they which are past a tempestuous Sea and are arriued in a Hauen doo lay away all feare so let them which sée the amiable light of the truth cast away the contrarie opinion and professe the knowen truth according Psalm â—16 to that saying I belieued therefore I spake c. I will say no more at this time but this that I would haue the studious youth to reade often-times and attentiuely that litle golden booke of the most excellent man D. Lambert Daneus concerning the sophisticall arguments of heretikes and diligentlie to applie to their vse his precepts touching the answeringe of false arguments gathering together examples there-of out of all authors where-of there is great store in the bookes of Caluin Luther Martyr Bucer and others Verse 14. Thus saide Haggeus if a man that is vncleane by reason of the carcas of a man shall touch any of these things shall it be vncleane And they answered It shall bee vncleane Hierome interpreteth this place on this wise There is an other question propounded to the priests because they answered well to the former and there is as it were a certaine kinde of probleme or darcke question framed where-in an vn-skilfull person might easely erre For admit some man be ignorant of the law and like-as he answered touching the sanctified fleshe that the fleshe or pottage or wine or oyle or other meates are not sanctified so will hee in like sorte answere in this and say that hee which is polluted in soule cannot pollute these thinges which the holie fleshe coulde not sanctifie Therefore he asketh this question and saith If he which is polluted in soule that is if he which is made-vncleane by touchinge of a deade man shal touch any of all these things as bread or wyne or pottage or oyle or other meates shall these thinges bee made vncleane by his touchinge of them And the priestes the chiefe where-of was Iehosua the sonne of Iehosadack by whom they knewe the lawe answeared and saide All these thinges are vncleane which hee which is vncleane doth touche Thus farre goeth Hierome The probleme is Are these things made vncleane which hee which is vncleane by the lawe doth touche The answere They are For as to those that are cleane all thinges are cleane so to the vncleane and Infidels nothinge Tit. 1. 15. is cleane but their minde and conscience is polluted And that which the Apostle speaketh concerning the meat and drinke which the faithfull doe vse with thankes-giuinge For it is sanctified by the woorde of God and praier 1. Tim. 4. 5. may bee vnderstoode of the whole life and functions of the same men where-in they obey the counsell of God Further-more here let the studious youth note this distinction of vncleanes For there was one kinde of vncleanes which was ceremoniall and this might bee common aswell to the true Israelites as to the Hypocrites As for example If any man had bene present with a man which was a dying if any man had beene troubled with an issue of Seede if any man had touched a menstruous woman or a deade carcas or any other vncleane thing hee was vncleane by the lawe And there was and is an-other kinde of vncleannes of the fleshe and of the Spirite which floweth from originall sinne and is ioyned with vnbeliefe 49. Lect. Verse 15. Therefore Haggeus began to say So is this people and so is this nation in my sight saith the Lorde and so is all the worke of their handes and what-soeuer they offer there it is vncleane THe Prophet applieth the former problemes to his owne purpose and hée conuinceth the Iewes of vncleannes when as notwithstanding they séemed to themselues to bee an holie nation and the peculiar people of God whose words and déedes and especially their holie administration were approued of God out of this place must we gather thus much 1 That God doeth not allow of that worship which vncleane men doo vnto him 2 For God is pure and holie and will onlie be worshipped of these men which are holie 3 That the vnclean are prophaue of whom also the Ethnickes when they did their sacrifice said Depart hence you prophane persons 4 And therefore haue we néed to be reformed and sanctified that we may worship God aright 5 Fiftly wee learne that the vncleane infidels doo worship God outwardly 6 And that only the faithfull doo worship him with the reasonable seruice But for instructions sake wee will handle in this fifteenth verse three things The proposition the amplification and the confirmation which consisteth vpon an induction 1 The Proposition The Iewes are vncleane These woords seemed no lesse straunge to the Iewes in times past which worshipped God in the letter not in the spirit then these would bee in these daies Many of the Christians are vncleane howsoeuer they frequent Sermons and vse the Sacraments And let vs note these aphorismes concerninge vncleannes which wee must set downe according to the questions of a Methode An sit quid sit quare sit quòd sit Whether it be what it is wherefore it is and that it is 1 All men are vncleane Prou. 20. 6. What man can say I haue cleansed my heart I am cleansed from my sinne 2 There is vncleanes of the fleshe there is vncleanes of the spirit 2. Cor. 7. 1. Hereby it appeereth that the whole man is defiled not the one part of him onely 3 But this vncleanes procéedeth from the fleshe and not from the spirit Therefore Paul reciteth vncleannes amongst the workes of the fleshe Gal. 5. 19. 4 Not-withstanding this vncleannes is attributed one way to the children of God and another way to the vnbelieuers For the children of God are vncleane in some respect first because they are infected with originall sinne secondly for-asmuch as they are not fully regenerated lastly because beinge ouer-taken with some offence they must pray with Dauid O God create in mee a new heart Psal 51. But the vnbelieuers because they be destitute of faith where-by the heart is purified they are and are called simply vncleane Now let vs also briefly touche the causes of cleannes The efficient cause there-of is Christ Iesus Heb. 2. 11. For both he that doth sanctifie and they which are sanctified are all of one The helpers are the regenerate Isa 1. wash you be you cleane The sacrament or signe is baptisme Eph. 5. 26. That he might sanctifie it purging it by the washing of water throughe the word The principall subiect is the heart Ps 51. Create in mee o God a new heart The forme the wiping away of the filthines the act of continuall sanctification The next end That it may bee a glorious Church with-out spot or wrinkle * The last end to see God * Blessed Eph. 5. 7. Mat. 5. 8. are the pure in heart because they shal see God Let it be sufficient to haue spoken thus much touching the proposition 2 The Amplification This amplification
greatly erre which doe thinke that we reape no commoditie by aduersitie which is sent vnto vs by God And although I doe in heart bewayle the manifolde ruine of â—ens affaires empires the perturbations and laying waste of the church the exile of the godlie the successe of hypocrites which are wonte almost to worke the vtter destruction of the godlie yet notwithstanding as I doe acknowledge all these miseries to proceede from these miscre antes so nothing doubting but that God vseth these thinges to his glory and our triall I repeat that saying of Dauid I held my peace Psal 39. 10. and opened not my lippes because thou hast done it For it cannot bee that a godlie minde beholdinge firste of all the enormities and tumultes which are to bee founde in certaine churches and vniuersities the banishment of godlie ministers the subtiltie and successe of certaine hypocrites the delighte which they take in those which are of high degree and also those men which are of base estate then secondlie the wicked ioy which the papistes coÌ„ceiue of the calamities of the godlie beholding all these things most gladlie the vaine hope which they haue of the restoring of Antichristianisme can be at quiet vnlesse turning vnto God who maketh all thinges for him-selfe euen the wicked against the euill Pro. 16. 4. daie it say with Dauid Therefore I thought vppon this in knowing it but it was a griefe in my eyes vntill I entred into the Sanctuarie of God and vnderstoode the ende of these men Certainelie thou settest them in slipperie places thou throwest them downe headlong Furthermore whom shall wee Psal 73. 16. 17. 18. thanke for these harbouâ—oughes and hospitals of the godlie teachers learners which are in some prouinces of Europe but the lord our God to whom the Psalmist did sometime say Thou preparest a table in my sight before myne enimies thou annoyntest my head with oyle my cup Psalm 23. 5. runneth ouer Secondlie when I consider the benefit of my redemption I giue thankes to my Lorde Iesus Christe both God and man who was crucified and raised vp againe for our sakes who sitteth at the right hand of God the father almightie giueth giftes vnto men maketh intercession for vs and shal come out of the heauens at his time to iudge the quicke and the deade For I do know that he is present Mat. 28. 20. with vs and that he will be present with his church vntill the end of the world And forasmuch as he is true and the truth it selfe forasmuch as he is almightie almightines it selfe I am perswaded that he will not leaue Ioh. 14. 18. vs destitute but that hee will giue vs eternall life that we shall not perish for euer and that Ioh. 10. 28. no man is able to plucke vs out of his hands If wee were not made members of his body beinge made one body with him if Eph. 5. 30. wee were not fleshe of his fleshe and bone of his bones if wee had not bene planted with him and growen vp with him in the similitude Rom. 6. 5. of his death and resurrection If finallie that highe priest of ours Christe Iesus were not touched with the feeling of our infirmities then were there great reason why wee shoulde neither receiue anie comforte pleasure throughout our whole life by prosperity neither shoulde aduersity suffer anie hope of deliueraunce from so great miseries to remaine in vs. * For what doth it profit a man if hee winne the whole world and destroy Luke 9. 25. himselfe or loose him-selfe But we are assured in our heartes the spirite of Christe bearing witnes vnto our spirite that wee are one bodie with him that wee are ingrafted into him and that hee is throughlie touched with the feeling of our infirmities Therefore in him alone do we reioyce who is made vnto vs of God our wisedome righteousnes 1. Cor. 1. 30. sanctification and redemption * and we know assuredlie that we are more then conquerors through him who hath loued vs and that neither death nor life nor Angell nor principalitie nor power nor thinges present nor things to come nor height nor depth nor anie other thinge which is created is able to seperate vs from the loue of God which is in Rom. â— 37. 38. 39. Psalm 110. 2. Christe Iesus our Lord. * Christe raigneth hee raigneth in the middest of his enimies therefore shall his kingdome come vnto vs and the workes of the Mat. 6. 1. Ioh. 3. 8. deuill shal be loosed * Hee shall beate downe Satan vnder our feete and that shortly * Rom. 16. 20. Let vs not doubt but that hee shall shortly reuenge his glorie euen vpon those which in worde doe professe but in deede doe denie that Christe is come in the fleshe For the 1. Ioh. 4. 3. same Christe our Lorde shall confounde and ouerthrow this spirite of Antichrist with the breath of his mouth who is in deede made partaker of our fleshe and bloude but without sinne * Heb. 2. 14. All sorrowe departeth when wee haue once receiued Christe This is a true saying For if wee bee deade with him wee shall also liue 2. Tim. 2. 11. 12. with him If wee suffer with him wee shall also raigne with him * It is better for vs to Rom. 8. 29. bee made like vnto his image and denying Mat. 16. 24. our selues to take vppe the crosse and to followe such a guide which will leade vs vnto Act. 3. 15. to life finallie it is better for vs to suffer affliction with the people of God then to inioy Heb. 11. 25. the pleasures of sinne for a season * I proceede from the benefit of our redemption vnto the thirde thing which is sanctification If wee did in very deede trie that wee are profane and aliantes from God that wee are not onely borne in sinne and therein remayne during our whole lyfe but also that wee dye therein and by reason thereof are both in our lyfe and death abhominable in the sight of God then were wee most miserable hauing no hope and being quite destitute of God in the worlde and of all true coÌ„â—olation But it is good for vs that being segregated to bee Gods owne peculiar people proper to him-selfe God the father of mercy and of all consolation doth by his holy spirite sanctifie vs regenerate vs raise vs vp and comforte vs that hee will haue the same spirite to bee the pleadge and earnest of our inheritaunce vntill wee bee set at liberty to the praise of his glorie * Eph. 1. 14. The godly mindes doe perceaue that in this dauÌ„gerous and continuall warfare of the naturall life they haue neede of instruction exhortation consolation hope patience constancie and many moe giftes then these and they do alwaies freelie confesse with Ieremy Wee knowe O Lord that mans way is not his owne way neither is it in
the waies of men the things which are good and the things which are euill the thinges which are to bee done and the thinges which are to bee left vndone and finallie the last ende of men 4. Aphorisme GOD is the beholder of all things God looked downe from heauen vpon the Children of men that hee might see if there were anie that did vnderstand and sought after God Psalm 53. 2. 5. Aphorisme The holie ghost is the guide and leader of the godlie but the flesh carrieth away the naturall men The spirit of truth is hee that shall leade you into all truth Iohn 16. 15. If you shall liue accordinge to the fleshe yee shall die but if by the spirit yee shall mortifie the workes of the bodie yee shall liue Rom. 8. 15. 6. Aphorisme The instructers of the godlie are the faithfull ministers of both testaments which ought to shine as burning lightes before other men in faith and life vnblameable I haue set thee as a defence and fortresse in the middest of my people therefore thou maist know and proue their waie Ierem. 6. 27. And Paul speaketh of the Iewes saying And thou belieuest that thou arte a leader of the blinde a light for those which are in darknes an instructer of the vnwise Rom. 2. 19. 7. Aphorisme The workes of the Lord are of two sortes proper or agreeable to his nature improper or not agréeable to his nature yet both of these doe serue to his glorie Esay 28. 21. The workes which are agréeable vnto his nature are these to haue mercie and to doe good The workes which are contrarie to his nature are these to bee angry to accurse c. Psalm 75. 8. God is the iudge hee bringeth downe one and setteth vp another 8. Aphorisme The waie of men is either good which is called the waie of the Lord the waie of the iust the olde waie the waie of faith or euill and it is called the waie of Cain the waie of the vniust the newe waie the waie of vnbeliefe Because GOD knoweth the waie of the iust and the waie of the wicked shall perish Psalm 1. 6. Wilt thou not cease to peruert the straight waies of the Lord Now therefore behold the hande of the Lord shal be against thee Act. 14. 20. Nowe therefore stand vpon the waies and see and inquire after the old waie which is the good waie walke in the same and you shall finde rest for your soule And they saide wee will not walke Ierem. 6. 16. Of Apollos it is saide that hee was informed in the waie of the Lord* And the doctrine of the Act. 18. 25. gospell is called a waie * because it intreateth of Act. 19. 23. him who did trulie testifie of him-selfe saying I am the waie the truth and the life 9. Aphorisme Forasmuch as God after his manner is the author of the good thinges and also of the euill which befall vs wee must iudge aright of the same Who is hee therefore which hath said and it hath bene and the Lord hath not commaunded Ier. Lam. 3. 37. it Out of the mouth of the most high proceedeth not euill and good Hee speaketh of the euill of punishment Their table is made vnto then a snare The euill are neuer in good case and that thorough their owne faulte on the contrary the good are neuer in bad case thorough the méere mercie of God For to the euill euen good things are turned to euill and to the good euen euill thinges are turned to good 10. Aphorisme Isaiah comprehendeth in these wordes the thinges which are to bee done and the thinges which are to bee left vndone Cease of from doing euill learne to do good Esay 1. 16. It is reported that Iustus Ionas the younger did recite this verse immediatelie before his death Quid iuuat innumeros scire atque euoluere casus Si fugienda facis facienda fugis What profit doo'st thou reape by this to knowe full manie a thing And straunge euents to call to minde what profit doth it bring If things from which thou shouldest flie thou doe with might and maine And frō those things which thou sholdst do thou willinglie abstaine Where-vnto Nicolas Hemingius doth answere Et iuuat innumeros scire atque euoluere casus Si facienda facis fugienda fugis Great profit maist thou reape by this to know full many a thing And straunge euentes to call to minde commoditie doth bring If those thinges which thou shouldest doe thou doe with might and maine And frō those things which thou shouldst flie thou willingly abstayne Hereunto appertayneth that precept of Dauid Come my children and hearken vnto mee and I will teach you the feare of the Lorde What man is hee which will liue and see good dayes Keepe thy tongue from euil and thy lippes from speaking guyle Flye from euill and doe good seeke peace and ensue it Psal 34. 12. 13. c. 12. Lect. Decemb. 2. 11. Aph. Neither must wée looke onely into the fable of the life spent but wée must also marke the conclusion thereof For oftentimes the greater part of the lyfe of the wicked is like a pleasaunt comedie and the life of the godly is like a dolefull tragedy Yet the last end of the wicked is woful the end of the godly ioyfull Vntill I went into the Sanctuarie of the Lorde and vnderstood the last end Psal 73. 17. 18. of these men Truely thou haste set them in slipperie places thou makest them to fall headlong into desolation * This is the portion of the vngodly but concerning the godly the same Psalmist saith Marke the perfecte man and beholde the right man because the last ende of such a man is peace All these Psal 37. 37. thinges are set foorth in the parable of Lazarus and the glutton Luk. 16. 12. Aph. They which neglect this beholding and consideration of their owne life and care more for their owne thinges then for God and the things which are Gods are by the iust iudgement of God giuen vp into a reprobate minde so that to their great shame and reproch they doe these Rom. 1. 28. thinges which are not comely Verse 6. Yee shall sowe much and bring in little ye shall eate and not be satisfied ye shall drinke and not bee drunken yee shall cloath your selues and not bee made warme hee that shall hyre out himselfe for wages shall hyre out him selfe for wages which shall bee as if it fell into a broken backe Héere let vs marke the transposition of the tense For he vseth the verbes of the future tense as if they were of the Preterperfectense or Present tense first that hee may reuoke the minds of the Iewes vnto the consideration of y◠things actions and euils which are past and present Secondly that they may thereby gather what they must looke for vnlesse they repent and at length giue vnto God the thinges which are due vnto him These are
comfort vnto the saintes But God is present with all these as his gouerning preseruing of the whole course of nature doth sufficiently testifie Therefore coulde not this oration I am with you saith the Lord any whit incourage the Iewes An. I answere vnto the minor proposition wherein there is a fallacie of equiuocation in the phrase I am with you which the prophet vnderstandeth of the presence of grace but in this argument it is taken for the presence of God Or which filleth all things which is commonly called the * repletiue presence These sayings may be vnderstood of the repletiue vniuersal presence of God Ps 135. 7. 8. Whither shall I goe from thy spirit or whither shall I flie from thy face If I goe vp into heauen thou art there If I make my bed in the hell behold thou art there also Isay 66. 1. Thus saith the Lord heauen is my seat the earth is my foote-stoole Ier. 23. 24. Shall any man hide him selfe in the secret places shall not I see him saith the Lord Doe not I fill the heauen and earth saith the Lord But of the presence of his grace ayde it is said I will bee with him in trouble I will deliuer Psal 91. 15. him glorify him * Seeke the Lord while he Esay 55. 6. is to be foūd call vpon him while he is nigh * If God be on our side who is against vs * Rom. 8. 31. Que. Are these wordes of Christ Mat. 28. Beholde I am with you to bee vnderstoode of the person of Christ or of the one of his natures onlie An. They are to be vnderstood in the concrete of his whole person For whole Christ is euery where but not the whole of Christ And many things are rightly affirmed of his whole person which in the abstract doe agrée with neither nature of them-selues as the names of his office or els they doe agrée with the one of them as to be crucified to die doe not agrée with the Godhead Christ is dead in the flesh * 1. Pet. 4 Qu. Is the humanitie of Christ euery where reallie An. No truely and that first of all for this cause because he is an instrumentall creature if you respect his body a finite spirit if you respect his substantiall forme Secondly there is nothing in all places but that which is most simple there is nothing most simple saue that which is from euerlasting and vncreated Lastlie all the godly confesse that the body of Christ is not in the supper of the Lord really Cyrillus subscribing hereunto in his eleuenth booke vpon Iohn Cap. 19. saith whilest Christ was present liuing together with his apostles in the flesh it was vnto them a manifest cōsolation séeing y◠he might be séene with the eyes For mans minde is wont to giue credit not to hiddē things but to things that are euident Although therefore the Lord whē he is absent in body can doe all things what-soeuer hee will for Christ Iesus is the same yesterday and too day remaineth the same for euer yet his apostles being depriued of his presence coulde not but be troubled especially séeing that the waues of the world did with great rage beate against them and endeuoured by all meanes possible to throw them downe when-as they preached the truth Qu. Is that selfe same * humanitie euerie Or man-hoode where after a spirituall maner An. Yea truely For hee is present with the faithfull in all countries and places by the efficacie of his merites his power his maiesty and Ephe. 4. 10. giftes yea hée fulfilleth all things here-withall Qu. Howe are these words of his to bee vnderstoode The sonne of man is in heauen Iohn 3. 13. An. By the imparting of properties that is the manner of affirmation whereby the properties of the natures are attributed vnto the whole person in the concrete Therefore Christ was at that time in heauen and in all places according to his diuine nature but according to his humanity he was in that place where Nicodemus found him and spake vnto him Cyrillus interpreteth these word When as saith hee the sonne being the Worde of GOD came downe from heauen hee saith that the sonne of man came downe refusing to bee diuided into two natures after his incarnation neither suffred hee any man to affirme that the temple which was taken of the Virgin was one sonne and the word of GOD an other although these things which are in both of them naturally may be cōueniently distinguished For as the Word is of God so is the man of the woman Therefore is Christ one of both being indiuisible in his sonnehoode diuine maiestie For how can the thinges which are proper onelie to the worde of God be otherwise applied vnto the sonne of the Virgin And on the contrarie how can the things which belong only to the flesh be attributed vnto the word of God For he saith now that the sonne of man is come downe from heauen and it is written that in the time of the passion the sonne of God him-selfe did feare as if hee himselfe did suffer which thinges are onely proper vnto his humanitie Qu. Doth the sonne of man and the humanitie signifie all one thing An. Noe. The man Christ the sonne of man of God of the highest doe signifie his person in the concrete The godhead the word the person taking The flesh the humanity doe signifie the nature taken Qu. Is not Christ diuided when-as it is denied that his fleshe is euerie where with the worde An. He is not diuided For to be euery where together is not the specificall difference of the vnity of the word and the humanity for then should the father the sonne and the holy Ghost be all one person and not thrée distinct persons seeing they are together euery where which are one in essence but to make one person Furthermore forasmuch as the Godheade is infinite and incomprehensible as it is with-out the humane nature so is it in the same and ioyned personally to the same Qu. To Christ is giuen all power therefore the vniuersall presence or vbiquitie An. You should first of all haue diligently distinguished betwene all powre which appertayneth Omnis potestas Omnipotentia to his office and omnipotencie which is nothing els but the infinite essence of God for Christe speaketh of the former and not of the latter If omnipotencie that is an infinite essence were giuen to the flesh of Christ really thē perhaps this argument might procéede But forasmuch as there is a personall vnion of two natures in Christ I will then graunt that he is euery where in the flesh whenas you shall prooue that the same flesh hath bene from euerlasting that it is most simple Secondly you shoulde not haue bene inconstant in your woordes neither shoulde you haue reprooued your selfe For to prooue that Christ is euerie where in the fleshe you vse to
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
But my after wit hath made mee thinke that I had better dispose mine arguments thus yet so that it may bée no whit preiudiciall to the iudgement of other men 5 Argument being drawen from the type of the calling of the Gentiles The calling of the Gentiles being nigh at hand it was méete for the true Israelites with great ioy to finish the holy woorke and to builde the Temple which was a certaine figure of that vnion A reason For there is nothing wherein the true Israelites or faithfull take greater pleasure then in the enlarging of Christes kingdome and in the gathering together of the saints and in the veritie of the earthly Temple made with hands as being a certayne type and figure whereof it is said Being built vpon the foundation of the prophets and apostles Iesus Christ him-selfe being the head corner-stone In whom the whole building being fitly coupled together groweth vp to bee an holy Temple vnto the Lord. In whom yee also meaning the faithfull Gentiles and by name the Ephesians are builded together that you may bee an habitation for God through the spirit Eph. 2. 20. 21. 22. And certaine it is that the Gentiles were to bée called shortly after vnto the estate of the saintes in the light The reason is drawen from Gods purpose I will mooue all nations The meaninge thereof is this All nations shal be mooued when God shal be reuealed in the fleshe iustified in the spirit séene of Angels preached to the Gentiles and belieued on in the worlde and receiued vp into glorie 1. Tim. 4. 16. In this minor proposition wee will note these pointes of doctrine 1 There is nothing which doth more mooue and stirre vp the mindes of men then the preaching of the celestiall doctrine All men saith Aristotle are naturally desirous to knowe But séeing that as the same Metah 1. Aristotle saith one knowledge is better then another either because it is more certaine or Top. 8. because it is of a better thinge it is with-out all doubt that the doctrine which is not of men but from heauen is to be preferred before all other kindes of doctrines both séeing that it is most certaine and is also occupied about a most certaine matter And the more accompt wee make of this doctrine so much the more are wee mooued and stirred vp there-with And Aristotle saith well that although all knowledges bee Meta. 5. noble yet is the diuine knowledge more noble because the subiect thereof is more noble But I will cease to speake of these thinges 2 For-asmuch as the preaching of the gospel which came from heauen as it doth appéere came about the time of reformation it shooke all these both by abrogatinge the discipline of the lawe and the sacrifices and also by calling the Gentiles vnto the light of faith and grace Paul in these woordes sheweth why it was néedefull that the administration of the lawe should bee taken away Christ is our peace which hath made both one the stop of the wall of seperation hath he taken away hauing abrogated through his flesh the hatred that is lawe of commaundementes which did consist in ordinaunces that of these two hee might make one new man in him-selfe making peace Eph. 2. 14. 15. The Apostle his meaninge is this that the ceremoniall worship whereby the Iewes and the Gentiles were seperated being taken away by Christ they should make one mysticall bodye of Christes Church whose head is Christ Iesus himselfe 3 The meaning of the vniuersall woord is the same which our Apostle taught Rom. 3. 29. 30. Is hee the God only of the Iewes and not also of the Gentiles yes euen of the Gētiles also For there is one God that shall iustifie the circumcision of faith and the vncircumcision through faith And againe the woordes of Peter bee these Act. 10. 34. 35. In truth I finde that God is no accepter of persons but that in euery nation euery man is acceptable to him which feareth him worketh righteousnes Nowe doe I conclude the Iewes must néedes goe forward stoutly and couragiously in the worke of the Lord being incouraged with the expectation of these thinges and euen for this cause must they builde the temple because it should be a figure of the coupling together of the faithfull and of that most holy building of the Church of the faithfull whereof there is a most excellent picture extant Isai 54 11. 12. The poore woman being tossed with tempest hath receiued no comfort beholde I will lay thy stones in Carbuncles I will lay thy foundation in the Saphyres Behold I will make thy windowes of pearle and thy gates of the stones of Carbuncle and all thy borders of pleasaunt stones 13. And all thy children shal be taught of the Lord and hee shall multiplie the peace of thy children 14. In righteousnes shalt thou bee grounded thou shalt be farre from oppression 37. Lect. April 11. THe proofe of the minor proposition doth followe in this assumption And the desire of all the Gentiles shall come that is the Messias which hath bene longe and much looked for of all the Gentiles It is certaine that the Gentiles shall then bee more vehemently shaken and that all those which are predestinate vnto eternall life shal be called out of darknes into light and vnto the fellowship of the true Church when-as the Messias shall come But hee shall come ere it be longe for the time which was before appointed for the incarnation of the woorde is at hand Therefore it is with-out all doubt that the vniting and gathering together of the Gentiles vnto the true Israelites is also at hand 1 Of these things will wee speake in order First what wée ought to thinke according to the scriptures of the comming of the Messias and of his presence in the Church and absence from vs. 2 Secondly why the Messias is called the desire 3 Thirdly why hee is called the desire of all the Gentiles séeing the Gentiles were not so well persuaded concerning the incarnation of the Woorde as were the Iewes 1 Certaine distinctions concerning the comming of the Messias and of his presence in the Church and absence from the same 1 Christ is one way present with all creatures and an other way with his Church Hée is present with all creatures substantially essentiallie presentlie mightelie if you respect the Woorde who séeing hee is by nature God he is infinite and from euerlasting Therefore hée is incomprehensible both in respect of time and also of place 2 Hée is hée hath bene and will bee present with his Church alwayes and in al places according to these sayings Hebr. 13. 8. Iesus Christ is yester-day and too-day and is the same for euer That is euen from the beginninge of the Worlde hath our Lorde Iesus Mat. 28. 28. bene the Mediator betwene God men * Behold I am with you alwayes 1. Cor. 10. 4. For they all drunke of the spirituall rocke
which followed them and the rocke was Christ ver 9. Neither let vs tempt Christe as certaine of them tempted and perished by serpents Therefore was hee present with the Fathers did feede them Iohn 14. 18. I wil not leaue you fatherlesse And let vs remember for our comforts sake that wee can no more bee left fatherlesse nowe then coulde the Apostles in times past and also that Christ did pray euen for vs also Iohn 17. 20. 21. 3 For with-out Christe there can bee no Church As the body is vnperfit if it want the heade so there can bee no Church of the elect at all with-out Christ the heade Therefore is it that Paul saith that wee are elected in Christe and that wee are made one bodie with him and in-grafted into him 4 Christe is present with the Church as in the person of a Lorde so in the person of a Mediatour The person of the Mediatoure comprehendeth vnder it the office of a Kinge a Prophet and a Priest Therefore Christe Iesus doth defend and gouerne vs by the ministery of the spirite he instructeth vs and making intercession Eph. 1. 4. for vs by the efficacie of his merites hee obtayneth mercie for vs at the handes of his Rom. 6. Father 5 It was said in times past that he should come in respect of the incarnation of the Word For when the fulnes of time was come hée was sent of his father hee was made of woman hee Gala. 4. 4. was made subiect to the law Therefore doth hée affirme that he was sent of his father Ioh. 6. 38. I came downe from heauen that I might doe not mine own will but the will of him which sent me 6 Hee ascended into heauen his bodie and soule being taken vp into heauen So is it in the godlie confession of the Church of Basill in the article concerninge Iesus Christ God and man Therefore let vs not yeeld vnto the opinion of those men which make the flesh of Christ inuisible and doo verie inconstantlie affirme that he is present with vs bodilie yet inuisibly For wheresoeuer the true naturall bodie of Christ is there may it also be seene and felt Lu. 24. 7 Notwithstanding this is certaine that whole Christ is euerie where but not the whole of Christ Lombardus in his third Booke of Sentences dist 22. saith Truelie whole Christ was in hell whole Christ was in heauen and whole Christ was euerie where at the same time For that eternall person was no greater when it had the flesh and the soule vnited togither vnto it then when it had but the one of them onely neither was it any greater when it had them both togither or but the one of them onelie vnited vnto it then it was hauinge neither of them vnited Therefore whole and perfect Christ was euerie where Wherevpon Augustine saith Hee sent not the Father from him when hee came into the Virgin being whole euerie where and perfect euerie where And a litle after The Totum Christi Totus Christus whole of Christ was neither in the sepulchre neither in hell although whole Christe were there like-as whole Christ is God and whole Christ is man but not the whole of Christ because he is not onelie God or onelie man but both God and man Totum enim ad naturam refertur totus ad hypostasin The whole of Christ is referred vnto the nature but whole Christe vnto the person Sicut aliud aliquid ad naturam alius vero aliquis ad personam As another thinge and some-thinge are referferred vnto the nature but another man and some man are referred vnto the person Where-vpon Iohn Damascene saith Totus Christus est Deus perfectus non autem totum Deus est c. Whole Christ is perfect God but the whole of Christe is not God for hee is not onelie God but hee is man also and whole Christ is perfect man but the whole of Christ is not perfect man for hee is not onelie man but hee is GOD also For the whole of Christ representeth his nature but whole Christ his person Sicut aliud quidem est naturae alius vero hypostaseos Like-as another thing importeth the nature but another man importeth the person 38. Lect. 12. April 1580. TO the ende that that which goeth before may bee made more plaine I will adioyne vnto the Prophets woordes concerninge the comming of the desire of the Gentiles the lyke sayinge of the Apostle which comprehendeth in it two rules touching the spirit of God and Iesus Christ is come in the flesh The word was made flesh the spirit of Antichrist 1. Iohn 4. 2. 3. By this knowe yee the spirit of God euerie spirit which confesseth that Iesus Christe is come in the fleshe is of God And euerie spirit that doth not confesse that Iesus Christ is come in the flesh is not of God but this is the spirit of Antichriste of whom you haue heard that hee should nowe come that hee is now in the worlde Nowe that wée may applie these thinges vnto our purpose and admonishe the yonger sorte that they doe not onely take héede of that opinion of Antichrist which denieth that Christ is come in the fleshe that is that hée is made like vnto vs in all things sinne onelie excepted hauing taken to him-selfe the true humane nature which coÌ„sisteth vpon a reasonable soule and an instrumentall and comprehensible bodie but also of the position which being set downe that doth followe we will set downâ— the Methode of our spéeches Syllogisticallie which shall teach both these thinges both that the truth is a most perfect harmonie and that those which starte aside from the same after they haue graunted one absurditie doe gather more and lay them vpon their owne shoulders and vpon others also 1 Syllogisme They which deny that Iesus Christ is come in the fleshe are ledde with the spirite of Antichrist 1. Iohn 4. 3. But who-soeuer they bée which feigne that the fleshe of Christ is present euery where really they deny that Iesus Christ is come in the fleshe Wherefore wée must pray vnto God that they may bée deliuered from the spirit of Antichrist whereby they doe not pâ—rceiue them-selues to bee ledde For it becommeth vs to report well of those whom wée sée take our parte against the popish Idolatrie 2 The proofe of the minor Who-soeuer doe feigne that the fleshe of Christ was from euerlasting they doe denie that Christ came in the fulnes of time in the fleshe But they which doe affirme that the flesh of Christ is really euery-where doe say that the fleshe of Christ was from euer-lasting Therefore they denie that Christ is come in the flesh 3 The proofe of the minor It is altogether vnpossible and an absurde thinge to attribute to any thing an vniuersall presence with-out eternitie of beginninge But those men which say that Christ is euerie Or bodily where * really doe attribute
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
man on the contrary God doth circumcise the heart with-out the help Col. 2. 11. of another And for this cause is it that Paul calleth the circumcision of the heart circumcision done with-out handes Stephen the first Martyr calleth the Iewes which were circumcised in fleshe and not in spirit vncircumcised in Act. 7. 51. heart Act. 7. 51. Ob. The Lord giueth this commaundement Deut. 10. 16. Circumcise there-fore the foreskinne of your heart and bee not any more stiffnecked There-fore not onely the flesh but also the heart is circumcised by man An. I answere it is a fallacie of the Pelagianes a non causa vt a causa from that which is no cause as if it were a cause if any man doe gather the powre and strength of man out of the commaundement Augustine saith better By the cōmaundement learne what thou shouldest haue by reprehension that thou hast it not through thine owne fault by praier of whom thou must aske that which thou shouldest haue 9 The Ministers of the woorde baptize Mat. 3. 11. with water but it is Christ which baptizeth with the holie ghost and with fire Let no man inuert this good order of the dispensation of baptisme And let vs persuade our selues that wée are as surelie baptized of Christ by the holy spirit and fire inwardly as we are sprinkled outwardly by the Ministers of the worde with water Ob. One Minister doth giue one baptisme There is but one baptisme Eph. 4. 5. Therefore the Ministers of the woorde doe not onelie baptize with water but also with the holy ghost An. I answere vnto the maior proposition where-in there is first an Equiuocation in the woorde One Secondly there is petitio principij a crauinge of that to bee graunted which is chiefly in controuersie For it is saide there is one baptisme not in respect of the signe and the thinge signified but of those which are partakers there-of Albeit therefore it behooueth vs to liue together in vnitie because wee are all baptized with one baptisme yet doth it not there-vppon ensue that the Ministers doo baptize with the baptisme of the spirit vnlesse a man will speake metonymicallie 10 In the Sacrament of the Lords Supper Ioh. 6. 51. Christe doth giue to the faithfull breade * which is his fleshe which was giuen for the life of the Worlde * But the Ministers doo giue 1. Cor. 11. 28. breade The same opinion must wée haue concerning the bloud of Christ and the signe there-of namely the Lords wine More-ouer let vs not corrupt the dispensation of this good order For as wee sée with our eyes thinges which are visible wée heare with our eares soundes and woordes with the smellinge wée smell sauoures with the touchinge wée touch the foure first qualities so in the Lords Supper wée sée the visible and earthly signes the Lords bread and wine and with the mouth wée consume them naturally but wée acknowledge that the inuisible celestiall thinges which cannot bee perceiued with the outwarde senses namelie the body of the Lord which was giuen for vs and his bloude which was shed for vs are offred vnto vs by faith which is an argument of thinges which cannot bee seene and that wee receiue them onelie by faith and that by a simple and inexquisite faith as saith Cyrillus Good God howe vnlearned and monstrous are those spéeches which wée sée some men vse by whom the Lorde doth tempt and prooue vs nowe namelie that the bodie of Christ is receiued with the mouth and that as well of the Infidles as of the Belieuers And againe that the verie body of Christ is put into the mouth of the receiuer by the hand of the Ministers of the woorde I quake when I thinke vpon these thinges which followe here-vpon For they speake as foolishly as if a man inuerting the order of things should say the earthly things are receiued with the mouth of the soule and that celestiall things are receiued with the mouth of the body Let vs which continue in the way of truth through the grace of GOD pray earnestly for them which thinke otherwise then wee doe that the Lorde will open their eyes and giue them grace to thinke one thing with vs in the Lord. Quest What thinkest thou of that notable saying of Macarius the Egyptian The bread and the wine are types of his fleshe and bloude and they which receiue the visible bread doe eate the fleshe of the Lorde spiritually Ans I doo very well like that saying neither were it an hard matter to gather together many such like sayings where-in the like thing is affirmed Not-withstandinge this ought to satisfie vs that the same is extant in the declaration of the confession of Basill Quest But some there bee which doe thinke that it is an absurde thinge for any man to say that the bodie of Christe is eaten spirituallie and not corporallie For they reason thus The bodie of Christ is eaten therefore it is eaten corporallie and not spirituallie Ans To the ende I may answeare briefly I say that as surelie as wée receiue the bread and wyne of the Lord so surely are wée made partakers of the bodie and bloude of the Lorde in that holie Supper For the Lords Supper consisteth vppon these earthlie thinges and the heauenly thinges both which wée receiue 2 And as touching the receiuing of heauenly things I say more-ouer that wée receiue them onely after a spiritual manner Nowe I adde this reason because these thinges are not present as in place therefore not visiblie And for this cause are they not present as in place and visiblie because they are not present corporallie and therefore are they not perceyued by the outwarde senses Verie excellent truely is that decree of the counsell of Nice concerning the holie supper of the Lorde And here agayne touching the Lordes table wee doe not baselie set our mindes vppon the breade and the cup which are vpon the table but lifting vp our mindes we perceyue by faith the lambe of God which is set vppon that holy table which lambe taketh away the sinnes of the worlde which was profanely slayne by the Priestes and wee truely receyuing his honoble bodie and bloude doe beleeue that they are signes of our resurrection And for this cause wee doe not receyue much but a little that wee may knowe that wee eate not to fill our bellies but vnto sanctification I might adde also an other reason drawen from the definition of the naturall and bodilie eating which teacheth vs that the liuely fleshe of Christ is not eaten bodilie with the mouth The same is extant Mark 7. 18. 19. But I will speake thereof else where if the Lord will and giue me leaue If any man say that the bodie of Christ is eaten sacramentally not spiritually we wil pray him to learne to speake properly with the Church and not to trouble the yonger sort with such darke sentences Forasmuch as the Lordes breade is the
at Damascus confirming by testimonies conferred togither that this was Christ Act. 9. 22. The ende The next ende thereof is that it may serue to the instruction correction consolation and exhortation of those men which are coheyres partakers of one bodie and partakers of his promise in Christ through the Gospell Eph. 3. 6. And the last end of this knowledge is the glorie of God according to that saying of the same Apostle To the intent that that manifolde wisdome of God may be made knowen by the church to the principalities and powers in heauenly places Ephe. 3. 10. Therefore that doctrine wherein the pastors and doctors of the Church ought to excell is the gift of true vnderstanding which is according to godlinesse concerning our saluation seruing to instruct the faithfull that which the spirit of God reuealing Christ worketh to our restoring and the glorie of God Learne first sayth Hyerome before thou teach For no man shall euer be able to teach those thinges whereof he is ignorant Therefore they do offend grieuouslie which being neither furnished with the knowledge of heauenly thinges nor with the vse of spirituall thinges do take vpon them to teach in the Church And as Bernard sayth being more ready to take the chaire then the charge for their bellies sake to the great hinderance of the Church they play the part of those men which get their foode with their tongue and also they play the Parates in that they learne by heart and pronounce without iudgement sermons penned by other men 47. Lect. 36. May. NOwe let vs returne in Gods name vnto our purpose For those thinges aforegoing which were spoken concerning the skill in the lawe of God which the Priestes ought to haue tende onely to this ende that wee may vnderstande that the Priestes vnto whose consciences the prophete appealeth did condemne themselues Verse 13. If any man shal beare holy fleshe in the skirt of his garment and with his skirte doe touch bread or pottage or wine or oyle or any meat shall it bee made holy And the Priests made answere and said No. 1 The Fathers the Prophets Christ himselfe and his Apostles did often times vse a parable to reprooue and conuince men by their owne iudgement There bee parabolical examples extant Iud. 9. which Iotham the sonne of Gedeon vseth of the kinglie honour giuen to the Oliue tree the figge tree the vine and the bramble Which Nathan the Prophet vseth when he did reprooue Dauid for murder and adulterie of the rich man and the poore man which the woman of Thekoah vseth of her two sonnes 2. Sam. 14. Which Christ Iesus vseth of the two sonnes which were sent by their Father into the vyneyarde of the vineyarde and husbandmen of the mariage of the kinges sonne Mat. 21. 22. In this place wee haue an example of a Probleme And agayne in Mat. 21. 25. of the baptisme or doctrine of Iohn the Baptist And in the Chapter following of Christ the Lorde and sonne of Dauid A Position It is a poynt of spirituall wisedome so to appeale vnto an other mans conscience whether it be by a Parable or a Problem or by some other meanes that he may playnely confesse that he is conuict and that giuing the glory to God he may yeelde to the truth 2 The meaning of the probleme which Haggeus did propound to the Priestes is this Doe you thinke that you haue therefore beene an holy nation because you haue lightly executed the ceremonyall worshippe neglecting the restoring of the Temple Nay I prooue that you haue bene vncleane after this manner Looke how much holie flesh which is caried in the skirt of the garment doth sanctifie other meates when the garment toucheth them somuch doth your superstition and bodily exercise sanctifie you from the infection of sinne But flesh which is wrapped vp in a cloth doth not sanctifie other meates Therefore these ceremonies and bodily excercises do no whitt avayle to the sanctifying of you Some there be which by contradiction doe take these wordes holy and to hallowe or sanctifie so that they may signifie 1. Cor. 14. profane or to make vncleane Therefore the meaning shall be this Vncleane flesh which is wrapped in a cloth doth not pollute other meates Let the godly iudge whether exposition is better For the spirite of the prophets is subiect to the prophets 1. Position The people of God must not acknowledge that their sanctification whereby they are clensed from the infection and vncleanes of flesh and bloude commeth from the hungrie and weake elements of the worlde 2. Position All thinges are cleane to the cleane but vnto the profane and infidels there is nothing cleane but euen their mind and conscience is vncleane Tit. 1. 15. Out of this saying may we gather that onely the faithfull are cleane and that all infidels are vncleane 3 Position The worship which prophane men doe vnto God for-asmuch as it is vncleane it can in no case please God neither doth hee allowe the same The answere 3 The answere consisteth vpon the deniall which the priests make A Position In the confession of faith and in our answeres concerning religion we must vse no dissimulation ne feigninge no feigned refusall For it becommeth vs freely to professe these things which the Lord of his goodnes hath reuealed vnto vs. And it is manifest and execrable impietie falsely to pretend ignoraunce least thou be enforced to cōfesse the matter As when the Iewes did say y◠they knew not whether the baptisme of Iohn were from heauen or of men Mat. 21. 27. Therefore let no man suffer him-selfe to bee so caried away into such dissimulation being mooued with the example of those men which walk not rightly in the gospell of Christe and are of some authoritie that hée feigne him-selfe to bée ignorant of the truth and extinguish the spirit which is in him-selfe Which thinge alas for woe many haue done and in these daies doe to Latonus Hossmeisterut their vtter ruine as is too euident A digression Distinctions concerning conference in diuinity 1 God will haue vs to stirre vp the gift of God by godly conference concerning godlines that wée may profit accordinge to that saying o◠Paul Col. 3. 16. Let the woorde of Christ dwell in you plentifully with all wisedome teaching and admonishing one another c. Now if all the faithfull must doo this how much more ought they to doe it whom God doth seperate to teache others And it must néedes bee that the holy spirit must bee the author the taske-maister and moderator of this conference For the ende of such godlie conference is the truth which wee must knowe and bring to light And it is the holy spirit alone that leadeth vs into all truth 3 The naturall man is vnfit for such conference I call him the naturall man which followeth in all thinges the reason of the flesh being bée-witched with the acceptinge of persons and vaine glory and
is contayned in these wordes In my sight saith the Lord. As if he shoulde say Although you seeme to your selues to bee cleane in the sight of the Lord our God yet doth hee plainely testifie that you are vncleane The iudgement of God concerning the cleane and cleanes is not like to the iudgement of men Men doo often-times count them vncleane who in the sight of God are cleane and on the contrary But God who beholdeth the heart knoweth best what ought to bee thought of euery man Further-more it often-times falleth out that a man deceiueth him selfe accordinge to that saying of Solomon There is a generation that are pure in their owne conceite and yet are they not washed from their filthines Pro. 30. 12. Obiect The euents are answerable to the counsels and iudgementes of God But the cleane and vncleane haue all one euent according to that saying of Solomon All things fall out a-like to all The iust and vniust the good and cleane and vncleane hee which sacrificeth and he which sacrificeth not haue one euent as is the good so is the sinner c. Eccle. 9. 2. Therefore God doth not iudge the cleane and vncleane An I answere vnto the minor proposition where-in there is a fallacie from that which is spoken in some respect vnto that which in spoken simplie Certaine euents both prosperous and infortunate are common aswel to the faithfull as to the vnfaithfull but not all Oftentimes both of them are in aduersitie sometimes both of them doo enioy prosperity for a season But like-as euen prosperitie turneth to the ruine of the infidels so aduersitie doth profit the faithfull These latter euents are not common to the cleane and vnfaithfull 50 Lect. 3 The Induction THe induction where-by our prophet confirmeth the proposition is this All the Iewish nation is vncleane All the workes of the hands of this same people are vncleane The offrings which the Iewes haue offred to God are vncleane And all thinges what-soeuer they doe are vncleane Therefore this proposition is true The Iewes are vnclean In this induction we will note these fiue points 1 The order of thinges Hee beginneth with the Iewish nation as with the Vine which bringeth foorth wilde grapes not good grapes That done he procéedeth vnto the works of their handes that is vnto their housholde and ciuill affaires which serue properly to the maintenance of this naturall life Lastly hee ascendeth vnto the highest degree which comprehendeth the administration of the priestes and hee testifieth that the Iewes are vncleane in respect of all these thinges and therefore are they subiect to the wrath of God The seconde thinge which we haue here to note is that vnder these woordes Nation and People the prophet comprehendeth the men of honor of meane estate and of lowest degrée Isaias the prophet in his 1. Cap. 5. 6. vsing an allegorie accuseth in these woordes all estates of men Euerie head is weake and euerie heart is heauy from the soale of the foote vnto the head there is nothing whole there-in but woūds swelling sores full of corruption You sée how vprightly and vncorruptly the prophets behaued them-selues if at any time they were to reprooue sinnes which were committed by men of all estates Their foote-steps must we follow it is our duties to rebuke sinners without flattery or respect of persons 3 Thirdly we note that the works of our hands are vncleane vnles they bee sanctified by praier and the worde of God Therefore Dauid in the 90. Psalme praieth thus Let the beutie of the Lord our God bee vpon vs and direct the worke of our hands Faith acknowledgeth and professeth that al our labour is in vaine vnles the Lord doo blesse the same according to that which is written in the 127. Psalme 1. ver If the Lord build not the house their labour is but in vaine which builde it if the Lorde keepe not the City the watch-man watcheth but in vaine 2. It is in vaine for you to rise earlie and to lie downe late eating the breade of sorrowe so will he giue his beloued sleepe c. 4 Fourthly wee haue to note that there is the figure Synecdoche in the worde offrings For hee knitteth together as it were in one bundell all ecclesiasticall actions sacrifices sacramentes holy dayes fastinges c. And these actions are called vncleane not in respect of God who commaunded them nor of the forme but in respect of men which did not doe them in faith and which rested only vppon the worke wrought 5 Fifthly the ende and vse of the oracle Let vs remember that the Prophete speaketh these thinges to vs that discending first of all into our selues wee may acknowledge and bee heartily sory for these euils and diseases wherewith wee are infected secondlie that wee may call diligently to an accompt our counsels studies affaires and that wee may not faltter our selues whenas we perceiue that we haue rather sought earthly thinges then heauenly things and lastly that wee may well weigh and consider with our selues how and with what conscience we haue worshipped God hitherto and that we bee heartely displeased with our selues if we shall vnderstande that wee haue drawen nigh vnto God with our mouth and in heart haue beene farre from him A supposition concerning the studie of diuinitle 1 We must earnestly begge of God and somuch as euer wee are able must wee endeuour that our studies may be holie not prophane and vncleane For wee are conuersaunt in Chrtstes schoole wherein wee must bee most earnestlie giuen to holines 2 And our studdies shall bee cleane and holie to God by this meanes if GOD shall so throughly sanctifie vs that our spirite soule and bodie may be perfect Let vs remember that we are the temples of the holy Ghost which must not be defiled with the filthinesse of the flesh and spirite 2 The workes of our hands must be cleane For we must haue the mystery of faith in a pure conscience Let therefore our thoughtes our wordes our workes be chast and pure that we may be vnto others a laudable example of integritie and holines being studentes in the holie Scriptures not in outwarde show onely but in trueth and in deede 4 The same opinion must wee haue concerning our sacrifices that is our prayers our thankesgiuing our pacience in trouble and all our holy actions which must needes be lightned by faith and the knowledge of Iesus Christ the mediator that they may be acceptable to God and profitable to vs. 5 The author of our study is God of whom it is often times sayde in the law Be ye holy as the Lorde our God is holy 6 The matter thereof is Christ Iesus who is made vnto vs not onely wisedome but also sanctification 7 The forme of the study of diuinitie appeareth not onely in speculatiō but also in practise that is in the vnfeigned and continuall exercise of true godlines 8 The ends of this studie are not gayne
of these Sophisters but to the ioy of the godlie which is thereby increased Wee haue seene wyth our eyes these Sophisters pleading their euill cause with such feare and trembling that by the palenes of their countenaunce the trembling of their members their confused oration they them-selues did bewraie their subtiltie and hidden wounde of conscience Howe often hath this fallen out amongst them that they which suppose them-selues to be able to prescribe lawes vnto other men were not able to answere the spirit and wisedome of GOD which spake in the mouth of godlie yonge men The ministerie of Athanasius I confesse was full of calamitie and affliction yet was the same most fruitfull to the church and to him most glorious euen in the midst of his miseries And seeing that the ministerie of our pastors and teachers is such let vs in no case thinke that their labour shall be in vaine in the Lord. For they which do sowe the doctrine of the truth with manie teares shall in their time reape with ioy Psalm 126. 5. But I thought good right honorable to dedicate my Lectures vpon Haggeus the Prophet vnto your noble and most renowmed name that there might some publike testimonie of my dutie whereby I am bounde to your highnes be extant which I hope and am fully persuaded will bee well welcome vnto youre honour by reason of that confidence which I haue in your heroicall vertue Perhaps it is not for mee to take vpon me to set forth your highnesses desertes toward the commen-wealth of learninge for I thinke I oughte to leaue this charge to the Captaines and gouernours of the learned I will onlie testifie that which gratefulnes biddeth mee professe namelie that manie most excellent writers haue come to light by meanes of the Printers as it were begetting them againe and your highnes his cost and charges most liberallie bestowed there-vpon which other-wise wee should either not haue had at all or els wee should not haue enioyed them so finelie and trulie printed But another thing there is which most of all pleaseth vs which doe professe religion and causeth vs most of all to esteeme highlie of your honour Where as it behooueth princes and magistrates to bee mindefull of the commaundement of the Lord Ascribe vnto Psal 29. 1. 2. the Lord yee mightie ascribe vnto the Lord glorie and strength Ascribe vnto the Lord the honour due vnto his name bowe your selues vnto the Lord in his holie sanctuarie * who is he that may not worthelie reioyce that your clemencie is indued with the true knowledge of the true God being purged from the leauen of mans inuentions which thinge the more is the pittie is at this day had in great estimation with some men I confesse that honour dignitie noble parentage riches the fauour of of mightie princes whom to please is counted a greate praise are excellent thinges There is also great accompt to bee made of the desertes of noble men towarde the commen wealth of learning of their liberality towatde those which are indued with vertue and true learning who doe encounter with manie great miseries But the honour of true religion ought to bee preferred farre before all these thinges which serueth greatlie both to enlarge the fame and also to edification Therefore as the good do with due reuerence reioyce that your honour is indued with the spirituall corporall gifts both of the bodie and of the minde and also with those temporall and externall goods which are the instruments of manie excellent vertues so doe they likewise praie that Christ Iesus that king of kinges Lord of Lords wil long preserue and keepe your renowmed highnes in florishing estate for the commen wealthes sake that it maie proceede to be a bountifull patron to the learned Let your clemencie fare well and happilie Written at Basill the first of March Your honours most bounden Iohn Iames Gryneus Anno Domini 1581. Certaine briefe notes vpon Haggeus by Iohn Iames Gryneus 1 Haggeus doth signifie in the Hebrewe tongue Pleasaunt and solemne We may read the historie of Haggeus not onely in this booke but also in Ezr. 5. ver 1. and in Iosephus de antiquit lib. 11. cap. 4. and else where 2 His fellowe and partner in the office of prophesying was Zacharias with whome he beganne to prophesie in the eightenth yeare after the retourne of the people of the Iewes from Babylon which was about the seconde yeare of Darius the sonne of Histaspes and in the yeare of the worlde 3444. after Funcius his Chronicle which wee doe followe yet so that this may be no whit preiudiciall to the iudgement of other men The state 1 Forasmuch as they are by all meanes infortunate and subiect to the curse who onelie seeke those thinges which are their owne and not those things which are Gods Let the godly first of all seeke the kingdome of God and the righteousnesse thereof for all these thinges which appertaine vnto the sustentation of this mortal life shal be added * Hereto Math. 6. 33. belong those sayinges Giue those thinges which are goddes vnto God * Whether therfore Mat. 22. 21. you eate or drinke or whatsoeuer you do do all to the glorie of God * That saying 1. Cor. 10. 13. also of the old Historiographer is wel knowē The things which are gods are to be prefered before things which are mens Certaine it is that all our housholde affaires pollitike affaires Schoole affaires and all other affaires whatsoeuer are full of vanitie and the curse if any man doe goe about the same and do neglect the worshippe of God 2 And as it becommeth vs to be carefull for the whole Church which is the temple of God so it behoueth euery one of vs to haue a Eph. 2. 20. 22. 22 1. Cor. 6. 19. Rom. 12. 1. 3. great care of his own edificatiō restoring * For we also are tēples of the Lord we must offer our bodies a liuely sacrifice to God * 3 The Iewes beeing brought backe agayne The argument from Babylon did builde their owne houses gorgeously and sought after their commoditie diligently neglecting in the meane season the restoring of the Temple and the administration of the true worshippe of God But they had the worde to cloke this their negligence withal namely that the time was not as yet come wherein the Lorde wold haue the Temple to be builded again * Hag. 1. 2. The Prophete most sharpely reprehendeth them and telleth them that this wicked negligence of theirs was the fountaine from which gods curse did flowe The principall pointes of doctrine which are to be obserued in both these Chapters 1 God shall restore his Church that it may be safe for euer 2 God when the fulnes of time is come shall be made manifest in the flesh 3 When as the gospel shal be preached to the Gentiles the heauens and the earth shall bee moued 4 Let the faithfull
remember that they are Temples of God for this cause let them loue Christ that by his spirite they may be more and more restored and renued Haggeus the Prophet The argument of the first Chapter 1 The discription of the circumstances of the time The iudiciall kinde is such as is vsed in accusing of a man or in defending of him The deliberatiue kinde of oration is such as is vsed to persuade a man to do a thing or to deswade him froÌ„ doing of it the persons and matters is comprehended in the 1. and 2. verses 2 Hereunto is annexed an oration partly of the iudiciall kinde and partly of the * deliberatiue kinde For first of all the Prophet sheweth that the Jewes had greouously offended in that they had in al hast and with great expedition builded their owne houses neglecting the restoring of the holy teÌ„ple of the Lord. Secondly he sheweth how the Lord had chastned theÌ„ Lastly he exhorteth theÌ„ vnto the building of the Temple adding a most large promise of the blessing of God wherewith they shoulde be enriched if they did their duetie as they ought from the third verse vntill th end of the eleuenth verse 3 A laudatorie narration of the obedience of the Princes and people of the Iewes vnto the end of the Chapter Cap. 1. 1 IN the second yeere of King Darius in the sixt moneth the first day of the moneth was the worde of the Lord in the hand of Haggeus the prophet vnto Zerubabell sonne of Salthiel captaine of Iehuda and Iehosua the sonne of Iehosadac the chiefe priest that he should say 2 Thus hath the Lord God of hostes said in saying This people hath saide The time is not yet come the time I say that the house of the Lorde shoulde be builded 3 The worde of the Lord was therefore in the hand of Haggeus the prophet that hee should say 4 Whether or no o yee is the time come that yee shoulde dwell in your sieled houses and that this house should lie wast 5 Nowe therefore the Lord of hostes hath thus spoken Sette your heartes vppon your wayes 6 Yee shall sowe much and bring in litle ye shal eate and not be satisfied ye shal drinke and not bee dronken yee shall cloath your selues and not bee warme and hee that shall place himselfe for wages hee shall place himselfe for wages which shall be as if it did fall into a bottomlesse bagge 7 Thus hath the Lorde of hostes spoken Set your hartes vpon your wayes 8 Goe vp into the mountayne and bring thence woode and builde my house and I will be fauourable therein and I will be glorified saith the Lorde 9 Yee shall looke vnto much and behold it is but a little and ye haue brought it into the house but I blowe vppon it For what cause saith the Lorde of hostes For my house which lyeth wast and yee runne euery one into his owne house 10 Therefore hath the heauen shutte it selfe vpon you that it may not giue you dew the earth also hath shutte her selfe that shee may not giue her fruite 11 And I haue called a drought vpon this lande and vpon the mountaines and vppon the wheate and vpon the wine and vpon the oyle and furthermore vpon men and vpon the cattell and vppon all the labour of the handes 12 And Zerubabel the sonne of Salthiel and Iehosua the sonne of Iehosadac the high priest and all the remnaunt of the people hearde the voice of the Lorde their God and the wordes of Haggeus the Prophet as the Lorde their God had sent him and the people did feare before the face of the Lord. 13 Therefore saide Haggeus the ambassadour of the Lorde in the ambassage of the Lord vnto the people saying I am with you saith the Lorde 14 And the Lorde stirred vp the spirit of Zerubabel the sonne of Salthiel captaine of Iehuda and the spirite of Jehosua the sonne of Iehosadac the high priest and the spirite of all the rest of the people and they entred in and did the worke in the house of the Lorde of hostes their God The argument of the seconde Chapter 1 An oracle of the great glory of the seconde temple wherein the Messias shoulde teach It is contained in the 10 first verses 2 An other oracle consisting vpon a Parable and an answere where hee teacheth that the sacrifices of the Iewes haue beene and are prophane which were and are offred without faith ver 11. 12. 13. 14. 15. 3 The curse which shall befall those which onely seeke those thinges which are their owne and not those thinges which are Gods ver 16. 17. 18. 4 A promise that those shall bee blessed which repent ver 19. 20. 5 The last oracle of the preseruation of the Church and commonwealth of the Iewes Zerubabâ—ll being a figure of Christ hath this excellent title giuen him that he is a signet vpon the Lords hande 1 IN the fower and twentith day of the sixt moneth in the seconde yeere of Darius 2 In the seauenth moneth in the one and twentith day of the same moneth was the worde of the Lorde in the hande of Haggeus the prophet saying 3 Say nowe vnto Zerubabel the sonne of Salthiel the captaine of Iehuda and vnto Iehosua the soÌ„ne of Iehosadac the high priest and vnto the remnant of the people saying 4 Who is there amongst you lefte which hath seene this house in her former glory and howe doe you see it nowe Is it not so as if it were not in your eyes 5 But nowe strengthen thy selfe Zerubabel saith the Lorde strengthen thy selfe Iehosua thou sonne of Iehosadac the high priest and strengthen thy selfe all thou the people of this lande saith the Lord and worke because I am with you saith the Lorde God of hostes 6 And I will doe the worde which I couenaÌ„ted with you when ye came out of Aegypt my spirite also shall stande in the middest of you feare not 7 For thus saith the Lorde God of hostes Yet a little and I will shake the heauen and earth and the sea and the drie lande 8 And I will moue all nations and the desire of the Gentiles shall come and I will fill this house with glorie saith the Lorde God of hostes 9 The siluer is mine and the golde is mine saith the Lorde God of hostes 10 The glorie of this latter house shall be greater then the glory of the former saith the Lorde God of hostes and in this place will I geue peace saith the Lord God of hostes 11 The fower and twentith daye of the ninth moneth in the seconde yeere of Darius was the worde of the Lorde in the hande of Haggeus the prophet saying 12 Thus saith the Lorde of hostes aske nowe the priestes the lawe saying 13 If any man shall carrie holy flesh in the skirtes of his garment and he shal touch with his skirte bread or pottage or wine or oyle or any manner of meate shall it be made