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
the poore if other helpes doe fayle then that the sacralegious enemie shoulde carrie it away Shall not the Lorde say why hast thou suffered so manie poore people to starue And yet thou haddest gold to buy them foode withall Why were so manie prisoners ledde into captiuitie and not redeemed Why were they slayne It had beene better for thee to haue saued the vessells of the liuing then of metals To this purpose serueth the 17. Law in the booke Lib. 1. Tit. 5. l. Sancimus If need shall require in redeeming of prisoners then wee doe graunt licence both to sell the foresaide thinges and also to lay them to gage forasmuch as it is no absurde thing to preferre the soules of men before all matters vessels and garmentes 6 These wordes of Ambrose doe teach vs what answere we ought to make to those men which crie out that the sacraments are dispoiled of their dignitie if golden vessels siluer vessels be not vsed in the administration thereof I was affraid wouldst thou say least the Temple of God want his furniture He would answere The Sacramentes doe not require gold neither doe these thinges please in golde which are not bought with gold The ornament of the Sacramentes is the redemption of prisoners And these are precious vessels indeed which redeeme the soules from death c. in the same Chapter 7 Therefore if wee doe vse in our Churches vessels of golde and siluer in the administration of the Lordes supper yet let vs vse them without all boasting and opinion of the necessitie and price of the matter thereof Neither let vs so deale that that Ecclesiasticall adage may bee verified in vs. In times past there were golden Priestes and wooden vessels but nowe there bee wooden priestes and golden vessels 8 Neither let vs condemne nor finde faulte with the reformed Churches in the number whereof is the Tigurine Church which doe imitate the thriftines and simplicitie of the primitiue Church doe vse wooden vessels yet such as are clenly and fit for the purpose For if wee thinke that the Lords supper cannot be decently ministred vnlesse wee vse vessels of gold and syluer why are wee not also desirous to haue fontes and lauers of gold and syluer Vnlesse peraduenture wee thinke that we ought to make more accompt of the Lordes supper and of the administration thereof then of Baptisme which is the Lauer of our regeneration 43. Lect. Aprill 29. Verse 10. The glorie of this latter house shall bee greater then the glorie of the former sayth the Lorde God of hostes and in this place will I giue peace sayth the Lorde GOD of hostes 7 Argument drawen from the comparing of the first Temple and the seconde together THat Temple is to be builded with all readinesses and diligence whose glorie shall bee greter thē was the glorie of that first house builded by Salomon the king For there is no cause why any man shoulde obiect that it will bee but base and of no price and estimation But the glorie of this seconde Temple will bee greater then the glory of the first as the Lorde himselfe doth testifie Of the vnlooked for woorkes of God It is sayde in the holy Scriptures that God doeth oftentimes bring to passe wonderfull thinges both because in rewarding of godlines ordinarily and punishing of vngodlines hee setteth vppe the méeke and pulleth downe the prowde and also because hee restoreth thinges which are almost quite gone to decay contrary to all mens expectation and those men which séeme most of all to florishe doeth hee in his his iust iudgement throwe downe to the grounde Psal 75. 6. 7. Promotion commeth neyther from the east nor from the west nor yet from the wildernesse For God is the gouernour hee bringeth lowe and hee exalteth The meditating vppon these workes of God ought to nourish and kindle in vs feare of God and the hope of hauing these miseries mitigated wherewith wee are oppressed The Iewes thought in times past that it coulde neuer come to passe that the latter temple shoulde bee corespondent to the former in any poynt Neyther was there any other cause frō which this imagination did spring saue this because they did looke vnto thēselues and vnto the smal wealth of the Iewish people and not vnto God But the Prophet in the name of the Lord God of hostes telleth the Iewes of litle faith a thing that they litle loked for namely that the glory of this temple would be greater then euer was the glory of the first Temple And howe often are wee brought to the passe in time of aduersitie wherevnto Dauid doth confesse him-selfe to haue bene brought Psal 31. 22. But I saide in my hast I am cast out from the sight of thine eyes not-withstanding thou hast heard the voice of my praier whilest I cried vnto thee Let vs therefore endure and so much as wee are able let vs saue our selues in time of prosperitie The Church of GOD in Germany is marueilously troubled in these our dayes that by the counsels and endeuours of these men which had rather bee Lordes ouer Gods Heritage and enforce all other men to receiue their doctrine then to bée examples vnto the flocke But let vs valiantly beare the vniust preiudices 1. Pet. 5. ◠excommunications of these princely Potentates and looking vnto the iudgmēts of God whereof hee often sheweth manifest tokens let vs waite for the mitigation of these euills For God is faithfull and hee will not suffer vs to bée tempted aboue that which wee are able to beare Hée neither slumbreth nor sléepeth which kéepeth Israell Therefore to him alone let vs commit the Church and all our selues also 8 Argumēt drawen from the plenty of peace and of the giftes of the holy ghost And in this place will I giue peace saith the Lord God of hostes Vnder the woorde peace hée comprehendeth by Synecdoche all manner of spirituall giftes For the Iewes did not enioy earthly peace longe and the second Temple was often-times spoyled and at length was it set on fire and ouerthrowen But the prophet Haggeus reasoneth thus God will giue peace in this Temple hee will cause the gospell to bée preached hee will powre out the spirit of grace and of praiers Wherefore you must apply the holy woorke that you may obey your chiefest good thinge the Lord your God commaunding you to builde this second Temple Obiect The Lord Iesus saith The houre commeth when-as yee shall neither in this mountayne neyther at Hierusalem worshipp the Father Therefore God did not geue peace Iohn 4. 21. in that place For doubtles there can no peace be giuen with-out praier faith and other gifts Ans I denie the consequent and my reason is this because there is ignoratio elenchi ignorance of an argument For these sayings are not vttered both concerning one time God gaue peace in that place in that hee preserued and enriched wonderfully with the plenty of the gifts of
shalt decrée they shall be established as instruments which are lawfully sealed by an other metaphor did Isayas the prophet signifie the same authoritie speaking of the chusing of Eliachim into yâ— place of Sobna Isay â—2 22. And I will put the key of the house of Dauid vpon his shoulder and he shall open and ther shall be none which shall shut and hee shall shut and there shall be none that shall open If you will knowe any thing which is worthie the knowing concerning the force of gold-ringes read the first chapter of the thrée and thirty booke of Plinie his naturall historie Let it be sufficient for vs to learne by this place that we must be subiect to the magistrate We knowe the verses of Philemon All seruants subiect are to Kinges Kinges downe before the Gods must fall The Gods to fate are subiect eke Small thinges to great are also thrall But we as we doo acknowledge and in spirit worship one God who is Lord ouer all thinges so doe we acknowledge him to be most free and not subiect to any Stoicall fate The efficient cause 2. The Lorde himselfe will extoll vnto great dignitie his seruant Zerubabell The Position As God doth punish proud princes with rebuke shame so doth he also crowne the humble with glorie and honour Psal 107. 4. Hee powreth contempt vpon princes and maketh them to wander in the wildernes wherin there is no way Psal 84. 12. For the Lord God is the sunne and shield vnto vs the Lord will giue grace and glory and no good thing will he with-hold from them that walke vprightlie Although this be but a short verse yet doth it containe fiue benefites which are sent by God First the gift of vnderstanding wherewith the sunne of righteousnes Christ Iesus doth illuminate our mindes according to that saying I am the light of the worlde he that followeth me walketh not in darkenes but he shall haue the light of life Ioh. 8. 12. The second is Gods protection in the middest of dauÌ„gers Because thou Lorde shalt blesse the iust thou shalt compasse him about with good wil as with a shielde Psal 5. 13. The Lord is my shield and the horne of my saluation and my lifter vp The thirde is authoritie which the prophet calleth glorie The fourth is grace or the good will and fauour of the subiects towards their superiors The fift all manner of good things aswell priuatiue as positiue as some doe terme them The internall cause is the chusing to the office yâ— The internall cause of a ciuill magistrate I haue chosen thee sayth the Lorde In like sorte it is saide of the chusing vnto the office of the Apostleship Haue not I chosen you twelue yet one of you is a deuill Ioh. 6. 70. By this place we learne that we ought not to take vpon vs any function vnlesse God do those vs thereunto according to that saying A man can receiue nothing vnlesse it bee giuen him from heauen Ioh. 3. 27. And we must iudge of the calling by the gifts which are requisit necessarie for the due executing of the office Of the third thing namely of the veritie of this figure No man doth better expound the veritie of the figure whereof we haue brieflie spoken then Paule the Apostle whose wordes are these 5. Let the same minde be in you that was euen in Christ Iesus 6 Who being in the forme of God thought it no robberie to be equall with God 7 But he made himselfe of no reputation and tooke on him the forme of a seruant and was made like vnto man and was founde in shape as a man 8 He humbled himselfe and became obedient vnto the death euen the death of the crosse 9 Wherefore God hath highly exalted him and giuen him a name aboue euerie name 10 That at the name of Iesus euerie knee should bowe both of thinges in heauen and thinges in earth and thinges vnder the earth 11 And that euerie tongue should confesse that Iesus is the Lorde vnto the glorie of God the father Phil. 2. The similitude is this As God will both marueylouslie defend and also wonderfully exalt in due time his faithfull seruaunt Zerobabell though all the Samaritanes and other his enimies say nay so in time to come shall he extoll vnto great dignitie the Messias when hee hath humbled himselfe being made obedient vnto his father euen vnto the death of the crosse c. We see that the Lorde did not onely put his seruaunt Zerubabell in good hope by one and the same oracle of obtayning ciuill and other good thinges but also he foretelleth that the Messias shal be reuealed and that al the Church shal be enriched with his fulnesse Wee learne that the goodnes and power of God is not to be measured by our weake faith but that we must be certainly perswaded that God is both able and also will if it be for his glorie and our saluation doe more and greater thinges for vs then wee can promise to our selues through the imbecillitie of our faith FINIS LONDON Printed by Iohn Wolfe for Iohn Harrison the yonger dwelling in Paternoster-row at the signe of the Golden Anchor 1586.
either of them must doe that which is for him to doe The Syllogisme framed concerning the distributiue iustice is well worth the remembring Ma. It is certayne that wée haue no lesse néede of the thinges them-selues for life then of the degrees and offices which serue for the lawfull ordering thereof Mi. But wée haue néede of such things as doe appertaine vnto the sustentation of the life wée haue néede to be instructed concerning God and wée haue néede to be gouerned Con. Therefore the domesticall order the ecclesiasticall order and ciuill order are very necessary and least there should be a certaine barbarous confusion euery man must doe that only which vnto his function appertaineth Yet so that they doe alwaies remember that 6. Position they do worke together For like as all the powers which are in man do agrée together to work his safety so it becommeth all estates of Gods people to agrée together that there be no dissention in the fellowship of the saintes And God will haue them to geue place to mutuall 7. Position exhortation least anie shoulde waxe sluggish being discouraged with the tediousnes of troubles and vexations like as Zerubabell the captaine and Iehosua the priest were not discontented with those admonitions which were geuen them by the prophets ¶ An introduction OUr Lord Iesus Christ is in déede to be compared with all other For he is both the author of life and also an high priest after the order of Melchisadech alwaies liuing that he may make intercession for vs. Zerubabell and Iehosua were Types and figures of him For as they brought backe the Iewes into theâ— countrey so doth he bring vs into the celestialâ— countrey But wée shall speake els where morâ— at large of this matter 5. Lect. Nouem 2. 1579. Verse 2. THus saith the Lord God of hosts saying this people hath said The time is not yet come the time I say that the house of the Lord should be builded Although this be but a very short oration yet is it so full of matter that it is a most excellent example of the common prouerbe There is a grace adioyned vnto small thinges There is in the writinges of the prophets a peculiar and an holie kinde of breuitye concerninge which Gregorie Nazianzene saith finely in a certaine epistle That is not breuitie which is thought to bee breuitie namelie to write fewe syllables but to comprehend manie thinges in a fewe syllables But like as when we behold a precious-stone we vse to inquire of the place whence it came of the colour and price thereof so in this briefe oration let vs consider these eight pointes in order both for teaching and also for learnings sake 1. What kinde of cause beareth the greatest sway herein 2. In whose name it was made 3. Vnto whom it was chiefly directed 4. Who was the Witnes and Procurator which made the same 5. Of what maner speach it consisteth 6. What is the state thereof 7. Concerning what things it was made 8. What is the ende and vse of this whole oration 1. Of the kinde of cause THose orations doe appertaine vnto the iudiciall kinde of cause wherein are reprehended the vnrighteousnes and vngodlines of men and also both their publike and priuate faultes And in this speach though it bee but short is the people of the Iewes most sharplie reprehended both because they onelie sought after those things which doe appertaine vnto this life and also because they had no regarde of the heauenlie treasures and of the true worship of God It is greatlie to be feared that that complaint which the prophet here maketh of the people of the Iewes may be truely maâ—e of the greatest parte of men The matter it selfe doth testifie that the prophesie of Christe Iesus our Lord is fulfilled in our age As were the daies of Noah so shall also the comming of the sonne of Mat. 24. 37. 38. 39. man bee For as in the daies which were before the floode they eate they dranke they maried wiues and were geuen in mariage vntill that daie wherein Noah entred into the Arke neither knewe they the floode vntill it came and tooke them all awaie so shall the comming of the sonne of man bee 2. In whose name this oration was made THese thinges were published in the name of the Lord of hostes Wée haue spoken at large els where of this word * Iehouah Therefore wee will in this Iehouah place only speake a worde or two by way of distinction for the yonger sorts sake The word Iehouah doth properlie betoken the eternall essence * Yet such an essence as Exod. 3. 14. procéedeth not from any other from which procéede all thinges and which ruleth all thinges Therefore it agréeth vnto no creature no not vnto the humane nature which is in Christe And it is vsed likeas also this woorde Lorde sometimes essentially sometime personallie Neither is it restrayned vnto the person of the father onely In a diuerse respect Iehouah or the Lord is is not the father of the Word He is in respect of his person hee is not in respect of his essence For the Word is called and is the sonne of the father not of the essence But let vs come vnto the matter it selfe If at any time God himselfe be said to reprehend the workes of men let vs call to minde these most weightie Aphorismes First concerninge the presence of God The Lorde looketh downe from heauen he beholdeth all the sonnes of Psalm 132. 13. Gen. 11. 18. men * GOD is a beholder who inquireth most diligentlie after the life and workes of men * Secondly concerning the iudgement of God The Lord doth iudge the people * Psalm 7. 9. And althoughe hee doe sometimes deferre his iudgements neuerthelesse hee doth execute the same in their time The heathen men also learned this by experience whereupon this prouerbe did rise The Gods haue wollen feete Thirdlie concerning the wrath of God The wrath of God is reuealed from heaueÌ„ against all vngodlines and vnrighteousnes of men which with-holde the truth in vnrighteousnes * Publike punishmeÌ„ts as plague famine Rom. 1. 18. warre are testimonyes of Gods wrath against the sinnes of men In like sorte priuate euils as blindnes of heart a reprobate minde coÌ„tempt and despising of the truth labour spent in vayne in studdy in other businesses These and such like testimonies of Gods curse are like sermons which the Lord maketh from heauen vnto vs that hée may bring vs vnto the knowledge and féeling of our sinnes God graunt that wee beholding the woorkes of the Lorde may not bée swallowed vp with sorrow but that féeling the hand of the Lorde wee may humble our selues vnder his mightie hand and bring forth fruites worthie of repentance so that those suffringes which are vnto vs nothing pleasaunt may bée made vnto vs wholesome instructions according to the saying Before I was humbled I did goe astraie but now
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
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
exercise profiteth little but godlines is profitable to all things c. 1. Tim. 4. 8. 2 Although the Congregation of the faithfull séeme to be but a small flocke of shéepe vpon earth set in the middest of Wolues although it be slaundred and chastened with many euils yet doth the glorie of God appéere vppon and in it when hée is present with it which said Beholde I am with you vntill the ende of the worlde Mat. 28. 20. 3 And men are often-times deceiued in their iudgement concerning the Church when they followe the reason of fleshe and bloude and not the light of faith As the Iewes made great accompt of Solomon his temple because it was famous by reason of the fine building and greatnes thereof also for the hangings the siluer and golde which was therein so many are desirous to haue a Church flourishing with ciuil power riches the fauour of princes and other earthly commodities and they abhorre the same when it groneth vnder the Crosse But the iust shall florishe like a Palme-trée And as that our holy apostle saith If wee haue hope in Christ in this life onely wee are the most miserable of all men 1. Cor. 15. 19. 31. Lect. 1. March 1580. Verse 5. Beholde now strengthen thy selfe Zerubabel saith the Lord strengthen thy selfe also Iehosua thou sonne of Iehosadac the high priest and strengthen thy selfe all thou the people of this land saith the Lord and worke because I am with you saith the Lord of hostes THis verse containeth the proposition and the first argument of the confirmation The proposition is exhortatiue Let the Iewes strengthen them-selues and let them builde the Temple with all diligence possible Ob. Why did God commaunde the Iewes to builde the seconde Temple séeing that the sonne of GOD saith The houre commeth when-as yee shall worship the father neither in this mountaine neither at Hierusalem Iohn 4. 21. I reason thus It was to no ende to builde a temple there where no man shoulde worship in time to come for temples are the houses of praier Mat. 21. 15. But in time to come no man shoulde worship at Hierusalem Ergo. c. An. I answere there is a fallacie in the maior proposition in that the reason is fet from that which is no cause as if it were a cause There is in these sayings no cōtrariety because they are not both spoken concerning one thinge The temple at Hierusalem and the Leuiticall Gal. 4. Heb. 9. 10. sacrifice were to serue for the instruction of the olde people which were vnder the tuition of the lawe and yet but vntill the time of reformation But the meaning of Christ his words is this that not the place but the spirit truth are that which maketh the praiers commendable and acceptable in the sight of God accordinge to that saying GOD is a spirit and they that doe worship him must worship him in spirit and truth Iohn 4. 24. The first argument drawen from the efficient causes The prophet beginneth with the efficient causes and first of all with the instrumentall causes namelie with the consideration of the Captaine the high Priest and of the people of the Iewes and that by a preuenting of an obiection Ob. That which cannot be brought to passe by mans industrie and labour is not to bee inioyned any man least he take in hand that which he cannot doe But the Iewes were not able to builde the temple after their retourne from Babylon being oppressed with famine pouerty and the malice of their mighty neighbours Therefore there was no cause why they should be commaunded to builde the temple Ma. Against this argument doth the prophet set a demonstration You must ought to haue a greater regarde vnto the commaundemente of God then for the imbecillity of secondary causes to neglect the same Mi. But God commaundeth you to buylde the Temple Con. Wherefore yee must neither linger nor loiter in the woorke of the Lorde neither yet is it lawfull for you to neglect the same Aphorismes contayning instructions 1 Wee must not bee so inquisitiue about the commaundements of God that wee must aske whether we ought to obey them or no. 2 For this ought to bee sufficient for vs that wee are taught and tolde what God will haue vs to doo 3 For this is with-out all doubt we must obey God 4 And this is blockish incredulitie to waxe so dull through imbecillitie of the secondary causes that thou doost neuer so much as once thinke vpon the powre and might of the first cause 5 God graunt therefore that wee may all thinke vpon that oracle The power of Christ is made perfect in our weakenes 2. Cor. 13. A definitiue methode touching the spirit of strength 1 The genus is the gifte Rom. 12. 6. Hauing diuers giftes according to the grace which is giuen vs. 1. Cor. 4. 7. What hast thou which thou hast not receiued 2 The principall cause is God 2. Tim. 1. 7. For God hath not giuē vs the spirit of feare but of strength of loue and of soundnes of minde 3 The fellowe labourers are all the faithfull Therefore the prophet saith Strengthen thy selfe Zerubabel c. 4 The subiect A faithfull heart Psal 27. 14. Tarie thou the Lords leasure and bee strong and let thy heart be established I say tarie thou the Lords leasure 5 The forme is the acte it selfe driuing out vaine feare and staying vpon God with a sure confidence 6 The ende Couragiously to goe forward in the woorke of the Lord that these thinges may be brought to passe which are acceptable to God and profitable for the Church 32. Lect. March 2. The definition of the spirit of strength THe spirite of strength is an excellent gifte of God whereby the hearts of the faithfull are so strengthned that all vaine feare being driuen away they take in hand the woorke of the Lord couragiously and finishe the same ioyfully that those things may bee done which are in the sight of GOD acceptable and for the Church profitable Quest Why doeth God require at our hands this adiunct which no man can obtayne vnlesse he haue it from heauen according to that saying A man can receiue nothing vnlesse it shall bee giuen him from heauen Iohn 3. 27. Ans Det saith Augustine quod iubet iubeat quod vult Let him giue that which hée commaundeth and let him commaunde what he will And agayne In praeceptione disce quid debeas habere in correptione tuo te vitio non habere in precatione a quo petere debeas id quod debes habere In the commandement learne what thou oughtest to haue in reprehension that thou hast it not through thine owne follie in prayer of whome thou must aske that which thou must haue Furthermore these thinges which are subordinate are not contrarie And agayne these men which are regenerate must stirre vp the giftes of God in the number wherof is the strength of the heart For they
Sacrament of the bodie of Christ and therefore is the breade called the bodie of Christ by Metonymia hee which eateth this breade eateth the bodie of Christ sacramentallie To the end the yonger sort may vnderstand these thinges I say that the bodie of Christ is called his bodie sometimes properly sometimes metonymically As the bodie of Christ as it is called his bodie properly is giuen to be eaten of vs truly and spiritually so is it receyued of vs truely and spirituallie But the body of Christ as it is called the bodie metonymically that is the Lords bread if you respect the same as it is breade is eaten naturally and if you respecte it as it is the Sacrament of the bodie of Christ hee which eateth this bread eateth the bodie of Christ sacramentally But let it suffice to haue spoken thus much by the way For euen three wordes are sufficient in a good cause God graunt that all thinges may serue to his glorie and our instruction 45. Lect. Aprill 29. A declaration of the partes of the oracle concerning the censure of the religion and of life the Iewish people IF as Galene doeth thinke the Phisitions ought to behaue themselues in the cutting vp of the brayne as in a temple where the holy ceremonies are done decently orderly much more ought they which studie the holy Scriptures with great reuerence rightlie to cut in péeces and diuide the worde of trueth in the schoole of the holy Ghost Therefore I beséech the eternall GOD to sanctifie vs by his trueth and to giue vs grace so to enter into the secret corners of this oracle that we may thence gather and bring such thinges as may serue to the sanctifying of Gods holy name and our own saluation Moreouer if euery thing which is set in order be comelie as sayth Augustin then is the declaration of this oracle most comelie forasmuch as it is set in very good order Which we intend now to declare vsing a diuisiue instrument The partes of the Oracle are two in number a parable and an exhortation The partes of the argument wherein the Prophet proueth that the Iewes and their administratiō did displease God because they were vncleane are thus disposed 1 It contayneth an exordium concerning the persous which were their owne iudges verse 12. 2 The first probleme or harde question concerning thinges which did not sanctifie and the exposition thereof consisting vppon a denyall verse 13. 3 The seconde probleme concerning these thinges which make a man vncleane and an affirmatiue exposition thereof verse 14. 4 The applying of the former parabolicall problemes vnto the Prophets purpose Wherin he teacheth that both the people of the Iewes and also all their worshippe which they did to God so long as the Temple was vnbuilt was vncleane for this cause was not acceptable in the sight of God ver 15. And we see that in all these there is a preuenting of an obiection which is this As if our sacrifices Sacramentes holie dayes and all our ceremonies which God hath appointed coulde displease the Lord the Temple beeing yet not built so that for their sakes wee must needes builde the Temple least God doe not allowe of them The Prophete aunswereth that all these thinges were prophane and not acceptable in the sight of God because that neglecting the temple which God woulde haue builded they woulde rather purchase and demerite his fauour by their ceremonies The exhortation The other part of the oracle consisting vpon an exhortation vnto a more narrowe consideration of the life dependeth vpon the former part and may be thus deuided 1 First it containeth a rehearsall of the former life and of those euils whereunto it was subiect and of the principall causes thereof For it becometh the godly to profite vnder the fatherly correction and chasticement of God and hereunto doeth the remembraunce and consideration of euils that are past not a litle auaile That they were punished it appeareth in the 16. vers The cause why they were punished is set downe verse 18. The Lord sayth hee smote the Iewes and he reproueth them because they did not repent 2 Secondly it comprehendeth a promise of a blessing which God will send vppon the Iewes after they haue taken in hande the building of the Temple In this place we will note two circumstances the one concerning the time the other concerning the persons for the Prophete declareth who will blesse and whome hee will blesse verse 19. 20. All these thinges tende to this end that we may knowe that all those are accursed which buste themselues so in holy ciuill and housholde affaires that they haue no regarde of the glorie of God and the edifying of his Church and that they are blessed which doe so administer holie things and thinges appertayning to this life that before all thinges they giue vnto God the thinges which are his and bende all their might to the building vp of the Church Ver. 12. Thus sayeth the Lorde of hostes aske now the priestes the Lawe The meaning of these wordes is this Propounde vnto the priestes which professe that they are leaders of the blinde a light to those Rom. 2. 19. 20. which are in darkenes teachers of the vnlearned maisters of infants bycause they haue a forme of knowledge and trueth in the Lawe such questions as are not contrarie to their profession but are questions of the Lawe and such as are proper to their profession c. 1. In this place we will note that when as the corruptions of religion are to be redressed wée must first begin at those which are teachers in the Church and not at those which are learners For vnlesse the teachers be brought into the way of truth the blinde shall lead the blinde 2. And when as their errors are to be conuinced we must vse a religious kinde of zeale and wisedome that they themselues condemninge themselues may giue glory to God and yeelde to the trueth For if the teachers be conuinced of error and do suffer themselues to be brought backe againe into the way of trueth the hearers will be easelie brought to the same 3. It is the duety of those which are teachers in the Church to answeare discreatlie when any question is asked them concerning the Law according to that saying The lippes of the priestes shall keepe knowledge and they shal require the law at his mouth because he is the messenger of the Lord. Let vs also thinke that this is spoken to vs which are students in diuinitie and are bounde to giue an accompt of our faith when it is demaunded of vs and let vs get to our selues the most excellent knnwledge of heauenly thinges both by studdie and also by prayer There is a mery iest of Cicero extant which he vsed toward Pompilius who would seeme to be a Lawyer when as he was altogether ignorant of the lawe For being called to be a witnes in a matter he answered Cicero that he knewe