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
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
40. 2. To vnderstand with the heart Mat. 13. 15. With a good and honest heart to heare the word of God and to keepe it and to bring forth fruite through patience Luk. 8. 15. Way doth signifie in this place the Cogitations counsels and affaires both domesticall ciuill and also holy whereunto the Iewes were so addicted that they did in verie deede testifie that they were more delighted in earthly and frayle thinges then in heauenly eternall and spirituall things Of this inordinate kinde of life doth Ecclesiastes speake through-out his whole booke whose theme or proposition is this* Vanitie of vanities and all thinges are vanitie And before him the kingly psalmist saith* Trulie all things are vanitie euery man that standeth Selah Trulie man walketh in a vaine shadowe trulie they disquiet themselues in vaine he heapeth vp riches and he knoweth not who shall gather them Psal 39. 7. In the argument wée will first expounde the The argument sentence secondly we will declare the vse thereof The meaning of the words Sainte Hierome very godlily and in fewe wordes expoundeth this sentence on this wyse Because saith hee you say it is not tyme to builde the Lords house and you your selues dwell in houses whose foundations are lowe laide and my house lyeth waste consider I the Lord commaunding you and call to minde what you haue done and what you haue suffered The thinge it selfe declareth that God is angrie with you seeing that his iudgements are so manifest in reuealinge his ire from heauen against your vnrighteousnes and vngodlines The vse of these wordes is declared in these positions The vse of these wordes 1 The prophets and apostles in their sermons did call their hearers vnto the beholding of the thinges themselues and vnto the consideration of the workes of the Lorde so that they might not onely vnderstand what God sayd but also see what he did and that they might declare it abroade to the glorie of God Accordinge to that saying I will enter in into the strength of the Lorde GOD I will make mention of thy righteousnes onelie O GOD thou hast taught mee from my youth vp and hitherto haue I declared thy wondrous workes Psal 71. 14. 15. 16. 17. Furthermore it is meete that wee with a thankful minde do meditate not only vpon those thinges which God hath bestowed vpon vs particularly but also that we make great accompt of those benefits which the Lorde hath both in times past and also in our time bestowed vpon the whole Church and that wee doe laude and magnifie the author and giuer thereof For as in times past the Israelites in their holie Sermons made vnto the people and in their Songes and Psalmes made mention of their deliuerance out of their bondage wherewith they were oppressed in Egypt and also of all other benefits which the Lord had bestowed vpon them and their forefathers in the Wildernes and in the lande of Canaan so let vs well weigh and consider with our selues what benefits wee haue receiued at the handes of the Lord as that that the sonne of GOD was giuen for vs that the Lorde hath gathered together a Church amonge the Gentiles that hee hath wonderfully regenerated the same and that hee hath purged the heauenly doctrine from all the leauen of mans traditions and then let vs giue thankes to the sonne of GOD our Lord Jesus Christe and leade our liues according to the prescript and rule which hee hath appointed for vs. 2 Forasmuch as it is both wiselie and truelie saide of Salomon Pro. 16. 25. There is a waye that seemeth right vnto man but the ende thereof is the waie of death euen they which are in the Church are to bee exhorted that they diligently coÌ„sider with themselues what way they haue taken For there is a kinde of disease called selfe loue which so bewitcheth men that whiles they onely beholde the vertues and good thinges which are in them-selues and doe make great accompt thereof they couer their vices and make them lesse then they bee in-deede so that at length they fall fast a sleepe in the cradle of securitie and flatter them-selues in euill matters thinking that they are wise so longe as they do not wander out of the high-way wherein most men doe walke 13. Lect. Decemb. 1. A Position concerning the censure which man ought to haue of his lyfe and studies NOwe that wee may goe directly from the argument vnto the doctrine and that wée may intreate of the iudginge or decerning of the way which euerie mortall man hath taken least it shoulde bee an hard matter for the younger sorte to marke the course of the things whereof wee are about to speake wee will after our accustomed manner draw out all things by waye of distinction and also declare from whence they bee fet 1. Aphorisme God will haue vs diligentlie and earnestlie to ponder in our mindes the way of our life according to those sayings Psalm 32. 9. Bee â—as thing soeuer â— shalt doe â—fider well what â—ges thereto â—â—n prudentlie about â—oe â—arke whether thâ—nd â—ood or no. not as Horse and Mule which haue no vnderstanding c. Prou. 12. 15. The waie of a foole is right in his owne eyes and hee that obeyeth counsell is wise Pro. 15. 19. The waie of a sluggard is a thornie path but the Pythagoras path of the righteous is lifted vp Pro. 16. 9. The heart of man inuenteth his waie but Wherein haue offended what â—aue I doneâ— or â—hat part of my â—uty haue I oâ—itted the Lord directeth his goinges Psal 90. 12. Make vs to number our daies and so make vs wise 2. Aphorisme That this thing maie be both wiselie and commodiouslie brought to passe we must followe the iudgment of GOD and not the wisedome of the flesh For of that waie which the flesh alloweth and sheweth it is saide There is a waie which seemeth to man to bee good and the ende thereof leadeth vnto death Prouer. 14. 12. And most swéet and comfortable is that promise which God hath made I will instruct thee and teach thee what waie thou shalt walke I will direct thee with mine eye Psal 32. 8. Therefore so often as wee are broughte into anie doubt as men comming vnto three waies and not knowinge which to take let vs call to minde this swéete promise and then let vs praie with Dauid Teach mee O Lord thy waie and leade mee in the right waie because of mine aduersaries Psalm 27. 11. Let vs also enter into the Sanctuary of GOD that is let vs ascend from the secondarie causes vnto the first and principall cause which is most iust most wise and most good and let vs staiâ— our selues vpon his good will and pleasure 3. Aphorisme Those men which doe this godlilie and religiouslie must consider with them-selues what beholder they haue what guide and what instructours they must also learne rightlie to discerne the workes of the Lord and
is contayned in these wordes In my sight saith the Lord. As if he shoulde say Although you seeme to your selues to bee cleane in the sight of the Lord our God yet doth hee plainely testifie that you are vncleane The iudgement of God concerning the cleane and cleanes is not like to the iudgement of men Men doo often-times count them vncleane who in the sight of God are cleane and on the contrary But God who beholdeth the heart knoweth best what ought to bee thought of euery man Further-more it often-times falleth out that a man deceiueth him selfe accordinge to that saying of Solomon There is a generation that are pure in their owne conceite and yet are they not washed from their filthines Pro. 30. 12. Obiect The euents are answerable to the counsels and iudgementes of God But the cleane and vncleane haue all one euent according to that saying of Solomon All things fall out a-like to all The iust and vniust the good and cleane and vncleane hee which sacrificeth and he which sacrificeth not haue one euent as is the good so is the sinner c. Eccle. 9. 2. Therefore God doth not iudge the cleane and vncleane An I answere vnto the minor proposition where-in there is a fallacie from that which is spoken in some respect vnto that which in spoken simplie Certaine euents both prosperous and infortunate are common aswel to the faithfull as to the vnfaithfull but not all Oftentimes both of them are in aduersitie sometimes both of them doo enioy prosperity for a season But like-as euen prosperitie turneth to the ruine of the infidels so aduersitie doth profit the faithfull These latter euents are not common to the cleane and vnfaithfull 50 Lect. 3 The Induction THe induction where-by our prophet confirmeth the proposition is this All the Iewish nation is vncleane All the workes of the hands of this same people are vncleane The offrings which the Iewes haue offred to God are vncleane And all thinges what-soeuer they doe are vncleane Therefore this proposition is true The Iewes are vnclean In this induction we will note these fiue points 1 The order of thinges Hee beginneth with the Iewish nation as with the Vine which bringeth foorth wilde grapes not good grapes That done he procéedeth vnto the works of their handes that is vnto their housholde and ciuill affaires which serue properly to the maintenance of this naturall life Lastly hee ascendeth vnto the highest degree which comprehendeth the administration of the priestes and hee testifieth that the Iewes are vncleane in respect of all these thinges and therefore are they subiect to the wrath of God The seconde thinge which we haue here to note is that vnder these woordes Nation and People the prophet comprehendeth the men of honor of meane estate and of lowest degrée Isaias the prophet in his 1. Cap. 5. 6. vsing an allegorie accuseth in these woordes all estates of men Euerie head is weake and euerie heart is heauy from the soale of the foote vnto the head there is nothing whole there-in but woūds swelling sores full of corruption You sée how vprightly and vncorruptly the prophets behaued them-selues if at any time they were to reprooue sinnes which were committed by men of all estates Their foote-steps must we follow it is our duties to rebuke sinners without flattery or respect of persons 3 Thirdly we note that the works of our hands are vncleane vnles they bee sanctified by praier and the worde of God Therefore Dauid in the 90. Psalme praieth thus Let the beutie of the Lord our God bee vpon vs and direct the worke of our hands Faith acknowledgeth and professeth that al our labour is in vaine vnles the Lord doo blesse the same according to that which is written in the 127. Psalme 1. ver If the Lord build not the house their labour is but in vaine which builde it if the Lorde keepe not the City the watch-man watcheth but in vaine 2. It is in vaine for you to rise earlie and to lie downe late eating the breade of sorrowe so will he giue his beloued sleepe c. 4 Fourthly wee haue to note that there is the figure Synecdoche in the worde offrings For hee knitteth together as it were in one bundell all ecclesiasticall actions sacrifices sacramentes holy dayes fastinges c. And these actions are called vncleane not in respect of God who commaunded them nor of the forme but in respect of men which did not doe them in faith and which rested only vppon the worke wrought 5 Fifthly the ende and vse of the oracle Let vs remember that the Prophete speaketh these thinges to vs that discending first of all into our selues wee may acknowledge and bee heartily sory for these euils and diseases wherewith wee are infected secondlie that wee may call diligently to an accompt our counsels studies affaires and that wee may not faltter our selues whenas we perceiue that we haue rather sought earthly thinges then heauenly things and lastly that wee may well weigh and consider with our selues how and with what conscience we haue worshipped God hitherto and that we bee heartely displeased with our selues if we shall vnderstande that wee haue drawen nigh vnto God with our mouth and in heart haue beene farre from him A supposition concerning the studie of diuinitle 1 We must earnestly begge of God and somuch as euer wee are able must wee endeuour that our studies may be holie not prophane and vncleane For wee are conuersaunt in Chrtstes schoole wherein wee must bee most earnestlie giuen to holines 2 And our studdies shall bee cleane and holie to God by this meanes if GOD shall so throughly sanctifie vs that our spirite soule and bodie may be perfect Let vs remember that we are the temples of the holy Ghost which must not be defiled with the filthinesse of the flesh and spirite 2 The workes of our hands must be cleane For we must haue the mystery of faith in a pure conscience Let therefore our thoughtes our wordes our workes be chast and pure that we may be vnto others a laudable example of integritie and holines being studentes in the holie Scriptures not in outwarde show onely but in trueth and in deede 4 The same opinion must wee haue concerning our sacrifices that is our prayers our thankesgiuing our pacience in trouble and all our holy actions which must needes be lightned by faith and the knowledge of Iesus Christ the mediator that they may be acceptable to God and profitable to vs. 5 The author of our study is God of whom it is often times sayde in the law Be ye holy as the Lorde our God is holy 6 The matter thereof is Christ Iesus who is made vnto vs not onely wisedome but also sanctification 7 The forme of the study of diuinitie appeareth not onely in speculatiō but also in practise that is in the vnfeigned and continuall exercise of true godlines 8 The ends of this studie are not gayne
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
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
of these Sophisters but to the ioy of the godlie which is thereby increased Wee haue seene wyth our eyes these Sophisters pleading their euill cause with such feare and trembling that by the palenes of their countenaunce the trembling of their members their confused oration they them-selues did bewraie their subtiltie and hidden wounde of conscience Howe often hath this fallen out amongst them that they which suppose them-selues to be able to prescribe lawes vnto other men were not able to answere the spirit and wisedome of GOD which spake in the mouth of godlie yonge men The ministerie of Athanasius I confesse was full of calamitie and affliction yet was the same most fruitfull to the church and to him most glorious euen in the midst of his miseries And seeing that the ministerie of our pastors and teachers is such let vs in no case thinke that their labour shall be in vaine in the Lord. For they which do sowe the doctrine of the truth with manie teares shall in their time reape with ioy Psalm 126. 5. But I thought good right honorable to dedicate my Lectures vpon Haggeus the Prophet vnto your noble and most renowmed name that there might some publike testimonie of my dutie whereby I am bounde to your highnes be extant which I hope and am fully persuaded will bee well welcome vnto youre honour by reason of that confidence which I haue in your heroicall vertue Perhaps it is not for mee to take vpon me to set forth your highnesses desertes toward the commen-wealth of learninge for I thinke I oughte to leaue this charge to the Captaines and gouernours of the learned I will onlie testifie that which gratefulnes biddeth mee professe namelie that manie most excellent writers haue come to light by meanes of the Printers as it were begetting them againe and your highnes his cost and charges most liberallie bestowed there-vpon which other-wise wee should either not haue had at all or els wee should not haue enioyed them so finelie and trulie printed But another thing there is which most of all pleaseth vs which doe professe religion and causeth vs most of all to esteeme highlie of your honour Where as it behooueth princes and magistrates to bee mindefull of the commaundement of the Lord Ascribe vnto Psal 29. 1. 2. the Lord yee mightie ascribe vnto the Lord glorie and strength Ascribe vnto the Lord the honour due vnto his name bowe your selues vnto the Lord in his holie sanctuarie * who is he that may not worthelie reioyce that your clemencie is indued with the true knowledge of the true God being purged from the leauen of mans inuentions which thinge the more is the pittie is at this day had in great estimation with some men I confesse that honour dignitie noble parentage riches the fauour of of mightie princes whom to please is counted a greate praise are excellent thinges There is also great accompt to bee made of the desertes of noble men towarde the commen wealth of learning of their liberality towatde those which are indued with vertue and true learning who doe encounter with manie great miseries But the honour of true religion ought to bee preferred farre before all these thinges which serueth greatlie both to enlarge the fame and also to edification Therefore as the good do with due reuerence reioyce that your honour is indued with the spirituall corporall gifts both of the bodie and of the minde and also with those temporall and externall goods which are the instruments of manie excellent vertues so doe they likewise praie that Christ Iesus that king of kinges Lord of Lords wil long preserue and keepe your renowmed highnes in florishing estate for the commen wealthes sake that it maie proceede to be a bountifull patron to the learned Let your clemencie fare well and happilie Written at Basill the first of March Your honours most bounden Iohn Iames Gryneus Anno Domini 1581. Certaine briefe notes vpon Haggeus by Iohn Iames Gryneus 1 Haggeus doth signifie in the Hebrewe tongue Pleasaunt and solemne We may read the historie of Haggeus not onely in this booke but also in Ezr. 5. ver 1. and in Iosephus de antiquit lib. 11. cap. 4. and else where 2 His fellowe and partner in the office of prophesying was Zacharias with whome he beganne to prophesie in the eightenth yeare after the retourne of the people of the Iewes from Babylon which was about the seconde yeare of Darius the sonne of Histaspes and in the yeare of the worlde 3444. after Funcius his Chronicle which wee doe followe yet so that this may be no whit preiudiciall to the iudgement of other men The state 1 Forasmuch as they are by all meanes infortunate and subiect to the curse who onelie seeke those thinges which are their owne and not those things which are Gods Let the godly first of all seeke the kingdome of God and the righteousnesse thereof for all these thinges which appertaine vnto the sustentation of this mortal life shal be added * Hereto Math. 6. 33. belong those sayinges Giue those thinges which are goddes vnto God * Whether therfore Mat. 22. 21. you eate or drinke or whatsoeuer you do do all to the glorie of God * That saying 1. Cor. 10. 13. also of the old Historiographer is wel knowē The things which are gods are to be prefered before things which are mens Certaine it is that all our housholde affaires pollitike affaires Schoole affaires and all other affaires whatsoeuer are full of vanitie and the curse if any man doe goe about the same and do neglect the worshippe of God 2 And as it becommeth vs to be carefull for the whole Church which is the temple of God so it behoueth euery one of vs to haue a Eph. 2. 20. 22. 22 1. Cor. 6. 19. Rom. 12. 1. 3. great care of his own edificatiō restoring * For we also are tēples of the Lord we must offer our bodies a liuely sacrifice to God * 3 The Iewes beeing brought backe agayne The argument from Babylon did builde their owne houses gorgeously and sought after their commoditie diligently neglecting in the meane season the restoring of the Temple and the administration of the true worshippe of God But they had the worde to cloke this their negligence withal namely that the time was not as yet come wherein the Lorde wold haue the Temple to be builded again * Hag. 1. 2. The Prophete most sharpely reprehendeth them and telleth them that this wicked negligence of theirs was the fountaine from which gods curse did flowe The principall pointes of doctrine which are to be obserued in both these Chapters 1 God shall restore his Church that it may be safe for euer 2 God when the fulnes of time is come shall be made manifest in the flesh 3 When as the gospel shal be preached to the Gentiles the heauens and the earth shall bee moued 4 Let the faithfull
remember that they are Temples of God for this cause let them loue Christ that by his spirite they may be more and more restored and renued Haggeus the Prophet The argument of the first Chapter 1 The discription of the circumstances of the time The iudiciall kinde is such as is vsed in accusing of a man or in defending of him The deliberatiue kinde of oration is such as is vsed to persuade a man to do a thing or to deswade him froÌ„ doing of it the persons and matters is comprehended in the 1. and 2. verses 2 Hereunto is annexed an oration partly of the iudiciall kinde and partly of the * deliberatiue kinde For first of all the Prophet sheweth that the Jewes had greouously offended in that they had in al hast and with great expedition builded their owne houses neglecting the restoring of the holy teÌ„ple of the Lord. Secondly he sheweth how the Lord had chastned theÌ„ Lastly he exhorteth theÌ„ vnto the building of the Temple adding a most large promise of the blessing of God wherewith they shoulde be enriched if they did their duetie as they ought from the third verse vntill th end of the eleuenth verse 3 A laudatorie narration of the obedience of the Princes and people of the Iewes vnto the end of the Chapter Cap. 1. 1 IN the second yeere of King Darius in the sixt moneth the first day of the moneth was the worde of the Lord in the hand of Haggeus the prophet vnto Zerubabell sonne of Salthiel captaine of Iehuda and Iehosua the sonne of Iehosadac the chiefe priest that he should say 2 Thus hath the Lord God of hostes said in saying This people hath saide The time is not yet come the time I say that the house of the Lorde shoulde be builded 3 The worde of the Lord was therefore in the hand of Haggeus the prophet that hee should say 4 Whether or no o yee is the time come that yee shoulde dwell in your sieled houses and that this house should lie wast 5 Nowe therefore the Lord of hostes hath thus spoken Sette your heartes vppon your wayes 6 Yee shall sowe much and bring in litle ye shal eate and not be satisfied ye shal drinke and not bee dronken yee shall cloath your selues and not bee warme and hee that shall place himselfe for wages hee shall place himselfe for wages which shall be as if it did fall into a bottomlesse bagge 7 Thus hath the Lorde of hostes spoken Set your hartes vpon your wayes 8 Goe vp into the mountayne and bring thence woode and builde my house and I will be fauourable therein and I will be glorified saith the Lorde 9 Yee shall looke vnto much and behold it is but a little and ye haue brought it into the house but I blowe vppon it For what cause saith the Lorde of hostes For my house which lyeth wast and yee runne euery one into his owne house 10 Therefore hath the heauen shutte it selfe vpon you that it may not giue you dew the earth also hath shutte her selfe that shee may not giue her fruite 11 And I haue called a drought vpon this lande and vpon the mountaines and vppon the wheate and vpon the wine and vpon the oyle and furthermore vpon men and vpon the cattell and vppon all the labour of the handes 12 And Zerubabel the sonne of Salthiel and Iehosua the sonne of Iehosadac the high priest and all the remnaunt of the people hearde the voice of the Lorde their God and the wordes of Haggeus the Prophet as the Lorde their God had sent him and the people did feare before the face of the Lord. 13 Therefore saide Haggeus the ambassadour of the Lorde in the ambassage of the Lord vnto the people saying I am with you saith the Lorde 14 And the Lorde stirred vp the spirit of Zerubabel the sonne of Salthiel captaine of Iehuda and the spirite of Jehosua the sonne of Iehosadac the high priest and the spirite of all the rest of the people and they entred in and did the worke in the house of the Lorde of hostes their God The argument of the seconde Chapter 1 An oracle of the great glory of the seconde temple wherein the Messias shoulde teach It is contained in the 10 first verses 2 An other oracle consisting vpon a Parable and an answere where hee teacheth that the sacrifices of the Iewes haue beene and are prophane which were and are offred without faith ver 11. 12. 13. 14. 15. 3 The curse which shall befall those which onely seeke those thinges which are their owne and not those thinges which are Gods ver 16. 17. 18. 4 A promise that those shall bee blessed which repent ver 19. 20. 5 The last oracle of the preseruation of the Church and commonwealth of the Iewes Zerubabâ—ll being a figure of Christ hath this excellent title giuen him that he is a signet vpon the Lords hande 1 IN the fower and twentith day of the sixt moneth in the seconde yeere of Darius 2 In the seauenth moneth in the one and twentith day of the same moneth was the worde of the Lorde in the hande of Haggeus the prophet saying 3 Say nowe vnto Zerubabel the sonne of Salthiel the captaine of Iehuda and vnto Iehosua the soÌ„ne of Iehosadac the high priest and vnto the remnant of the people saying 4 Who is there amongst you lefte which hath seene this house in her former glory and howe doe you see it nowe Is it not so as if it were not in your eyes 5 But nowe strengthen thy selfe Zerubabel saith the Lorde strengthen thy selfe Iehosua thou sonne of Iehosadac the high priest and strengthen thy selfe all thou the people of this lande saith the Lord and worke because I am with you saith the Lorde God of hostes 6 And I will doe the worde which I couenaÌ„ted with you when ye came out of Aegypt my spirite also shall stande in the middest of you feare not 7 For thus saith the Lorde God of hostes Yet a little and I will shake the heauen and earth and the sea and the drie lande 8 And I will moue all nations and the desire of the Gentiles shall come and I will fill this house with glorie saith the Lorde God of hostes 9 The siluer is mine and the golde is mine saith the Lorde God of hostes 10 The glorie of this latter house shall be greater then the glory of the former saith the Lorde God of hostes and in this place will I geue peace saith the Lord God of hostes 11 The fower and twentith daye of the ninth moneth in the seconde yeere of Darius was the worde of the Lorde in the hande of Haggeus the prophet saying 12 Thus saith the Lorde of hostes aske nowe the priestes the lawe saying 13 If any man shall carrie holy flesh in the skirtes of his garment and he shal touch with his skirte bread or pottage or wine or oyle or any manner of meate shall it be made
not of one sorte It seemeth there were fower sortes of Prophets 4. kindes whereof the last is as yet vsed seeing that the Church militant cannot be without the same 1 The first was of those which when they did execute some ordinarie function in the church were raised vp extraordinarilie by God to purge the celestiall doctrine 2 The seconde was of those who did both fore-tell things to come and also did peculiarlie applie the Scriptures vnto certaine particuler causes places and times being enforced therevnto by the holie spirite 3 The third was of those to whom it was geuen to expounde the scriptures yet being indued with a certaine power and peculiar gift of vnder-standing whereby Paul doth distinguish them from the Doctors 4 The fourth is of those who being lawfullie called of the Church doe expounde the Scriptures according to the proportion of faith and they are called Doctors These foure orders are dystinguished one from another according to the forme of doctrin and calling Furthermore the Prophets of the olde-testament are called olde * Luke 9. and the Former Za. 7. to distinguish them from the Prophets of the newe Testament None is a Prophet saue hee whom God hath V. Difference called that beinge inspired with the spirit of Christ hee may either fore-tell certaine things to come or truely interprete the oracles of God Therefore it is laide to the charge of the false Prophets as a great fault that they being not called did teach I haue not sent those Prophets Hie. 23. 21. and yet they did runne I haue not spoken vnto them and they did prophesie And if they had stande in my secret place had made this people to heare my wordes c. It is proper to the true Prophets to speake VI. Properties in the spirit concerning those thinges which God hath shewed them If there shal be a Prophet Num. 12. 6. among you I the Lord will appeare vnto him in a vision in a dreame will I speake with him * Dauid by the spirit calleth him Lorde * Prophesying was not brought in times past by the will of man but the holie men of God being mooued with the holie ghoste did speake The Prophets were witnesses of Christe * VII Adiunct And vnto this man do all the Prophets beare witnes that euerie one which shall beleeue in him shall receiue remission of sinnes through Act. 10. 43. his name There were also certaine of the Prophets of the olde Testament which did gouerne certaine ciuill counsells as wee maie see in the histories of Hieremie and of the Prophet Daniell God raiseth vp the Prophets Hee hath geuen VIII The principall cause some to bee Apostles and some Prophets * c. Lect. 2. Oct. 20. The Prophets did declare y◠saluation whereof Christ is the author Of the which saluation IX The principall end whereunto the prophets were ordayned the Prophets haue inquired searched which haue fore-tolde that grace which should come vpon you searching when or what time the spirit which testified before of Christ which was in them should declare those suffrings that should come vnto Christ and the glorie that should followe CERTAINE SAYINGS of Chrysostome concerning the Prophets 1. The Prophets did see with the eyes of their minde thinges to come * 2. The mouthes of the Prophets are the mouth of God Therefore doe they repeate this Thus sayth the Lord. Pro. 29. 18. When there is no vision the people are scattered abroade 3. The silence of the Prophets is a signe of Gods anger 4. The Prophets haue spoken haue written and prefigured things to come Of Haggeus FOr-asmuch as I hope I haue faithfullie set downe in my notes those things which were to bee spoken concerning the doctrine personne of our prophet I will in this place speake some-what of his authoritie that it may euidentlie appéere that wee ought to accompt the same holie 1 The holie history doth plainelie declare and affirme that Haggeus and Zacharias were raised vp of God to bée Prophets Therefore may wée in no case doubt of their credit and authoritie And Haggeus the prophet and Zacharias the sonne of Iddo did prophesie which were prophets to the Iewes Hierusalem in the name of the God of Israell vpon them * Ez. 5. 1. 2 The Apostles doe alledge the authoritie and testimonies of the Canonicall bookes onlie And Paul * speaking of the maiestie of the gospell Heb. 12. 26. where-with the whole worlde was shaken bringeth in the testimonie of Haggeus as being most sure and with-out all exception 3 Also the consent and agreemēt of the Canonicall bookes with the history and doctrine of the prophets and apostles maketh them worthie of credit and commendation But wonderfull is the agreement of Haggeus with the auncient holie history of the estate of the people of the Iewes after their retourne from Babylon And more-ouer Haggeus doth deliuer the same doctrine which the rest of the prophets did teach Therefore it is méete that we be fullie persuaded of his authoritie of the certaintie of his doctrine ¶ THE CAVSE OF THE taking in hand of the exposition of Haggeus MOst certaine it is that the best kinde of life A rule is prescribed vnto vs in these sayinges of the sonne of God our Lord Iesus Christ First seeke the kingdome of GOD and the righteousnes thereof and all these thinges which appertaine vnto the sustentation of the mortall life shall be added vnto you * Mat. 6. 32. And again Geue vnto God the things which are Gods * For therefore are men created and Mat. 22. 21. by Christ redéemed that they maie acknoweledge A reason God and worship him by faith For whether we liue we liue vnto the Lord * c. Rom. 14. 8. And it becommeth vs to imitate Christ in this Example point who gaue vnto his parents this answere Did you not know that it behooueth mee to be occupied in my fathers busines * Generall experience For the generall experience of all times teacheth vs thus much that Churches Common-wealthes Domesticall affaires the studdies of learning and all affaires both priuate and publike are vnfruitefull if they be not lightned by the faith of Christ and if the worship which is due vnto God bée either altogether omitted or els bée geuen him onelie for fashions sake For The inuersion of the order which GOD hath appointed that good order which God hath appointed is ouer-throwen when earthlie things are preferred before heauenlie things according to that exprobration of Horace O Citizens Citizens money is first to bee sought for and vertue is to bee An old example sought for after money Hereof doth Haggeus set before vs a most lamentable example in this history of the people of the Iewes where-in hée sheweth that they were subiect to the curse of God because that neglecting the Temple and seruice of GOD they had built vp
their owne houses and because they had most carefullie sought after their owne commoditie omitting both the reasonable and also ceremoniall seruice of God And that I maie speake of our selues whilest that in the studdie of Diuinitie omitting the practise thereof which coÌ„sisteth in the exercise of true godlines repentaunce we follow the speculation do become rather better learned then better lyued preferring knowledge before conscience wee doe first of all seperate those things which God hath coupled together secondelie for the most parte it fareth with vs accordinge to the saying of Agatho That thing which is vnnecessarie that doe wee as if it were necessarie and that which is necessarie doe wee omit as if it were vnnecessarie What then remaineth for vs to do my brethren but to chaunge our mindes and purpose for the better to followe the counsell of Haggeus and to bee busied not so much about our owne priuate houses as about the Temple of the Lord that is giuing faithfully vnto God those thinges which are his that wee may at length be made partakers of his blessing But wee shall speake of all these thinges in the discourse which followeth Cap. 1. Ver. 1. THe Prophet beginneth his booke with an historicall 3. Lect. description of the circumstances that hée may teach when who and in whose name vnder whose conducte and finally vnto whome hée spake The same order will wée obserue in our exposition In the seconde yeere of Darius the Kinge The time wheÌ„ in the sixt moneth the first day of the moneth That is in the yeere after the creation of world 3444. the first day of September whenas in the yeere next going before Darius the sonne of Histaspes beganne to raigne ouer the Persians Darius the sonne of Histaspes succéeded Cambyses béeing elected by the Princes of the Persians as Herodotus doeth testifie in his Thalia Plato in his thirde booke of lawes praysing Darius saith That kingdoÌ„e which in the time of Cambyses the king was decayed was in the time of King Darius his raigne almost restored againe Furthermore he denyeth that Darius was dayntily brought vppe of a childe Also hée affirmeth that the kingdome was by him deuided into seauen partes Moreouer hée saith that hee brought in equalitie and that by his princely liberalitie and magnificence he wonne vnto himselfe the minds of the Persians Yet doth hee greatly blame him for this that he did not prouide that Xerxes his sonne might be instructed in that princely discipline of his testifying that vnto him it might bee saide O Darius howe is it that thou hast not learned to bee wise by Cyrus his harmes for thou hast trained vp Xerxes in the same maners in the which Cyrus trained vp Cambyses 1 Let such superstition be farre from the holy historie which will not permitte vs to vse the Positions names of Heathen kinges when néede doth require Wée must take héede that wée doe not offende either in excesse or defecte that is that we doe neither so much mixe prophane thinges with holy thinges that the holy thinges doe thereby waxe base and be thereby obscured neither that we do therefore contemne those things which are well saide because they did procéede from men which were destitute of the principal light which is Christ 2 Moreouer wée haue néede diligently to marke the times and seasons for euery thing hath his time * And that saying of Plato is well knowen Many things are giuen in time Eccl. 3. to those which vse our trade of life 2. The person sent of the ambassage THe person which was sent of the ambassage was Haggeus the Prophet who in this self same Chapter verse 3. is called the ambassasadour of the Lorde concerning which matter wée haue spoken somewhat before more will speake in his place The holy Prophets did their message vnto men in the name of God whence wee doe gather first that their authoritie is holy He that A position heareth you heareth me Luk. 10. 6. Secondly that the Apostles are partners and fellowes in office with the Prophets Therefore wee are the ambassadors of Christ Thirdly that wee 2. Cor. 5. 20. ought to make great accompt of the faithfull ministers of the Church séeing that they are together both Gods fellowe labourers and also the successours of the Prophets and Apostles And fourthly that they must be watchfull that their diligence and faithfulnes in their office may be aunswerable to the dignitie of their function In whose name Haggeus was to Prophesie WE may gather by these wordes The worde of the Lorde was in the hande of Haggeus in whose name the Prophet was to prophesie Which importe thus much as if hée should haue saide Haggai beganne to prophesie in the name of the God of Israel Therefore the holy spirite doth testifie that Haggeus was both called of the Lorde vnto the â— â—zr 5. 1. function of prophesying and also that hee preached the worde of the Lorde and not his owne worde neither any inuention procéeding from other mens braines 1 It is onely in the hande of the Lorde to A position make men to bee able ministers of both testaments Not that wee are sufficient of our selues to thinke any thing as of our selues but what wee are it commerh of God who hath also made vs to be able ministers of the new Testament not of the letter but of the spirit * Let those which are studentes of Diuinity 2. Cor. 3. 5. throughly pondering this in their minds pray daylie in faith Lorde Iesus Christe leade mee by thy holy spirite into all trueth graunt that I may profit in learning and innocensie of life that if thou shalt at any time hereafter call me to be a teacher in thy Church I may serue to the sanctifying of thy holy name and the restoring of the saints with great faithfulnes and watchfulnesse 2 Secondly it is the parte and duetie of the ministers and messengers of the Lorde not to tell olde wyues fables but to preach the word of God according to the saying of Christ Teach them to obserue all thinges which I haue Mat. 28. 20. commaunded you * And agayne Goe your way preach saying The kingdome of heauen Math. 10. 7. draweth neere * 3 Thirdly those fantasticall fellowes are not to bée heard which cumming in their owne name doe prophesie according to their owne Deut. 18. 20. heartes That Prophet which shall deale proudly that hee may speake a worde in my name which I haue not commaunded him to speake and hee which shall speake in the name of straunge Gods that Prophet shall die the death * Afterwarde hee addeth a rule whereby wée may knowe the false Prophetes which shall bee most excellentlie set foorth by the example of the fower hundreth false Prophets 1. Reg. 22. which promised to Ahab the victorie ouer the Syrians of whome hee was then conquered and slayne Ob. But that came not to passe which Ionas
had foretold as touching the destruction of the Niniuites shall hee therefore be accompted in the number of the false Prophets An. I answere that the threatning of Ionas had the condition of repentaunce annexed thereunto which beeing fulfilled wée sée that there fell out nothing contrarie to the threatening There is therefore in this argument afallacy forasmuch as that which was spoken condicionally is here taken as if it had beene spoken simplie But all the godly do knowe what place Ionas is worthie to haue amongest the Prophetes of the Lorde so that there is no cause why wée should goe about to finde a fault where there is none to be found 4. To whome the Prophet Haggeus was sent HE was sent vnto Zerubabel the sonne of Salthiel the captaine of the Iewes and vnto 4. Lect. 23 oct 1579. Iehosua the sonne of Iehosadack the high Prieste Wée haue noted in this place two thinges First a personal description of two most notable men namely Zerubabel and Iosua and secondly the counsell of the holy Ghost which admonisheth vs of weightie matters Of Zerubabel 1 This worde Zerubabel doth signifie void of confusion as certayne doe affirme Philo doeth saye that hee was also called Barachias Forasmuch as thinges are signified by A position names it becommeth vs to be delighted in the most excellent names And such are those which doe resemble godlinesse and doe pricke men forwarde earnestly to followe the same 2 Zerubabel had for his father Salthiel His father which issued out of the most noble stocke of Dauid the King A position concerning Nobilitie It is only liberty with God not to serue sinne and it is onely nobilitie with God to excell in vertues * Hier. ad Celantiam 3 The office of Zerubabel was this he was His office the captaine of the Iewes who was also borne in the yeere of the worlde 3410. When he was but seauentéene yeare olde he brought a part of the Iewes backe from Babylon vnto Hierusalem He executed the office of a Captaine 58. yeeres He began to vse the ministerie of Haggeus the Prophet when hee was 30. yeeres of age The multitude haue néede to haue a captaine A position which will bée peaceable and prudent that hee may keepe these which are vnder him Plato lib. 1. de leg knit together with the bonde of friendship and that he may be carefull ouer them Of Iosua the high Priest THis word Iehosua doth signifie a Sauiour His name or Deliuerer Math. 1. 21. When the ministers are ioyned with Christ A position they are saide to saue themselues and others also 1. Tim. 4. 16. But when they are compared vnto him they are found to be nothing 1. Cor. 3. 7. 2 His fathers name was Iehosadac A His father most excellent name forasmuch as it doth signifie the Righteousnes of the Lorde A position Euen the princely Priesthoode of God doeth acknowledge no other cause of their saluation saâ—â— onely the righteousnes of God His office 3 Hée was the high priest of the Iewes Hée beganne to execute the office of the Priesthood in the yeere of the worlde 3428. and hee was chiefe Priest 36. yeeres Then being sent of a long ambassage vnto Darius the king of the Persians and sonne of Histaspes he continued therein eight yeeres which being ended hee became high priest againe for the space of twentie yeeres A position 1 Those which serued in the Priestes office and which doe nowe serue in the ministerie they doe not serue them-selues onely but the Church 2 The Priestes of the Iewes did take vpon them certayne ciuill offices but the ministers of the Church must onely bee occupied about the administration of the worde and Sacraments Of the drift and purpose of the holy Ghost TO th ende wee may shewe the drifte and meaning of the holy Ghost we will first of all reduce the argument vnto certayne positions then secondly we will handle in fewe words a briefe introduction concerning Christ Iesus 1 First God is the onely reformer of those A position misorders which are in the Church and common wealth Which thing is proued first by example The worde of the Lorde was by the hand of Haggeus â— Example ver 1. Whence we gather that this reformation of misorders was taken in hande God being the author thereof 2 Secondly it is proued by reason for God is not the aucthor of misorder but of order and decencie séeing that hee is both most wise and most good Let those therefore especially respect God and not man who are desirous all misorder being quite taken away to haue that good order which GOD hath appointed to bee put in place thereof that is which are desyrous to prouide for the profit and tranquillitie of all estates And here God bringeth to passe this reformation 2. Position by the meanes of others for the most parte vsing the ministerie of the Prophets and other fellowe labourers This is proued by authoritie The Lord doth 1. Authoritie nothing vnlesse hee shall reueale his secrete intent vnto his seruantes the Prophets If the lyon roare who shall not be affraide The most mightie God hath spoken who shal not prophesie Amos. 3. 7. 8. Secondly it is prooued by example The Lord made knowen his will concerning the building of the Temple by che hande of Haggeus the prophet c. God beginneth first to worke this reformation 3. Position in the heads that he may afterward reforme the members Reasons 1 For as the beginning of moouing procéedeth from the head so the health vertue and integritie of the superiours are not only an example vnto the inferioures but they are also a great commoditie and help vnto them 2 Furthermore such is the mutuall agréemeÌ„t of the head and the members that when as the head aketh all the rest of the members are out of frame when it aketh not all the other members are in better case For the head is not onely the place of vnderstanding reasoning and of memory but also the shop of all the Senses both internall and externall In like sorte ought those to excell in the giftes of the minde which are gouernours in the Church and common-wealth Whiles God doth worke this reformation he 4. Position doth not seperate those orders which are straitely lincked together I call the ecclesiasticall function and the ciuill function the orders which are lincked together the seminarie whereof is the good discipline kept in priuate houses God did adioyne vnto Moses Aaron to bee vnto him a helper when as the people of Israell was to bee brought out of Egypt Such fellowes in office were Zerubabel and Iehosua of whom our prophet doth here make mention God will haue the ciuill Magistrate to doe 5. Position that which appertaineth vnto his office and him which beareth an office in the Church to do that which belongeth vnto his office so that
Leuiticall and Ceremoniall worship which was a parte of the Discipline of the lawe to bee done orderlie and decentlie in the Temple at Hierusalem Of the Tabernacle of the Couenaunt it is said And they shall make mee a Tabernacle that I maie dwell in the Exo. 25. 8. middest of them 4 Furthermore equitie it selfe doth teach Equitie vs that wée oughte as well to appoynte a place a time and other necessaries for the holie publike administration as for our owne busines laboure rest foode and ryches Thererefore as wée are woonte to saye A friendes house is the best house So let vs saye with Dauid I was glad for them which sayd to mee wee will goe into the house of the Lord. Psalm 122. 1. 5 More-ouer the Couenaunt which God Couenaunt had made with the Israelites did import thus much that they should both goe vnto the Temple at the appoynted seasons and also that euen when they were in Exile they shoulde make their prayers turning their faces towardes the Temple Agayne GOD would haue the Messias to teach in the second Temple therefore they coulde not neglect the restoringe thereof without committinge a most grieuous crime 8. The ende and vse of this oration 1 FIrst it is the office of the Magistrate and Ministers with all their might to endeuour that the Temple of the lord may bée builded that is to say that true doctrine may bée taught and all the holy rites and ceremonies maye bée done rightly and orderlie 2 Secondely wée must take héede that wée doe not become like vnto these of whom our Apostle speaketh* For all men seeke Philip. 2. 21. the thinges which are their owne and not the thinges which are Christ Iesus his Philip 2. 21. 3 Thirdly wée must beware of that kinde of confusion which chaungeth the order appoynted by GOD and maketh a man to preferre priuate affaires before publike affaires households affaires before Ecclesiasticall affaires prophane thinges before holy things corporall things before spirituall things earthly thinges before heauenly thinges thinges temporall before thinges eternall and finally him-selfe before God 4 Fourthly let vs remember that wée are the dwellinge place of God in the spirit* Ephe. 2. 22. But wée shall speake hereof more at large in that which followeth 8. Lect. Nouemb. 16. 1579. Verse 3. Therefore the worde of the Lorde was in the hand of Haggeus that hee might say Of the dispensation of the oracles of God TO the ende the studious youth may sée that in the bookes of the prophets Apostles euery litle verse is repleanished with most wholesome doctrine and also with great store thereof wée will nowe speake somewhat as touchinge the dispensation of the oracles of GOD but yet by way of position and hauing respect vnto the time 1. Position The prophets doe call the Oracles of GOD Adauerim the Apostles doe call them Liuely speeches The Grecians doe call these oracles Rom. 3. 2. Act. 7. 38. which were vttered in prose Logia and these which were geuen in verse Chresmous Of the principall efficient cause they are called the Oracles of GOD and of the force and efficacie they are called liuelie wordes For the worde of God is liuely and mightie in operation and sharper then any two edged sword* Hee hath made my mouth as a sharp two edged sword Esa 49. 2. These thinges doe chieflie concerne the will 2. Position of God Some men do verie godlily deuide the will of God into that which is hidden from vs and that which is reuealed vnto vs and whereof the annoynting of the holie spirit doth testifie Vnto the hidden will of God doe appertayne these curious and loftie questions Why all men are not elected in Christ Why the gift of faith is not common vnto all men Why God loued Iacob and hated Esau And such like whereof we ought not curiously to enquire For it is impietie to séeke out any other cause then the will of God But as for the reuealed will of God it standeth vs vpon to séeke out the same through faith both to the glorie of God and also to our owne edification For it is not modestie but impious sluggishnesse to bee vnwilling to knowe these thinges which God doeth vouchsafe to reueale That saying of Theodoret is worthie of rehearsing Wee must not curiousle search after hidden thinges but wee must loue these thinges which are written which are meete for vs. 3. Position And wée cannot certaynely knowe this reuealed will of God vnlesse GOD doe speake vnto vs. GOD is saide to speake fower manner of wayes Sometimes by discerning and commaunding As God saide Let there be light* Sometimes by making others partakers of his purpose As Let vs make man according to Gen. 1. 3. our owne similitude and likenesse * And agayne Gen. 11. 7. Exod. 20. 18. Deut. 18. 16. Goe to let vs goe downe and confounde there their language * Sometimes hee is sayde to speake with a voyce from heauen * Sometimes he is saide to speake familierly face to face which is a testimonie of the Ge. 12. 15. 17. 18 presence of his grace Therefore God doeth speake vnto vs but yet either without meanes or by some other 4. Position meanes Hee spake in his owne person in times paste vnto Adam Noah Abraham and such like Yet certaine it is that no man was able to heare God speake vnto him without beeing horribly astonyed and without casting downe to the grounde And therefore the heartes of the godly had néed to bée vnderpropped and strengthened as the examples of Moyses Daniel Esay and many moe do testifie Forasmuch as God doeth speake vnto vs in the person of others it standeth vs vppon to make great accompt of the holy ministerie which hée vseth according to these sayings Hee that Luke 10. 16. heareth you heareth me And agayne Who is Paul or who is Apollos but ministers by whome you haue beleeued and as the Lorde hath giuen to euerie man * And agayne 1 Cor. 3. 5. We together are Gods labourers And again Ibid. 6 Heb. 13. 17. Obey your guides and submit your selues And although the oracles of God be committed vnto all the Church yet hath hee of credite 6. Position giuen the interpretation thereof vnto the teachers particularly 1. Cor. 14. 29. Let two or three of the Prophets speake and let the other iudge * In this precept Paul sheweth that the teachers and learners are two distinct orders And that the oracles of the liuing God do appertaine and are giuen vnto the Church it appeareth by these sayings Deu. 4. 8. And what nation is there so great which hath statutes and iudgements so iust as is this whole Law which I giue before you this day Psal 76. 6. God is well knowen in Iehuda c. Rom. 3. 2. For that is a principall thing that vnto them the oracles of God are of credite giuen Seing that these words Ipse dixit
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
faintely The reall induction No man ought to preferre before the Lord God almighty first him-selfe You are not your owne 1. Cor. 4. 10. Secondly his life Mat. 16. 25. Whosoeuer shall loose his life for my sake shall finde it Thirdly his countrey his parents his kinsfolkes his children his riches Mat. 19. 26. And whosoeuer shall forsake houses or brethren or sisters or Father or Mother or Wife or Children or landes for my names sake hee shall receiue an hundred folde and shall possesse eternall 1. Cor. 4. 7. life Fourthlye the gyfts of the minde What hast thou which thou hast not receiued But and if thou haue receiued it why boastest thou thy selfe as if thou haddest not receiued it * Fiftly honour and publike offices And Psal 2. 10. 11. 12 now yee kinges be wise bee learned yee that are iudges of the earth Serue the Lorde with feare and reioyce vnto him with reuerence Kisse the sonne c. Sixtly his death for euen hereby ought wee to glorifie God And Paul hauing a godlie hope saith * Christ shal be magnified in my bodie either by life or els by my death Neither doe I thinke the cōtrary of any other thing Therefore must we our selues in all our affaires in all our wordes and déedes serue wholly to the sanctifying of the name of GOD according to the saying of Paul * And whatsoeuer you doe in worde or deede doe it in the name of the Lord Iesus giuing thankes to God the father through him Certaine additions touching godly studdies 1 Erasmus doth worthely reprehend certain Italians as Politian and others because they did not ioyne Christianity but a certaine kinde of paganisme with the studdies of learning 2 For the studdies of Christians ought to bee holy and not prophane 3 They shal be holy if they be lightened and directed by faith and if the knowledge of God doe cause vs to worship God aright and to bée desirous carefull to deserue well of our neighbours 4 They shal be prophane if the searchinge out and knowledge of thinges be compelled to serue to our owne praise and gaine and to the fulfilling of our lustes and corrupt affections 5 And as the labours of the Iewes were accursed whenas neglectinge the temple they were verye carefull for their owne houses and priuate gaynes so are the studdies of those men accursed who neglectinge prayer holye assemblyes sermous and the sacramentes doe playe the Philosophers after the maner of the heathē that they may purchase to them-selues some learning which in time to come may serue their vayne lustes It becommeth those men which are students in Physick Philosophy Law to sanctifie their studdies with prayer and reading of the holy Bible The students of diuinitie and Ministers of the word of God must serue to the glory of God and for that cause must they seeke for and also begge at Gods hands the knowledge of heauenly thinges 8 For Sainte Hierome saith very well In Christes warrefare seeke not lucre of the world Our Lord Iesus Christ graunt vs grace to bee carefull for heauenly thinges and not for earthly thinges and sanctifie vs all and all our studdies that they may serue to the setting forth of the glory of his holy name Amen 12. Lect. Nouem 30. 1579. Verse 5. Nowe therefore thus saieth the Lorde of hostes set your heart vpon your waies Wee will handle thrée thinges in this place first the phrase or manner of speech and the wordes secondly the argument and thirdly the doctrine This manner of speech To set the heart vpon anie thinge is so to consider vppon any thinge that thou mayest vnderstand the same throughly the ministrie of the senses seruinge vnto this inquisition Ezechiel 40. 4. Thou sonne of man see with thine eyes and heare with thine eares and set thy heart vnto all the thinges which I shewe vnto thee On the contrarie not to set the heart vppon anie thinge in the Hebrewe tongue doth signifie not to regarde or marke what heauy thing is done or saide Isay 57. 1. The iust man perisheth and there is no man which setteth it vpon his heart and the mercifull men are gathered together and there is none that vnderstandeth that the iust man is gathered because of the euill which is about to come By such manner speeches the holy spirit mooueth attention Set it vpon thy heart He that hath eares to heare let him heare Mat. 13. 9. But why doe wee not all giue eare when the Lord speaketh and when hee worketh why doe wee not all turne our mindes vnto the works of the Lord Psalm 107. Heart The heart of man doth properly signifie the Lorde of life in mans body which receiueth by the Veynes and Synowes the benefits of others and sendeth into all partes of the body by the Arteries or vitall Veynes the vitall Spirit which is a liuelie flame not much vnlike the celestiall nature séeing that it doth not onely nourishe the members with the heate thereof but also helpeth the actions It putteth vs in minde of manie weightie matters whereof these are part First that as without the heat and benefits of the heart mans bodie cannot continue sounde and in good temperature neither can it liue because the heart is the fountaine of the vitall Spirits so without the holie ghost and his giftes the Church cannot florish Secondly as the Arteries and Veynes are coupled together and one entreth into an other one helpeth an other by nourishing and giuing life one to an other so ought there to be a mutuall participation imparting of good turnes among men whether wee respect the Church particularlie or all man-kinde generallie The commodities springing and flowinge from the heart are these 1 First it giueth life vnto the whole bodie according to the saying of Aristotle Cor est principium vitae omni parti datque viuificum calorem omni spiritumque cerabro hepati The heart is the beginning of life to euetie parte and giueth liuely heate vnto euery parte and life to the Braine and Lyuer 2 Secondly it ministreth the instruments of the principall actions in the Braine and synowes I call the vitall Spirites the next instruments the Actions the Cogitations the Senses and Motions But let these thinges passe and let vs briefly note the metaphoricall significations of this worde Heart The Heart by Metonymia doth signifie the middle parte of any thinge Exod. 15. 8. Psalm 46. 2. The heart of the Sea And of the Sepulchre of our Lorde Iesus Christe it is said The sonne of man shal be in the heart of the earth three dayes c. Mat. 12. 40. The same by Synecdoche doth signifie the power whereby man vnderstandeth and chuseth Rom. 10. 10. With the heart man belieueth vnto righteousnes 1. Tim. 1. 5. The ende of the commaundement is loue out of a pure heart a good conscience and a faith vnfained Hence come these manner of speeches To speake vnto the heart of Hierusalem Esay
of holy scripture which setteth vpon his heart the way of his studie that I may vse the Hebrue phrase must consider and throughly marke these thinges 1 First the traueiler As a traueiler standing in a place where thrée wayes méete doeth earnestlie consider vppon the right way vppon a faithfull guide and vpon many other things so ought the studentes of holy Scripture often times and earnestly to thinke vppon the right way to learne vpon a guyde and vpon the helps whereof they shall stande in neede in this their iourney For it is wicked negligence and great ingratitude if a man doe not consider with himselfe what way hee hath taken in his studie and bée not moued with desire to knowe the trueth and if hée be like those of whom our Apostle speaketh who are alwayes learning yet can they neuer attayne to the knowledge of the 2. Tim. 3. 7. trueth * 2 The way The way of true doctrine doth distinctly comprehende the law and the Gospell On the contrary that is the way of lying which transformeth the Gospell into the lawe and addeth thereunto the inuentions of mans brayne Of the amplenesse hereof there is mention made in the 119. Psalme verse 96. In euerie perfection I haue seene an ende but thy coÌ„maundementes are exceeding broade All other kindes of learning haue their endes but Diuinitie reacheth so farre that wee which are in the way of faith doe know onely a part thereof 1. Cor. 13. 9. And the lawe is it which maketh our diseases knowen vnto vs the Gospell ministreth medicine to cure the same yet so that the one helpeth the other 3 Thirdly the guyde Christe Iesus is our guyde the way the trueth the life and our teacher On the contrary Sathan leadeth our mindes into error after they are by him bewitched let vs therefore heare Christe him let vs followe neither let vs thrust into his place Luther Mat. 17. Caluin or finally any mortall man howe learned and godly soeuer he bee For not euen the teacher of the Gentiles Paul woulde haue any of the faithfull to bee called after his name And most true is that which Galene saith touching these which are giuen to sectes that They 1. Cor. 3. are blinde and deafe so that they can neyther heare nor see these thinges which other men can easily perceyue 4 Fourthlie the end of the iourney Let him which entreth the study of wisedome begin with God goe forward with God and let him manfully stryue to come vnto God who is the chiefe good thing the chiefest wisedome forgetting those thinges which hee lefte behinde him In this our course wee are by a wonderfull periode brought backe vnto him at whome wee beganne But those which haue entred the waye of lying are turned backe from God vnto the creatures from the chiefest good thing vnto things which are euil and being caught in Satans nette they doe at length miserably perish 5 The laterall limites or bondes appoynted Wee must beware that we turne not aside Deut. 28. Ies 23. vnto the right hands or vnto the left* For wée must follow the way of trueth least wee erre and fall into the most cruell errors and furies As it is an vndecent thing for those men which stande without the dauncing place to daunce so is it a daungerous thing to start and steppe aside from the trueth a perâ—itious thing neuer to returne into the way of trueth 6 Sixtly the conduâ—â—rs in this way are those to whome it is saide You are the light of the Maâ— 5. worlde* As wee are much bounde to reuerence those which carrie before vs the light of the trueth so ought wee to detest those seâ—ucers who with their sophistrie and wrangling goe about to leade vs awaye into the bywayes of lying* Deut. 18 Mat. 1. 7 Seuenthly the companyons Wée haue all those to bee our companions in this our voiage whome the same fellowshippe of faith hath coupled and linked with vs. And let vs not contemne the giftes and iudgemeÌ„ts of yâ— Phisitions the lawyers other the godly but let vs think that they are out companions in this our iourney and let vs praise those whome we see set foorth and stirre vp the giftes of God 8 Eightly the images of Mercurie Let vs They were wâ—â— in old time to set vp images oâ— Mercurie in places where three or two wayes mette which pointed out the way to euery seueraâ— place also giue due reuerence first of all vnto the writinges of the Fathers and secondly to the Testinionies of the best Philosophers concerning the workes of God and the nature of thinges For there is no cause why wee shoulde reiecte and speake against the one teaching according to the proportion of faith nor the other speaking those thinges which agree well with the workes of God and the order by him appoynted The progresse or going forwarde in the iourney Let the profiting in this bee manifest in all men Wée must consider howe wee haue profited and howe we doe profite as in innocencte of life so in the studie of wisedome And let vs consider with our selues that we are also stirred vppe and exhorted to doe our dueties by those expostulations and reprehensions for neglecting the doctrine and knowledge which are necessarie Are you yet without vnderstanding* And agayne You who in respecte of time shoulde Aâ—â— 15. 16. haue beene teachers haue neede to bee taught againe what bee the first principles Ieâ— â— 12. of the oracles of God* 10 The tenth thing is the victuall necessarie for the iourney The holy Bible is to vs in stéede of victuall necessarie for our iourney out of which wée may haue whatsoeuer is profitable to doctrine to reprehension to correction Tim. 3. 16. to instruction in righteousnes* 11 The eleuenth thing to bée considered is the lettes and hinderaunces which hinder this iourney Many thinges there bée which doe hinder the studie of holy Scripture as the desire of honour and riches vnstable teachers c. And therefore doeth Dauid pray Turne away mine â—sal 119. 37. â—7 113. eyes least they beholde vanitie* Before I was humbled I went astray I haue hated the vnconstant but I haue loued thy lawe Agayne if any man digge to himself cisternes neglecting the cleare fountaynes that is if any man doe forsake the reading of the Bible and spende all his time in reading the coÌ„mentaries and expositions of men 12 The twelfth thing is a light In this dark and mistie worlde wee are lightned by faith and the knowledge of Christ sette foorth in the Gospell Psal 119. Thy worde O Lorde is a lanterne vnto my feete and a light vnto my pathes 13 The thirtéenth thing is the talke and communication In this way wée must vse the same spéeches which the Prophetes and Apostles did vse speaking of diuine matters For straunge spéeches haue brought in newe doctrine concerning religion namely schoole diuinitie Therefore doeth Paul most
wisely giue vs this admonition to beware of vaine iangling 1. Tim. 6. 20. O Timotheus keepe that which is committed vnto thee and avoide prophane and vaine bablings and oppositions of sciences falsely so called 14 The fourtéenth thing is doctrine and ininstruction Let vs not bee carried about with diuers and straunge doctrines* Heb. 13. 9. If any man teach any other doctrine and agreeth not vnto the wholesome wordes of our Lorde Iesus Christ and to that doctrine which is according vnto godlines hee is puffed vp knowing nothing but doteth about questions and strife of wordes whereupon ryseth enuie strife railyng euill surmisinges 1. Tim. 6. 4. 5. 15 The fiftéenth is the scope and end of the iourney Al our studies must serue to the glory of God and the edification of the Church Hyrelings referre all things vnto gaine Heretikes to winne praise and get riches both of them do serue their Rom. 16. bellies and not our Lord Iesus Christ* 16. Lect. 7. Decemb. 1579. Verse 8. Goe vp into the mountaine and bring thence wood and build this house and I will bee fauourable therein and I will bee glorified saith the Lorde HAggeus proueth by fower arguments which are contayned in this verse that the Temple of the Lorde was to bee builded withall expedition The first argument 1 The first is fet a Facili from the facilitie of it Certaine it is that opportunitie to do things well is the singuler gifte of God by meanes whereof it commeth to passe that those thinges which are most difficult doe become easie and readie But God hath giuen you most singuler opportunitie to buylde the Temple which may sufficiently be prooued by this that the circumstances doe excellently agrée nowe vnto this purpose and all these lettes and hinderances which hitherto haue hindered you are taken away Wherefore yée Iewes goe too and bée not slacke to doe your duetie Goe vp into the mountaine bring thence tymber buylde the Temple c. Séeing that the Lorde doeth not onely in his expresse worde declare vnto vs what hee will haue vs to doe but doeth also helpe vs with these helpes whereof wee haue néede in doing that wel which he would haue done let vs indeuour our selues so that we neuer be found slacke to do our duties and let vs vse the opportunitie offered aright This word Opportunitie is nothing else but a Demost 1. Oly◠diligent considering of the time and other circūstances And agayne the exhortations giuen by time opportunitie are most graue and wise the same are plaine and euident neither are they neglected without great danger aed damage Let not the vertuous and studious yong men neglect any opportunity whenas they may profit in learning and manners but let them laye holde vppon it readely valiantly and constantly when it is offered vnto them and let them imploy and apply the same vnto their vse 2 The second argument which the Prophet vseth is fet ab aequo from the conueniencie It is most méete and conuenient that wee doe those thinges couragiouslie and religiously which we doe well perceyue doe please God But of the temple of the Lord it is saide I will be fauourable in it Ergo c. Ob. The most highest God dwelleth not in temples made with handes Act. 7. I will bee An obiection se◠apugnantibus from thinges which do disagree betweene themselues fauourable in the temple Hag. 18. Therefore the one of these two is false Ans I deny the consequent because in the antecedent there is ignoratio elenchi Ignorance of an argument or of the proofes For these thinges are not spoken both after one manner Stephen alledging the words of the Lorde which we read in Isa 66. 1. Heauen is my seat and the earth is my footestole intreateth of the vniuersall presence of God wherwith he replenisheth al things being himselfe infinite Am I God of that which is nigh me and not of that which is farre off Shal any man hide him Ier. 23. 24. 25. selfe in a secrete place and shall I not see him saith the Lord. Doe not I fill the heauen and earth saith the Lord. This vniuersall presence is an essentiall qualitie or propertie belonging onely vnto God which no creature hath nor can haue But the saying of Haggai is to bée vnderstood of the particuler presence of God which is the presence of his grace and also of his fauourablenes The meaning of the wordes of Haggai As in times past it pleased God to dwell in the tabernacle of Syloh and afterwarde in the temple which Salomon built and there to giue answeres and oracles vnto his seruantes so likewise héereafter will hee bee present in the seconde Temple and take in good part the worship done vnto him in faith Ob. The fleshe of Christ replenisheth all thinges Eph. 4. 10. Therefore not onely God the creator but euē this creature likewise is euery where An. I answere There is a double fallacie in this false reason 1. The first is Homonymiae or fet from the ambiguitie of the worde For that which Paul speaketh of Christe in the concrete some men doe falselie vnderstande in the abstract of the nature which Christ tooke 2. The seconde is Fallacia accidentis which is when wée reason from the accident to the substance For that which is rightlie spoken and affirmed of the giftes where-with hée fulfilleth all things Of whose fulnes wee haue all receiued euen grace for grace * is falselie Iohn 1. wrested vnto the substance of the flesh of Christ which is not infinite because it is mans flesh not Mercioniticall c. 3. The third argument which the prophet vseth is fet from the ende and vse of the Temple The building againe of that Temple is not to bée omitted wherein God will be glorified but God will be glorified in the Temple of Hierusalem as it is in playne wordes set downe in this place Therefore c. ¶ Positions concerning the Temple 1. Position Forasmuch as God would haue the Temple of Hierusalem to serue to his glorie the instruction of the Iewish people and the administration of the ceremoniall worship the building againe thereof coulde not be omitted without committing of a most haynous offence 2. Position And as God woulde in no case haue religion serue for gaine so woulde hée not haue the Temple polluted with the helps thereof Make not my fathers house an house of marchaundise * And againe My house is an house of praier but yee haue made it a denne of thieues * 17. Lect. 9. Decemb. 1579. 3. Position YEt GOD is most delighted in the Temple of the heart beinge purified by faith If anie man loue mee hee will keepe my sayings and my father will loue him and vnto him will we 2. Cor. 12. 14. ◠Cor. 4. 18. come make our aboade with him Againe Doe yee not knowe that your bodie is the Temple of the holie ghost which is in you whom you haue
of God 4. Position In this Temple must praiers be made continuallie Rom. 12. â—ohn 4. in this Temple must thankes bee giuen to God without ceasing in this Temple must the reasonable seruice be done and that spiritu veritate in spirit and truth 4. The fourth argument vsed of the prophet is fet a iusto from iustice and equitie The order of iustice doth require that all men especiallie the faithfull obey the Lord when he prescribeth and commaundeth any thing But the Lord hath straitly commaunded you to build the Temple Ergo c. A Position In holy sermons and exhortations made vnto the people the authority of God must bee alleadged least the oracles of God waxe base and become of no reputation and least they seeme to bee inuentions and dreames procéedinge from mans braine Therefore is it that the prophets doe often-times repeate these words Thus saith the Lord. Verse 9. You shall looke vnto much and behold it is but a litle and you haue brought it into the house but I blew vpon it For what cause saith the Lord God of hostes For my house which lieth waste but you runne euerie man into his owne house 5 The fift argument is fet from the plagues and punishmentes where-with the Iewes were plagued It becommeth men which are of a founde iudgement and which are godlily giuen not only to marke the causes of plagues and punishmentes but also to auoide the same But you if you holde on to neglect the Temple and to doe your owne busines shal be plagued with vainesse of your workes and labour Therefore before all things you must doe your indeuour to giue vnto God the thinges which are Gods He prooueth the minor proposition by the example of their infortunate labour in their husbandry and householde affaires You sowe much and yet you gather but a little and these thinges which with great paine and labour you haue gathered in the fieldes and brought home the same doe perish when God bloweth vpon them and they are scattered abroade like chaffe A digression concerninge euill gotten goodes 1 It is a ridiculous and hatefull kinde of vanitie to gather goods together by hooke by crooke which shall shortlie afterwards perish 2 For he which doth this is impious toowardes God for doubtlesse he can not serue God Luk. 16. 13. and Mammon 3 And againe the same man doth also hurt and bring himselfe to destruction according to that saying of Paule But those which will waxe rich doe fall into temptation and the snare and many foolish and hurtfull desires 1. Tim. 6. 9. which doe drowne men in perdition and distruction 4 He is also iniurious vnto the societie and companye of men accordinge to that saying of Paule Let not a man dare to oppresse and intangle his brother in his busines because GOD is the reuenger of all such thinges * Thes 4. 6. Here-vnto belonge these prouerbes The burthen of Salt is gone thither whence it came Euill gotten goods doe soone perish 6 The sixt argument is fet from the impulsiue cause There is no cause why those men should marueile that they are altogether infortunate which make more accounte of their owne houses then of the Temple of the Lord of their housholde affaires then of the worship of God of their owne gaine then of the glory of God finallie of them-selues then of God But the Iewes returning from Babylon did all these things Ergo. c. This argument dependeth vpon that which went before Of the alteration of the order by God appointed 1 The degrées coniunction and distinction of thinges doe wonderfully set foorth the order which God hath appointed 2 The degrées are holy things and things prophane By nature there is nothinge prophane * but certaine things are counted prophane Act. 10. 15. only by vse and custome * 1. Cor. 9. 3 It is good order to preferre holie things before prophane things It is disorder to put prophane thinges before things which are holy 4 Holie thinges are holie either in déede or by good custome and vse only as thinges indifferent 5 It is good order if things indifferent be set after thinges which are rightly called holy disorder if they be preferred before them 6 So there bee certaine things which are so vnlike and contrary that they neither can neither ought they to bée ioyned together 7 It is good order before all things to séeke Mat. 6. Luk. 16. the kingdome of God the righteousnes thereof It is disorder to bee desirous to serue God and Mammon 8 So there be certaine thinges which are so linked together that in the ordinarie dispensation they ought not to bee seperated 9 It is good order to ioyne the externall worde with the internall with the baptizinge with Water the baptisme of the Spirit with the Breade and Wine vsed in the Supper of the Lorde the Body and Bloude of Christe sacramentallie It is great misorder to seperate the externall woorde from the internall the Sacramentall signes from the things signified I doe define the thinges signified not onely by the fruite but also by the substance As many of the Israelites being in times past contented with the externall sacrifices did neither thinke vpon the Lambe of GOD which taketh away the sinnes of the World neither of the sacrifices of thankesgiuing 10 Furthermore because GOD hath seperated certaine thinges hee will not haue vs to attribute any thinge vnto them confusedly 11 It is good order to ascribe the giuing of life vnto the fleshe of Christe and not vnto the earthlie breade vsed in the Sacrament of the Lordes Supper Also to ascribe the washinge away of sinne not to the water vsed in baptisme but to the sprinkling of the bloud of Christ 12 It is better to followe the iudgement of GOD in all things who is the best and the wisest then the wisedome of the fleshe for hée knoweth best what things hee will haue vs to accompt good euill or indifferent Examples While wee looke not on the thinges 2. Cor. 6. 19. which are seene but on the things which are not seene for the things which are seene are temporall but the thinges which are not seene are eternall * I seeke not yours but you for the children Iohn 14. 23. must not heape vp treasures for the parents but the parents for the children 18. Lect. Decemb. 14. 1579. Verse 10. Therefore hath the heauen shut it selfe vppon you least it shoulde giue you dewe and the earth also hath shut her selfe least shee should giue her encrease 7 The last argument where-by the prophet doth prooue that the building of the Temple is not any longer to bée prolonged is fette from the publike plague and punishment wherewith the Iewes were punished Ma. Publike and priuate punishments are testimonies of Gods wrath against the transgressours of the lawe and euident causes of the conuersion of these men which are not past repentance According to the saying If we
comprehending vnder that common name Wiues Children Seruauntes declaringe that hee also is accursed Lastly vnder these wordes The labour of the handes hée comprehendeth the affaires of husbandrie the houshold affaires the ciuill affaires ecclesiasticall affaires affaires in the schooles c. And to be briefe all both publike and priuate actions and functions declaring that they were vaine and vnfruitfull by the iust iudgement of God Let vs behold this distribution of things that wee may without delay extoll the plentifulnes of Gods blessing if at any time the same be grauÌ„ted vs contrary to our deserts and that we may bee stirred vp to giue God thankes for his blessings both spirituall and corporall where-vnto the examples of holy men which we finde euery where in the holy scripture doe exhorte vs. 2 God is the gouernor of stormes and tempests Mat. 5. 45. Act. 14 17. God doth make his sunne to rise vpon the good and bad hee sendeth raine vpon the iust and vniust * for hee hath neuer suffered him-selfe to be without witnes in doing good giuing raine from heauen and fruitfull seasons filling our hearts with meate and gladnes * The same thing doth the whole 29. psalme many other psalmes testifie 2. Question Qu. Why then doth Paul say that the gouerment of the ayre is in the hand of the deuill if God alone doe raise vp tempests encrease them and still them as it seemeth best to him I reason thus In whose hand the gouernment of the ayre is it seemeth that hee doth stirre vp tempestes gouerne them and cease them But the deuill hath the gouernement of the ayre in his hand as Paul doth testifie c. Ergo. An I answere vnto the minor proposition that Satan after a sort hath the rule in the ayre Tertul. â—he deuil ceaseth to hurt that hee may bee thought to cure and for this cause it is saide that hee beareth rule in the ayre but not simply For as the deuill by Gods permission doth bring diseases vpon men whenas he abuseth the naturall motions of the humors spirits members that either when he coÌ„meth he may procure diseases or els when hée departeth and ceaseth to mooue he may seeme to cure the same so when God doth permit him by yâ— stirring vp intermingling of windes cloudes meteors he bringeth to passe wonderfull things yet is not he able to do any more or any greater things then God will permit him to doe With fire did he consume the flockes of Iob and with a whirle-winde did hee throwe downe the house wherein his children were feasting 3. Question Qu. Doest thou thinke that witches are able to stirre vp thunder haile frost or other tempests An. I suppose that those witches which haue made them-selues yâ— bondslaues of Satan when as otherwaies there is some such teÌ„pest at hand are mooued by Satan for whom it is no harde matter to gather by the signes next afore going that there will some tempest insue or to foretell what tempests hee will stirre vp to thinke that certaine things being done they haue stirred vp tempests Ob. Therefore seeing they are not the efficient causes of tempests they are not to bee punished An. I deny the consequent For séeing that they haue willingly and wittingly giuen themselues to serue Satan and doe also destroy both men and beasts with their socerie finally haue forsaken God they deserue to be punished with death as reuolts homicides and idolaters Who is hee which doth thinke that a robber is worthy to be pardoned if being put to flight by the traueylers hee misse his purpose I speake of these witches which by godly persuasion not by any sodaine force of torments are brought to confesse that they haue forsaken God and godlines that with poysoned things they haue murdred men beastes that they haue serued the deuill I know there bee certaine which confesse that they haue done things which are impossible to be done eyther by force of nature or powre of deuils I thinke there is no credit to be giuen to their confessions which are wrunge out of them by torments neither doe I thinke that there ought any rigour to be vsed toward such And in this place we doe speake of those which are properly called witches concerning whom the law is Thou shalt Venisicae not suffer a witch to liue Paul in the number of the workes of the fleshe which deserue death Exod. 22. reckoneth vp witchcraft But let it suffice to haue spoken thus much by the waie touchinge this matter 20. Lect. Decemb. 1. Verse 12 And Zerubabel the sonne of Salathiel and To heare the voyce of the Lord. Iehosua the sonne of Iehosadac the highe Priest and all the rest of the people heard the voice of the Lord their God and the wordes of Haggai the prophet as the Lord their God had sent him and the people did feare before the face of the Lord. To feare the Lord. This history containeth the commendation description of the obedience of faith which the Iewish people together with their rulers began to declare and vse towarde the Lorde after they had heard Haggeus his sermon In this text we will briefly note these things 1 First the proposition By faith yâ— Iewes with one consent heard the coÌ„mandement giuen touching the building of the temple and they feared God 2 Secondly the confirmation The argumentes whereof are these 1 First the consent and agréement of all degrées of persons both superiours and inferiours 2 Secondly the forme and order For they hearde Haggeus not as a man but as an ambassadour of God with such reuerence and attentiuenes as if they had hearde God himselfe speaking vnto them out of the heauens 3 Thirdly the effect They feared the Lord. For they did well perceyue that they had not giuen vnto their most louing Father the honour that was due vnto him and therefore did they feare before the face of the Lorde But to the ende that you my brethren and The order which we will obserue in the handling of this text hearers may perceyue both by what meanes the argument being reduced vnto a position the vse of this historie may bee declared and also what methode and order wee will obserue in expounding the same wee will plainely set before your eyes first the position secondly the chiefe points of the exposition The position The séede of Gods worde beeing receyued by faith is effectuall and liuely and bringeth foorth good fruite as the feare of God and other fruits of the spirite which are meete for those which haue repented The principall poyntes of the exposition whereof wee will speake in order 1 First wee will speake of the efficacie of the word of God and of the causes thereof 2 Secondly of the phrase To heare the voyce of the Lorde And of the obedience of faith 3 Thirdly of the phrase To feare before the face of the Lorde or of the sonnely feare
1 Of the efficacie of the worde of God The worde of God is effectuall This proposition doe I proue by a demonstracion fet from the authoritie of God and experience That which both the authoritie of God which ought to be to vs in steed of a sufficient reason and also the generall experience of holie men doth teach and testifie is not to be doubted of But these two testimonies namely the authority of God and the experience of the Saintes doe both togither testifie that the efficacy of the word of God is great Therefore we ought no more to doubte hereof then when wee see the sunne rise wee ought to doubt whether when it ascendeth aboue our halfe sphere it shall lighten all thinges which are laide open vnto it or no. 1 I proue the minor by the authoritie and testimonie of the Lorde himselfe Truely lyke as the raine and snowe come downe vppon Esa 55. 10. â—2 the earth and returne not agayne but water the earth and make it to bring foorth and bud that it may giue seede to the sower and breade to him that eateth so shall my worde bee which shall proceede out of my mouth Ier. 32. 28. it shall not returne vnto mee in vayne but it doeth that which I will and it prospereth in these thinges whereunto I sent it What is the chaffe that is the dreames and inuentions of the false Prophets to the wheate that is to the worde of God Is not my word like fire This fire doeth melt seperate and purge the golde saith the Lorde and like an hammer that breaketh a rocke * But if you all prophesie and an infidele or 1. Cor. 14 24. 25. an idiote come in hee is raprooued of all he is iudged of all and so the secretes of his hearte are made manifest And so falling vpon his face hee shall worshippe God confessing that God is indeede amongst you Héere let vs note that the Apostle speaketh in this place of the worde preached which thing is done by the mouth of the seruauntes of God leaste together with those heretikes which doe professe themselues to bee inspired with the power of God wee shoulde take from the same the vse and efficacie thereof The word of God is liuely and sharpeâ— theÌ„ any two edged sworde and it pearceth vnto the diuiding of the soule and spirite and of the ioyntes and marrowe it discerneth the thoughtes and intentes of the hearte In this place the Apostle speaketh of the worde of God which is preached and not of the worde subsisting 2 The seconde thing whereby I prooue my minor proposition is experience In that solemne establishing of the olde Testament and the couenaunt which was done after the lawe was repeted in Mount Sinai by Moses The Israelits were so affected and mooued with the worde of God that they saide Whatsoeuer the Lorde hath saide wee will doe and obey And Exod. 24. 7. in the same historie of the people of the Iewes it is playnely set downe that all men of what degree soeuer they were hearde the voyce of the Lorde and feared the Lorde Ob. The kingdome of God is not placed in wordes but in power namely of the spirite Things contrarie are not affirmed one of an other Paul in setting Power against worde sheweth that they bee contrarie Therefore he denieth that the worde is effectuall Ans I answere vnto the minor propositioÌ„ wherein is a fallacâ—e grounded vppon the ambiguitie of the worde Worde which in this place signifying mans eloquence which is sette and placed in choyse of wordes is atributed to certain persons which are puffed vp with pride and set against the spirite of the worde of God whereunto power is proper Therfore Paul doeth not denie that the word of God is effectuall but hee denyeth that the profounde spéeches of these grounded and eloquent fellowes haue any force or strength at all 21. Lect. 12. Ianuar. 1580. Whence commeth this efficacie of the worde of God IT dependeth vppon the principall efficient cause that is vppon the liuing and almightie God who speaking vnto the heart of man giueth life and light vnto the same that it may bee both most swéetely refreshed and also followe him when hée calleth least any man shoulde falsely suppose that there is some magicall force either in the worde written or preached The course and order of the subordinate efficient causes is this 1 First the principall cause is God Furthermore forasmuch as these externall workes are attributed to all the persons of the holy trinitie the testimonies of Scripture doe sometime attribute that generally to God that hee doeth write his worde in our heartes As for example Ier. 31. 3â— I will giue my lawe in the middest of them and I will write it in their heartes Sometime they doe attribute it vnto one person onely As for example The spirit of trueth shall lead you into all truth For hee shall not speake of him selfe but whatsoeuer hee heareth that shall Ioh. 16. 13. hee speake and hee shall tell you what is to come By this place of Scripture wee doe gather that the spirite of God doeth both teach vs and also that hee teacheth vs and beateth into vs that doctrine which the Father woulde haue to bee reuealed vnto the Church by his sonne 2 Secondly the fellowe cause is faith which is kindled by the holy spirit after that the heart of man is once lightned by the worde and that it may shinne as a lampe it is nourished by the same spirite by adding thereto matter and nourishment Heb. 4. 2. For vnto vs was the gospell preached aswell as vnto them but the worde which they heard did profit them nothing because it was not mixed with faith in those that hearde it 1 By these wordes wee gather first that the worde is effectuall being mixed with faith that is when the correlatiue which is faith doth answere vnto his relatiue which is the word of God 2 Secondly wee must thinke the same thing concerning the sacrameÌ„ts which as Augustine saith are the visible worde of God Vnlesse faith bee ioyned with them wee reape no fruit thereby but such as turneth to the destruction of a man Ob. Therefore the worde of God and the Sacramentes doe depende vppon the faith of men so that without this faith there is no veriritie and efficacie in them Ans I answere by an instance Therefore the rising of the sunne dependeth vpon the sight so that vnlesse lyuing creatures do see it cannot ryse Howe is it then that so manie lyuing creatures which are blinde doe no whit hinder the rysing of the sunne Therefore it is a popish toye to feigne that the worde of God and the Sacraments doe giue grace by the worke wrought that is if the worde be hearde onely with the outward eares and the sacramentes bee externally receyued though faith be not ioyned therewithall Furthermore it is a foolish kinde of transmutation for a man to seperate the
Worde and the Sacramentes and to chaunge the Sacraments into idols to attribute greater efficacie vnto them then vnto the Worde For vnlesse the worde bee added vnto the element there shall be no sacrament Moreouer it is euident that the worde is sufficient if the sacrament bee wanting but not on the contrarie And nowe if in an vnbeleeuer the word of God be not effectuall what force shall the sacramentes haue in him Therefore let vs affirme that which is most true that the efficacie of the worde and sacramentes doeth depend vpon the will of God And that hee will haue faith to bee ioyned therewith in the right vse thereof And consequently that God who giueth not holy thinges vnto dogges will not haue the vnbeleeuers to bee made partakers of the truth of the word and sacraments aswell as the faithfull Therefore as blindnes hath not power to beholde the light nor deafenes to heare the words which are vttered neither numnesse of the lymmes to feele the qualities which are perceyued by touching but let and hinder men from perceyuing such obiectes so incredulitie which is the priuation of faith hath no greater force then the worde of God and the sacraments but yet notwithstanding it doeth so let and hinder the Infidels that they cannot bee made partakers of the internall worde and the substaunce of the sacrament For faith is such an instrumentall cause that without the same we cannot lay holde vpon the celestiall giftes As without eyes no man seeth without eares no man heareth without smelling no man smelleth without tasting no man discerneth tastes without touching no man toucheth any thing so without faith can no man see heare smell taste eat and finally touch Christ 3 Thirdly the instrumental cause is the ministers of the worde of God 2. Cor. 3. 9. For wee are Gods ministers 1. Cor. 3. 5. Therefore who is Paul or who is Apollos but the ministers by whome yee haue beleeued and as the Lorde hath giuen to euerie man Mat. 16. The Apostles the Lorde working with them preached in all places Mat. 16. Quest If such be the efficacie of the worde of God howe commeth it to passe that all men which heare the same doe not beléeue it Ans I answere that that commeth to passe by meanes hereof because it is not giuen to euerie one to knowe the misteries of the kingdome of God And for this cause it is not giuen to euerie man to know the misteries of the kingdome of God because all men are not of God Mat. 13. 11. Ob. That which is openly preached in the hearinge of all that is receiued of all men But the word of God is hearde as well of the vnfaithfull Iohn 8. 47. as of the faithfull which are present Therefore is it receyued as well of the one as of the other An. I answere there is a double fallacie in this argument In the maior proposition there is a Or a crauing o◠that to be granted which is chiefly in controuersie Or a fallacie grounded vpon the diuerse significations of one word fallacie called * petitio principii Secondly in this worde Hearde there is * fallaci aeqniuocationis and also in these words the worde of God The vnbeléeuers doe heare with their eares the externall worde of God but they doe not receyue into a pure hearte the seede of the internall worde Therefore that same externall worde is a testimonie against them But the faithfull doe heare the holy spirite inwardly beating into them and sealing vp in thē those thinges which the ministers doe outwardly teach and testifie forasmuch as this thing is giuen vnto them alone and not vnto the other 22. Lect. Id. Ianu. 1580. An answere vnto an argument whereby this may be reduced vnto an absurditie THerefore these men are not to bee blamed for their incredulitie which haue not the gifte of faith giuen them which is the acknowledging of the trueth séeing they are rather to be pitied then reprehended Ob. I argue thus Euerie man hath not faith 2. Tim. 3. 2. Therefore are the vnbeléeuers not to bee reproued for their incredulitie Solu I answere I denie the consequent My reason is because here is a fallacie in this that y◠is assigned to be a cause which is no cause The middle and next cause of incredulitie is left out namely the will of the vnbeléeuer beeing wrested and turned away from God and the blindnes and hardnes of mans hearte 2 Of the phrase To heare the worde of God and of the obedience of faith No man can heare the voyce of the Lorde vnlesse God doe open his holy mouth and speake vnto him 1 God is saide to speake sometimes without vsing any wordes when hee sendeth thunders and tempestes 1. Sam. 12. 11. The Lorde sent thunder and rayne Sometimes God is Psal 29. saide to speake in playne wordes as when hee called our first parents vnto iudgement * when Gen. 6. hee gaue the lawe in mount Synai Deut. 18. I cannot heare the voyce of the Lorde anie longer And agayne The Lorde spake vnto Exod. 20. Deut. 18. you out of the middest of the fire you heard the voyce of his wordes but sawe no similitude Deut. 4. 12. Math. 3. 17. saue a voyce And when hee bare witnesse of his onely begotten sonne * 2 It pleased him to speake vnto men sometime in his owne person sometime by some other Hée spake in his owne person that I may not repeat the former examples when he made this aunswere vnto our Lords Iesus Christe saying I haue both glorifyed it and will glorifie it agayne The author of the Epistle to the Ioh 12. 28. Hebrues doeth testifie that hee hath sundrie times spoken vnto his saintes by others God many times and diuerse wayes in tymes past spake vnto our fathers by the Prophetes in Heb. 1. 1. these last dayes hath he spoken vnto vs by his sonne * 3 Hée will haue vs no lesse to estéeme hys voyce and worde vttered by others then if he vttered the same himselfe Luk. 10. 16. Hee that heareth you heareth mee and hee that reiecteth you reiecteth me and he that reiecteth me reiecteth him that sent me Examples The Iewes hearing the voyce of Haggeus thought they hearde the voice of the Lord. And the men of Thessalonica béeing taught by Paul receyued the worde of God with a pure 1. Thes 2. 13. heart Ob. The efficient causes are not to bee mixed But you in attributing that vnto the secondarie cause which is proper to the principall cause doe mixe them You attribute that vnto the ministers which is proper to GOD namely the effectuall worde of God Ergo. Ans I answere vnto the minor proposition wherein is a fallacie a dicto secundum quid ad dictum simpliciter Forasmuch as this reason is grounded vpon that which is spoken respectiuely as if it were spoken simplie That thing is attributed vnto the externall ministerie in some respecte
which is proper to the holy spirit bicause it is an ordinary meanes Rom. 10. 12. and because by meanes thereof the holy spirite is effectuall according as it is sayde Faith 2. Cor. 3. 5. commeth by hearing And agayne Who is Paul and who is Apollos but ministers by whome you haue beleeued and as God hath giuen to euerie man In this latter sentence the principall cause which is GOD and the instrumentall cause that is the ministers are ioyned together And here wée are taught what wee ought to attribute to either of them I haue spoken somewhat of these wordes The voyce of God which in this place are takeÌ„ simplie It remayneth that I adde a worde or two touching this worde Heare For it is sayde that the Iewes hearde the voyce of the Lorde generally with one consent 1. Question Howe many wayes may men bee sayde to heare the worde of God Ans For memorie and also for iudgements sake wee will declare the same wayes according to certayne places of inuention If you looke first into the signification of the worde Some men are saide to heare the word of God properly namely these which heare Mat. 13. 22. the same and vnderstande it and bring foorth fruit Othersome doe heare the worde improperly Mat. 13. 19. 20. 21. either with a wauering minde or at least but for a certaine season or finally beeing too-too much addicted vnto worldly cares and businesse Secondly if you respecte the instrumentes The worde of God is hearde with the eares if you meane the externall worde inwardly with a faithfull heart if the internall word Quest Doeth the internall worde differ from the the externall in forme Ans No for the holy ghost and the ministers consenting together doe preach all one worde they differ onely in the ordinarie administration of the same For that I may vse a plaine similitude as the words and the meaning thereof doe differ so doeth the externall worde and the internall The ministers they speake the worde the holy ghost doeth beate into the heart the meaning thereof Ob. But this is a straunge kinde of phrase which you vse To heare with the heart Ans It ought to seeme vnto you no more straunge then if I shold say that a faithful man doeth with the heart see smell taste and eate â—om 10. 10. Christe With the heart man beleeueth vnto righteousnes And faith is vnto the beléeuer as eyes eares tongue lippes mouth and hands For by faith alone doe wee lay holde vppon Christ and his spirituall benefites and also therby applie the same vnto our selues 3 Thirdly the act and the manner howe it is done First the faithful being in the congregation of the saintes which prophesie doe both heare with their eares and also with their harts Secondly hypocrites do heare with their eares â—sal 42. but not with a pure heart Thirdly the saintes as Danid being in exile doe heare with their heartes not with their eares 4 Fourthly the tyme of illumination and conuersion Some men do heare long time with their eares before they doe heare with their hearts being in this point like vnto séede which lyeth long time vnder the grounde before it sprout out Some heare first with their heart Act. 10. then with their eares as Cornelius the Centurion 23. Lect. Ianuar. 25. 2. Question Who be those which heare the worde of God aright and in deede Ans Those onely which haue the priuilege of Gods adoption of the speciall gift of effecâ—uall calling and sanctification graunted vnto them according as it is saide first concerning adoption These which are of God doe heare Gods worde Ioh. 8. 17. Secondly concerning the speciall gift It is giuen vnto you to know the mysteries of the kingdome of heauen but vnto them it is not giuen Mat. 13. 11. Thirdly concerning effectuall vocation Hee hath called you by our Gospell to obtayne the glorie of our Lorde Iesus Christ 2. Thes 2. 14. Fourthly concerning sanctification He that heareth these wordes and doeth them Mat. 7. 24. Be yee doers of the worde and not hearers onely deceyuing your selues Iam. 1. 22. 3 Quest Howe doth God make vs heare his worde Ans So sone as hee openeth our eares that the sweete harmonie of his worde may enter into the same Myne eares hast thou opened Psalm 40. 6. For like as those which dwell nigh vnto the fall of Nilus and Rhenus doe become deafe by reason of the horrible noise of the water so these men which liue in this worlde are so stricken become so deafe with the vaine pompe thereof that God must néedes pearce through and open their eares That done he openeth their hartes as it is sayde of Lydia The Lorde opened her Act. 16. 14. hart that she might hearken vnto the things which were spoken of Paul Lastly he openeth the scriptures by interpreting the same Luk. 24. 32. 4 Quest What thinges doeth the obedience of faith comprehende Ans First the light of the trueth For faith is an acknowledging of the trueth Therefore â— Tim. 2. 4. comprehension and knowledge are attributed both to the same Yet is there great difference betwéene this knowledge and all other For as Aristotle saith vna scientia melior est alia vel quia certior vel quia de meliori One knowledge is better then an other either because it is more certayne or because it is of a better thing The knowledge of faith is first of all other most certaine secondly it is occupied about the verie best obiect which is the promise of grace Again as the same Aristotle saith Scientes vniuersale saepe ignorant ipsum singulare They which knowe the generall are often times ignorant of the particular But the beleeuing man knoweth certaynely that not onely those which beléeue shall be saued but also that hee himselfe is heire of eternall life 2 Secondly full assurance Rom. 14. Let euery man be fully assured in his minde And in the second chapter of the epistle to the Collossians there is mention made of the full assurance of vnderstanding Heb. 10. And let vs draw neere in assurance of faith This assurance is declared more plainely by the example of the father of the belieuers Rom. 4. 3 Thirdly a desire to obey God O my God this will I that I maie doe that which is acceptable in thy sight and thy lawe is in the middest of my bowels Psal 40. 8. 3. Of the phrase To feare before the face of the Lord and of the sonnely feare Although it is said that the people did feare before the face of the Lord and it is also a likely thing that the people had more grieuously offended then their rulers yet dare not I restrayne this feare vnto the people onlie according to the opinion of Hierome For if the politike and ecclesiasticall Rulers had bene blamelesse peraduenture they should not haue had anie néede of anie admonition common reprehension This doe not I speake
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
of the bad though they be ignorant thereof You saith Ioseph vnto his brethrē thought euill agaynst mee but God thought to turne the same to good Gen. 50. 20. And Haman the enemie of the Iewes was enforced to giue that honour vnto Mardocheus which hee hoped for himselfe These and the like examples may bee a comfort to those which are in miserie by reason Ester 9. of the crueltie and subtile dealinges of their enemies The Allegorie Although the most highest dwelleth not in temples made with handes yet woulde he haue the Temple of Hierusalem which by Salomon was builded to his name and by Zerobabel and others was restored to serue for the instruction of the olde people And furthermore hee will dwel in all the faithfull and in the whole Church as in temples by him sanctified for which cause we must giue our selues to leade an holy life séeing that wée are made Gods dwelling place And here for instructions sake wee will first of all speake of the temple made with handes secondly of the Temple of man thirdly of the Temple of the Church fourthly of the Temple of heauen lastly why Iohn Reuel 21. 22. doeth denie that there is any temple in the Ierusalem which came downe from heauen 27. Lect. Feb. 9. 1 Of Temples made with handes 1 STephen the first Martyr Act. 7. 48. calleth those Temples Temples made with hands which by the industrie cost and labour of men were buylded 2 And amongst all the most famous Temples which were in the whole worlde the temple of Ierusalem did beare the bell not onely in respect of gorgeousnes whereat the heathen did maruell but also of the commandement giuen by God and the vse thereof 3 Touching these things we wil cite the sayinges of Isay Chap. 56. I will bring them vnto my holy mountayne and I wil make them glad in my house of prayer Their burnt offeringes and sacrifices shall bee accepted vpon myne altar because my house shall bee called the house of prayer for all people saith the Lorde Although in this oracle the Prophete doeth intreate of the gathering together of the Church from among the Gentiles and of the worshippe which these men should giue vnto him by faith yet doeth hee also speake of the Temple of Ierusalem and of the vse thereof teaching first that the same was holy vnto the Lorde secondly that not onely the ceremoniall worship but also the reasonable worshippe was there done vnto the Lorde and was acceptable in his sight To the same purpose serueth the oracle of Ezechiel 43. 7. Wherein it is called the place of the throne of God and the place of the soles of his féete wherein hee dwelleth in the middest of the children of Israel This Temple therfore is extolled because God woulde bee present there and woulde heare in the same the prayers which should be powred out before him in faith 4 And although the seconde temple was not like vnto the first which Salomon did builde in A figure of the the Church gorgeousnesse of buylding yet was the glorie thereof greater for this cause because Christe The worship which the Church giueth to God taught therein Hagg. 2. 10. 5 Ob. But the wordes of Paul seeme to bée contrarie to that saying of Ezechiel touching the place of the throne and the soles of the Lords féete God who hath made the worlde and the thinges that are therein forasmuch as he is the Lorde of Heauen and earth dwelleth not in the Temples made with handes neyther is hee worshipped with mens handes as though hee had neede of any thing Act. 17. 24. 25. Ans I answere they are not contrarie forasmuch as they are not spoken both in respecte of one thing For Ezechiel speaketh of the presence of the grace of God whereby hee vouchsafed to bee present in the Temple not for the houses sake which was made with handes but for the godly mens sake which mette there and and worshipped God in faith But Paul teacheth that God hath no such neede of lodging food apparell and other helpes which serue to the sustentation of the naturall life For the Apostle speaking vnto the superstitious Ethnickes and Idolaters refuteth their imagination touching the temples and Altars of their Gods which they had feigned to themselues 2. Of the Temple of man 1 Likeas our Lorde Iesus Christ speaking of the temple of his bodie saide vnto the Iewes Destroy this Temple and in three dayes wil I buylde it againe * So Paul the Apostle speaking of the bodies of the faithfull sayth Knowe Iohn 2. 19. yee not that your bodie is the Temple of the holy Ghost which is in you whome you haue of God neither are you your owne * This is the chiefest commendation which our 1. Cor. ◠19. bodie can haue béeing worthie to be preferred farre before all the titles and testimonies of the Phisitions and naturall Philosophers 2 And out of this commendation doeth the Apostle picke sufficient matter for a godly exhortation in the verse following You are bought 1. Cor. 6. 20. with a price therefore glorifie God in your bodies and in your spirit which are Gods * And thus doe wee glorifie God when we make our bodies a lyuely sacrifice holy and acceptable vnto God which is our reasonable seruing of God and when as wee worship God who is a Rom. 12. 1. Iohn 4. 24. spirite in spirite and trueth These sayings of Bernarde are worthie to bee remembred The soule must bee enlarged that it may bee an habitation for God And agayne The soule is Christes house wherein hee dwelleth willingly And agayne The soule that walketh in the spirite is the house of the bridegrome Furthermore that is a notable saying of Augustine Wilt thou haue thy fleshe to serue thy soule Let thy soule serue God thou must be gouerned that thou maist bee able to gouerne 3. Of the Temple of the Church There can nothing bée more fitly and truely spoken of this temple then the which Paul taught Ephe. 2. 20. Beeing buylded vpon the foundation of the Prophetes and Apostles whose chiefe corner stone is Christ Iesus himselfe 21. Wherein all the whole buylding beeing aptly coupled together it groweth to bee a Temple holy vnto the Lorde 22. In whome you also are buylded together that you may bee a dwelling place for God through the spirite 1 By this place wee learne first who is the foundation and who is the chiefe stone of the corner of this Temple namely Christ Iesus 1. Cor. 3. 11. For an other foundation then this can no man laye besides that which is laide which is Christ Iesus 2 Secondly who bée these liuely stones which are builded vppon the foundation of the Prophetes and Apostles namely the faithfull 1. Peter 2. 5. You also as liuely stones bee builded a spirituall house c. 3 Thirdly what is the manner of the building namely the coniunction with Christ by faith 1. Pet. 2. 4. Vnto whome you
beeing added who is the liuely stone beeing reiected of men but chosen and pretious with God 4 Fourthly who is the builder namely God Heb. 3. 4. For euerie house is builded of some man but he that buildeth all things is God 5 Fifthly who those be which together are Gods labourers namely the faithfull ministers 1. Cor. 3. 9. 10. You are Gods buylding By the grace of God which is giuen mee as a skilfull builder I haue laide the foundation but another buildeth thereon Furthermore let euery man take heede how he buildeth thereon 6 Sixtly what is the ende wherevnto it is ordayned namely the coupling together of the saynts as saith the the holy Apostle the work of the ministery the edification of the body of Christ 28. Lect. 10. Febr. 4. Of the Temple of heauen Apoc. 11. 19 Then was the Temple of God opened in heauen and the arke of his couenaunt was seene in his temple Most men do take this temple for the sanctuary of heauen whereof mention is made Heb. 9. 24. For Christ is not entred into a sanctuary made with handes which is a figure like to the true sanctuary but into heauen it self that he may appeare nowe in the sight of God for vs. In this temple is our freedome according to that saying of Paul For we behaue our selues as free-men of heauen from whence also wee looke for a Sauiour euen the Lorde Iesus Philip. 3. 20. For this cause seeing we are risen with Christe let vs seeke the thinges that are aboue where Christe is sitting at the righte hand of God let vs care for heauenly things not for earthlie things Col. 3. 1. 2. Quest What meaneth Iohn by these wordes spoken of the heauenly Hierusalem Neyther sawe I any temple in her for the Lorde God Almighty is her Temple Apoc. 21. 22. An. The same which Paul meaneth by these wordes God shall bee all in all Therfore saith Iohn The Lambe shall be in steede of a Temple the Sunne the Moone to all the blessed And then shall bee reuealed the glorye and felicity of those men which are grafted into Christ and made partakers of his body and shal raigne with him c. God graunt that our sorrows which we now féele whilste we are strangers with the Lorde may bee mitigated by the hope of so great felicity Amen Quest Is it lawfull to build Churches in honour and remembraunce of dead saintes Ans It is not lawfull For wee must not giue that vnto any creature which is onely due vnto God and is proper to the diuine nature It is proper to God alone to appropriate vs to himselfe and to dwell in vs according to these sayings Know yee not that ye are the temple of God If any man destroy the Temple of God him shall God destroy for the temple of God is holy which you are 1. Cor. 3. 16. 17 And of all the faithfull it is sayde Know ye not that your bodye is the Temple of the holie ghoste which is in you and which you haue of God and ye are not your owne 1. Corin. 6. 19. These thinges are spoken of the Church and of the liuely members thereof wherein Inst without doubt the holie spirite doth dwell but the question was also mentioned concerning the temples made with handes Let vs therefore heare what Augustine saith who denyeth that the Temples are erected vnto the Martyrs To God saith he doe we builde Temples although they be named after the names of the Martyrs to put men in minde of the Martyrs Cyrillus in his Booke De fide praysing Quéenes amongest other thinges giueth them this commendation that they did erect moste sumptuous temples vnto Christe without making any mention of the dead saintes And whereas Hierome in a certaine place sayth that the temples of the martyrs are to bée had in great reuerence it ought not be preiudiciall to this matter For certaine it is that the honour which is due vnto God alone must not be giuen to Martyrs neither is their bloude to be mingled with Christ his bloud which is the price of our redemption The memoriall of the martyrs and the great admiration which their giftes wherein they excelled did and doeth procure ought to serue to the glory of God alone and to our amendment because hee powred out vpon them the gifts of his grace in such aboundaunce The first verse of the seconde Chapter In the fower and twentith daye of the moneth in the sixth moneth of the seconde yeere of Darius the king This verse agréeth with the former history set downe in the end of the first chapter as wee may gather euen out of Hierome his translation exposition I omit the allegories and to speake of the numbers heere mentioned The meaning of these wordes is this that the Iewes began to build the temple the fower and twentith day of September in the second yere of Darius the Sonne of Histaspes which was about the yeere from the creation of the worlde 3444. If we will followe Funcius a most diligent chronicle writer Moreouer it is an vsuall thing in the commentaries of the common wealth and in the inscriptions and titles of greate workes and buildings to make mention of the surueiers of the worke of the dayes and yeeres If you respect the doctrine which may hence be gathered we are admonished by the examples of the Prophetes Apostles and other the faithfull diligently to marke the time wherein great thinges were begunne continued and finished in Gods name through his assistance For euery thing hath an appoynted season and euery will vnder Heauen hath his time Eccle. 3. 1 Yet haue we néede to make some discourse whereto the destinction of things circumstances serueth according to that saying of Dauid Who is wise and will marke these thinges will turne his minde vnto the mercies of the Lorde Psal 107. 43. Also Esay doeth greatly reprehend those men that are drunken with pleasure because they regarde not the worke of the Lorde neither sée the workes of his hands It shall be therefore our partes dueties carefully to consider what the Lorde worketh in the Church in the common wealth and in our owne life that the testimonies of his presence his helpe his iudgements may nourish and kindle in vs faith loue and sonnely feare That wee ought to haue respect of time in preaching the celestiall doctrine and in the exercises of repentaunce it is euident by these sayinges Who is therefore a faithfull seruaunt and a wise whome the Lorde doeth appoint ouer his familie that he may giue thē meat in time Math. 24. 25. And againe And that considering the season howe that it is nowe time that we awake out of sleepe For our saluation draweth neerer nowe then when wee beleeued The night is past the day is come Let vs therefore cast awaye the workes of darknesse and put vppon vs the armour of light Ro. 13. 11. c. And againe And this say I
brethrē because the time is short hereafter let those which haue wiues bee as though they had none 1. Cor. 7. 24. And againe Redeeming the time because the daies are euil Eph. 5. 16. THE SECOND CHAPTER of the prophesie of the Prophet Haggai The first verse In the seauenth moneth the one and twentith day of the same moneth was the word of the Lorde in the hand of Haggeus the prophet saying 29. Lect. Feb. 12. THe order and number of the partes of the seconds Chapter haue wee touched in the notes Therefore omitting that whereof we haue spoken before wee will come to speake of the tymes whereof mention is made in the first verse For we haue oftentymes spoken both of the simple and also of the compounde wordes which are mentioned in this place In the same yeere from the creation of the world 3444. the fower and twentith day of October which was the seuenth daye of the feast of tabernacles the great feast of palmes was this oracle followinge published by the mouth of Haggeus The second verse Speake nowe vnto Zerubabel the sonne of Salthiel the captaine of Iehuda vnto Iehosua the sonne of Iehosadac the high priest and vnto the residue of the people saying This verse and the verse going before containe the circumstances of the persons The same may wée distinguish after this manner 1 First the author of the oracle was the Lord at whose cōmaundement also it was to be published according to that saying The Lord doth nothing vnlesse hee shall reueale his secret to his seruaunts the prophets If a Lyon roare who will not be afraid The Lord God hath spoken who shall not prophecie * Amos. 3. 7. 8 2 Secondly the Crier by whom this oracle was proclaimed was Haggeus the Prophet who did testifie before Cap. 1. 13. that hee was the ambassadour of the Lord did his message 3 Thirdly to whom the prophet reuealed the will of the Lord namely to the magistrate the priest to al the people of the Iewes For these things are to bee declared to all men which all men ought to knowe But it belongeth to all those which are of the people of God to knowe what is the holie will of God Therefore must the same bée reuealed both to those which are of great dignity and of meane estate and finally to those which are of lowe degrée that all men of what degrée soeuer they bée may fulfill the same most diligentlie Aphorismes touching the publishing of the oracles of God 1 No oracles concerning the will of God are true but such as procéede from the inspiration and reuelation of the true powre diuine Ier. 23. 16. Thus saith the Lord of hostes Heare not the wordes of the prophets which prophecie vnto you they teach you vanitie they speake the vision of their owne hearts not out of the mouth of the Lorde 17. In saying they say to those which dispise me the Lord hath saide peace shal be vpon you and to euerie one that walketh in the hardnes of his heart There shall no euill come vppon you 18. For who hath stoode in the counsell of the Lord and hath seene and hearde his woorde Who hath marked his woorde and hearde it 2 They to whom the publishing of the oracles of God is committed must speake in the name of the Lord and not in their owne name Amos. 27. 14. Amos answered Amasia I am no prophet nor the sonne of a prophet but an heard-man and a gatherer of wilde figs 15. But the Lorde tooke mee as I followed my cattell and the Lorde saide vnto mee goe prophecie vnto my people Israell 16. Nowe therefore heare the woorde of the Lord. Hee testifieth both things first that hee was called vnto the office of a prophet and secondly that in the name of God hée spake his woorde 3 And this preaching and publishing of the will of God must serue for all those which are of the people God For the oracles of God are not like to these holie things which might not be dispersed abroade amongst the common people It belongeth to all men to know them And therefore saith Christ to his disciples What things I say to you I say to all men And Paul saith Hee will haue all men that is all sortes men to be saued and to come to the knowledge of the truth 1. Tim. 2. There is no difference betwene the Iewe and the Greeke For he that is Lord ouer all is riche vnto all that call vpon him Rom. 10. 12. 4 Furthermore the faith of the auditorie must bee answerable to the dispensation of the Oracles of God Therefore let vs not be like to those of whom it is sayd The word which they heard did profit them nothing because it was not coupled with faith of those that heard it Heb. 4. 2. 5 Wee must not make a diuorse betwene faith and confession With the hart saith the Apostle man belieueth vnto righteousnes and with the mouth confession is made vnto saluation Rom. 10. 10. The same Apostle teaching vs by his owne example saith I am not ashaymed of the Gospell of Christ * Rom. 1. 16. 6 The woorkes of the hands must represent the consent which is betwéene the heart the mouth least the déedes be contrarie to the woords and the woords contrarie to the affection of the heart The heathen man said Wee must plaie the philosophers not only in word but also in deede In like sort must wée plaie the Diuines Heere wee haue an example of this harmonie or consent in this history of the people of the Iewes For by the same it doth euidently appéere that all men of what degrée so-euer they were gaue credit to the Oracles of the Lord published by Haggeus the prophet and that fearing God they set hand with all celeritie vnto the holy worke GOD graunt that we also building a spirituall Temple vnto the Lord readely and sincerely may offer our bodies a quick sacrifice acceptable vnto God and that wée may be holy in spirit soule and body 30. Lect. 28. Febru Verse 4. Who is there left of you which hath seene this house in the former glory and how doe you see it now Is it not as if it were not in your eyes THat which Socrates was woont to say concerninge the entraunces and beginninges of humane Orations and actions touching weightie matters that to begin well was no small matter yet did it seeme to bee but a small matter came often into my minde when-as I began the simple and plaine exposition of most weighty oracles Some men there bee which make no great accompt of the beginninges of thinges But belieue mée it is no small matter to begin a matter as it were at the A. B. C. to point out with the finger the Fountaines thereof and to bring godly and vertuous men vnto the contemplation of most excellent thinges then at length to reclaime them vnto the practise and vse thereof Hereof
will wée shewe a simple and plaine token hauing declared the chiefe pointes of this oracle the exposition whereof we haue taken in hand 1 The occasion The same thinge happened after that the building of the second Temple was continued some space not with-out the great ioy mirthe of the builders which happened before when the foundation thereof was laide For as Esdras doth testifie Lib. 1. Cap. 3. 12. 13. Many of the priests and Leuites and chiefe of the fathers being auncient men which had séene the first house when the foundation of this house was laide before their eyes wept alowde and many other did shout out for ioy with a lowde voyce so that the people coulde not discerne the sounde of the shoute for ioy from the voyce of the wéeping of the people because the people did shoute alowde so that the noyse was heard farre of Therefore the people had néede both to be exhorted to finish the woorke which they had begunne and also to bée comforted and lastly to haue this promise made them that they should haue good successe and that the second Temple shoulde bée glorious Positions 1 Wee must not so much regarde what séemeth to fleshe bloude to be great and profitable as to faith 2 For earthly things bearing a great and glorious show doe please them and they are displeased with base things but on the contrarie celestiall things base things if you respect the externall showe thereof doe please faith and it cannot away with the great pompe and vanitie of earthlie thinges 3 Fleshe bloud doth allow those things which beare a showe onely of good thinges but faith liketh the thinges which are good in déede 4 And as fleshe bloude doe erre in iudgment so faith giuing sentence vpon these things according to the rule set downe by God is neuer deceiued 5 These things which God doth giue are to bée estéemed not so much according to the outward showe as according to the efficient cause the ende and vse thereof 6 It is better ioyfullie to receiue all maner gifts comming from God then by requiring other churlishlie to bewraie if not our vnthankfulnes yet our lothsomnes towards the present giftes of God 7 The diuersitie of mens iudgments concerning the workes of God is euen in the faithfull a testimony of the degrees of faith 2 The proposition If you respect the argument the proposition is Let the Iewes hold on in the building of the temple of Hierusalem which they haue once begun let them not suffer themselues called away from their laudable purpose by anie thing If you respect the position then doth it yéelde this proposition Wee must diligentlie applie our selues to the edifyinge restoring of the Church and of all the faithfull And let vs remember that this is not onlie spoken vnto the faithfull ministers of Gods word whose duetie it is to plant and water the Lords fielde and wisely to builde vp againe his house but also vnto vs all to whom it is said Woorke out your saluation with feare trembling * Phi. 2. 12. 3 The confirmation The confirmation consisteth vpon demonstratiue arguments which are these 1 The first is drawen from the commaundement of God as from the efficient cause ver 5. 2 The second from the promise of God his presence and help in the same verse 3 The third from the couenaunt of GOD made with the Israelites 4 The fourth from the powre and giuing of the holy ghost ver 6. 5 The fift from the exhibiting of the Messias and from his maiestie ver 7. 8. 6 The sixt from that which should followe namely from the glorie of the second Temple which hée amplifieth by an opposition ver 10. 7 The seuenth from a comparison 8 The eight from the plentie of peace of the gifts of the holy ghost ver 10. Of all these same will wee speake at large and with diligence in their places if GOD permit 4 The partes and figures of the oration The partes of this oration are three in number An exordium ver 4. A proposition ver 5. A confirmation which is contained in the verses following vnto the tenth verse And herein are comprehended many excellent figures which make the oration not more obscure but more plaine as Interrogations answeres Metonymiaes Synecdoches and other where-of we shall speake els where 5 The Mysterie Of the restoring and glorie of the Church which redoundeth vnto the same from the head and redéemer thereof the apostle Paul Ephes 5. 25. 26. 27. speaketh on this wise Christ hath loued the Church and hath giuen him-selfe for it that hee might sanctifie it purging it by the washing of water through the worde that hee might present it glorious vnto himselfe that is a Church hauing neither spot nor wrinkle nor any such thinge but that it might be holie and without blame Wee if God shall so permit will adde vnto this our purpose some-what concerning the names of GOD and concerning the holie Trinitie Verse 4. Who is there left of you which hath seene this house in the former glory and howe doe yee see it now Is it not as if it were not in your eyes THis shorte verse consisteth vppon an interrogation and an answere The interrogation or question is I woulde haue the auncient men which in times past haue seene Solomōs temple to speake freelie what they thinke of this second Temple The answere It seemeth to bee verie narrowe lowe and verie base if it bee compared with that Temple Morall Aphorismes 1 It is the parte of the aged wise men rightly to compare olde things with new For long experience of thinges maketh olde men more truelie more fullie to know the same then other which are but yonglings and ignoraunt 2 And away with all vnthankefulnes and thurlishnes which make the present giftes of GOD to waxe base and that peruerse persons had rather tragically reckon vp the same as euill then acknowledge them to bee good and rightly to vse them 3 For it is most méete for vs to bée contented with our poore estate and to loue thinges present as our Cato teacheth vs. 4 This shall we doe if during our whole life wee shall not so much regarde and require great thinges as necessarie thinges accordinge to that noble sayinge Not to bee contented with thinges present but to seeke after great thinges is the propertie of madde men Spirituall Aphorismes 1 As the first Temple was more gorgeous if you respect the buildinge then was the seconde yet was the glory of the second greater then the glory of the first because the Messias beinge reuealed in the fleshe taught therein so also although the Leuiticall administration was much more painefull then ours yet is this of ours to bée preferred farre before it according to that saying For the commaundement goinge before that is the Ceremoniall lawe is abrogated because it is endewed with no strength and vnprofitable Heb. 7. 18. And againe Bodily
and the same spirite worketh all these thinges distributing them particularly to euerie man as he will Out of these wordes wee will fraime two demonstrations 1 Actions are proper to subiects or persons But now as else where the creation and preseruation of thinges so in this place distribution of giftes is attributed to the same spirite Therefore it is certaine that the holy spirite is a person 2 Whosoeuer diuideth the most excellent giftes of God as it pleaseth him he is a person vnderstanding and willing But Paul doeth in plaine wordes affirme the same of the holie spirite Ergo c. 5 This spirite proceedeth aswell from the sonne as from the father Hee which is the spirite of them both that is both of the Father and the sonne hee is rightlie saide to proceede from them both For hee is sayde to bee theirs in such sorte that hee is consubstantiall with them both and the substantiall power of them both But that holy spirite is sayde to bee the spirite of the Father and the Sonne according to these sayings For it is not you that speake but the spirite of your Father hee it is that speaketh in you Mat. 10. 20. And agayne But you are not in the flesh but in the spirit because the spirit of GOD dwelleth in you But and if any man haue not the spirite of Christ hee is not his Furthermore if Christ The holy spirite is wholy in his substance in Christ bee in you c. Rom. 8. 9. 10. 6 Therefore the same holie spirite is verie God Whosoeuer is the true and eternall Iehouah creator of heauen and earth hee is verie God The reason For let the gods which haue not made heauen and earth perish from vnder these heauens Ier. 10. 11. But the holie spirite is the true and eternall Iehouah For the Lorde which appeared to Esay 6. 9. Act. 28. 25. Isayas is called the holy spirit The same spirit created all thinges according to that The spirit of the Lorde did nourish the waters Gen. 1. Yea the holy spirite created the masse of the humane Luk. 1. 35. nature which the Word tooke vnto him I will adde Dydimus his argument Hee is verie God whosoeuer is euery where and from euerlasting and yet is neither the Father nor the worde But the holy spirite is euery where and from euerlasting c. Ergo hee is verie God 7 The benefites of the holy ghost are of two sortes generall and speciall The generall benefites are the preseruation of all thinges and other such like The speciall benefites are the regeneration illumination gouerning and consolation of the faithfull vpon whome the spirit of grace and prayers is saide to be powred out 35. Lect. Mar. 6. Verse 7. For thus saith the Lorde of hostes yet a little and I will shake the heauen and the earth and the sea and the drie lande THis verse wherein the Prophet entreateth of the preaching of the Gospell doth the author of the Epistle to the Hebrewes interprete on this wise Take heade that you doe not dispise him that speaketh For if they escaped not which refused him that spake in Gods name vpon the earth much lesse shall wee escape Heb. 12. 25. if we turne away from him which is frō heauē whose voyce did then shake the earth and now he hath declared saying yet once more will I shake not onely the earth but also the heauē Furthermore the word once more doeth signifie the remoouing of vnstable thinges as of thinges that are made with handes that the things that are stable may remaine All these thinges may we briefely set downe thus 1 The voyce of the Lorde shaketh the worlde and the inhabitantes thereof The voice of the Lorde doeth sometimes signifie thunder and the noise of tempestes * sometime it doeth Psal 29. signifie the worde of the Lord. 2 The Lorde spake from heauen first whē hee gaue the lawe secondlie when the Gospell was published I speake of that solemne and Exod. 19. 20. Deut. 4. publike publishing of the gospell celestiall doctrine which was done not without wonders and miracles altogether diuine and to bee wondred at 3 And then he prouided that the law might be published Moses being the interpreter therof but afterwarde he caused the gospell to bee preached his onely sonne béeing the expounder of his worde Iohn 1. 17. For the lawe was giuen by Moses but grace and trueth came by Jesus Christ 4 Therefore may wee not dispise GOD when hee speaketh whether wee respecte the interpreters or the doctrine reuealed from heauen Isay 1. 2. Heare o yee heauens and hearken O earth for the Lorde hath spoken 5 For if the Israelites did not escape which resisted Moses which spake in Gods name vpon the earth much lesse shall we escape vnpunished if we resist Christ which speaketh from heauen Of Christ Iesus Iohn the Baptist saith thus Hee which cometh from aboue is aboue all hee which is from the earth is earthie and speaketh the thinges which are earthie hee which cōmeth downe from heauen is aboue all And that which hee hath seene and heard doeth hee testifie Ioh. 3. 31. 32. And Paul saith The second man is the Lord from heauen 1. Cor. 15. 47. 6 Furthermore if you respect the doctrine there is no cause why we should attribute more to the lawe and his discipline then to the gospel and the liberty thereof 2. Cor 3. Gal. 4. 5. Is God then subiect to repentance and to the alteration of his purpose No. Yea hee knoweth what thing is fit for all times of the world The Physition c. Shaking doth signifie the remoouing of vnstable thinges as of thinges made with handes that the things which are stable may remaine These wordes may bee vnderstoode of the abrogation of the Ceremonies of the lawe of the instruments of the Leuiticall administration For the apostle calleth the Tabernacle which was made with handes together with all his vessels and the Leuiticall administration vnstable things and thinges made with hands The alteration thereof dooth hée call the abolishing and abrogating of them The thinges which are stable are the reasonable seruice and the obedience of faith These thinges will the Lord haue done in spirite and truth who grant vs grace with readines and constancie to obey him so that the holy name of God may be glorified by vs. Amen 36. Lect. March 18. Verse 8. And I will mooue all nations and the desire of all the Gentiles shall come I wil fill this house with glorie saith the Lord of hostes WHen-as here-tofore I did declare the disposition of the argumēts which Haggeus doth vse I tolde you that the fift and sixt demonstrations were comprehended in this eight verse and that the fifte was drawne from the giuing of the Messias and from his maiestie the sixt from that which should follow namely the glorie of the seconde Temple which the prophet doth amplifie by an opposition
to the flesh of Christ vniuersall presence Therefore they doe affirme that the fleshe of Christ was eternall and without beginning 4 The proofe of the maior What thinges soeuer can not be seperated from their subiect and nature these thinges also cannot bee seperated one from another But to be in all places at once and eternitie with-out beginning cannot bee seperated from the diuine essence for they are not accidentes but the essence it selfe Therefore they cannot bee seperated one from another Therefore if the fleshe of Christ bee euery where really it is also from euerlasting 5 I prooue the maior thus For if one thinge haue many properties if one of them bée in any nature the rest shall also be in it But if as they falsly suppose vniuersall presence bée in the fleshe of Christ Therefore shall also eternitie the greatest simplicitie and other adiuncts of the God-heade be actuallie in the fleshe of Christ Which euery man of sounde iudgment dooth sée to be false I will adde in stéede of a conclusion Paul his exposition vpon the oracle of the comming of the desire of all the Gentiles Iesus Christe being in the forme of GOD thought it no robberie to bee equall with GOD. But he made him-selfe of no reputation takinge to him the shape of a seruaunt and was made like vnto men and was founde in his apparell as a man he humbled him-selfe being made obedient vnto death euen vnto the death of the Crosse Phil. 2. 6. 7. 8. Hée which was longe looked for came when-as the Woord was made fleshe Iohn 1. The forme of GOD doth signifie in this place the diuine nature as Basil taught godlily whose woordes are these That which is in the forme GOD is in the substance of GOD for the forme of GOD is not one thinge and the substance an other being not compounde hee therefore which is equall accordinge to the forme hee is equall according to the substance Basil reasoneth thus by reducing his argument vnto that which is vnpossible If in the person of the Woorde the forme of God were one thinge and the essence of God another thinge then were God compounded and not simple but the consequent is absurde therefore is the antecedent absurde also Nowe seeing that the forme of a seruaunt is set against the forme of God what man is hee that is well in his wittes that doth doubt that it doth signifie the humane nature Moreouer Paul calleth it the similitude of men and that hee was founde in apparell as a man Neither did that glory which was annexed vnto the humane nature take from it the truth and properties of nature as Augustine taught very well Further-more in the blessed life we shal be as angels not in respect of substance but of the qualities 1. Cor. 15. 39 Lect. 15 April Why is the Messias called the desire THis did Christ expounde Luke 10. 23. 24. Blessed are the eyes which see those things which you see For I say vnto you that manie prophets and kinges haue desired to see those thinges which you see and haue not seene them and to heare those things which you heare and haue not heard them Obiect Haue not therefore the holy prophets and kinges séene and hearde Christe I reason thus Abraham reioysed to sée Christ his daie and hee sawe it and reioysed Ioh. 8. 56. Therefore that his assertion is false Luk. 10. 24. Ans I deny the consequent and my reason is this because in this obiection there is ignoratio elenchi ignorance of an argument For these are not spoken both concerninge one thinge The saying of Christe in Iohn intreateth of the faith in Christ which is common to all the elect whereby Abraham and his true sonnes are said to sée Christ But in these woordes which are in Luke hee speaketh of the measure and degrées of light and of faith in some respect to declare the difference which is betwéene the two Testamentes which is fet from the measure of the reuelation Qu. But for what cause is hee said to bee desired Answere The cause is set downe in these words of the Prophet and the Apostle Isa 61. 1. 2. 3. The spirit of the Lord vpon mee because the Lorde hath annoynted mee to preache glad tydinges vnto the meeke hath hee sent me to binde vp the broken in heart to preach libertie to the prisoners and opening of the pryson vnto those which are bounde To preach the acceptable yeere of the Lorde and the day of vengeance of our God to comforte all that mourne To appoint vnto them that mourne in Sion and to giue to them for ashes oyle of gladnesse for mourning the garment of gladnes for the spirite of heauines c. Ioh. 11. 25. I am the resurrection and the life c. 1. Cor. 1. 30. Iesus Christ is made vnto vs of God wisedome and righteousnes and sanctification and redemption c. Therefore I reason thus from these benefites which wee haue by Iesus Christ Hée is rightly saide to be desired which is sight to the blind life to the deade resurrection to them which lye in the dust of the earth the right way to them which wander and are out of the way wisedome to the foolish righteousnes to the giltie sanctification to the vncleane and prophane redemption to the prysoners But Iesus Christ our Prophet our king and mediator is and doeth all these thinges for vs and many moe Therefore hee is rightlie sayde to bee desyred 3 But whie is hee called the desire of all the Gentiles Ob. Some man will perhaps reason on the contrarie thus No man is desirous of that which hee knoweth not The promise of the comming of the Messias was vnknowen to the Gentiles but the Iewes knewe it full well Therefore the Messias ought to bee called the desire of the Iewes and not of the Gentiles I aunswere confitendo by confessing Although the promise concerning the sending of the Messias was not so much beaten into the heades of the Gentiles as of the Iewes yet is Christ rightly tearmed the desire of the Gentils because hee was to bee sent euen for their sakes also that he might deliuer them out of the power of darkenes And why mast thou not confesse y◠hee is rightly called thy desire which was as they say the heade and the helme But I reason thus Seeing that God is the redeemer onely in Iesus Christ Christ is rightly called their desire whose God that is redemer is the Lord. But the Lorde is the God not onely of the Iewes but also of the Gentiles Rom. 3. Surely of the Gentiles also Therefore I conclude that the Lorde Iesus is the desire aswell of the Gentiles as of the Iewes I prooue the maior For they whose God is the Lorde are not onely perswaded that Christ hath created them but also that hee is their redeemer As by faith they perceyue that the worlde was made by the worde of God so beeing iustified by faith they confesse
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
the holy Spirit the remnaunt of the godly vntill such time as the Messias was giuen and the Iewes were reiected for their inuincible hardnes of heart and the holy City together with the Temple was ouer-throwen and quite destroyed the gospell was preached farre and wide amongst the Gentiles and Iesus Christe was belieued on in the worlde Of the presence of Gods grace As light doth accompany the rising of the sunne which lightneth thinges which are vpon the earth so the participation and powringe out of Gods giftes doth followe the presence of his grace 2 For where-soeuer God is hee both is worketh there freely and effectually 3 God is some-times present for a season in places countries and with persons This time is called the time of visitation Luk. 19. 44. 4 And in his iust iudgment hée forsaketh certaine persons Beholde your house is left vnto you desolate Mat. 23. 38. 5 But the Lord doth neuer quite forsake the Church of the elect Isa 54. 7. I haue left thee for a space but in my great mercies will I gather thee together 8. In the time of my wrath I hid my face for a while but in mine euer-lasting mercie haue I had mercie on thee saith the Lorde thy redeemer 10. The mountaines shall remooue and the hilles shall fall downe but my mercie shall not depart from thee neither shall the couenaunt of my peace fall away saith the Lorde that hath compassion on thee 6 The same opinion must wée haue concerning all the faithfull For God is also present with them by the powre and grace of his spirit Hee furnisheth them with most excellent and wholesome giftes with faith hope charity patience and other things which are vndoubtedly testimonies of the presence of the grace of God And how-soeuer such men so suffer persecution by false brethren be smitten with blockish thunder-boltes and rash curses yet must we make great accompt of them seeing they fare no worse then did the Prophets Apostles in times past Wée knowe what Dauid saith But vnto the saintes which are vppon the earth and the Psalm 16. 3. stronge towarde whom is all my delight 43. Lect. Verse 11. The fowre and twentirh day of the ninth moneth in the second yeere of Darius was the woorde of the Lord in the hand of Haggeus saying THis verse contayneth the circumstances of the second oracle which is in this chapter set downe where-of I will speake orderly and briefly 1 The time In the seconde yéere of the reigne of Darius the sonne of Histaspes which was before the birth of Christ about 519. yéeres and in the yéere after the creation of the worlde 3 444. according to Funcius his chronicle in the 24. day of December which moneth the Hebrewes call Cisleu was this oracle published Wée sée that the prophets doe exhort vs by the examples of their diligence attentiuely to obserue at what time the celestiall doctrine was purged and preached what signes of times happened whose ministerie God vsed that we may bee confirmed in the faith and sanctifie the name of God The author This oracle proceeded from the Lorde God of hostes For prophesyinge came not in tymes past by the will of men but the holy men of God beinge mooued vp the holie spirit spake* Hence therefore doe wée fitly gather 2. Pet. 1. 20. 2◠that no prophesie of the Scripture is of any priuate motion And for this cause they which are Teachers in the Church must examine all things by the proportion of faith and they must haue respect vnto the dignity of prophesie whether a man looke vnto the sincerity of things or the purity of speech according to these sayings Rom. 1. 12. 6. Whether wee haue prophesie according to the proportion of faith And againe If any man speake let him speake as the woorde of God 1. Pet. 4. 11. 3 The Crier was Haggeus the prophet the ambassadour of the Lord. For God in times past spake many times and sundry waies to the Fathers by the prophets Now speaketh hee Heb. 1. 1. vnto vs by the faithfull Ministers of the Church whom who-soeuer doth heare hee heareth the Luk. 10. 16. Lord Iesus And those men must remember that they doe not speake in their owne name but in the name of God and for this cause must they speake reuerētly least in time to come they bee punished for doing their message wronge Of the dispensation of the misteries of God For-asmuch as it is so often repeated that the Lord spake by Haggeus the prophet to the ende that these oracles might bée of credit and authoritie and it is also very profitable for vs to know◠throughly how the misteries of God are orderly distributed I will intreat there-vpon positiuely The Lord Iesus graunt that wee may also handle this point with great fruit and that in the same wee may adore the wisedome and goodnes of God 1 We call these points of y◠doctrine of faith hope charity which are set forth in the woorde of God and are sealed with the Sacramentes the misteries of God 2 We call them misteries because they doe farre excéede the capacity of the naturall man For they are vnto him foolishnes neither can he ◠Cor. 2. 14. know them because they are iudged discerned spirituallie They are called the misteries of God because as they procéede from him alone so are they also reuealed by him alone Mat. 11. 27. Neither knoweth any man the father but the sonne hee to whom the sonne will reueale him And againe Fleshe and bloude hath not reuealed these thinges to thee but my father which is in heauen Mat. 16. 17. 3 In these all thinges must be referred vnto Christ who is made our wisedome righteousnes sanctification and redemption As Christ is to be compared with all other things so is he made vnto vs al things for our saluations sake so that wée ought thus to determine with our selues to knowe nothing amongst other men but Iesus Christ him crucified Wée knowe 1. Cor. 2. ◠the verses Si Christū discis nihil est quòd caetera nescis Si Christū nescis nihil est quòd caetera discis If Christ thou learne it skilleth not If thou doest know none other thing If Christ thou knowe not all things els To learne no gaine at all doth bring To learne Iesus is more profitable then any thing that can be knowne as saith Bernard in a certaine Epistle who in another place saith very godlily that the name of Iesus is meat light and medicine And as Christ Iesus is made vnto vs all thinges so ought all out life studdies and actions to smell of nothing but of faith loue humility righteousnes and finally that I may be briefe of Christ Iesus our Lord who dwelleth and reigneth in vs. They which broche and bring abroade the oracles of GOD are the faithfull ministers of God his Testament who as Paul saith doo sowe spirituall thinges It is
man on the contrary God doth circumcise the heart with-out the help Col. 2. 11. of another And for this cause is it that Paul calleth the circumcision of the heart circumcision done with-out handes Stephen the first Martyr calleth the Iewes which were circumcised in fleshe and not in spirit vncircumcised in Act. 7. 51. heart Act. 7. 51. Ob. The Lord giueth this commaundement Deut. 10. 16. Circumcise there-fore the foreskinne of your heart and bee not any more stiffnecked There-fore not onely the flesh but also the heart is circumcised by man An. I answere it is a fallacie of the Pelagianes a non causa vt a causa from that which is no cause as if it were a cause if any man doe gather the powre and strength of man out of the commaundement Augustine saith better By the cōmaundement learne what thou shouldest haue by reprehension that thou hast it not through thine owne fault by praier of whom thou must aske that which thou shouldest haue 9 The Ministers of the woorde baptize Mat. 3. 11. with water but it is Christ which baptizeth with the holie ghost and with fire Let no man inuert this good order of the dispensation of baptisme And let vs persuade our selues that wée are as surelie baptized of Christ by the holy spirit and fire inwardly as we are sprinkled outwardly by the Ministers of the worde with water Ob. One Minister doth giue one baptisme There is but one baptisme Eph. 4. 5. Therefore the Ministers of the woorde doe not onelie baptize with water but also with the holy ghost An. I answere vnto the maior proposition where-in there is first an Equiuocation in the woorde One Secondly there is petitio principij a crauinge of that to bee graunted which is chiefly in controuersie For it is saide there is one baptisme not in respect of the signe and the thinge signified but of those which are partakers there-of Albeit therefore it behooueth vs to liue together in vnitie because wee are all baptized with one baptisme yet doth it not there-vppon ensue that the Ministers doo baptize with the baptisme of the spirit vnlesse a man will speake metonymicallie 10 In the Sacrament of the Lords Supper Ioh. 6. 51. Christe doth giue to the faithfull breade * which is his fleshe which was giuen for the life of the Worlde * But the Ministers doo giue 1. Cor. 11. 28. breade The same opinion must wée haue concerning the bloud of Christ and the signe there-of namely the Lords wine More-ouer let vs not corrupt the dispensation of this good order For as wee sée with our eyes thinges which are visible wée heare with our eares soundes and woordes with the smellinge wée smell sauoures with the touchinge wée touch the foure first qualities so in the Lords Supper wée sée the visible and earthly signes the Lords bread and wine and with the mouth wée consume them naturally but wée acknowledge that the inuisible celestiall thinges which cannot bee perceiued with the outwarde senses namelie the body of the Lord which was giuen for vs and his bloude which was shed for vs are offred vnto vs by faith which is an argument of thinges which cannot bee seene and that wee receiue them onelie by faith and that by a simple and inexquisite faith as saith Cyrillus Good God howe vnlearned and monstrous are those spéeches which wée sée some men vse by whom the Lorde doth tempt and prooue vs nowe namelie that the bodie of Christ is receiued with the mouth and that as well of the Infidles as of the Belieuers And againe that the verie body of Christ is put into the mouth of the receiuer by the hand of the Ministers of the woorde I quake when I thinke vpon these thinges which followe here-vpon For they speake as foolishly as if a man inuerting the order of things should say the earthly things are receiued with the mouth of the soule and that celestiall things are receiued with the mouth of the body Let vs which continue in the way of truth through the grace of GOD pray earnestly for them which thinke otherwise then wee doe that the Lorde will open their eyes and giue them grace to thinke one thing with vs in the Lord. Quest What thinkest thou of that notable saying of Macarius the Egyptian The bread and the wine are types of his fleshe and bloude and they which receiue the visible bread doe eate the fleshe of the Lorde spiritually Ans I doo very well like that saying neither were it an hard matter to gather together many such like sayings where-in the like thing is affirmed Not-withstandinge this ought to satisfie vs that the same is extant in the declaration of the confession of Basill Quest But some there bee which doe thinke that it is an absurde thinge for any man to say that the bodie of Christe is eaten spirituallie and not corporallie For they reason thus The bodie of Christ is eaten therefore it is eaten corporallie and not spirituallie Ans To the ende I may answeare briefly I say that as surelie as wée receiue the bread and wyne of the Lord so surely are wée made partakers of the bodie and bloude of the Lorde in that holie Supper For the Lords Supper consisteth vppon these earthlie thinges and the heauenly thinges both which wée receiue 2 And as touching the receiuing of heauenly things I say more-ouer that wée receiue them onely after a spiritual manner Nowe I adde this reason because these thinges are not present as in place therefore not visiblie And for this cause are they not present as in place and visiblie because they are not present corporallie and therefore are they not perceyued by the outwarde senses Verie excellent truely is that decree of the counsell of Nice concerning the holie supper of the Lorde And here agayne touching the Lordes table wee doe not baselie set our mindes vppon the breade and the cup which are vpon the table but lifting vp our mindes we perceyue by faith the lambe of God which is set vppon that holy table which lambe taketh away the sinnes of the worlde which was profanely slayne by the Priestes and wee truely receyuing his honoble bodie and bloude doe beleeue that they are signes of our resurrection And for this cause wee doe not receyue much but a little that wee may knowe that wee eate not to fill our bellies but vnto sanctification I might adde also an other reason drawen from the definition of the naturall and bodilie eating which teacheth vs that the liuely fleshe of Christ is not eaten bodilie with the mouth The same is extant Mark 7. 18. 19. But I will speake thereof else where if the Lord will and giue me leaue If any man say that the bodie of Christ is eaten sacramentally not spiritually we wil pray him to learne to speake properly with the Church and not to trouble the yonger sort with such darke sentences Forasmuch as the Lordes breade is the
kindes of curses these also must bee reckoned vp when the hope which men haue of their studies affaires is frustrate Iam. 4. 2. Yee lust and haue not ye enuie and haue indignation and cannot obtayne yee fight and warre and get nothinge because yee aske not Prayers made in vayne as the same Apostle telleth vs in the verse following Ye aske and haue not because ye aske amisse that yee may spende them vppon your lustes ver 3. 3. Labour bestowed in vayne It is in vaine to hast to rise vp earely and late to take rest and to eate the bread of sorrowe so shall hee giue his beloued sleepe Psal 127. 2. 4 And in verie deede that which is spoken concerning the haruest and vintage may well bee referred vnto other thinges also as vnto the studie of diuinitie and vnto the administration of the word of God The Lord in his iust iudgement doth accurse many so that seeing they wil not loue the trueth they are alwayes learning yet are they neuer able to come to the knowledge thereof For they preferre the opinion of men before the manifest worde of God and beeing addicted to heresie they become blinde deafe so that they can neither see nor heare these things which notwithstanding other men doe easilie see and heare and furthermore they fall to rayling as Galene saith verie truely The same opinion must we haue of the ministerie of certayne men and of their vaine labour whereby they profit no man For seeing that they seeke themselues and the glorie of this worlde they rage c. 53. Lect. 17. Iune 1580. Verse 28. I smote you with drought and meldewe all the workes of your handes and yee turned not vnto me saith the Lorde THis verse contayneth not onely a recitall of the causes of the former scarcitie wherewith the Lorde hath punished the Iewes but also a complaint of their stiffeneckednes which they did declare whenas they were not bettered though they were moued thereto by the miseries whereof they tasted Paul calleth this Hardnes and an heart that cannot repent Wee wil first handle the rehearsall of the causes secondly this notable question Whether Rom. 2. 5. aduersitie doeth make men better or no. The recitall of the causes This rehearsall of the causes comprehendeth in it selfe a treatie concerning meteores wherein wee must consider the causes and kindes of contrary tempestes The principall cause of such tempests is God who sometimes by the good temperature of the ayre and heauen doth blesse vs sometimes hee rayseth vp horrible tempestes and destroyeth the corne and making the ground either too dry or too moyst he doth send a curse vpon vs. Mat. 5. 45. Our heauenly Father maketh his sunne to rise vpon the bad and the good and hee sendeth rayne vpon the iust and the vniust Act. 14. 17. God hath not suffered himselfe to be without witnes in doing good giuing vs rayne from heauen and fruitfull seasons filling our hartes with meates and gladnesse But of the fearefull tempests of the aâ—re heauen whan it is troubled it is said Psal 29. 3. The voyce of the Lord is vpon the waters the God of glory maketh it to thunder c. Let vs therefore take no heede to these men which thinke that Deuils and their bondslaues magicians and witches are able to stirre vp teÌ„pestes Let vs rather thinke thus that the wicked spirits which are conuersant in the ayre and water dâ— forsee by the signes and causes tempests which are at hand and so they perswade witches to practise their deuillish charmes at that very instaâ—t when the tempeste ariseth One kinde of horrible tempest is hayle And hayle as Plinie in the second booke of his naturall historie chap. 60. doth witnes is a shower congealed which falleth oftener in the day time then in the night season and is sooner resolued De nat Deor. Lib. 30. then snowe And that which Cicero saith is false But the Gods doe not care for the smaller thinges neither doe they destroy the small fieldes and little vines of all men neither was it for Iupiter to take any heede to that if blasting or hayle haue hurt any thing neyther doe kinges regarde euerie small thing which is in their kingdome For both in this place and also in many other places of the holy scripture it is playnely affirmed that God doeth stirre vp and also appease tempests at his pleasure Psal 78. 47. Hee destroyed their vines meaning the Egyptians with hayle and wilde figge trees with the great hayle Hee gaue their cattle also to the halye and their possessions to the coales of fire Drought is called of the latines Vredo of the Gretians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby herbes trees vines are spoyled Plinie in his naturall historie writeth after this sort of diuers kindes of tempests Ante omnia autem duo genera caelestis iniuriae meminisse debemus c. And before all things we must speake of two sortes of iniuries which the heauen doeth One which weâ— call tempestes vnder which are comprehended haile stormes such like which wheÌ„ they chauÌ„ce it is called the greater violenâ—â— These proceede from the horrible starres as wee haue often times saide as from Arcturus Orion the Hoedi The other is the thinges which come to passe when the heauens are silent and when the nightes are faire which no man can perceyue vntill they bee done These thinges are common and doe much differ from the former which some call canker some blasting some the carbuncle but all barrennes Ruellius in his seconde booke of the nature Cap. 151. num 40. of stockes saith Plerique dixere c. Most men haue said that the dewe which is burnt with the whote sunne is the cause of canker in fruites and of the Carbuncle in Vynes which Plinie supposeth to be false in some respects and that all blasting commeth by colde onely and that the sunne doeth no hurt For first of all wee see that this thing happeneth onely in the night season and before the heate of the sunne and that it commeth to passe altogether by reason of the Moone because this hurt is done onely in the change and in the full of the Moone c. Robigo doth signifie both a feigned goddesse Or blasting whose feast was called Robigalia and also a maledie which happeneth to Corne. If any man bee disposed to reade of the thrée feastes of the Romanes which were called Robigalia vinalia Floralia let him reade amongest others bookes Plinie in the 18. booke of his naturall historie Cap. 29. Quest Whether doeth aduersitie make men better or no Ans I answere first by a distinction of men whereof some do loue God and some do not To those which loue God all thinges fall out for the best Therefore euen sufferings are vnto them Rom. 8. 24. instructions For they knowe and vnderstand that they are therefore iudged of God that they may not be condemned with the worlde 1.
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