inferre these wordes I am with you vntill the ende of the worlde which as I haue declared may bee rightly vnderstoode of his person but they are falselie by you restrayned vnto the humane nature although I am not ignorant y◠that pronoune I is sometime restrayned vnto the other nature But in this place you doe falsely restraine the name of Christ which without all doubt doeth signifie the person vnto his fleshe To Christ say you that is to his flesh is giuen all power Ob. The Godheade can take nothing therefore these wordes To mee is giuen all power ought to bee referred vnto the humanitie Ans You shoulde haue made a distinction betweene the diuine essence which is sufficient of it selfe and the person of the mediator Like as in respect hereof the sonne was sent hee went out from the father hee is inferiour to Mat. 28. 18. Phil. 2. 9. the father hee humbled himselfe c. so also he receyued all power and a name which is aboue euerie name Vnto the godheade of the Worde can nothing bee added which is all one with the father and the holy ghost For it is as hee saith a substance sufficient of it selfe vnto felicitie Thus say I least any man shoulde obiect that wee play the Arrians Quest What answere shall I make to those which restrain this pronoune I in the sayings which concerne Christ vnto his humanitie Ans Shew then these thrée things which are grounded vpon the authoritie of the scripture 1 First that it is sometimes to bee vnderstoode in the concrete of the whole person of Christ as in these sayinges I am and you shal Mar. 14. 62. see the sonne of man sitting at the right hand of power and comming in the cloudes of heauen Mar. 19. For I am that good sheapehearde Ioh. 10. 11. I haue ouercome the worlde Ioh. 16. 33. 2 Secondly it is sometime restrayned vnto the Godheade as in these sayinges Before Abraham was I am Ioh. 8. 85. I and the father are one Ioh. 10. 30. 3 Thirdly it is sometimes restrayned vnto the humanitie as it appeareth by these testimonies of scripture And if I shall bee lifted vp I shall draw all men vnto me Ioh. 12. 32. And againe You shall alwayes haue the poore with you but mee shall you not haue alwayes with you Ioh. 12. 8. Cyrillus expoundeth these wordes thus When hee saide of himselfe but mee shall you not alwayes haue the Lorde spake of the presence of his bodie For according to his maiestie according to his prouidence according to the vnspeakeable and inuisible grace of his godheade that is fulfilled which hee saide Beholde I am with you at all times euen vnto the ende of the worlde It shall bée the part and dutie of the godly omitting contention diligently to marke what y◠pronoune I doeth signify in diuers places I An absuditie will adde a breefe example of reducing the same vnto an absurdity Christe sayth Iohn 12. 26. Where I shall be there shall also my minister be But Christ is euery where in his flesh by that supposition which feigneth that this pronoune I is restrayned vnto his humanity onely Therefore shal his ministers be euery where Who is hée that doth not sée this same to bee false Forasmuch as wée shall haue occasion ministred Of the mysterie to speake else-where of the mysterie contained in this Oration we will onely recite the words of Hierome I wil be your helper build my house which amongest you is destroied whilste I am amongst you no man shall bee able to hinder your building To the same purpose serueth that saying of the apostle Do you not know that your body is the Temple of the holy ghost which is in you whome you haue of God neyther are you your owne 26. Lect. Feb. 8. Verse 14. And the Lorde raysed vp the spirit of Zerubabel the sonne of Salthiel the captayne of Iehuda and the spirit of Iehosadac the high priest and the spirit of all the rest of the people and they entred in and did worke in the house of the Lord of hostes their God BY Gods assistance we will héere handle two pointes the history and the allegory The historie The Argument Thorough Gods ayde and helpe the second temple of Hierusalem was restored with greate good successe 1 Certaine it is that the consent of all estates to take in hande the worke of the Lorde and also to finish the same is a singular gift of God The chief gouernors of the people of the Iewes most ioyfully and with one consent took in hand the restoring of the Temple According to the oracle of the restoring of Sion For thy seruants shall fauour her stones and her dust And the heathen shall feare the name of the Lorde Psam 100. and all the kings of the earth thy glorie because the Lorde shall builde vp Sion and hee shall bee seene in his glorie c. Wherefore it is without all doubt that their spirit was raysed vp by the Lord. 2. Position It is onely in the hande of God not onely to take away such hinderances as doe let any good and godly purpose but also to turne them into the contrary so that whereas they were lettes they may be helpes and serue to godly purposes But the purposes and endeuours of these men which were vnwilling the Temple shoulde bee restored were not onely made frustrate but also serued to the purpose of the Iewes as we may sée Esdras 5. 6. in the history of Thatthenaus and Setharbosnaus and of other which were enemies vnto the Iewes Therefore most certain it is that God brought this thing to passe Positions 1 God is hee that worketh in vs both to will and to doe of his free good wil * Wherefore Phil. 2. 13. touching good workes whereof we are onely properly the instrumentall causes although not onely the passiue causes let vs sing that song of Dauid Not vnto vs O Lorde not vnto vs but vnto thy name giue the glorie for thy mercie and for thy truethes sake Psal 115. 1. Shal the hatchet the sawe the rodd triumph Isay 10. 15. 2 All the workes of God are amidest contrarie meanes Therefore when hee determineth to bring to passe wholsome and laudable things some hinderances are alwaies laide in the way which God doth afterwarde remooue that hee may make way for his counsels and workes Whenas the Iewes were begunne with great consent industrie and labour to builde the temple straightwaye come their enemies the captayne of Syria and the Samaritanes who when they coulde not hinder the holie worke themselues they referred the matter vnto Darius the sonne of Histaspes who hauing searched the chronicle commaunded them to hasten the building and also to beare the charge thereof 1. Esdras 5. 6. 3 Wée must not regarde what enuious men thinke and doe but what God doeth For God helpeth and furthereth the good not onely by meanes of the good but also by meanes
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
that they beléeue the remission of sinnes In like sort I prooue the minor GOD doeth iustifie none but those whose mercifull God hee is But hee doeth iustifie the circumcision of faith and the vncircumcision by fayth Rom. 3. 30. Therefore hee is the God aswell of the circumcised as of the vncircumcised in the flesh Let vs throughly ponder these and such like sayinges that beeing mindfull that we are sprong from the wild Olyue trée wée may with one minde and one mouth giue thankes to our Lord Iesus Christ who hath deliuered vs from the power of darkenesse and hath translated vs into the kingdome of light To him be glory for euermore Amen 40. Lect. 25. Aprill 1580. 6 An argument drawen from the glorie of the second Temple I will fill this house with glorie saith the Lorde of hostes IT is questionles that that temple is to be builded with great industrie and ioyfulnes which the Lord hath promised to replenish with glory But the Lorde doeth promise to replenish the seconde Temple with glory Ergo. c. Aphorisime concerning glorie 1 There is one glorie of the flesh and an other of the spirite 2 The glorie of the fleshe beeing kindled with the confidence that is reposed in workes as strawe with fire is an hinderance to fayth Iohn 5. 44. Howe can yee beleeue when yee receiue glorie one from another and do not seeke the glorie which commeth from God alone 3 The glorie of the spirite staying vppon Christ alone is ioyned with faith 2. Cor. 3. 18. But we beholding as in a myrrour with open face the glorie of the Lord are transformed into the same image from glorie to glorie 4 There is one kinde of glorie of the fleshe which consisteth in riches dignitie and good successe and it is common aswell to the faithfull as to the vnbeléeuers Gen. 45. Psal 112. 2. Reg. 12. 5 Yet ought the glorie of the spirite to bee preferred farre before it which accompanyeth plentie of the Lordes blessing in spirituall thinges 6 And forasmuch as both of them are to bée esteemed according to their end vse wée ought to preferre the glorie of the spirite which serueth chiefely both to our owne edification and the glorie of God farre before the glorie of the fleshe The blessing of God is commended first for the efficient cause or the author thereof which is God who is called the God of glory Psal 29. 3. Secondly for the formall cause which comprehendeth the decent and good order vsed in the dispensation of the worde of God and his worshippe and the approbation thereof which is declared by the imputatiō of perfection wrought by faith whenas otherwise God might require manie thinges at our handes Lastly for the plentifulnes thereof which is signified by this worde fill And nowe howe and of what gifts this fulnesse is ment these sayings doe sufficiently testifie And of his fulnesse haue wee all receyued euen grace for grace Ioh. 1. 16. And agayne Hee is ascended farre aboue all heauens that hee might fulfill all thinges namely with the giftes of the spirite and that hee might giue to the Church faithfull seruaunts Eph. 4. 10. 2. Of the funiture of the seconde Temple Although wee must needes confesse that there was great store of riches gathered together in the treasurie and that as the histories do testifie there were other riches taken fro other yet no doubt this was the principall glorie thereof that the sonne of God beeing reuealed in the fleshe taught the gospell of the kingdome therein Wee will inferre certayne notable sayings of the holie Scripture and out of them will wee gather what bee the chiefe ornamentes of Temples 1. Reg. 8. 12. 13. The Lorde said that hee woulde dwell in the thicke clouds Certaynely I haue built thee an house to dwell in an house that thou mightest dwell for euer The presence of God hearing prayers an◠taking in good part the worshippe done to him in faith is the first and chiefest ornament of a Temple And whereas it is sayde that the Lorde doeth not dwell in temples made with handes that may not bee vnderstood simplie Act. 7. 48. but in some respect first in respecte of his essence according to the which hee is not onely in the Temples but also euery where secondly in respect of the comparison For it delighteth him not so much to dwell in a materiall Temple as in a faithfull heart Isay 56. 7. My house shall be called an house of prayer to all people Vnder prayer made in faith the Prophet doeth comprehend by Synecdoche the administration of the worde and Sacramentes and also both the externall and internall worship of God And is certayne that hanginges organs and musicall harmonie do nothing like so much adorne Churches as the preaching of the worde of God which serueth to the vse and edification of the saints Ioh. 2. 16. Carrie these things hence make not my Fathers house an house of Marchandice Therefore the house of the Father séeing it is an house of godlines must not serue to the prophane gayne of those men which thinke that gayne is godlinesse and for this cause they doe all thinges that they may serue to their filthie lucre 1. Tim. 6. 5. 9. but to the edification of the mysticall bodie of Christ which is the Church 3 Of the glorie of the Church of the newe Testament Isay 40. 5. The glorie of the Lorde shall be reuealed and all flesh shall see it together because the mouth of the Lorde hath spoken it Isay 60. 2. For behold darkenes shall couer the earth and a myst the people but vpon thee shall the Lorde arise and vpon thee shall his glorie bee seene The meaning of these oracles may bee gathered out of these sayinges Iohn 1. 14. And that word was made fleshe and it did abide amongest vs and we sawe the glorie thereof the glorie I say as of the onely begotten comming out from the father full of grace and trueth 2. Cor. 3. 9. For if the ministerie of condemnation was glorious much more doeth the ministration of righteousnes abounde in glorie 4. Of the glorie of the Faithfull 1 It is most certayne that the faithfull are the Temples and houses of God Eph. 2. 22. Wherein you also are builded together that you maye bee a dwelling place for GOD through the spirit 2 For this cause is it saide that Christ doeth dwell in their hartes by faith Eph. 3. 17. 3 And it is certaine y◠they which are destitute of holy spirit of faith haue no part nor fellowship with Christ 2. Cor. 6. 15. What concorde hath Christ with Beliall or what part hath the beleeuer with the infidele 4 Truelie the onely glory of the faithfull is Christ 1. Cor. 1. ver 31. But you are of him in Christ Iesus who of God is made to vs wisdome and righteousnes and sanctification and redemption that as it is written he that reioyceth let him reioyce in the Lord. I
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
greatly erre which doe thinke that we reape no commoditie by aduersitie which is sent vnto vs by God And although I doe in heart bewayle the manifolde ruine of â—ens affaires empires the perturbations and laying waste of the church the exile of the godlie the successe of hypocrites which are wonte almost to worke the vtter destruction of the godlie yet notwithstanding as I doe acknowledge all these miseries to proceede from these miscre antes so nothing doubting but that God vseth these thinges to his glory and our triall I repeat that saying of Dauid I held my peace Psal 39. 10. and opened not my lippes because thou hast done it For it cannot bee that a godlie minde beholdinge firste of all the enormities and tumultes which are to bee founde in certaine churches and vniuersities the banishment of godlie ministers the subtiltie and successe of certaine hypocrites the delighte which they take in those which are of high degree and also those men which are of base estate then secondlie the wicked ioy which the papistes coÌ„ceiue of the calamities of the godlie beholding all these things most gladlie the vaine hope which they haue of the restoring of Antichristianisme can be at quiet vnlesse turning vnto God who maketh all thinges for him-selfe euen the wicked against the euill Pro. 16. 4. daie it say with Dauid Therefore I thought vppon this in knowing it but it was a griefe in my eyes vntill I entred into the Sanctuarie of God and vnderstoode the ende of these men Certainelie thou settest them in slipperie places thou throwest them downe headlong Furthermore whom shall wee Psal 73. 16. 17. 18. thanke for these harbouâ—oughes and hospitals of the godlie teachers learners which are in some prouinces of Europe but the lord our God to whom the Psalmist did sometime say Thou preparest a table in my sight before myne enimies thou annoyntest my head with oyle my cup Psalm 23. 5. runneth ouer Secondlie when I consider the benefit of my redemption I giue thankes to my Lorde Iesus Christe both God and man who was crucified and raised vp againe for our sakes who sitteth at the right hand of God the father almightie giueth giftes vnto men maketh intercession for vs and shal come out of the heauens at his time to iudge the quicke and the deade For I do know that he is present Mat. 28. 20. with vs and that he will be present with his church vntill the end of the world And forasmuch as he is true and the truth it selfe forasmuch as he is almightie almightines it selfe I am perswaded that he will not leaue Ioh. 14. 18. vs destitute but that hee will giue vs eternall life that we shall not perish for euer and that Ioh. 10. 28. no man is able to plucke vs out of his hands If wee were not made members of his body beinge made one body with him if Eph. 5. 30. wee were not fleshe of his fleshe and bone of his bones if wee had not bene planted with him and growen vp with him in the similitude Rom. 6. 5. of his death and resurrection If finallie that highe priest of ours Christe Iesus were not touched with the feeling of our infirmities then were there great reason why wee shoulde neither receiue anie comforte pleasure throughout our whole life by prosperity neither shoulde aduersity suffer anie hope of deliueraunce from so great miseries to remaine in vs. * For what doth it profit a man if hee winne the whole world and destroy Luke 9. 25. himselfe or loose him-selfe But we are assured in our heartes the spirite of Christe bearing witnes vnto our spirite that wee are one bodie with him that wee are ingrafted into him and that hee is throughlie touched with the feeling of our infirmities Therefore in him alone do we reioyce who is made vnto vs of God our wisedome righteousnes 1. Cor. 1. 30. sanctification and redemption * and we know assuredlie that we are more then conquerors through him who hath loued vs and that neither death nor life nor Angell nor principalitie nor power nor thinges present nor things to come nor height nor depth nor anie other thinge which is created is able to seperate vs from the loue of God which is in Rom. â— 37. 38. 39. Psalm 110. 2. Christe Iesus our Lord. * Christe raigneth hee raigneth in the middest of his enimies therefore shall his kingdome come vnto vs and the workes of the Mat. 6. 1. Ioh. 3. 8. deuill shal be loosed * Hee shall beate downe Satan vnder our feete and that shortly * Rom. 16. 20. Let vs not doubt but that hee shall shortly reuenge his glorie euen vpon those which in worde doe professe but in deede doe denie that Christe is come in the fleshe For the 1. Ioh. 4. 3. same Christe our Lorde shall confounde and ouerthrow this spirite of Antichrist with the breath of his mouth who is in deede made partaker of our fleshe and bloude but without sinne * Heb. 2. 14. All sorrowe departeth when wee haue once receiued Christe This is a true saying For if wee bee deade with him wee shall also liue 2. Tim. 2. 11. 12. with him If wee suffer with him wee shall also raigne with him * It is better for vs to Rom. 8. 29. bee made like vnto his image and denying Mat. 16. 24. our selues to take vppe the crosse and to followe such a guide which will leade vs vnto Act. 3. 15. to life finallie it is better for vs to suffer affliction with the people of God then to inioy Heb. 11. 25. the pleasures of sinne for a season * I proceede from the benefit of our redemption vnto the thirde thing which is sanctification If wee did in very deede trie that wee are profane and aliantes from God that wee are not onely borne in sinne and therein remayne during our whole lyfe but also that wee dye therein and by reason thereof are both in our lyfe and death abhominable in the sight of God then were wee most miserable hauing no hope and being quite destitute of God in the worlde and of all true coÌ„â—olation But it is good for vs that being segregated to bee Gods owne peculiar people proper to him-selfe God the father of mercy and of all consolation doth by his holy spirite sanctifie vs regenerate vs raise vs vp and comforte vs that hee will haue the same spirite to bee the pleadge and earnest of our inheritaunce vntill wee bee set at liberty to the praise of his glorie * Eph. 1. 14. The godly mindes doe perceaue that in this dauÌ„gerous and continuall warfare of the naturall life they haue neede of instruction exhortation consolation hope patience constancie and many moe giftes then these and they do alwaies freelie confesse with Ieremy Wee knowe O Lord that mans way is not his owne way neither is it in
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
doo neuer want the spirituall blessing but as for the earthly blessinge they enioy not the same alwaies If you respect the matter about which or the obiects of the blessing the spirituall and the temporall blessing doo some-times goe to-gether as the examples of Abraham Isaach Iacob Daniell Iob and of other whom the Lord did blesse with all manner of spirituall and earthly blessings doo testifie Some-times the saintes must be content with the spirituall blessing alone as Paul saith of him-selfe and of others Vntill this time are wee hungrie and thirstie and naked and buffeted wee wander in vncertaine places c. 1. Cor. 4. 11. The next endes of this blessing is that wée may bee holy and vnblameable the last the praise of the glorious grace of God Eph. 1. 4. 6. 6 The effect Of the earthly blessing it is saide The blessing of the Lord maketh rich and hee addeth no sorrowe there-with Pro. 10. 22. The generation of the righteous shal be blessed Riches and plenteousnes shal be in his house Psal 112. 2. 3. But of the celestiall blessing Paul saith But I knowe that when I shall come vnto you I shal come with a ful blessing of the gospell of Christ Rom. 15. 20. And againe Blessed bee GOD euen the Father of our Lord Iesus Christ who hath blessed vs with all maner of spirituall blessing in heauenly thinges in Christ c. Eph. 13. 7 The adiunctes of this blessing are described Psal 112. His seede shall be mighty vpon earth the generation of the iust shal be blessed Riches and plenteousnes shal be in his house and his righteousnes abydeth foreuer To the righteous there ariseth vp light in darkenes A good man is mercifull lendeth he ordereth his matters in iudgment And as the approbation of these men which iudge a-right doth accompany the blessing of it selfe so the hatred of the wicked enuy and bacbytinges doo follow the same accidentally For as Iosephus saith It is an hard matter to escape enuy in prosperitie 8 The curse is coÌ„trary to the blessing whereby they are called accursed which the scriptures call commonly vessels of the wrath of God Mat. 25. 41. And they are called priuatiuely or by takinge away of the contrary accursed which are destitute of the blessing of the life of God and of spirituall good things being subiect to sinne and to eternall death Let the godly learne out of Leuit. Cap. 26. and Deut. 27. 28. the contrarietie which is betweene the blessinge and the curse But that wee may come from speculation vnto practise and vse let vs persuade our selues that wee are called by the voyce of God vnto repentaunce let vs giue glory to God let vs bee of the number of those which are Gods let vs rather séeke heauenly thinges then earthly things If wee doo these thinges through the assistance and grace of God Christ Iesus who is blessed will blesse our studies our counsels and all our life Wee haue seene now these many yeeres manifest testimonies of Gods curse in that scattering abroade of the Church in the pouerty of Common-wealthes and in the priuate publike calamities of man-kinde Therefore let vs at length turne vnto him who smiteth vs humble our-selues â—nder the mighty hande of God and giue glory vnto the Lord. 55. Lect. Iune 28. 1580. The last oracle of Haggeus Verse 21. 22. And the woorde of the Lorde came the seconde time vnto Haggeus the foure and twentith day of the same moneth that hee shoulde speake vnto Zerobabell the captaine of Iehuda c. IT shal be a pointe of your godly diligence brethren and hearers beloued in the Lorde together with mee to marke the circumstances of God his oracles where-of Haggeus maketh mention in this place also Wee will speake briefely of euery one of them The Author 1 To the ende the godly might know from what fountaine the true oracles did flowe and also that their authoritie was most holy the Lorde of hostes doth plainely protest that hee was the author there-of GOD saith the author of the epistle to the Hebrues spake sundrie times and diuers waies in times past to our Fathers by the Prophets in these last daies hee hath spoken to vs by his sonne Heb. 1. 1. And this friendly conference is a manifest testimony of the goodnes of God and of his loue towarde man-kinde who though he dwell in vnaccessable light yet doth hee reueale vnto vs by his plaine woorde and euident testimonies him-selfe and also his will that hee may bring vs vnto eternall life by the knowledge of Iohn 17. him-selfe 2 And to what ende God doth vse the ministerie 2 The Cryer and preaching of men when it seemeth good to him to publish his mysteries Paul doeth teache vs 2. Cor. 4. 6. 7. For GOD who coÌ„mannded the light to shine out of darknes is hee who hath shined in our hearts to giue the light of the knowledge of the glorie of GOD in the face of Iesus Christ But we haue this treasure in earthen Vessels that the excellencie of that powre might bee of GOD and not of vs. 3 Paul giueth the Iewes his prerogatiue 3 To whom the oracles of the Lord are committed Rom. 3. 2. aboue the Gentiles that vnto them were committed the oracles of GOD. And it appéereth that certaine were publikely pronounced before all the people as the former oracle concerninge the causes and testimonies of blessing and cursing certaine were vttered to some certayne persons onely It séemeth that this oracle which was tolde Zerubabel was of this sorte who strining both publikely priuately with much griefe and sorow had néed of some singuler comfort And séeing that God doeth promise great good things as the giuing of the Messias the preaching of the Gospell the calling of the Gentiles the punishing of the worlde for striuing agaynst God Zerobabell and other the godlie néede not to doubt of the lesser good things as the restoring and preseruing of the countrie common wealth of the Iewes and of the beating downe of their enemies God who hath commaunded his seruants to giue to his housholde their portion of doctrine in due season as hee doth all thinges in time so doth hee fore-tell the same in due time Therefore the marueilous wisdome goodnes and prouidence of God appéereth both in the reuelation of his will and also in executing of the same God graunt that wée also may bee giuen all our life longe to sanctifie his name and to obey his holy will and pleasure Verse 22. 23. I will shake the heauen and the earth And I will ouer-throwe the throne of kingedomes and I will destroy the strength of the kingdomes of the heathen and I wil ouer-throw the chariots and those that ride in them and the horses they that ride on them shall come downe euery man with the sworde of his fellowe Shaking doth signifie as the Apostle doth interprete it the remoouinge of thinges which are