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
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
one God and father of all c. Paul Rom. 4. Doth declare that wee are iustified by the same meanes whereby Abraham was iustified namely by faith that the manner of the fathers election and our election is all one namely free and vnchaungeable 1 Cor. 10. The Apostle saith that the fathers did eat the same spirituall meat and drinke the same spirituall drinke which we eate and which wee drinke Which thing all the godlie and these which haue vnderstanding doe sée to bée vnderstoode of the substaunce and fruite of the Sacramentes and not of the sacramentall signes These and other such like sayings doe teach vs that there is but one Testament and one couenaunt of grace in substance and trueth 3 Notwithstanding the olde Testament the Newe doe so differ in the dispensation that the newe Testament doeth farre exceede the olde Math. 13. 17. Verily I say vnto you manie Prophetes and iust men haue desired to see the thinges which you see and haue not seene them and to heare the thinges which you heare and haue not hearde them Yet let vs knowe that these thinges are spoken respectiuely and not simplie For hee doeth not denie that the Fathers knewe the same kinde of doctrine but he preferreth the estate and cōdition of Christ his Church before the discipliue of the lawe as beeing better For after that Christ the light of the worlde beganne to teach there did so great light of the knowledge of God shine in the heartes of the faithfull that hee that was least in that newe estate of the church was greater in the kingdom of heauē then Iohn the baptist if you consider the plentifulnes of doctrine In the eight to the Hebrues vers 7. the apostle reasoneth thus If that former testament he meaneth the olde testament had bene such that there had beene nothing wanting therein then had there béene no place sought for the second But there hath béene a place sought for the newe couenant vers 8. 9. And that may be vnderstood of the worde and the sacramentes For séeing the same doctrine the same faith and the same Christ doth raigne in the Church of both testamentes the diuersity of dispensation consisteth in the letter administration and whether you respect the preaching of the word or the administration of the Sacraments and not in the spirite and trueth But some there bée which doe attribute vnto the Fathers the shadowes and vnto vs the trueth And to the end they may prooue this they alleadge the wordes of the Apostle Heb 10. 1. The lawe hauing a shadowe of good thinges to come and not the very expresse forme of thinges c. I answere First they falsely take that as spoken simply which is spoken respectiuely and by way of comparison touching the moste solemne yéerely sacrifice which was nowe abrogated when Christe was vpon the Altar of the Crosse Secondly if they attribute no more vnto the Fathers but the shadowes and doe spoyle them of the truth then surely they thinke y◠there was but small prouision made for their saluation and restoring For what shall wee thinke that any man can bee saued without the trueth Thirdly why doeth Paul attribute to vs Circumcision made without handes Col. 2. 11. and to the Fathers Baptisme and the spirituall meate and drinke 2. Cor. 1. 2 if the thing signified by the Sacrament be not common to the faithfull of both Testamentes For all men doe know that their signes and ours are not all one Lastlie what shall we say Augustine meant when hee did affirme that the Sacramentes of the Fathers and ours doe differ in the signes but are all one in substance But of these things we shall speake else where The latter part of the sixt verse Also my spirite shall stande in the middest of you feare not 4. Argument There is no cause why the taskemaisters and ouerseers of the Lordes worke shoulde bee discouraged with the feare of their enemies and the feeling of their owne infirmitie seeing that the spirite of God doeth stande in the middest of them The reason For the spirite of the Lorde is a spirite of wisedome and vnderstanding a spirit of counsell and strength a spirite of knowledge and feare of the Lorde But the holy spirite of the Esay 11. 2. Lorde will bee present with you Iewes whilest you are in building the Temple This minor proposition is grounded vppon his promise who is a God that cannot lie Wherefore you must goe forward stoutly in the holy worke and hope Tit. 1. 2. well of the successe My The same holy ghost is sometimes called the spirite of the Father sometimes the spirite of the sonne Whereby it is well proued that hee doeth procéede from the Father and the sonne as we shall hereafter declare Spirite Certayne taking the effectes for the cause doe thinke that it is to be vnderstood of the giftes of the holy Ghost But Christ vsing the same argument when hee was readie to goe to the Father promiseth his Disciples the holy Ghost which should be present with them and shoulde leade them into all truth Shall stande These wordes doe signifie presence and perpetuall helpe like as doeth that phrase To stande at any mans right hande Psalm 16. 8. In the middest of you Therefore the holy spirite is present by the presence of his grace with these onely to whome this thing was promised and giuen by the Father Of the holy spirite Aphor. 1. This worde Spirite Ruah Pneuma is sometime attributed to the creator sometime to the inuisible creatures This distinction is drawen from the cause and the effectes God is the cause and creator of all thinges The same is also a spirituall essence infinite eternall vncreated 2 When as the worde spirite is attributed to the creator it doth sometime signify the essence which is common to the thrée persons sometime the diuine nature of Iesus Christe sometime the person of the holy spirite according to these sayinges Iohn 4. 24. God is a spirite This may be vnderstoode of the same essence of God Rom. 1. 4. The Sonne of God being mightily declared according to the spirit of sanctification c. He setteth the spirite that is the Godheade of the worde against the flesh that is the humane nature which is in Christe Ephe 1. 13. You are sealed with that holy spirite of promise 3 The third person in the Godhead is the holy ghoste because hee is the essentiall power of God whereby all thinges are vpholden and the Church is sanctified The worde Spirite doeth signifie a worker and mouer not any qualitie in God 1. Cor. 12. 4. There are diuersities of giftes but one spirite ver 12. 4. For to one man is giuen the worde of wisedome by the spirit and to another the word of knowledge by the same spirite 4 The spirite is a substaunce or person distinguished from the father and the sonne by the note and marke of proceeding 1. Cor. 12. 11. But that one
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
roumes of builders but knowe not how to lay one stone vpon an-other I speake of vnlearned ministers if it bee lawfull for mee to call them ministers whom I may more rightlie tearme Idoll sheepheards or if you wil Siphers in Augrim And manie there be also which know howe to build but they will not the worlde hath so ouer-taken them and their lasines is such which both are no small lets to the woorke And to bee briefe there is generallie amongst all a greater care to seeke their owne then the things which are Gods to preferre their owne cōmoditie before the Lords glory finally to seeke their owne ease rather thē the kingdome of God therefore is it that the Lords Temple is not builded and therefore is it that the Lordes plagues are in some measure vpon vs inflicted For let vs call to minde these latter yeeres and see if the Lord hath not scourged vs as he did some-times the Iewes And to gather their punishments into this abridgment that the Lord did not blesse the works of their hands how-soeuer they toyled and tooke great paines haue not we tasted of the like iudgmēt Let that generall dearth which laye and as yet doth lie vpon the whole Land witnesse for I will not stand to amplifie euery particular point for I hasten toward an ende If the punishments of the old people when wee onely heard thereof could not mooue vs to build the Temple of the Lord yet let them now enforce vs seeing wee taste thereof in some measure But now to come to your honour That especiall duetie which to your Lordship for many good causes Iowe hath caused mee to publishe these my labours vnder your honourable title and that not onely that it may bee a bush to shrowde them from euill tongues but that as they bee to your good Lordship presented so you may there-by bee mooued enforced incouraged to further the Lords building and to seeke the remoouing of these lets and hinderances which may stay the same And because right honorable it is no small help to the cōmon building for euerie one of what condition so-euer he bee priuately to erect in his owne family a Church vnto the Lorde as did that good Cornelius let mee with such reuerence and dutifulnes as I ought craue at your hands that you would proceede to consecrate your honors family to the Lorde in such sorte that it may with-in your priuate walls resemble the Lords Church And how-soeuer worldly respects may keepe you backe from this yet let that feare of the Lord which I know to be plāted in you and my very good Lady your wyfe ouer-come all these lets and hinderancances It is true liberty my Lord not to serue sinne it is true honor to honour and serue the Lord aright This therefore doe and no doubt the Lord will aduance you for hee hath promised to aduance those to honor which honor him Shake of therefore all those things which may hinder you in this course of godlines remooue all hinderances which may keepe you back call away your eyes from be-holding the vanities of this worlde whose shape must passe away make streight steps vnto the feare of the Lord consecrate your selfe to serue him halt not betwene the feare of the Lord and worldly vanity purge your house from all prophane persons such as was Esau so shall the Lords blessing bee vpon you so shall hee to honor aduance you and so shall you through faith in Christ raigne with Christ for euer and euer The Lord blesse your good honor and encrease in you the manifold blessings of his sacred spirit From my chamber in Southwarke this present xxj of Iuly 1586. Your honours much bounden and in the Lord at commaundement Christopher Fetherstone To the Reader THough good reader the aboundance and satiety of printed translated bookes hath in these daies bred in the mindes of many a certaine loathesomnes so that curious men with squinting eye and countenance disdainfull looke vpon other mens laboures thinking them to bee odlie how-soeuer not idlely occupied which imploy them-selues that way yet am I not ignorant that those paines which are bestowed about this doe profit manie if they bee well bestowed in thinges appertaining vnto godlines the explaning of the Scriptures for-asmuch as there bee manie which reade the woorde of God and all doe not vnderstand it neither can vnlesse they haue some to expound it vnto them Which because it can-not be done viua voce because there is too much want of that meanes they must haue it ex scripto My paines which I haue taken in this translation haue bene taken for thy sake Christian reader whose desire it is to reade other mens labors and there-by to profit that thou maist be instructed throughly to know the will of God who blesse thee in reading these learned Lectures which if with attentiuenes thou reade no doubt the profit thou shalt there-by reape shall be verie great Accept therefore my paines make thy profit there-of and pray for mee that the Lord will blesse my labours which I shall vnder-take for the profit of his Church Thine in the Lord Christopher Fetherstone ¶ TO THE EXCELLENT and right honorable Lord the lord Huldrich Fugger lord of Richberge and Weissenhorne the patron of the learned health MOST SWEETE is that saying of the sonne of GOD Christe Mat. 5. 4 Iesus our lord Blessed are they which mourne because they shall receiue cōfort For seeing that the calamitie of Ioseph that is of the miserable church of Christe being now oppressed with old-age and bewayling the most sorowfull fates of her warfare doth marueylouslie mooue the mindes of the godlie wee oughte all of vs most earnestlie to bethinke our selues what thinges may augment that huge sorrow and what may cure the same wee must also bring to light those remedies for these sorrowes to the profit of the godlie the which the spirite of Christe hath opened vnto euerie one of vs. It shal be therefore a pointe of equitie and humanity in the godlie to take in good parte those thinges which I shal speake both concerning the sorrowe of the church and of all the godly and also concerning the medicines and remedies whereby the same may be cured seeing that I set all thinges before the eyes of the godly to be examined according to the worde of God and would haue all thinges tried and examined but those good thinges onelie receiued which are correspondent and agreable vnto the straight rule of the holie scripture In this we are greatly deceiued that being too too much addicted vnto this world we do inuent greedelie desire to haue a diuorcement made betweene the gospell of Christe crucified and trouble and persecution and also in that wee thinke that wee are able with a weake faith to ouercome this worlde and those thinges which are therein We confesse that we must onelie glorie in the liuing and almightie God but
man that walketh to prepare his Ier. 10 23. owne goinges * But that one and selfe same spirite worketh in vs all these thinges distributing them particularly as it pleaseth him For like as there is one body and it hath many members but all the members of one body albeit they bee many are but one body so likewise Christe that is that misticall body of the Church whose heade is Christe and whose members are the faithfull according to the diuersity of the members hath diuers functions the which that the members may execute rightlie and orderly they are furnished with gifts misteries and habilitie by the holie spirite who is one and the selfe same in the head and members Therefore wee are all baptized into one body by one spirite whether wee bee Iewes or Greekes whether wee bee bond or free and wee haue all drunke of one cuppe 1. Cor. 12. 11. 12. 13. into one spirite * Therefore do we so greatly reioyce because of this so great grace fauor of God which resteth vppon the immutable purpose of his will that throughlie weighing the greatnes stablenes and fruite thereof we doe not suffer the feeling of aduersity to pearce trouble vs to much Let vs not thinke that this was onely saide vnto the Apostles by Christe Iesus but vnto vs also But I say the truth vnto you it is expedient Ioh. 16. 7. for you that I goe hence for vnlesse I shall goe hence that coÌ„forter shall not come vnto you but if I shall goe hence I will send him vnto you Therefore let vs desire to be gouerned and raised vp by the holie spirite let vs consecrate our selues wholy vnto him and let vs most gladly suffer our selues to bee ruled and directed by him The meditating vpon the fourth benefite which is the gathering together and preseruation of the church ministreth vnto mee fruite of most excellent consolation We belieue the holie Catholike church the communion of sainctes being fullie persuaded that we also haue an entraunce by one spirite vnto the father seeing wee are no longer straungers and pilgrimes but fellow citizens with the sainctes and the housholde seruants of God being builded vpon the foundation of the Prophets and Apostles whose chiefe cornerstone is Christe Iesus * Ep 8. 19. 20. O wee most happie creatures whom our heauenlie father hath made meete to be partakers of the coÌ„dition estate of the sainctes in the light* and hath deliuered vs from the Col. 1. 12. 13. 14 power of darknes and hath translated vs into the kingdome of his wel beloued sonne in whom wee haue redemption through his bloude that is remission of sinnes * And although as it becommeth good citizens to bee carefull for their common countrey so also it becommeth all the faithfull to haue an earnest care for the church which is their common countrey their duetifull and tender mother being carefull tender ouer them her children yet let them thus certainly persuade them-selues that the almighty God who in the time of Pharao Senacherib Antiochus Epiphan Dioclesian Julian the apostata of the florishing Antichristianisme did saue and defend most miraculously an holy seede namely a remnaunt of godly men will also in this last time bee present with his church to saue his and to iudge and punishe both the open and priuy enimies thereof Wee haue seene manie and that notable examples of the deliuerie and defense of the church and of certaine godlie men Wee haue also seene testimonies of the iust iudgements of God executed vpon tyraunts and false brethren who when they made manifest both by their words and writings that they were giuen vp into a reprobate minde some pined away through griefe of minde some hanged them-selues some broke their owne necks some of them came to their end by some other meanes being men which coÌ„demned them-selues and being their owne iudges The histories of Hoffmeisterus Latomus Crescentius and certaine other false brethren and enimies not much vnlike vnto these are well knowen The fift benefit is iustification If we truelie belieue the remission of sinnes that is if we be persuaded that our sinnes also are forgiuen vs why are we so much vexed with the feare of earthly miseries and dauÌ„gers If God bee on our side who is against vs How shall not he giue vnto vs al things with him which hath not spared his onlie sonne but hath giuen him for vs all Who shall lay any thing to the charge of Gods elect It is God that iustifieth who is hee that can condemne Christe is hee which died yea rather which was raysed vp againe who sitteth also at the righte Rom. 8. 31. 32. 33. 34. hand of God maketh intercession for vs. * We sinne I confesse oftener then we would being preuented with manifolde occasions of falling neither ought wee to make small accompt of the greatnes of sinne and of the wrath of God against the same yet let vs coÌ„fort our selues herein that we haue an aduocate with the father Iesus Christe the righteous for he is the propitiation for our sinnes * 1. Ioh. 2. 1. 2. Hee came into this world that he might saue these sinners to whom he giueth grace to repent and to turne vnto him * 1. Tim. 1. 15. And although it bee an horrible thing and a spectacle by all meanes to bee lamented in this our time that the wrath of God is reuealed by so many meanes from heauen against al impiety vnrighteousnes of men as they which vnrighteously keepe backe the truth * that many are giuen ouer into a reprobate Rom. 1. â—8 minde a minde voide of all iudgement that certaine passing ouer Antichristianisme doe so rage against their fellow seruaunts and the standerd bearers amongst the people of God as if they might safely behold papistrie a farre of and to rage as enimies against their brethren were a glorious thinge for them that finally there is in the mindes of manie men no desire to knowe the truth as their wordes and deedes doe declare notwithstanding it standeth vs vppon to reuerence most reuerently the iudgemeÌ„ts of God most iust and most mighty to learne by the peruerse zeale and ruine of other men what wee ought to leaue vndone and what wee ought to do in feare trembling to worke Philip. 2. 12. out our saluation * to reioyce in our owne felicity and to ioyne the loue of the truth with the loue of our brethren For although seeing that clowdes and darknes are rounde about the Lord wee cannot see perceaue finde out the depth of his iudgmentes with the dazeling eyes of our minde yet is it certaine that righteousnes and iudgement are the foundation of his seate therefore must Psalm 97. 2. wee stay our selues reuerently vpon God being well pleased and vpon his iudgementes And when as wee are fullie persuaded in the Lord of our iustification assure our selues that wee are iustified freelie
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
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
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
that they beléeue the remission of sinnes In like sort I prooue the minor GOD doeth iustifie none but those whose mercifull God hee is But hee doeth iustifie the circumcision of faith and the vncircumcision by fayth Rom. 3. 30. Therefore hee is the God aswell of the circumcised as of the vncircumcised in the flesh Let vs throughly ponder these and such like sayinges that beeing mindfull that we are sprong from the wild Olyue trée wée may with one minde and one mouth giue thankes to our Lord Iesus Christ who hath deliuered vs from the power of darkenesse and hath translated vs into the kingdome of light To him be glory for euermore Amen 40. Lect. 25. Aprill 1580. 6 An argument drawen from the glorie of the second Temple I will fill this house with glorie saith the Lorde of hostes IT is questionles that that temple is to be builded with great industrie and ioyfulnes which the Lord hath promised to replenish with glory But the Lorde doeth promise to replenish the seconde Temple with glory Ergo. c. Aphorisime concerning glorie 1 There is one glorie of the flesh and an other of the spirite 2 The glorie of the fleshe beeing kindled with the confidence that is reposed in workes as strawe with fire is an hinderance to fayth Iohn 5. 44. Howe can yee beleeue when yee receiue glorie one from another and do not seeke the glorie which commeth from God alone 3 The glorie of the spirite staying vppon Christ alone is ioyned with faith 2. Cor. 3. 18. But we beholding as in a myrrour with open face the glorie of the Lord are transformed into the same image from glorie to glorie 4 There is one kinde of glorie of the fleshe which consisteth in riches dignitie and good successe and it is common aswell to the faithfull as to the vnbeléeuers Gen. 45. Psal 112. 2. Reg. 12. 5 Yet ought the glorie of the spirite to bee preferred farre before it which accompanyeth plentie of the Lordes blessing in spirituall thinges 6 And forasmuch as both of them are to bée esteemed according to their end vse wée ought to preferre the glorie of the spirite which serueth chiefely both to our owne edification and the glorie of God farre before the glorie of the fleshe The blessing of God is commended first for the efficient cause or the author thereof which is God who is called the God of glory Psal 29. 3. Secondly for the formall cause which comprehendeth the decent and good order vsed in the dispensation of the worde of God and his worshippe and the approbation thereof which is declared by the imputatiō of perfection wrought by faith whenas otherwise God might require manie thinges at our handes Lastly for the plentifulnes thereof which is signified by this worde fill And nowe howe and of what gifts this fulnesse is ment these sayings doe sufficiently testifie And of his fulnesse haue wee all receyued euen grace for grace Ioh. 1. 16. And agayne Hee is ascended farre aboue all heauens that hee might fulfill all thinges namely with the giftes of the spirite and that hee might giue to the Church faithfull seruaunts Eph. 4. 10. 2. Of the funiture of the seconde Temple Although wee must needes confesse that there was great store of riches gathered together in the treasurie and that as the histories do testifie there were other riches taken fro other yet no doubt this was the principall glorie thereof that the sonne of God beeing reuealed in the fleshe taught the gospell of the kingdome therein Wee will inferre certayne notable sayings of the holie Scripture and out of them will wee gather what bee the chiefe ornamentes of Temples 1. Reg. 8. 12. 13. The Lorde said that hee woulde dwell in the thicke clouds Certaynely I haue built thee an house to dwell in an house that thou mightest dwell for euer The presence of God hearing prayers an◠taking in good part the worshippe done to him in faith is the first and chiefest ornament of a Temple And whereas it is sayde that the Lorde doeth not dwell in temples made with handes that may not bee vnderstood simplie Act. 7. 48. but in some respect first in respecte of his essence according to the which hee is not onely in the Temples but also euery where secondly in respect of the comparison For it delighteth him not so much to dwell in a materiall Temple as in a faithfull heart Isay 56. 7. My house shall be called an house of prayer to all people Vnder prayer made in faith the Prophet doeth comprehend by Synecdoche the administration of the worde and Sacramentes and also both the externall and internall worship of God And is certayne that hanginges organs and musicall harmonie do nothing like so much adorne Churches as the preaching of the worde of God which serueth to the vse and edification of the saints Ioh. 2. 16. Carrie these things hence make not my Fathers house an house of Marchandice Therefore the house of the Father séeing it is an house of godlines must not serue to the prophane gayne of those men which thinke that gayne is godlinesse and for this cause they doe all thinges that they may serue to their filthie lucre 1. Tim. 6. 5. 9. but to the edification of the mysticall bodie of Christ which is the Church 3 Of the glorie of the Church of the newe Testament Isay 40. 5. The glorie of the Lorde shall be reuealed and all flesh shall see it together because the mouth of the Lorde hath spoken it Isay 60. 2. For behold darkenes shall couer the earth and a myst the people but vpon thee shall the Lorde arise and vpon thee shall his glorie bee seene The meaning of these oracles may bee gathered out of these sayinges Iohn 1. 14. And that word was made fleshe and it did abide amongest vs and we sawe the glorie thereof the glorie I say as of the onely begotten comming out from the father full of grace and trueth 2. Cor. 3. 9. For if the ministerie of condemnation was glorious much more doeth the ministration of righteousnes abounde in glorie 4. Of the glorie of the Faithfull 1 It is most certayne that the faithfull are the Temples and houses of God Eph. 2. 22. Wherein you also are builded together that you maye bee a dwelling place for GOD through the spirit 2 For this cause is it saide that Christ doeth dwell in their hartes by faith Eph. 3. 17. 3 And it is certaine y◠they which are destitute of holy spirit of faith haue no part nor fellowship with Christ 2. Cor. 6. 15. What concorde hath Christ with Beliall or what part hath the beleeuer with the infidele 4 Truelie the onely glory of the faithfull is Christ 1. Cor. 1. ver 31. But you are of him in Christ Iesus who of God is made to vs wisdome and righteousnes and sanctification and redemption that as it is written he that reioyceth let him reioyce in the Lord. I
the poore if other helpes doe fayle then that the sacralegious enemie shoulde carrie it away Shall not the Lorde say why hast thou suffered so manie poore people to starue And yet thou haddest gold to buy them foode withall Why were so manie prisoners ledde into captiuitie and not redeemed Why were they slayne It had beene better for thee to haue saued the vessells of the liuing then of metals To this purpose serueth the 17. Law in the booke Lib. 1. Tit. 5. l. Sancimus If need shall require in redeeming of prisoners then wee doe graunt licence both to sell the foresaide thinges and also to lay them to gage forasmuch as it is no absurde thing to preferre the soules of men before all matters vessels and garmentes 6 These wordes of Ambrose doe teach vs what answere we ought to make to those men which crie out that the sacraments are dispoiled of their dignitie if golden vessels siluer vessels be not vsed in the administration thereof I was affraid wouldst thou say least the Temple of God want his furniture He would answere The Sacramentes doe not require gold neither doe these thinges please in golde which are not bought with gold The ornament of the Sacramentes is the redemption of prisoners And these are precious vessels indeed which redeeme the soules from death c. in the same Chapter 7 Therefore if wee doe vse in our Churches vessels of golde and siluer in the administration of the Lordes supper yet let vs vse them without all boasting and opinion of the necessitie and price of the matter thereof Neither let vs so deale that that Ecclesiasticall adage may bee verified in vs. In times past there were golden Priestes and wooden vessels but nowe there bee wooden priestes and golden vessels 8 Neither let vs condemne nor finde faulte with the reformed Churches in the number whereof is the Tigurine Church which doe imitate the thriftines and simplicitie of the primitiue Church doe vse wooden vessels yet such as are clenly and fit for the purpose For if wee thinke that the Lords supper cannot be decently ministred vnlesse wee vse vessels of gold and syluer why are wee not also desirous to haue fontes and lauers of gold and syluer Vnlesse peraduenture wee thinke that we ought to make more accompt of the Lordes supper and of the administration thereof then of Baptisme which is the Lauer of our regeneration 43. Lect. Aprill 29. Verse 10. The glorie of this latter house shall bee greater then the glorie of the former sayth the Lorde God of hostes and in this place will I giue peace sayth the Lorde GOD of hostes 7 Argument drawen from the comparing of the first Temple and the seconde together THat Temple is to be builded with all readinesses and diligence whose glorie shall bee greter thē was the glorie of that first house builded by Salomon the king For there is no cause why any man shoulde obiect that it will bee but base and of no price and estimation But the glorie of this seconde Temple will bee greater then the glory of the first as the Lorde himselfe doth testifie Of the vnlooked for woorkes of God It is sayde in the holy Scriptures that God doeth oftentimes bring to passe wonderfull thinges both because in rewarding of godlines ordinarily and punishing of vngodlines hee setteth vppe the méeke and pulleth downe the prowde and also because hee restoreth thinges which are almost quite gone to decay contrary to all mens expectation and those men which séeme most of all to florishe doeth hee in his his iust iudgement throwe downe to the grounde Psal 75. 6. 7. Promotion commeth neyther from the east nor from the west nor yet from the wildernesse For God is the gouernour hee bringeth lowe and hee exalteth The meditating vppon these workes of God ought to nourish and kindle in vs feare of God and the hope of hauing these miseries mitigated wherewith wee are oppressed The Iewes thought in times past that it coulde neuer come to passe that the latter temple shoulde bee corespondent to the former in any poynt Neyther was there any other cause frō which this imagination did spring saue this because they did looke vnto thēselues and vnto the smal wealth of the Iewish people and not vnto God But the Prophet in the name of the Lord God of hostes telleth the Iewes of litle faith a thing that they litle loked for namely that the glory of this temple would be greater then euer was the glory of the first Temple And howe often are wee brought to the passe in time of aduersitie wherevnto Dauid doth confesse him-selfe to haue bene brought Psal 31. 22. But I saide in my hast I am cast out from the sight of thine eyes not-withstanding thou hast heard the voice of my praier whilest I cried vnto thee Let vs therefore endure and so much as wee are able let vs saue our selues in time of prosperitie The Church of GOD in Germany is marueilously troubled in these our dayes that by the counsels and endeuours of these men which had rather bee Lordes ouer Gods Heritage and enforce all other men to receiue their doctrine then to bée examples vnto the flocke But let vs valiantly beare the vniust preiudices 1. Pet. 5. ◠excommunications of these princely Potentates and looking vnto the iudgmēts of God whereof hee often sheweth manifest tokens let vs waite for the mitigation of these euills For God is faithfull and hee will not suffer vs to bée tempted aboue that which wee are able to beare Hée neither slumbreth nor sléepeth which kéepeth Israell Therefore to him alone let vs commit the Church and all our selues also 8 Argumēt drawen from the plenty of peace and of the giftes of the holy ghost And in this place will I giue peace saith the Lord God of hostes Vnder the woorde peace hée comprehendeth by Synecdoche all manner of spirituall giftes For the Iewes did not enioy earthly peace longe and the second Temple was often-times spoyled and at length was it set on fire and ouerthrowen But the prophet Haggeus reasoneth thus God will giue peace in this Temple hee will cause the gospell to bée preached hee will powre out the spirit of grace and of praiers Wherefore you must apply the holy woorke that you may obey your chiefest good thinge the Lord your God commaunding you to builde this second Temple Obiect The Lord Iesus saith The houre commeth when-as yee shall neither in this mountayne neyther at Hierusalem worshipp the Father Therefore God did not geue peace Iohn 4. 21. in that place For doubtles there can no peace be giuen with-out praier faith and other gifts Ans I denie the consequent and my reason is this because there is ignoratio elenchi ignorance of an argument For these sayings are not vttered both concerning one time God gaue peace in that place in that hee preserued and enriched wonderfully with the plenty of the gifts of