holy And the priestes answered and said No. 14 Then saide Haggeus If one that is polluted because of the dead carcas of a man shall touch any of these thinges shall it bee vncleane And the priestes answered and saide It shall be vncleane 15 Therefore Haggai beganne to say thus So is this people and so is this nation before me saith the Lorde and so is all the worke of their handes and whatsoeuer they offer here it is vncleane 16 Nowe therefore set your hartes I pray you from this day and vpwarde before the workemen did lay one stone vpon another in the temple of the Lorde 17 Before they were in that worke the husbandman did come vnto an heape of twentie bushels and it was ten bushels when the dresser of the vineyard came vnto the winepresse that hee might drawe out fiftie hogsheades of wine out of the wine-presse there was but twentie 18 I haue smitten you with drought and meldewe and with haile all the workes of your handes and yee did not turne vnto mee saith the Lorde 19 Set nowe your heartes from this daye and vpwarde I say from the fower and twentith day of the ninth moneth that is frō the day wherein the foundaiion of the temple of the Lord was laid set your heart 20 Is there as yet seede in the barne Furthermore the vine and figgetree and pomgranate and the olyue tree hath not as yet brought foorth fruite I will blesse you from this daye 21 And the Worde of the Lorde was vnto Haggai the seconde time in the fower and twentith day of the same moneth that hee should say 22 Speake vnto Zerubabel the captayne of Iehuda saying I am about to shake the heauen and earth 23 And I will ouerthrowe the throne of kingdomes and I will destroye the strength of the kingdomes of the heathen and I will ouerthrowe their chariots and those which ride in them and the horses and they which shall ride vppon them shall come downe euery one with the sworde of his fellow 24 In that day saith the Lorde of hostes will I take vp thee Zerubabel thou sonne of Sealthiel my seruaunt saith the Lorde and I will set thee as my signet because I haue chosen thee saith the Lorde God of hostes The ende of the prophesie of Haggeus THE LECTVRES OF Iohn Iames Gryneus vpon the booke of Haggeus the Prophet BEcause in the notes vpō Haggeus wee haue touched those 1. Lect. 19. Oct. 1579 things which were to bee spoken of his booke in stéede of a preface it séemeth good to mée in this first lecture first of all to speake in generall of the Prophets that we may know what we ought to thinke generally concerning them and what accompt wée ought to make of them Secondly if time permit I will speake by name of Haggeus and of his authoritie Lastly I wil briefly note to you the causes for which I tooke in hande the interpretation of the same Prophet A methode concerning the Prophets according to certaine places of inuention 1 The selfe same men were called in times Notation past both Seers and Prophets In times past in Israel euery one said on this wise when he went to aske an answere of God Come let vs goe vnto the Seer because he which is called a Prophet at this day was in times past called a Seer They were called Seers in respect of the cause and also of the effect I call the vision shewed vnto them by the Lorde the cause which did instruct the Prophets in great matters The heauens Paul calleth it Reuelation by the general name were opened and I sawe the visions of God* But Daniel vnderstoode all the vision and the dreames I call the light of the minde and the excellent knowledge of the oracles Ezech. 1. 1. Dan. 1. 17. of God the Effect wherein the Prophets did excell all other men And it seemeth they were called Prophets for this cause because they were interpreters of the will of God according to the commaundement of God which Paul calleth Interpretation* 1. Cor. 14. Aaron thy brother shall be thy Prophet that is thine interpreter* Wee reade that Exo. 7. 1. some men haue attained vnto this gift by vse as Iesaias and that other some receyued the same at the handes of God forasmuch as they were called vnto the office of prophesying farre contrarie Ier. 1. 6. 7. to their expectation as Ieremie* and Amos* Amos. 7. 14. 15. This words Prophet is not affirmed of diuers sortes of men in one and the same respect in the holy Scriptures For it is attributed The diuers significations of this word Prophet Tit. 1. 12. vnto the heathenish Poetes improperly A certaine man of them being their own Prophet said the Cretians are alwayes lyers euill beastes slowe bellies* 2 Secondly this worde Prophet is affirmed Which is whe◠diuers thinges are called by one name Isa 9. 15. Is 28. 7. of the false Prophets Equiuocè The Prophet which teacheth lies hee is the taile* The Priest and the Prophet haue erred because of stronge drinke they are swallowed vppe because of wine they haue gone astray through drinke they haue erred in the vision they haue stumbled in iudgement 3 Thirdly this worde Prophete is taken by transsumption somtimes for the doctrine of the Prophets somtimes for their bookes Think not that I am come to destroye the lawe or Mat. 5. 17. the Prophets * that is their doctrine It is written in the Prophets And they shall bee Iohn 6. 45 all taught of God * 4 Fourthly it is taken properly as in these sayinges Wee see not our signes neither is their a prophet any more neither is there with vs any that vnderstandeth any more * Psal 74. 9. And againe I haue made thee the prophet of Ier. 1. 5. the Gentiles * 5 Fiftly according to the most principall signification Iohn 1. 4. Deut. 18. Christ is saide to bee that Prophet which should come I thought good to note thus much concerning the diuers significations of the worde Euerie Prophete is the seruaunt of God 3. Genus but not on the contrary Synce the day that your fathers went out of the lande of Egypt vntill this daye haue I sent vnto you all my seruauntes the Prophets rising day by daye early in the morning and sending them Ob. Your sōnes your daughters shal prophesie Ioel. 2. 28. * Therefore all the seruauntes of God are Prophets An. I answere that there is a fallacie which is called * Fallacia Aequiuocationis in this word Which is when a worde hath diuers significations Prophesie because in the saying of Ioel it is taken generally for the general confession of those which doe with the heart beléeue vnto righteousnesse But we doe nowe speake of the degrée of that good order and discipline which God hath appointed in his Church namely of the propheticall office in speciall All the Prophets were
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
when all things are quiete and in time of prosperitie that is which thinke that wee can be builded vpon the foundation of the Prophetes and Apostles and that wee can bee brought vnto the kingdome of the euerlasting father by these middle honours ioyes and good successes which we haue in this life For as the heathen man saith In rebus arduis prodit se virtus Vertue sheweth her selfe in harde matters So that the Church wheÌ„ it groneth vnder the crosse addeth vnto faith vertue vnto vertue 2. Pet. 1. 5. 6. knowledge vnto knowledge temperance vnto temperance patience * c. Now let vs see how strong that demonstration is which our prophet Haggai setteth against yâ— fallacy and subtile reason which was framed by the Iewes There is greater regard to bee had vnto him who is most good most wise most iust c. and the author of al goodnes throughout the whole world then vnto all creatures This proposition is a principle which is written by God in the harts of all men which teacheth vs to attribute more vnto our most liberal creator then to al the things which are created and also to obey serue him Mat. 19. 17. Iam. 1. 17. readely sincerely and constantly But the Lord our God is most good most wise most iust and from him alone commeth euery good perfecte gift Therfore séeing he will haue a temple built for himselfe and the worship which is due vnto him to be giuen him there we are to let passe al other busines and letts and onely to apply the building thereof day and night The Rhetoricall arte Our Prophet doth amplifie the vnworthines or haynousnes of the matter by vsing certaine figures which are these which followe 1. An Apostrophe or reuersion O ye Iewes As of he should haue said I do not now speake vnto the heathenish Atheists of the worlde but vnto the Jewes the children of the Prophets and of the couenaunt which God made with the Fathers as saith Peter * Such an Apostrophe or reuersion is founde Rom. 2. 17. Behold thou art syrnamed a Iewe and thou resteâ—t vpon the law thou makest thy bost of God 2 An Eironia or a taunting I warrant you the time is nowe come in which you must neglect the temple of the Lorde and build and garnish your owne houses Such tauntings are vsed Gen. 3. Beholde man is as one of vs. And againe Sleepe and take your rest Mat. 26. 3 An interrogation or question Is it now a fit time for you to neglect the TeÌ„ple of the Lord 1. Cor. 10. â—0 and to be occupied about your owne buildinges The answere is vnderstood No. For we ought at no time to bee more carefull for those thinges which serue to the sustentation of this life then for the worship of God Herodotus saith verie wel Diuina sunt antiquiora potiora humanis The things which are Gods are both more ancient and also better then the thinges which are mans And Paul wold haue al other things to serue to the sanctifying of the name of God Whether therfore you eat or drink or whatsoeuer you doe do all to the glory of God * 11. Lect. Nouemb. 20. 1579. The application of this saying of Haggeus vnto ourselues Nowe that we may goe from the argument vnto the position we must fully determine with our selues that nothing which is created must be able to separate vs froÌ„ the loue of God which is in Christe Iesus our Lorde * And that we Rom. 8. 36. ought to preferre nothing which is in heauen or earth before God And that the feare of the Lord is our treasure * The fountaine from which this position springeth Isay 33. 6. is the lawe of God Thou shalt loue the Lorde thy God with all thy heart and with all thy soule and with all thy strength Deut. 6. 5. Luk. 10. 27. And the same is most notably expounded in Ieremie Cap. 9. 23. 24. Thus saith the Lord Let not the wise man reioyce in his wisedom nor the stronge man in his strength nor the rich man in his riches but let him that reioyceth reioyce in this that hee vnderstandeth and knoweth that I am the Lord which shewe mercie iudgement and iustice in the earth for these thinges will I sayth the Lorde Séeing these things are so who seeth not that all thinges must serue God to the worshiping of him and that we ought not to make so great accompt of any thing as of God and of his holy and holesome will Nowe forasmuch as Aristotle saith and that truely that doctrine is attayned vnto by Syllogisme and Induction wée will vse these two instruments to prooue this position withall Demonstratiue syllogismes 1 The order which God hath appoynted séeing the it is a most manifest testimony of his diuine wisedome and goodnes is not to be altered For it is not méete that the clay should contend with the Potter that is that man should contend with GOD about the praise of wisedome But this is an eternall and immutable order appointed by God that mans affaires all other thinges should giue place to the things which are his For it is most méete that all other thinges should giue place to that which is the infinite good thinge Therefore we must attribute much more vnto the thinges which are Gods then to all thinges which are in this worlde 2 The effect which is * finite is not to bée Or conteyned within a certaine compasse compared with ne yet to bee preferred before the efficient cause whose goodnes might and wisedome is infinite For there is no proportion or equality betwene that which is finite that which is infinite But man is the creature of God compassed about with beginning and space both of time and place Psalm 100. 3. Knowe yee that the Lord hee is God hee hath made vs and not wee our selues And GOD is a spirit vncreated eternall with-out beginninge almighty c. Therefore we ought to haue greatest respect vnto him in all our affaires and actions 3 It is better to obey that will which is vnchaungeably good and whose effects are good then the will which is chaungeable and whose effects are vnlike one to another But the will of God is vnchaungeably good the will of man is chaungeable Therefore must we rather obey the will of God then of man 4 The affaires which are proper to the spirituall life and serue to the glory of God and our owne edification are neither to be quite omitted nor yet deferred for these affaires which are proper onlâ—e to the naturall life and serue for the same onely But vnto the former sorte doe appertaine the exercises of godlines vnto the latter the houshold ciuill affaires Therefore although these houshold and ciuill affaires are not quite to bée omitted yet for their sakes are not the exercyses of godlines eyther to bee let slip or to be done onely for fashions sake or
are the fellowe labourers of the holie ghost created vnto good workes that they may walke in them And let vs remember that in euerie kinde of holy calling we haue neede of strength of heart which you may well call a holy boldnesse For seeing that wee haue to contende and wrastle not onely with the infirmitie and in like sorte with the intemperancie of our fleshe but also with a thousand shiftes and slightes of Satan it cannot bee but that in so manie and so great prouocations wee shall fainte and bee in daunger of béeing ouercome vnlesse the Lord in mercie doe giue vs strength and courage The second argument drawen from the presence and helpe of God They with whome the Lord is present in the holy worke ministering vnto them strength opportunitie and other helpes seruing to the accomplishing of their businesse wel must not loyter but rather go forward valiantly The Lord is present with you Iewes Ergo. c. The same argument doeth Paul vse speaking of himselfe At my first answering sayth hée no man assisted mee but all forsooke mee I pray God it may not bee laide to their charge but the Lorde asisted mee and strengthned me that by mee the preaching might be knowen and that all the gentiles might heare and I was deliuered out of the mouth of the lyon 2. Tim. 4. 16. 17. And in euerie holie worke the Lorde vseth fellowe labourers whome he will haue to haue respecte onely vnto him to ascribe vnto him the prayse of thinges which are well done and to craue his ayde and assistaunce Psal 90. 16. 17. Let thy worke appeare towarde thy seruantes and thy glorie to their Children And let the beautie of the Lorde our God be vpon vs and establish the worke of our handes vpon vs and establish our handie worke Of the Lorde of Sabaoth Forasmuch as this worde Lorde is repeated thrise in this fift verse we will speak thereof by way of distinction 1 This worde Iehoua or Lorde is the essentiall name of God Wée must marke this distinction of the names of God Certayne be essentiall as Iehoua certayne doe signifie the properties which are attributed vnto him in respect of the creatures as when hee is called Euerlasting Iealous Merciful Kinde 2 The worde Iehoua or Lorde is deriued of the word which doth signifie the essence Exo. 3. 14. I am that I am Furthermore thou shalt say thus to the children of Israel I am hath sent mee vnto you 3 For the worde doeth signifie him that is or the essence it selfe First because hee is so without beginning and so without ending that hee is aboue all other of himselfe and hath alwayes beene and shall bee for euer Secondly because séeing that he is the creator and Lorde of all thinges of him and through him and for him are all thinges Lastly Rom. 11. 36. because the restoring of all thinges dependeth onely vpon him 4 Therefore this name Iehoua is proper to no creature For that wee may omitte that which is saide before it belongeth properly vnto him who is by nature God and it is set exclusiuely Gal. 4. 8. against all those Gods and Lordes which are so called by equiuocation séeing there 1. Cor. 8. â—â— is but one God euen the father of whome are all thinges and wee in him and one Lorde Iesus Christ by whome are all thinges and wee through him 5 There be no moe but one Lord. Deu. 6. 4. The Lorde our God is Lord onely 6 Christ is called Lorde in respecte of his godhead or of the Word Psal 110. 1. The Lord saide vnto my Lorde sit thou on my right hande c. And therevpon doeth Christ gather that hée is Dauids Lorde in respect of his godheade but Ioh. 20. 28. his sonne in respect of his manhoode When Thomas did call Christ his God and his Lorde hee vsed the Hebrewe wordes Iehouah Elohenu 7 In the writinges of the Apostles the gréeke worde Curios doth aunswere the Hebrue word Iehouah The wordes of Moses are these Non tentabis Iehouam Deum tuum Thou shalt not tempt the Lorde thy God Matthewe vseth these wordes Non tentabis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt not tempt the Lorde thy God Notwithstanding all the learned know that the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doeth signifie Lorde and the worde Iehouah doeth properly signifie the essence 8 They erre daungerously which doe restrayne the worde Iehouah vnto the person of the Father onely For seeing that it doeth signifie the eternall essence of God himselfe which That is to the sonne and the holy Ghost is common to the three persons it is rightly attributed to them also 33. Lect. March 4. Verse 6. The worde which I couenaunted with you when you came out of Egipt will I doe my Spirit also shall stande in the middest of you feare not The argument THere is no cause why those men should bée smitten with the spirite of feare and cease from doing the Lords worke which are ioyned to God w e an eternall couenant haue him to be their patrone and helper But God hath ioyned you and your fathers vnto him by a couenaunt and in times past when as he brought your forefathers out of Egypt hée established the same by a solemne rite This minor proposition doth the Prophete set downe in these wordes The worde so calleth hee the couenaunt by Metonymia which I haue couenaunted with you when you came out of Egypt Hée affirmeth that both the fathers and also the faithfull children are ioyned to God by one and the selfe same couenaunt For he speaketh of the children of the kingdome so called vniuoce least any man shoulde thinke that these thinges are repugnant vnto the holy doctrine of particular election The conclusion is euident Positions touching the couenant of grace 1 The couenant of grace is sometimes called the Testament because it is established by the bloude of Christ Iesus the promise maker sometimes it is called the couenaunt because it is the reconciliation of those which were enemies It is called the couenaunt to th ende wée may thinke that there was enmitie before the couenaunt was made It is called the couenant of grace of the eternall cause or the cause going Rom. 5. 1â— before in God who in himselfe founde cause why he shoulde ioyne vs vnto him It is called Heb. 19. 15. the Testament because Christ is the mediator of the newe Testament that through death which was for the redemption of the transgressors which were in the former testament they which were called might receiue the promise of eternall inheritaunce 2 And as Iesus Christ is the same yesterday and to day and throughout all ages so is there Heb. 13. 8. but one euerlasting couenaunt and one Testament if you respect the substance thereof Ephe. 4. 4. 5. 6. There is one bodie and one spirit as you are called into one hope of your calling one Lorde one faith one baptisme
the holy Spirit the remnaunt of the godly vntill such time as the Messias was giuen and the Iewes were reiected for their inuincible hardnes of heart and the holy City together with the Temple was ouer-throwen and quite destroyed the gospell was preached farre and wide amongst the Gentiles and Iesus Christe was belieued on in the worlde Of the presence of Gods grace As light doth accompany the rising of the sunne which lightneth thinges which are vpon the earth so the participation and powringe out of Gods giftes doth followe the presence of his grace 2 For where-soeuer God is hee both is worketh there freely and effectually 3 God is some-times present for a season in places countries and with persons This time is called the time of visitation Luk. 19. 44. 4 And in his iust iudgment hée forsaketh certaine persons Beholde your house is left vnto you desolate Mat. 23. 38. 5 But the Lord doth neuer quite forsake the Church of the elect Isa 54. 7. I haue left thee for a space but in my great mercies will I gather thee together 8. In the time of my wrath I hid my face for a while but in mine euer-lasting mercie haue I had mercie on thee saith the Lorde thy redeemer 10. The mountaines shall remooue and the hilles shall fall downe but my mercie shall not depart from thee neither shall the couenaunt of my peace fall away saith the Lorde that hath compassion on thee 6 The same opinion must wée haue concerning all the faithfull For God is also present with them by the powre and grace of his spirit Hee furnisheth them with most excellent and wholesome giftes with faith hope charity patience and other things which are vndoubtedly testimonies of the presence of the grace of God And how-soeuer such men so suffer persecution by false brethren be smitten with blockish thunder-boltes and rash curses yet must we make great accompt of them seeing they fare no worse then did the Prophets Apostles in times past Wée knowe what Dauid saith But vnto the saintes which are vppon the earth and the Psalm 16. 3. stronge towarde whom is all my delight 43. Lect. Verse 11. The fowre and twentirh day of the ninth moneth in the second yeere of Darius was the woorde of the Lord in the hand of Haggeus saying THis verse contayneth the circumstances of the second oracle which is in this chapter set downe where-of I will speake orderly and briefly 1 The time In the seconde yéere of the reigne of Darius the sonne of Histaspes which was before the birth of Christ about 519. yéeres and in the yéere after the creation of the worlde 3 444. according to Funcius his chronicle in the 24. day of December which moneth the Hebrewes call Cisleu was this oracle published Wée sée that the prophets doe exhort vs by the examples of their diligence attentiuely to obserue at what time the celestiall doctrine was purged and preached what signes of times happened whose ministerie God vsed that we may bee confirmed in the faith and sanctifie the name of God The author This oracle proceeded from the Lorde God of hostes For prophesyinge came not in tymes past by the will of men but the holy men of God beinge mooued vp the holie spirit spake* Hence therefore doe wée fitly gather 2. Pet. 1. 20. 2◠that no prophesie of the Scripture is of any priuate motion And for this cause they which are Teachers in the Church must examine all things by the proportion of faith and they must haue respect vnto the dignity of prophesie whether a man looke vnto the sincerity of things or the purity of speech according to these sayings Rom. 1. 12. 6. Whether wee haue prophesie according to the proportion of faith And againe If any man speake let him speake as the woorde of God 1. Pet. 4. 11. 3 The Crier was Haggeus the prophet the ambassadour of the Lord. For God in times past spake many times and sundry waies to the Fathers by the prophets Now speaketh hee Heb. 1. 1. vnto vs by the faithfull Ministers of the Church whom who-soeuer doth heare hee heareth the Luk. 10. 16. Lord Iesus And those men must remember that they doe not speake in their owne name but in the name of God and for this cause must they speake reuerētly least in time to come they bee punished for doing their message wronge Of the dispensation of the misteries of God For-asmuch as it is so often repeated that the Lord spake by Haggeus the prophet to the ende that these oracles might bée of credit and authoritie and it is also very profitable for vs to know◠throughly how the misteries of God are orderly distributed I will intreat there-vpon positiuely The Lord Iesus graunt that wee may also handle this point with great fruit and that in the same wee may adore the wisedome and goodnes of God 1 We call these points of y◠doctrine of faith hope charity which are set forth in the woorde of God and are sealed with the Sacramentes the misteries of God 2 We call them misteries because they doe farre excéede the capacity of the naturall man For they are vnto him foolishnes neither can he ◠Cor. 2. 14. know them because they are iudged discerned spirituallie They are called the misteries of God because as they procéede from him alone so are they also reuealed by him alone Mat. 11. 27. Neither knoweth any man the father but the sonne hee to whom the sonne will reueale him And againe Fleshe and bloude hath not reuealed these thinges to thee but my father which is in heauen Mat. 16. 17. 3 In these all thinges must be referred vnto Christ who is made our wisedome righteousnes sanctification and redemption As Christ is to be compared with all other things so is he made vnto vs al things for our saluations sake so that wée ought thus to determine with our selues to knowe nothing amongst other men but Iesus Christ him crucified Wée knowe 1. Cor. 2. ◠the verses Si Christū discis nihil est quòd caetera nescis Si Christū nescis nihil est quòd caetera discis If Christ thou learne it skilleth not If thou doest know none other thing If Christ thou knowe not all things els To learne no gaine at all doth bring To learne Iesus is more profitable then any thing that can be knowne as saith Bernard in a certaine Epistle who in another place saith very godlily that the name of Iesus is meat light and medicine And as Christ Iesus is made vnto vs all thinges so ought all out life studdies and actions to smell of nothing but of faith loue humility righteousnes and finally that I may be briefe of Christ Iesus our Lord who dwelleth and reigneth in vs. They which broche and bring abroade the oracles of GOD are the faithfull ministers of God his Testament who as Paul saith doo sowe spirituall thinges It is
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
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
the Lord hath sayde it are annexed vnto the oracles of God there is no cause why they shoulde loose any whit of their authority because of the ministers The worde which we receyued of God which ye haue hearde of vs haue ye receyued not as the word of men but as it is indeed as the worde of God which also worketh in you which beleeue 1. Thes 2. 13. Therefore these men doe greatly offende which doe attribute the honour due onely to God to his seruauntes and also they which do reiecte the oracles of God for the â—erie names sake of these men whome they doe hate You may see some whome it sufficeth if you alledge onely Luther Caluin Melangthon although you bring no testimonies of holy scripture Agayne you may finde othersome who hearing some doctor whom they hate onely named they wil streight way cast away the booke and reiect the opinion giuing iudgement before they knowe the matter George Duke of the Saxons doeth seeme to haue beene one of this sorte of men for it is reported that he should say Although I am not ignorant that there haue both errours and abuses crept into the Church yet will I not embrace that Gospell which Luther Preacheth We must giue eare vnto that which is spoken 8. Position Or prophesie let vs prophesie according to the proportioÌ„ of faith * 1. Thes 5. 19. 20. Extinguish not the spirite * despise not prophesying Therefore if we perceyue that any man doeth teach according to the proportion of faith let vs not reiect him Forasmuch as the oracles of God are most 9. Position sure and certayne the full perswasion of our faith must be answerable thereto God requireth at our handes that thing which he giueth namely that not onely these inferiour degrées as comprehension and knowledge bee in vs but also that superiour degrée which is a steedfast faith Comprehension is coÌ„moÌ„ vnto al these which haue any vnderstaÌ„ding as that God is good mercifull iust Knowledge is proper to these which by an externall illumination of the holy spirite haue gotten a certayne kinde of faith which lasteth onely for a season But all men haue not a full perswasion without wauering 2. Thes 3. 2. And this degree doeth distinguish the electe from the reprobat Tit. 1. 1. 10. Position There can no greater mishappe befall the Church militant then the want of prophesie We see not our signes there is not anye more a Prophet and there is none with vs Psal 74. 9. which knoweth anie more * When there is no vision the people are scattered abroade * Pro. 29. 18. The Prophets were called Videntes Seers a visione of seeing In the time of Heli the worde of the Lord was pretious and there was no manifest vision 1. Sam. 3. 1. And agayne in the same Chapter ver 21. The Lorde appeared againe in Siloh because the Lorde had shewed himselfe to Samuel in Silo in the worde of the Lorde 11. Position There bee many weightie and great eauses for which it is expedient that God shoulde speake vnto vs by holy men rather theÌ„ in his owne person 1 Mans weakenes altogether vnable to suffer the maiestie of God I am not able saith the Ex. 20. 16. Deut. 18. 16. people of Israel to heare the voyce of the Lord my God neither can I beholde this great fire any more least I die 2 The faithful are the Temples of the holy ghost Therefore is it méete that the oracles bâ— 1. Cor. 6. 19. 1. Cor. 4. 1. giuen by those which together are Gods labourers in the dispensation thereof and are calleâ— the dispensers of the secretes of God 3 Also forasmuch as all our senses amonâ— these séeing and hearing ought especially tâ— serue vnto knowledge God will haue vs tâ— heare the voyce of the teachers outwardly anâ— the voyce of the holy spirit inwardly For faitâ— commeth by hearing hearing is by the worâ— Rom. 10. 17. of God * Furthermore this is an especiall worke oâ— charitie to instructe others in the knowledge oâ— God and his wil. Therefore the Lorde wil hauâ— godly men to doe this Psal 119. Let the well disposed reade Caluin 4. lib Inst Christ cap. 3. Sect. 1. c. and August iâ— his preface vpon his books de doct Christ concerning this matter 9. Lect. Nouemb. 17. The Rhetoricall art vsed in the oration oâ— Haggeus made vnto the people of the Iewes 1 The kinde of cause is mixed forasmucâ— as our Prophet doeth in the beginning sharpelâ— reprehende the people of the Iewes for the neglecting of the restoring of the temple of Ierusalem and doth also threaten vnto them greeuouâ— punishment for this their negligence and afterwarde exhorteth them that they woulde in all hast set their handes vnto the holy worke and building Therefore the first part of this oration is iudiciall the latter consisteth vpon an exhortation and a giuing of counsell The iuredicial state beareth the chiefe sway in the first parte The restoring of the Temple hath hitherto ben omitted vngodlily and vniustly This proposition doeth our Prophet proue by two arguments 1 The first argument is fet a comparatis froÌ„ comparing of thinges together Whosoeuer doe preferre their householde affaires before the ecclestasticall and holy affaires they doe without all doubt greeuouslie offende But you Iewes doe the same as your sieled houses and the temple of the Lorde which lyeth wast doe sufficiently testifie 2 The seconde argument is fet from the effecte Certaine it is that the transgressors of the lawe are accursed according to the saying Cursed is hee which continueth not in all Deut. 27. 26. the wordes of the lawe to doe them * But God curseth you This minor proposition doth the Prophet proue by an induction ver 5. You shall sawe much c. The state of the latter part of the oration wherein is contained a giuing of counsell is in like sorte iurediciall You shall doe well and it shall turne to your great commoditie if you shall in all hast set hande to the restoring of the temple of the Lorde The argumentes seruing to the proofe hereof are fet 1 From the facilitie thereof Goe vp into the mountayne c. ver 8. 2 From the fauourable good will of God I wil be well pleased therewith In the same ver 3 Thirdly from the end I wil be glorified saith the Lord. In the same verse 4 Fourtly from the threatning denounced against the disobedient Yee shall looke vnto much and beholde it is but a little ver 9. 5 Fiftly from the impulsiue cause For my house his sake In the same verse 6 Sixtly from the punishment which had befallen them afore time which hee proueth by an induction ver 11. The forme of the oration It is like an hypotheticall disiunctiue Syllogisme IIII. It must needes bee that you shall either bée blessed if you take in hande to buylde the temple of the Lorde or accursed if you neglect the
thought good briefely to note these thinges that they which are desirous the vale being pulled awaye to goe from the shadowe vnto the truth throughly to ponder the mysteries of the oracle might haue store of godly meditations The Lord Jesus driue away our confusion with his glorie and illuminate our mistie mindes with the beames of his light to the glorie of his eternall father Amen 41. Lect. April 26. Verse 9. The siluer is mine and the golde is mine saith the Lord God of hostes IN these wordes is contayned an aunswere whereby hee preuenteth this obiection The temple of Salomon was in times past bewtifull with gold syluer and brasse whether a man did beholde the vessells or the hangings thereof but who shall enrich adorne the temple with golde and siluer None truely none The Lorde maketh answere that all the siluer and golde is his which is in the whole worlde yet are not the temples adorned with thâ—se though they be noble mettals but with farre other ornamentes whereof we haue spoken before and more shall speake hereafter A briefe institution briefely set downe concerning the golden vessels and siluer vessels of Temples 1 The vse of vessels of golde and vessels of siluer was necessarie in times past in the Leuititicall sacrifice That may be gathered first out of the speciall commaundementes of God concerning the gathering of these metals and the making of diuers vessels of the same to diuers vses secondly out of the holy rites of the sacrifices perfumes sacraments c. And that ceremoniall worship had many peculiar thinges which wee cannot now imitate without such emulation as is not tollerable séeing that the manner of our administration is farre vnlike to that 2 The vse of these vessels is nowe indifferent séeing there is no especial commandement extant concerning the matter of the vessels which we vse in the administration of the sacraments and also séeing that is certaine that Christ and his Apostles did vse common vessels 3 Therefore let vs remember that the vessels which wee now vse are not to bee estéemed according to the prise profit of the matter nor yet according to the singular wormanship of the forme but according to the vse and end thereof Woulde to God these men would thinke vppon this which doe thinke that the Lordes supper cannot be celebrated without such chalices as the massemongers did vse and for this cause they turne the cups which haue beene long time vsed amongest vs into chalices 4 We must néedes confesse that not long after the Apostles time first the vessels of woode and afterwarde the vessels of glasse being taken away they began to vse vessels of gold vessels of siluer if at any time the sacramentes were to be ministred Zephorinus the Pope hauing taken away wooden vessels did put in place thereof vessels of glasse But Vrbanus who entred the Popedome in the yeere of Christ 227. and in the third yéere of Alexander Seuerus hauing abolished the decree of Zepherinus did commaunde that they shoulde vse vessels of golde and siluer and if they had none such that then they shoulde vse vessels of Tynne Hée prouided verie wisely I warrant you both for the poore and also for the rich I thinke hee woulde haue giuen them leaue to haue vsed woden vessels of glasse if they had not had vessels of mettall But I thinke it will not bee amisse here to recite these thinges which are set downe in the Popes lawe Distinct 1. The The Popes lawe vessels vsed in the celebration of the holy mysteries are chalices and pattins concerning which Bonifacius the martyr and bishoppe being asked whether it were lawfull to celebrate the sacramentes in wooden vessels or no he aunswered that the Priestes in times past did vse not golden but wooden chalices Zepherinus the sixtenth bishoppe of Rome did decree that the masses should be celebrated in Pattins of glasse After that Vrbanus the Pope made all the ministring vessels of syluer For in this as in the other kinds of worship the dignitie of the Churches hath increased more and more by encrease of time For in our dayes which are seruantes of the good man of the house that the dignitie of our mother the Church may not bée any whit deminished but rather augmented and much inlarged wee doe ordayne that hereafter no priest presume any way to celebrate the holy mysterie of the bodie and bloude of our Lord Iesus Christ in vessels of wood least God be prouooked to wrath with that wherewith he should bee pacifyed Also that the Lordes chalice with the pattin bee made if not of golde yet of syluer And if any man be so poore that he cannot so haue it yet let him haue a chalice of tinne And let not the chalice be made of brasse or of latin which by reason of the vertue of wine procureth canker and also causeth vomitte But let no man presume to sing Masse in a chalice of wood or of glasse 1 In these decrees will we note first that the Church of Rome did quickly fall away from the thriftenes and simplicitie of the Apostles 2 Secondly that the new Bishops did sometimes abolishe the decrées of their predecessours 3 Thirdly that they thought that the chiefe dignitie and worship of the Church did consist in golde and syluer whenas the principall ornament of a Church is the sinceritie of doctrine of the sacramentes and of life 4 Fourthly that they suppose that God is pleased with vessels of golde and syluer and is displeased with these that were baser Surelie then there was but bad prouision made for the Apostolike Church whiâ—h vsed wooden vessels if at any time the sacramentes were to bee cele brated Constantinus the great did wonderfully enrich the Churches with vessels of golde and of siluer but Iulianus the Apostata did shortlie after take them away as the ecclesiasticall historie doeth testifie 5 Notwithstanding the holy bishops did more regard the lyuing vessels then the metals Hereof haue we a notable example in the historie of Ambrose who in his seconde booke of offices Chap. 18. writeth thus As we sometimes were hated which broke the misticall vessels that we might redeme the prisoners which thing might displease the Arrians and not so much the fact as that they might haue somewhat which they might reprehende in vs. And a little after Which thing although wee did not without some reason yet were wee so hated amongst the people that we did confesse and proue that it was much better to keepe soules for the Lorde then golde For hee which sent his Apostles without golde hath also gathered Churches together without golde The Church hath golde not to keepe but to bestowe and to succour in time of necessitie What neede haue wee to keepe that which helpeth nothing Doe not we knowe that the Assyrians did robbe the Temple of the Lorde of great store of golde and syluer Doth not the Priest better gather it together that it may serue
required at the hands of these that they bée faithfull 1. Cor. 4. 2. It is required of the disposers that euerie man bee founde faithfull Ob. Paul saith For to this man trulie is giuen by the spirit the woorde of wisedome and to another the woorde of knowledge by the same spirit 1. Cot. 12. 8. Therefore spirituall gifts are not giuen by the ministers An. I answere Things which are subordinate are not contrary God alone doth giue spirituall gifts if you respect the principall cause but if you respect the instrumentall causes seruing out-wardly then méeteth you that sayinge of the Apostle Therefore who is Paul or who is Apollos but ministers by whom you haue belieued and as God hath giuen to euerie man 1. Cor. 3. 5. And here must wée admonish the younger sorte that they doe diligently distinguishe these sayings wherein the whole ministery is spoken of in generall from these where-in it is spoken of in part that is where-in mention is made either of the inward or outwarde ministery For if they respect the former sorte they shall oftentimes finde that thinge attributed by Synecdoche to the ministers of the woorde as to the inferiour causes which is proper to the principall efficient cause As these two sayings doe testifie where-with wée will at this time bee contented Who-soeuers sinnes yee remit they are remitted vnto them and who-soeuers sinnes yee retaine they are retained Ioh. 20. 23. Take heede to thy selfe and to thy doctrine coÌ„tinue in these thinges for if thou shalt doe that thou shalt saue thy selfe and them which shall heare thee 1. Tim. 4. 16. Paul speaketh of the partes of the ministery by an opposition where hee saith Therefore neither hee that planteth is any thinge neither hee that watereth but God who giueth the encrease 1. Cor. 3. 7. 4 And as it is not lawfull for the ministers to seperate the sacramentes from the woorde of the couenant so is it not lawfull to take away the relation and affinity that is betwene spirituall thinges and their signes Although wee are not ignorant of this that God who worketh most freely doth worke some-times by meanes some-times with-out meanes and that hee is able if he will to giue spirituall things with-out the externall signes yet must we doe all things decently and in order according to the rule which hee hath set downe Obiect Paul saith Christ hath not sent mee to baptize but to preache the gospell Therefore the Woorde and the Sacramentes may not bee seperated Ans I answere that Paul speaketh thus in some respect by way of comparison to the ende hee might declare that hee was chiefly sent to preach the gospell that hee doth not simplie deny that hee was sent to baptize which thing may appeere by that which went before 5 For like-as man consisteth vpon the body and the minde so doth the holy administration consist vpon visible signes and spirituall and inuisible things 44. Lect. March 10. THe body is no dishonesty to the minde which vseth the ministery there-of as of a most fit instrument to doe many excellent things withall And by the signes instituted commaunded by God are the spiritual things the reasonable seruice no whit dishonored but they serue according to Gods ordinance to the representing of these things Ob. God doth often-times testifie that hée is displeased with the Ceremoniall worship which hee hath not commaunded c. According to these sayings Because thou wouldest no sacrifice and I would haue giuen it thee thou wilt not haue burnt offerings Psal 51. 18. And againe Why doe yee offer vnto mee a multitude of your sacrifices saith the Lord I am full Isai 1. 11. And againe I will haue mercie and not sacrifice and the knowledge of God rather then burnt offrings Of. 6. 6. Therefore the holy administration coÌ„sisteth onlie vpon spirituall thinges neither hath it any néede of the externall signes An. It is no good argument where in that which is spoken in some respect is taken as if it were spoken simply In the first saying by way of comparison giuing of thanks is preferred before sacrifice godlines before bodily exercise In the second all sacrifices are not condemned but only those which superstitious men did offer with-out faith with an opinion of the woorke wrought In the third morall things are preferred before things ceremonial and the reasonable worship before the sacrificiall worship Therefore the woorkes which God hath commaunded are not simply condemned 6 As the Sacraments may bee perceiued by the senses and the externall woorde pearceth the eares so the things by yâ— Sacraments signified are apprehended by the sensitiue instrumeÌ„ts of faith and by faith are they perceiued Reasons 1 For the Sacraments are visible signes signes instituted by God of an inuisible grace and the spirituall giftes 2 The things by the Sacraments signified are inuisible but faith is an argument of things Heb. 11. 1. which are not seene And this faith is to yâ— heart in stéed of eies eares mouth hands whereby we apprehend Christ apply him vnto our selues 7 Christ hath the worde of life Ioh. 6. 68. And whilest the father teacheth vs inwardly writeth his lawes in our hearts we are taught of God but the word which is yâ— signe there-of is Ioh. 31. 33. Ioh. 6. 45. preached outwardlie by the miniâ—ers of the word Ob Isa 4. 2. The seruaunts of God are coÌ„maunded to speake vnto the heart of Hierusalem There-fore the ministers of the woorde doo also speake inwardly vnto the heart An. I denie the consequent because in the antecedent that is attributed to the inferiour cause namely to the externall ministery which is proper to the principall efficient cause namely to Christ who executeth the internall ministery and speaketh vnto the heart The reason of this manner of speeche is drawen from the ende because th ende and purpose where-vnto they which are Teachers in the Church doe serue is this so to pearce the eares with the liuely voice of the woorde of God that the efficacy thereof may be mighty in the heart and may brust out into the woorkes which are meet for repentance Therefore let vs acknowledge the agreement which is betwene the Minister of the woorde speaking vnto vs outwardly and God the father comforting our heartes inwardly Neither let vs other-wise then the thing it selfe declareth to bee true disorderedly attribute these thinges simply to the externall minister which are only proper to God and let vs not confusedlie ascribe those thinges to God which are proper to the ministers Let vs receiue the voice of Christ when he speaketh with a pure heart let vs heare the voice of the minister with open eares 8 It is God that circumciseth the heart but it is man that circumciseth the fleshe of the foreskinne Deut. 30. 6. Here all men may sée that God doth not circumcise Gen. 17. 24. 25. the fleshe of the fore-skinne immediately but it is cut away by
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