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
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
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
1 Of the efficacie of the worde of God The worde of God is effectuall This proposition doe I proue by a demonstracion fet from the authoritie of God and experience That which both the authoritie of God which ought to be to vs in steed of a sufficient reason and also the generall experience of holie men doth teach and testifie is not to be doubted of But these two testimonies namely the authority of God and the experience of the Saintes doe both togither testifie that the efficacy of the word of God is great Therefore we ought no more to doubte hereof then when wee see the sunne rise wee ought to doubt whether when it ascendeth aboue our halfe sphere it shall lighten all thinges which are laide open vnto it or no. 1 I proue the minor by the authoritie and testimonie of the Lorde himselfe Truely lyke as the raine and snowe come downe vppon Esa 55. 10. â—2 the earth and returne not agayne but water the earth and make it to bring foorth and bud that it may giue seede to the sower and breade to him that eateth so shall my worde bee which shall proceede out of my mouth Ier. 32. 28. it shall not returne vnto mee in vayne but it doeth that which I will and it prospereth in these thinges whereunto I sent it What is the chaffe that is the dreames and inuentions of the false Prophets to the wheate that is to the worde of God Is not my word like fire This fire doeth melt seperate and purge the golde saith the Lorde and like an hammer that breaketh a rocke * But if you all prophesie and an infidele or 1. Cor. 14 24. 25. an idiote come in hee is raprooued of all he is iudged of all and so the secretes of his hearte are made manifest And so falling vpon his face hee shall worshippe God confessing that God is indeede amongst you Héere let vs note that the Apostle speaketh in this place of the worde preached which thing is done by the mouth of the seruauntes of God leaste together with those heretikes which doe professe themselues to bee inspired with the power of God wee shoulde take from the same the vse and efficacie thereof The word of God is liuely and sharpeâ— theÌ„ any two edged sworde and it pearceth vnto the diuiding of the soule and spirite and of the ioyntes and marrowe it discerneth the thoughtes and intentes of the hearte In this place the Apostle speaketh of the worde of God which is preached and not of the worde subsisting 2 The seconde thing whereby I prooue my minor proposition is experience In that solemne establishing of the olde Testament and the couenaunt which was done after the lawe was repeted in Mount Sinai by Moses The Israelits were so affected and mooued with the worde of God that they saide Whatsoeuer the Lorde hath saide wee will doe and obey And Exod. 24. 7. in the same historie of the people of the Iewes it is playnely set downe that all men of what degree soeuer they were hearde the voyce of the Lorde and feared the Lorde Ob. The kingdome of God is not placed in wordes but in power namely of the spirite Things contrarie are not affirmed one of an other Paul in setting Power against worde sheweth that they bee contrarie Therefore he denieth that the worde is effectuall Ans I answere vnto the minor propositioÌ„ wherein is a fallacâ—e grounded vppon the ambiguitie of the worde Worde which in this place signifying mans eloquence which is sette and placed in choyse of wordes is atributed to certain persons which are puffed vp with pride and set against the spirite of the worde of God whereunto power is proper Therfore Paul doeth not denie that the word of God is effectuall but hee denyeth that the profounde spéeches of these grounded and eloquent fellowes haue any force or strength at all 21. Lect. 12. Ianuar. 1580. Whence commeth this efficacie of the worde of God IT dependeth vppon the principall efficient cause that is vppon the liuing and almightie God who speaking vnto the heart of man giueth life and light vnto the same that it may bee both most swéetely refreshed and also followe him when hée calleth least any man shoulde falsely suppose that there is some magicall force either in the worde written or preached The course and order of the subordinate efficient causes is this 1 First the principall cause is God Furthermore forasmuch as these externall workes are attributed to all the persons of the holy trinitie the testimonies of Scripture doe sometime attribute that generally to God that hee doeth write his worde in our heartes As for example Ier. 31. 3â— I will giue my lawe in the middest of them and I will write it in their heartes Sometime they doe attribute it vnto one person onely As for example The spirit of trueth shall lead you into all truth For hee shall not speake of him selfe but whatsoeuer hee heareth that shall Ioh. 16. 13. hee speake and hee shall tell you what is to come By this place of Scripture wee doe gather that the spirite of God doeth both teach vs and also that hee teacheth vs and beateth into vs that doctrine which the Father woulde haue to bee reuealed vnto the Church by his sonne 2 Secondly the fellowe cause is faith which is kindled by the holy spirit after that the heart of man is once lightned by the worde and that it may shinne as a lampe it is nourished by the same spirite by adding thereto matter and nourishment Heb. 4. 2. For vnto vs was the gospell preached aswell as vnto them but the worde which they heard did profit them nothing because it was not mixed with faith in those that hearde it 1 By these wordes wee gather first that the worde is effectuall being mixed with faith that is when the correlatiue which is faith doth answere vnto his relatiue which is the word of God 2 Secondly wee must thinke the same thing concerning the sacrameÌ„ts which as Augustine saith are the visible worde of God Vnlesse faith bee ioyned with them wee reape no fruit thereby but such as turneth to the destruction of a man Ob. Therefore the worde of God and the Sacramentes doe depende vppon the faith of men so that without this faith there is no veriritie and efficacie in them Ans I answere by an instance Therefore the rising of the sunne dependeth vpon the sight so that vnlesse lyuing creatures do see it cannot ryse Howe is it then that so manie lyuing creatures which are blinde doe no whit hinder the rysing of the sunne Therefore it is a popish toye to feigne that the worde of God and the Sacraments doe giue grace by the worke wrought that is if the worde be hearde onely with the outward eares and the sacramentes bee externally receyued though faith be not ioyned therewithall Furthermore it is a foolish kinde of transmutation for a man to seperate the
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
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
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
which must be referred vnto th' office of his priest-hoode and Mediatorship and not vnto his princely authority There is also some ambiguitie in this phrase to deliuer vp the kingdome which in this place doth not signifie to put away and lay away the princely person and dignity but to approoue the office of mediation and intercession which Christ hath most faithfullie executed as hee shall manifestly declare 57. Lect. Aug. 15. 1580. Verse 24. In that day saith the Lord of hostes will I take thee O Zerubabell my seruaunt the sonne of Sealthiel saith the Lord I wil make thee as a signet because I haue chosen thee saith the Lord of hostes FOr instructions sake wee will handle in this oracle which is last in order not in excellencie of the mystery three things first what accompt we ought to make of this oracle sccōdly what we must thinke of the figure historie there-of thirdly what is the truth of this oracle I will intreat of the first pointe syllogisticallie The oracles which with-out al doubt doo come from God th' author there-of must be accompted most holy for God can-not lye Tit. 1. 2. Further-more his truth is the foundation of our faith for which cause Paul calleth faith periphraftically the knowledge of the truth 1. Tim. 2. 4. But this oracle came from God for our prophet affirmeth thrise in this one verse that the Lorde of hostes spake it 1 We will here note first y◠the word who was partaker of y◠eternity of the father is the fountaine from whēce doo spring these oracles which God would haue to be declared to the fathers 2 Secondly that the holy sermons which cōtaine the interpretation of the oracles of God are most of all commended for the sanctifying of the name of God Therefore I conclude that thauthority of this oracle is holie The considering here-vpon serueth both for our instruction because if we be wise we learne nothing but that which God doth allow of and also for our consolation for our conscience cannot be quiet vnlesse it be certainely persuaded of the fauour of God Of the second thing namely of the figure and of the history there-of In this part wée must obserue two things A briefe discription of a person a most swéete promise where-by God did make glad the heauy heart of Zerubabell Of the discription of the person there be three members his name his father his adiunct where-of we will speake in order 1 His name was Zerubabell where-of we His name haue often-times spoken before Here let vs note thus much the God doth some-times speake vnto by name the whole Church company of his elect that most kindly as for example Esa 45. 1. Feare not because I haue redeemed thee I haue called thy name thou art my people Some-times hee speaketh vnto some one of the faithfull particularly * His sheepe heare his voice and hee calleth his sheepe by name hee leadeth them out Let vs therefore heare the voice of Christ Iesus who speaketh in vs by his holy spirit let vs receiue the same with a pure heart let vs reioice in heart that we haue this testimony of Gods fauour towarde vs. 2 His father was Sealthiel Wée will not His father stande about this man whose history all men know which study the holy scriptures as they ought Wee will rather vse that admonition which the Apostle setteth downe Heb. 12. 9. If we haue had the fathers of our bodies which corrected vs we gaue them reuerence shall we not much more be in subiection to the father of spirits and we shall liue For they verely for a fewe daies chastened vs after their owne pleasure but hee chasteneth vs for our profit that we might be partakers of his holines Therefore let vs loue and feare with all our heart this father let vs readely and sincerely obey him and séeing that hee is our treasure let vs sanctifie his name 3 The adiunct My seruant Magistrates are the 3 The adiunct seruants of God first because they haue God to be their Lord and to rule them who is blessed and prince onely the king of kings and Lord of Lordes Therefore Princes do offend most gréeuouslie 1. Tim. 6. 15. when they doe not remember that they are men but thinke that they are equall with Psalm 9. 1◠God As it is said of the king of Tyre Eze. 28. 2. Beccause thine harte is exalted and thou hast saide I am God I haue fit in the seate of God in the middest of the Seas yet thou art but a man and not God and thou hast set thine harte as the harte of God c. Secondly because they must serue by his counsell Act. 13. 36. For Dauid when he had serued his time by the counsell of God he slept Psal 2. 11. Serue the Lord in feare and reioyce vnto him with reuerence Therefore if you respect God and his commaundements princes are neither frée frō making an accompt nor yet from lawes And let vs also remember that we also are made the seruauntes of God through his grace who hath called vs vnto the fellowship of the saintes and that most happilie for our parte séeing that we haue néede of such a Lorde as may cherishe and defend vs vnder the shadowe of his winges and leade vs into all trueth by his holie spirite Let vs therefore feare him and loue our fellow seruants and liuing wisely in the perfect way let vs bestowe the talant committed vnto vs by God well that when as we shall hereafter giue an accompt of our factorshippe and ministerie vnto the Lord we may heare that amiable voyce Well done good seruant thou hast bene faithfull ouer few things therefore shalt thou be appoynted ouer many thinges enter into the ioye of thy Lord. Mat. 25. Lect. 58. Aug. 15. The promise which was a medicine for sorrowe WHen as Zerubabell through the difficultie of the times was very sad sorrowfull God Greg. Wee shal easely bee comforted if amiddest the stripes which we suffer wee call to minde the faults which we haue done cheared him vp with this promise I will take thee vp I will set thee as a signet because I haue chosen thee sayth the Lord of hosts We will handle this promise according to the causes thereof 1 The forme of the benefite is ciuill authoritie wherein the gouernours must excell euen against their enimies will whereof Zerubabell had great store I will take thee vp that is I will lift thée vp and exalt thée The like thing is said of Dauid Psal 78. 70. He chose his seruaunt Dauid he tooke him from the sheepefoldes 1. Sam. 16. For Dauid was called e caula in aulam from the shéepe coates to the courte vnto the office of a prince Thou shalt be my signet that is most deare and in great estimation as pretious stones and signets vse to be Furthermore what thinges soeuer thou
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.