppe hee commaundeth also that hee bee learned 1 The doctrine wherewith the pastors of Churches ought to be furnished is called by manie The diuers names of this learning names in the scripture Sometimes it is called the worde of knowledge wherein a teacher ought to excell Sometimes it is called the word of wisedome which is necessarie for a pastor whose duetie is not onely to teach men but also 1. Cor. 12. 8. to comfort some to reprooue some to exhorte some In this worde Knowledge wee must notâ— the diuers significations thereof For there is one kinde of knowledge which is so called by equiuocation as that which Paul saith to bee falsely so called which consisteth vpon false doctrine vayne bablinges and oppositions Such 1. Tim. 6. 20. is for the most part the schole diuinitie wherein also the chiefe points of faith which are set without the doubtfulnesse of mans iudgement are handled both wayes after the schoole manner There is an other kinde of knowledge which is the true knowledge which is sometimes called Wisedome Augustine disputing about the trinitie sayth thus This is the right distinction of wisedome and knowledge that vnto wisedome doth appertaine the intellectual knowledge of eternall thinges and vnto knowledge belongeth the reasonable knowledge of temporall thinges And Aristotle in his sixt book of Ethickes defining knowledge saith that it is a demonstratiue habite The same Metap 1. saith that Wisedome is the knowledge of the first and highest causes And in his Rethorike Lib. 1. hee sayth that it is the knowledge of manie and marueilous thinges But these words are taken in the holy scripture for the most part confusedly whenas they intreate of the knowledge of the misterie of our saluation Therefore will not wee distinguish theÌ„ 2 The Genus of this vnderstanding is the gift of the grace of God Eph. 3. 7. Whereof I Genus am made a minister by the gift of the grace of God which is giuen mee according to the working of his power But the worde vnderstanding which the Apostle vseth in the same Chapter ver 4. is taken somewhat more strictly Whereby when yee reade yee may know my vnderstanding in the mysterie of Christ The difference 3 The Difference may bee fet from the ende thereof as in that saying of Zacharie And thou mayst giue knowlege of saluation to his people Luk. 1. 77. Receyuing the reward of your faith euen the saluation of your soules Of the which saluation the Prophetes haue enquired and searched which haue sought after the grace which should come vppon you 1. Pet. 1. 9. 10. Therefore this doctrine is the vnderstanding of our saluation and the causes thereof whereof we will speake hereafter 4 Amongest the other properties of this vnderstanding Propria these are rehearsed First that it is Tit. 1. 1. 2. an acknowledging of the trueth which is according to godlines That it ioyneth spirituall 1. Cor. 2. 13. thinges with spirituall thinges For it doth not corrupt the sinceritie of the celestiall doctrine with any leauen 5 The adiunct of this knowledge is to lighten other men by godly instruction according to that saying of Christ You are the light of the worlde Mat. 5. 14. And agayne The lips of the Priest keepe knoweledge and they shall require the lawe at his mouth because hee is the messenger of the Lord of hostes Mat. 2. 7. And now seeing that as Chrysostome saith in a certayne place the things which were spoken to the disciples were spoken to all let vs remember that we also must in time by praier obtayne of God and by earnest studie get this excellent gift of God that wee may vse the same to the edifying of many And let vs quake and tremble whenas wee light vppon the sayinges which concerne the ignorance of the false Prophetes Isay â—8 9. Whom shall hee teach knowledge and whome shall hee make to vnderstande that which hee hath hearde They are as weined infantes That is they are rude ignorant of heauenly things as infants And againe His watchmen are blinde they are altogether ignorant cap. 56. 10. The efficient cause God the father worketh by the holy ghost the gift of vnderstanding in the faithfull pastors of the Church as it appeareth both by certayne testimonies which I haue alledged and also by this promise of our Lorde Christe And that comforter euen the holy spirite whome the Father shall sende in my name hee shal teach you all thinges and shall bring all thinges to your remembrance which I haue tolde you Iohn 14. 26. The materiall cause 7 The matter of this knowledge is Christe Iesus who in respect thereof is saide to be made vnto vs wisedome And for this cause also our Apostle saith I had not determined to know any thing amongst you but Christ Iesus and him crucified 1. Cor. 2. 2. The formall cause 8 Thou maist with the Apostle call the forme of knowledge and of truth in the lawe that is the information of knowledge and truth in the law the forme of this knowledge Ro. 2. 20. And agayne The forme of doctrine Rom. 6. 17. They which are furnished with this knowledge may gather by testimonies and reasons conferred together that Iesus Christ is our life our health our resurrection As it is saide of Paul beeing newly conuerted But Saul encreased the more in strength and confounded the Iewes that dwelt
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