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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A73478	Haggeus 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.; Bible. O.T. Haggai. English.	Fetherston, Christopher.; Grynaeus, Johann Jacob, 1540-1617.	1586 (1586)	STC 2790; ESTC S125271	158,555	366

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

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

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

exercise profiteth little but godlines is profitable to all things c. 1. Tim. 4. 8. 2 Although the Congregation of the faithfull séeme to be but a small flocke of shéepe vpon earth set in the middest of Wolues although it be slaundred and chastened with many euils yet doth the glorie of God appéere vppon and in it when hée is present with it which said Beholde I am with you vntill the ende of the worlde Mat. 28. 20. 3 And men are often-times deceiued in their iudgement concerning the Church when they followe the reason of fleshe and bloude and not the light of faith As the Iewes made great accompt of Solomon his temple because it was famous by reason of the fine building and greatnes thereof also for the hangings the siluer and golde which was therein so many are desirous to haue a Church flourishing with ciuil power riches the fauour of princes and other earthly commodities and they abhorre the same when it groneth vnder the Crosse But the iust shall florishe like a Palme-trée And as that our holy apostle saith If wee haue hope in Christ in this life onely wee are the most miserable of all men 1. Cor. 15. 19. 31. Lect. 1. March 1580. Verse 5. Beholde now strengthen thy selfe Zerubabel saith the Lord strengthen thy selfe also Iehosua thou sonne of Iehosadac the high priest and strengthen thy selfe all thou the people of this land saith the Lord and worke because I am with you saith the Lord of hostes THis verse containeth the proposition and the first argument of the confirmation The proposition is exhortatiue Let the Iewes strengthen them-selues and let them builde the Temple with all diligence possible Ob. Why did God commaunde the Iewes to builde the seconde Temple séeing that the sonne of GOD saith The houre commeth when-as yee shall worship the father neither in this mountaine neither at Hierusalem Iohn 4. 21. I reason thus It was to no ende to builde a temple there where no man shoulde worship in time to come for temples are the houses of praier Mat. 21. 15. But in time to come no man shoulde worship at Hierusalem Ergo. c. An. I answere there is a fallacie in the maior proposition in that the reason is fet from that which is no cause as if it were a cause There is in these sayings no cōtrariety because they are not both spoken concerning one thinge The temple at Hierusalem and the Leuiticall Gal. 4. Heb. 9. 10. sacrifice were to serue for the instruction of the olde people which were vnder the tuition of the lawe and yet but vntill the time of reformation But the meaning of Christ his words is this that not the place but the spirit truth are that which maketh the praiers commendable and acceptable in the sight of God accordinge to that saying GOD is a spirit and they that doe worship him must worship him in spirit and truth Iohn 4. 24. The first argument drawen from the efficient causes The prophet beginneth with the efficient causes and first of all with the instrumentall causes namelie with the consideration of the Captaine the high Priest and of the people of the Iewes and that by a preuenting of an obiection Ob. That which cannot be brought to passe by mans industrie and labour is not to bee inioyned any man least he take in hand that which he cannot doe But the Iewes were not able to builde the temple after their retourne from Babylon being oppressed with famine pouerty and the malice of their mighty neighbours Therefore there was no cause why they should be commaunded to builde the temple Ma. Against this argument doth the prophet set a demonstration You must ought to haue a greater regarde vnto the commaundemente of God then for the imbecillity of secondary causes to neglect the same Mi. But God commaundeth you to buylde the Temple Con. Wherefore yee must neither linger nor loiter in the woorke of the Lorde neither yet is it lawfull for you to neglect the same Aphorismes contayning instructions 1 Wee must not bee so inquisitiue about the commaundements of God that wee must aske whether we ought to obey them or no. 2 For this ought to bee sufficient for vs that wee are taught and tolde what God will haue vs to doo 3 For this is with-out all doubt we must obey God 4 And this is blockish incredulitie to waxe so dull through imbecillitie of the secondary causes that thou doost neuer so much as once thinke vpon the powre and might of the first cause 5 God graunt therefore that wee may all thinke vpon that oracle The power of Christ is made perfect in our weakenes 2. Cor. 13. A definitiue methode touching the spirit of strength 1 The genus is the gifte Rom. 12. 6. Hauing diuers giftes according to the grace which is giuen vs. 1. Cor. 4. 7. What hast thou which thou hast not receiued 2 The principall cause is God 2. Tim. 1. 7. For God hath not giuē vs the spirit of feare but of strength of loue and of soundnes of minde 3 The fellowe labourers are all the faithfull Therefore the prophet saith Strengthen thy selfe Zerubabel c. 4 The subiect A faithfull heart Psal 27. 14. Tarie thou the Lords leasure and bee strong and let thy heart be established I say tarie thou the Lords leasure 5 The forme is the acte it selfe driuing out vaine feare and staying vpon God with a sure confidence 6 The ende Couragiously to goe forward in the woorke of the Lord that these thinges may be brought to passe which are acceptable to God and profitable for the Church 32. Lect. March 2. The definition of the spirit of strength THe spirite of strength is an excellent gifte of God whereby the hearts of the faithfull are so strengthned that all vaine feare being driuen away they take in hand the woorke of the Lord couragiously and finishe the same ioyfully that those things may bee done which are in the sight of GOD acceptable and for the Church profitable Quest Why doeth God require at our hands this adiunct which no man can obtayne vnlesse he haue it from heauen according to that saying A man can receiue nothing vnlesse it shall bee giuen him from heauen Iohn 3. 27. Ans Det saith Augustine quod iubet iubeat quod vult Let him giue that which hée commaundeth and let him commaunde what he will And agayne In praeceptione disce quid debeas habere in correptione tuo te vitio non habere in precatione a quo petere debeas id quod debes habere In the commandement learne what thou oughtest to haue in reprehension that thou hast it not through thine owne follie in prayer of whome thou must aske that which thou must haue Furthermore these thinges which are subordinate are not contrarie And agayne these men which are regenerate must stirre vp the giftes of God in the number wherof is the strength of the heart For they