of the bad though they be ignorant thereof You saith Ioseph vnto his brethrē thought euill agaynst mee but God thought to turne the same to good Gen. 50. 20. And Haman the enemie of the Iewes was enforced to giue that honour vnto Mardocheus which hee hoped for himselfe These and the like examples may bee a comfort to those which are in miserie by reason Ester 9. of the crueltie and subtile dealinges of their enemies The Allegorie Although the most highest dwelleth not in temples made with handes yet woulde he haue the Temple of Hierusalem which by Salomon was builded to his name and by Zerobabel and others was restored to serue for the instruction of the olde people And furthermore hee will dwel in all the faithfull and in the whole Church as in temples by him sanctified for which cause we must giue our selues to leade an holy life séeing that wée are made Gods dwelling place And here for instructions sake wee will first of all speake of the temple made with handes secondly of the Temple of man thirdly of the Temple of the Church fourthly of the Temple of heauen lastly why Iohn Reuel 21. 22. doeth denie that there is any temple in the Ierusalem which came downe from heauen 27. Lect. Feb. 9. 1 Of Temples made with handes 1 STephen the first Martyr Act. 7. 48. calleth those Temples Temples made with hands which by the industrie cost and labour of men were buylded 2 And amongst all the most famous Temples which were in the whole worlde the temple of Ierusalem did beare the bell not onely in respect of gorgeousnes whereat the heathen did maruell but also of the commandement giuen by God and the vse thereof 3 Touching these things we wil cite the sayinges of Isay Chap. 56. I will bring them vnto my holy mountayne and I wil make them glad in my house of prayer Their burnt offeringes and sacrifices shall bee accepted vpon myne altar because my house shall bee called the house of prayer for all people saith the Lorde Although in this oracle the Prophete doeth intreate of the gathering together of the Church from among the Gentiles and of the worshippe which these men should giue vnto him by faith yet doeth hee also speake of the Temple of Ierusalem and of the vse thereof teaching first that the same was holy vnto the Lorde secondly that not onely the ceremoniall worship but also the reasonable worshippe was there done vnto the Lorde and was acceptable in his sight To the same purpose serueth the oracle of Ezechiel 43. 7. Wherein it is called the place of the throne of God and the place of the soles of his féete wherein hee dwelleth in the middest of the children of Israel This Temple therfore is extolled because God woulde bee present there and woulde heare in the same the prayers which should be powred out before him in faith 4 And although the seconde temple was not like vnto the first which Salomon did builde in A figure of the the Church gorgeousnesse of buylding yet was the glorie thereof greater for this cause because Christe The worship which the Church giueth to God taught therein Hagg. 2. 10. 5 Ob. But the wordes of Paul seeme to bée contrarie to that saying of Ezechiel touching the place of the throne and the soles of the Lords féete God who hath made the worlde and the thinges that are therein forasmuch as he is the Lorde of Heauen and earth dwelleth not in the Temples made with handes neyther is hee worshipped with mens handes as though hee had neede of any thing Act. 17. 24. 25. Ans I answere they are not contrarie forasmuch as they are not spoken both in respecte of one thing For Ezechiel speaketh of the presence of the grace of God whereby hee vouchsafed to bee present in the Temple not for the houses sake which was made with handes but for the godly mens sake which mette there and and worshipped God in faith But Paul teacheth that God hath no such neede of lodging food apparell and other helpes which serue to the sustentation of the naturall life For the Apostle speaking vnto the superstitious Ethnickes and Idolaters refuteth their imagination touching the temples and Altars of their Gods which they had feigned to themselues 2. Of the Temple of man 1 Likeas our Lorde Iesus Christ speaking of the temple of his bodie saide vnto the Iewes Destroy this Temple and in three dayes wil I buylde it againe * So Paul the Apostle speaking of the bodies of the faithfull sayth Knowe Iohn 2. 19. yee not that your bodie is the Temple of the holy Ghost which is in you whome you haue of God neither are you your owne * This is the chiefest commendation which our 1. Cor. ◠19. bodie can haue béeing worthie to be preferred farre before all the titles and testimonies of the Phisitions and naturall Philosophers 2 And out of this commendation doeth the Apostle picke sufficient matter for a godly exhortation in the verse following You are bought 1. Cor. 6. 20. with a price therefore glorifie God in your bodies and in your spirit which are Gods * And thus doe wee glorifie God when we make our bodies a lyuely sacrifice holy and acceptable vnto God which is our reasonable seruing of God and when as wee worship God who is a Rom. 12. 1. Iohn 4. 24. spirite in spirite and trueth These sayings of Bernarde are worthie to bee remembred The soule must bee enlarged that it may bee an habitation for God And agayne The soule is Christes house wherein hee dwelleth willingly And agayne The soule that walketh in the spirite is the house of the bridegrome Furthermore that is a notable saying of Augustine Wilt thou haue thy fleshe to serue thy soule Let thy soule serue God thou must be gouerned that thou maist bee able to gouerne 3. Of the Temple of the Church There can nothing bée more fitly and truely spoken of this temple then the which Paul taught Ephe. 2. 20. Beeing buylded vpon the foundation of the Prophetes and Apostles whose chiefe corner stone is Christ Iesus himselfe 21. Wherein all the whole buylding beeing aptly coupled together it groweth to bee a Temple holy vnto the Lorde 22. In whome you also are buylded together that you may bee a dwelling place for God through the spirite 1 By this place wee learne first who is the foundation and who is the chiefe stone of the corner of this Temple namely Christ Iesus 1. Cor. 3. 11. For an other foundation then this can no man laye besides that which is laide which is Christ Iesus 2 Secondly who bée these liuely stones which are builded vppon the foundation of the Prophetes and Apostles namely the faithfull 1. Peter 2. 5. You also as liuely stones bee builded a spirituall house c. 3 Thirdly what is the manner of the building namely the coniunction with Christ by faith 1. Pet. 2. 4. Vnto whome you
exercise profiteth little but godlines is profitable to all things c. 1. Tim. 4. 8. 2 Although the Congregation of the faithfull séeme to be but a small flocke of shéepe vpon earth set in the middest of Wolues although it be slaundred and chastened with many euils yet doth the glorie of God appéere vppon and in it when hée is present with it which said Beholde I am with you vntill the ende of the worlde Mat. 28. 20. 3 And men are often-times deceiued in their iudgement concerning the Church when they followe the reason of fleshe and bloude and not the light of faith As the Iewes made great accompt of Solomon his temple because it was famous by reason of the fine building and greatnes thereof also for the hangings the siluer and golde which was therein so many are desirous to haue a Church flourishing with ciuil power riches the fauour of princes and other earthly commodities and they abhorre the same when it groneth vnder the Crosse But the iust shall florishe like a Palme-trée And as that our holy apostle saith If wee haue hope in Christ in this life onely wee are the most miserable of all men 1. Cor. 15. 19. 31. Lect. 1. March 1580. Verse 5. Beholde now strengthen thy selfe Zerubabel saith the Lord strengthen thy selfe also Iehosua thou sonne of Iehosadac the high priest and strengthen thy selfe all thou the people of this land saith the Lord and worke because I am with you saith the Lord of hostes THis verse containeth the proposition and the first argument of the confirmation The proposition is exhortatiue Let the Iewes strengthen them-selues and let them builde the Temple with all diligence possible Ob. Why did God commaunde the Iewes to builde the seconde Temple séeing that the sonne of GOD saith The houre commeth when-as yee shall worship the father neither in this mountaine neither at Hierusalem Iohn 4. 21. I reason thus It was to no ende to builde a temple there where no man shoulde worship in time to come for temples are the houses of praier Mat. 21. 15. But in time to come no man shoulde worship at Hierusalem Ergo. c. An. I answere there is a fallacie in the maior proposition in that the reason is fet from that which is no cause as if it were a cause There is in these sayings no cōtrariety because they are not both spoken concerning one thinge The temple at Hierusalem and the Leuiticall Gal. 4. Heb. 9. 10. sacrifice were to serue for the instruction of the olde people which were vnder the tuition of the lawe and yet but vntill the time of reformation But the meaning of Christ his words is this that not the place but the spirit truth are that which maketh the praiers commendable and acceptable in the sight of God accordinge to that saying GOD is a spirit and they that doe worship him must worship him in spirit and truth Iohn 4. 24. The first argument drawen from the efficient causes The prophet beginneth with the efficient causes and first of all with the instrumentall causes namelie with the consideration of the Captaine the high Priest and of the people of the Iewes and that by a preuenting of an obiection Ob. That which cannot be brought to passe by mans industrie and labour is not to bee inioyned any man least he take in hand that which he cannot doe But the Iewes were not able to builde the temple after their retourne from Babylon being oppressed with famine pouerty and the malice of their mighty neighbours Therefore there was no cause why they should be commaunded to builde the temple Ma. Against this argument doth the prophet set a demonstration You must ought to haue a greater regarde vnto the commaundemente of God then for the imbecillity of secondary causes to neglect the same Mi. But God commaundeth you to buylde the Temple Con. Wherefore yee must neither linger nor loiter in the woorke of the Lorde neither yet is it lawfull for you to neglect the same Aphorismes contayning instructions 1 Wee must not bee so inquisitiue about the commaundements of God that wee must aske whether we ought to obey them or no. 2 For this ought to bee sufficient for vs that wee are taught and tolde what God will haue vs to doo 3 For this is with-out all doubt we must obey God 4 And this is blockish incredulitie to waxe so dull through imbecillitie of the secondary causes that thou doost neuer so much as once thinke vpon the powre and might of the first cause 5 God graunt therefore that wee may all thinke vpon that oracle The power of Christ is made perfect in our weakenes 2. Cor. 13. A definitiue methode touching the spirit of strength 1 The genus is the gifte Rom. 12. 6. Hauing diuers giftes according to the grace which is giuen vs. 1. Cor. 4. 7. What hast thou which thou hast not receiued 2 The principall cause is God 2. Tim. 1. 7. For God hath not giuē vs the spirit of feare but of strength of loue and of soundnes of minde 3 The fellowe labourers are all the faithfull Therefore the prophet saith Strengthen thy selfe Zerubabel c. 4 The subiect A faithfull heart Psal 27. 14. Tarie thou the Lords leasure and bee strong and let thy heart be established I say tarie thou the Lords leasure 5 The forme is the acte it selfe driuing out vaine feare and staying vpon God with a sure confidence 6 The ende Couragiously to goe forward in the woorke of the Lord that these thinges may be brought to passe which are acceptable to God and profitable for the Church 32. Lect. March 2. The definition of the spirit of strength THe spirite of strength is an excellent gifte of God whereby the hearts of the faithfull are so strengthned that all vaine feare being driuen away they take in hand the woorke of the Lord couragiously and finishe the same ioyfully that those things may bee done which are in the sight of GOD acceptable and for the Church profitable Quest Why doeth God require at our hands this adiunct which no man can obtayne vnlesse he haue it from heauen according to that saying A man can receiue nothing vnlesse it shall bee giuen him from heauen Iohn 3. 27. Ans Det saith Augustine quod iubet iubeat quod vult Let him giue that which hée commaundeth and let him commaunde what he will And agayne In praeceptione disce quid debeas habere in correptione tuo te vitio non habere in precatione a quo petere debeas id quod debes habere In the commandement learne what thou oughtest to haue in reprehension that thou hast it not through thine owne follie in prayer of whome thou must aske that which thou must haue Furthermore these thinges which are subordinate are not contrarie And agayne these men which are regenerate must stirre vp the giftes of God in the number wherof is the strength of the heart For they
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
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
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
the poore if other helpes doe fayle then that the sacralegious enemie shoulde carrie it away Shall not the Lorde say why hast thou suffered so manie poore people to starue And yet thou haddest gold to buy them foode withall Why were so manie prisoners ledde into captiuitie and not redeemed Why were they slayne It had beene better for thee to haue saued the vessells of the liuing then of metals To this purpose serueth the 17. Law in the booke Lib. 1. Tit. 5. l. Sancimus If need shall require in redeeming of prisoners then wee doe graunt licence both to sell the foresaide thinges and also to lay them to gage forasmuch as it is no absurde thing to preferre the soules of men before all matters vessels and garmentes 6 These wordes of Ambrose doe teach vs what answere we ought to make to those men which crie out that the sacraments are dispoiled of their dignitie if golden vessels siluer vessels be not vsed in the administration thereof I was affraid wouldst thou say least the Temple of God want his furniture He would answere The Sacramentes doe not require gold neither doe these thinges please in golde which are not bought with gold The ornament of the Sacramentes is the redemption of prisoners And these are precious vessels indeed which redeeme the soules from death c. in the same Chapter 7 Therefore if wee doe vse in our Churches vessels of golde and siluer in the administration of the Lordes supper yet let vs vse them without all boasting and opinion of the necessitie and price of the matter thereof Neither let vs so deale that that Ecclesiasticall adage may bee verified in vs. In times past there were golden Priestes and wooden vessels but nowe there bee wooden priestes and golden vessels 8 Neither let vs condemne nor finde faulte with the reformed Churches in the number whereof is the Tigurine Church which doe imitate the thriftines and simplicitie of the primitiue Church doe vse wooden vessels yet such as are clenly and fit for the purpose For if wee thinke that the Lords supper cannot be decently ministred vnlesse wee vse vessels of gold and syluer why are wee not also desirous to haue fontes and lauers of gold and syluer Vnlesse peraduenture wee thinke that we ought to make more accompt of the Lordes supper and of the administration thereof then of Baptisme which is the Lauer of our regeneration 43. Lect. Aprill 29. Verse 10. The glorie of this latter house shall bee greater then the glorie of the former sayth the Lorde God of hostes and in this place will I giue peace sayth the Lorde GOD of hostes 7 Argument drawen from the comparing of the first Temple and the seconde together THat Temple is to be builded with all readinesses and diligence whose glorie shall bee greter thē was the glorie of that first house builded by Salomon the king For there is no cause why any man shoulde obiect that it will bee but base and of no price and estimation But the glorie of this seconde Temple will bee greater then the glory of the first as the Lorde himselfe doth testifie Of the vnlooked for woorkes of God It is sayde in the holy Scriptures that God doeth oftentimes bring to passe wonderfull thinges both because in rewarding of godlines ordinarily and punishing of vngodlines hee setteth vppe the méeke and pulleth downe the prowde and also because hee restoreth thinges which are almost quite gone to decay contrary to all mens expectation and those men which séeme most of all to florishe doeth hee in his his iust iudgement throwe downe to the grounde Psal 75. 6. 7. Promotion commeth neyther from the east nor from the west nor yet from the wildernesse For God is the gouernour hee bringeth lowe and hee exalteth The meditating vppon these workes of God ought to nourish and kindle in vs feare of God and the hope of hauing these miseries mitigated wherewith wee are oppressed The Iewes thought in times past that it coulde neuer come to passe that the latter temple shoulde bee corespondent to the former in any poynt Neyther was there any other cause frō which this imagination did spring saue this because they did looke vnto thēselues and vnto the smal wealth of the Iewish people and not vnto God But the Prophet in the name of the Lord God of hostes telleth the Iewes of litle faith a thing that they litle loked for namely that the glory of this temple would be greater then euer was the glory of the first Temple And howe often are wee brought to the passe in time of aduersitie wherevnto Dauid doth confesse him-selfe to haue bene brought Psal 31. 22. But I saide in my hast I am cast out from the sight of thine eyes not-withstanding thou hast heard the voice of my praier whilest I cried vnto thee Let vs therefore endure and so much as wee are able let vs saue our selues in time of prosperitie The Church of GOD in Germany is marueilously troubled in these our dayes that by the counsels and endeuours of these men which had rather bee Lordes ouer Gods Heritage and enforce all other men to receiue their doctrine then to bée examples vnto the flocke But let vs valiantly beare the vniust preiudices 1. Pet. 5. ◠excommunications of these princely Potentates and looking vnto the iudgmēts of God whereof hee often sheweth manifest tokens let vs waite for the mitigation of these euills For God is faithfull and hee will not suffer vs to bée tempted aboue that which wee are able to beare Hée neither slumbreth nor sléepeth which kéepeth Israell Therefore to him alone let vs commit the Church and all our selues also 8 Argumēt drawen from the plenty of peace and of the giftes of the holy ghost And in this place will I giue peace saith the Lord God of hostes Vnder the woorde peace hée comprehendeth by Synecdoche all manner of spirituall giftes For the Iewes did not enioy earthly peace longe and the second Temple was often-times spoyled and at length was it set on fire and ouerthrowen But the prophet Haggeus reasoneth thus God will giue peace in this Temple hee will cause the gospell to bée preached hee will powre out the spirit of grace and of praiers Wherefore you must apply the holy woorke that you may obey your chiefest good thinge the Lord your God commaunding you to builde this second Temple Obiect The Lord Iesus saith The houre commeth when-as yee shall neither in this mountayne neyther at Hierusalem worshipp the Father Therefore God did not geue peace Iohn 4. 21. in that place For doubtles there can no peace be giuen with-out praier faith and other gifts Ans I denie the consequent and my reason is this because there is ignoratio elenchi ignorance of an argument For these sayings are not vttered both concerning one time God gaue peace in that place in that hee preserued and enriched wonderfully with the plenty of the gifts of
shalt decrée they shall be established as instruments which are lawfully sealed by an other metaphor did Isayas the prophet signifie the same authoritie speaking of the chusing of Eliachim into yâ— place of Sobna Isay â—2 22. And I will put the key of the house of Dauid vpon his shoulder and he shall open and ther shall be none which shall shut and hee shall shut and there shall be none that shall open If you will knowe any thing which is worthie the knowing concerning the force of gold-ringes read the first chapter of the thrée and thirty booke of Plinie his naturall historie Let it be sufficient for vs to learne by this place that we must be subiect to the magistrate We knowe the verses of Philemon All seruants subiect are to Kinges Kinges downe before the Gods must fall The Gods to fate are subiect eke Small thinges to great are also thrall But we as we doo acknowledge and in spirit worship one God who is Lord ouer all thinges so doe we acknowledge him to be most free and not subiect to any Stoicall fate The efficient cause 2. The Lorde himselfe will extoll vnto great dignitie his seruant Zerubabell The Position As God doth punish proud princes with rebuke shame so doth he also crowne the humble with glorie and honour Psal 107. 4. Hee powreth contempt vpon princes and maketh them to wander in the wildernes wherin there is no way Psal 84. 12. For the Lord God is the sunne and shield vnto vs the Lord will giue grace and glory and no good thing will he with-hold from them that walke vprightlie Although this be but a short verse yet doth it containe fiue benefites which are sent by God First the gift of vnderstanding wherewith the sunne of righteousnes Christ Iesus doth illuminate our mindes according to that saying I am the light of the worlde he that followeth me walketh not in darkenes but he shall haue the light of life Ioh. 8. 12. The second is Gods protection in the middest of dauÌ„gers Because thou Lorde shalt blesse the iust thou shalt compasse him about with good wil as with a shielde Psal 5. 13. The Lord is my shield and the horne of my saluation and my lifter vp The thirde is authoritie which the prophet calleth glorie The fourth is grace or the good will and fauour of the subiects towards their superiors The fift all manner of good things aswell priuatiue as positiue as some doe terme them The internall cause is the chusing to the office yâ— The internall cause of a ciuill magistrate I haue chosen thee sayth the Lorde In like sorte it is saide of the chusing vnto the office of the Apostleship Haue not I chosen you twelue yet one of you is a deuill Ioh. 6. 70. By this place we learne that we ought not to take vpon vs any function vnlesse God do those vs thereunto according to that saying A man can receiue nothing vnlesse it bee giuen him from heauen Ioh. 3. 27. And we must iudge of the calling by the gifts which are requisit necessarie for the due executing of the office Of the third thing namely of the veritie of this figure No man doth better expound the veritie of the figure whereof we haue brieflie spoken then Paule the Apostle whose wordes are these 5. Let the same minde be in you that was euen in Christ Iesus 6 Who being in the forme of God thought it no robberie to be equall with God 7 But he made himselfe of no reputation and tooke on him the forme of a seruant and was made like vnto man and was founde in shape as a man 8 He humbled himselfe and became obedient vnto the death euen the death of the crosse 9 Wherefore God hath highly exalted him and giuen him a name aboue euerie name 10 That at the name of Iesus euerie knee should bowe both of thinges in heauen and thinges in earth and thinges vnder the earth 11 And that euerie tongue should confesse that Iesus is the Lorde vnto the glorie of God the father Phil. 2. The similitude is this As God will both marueylouslie defend and also wonderfully exalt in due time his faithfull seruaunt Zerobabell though all the Samaritanes and other his enimies say nay so in time to come shall he extoll vnto great dignitie the Messias when hee hath humbled himselfe being made obedient vnto his father euen vnto the death of the crosse c. We see that the Lorde did not onely put his seruaunt Zerubabell in good hope by one and the same oracle of obtayning ciuill and other good thinges but also he foretelleth that the Messias shal be reuealed and that al the Church shal be enriched with his fulnesse Wee learne that the goodnes and power of God is not to be measured by our weake faith but that we must be certainly perswaded that God is both able and also will if it be for his glorie and our saluation doe more and greater thinges for vs then wee can promise to our selues through the imbecillitie of our faith FINIS LONDON Printed by Iohn Wolfe for Iohn Harrison the yonger dwelling in Paternoster-row at the signe of the Golden Anchor 1586.