thought good briefely to note these thinges that they which are desirous the vale being pulled awaye to goe from the shadowe vnto the truth throughly to ponder the mysteries of the oracle might haue store of godly meditations The Lord Jesus driue away our confusion with his glorie and illuminate our mistie mindes with the beames of his light to the glorie of his eternall father Amen 41. Lect. April 26. Verse 9. The siluer is mine and the golde is mine saith the Lord God of hostes IN these wordes is contayned an aunswere whereby hee preuenteth this obiection The temple of Salomon was in times past bewtifull with gold syluer and brasse whether a man did beholde the vessells or the hangings thereof but who shall enrich adorne the temple with golde and siluer None truely none The Lorde maketh answere that all the siluer and golde is his which is in the whole worlde yet are not the temples adorned with thâ—se though they be noble mettals but with farre other ornamentes whereof we haue spoken before and more shall speake hereafter A briefe institution briefely set downe concerning the golden vessels and siluer vessels of Temples 1 The vse of vessels of golde and vessels of siluer was necessarie in times past in the Leuititicall sacrifice That may be gathered first out of the speciall commaundementes of God concerning the gathering of these metals and the making of diuers vessels of the same to diuers vses secondly out of the holy rites of the sacrifices perfumes sacraments c. And that ceremoniall worship had many peculiar thinges which wee cannot now imitate without such emulation as is not tollerable séeing that the manner of our administration is farre vnlike to that 2 The vse of these vessels is nowe indifferent séeing there is no especial commandement extant concerning the matter of the vessels which we vse in the administration of the sacraments and also séeing that is certaine that Christ and his Apostles did vse common vessels 3 Therefore let vs remember that the vessels which wee now vse are not to bee estéemed according to the prise profit of the matter nor yet according to the singular wormanship of the forme but according to the vse and end thereof Woulde to God these men would thinke vppon this which doe thinke that the Lordes supper cannot be celebrated without such chalices as the massemongers did vse and for this cause they turne the cups which haue beene long time vsed amongest vs into chalices 4 We must néedes confesse that not long after the Apostles time first the vessels of woode and afterwarde the vessels of glasse being taken away they began to vse vessels of gold vessels of siluer if at any time the sacramentes were to be ministred Zephorinus the Pope hauing taken away wooden vessels did put in place thereof vessels of glasse But Vrbanus who entred the Popedome in the yeere of Christ 227. and in the third yéere of Alexander Seuerus hauing abolished the decree of Zepherinus did commaunde that they shoulde vse vessels of golde and siluer and if they had none such that then they shoulde vse vessels of Tynne Hée prouided verie wisely I warrant you both for the poore and also for the rich I thinke hee woulde haue giuen them leaue to haue vsed woden vessels of glasse if they had not had vessels of mettall But I thinke it will not bee amisse here to recite these thinges which are set downe in the Popes lawe Distinct 1. The The Popes lawe vessels vsed in the celebration of the holy mysteries are chalices and pattins concerning which Bonifacius the martyr and bishoppe being asked whether it were lawfull to celebrate the sacramentes in wooden vessels or no he aunswered that the Priestes in times past did vse not golden but wooden chalices Zepherinus the sixtenth bishoppe of Rome did decree that the masses should be celebrated in Pattins of glasse After that Vrbanus the Pope made all the ministring vessels of syluer For in this as in the other kinds of worship the dignitie of the Churches hath increased more and more by encrease of time For in our dayes which are seruantes of the good man of the house that the dignitie of our mother the Church may not bée any whit deminished but rather augmented and much inlarged wee doe ordayne that hereafter no priest presume any way to celebrate the holy mysterie of the bodie and bloude of our Lord Iesus Christ in vessels of wood least God be prouooked to wrath with that wherewith he should bee pacifyed Also that the Lordes chalice with the pattin bee made if not of golde yet of syluer And if any man be so poore that he cannot so haue it yet let him haue a chalice of tinne And let not the chalice be made of brasse or of latin which by reason of the vertue of wine procureth canker and also causeth vomitte But let no man presume to sing Masse in a chalice of wood or of glasse 1 In these decrees will we note first that the Church of Rome did quickly fall away from the thriftenes and simplicitie of the Apostles 2 Secondly that the new Bishops did sometimes abolishe the decrées of their predecessours 3 Thirdly that they thought that the chiefe dignitie and worship of the Church did consist in golde and syluer whenas the principall ornament of a Church is the sinceritie of doctrine of the sacramentes and of life 4 Fourthly that they suppose that God is pleased with vessels of golde and syluer and is displeased with these that were baser Surelie then there was but bad prouision made for the Apostolike Church whiâ—h vsed wooden vessels if at any time the sacramentes were to bee cele brated Constantinus the great did wonderfully enrich the Churches with vessels of golde and of siluer but Iulianus the Apostata did shortlie after take them away as the ecclesiasticall historie doeth testifie 5 Notwithstanding the holy bishops did more regard the lyuing vessels then the metals Hereof haue we a notable example in the historie of Ambrose who in his seconde booke of offices Chap. 18. writeth thus As we sometimes were hated which broke the misticall vessels that we might redeme the prisoners which thing might displease the Arrians and not so much the fact as that they might haue somewhat which they might reprehende in vs. And a little after Which thing although wee did not without some reason yet were wee so hated amongst the people that we did confesse and proue that it was much better to keepe soules for the Lorde then golde For hee which sent his Apostles without golde hath also gathered Churches together without golde The Church hath golde not to keepe but to bestowe and to succour in time of necessitie What neede haue wee to keepe that which helpeth nothing Doe not we knowe that the Assyrians did robbe the Temple of the Lorde of great store of golde and syluer Doth not the Priest better gather it together that it may serue
and the same spirite worketh all these thinges distributing them particularly to euerie man as he will Out of these wordes wee will fraime two demonstrations 1 Actions are proper to subiects or persons But now as else where the creation and preseruation of thinges so in this place distribution of giftes is attributed to the same spirite Therefore it is certaine that the holy spirite is a person 2 Whosoeuer diuideth the most excellent giftes of God as it pleaseth him he is a person vnderstanding and willing But Paul doeth in plaine wordes affirme the same of the holie spirite Ergo c. 5 This spirite proceedeth aswell from the sonne as from the father Hee which is the spirite of them both that is both of the Father and the sonne hee is rightlie saide to proceede from them both For hee is sayde to bee theirs in such sorte that hee is consubstantiall with them both and the substantiall power of them both But that holy spirite is sayde to bee the spirite of the Father and the Sonne according to these sayings For it is not you that speake but the spirite of your Father hee it is that speaketh in you Mat. 10. 20. And agayne But you are not in the flesh but in the spirit because the spirit of GOD dwelleth in you But and if any man haue not the spirite of Christ hee is not his Furthermore if Christ The holy spirite is wholy in his substance in Christ bee in you c. Rom. 8. 9. 10. 6 Therefore the same holie spirite is verie God Whosoeuer is the true and eternall Iehouah creator of heauen and earth hee is verie God The reason For let the gods which haue not made heauen and earth perish from vnder these heauens Ier. 10. 11. But the holie spirite is the true and eternall Iehouah For the Lorde which appeared to Esay 6. 9. Act. 28. 25. Isayas is called the holy spirit The same spirit created all thinges according to that The spirit of the Lorde did nourish the waters Gen. 1. Yea the holy spirite created the masse of the humane Luk. 1. 35. nature which the Word tooke vnto him I will adde Dydimus his argument Hee is verie God whosoeuer is euery where and from euerlasting and yet is neither the Father nor the worde But the holy spirite is euery where and from euerlasting c. Ergo hee is verie God 7 The benefites of the holy ghost are of two sortes generall and speciall The generall benefites are the preseruation of all thinges and other such like The speciall benefites are the regeneration illumination gouerning and consolation of the faithfull vpon whome the spirit of grace and prayers is saide to be powred out 35. Lect. Mar. 6. Verse 7. For thus saith the Lorde of hostes yet a little and I will shake the heauen and the earth and the sea and the drie lande THis verse wherein the Prophet entreateth of the preaching of the Gospell doth the author of the Epistle to the Hebrewes interprete on this wise Take heade that you doe not dispise him that speaketh For if they escaped not which refused him that spake in Gods name vpon the earth much lesse shall wee escape Heb. 12. 25. if we turne away from him which is frō heauē whose voyce did then shake the earth and now he hath declared saying yet once more will I shake not onely the earth but also the heauē Furthermore the word once more doeth signifie the remoouing of vnstable thinges as of thinges that are made with handes that the things that are stable may remaine All these thinges may we briefely set downe thus 1 The voyce of the Lorde shaketh the worlde and the inhabitantes thereof The voice of the Lorde doeth sometimes signifie thunder and the noise of tempestes * sometime it doeth Psal 29. signifie the worde of the Lord. 2 The Lorde spake from heauen first whē hee gaue the lawe secondlie when the Gospell was published I speake of that solemne and Exod. 19. 20. Deut. 4. publike publishing of the gospell celestiall doctrine which was done not without wonders and miracles altogether diuine and to bee wondred at 3 And then he prouided that the law might be published Moses being the interpreter therof but afterwarde he caused the gospell to bee preached his onely sonne béeing the expounder of his worde Iohn 1. 17. For the lawe was giuen by Moses but grace and trueth came by Jesus Christ 4 Therefore may wee not dispise GOD when hee speaketh whether wee respecte the interpreters or the doctrine reuealed from heauen Isay 1. 2. Heare o yee heauens and hearken O earth for the Lorde hath spoken 5 For if the Israelites did not escape which resisted Moses which spake in Gods name vpon the earth much lesse shall we escape vnpunished if we resist Christ which speaketh from heauen Of Christ Iesus Iohn the Baptist saith thus Hee which cometh from aboue is aboue all hee which is from the earth is earthie and speaketh the thinges which are earthie hee which cōmeth downe from heauen is aboue all And that which hee hath seene and heard doeth hee testifie Ioh. 3. 31. 32. And Paul saith The second man is the Lord from heauen 1. Cor. 15. 47. 6 Furthermore if you respect the doctrine there is no cause why we should attribute more to the lawe and his discipline then to the gospel and the liberty thereof 2. Cor 3. Gal. 4. 5. Is God then subiect to repentance and to the alteration of his purpose No. Yea hee knoweth what thing is fit for all times of the world The Physition c. Shaking doth signifie the remoouing of vnstable thinges as of thinges made with handes that the things which are stable may remaine These wordes may bee vnderstoode of the abrogation of the Ceremonies of the lawe of the instruments of the Leuiticall administration For the apostle calleth the Tabernacle which was made with handes together with all his vessels and the Leuiticall administration vnstable things and thinges made with hands The alteration thereof dooth hée call the abolishing and abrogating of them The thinges which are stable are the reasonable seruice and the obedience of faith These thinges will the Lord haue done in spirite and truth who grant vs grace with readines and constancie to obey him so that the holy name of God may be glorified by vs. Amen 36. Lect. March 18. Verse 8. And I will mooue all nations and the desire of all the Gentiles shall come I wil fill this house with glorie saith the Lord of hostes WHen-as here-tofore I did declare the disposition of the argumēts which Haggeus doth vse I tolde you that the fift and sixt demonstrations were comprehended in this eight verse and that the fifte was drawne from the giuing of the Messias and from his maiestie the sixt from that which should follow namely the glorie of the seconde Temple which the prophet doth amplifie by an opposition
HAGGEVS the Prophet Where-vnto is added a most plentifull commentary gathered out of the publique Lectures of D. Iohn Iames Gryneus professor of Diuinitie in the Vniuersitie of Basill and now first published Faithfully translated out of Latin into English by Christopher Fetherstone student in Diuinitie LONDON Printed by Iohn Wolfe for Iohn Harrison the yonger dwelling in Paternoster-row at the signe of the Golden Anchor 1586. ¶ TO THE RIGHT HOnorable and my very good Lord Iohn Lord Saint Iohn Baron of Bletsoe Grace and Peace with great encrease of honour WHen I call to minde right honorable the buildinge of the Lordes Temple by the Iewes of elder dayes and there-withall take a vew of the truth of that materiall temple of the Church I meane generally and more particularly here in England this angle of the world me thinks I may full wel compare these two buildings together whether wee respect the causes inforcinge or the hinderances lettinge or the punishments by the Lorde inflicted for not going forwarde in his woorke For the causes which ought to haue bene as prickes goades spurs to the Iewes were these principally First the choise which the Lord had made of them For seeing that the Lord had chosen them out of all nations countries tongues and people for of all the trees of the wood God chose one onely Vyne of all the fowles of the ayre one onely Doue of all the nations of the world one onely Iudea of all the cities of the world Hierusalem alone that he might build his Temple on high and put his name there and seeing that being iealouse of his glory carefull for his worship which the Heathen coulde not giue him for they had not called vpō his name but Hierusalem was the place of his rest there would hee be called vpon and for this cause would hee haue the Temple built at the first it stoode them vpon if they woulde escape the crime of impietie and ingratitude to build the Lordes house Another the remembrance of their deliuerance out of their late captiuitie where for solace they had sorrowe and pro socco saccum where in steed of their owne vynes which they some-times had and vnder which they were wont to sit they had Wyllowe-trees where-on they hanged their harps as being vnable to sing the Lords song Seeing that the Lord had deliuered them out of a nation so polluted as was this where they saw those Gods worshipped which neither they nor their fathers knewe had brought them backe againe to their owne countrie that they might worship the liuing God according to his law and that in his holy Temple what madnes mooued them to delay the building of the Lordes house If the consideration of those things could not haue serued to enforce them yet the other ought to haue drawen them as that Cyrus the king of Persia had cōmanded them and that the Lord of heauen had giuen them this in charge and had for this cause shortned their captiuitie But they were letted and that first outwardly and secondly inwardly Outwardly by the enimies of Iuda and Hierusalem who when the Lyons force coulde not preuaile assayed by foxes crafte to hinder the Lords building Inwardly they were le ts to them-selues because they sought their owne thinges and not the thinges of the Lord they preferred their owne affaires before the Lordes their owne buildings before the Lords house and their feete were swift to build their owne sieled houses where in they them-selues might dwell but they went with leaden heeles about the place of the Lords rest which lay in ruinous maner But as they had sinned so were they punished and that euen in those thinges which they preferred before the Lords affaires For the Lord with-drewe his blessing it pleased him to inflict a curse vpon them which Haggai doth in ample maner set downe namely that they did sowe much gathered in but a litle they did eate but they were not satisfied they did drink but their thirst was not quenched they were cloathed but they felt no warmth those which hyred them-selues out for wages receiued wages as in a bottomelesse bagge which did profit them nothing These were their plagues and many moe which to explicate I need not for why they sufficiently expound themselues But nowe let vs looke into our owne state Though the Lorde hath not chosen vs alone out all nations to call vpon his name yet hath it pleased him to call vs out of darknes into light to bring vs from horrible superstition and Gentilisme which raigned some times in this our nation and to giue vs his woorde to be a light to our paths and a lanterne to our feete in this dark and misty world and therefore are we bound to build a Church vnto the Lord as were the Iewes to build a temple that in the same the Lord may bee worshipped seeing the wall of seperation is taken away and the houre is come that neither in the mounte neither at Hierusalem the Lord is worshipped but the true worshippers doe worship him in spirit and truth Againe though our captiuity from Babyloin of the Assyrians hath not bene turned as the riuers in the south yet hath the Lorde brought vs in some measure from the captiuity of that romish Babylon out of which we ought so to depart that we ought to touche none of her vncleane thinges and that to the ende wee may worship him sincerely and with an holie worship and therefore ought we to build the Lords Temple Againe though Cyrus the king of Persia hath not enioyned vs this thinge yet Cyrus the Lordes sheepheard as the prophet tearmeth him hath cōmaunded vs and why doe we not then erect the ruinous walls of Hierusalem But alas for woe too many are our lettes For outwardely wee are letted by the enimies of Iuda and Hierusalem the papists I meane who though they can not by violence hinder our labour because the Lord hath cōpassed in his Vine with a brasen wall whose hedge is not yet broken downe yet by secret meanes they vnderminde our worke because they wil beare a showe of building they build with vntempered morter or rather vnder colour of building a Temple to the Lord they set vp a Synagogue to Satan yea by sattle meanes they steale away those stones which we shoulde lay in the Lords buildinge that they may bee corner stones in their ruinous worke These are no small lets but the more the pitty we haue as great amonge our selues And the first of these seemeth to bee the silence of those which haue some-times laboured painefullie whose worke is in daunger to decay if storme and tempest shoulde arise An-other let there is and that is the labourers want their wages by reason of the vnsatiable couetousnes of the men of our daies which will not suffer them to let goe the spoiles of the Church impropriations I meane Againe amongst the builders there bee those which fill the
man that walketh to prepare his Ier. 10 23. owne goinges * But that one and selfe same spirite worketh in vs all these thinges distributing them particularly as it pleaseth him For like as there is one body and it hath many members but all the members of one body albeit they bee many are but one body so likewise Christe that is that misticall body of the Church whose heade is Christe and whose members are the faithfull according to the diuersity of the members hath diuers functions the which that the members may execute rightlie and orderly they are furnished with gifts misteries and habilitie by the holie spirite who is one and the selfe same in the head and members Therefore wee are all baptized into one body by one spirite whether wee bee Iewes or Greekes whether wee bee bond or free and wee haue all drunke of one cuppe 1. Cor. 12. 11. 12. 13. into one spirite * Therefore do we so greatly reioyce because of this so great grace fauor of God which resteth vppon the immutable purpose of his will that throughlie weighing the greatnes stablenes and fruite thereof we doe not suffer the feeling of aduersity to pearce trouble vs to much Let vs not thinke that this was onely saide vnto the Apostles by Christe Iesus but vnto vs also But I say the truth vnto you it is expedient Ioh. 16. 7. for you that I goe hence for vnlesse I shall goe hence that coÌ„forter shall not come vnto you but if I shall goe hence I will send him vnto you Therefore let vs desire to be gouerned and raised vp by the holie spirite let vs consecrate our selues wholy vnto him and let vs most gladly suffer our selues to bee ruled and directed by him The meditating vpon the fourth benefite which is the gathering together and preseruation of the church ministreth vnto mee fruite of most excellent consolation We belieue the holie Catholike church the communion of sainctes being fullie persuaded that we also haue an entraunce by one spirite vnto the father seeing wee are no longer straungers and pilgrimes but fellow citizens with the sainctes and the housholde seruants of God being builded vpon the foundation of the Prophets and Apostles whose chiefe cornerstone is Christe Iesus * Ep 8. 19. 20. O wee most happie creatures whom our heauenlie father hath made meete to be partakers of the coÌ„dition estate of the sainctes in the light* and hath deliuered vs from the Col. 1. 12. 13. 14 power of darknes and hath translated vs into the kingdome of his wel beloued sonne in whom wee haue redemption through his bloude that is remission of sinnes * And although as it becommeth good citizens to bee carefull for their common countrey so also it becommeth all the faithfull to haue an earnest care for the church which is their common countrey their duetifull and tender mother being carefull tender ouer them her children yet let them thus certainly persuade them-selues that the almighty God who in the time of Pharao Senacherib Antiochus Epiphan Dioclesian Julian the apostata of the florishing Antichristianisme did saue and defend most miraculously an holy seede namely a remnaunt of godly men will also in this last time bee present with his church to saue his and to iudge and punishe both the open and priuy enimies thereof Wee haue seene manie and that notable examples of the deliuerie and defense of the church and of certaine godlie men Wee haue also seene testimonies of the iust iudgements of God executed vpon tyraunts and false brethren who when they made manifest both by their words and writings that they were giuen vp into a reprobate minde some pined away through griefe of minde some hanged them-selues some broke their owne necks some of them came to their end by some other meanes being men which coÌ„demned them-selues and being their owne iudges The histories of Hoffmeisterus Latomus Crescentius and certaine other false brethren and enimies not much vnlike vnto these are well knowen The fift benefit is iustification If we truelie belieue the remission of sinnes that is if we be persuaded that our sinnes also are forgiuen vs why are we so much vexed with the feare of earthly miseries and dauÌ„gers If God bee on our side who is against vs How shall not he giue vnto vs al things with him which hath not spared his onlie sonne but hath giuen him for vs all Who shall lay any thing to the charge of Gods elect It is God that iustifieth who is hee that can condemne Christe is hee which died yea rather which was raysed vp againe who sitteth also at the righte Rom. 8. 31. 32. 33. 34. hand of God maketh intercession for vs. * We sinne I confesse oftener then we would being preuented with manifolde occasions of falling neither ought wee to make small accompt of the greatnes of sinne and of the wrath of God against the same yet let vs coÌ„fort our selues herein that we haue an aduocate with the father Iesus Christe the righteous for he is the propitiation for our sinnes * 1. Ioh. 2. 1. 2. Hee came into this world that he might saue these sinners to whom he giueth grace to repent and to turne vnto him * 1. Tim. 1. 15. And although it bee an horrible thing and a spectacle by all meanes to bee lamented in this our time that the wrath of God is reuealed by so many meanes from heauen against al impiety vnrighteousnes of men as they which vnrighteously keepe backe the truth * that many are giuen ouer into a reprobate Rom. 1. â—8 minde a minde voide of all iudgement that certaine passing ouer Antichristianisme doe so rage against their fellow seruaunts and the standerd bearers amongst the people of God as if they might safely behold papistrie a farre of and to rage as enimies against their brethren were a glorious thinge for them that finally there is in the mindes of manie men no desire to knowe the truth as their wordes and deedes doe declare notwithstanding it standeth vs vppon to reuerence most reuerently the iudgemeÌ„ts of God most iust and most mighty to learne by the peruerse zeale and ruine of other men what wee ought to leaue vndone and what wee ought to do in feare trembling to worke Philip. 2. 12. out our saluation * to reioyce in our owne felicity and to ioyne the loue of the truth with the loue of our brethren For although seeing that clowdes and darknes are rounde about the Lord wee cannot see perceaue finde out the depth of his iudgmentes with the dazeling eyes of our minde yet is it certaine that righteousnes and iudgement are the foundation of his seate therefore must Psalm 97. 2. wee stay our selues reuerently vpon God being well pleased and vpon his iudgementes And when as wee are fullie persuaded in the Lord of our iustification assure our selues that wee are iustified freelie
either of them must doe that which is for him to doe The Syllogisme framed concerning the distributiue iustice is well worth the remembring Ma. It is certayne that wée haue no lesse néede of the thinges them-selues for life then of the degrees and offices which serue for the lawfull ordering thereof Mi. But wée haue néede of such things as doe appertaine vnto the sustentation of the life wée haue néede to be instructed concerning God and wée haue néede to be gouerned Con. Therefore the domesticall order the ecclesiasticall order and ciuill order are very necessary and least there should be a certaine barbarous confusion euery man must doe that only which vnto his function appertaineth Yet so that they doe alwaies remember that 6. Position they do worke together For like as all the powers which are in man do agrée together to work his safety so it becommeth all estates of Gods people to agrée together that there be no dissention in the fellowship of the saintes And God will haue them to geue place to mutuall 7. Position exhortation least anie shoulde waxe sluggish being discouraged with the tediousnes of troubles and vexations like as Zerubabell the captaine and Iehosua the priest were not discontented with those admonitions which were geuen them by the prophets ¶ An introduction OUr Lord Iesus Christ is in déede to be compared with all other For he is both the author of life and also an high priest after the order of Melchisadech alwaies liuing that he may make intercession for vs. Zerubabell and Iehosua were Types and figures of him For as they brought backe the Iewes into theâ— countrey so doth he bring vs into the celestialâ— countrey But wée shall speake els where morâ— at large of this matter 5. Lect. Nouem 2. 1579. Verse 2. THus saith the Lord God of hosts saying this people hath said The time is not yet come the time I say that the house of the Lord should be builded Although this be but a very short oration yet is it so full of matter that it is a most excellent example of the common prouerbe There is a grace adioyned vnto small thinges There is in the writinges of the prophets a peculiar and an holie kinde of breuitye concerninge which Gregorie Nazianzene saith finely in a certaine epistle That is not breuitie which is thought to bee breuitie namelie to write fewe syllables but to comprehend manie thinges in a fewe syllables But like as when we behold a precious-stone we vse to inquire of the place whence it came of the colour and price thereof so in this briefe oration let vs consider these eight pointes in order both for teaching and also for learnings sake 1. What kinde of cause beareth the greatest sway herein 2. In whose name it was made 3. Vnto whom it was chiefly directed 4. Who was the Witnes and Procurator which made the same 5. Of what maner speach it consisteth 6. What is the state thereof 7. Concerning what things it was made 8. What is the ende and vse of this whole oration 1. Of the kinde of cause THose orations doe appertaine vnto the iudiciall kinde of cause wherein are reprehended the vnrighteousnes and vngodlines of men and also both their publike and priuate faultes And in this speach though it bee but short is the people of the Iewes most sharplie reprehended both because they onelie sought after those things which doe appertaine vnto this life and also because they had no regarde of the heauenlie treasures and of the true worship of God It is greatlie to be feared that that complaint which the prophet here maketh of the people of the Iewes may be truely maâ—e of the greatest parte of men The matter it selfe doth testifie that the prophesie of Christe Iesus our Lord is fulfilled in our age As were the daies of Noah so shall also the comming of the sonne of Mat. 24. 37. 38. 39. man bee For as in the daies which were before the floode they eate they dranke they maried wiues and were geuen in mariage vntill that daie wherein Noah entred into the Arke neither knewe they the floode vntill it came and tooke them all awaie so shall the comming of the sonne of man bee 2. In whose name this oration was made THese thinges were published in the name of the Lord of hostes Wée haue spoken at large els where of this word * Iehouah Therefore wee will in this Iehouah place only speake a worde or two by way of distinction for the yonger sorts sake The word Iehouah doth properlie betoken the eternall essence * Yet such an essence as Exod. 3. 14. procéedeth not from any other from which procéede all thinges and which ruleth all thinges Therefore it agréeth vnto no creature no not vnto the humane nature which is in Christe And it is vsed likeas also this woorde Lorde sometimes essentially sometime personallie Neither is it restrayned vnto the person of the father onely In a diuerse respect Iehouah or the Lord is is not the father of the Word He is in respect of his person hee is not in respect of his essence For the Word is called and is the sonne of the father not of the essence But let vs come vnto the matter it selfe If at any time God himselfe be said to reprehend the workes of men let vs call to minde these most weightie Aphorismes First concerninge the presence of God The Lorde looketh downe from heauen he beholdeth all the sonnes of Psalm 132. 13. Gen. 11. 18. men * GOD is a beholder who inquireth most diligentlie after the life and workes of men * Secondly concerning the iudgement of God The Lord doth iudge the people * Psalm 7. 9. And althoughe hee doe sometimes deferre his iudgements neuerthelesse hee doth execute the same in their time The heathen men also learned this by experience whereupon this prouerbe did rise The Gods haue wollen feete Thirdlie concerning the wrath of God The wrath of God is reuealed from heaueÌ„ against all vngodlines and vnrighteousnes of men which with-holde the truth in vnrighteousnes * Publike punishmeÌ„ts as plague famine Rom. 1. 18. warre are testimonyes of Gods wrath against the sinnes of men In like sorte priuate euils as blindnes of heart a reprobate minde coÌ„tempt and despising of the truth labour spent in vayne in studdy in other businesses These and such like testimonies of Gods curse are like sermons which the Lord maketh from heauen vnto vs that hée may bring vs vnto the knowledge and féeling of our sinnes God graunt that wee beholding the woorkes of the Lorde may not bée swallowed vp with sorrow but that féeling the hand of the Lorde wee may humble our selues vnder his mightie hand and bring forth fruites worthie of repentance so that those suffringes which are vnto vs nothing pleasaunt may bée made vnto vs wholesome instructions according to the saying Before I was humbled I did goe astraie but now
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
of God 4. Position In this Temple must praiers be made continuallie Rom. 12. â—ohn 4. in this Temple must thankes bee giuen to God without ceasing in this Temple must the reasonable seruice be done and that spiritu veritate in spirit and truth 4. The fourth argument vsed of the prophet is fet a iusto from iustice and equitie The order of iustice doth require that all men especiallie the faithfull obey the Lord when he prescribeth and commaundeth any thing But the Lord hath straitly commaunded you to build the Temple Ergo c. A Position In holy sermons and exhortations made vnto the people the authority of God must bee alleadged least the oracles of God waxe base and become of no reputation and least they seeme to bee inuentions and dreames procéedinge from mans braine Therefore is it that the prophets doe often-times repeate these words Thus saith the Lord. Verse 9. You shall looke vnto much and behold it is but a litle and you haue brought it into the house but I blew vpon it For what cause saith the Lord God of hostes For my house which lieth waste but you runne euerie man into his owne house 5 The fift argument is fet from the plagues and punishmentes where-with the Iewes were plagued It becommeth men which are of a founde iudgement and which are godlily giuen not only to marke the causes of plagues and punishmentes but also to auoide the same But you if you holde on to neglect the Temple and to doe your owne busines shal be plagued with vainesse of your workes and labour Therefore before all things you must doe your indeuour to giue vnto God the thinges which are Gods He prooueth the minor proposition by the example of their infortunate labour in their husbandry and householde affaires You sowe much and yet you gather but a little and these thinges which with great paine and labour you haue gathered in the fieldes and brought home the same doe perish when God bloweth vpon them and they are scattered abroade like chaffe A digression concerninge euill gotten goodes 1 It is a ridiculous and hatefull kinde of vanitie to gather goods together by hooke by crooke which shall shortlie afterwards perish 2 For he which doth this is impious toowardes God for doubtlesse he can not serue God Luk. 16. 13. and Mammon 3 And againe the same man doth also hurt and bring himselfe to destruction according to that saying of Paule But those which will waxe rich doe fall into temptation and the snare and many foolish and hurtfull desires 1. Tim. 6. 9. which doe drowne men in perdition and distruction 4 He is also iniurious vnto the societie and companye of men accordinge to that saying of Paule Let not a man dare to oppresse and intangle his brother in his busines because GOD is the reuenger of all such thinges * Thes 4. 6. Here-vnto belonge these prouerbes The burthen of Salt is gone thither whence it came Euill gotten goods doe soone perish 6 The sixt argument is fet from the impulsiue cause There is no cause why those men should marueile that they are altogether infortunate which make more accounte of their owne houses then of the Temple of the Lord of their housholde affaires then of the worship of God of their owne gaine then of the glory of God finallie of them-selues then of God But the Iewes returning from Babylon did all these things Ergo. c. This argument dependeth vpon that which went before Of the alteration of the order by God appointed 1 The degrées coniunction and distinction of thinges doe wonderfully set foorth the order which God hath appointed 2 The degrées are holy things and things prophane By nature there is nothinge prophane * but certaine things are counted prophane Act. 10. 15. only by vse and custome * 1. Cor. 9. 3 It is good order to preferre holie things before prophane things It is disorder to put prophane thinges before things which are holy 4 Holie thinges are holie either in déede or by good custome and vse only as thinges indifferent 5 It is good order if things indifferent be set after thinges which are rightly called holy disorder if they be preferred before them 6 So there bee certaine things which are so vnlike and contrary that they neither can neither ought they to bée ioyned together 7 It is good order before all things to séeke Mat. 6. Luk. 16. the kingdome of God the righteousnes thereof It is disorder to bee desirous to serue God and Mammon 8 So there be certaine thinges which are so linked together that in the ordinarie dispensation they ought not to bee seperated 9 It is good order to ioyne the externall worde with the internall with the baptizinge with Water the baptisme of the Spirit with the Breade and Wine vsed in the Supper of the Lorde the Body and Bloude of Christe sacramentallie It is great misorder to seperate the externall woorde from the internall the Sacramentall signes from the things signified I doe define the thinges signified not onely by the fruite but also by the substance As many of the Israelites being in times past contented with the externall sacrifices did neither thinke vpon the Lambe of GOD which taketh away the sinnes of the World neither of the sacrifices of thankesgiuing 10 Furthermore because GOD hath seperated certaine thinges hee will not haue vs to attribute any thinge vnto them confusedly 11 It is good order to ascribe the giuing of life vnto the fleshe of Christe and not vnto the earthlie breade vsed in the Sacrament of the Lordes Supper Also to ascribe the washinge away of sinne not to the water vsed in baptisme but to the sprinkling of the bloud of Christ 12 It is better to followe the iudgement of GOD in all things who is the best and the wisest then the wisedome of the fleshe for hée knoweth best what things hee will haue vs to accompt good euill or indifferent Examples While wee looke not on the thinges 2. Cor. 6. 19. which are seene but on the things which are not seene for the things which are seene are temporall but the thinges which are not seene are eternall * I seeke not yours but you for the children Iohn 14. 23. must not heape vp treasures for the parents but the parents for the children 18. Lect. Decemb. 14. 1579. Verse 10. Therefore hath the heauen shut it selfe vppon you least it shoulde giue you dewe and the earth also hath shut her selfe least shee should giue her encrease 7 The last argument where-by the prophet doth prooue that the building of the Temple is not any longer to bée prolonged is fette from the publike plague and punishment wherewith the Iewes were punished Ma. Publike and priuate punishments are testimonies of Gods wrath against the transgressours of the lawe and euident causes of the conuersion of these men which are not past repentance According to the saying If we
brethrē because the time is short hereafter let those which haue wiues bee as though they had none 1. Cor. 7. 24. And againe Redeeming the time because the daies are euil Eph. 5. 16. THE SECOND CHAPTER of the prophesie of the Prophet Haggai The first verse In the seauenth moneth the one and twentith day of the same moneth was the word of the Lorde in the hand of Haggeus the prophet saying 29. Lect. Feb. 12. THe order and number of the partes of the seconds Chapter haue wee touched in the notes Therefore omitting that whereof we haue spoken before wee will come to speake of the tymes whereof mention is made in the first verse For we haue oftentymes spoken both of the simple and also of the compounde wordes which are mentioned in this place In the same yeere from the creation of the world 3444. the fower and twentith day of October which was the seuenth daye of the feast of tabernacles the great feast of palmes was this oracle followinge published by the mouth of Haggeus The second verse Speake nowe vnto Zerubabel the sonne of Salthiel the captaine of Iehuda vnto Iehosua the sonne of Iehosadac the high priest and vnto the residue of the people saying This verse and the verse going before containe the circumstances of the persons The same may wée distinguish after this manner 1 First the author of the oracle was the Lord at whose cōmaundement also it was to be published according to that saying The Lord doth nothing vnlesse hee shall reueale his secret to his seruaunts the prophets If a Lyon roare who will not be afraid The Lord God hath spoken who shall not prophecie * Amos. 3. 7. 8 2 Secondly the Crier by whom this oracle was proclaimed was Haggeus the Prophet who did testifie before Cap. 1. 13. that hee was the ambassadour of the Lord did his message 3 Thirdly to whom the prophet reuealed the will of the Lord namely to the magistrate the priest to al the people of the Iewes For these things are to bee declared to all men which all men ought to knowe But it belongeth to all those which are of the people of God to knowe what is the holie will of God Therefore must the same bée reuealed both to those which are of great dignity and of meane estate and finally to those which are of lowe degrée that all men of what degrée soeuer they bée may fulfill the same most diligentlie Aphorismes touching the publishing of the oracles of God 1 No oracles concerning the will of God are true but such as procéede from the inspiration and reuelation of the true powre diuine Ier. 23. 16. Thus saith the Lord of hostes Heare not the wordes of the prophets which prophecie vnto you they teach you vanitie they speake the vision of their owne hearts not out of the mouth of the Lorde 17. In saying they say to those which dispise me the Lord hath saide peace shal be vpon you and to euerie one that walketh in the hardnes of his heart There shall no euill come vppon you 18. For who hath stoode in the counsell of the Lord and hath seene and hearde his woorde Who hath marked his woorde and hearde it 2 They to whom the publishing of the oracles of God is committed must speake in the name of the Lord and not in their owne name Amos. 27. 14. Amos answered Amasia I am no prophet nor the sonne of a prophet but an heard-man and a gatherer of wilde figs 15. But the Lorde tooke mee as I followed my cattell and the Lorde saide vnto mee goe prophecie vnto my people Israell 16. Nowe therefore heare the woorde of the Lord. Hee testifieth both things first that hee was called vnto the office of a prophet and secondly that in the name of God hée spake his woorde 3 And this preaching and publishing of the will of God must serue for all those which are of the people God For the oracles of God are not like to these holie things which might not be dispersed abroade amongst the common people It belongeth to all men to know them And therefore saith Christ to his disciples What things I say to you I say to all men And Paul saith Hee will haue all men that is all sortes men to be saued and to come to the knowledge of the truth 1. Tim. 2. There is no difference betwene the Iewe and the Greeke For he that is Lord ouer all is riche vnto all that call vpon him Rom. 10. 12. 4 Furthermore the faith of the auditorie must bee answerable to the dispensation of the Oracles of God Therefore let vs not be like to those of whom it is sayd The word which they heard did profit them nothing because it was not coupled with faith of those that heard it Heb. 4. 2. 5 Wee must not make a diuorse betwene faith and confession With the hart saith the Apostle man belieueth vnto righteousnes and with the mouth confession is made vnto saluation Rom. 10. 10. The same Apostle teaching vs by his owne example saith I am not ashaymed of the Gospell of Christ * Rom. 1. 16. 6 The woorkes of the hands must represent the consent which is betwéene the heart the mouth least the déedes be contrarie to the woords and the woords contrarie to the affection of the heart The heathen man said Wee must plaie the philosophers not only in word but also in deede In like sort must wée plaie the Diuines Heere wee haue an example of this harmonie or consent in this history of the people of the Iewes For by the same it doth euidently appéere that all men of what degrée so-euer they were gaue credit to the Oracles of the Lord published by Haggeus the prophet and that fearing God they set hand with all celeritie vnto the holy worke GOD graunt that we also building a spirituall Temple vnto the Lord readely and sincerely may offer our bodies a quick sacrifice acceptable vnto God and that wée may be holy in spirit soule and body 30. Lect. 28. Febru Verse 4. Who is there left of you which hath seene this house in the former glory and how doe you see it now Is it not as if it were not in your eyes THat which Socrates was woont to say concerninge the entraunces and beginninges of humane Orations and actions touching weightie matters that to begin well was no small matter yet did it seeme to bee but a small matter came often into my minde when-as I began the simple and plaine exposition of most weighty oracles Some men there bee which make no great accompt of the beginninges of thinges But belieue mée it is no small matter to begin a matter as it were at the A. B. C. to point out with the finger the Fountaines thereof and to bring godly and vertuous men vnto the contemplation of most excellent thinges then at length to reclaime them vnto the practise and vse thereof Hereof
But my after wit hath made mee thinke that I had better dispose mine arguments thus yet so that it may bée no whit preiudiciall to the iudgement of other men 5 Argument being drawen from the type of the calling of the Gentiles The calling of the Gentiles being nigh at hand it was méete for the true Israelites with great ioy to finish the holy woorke and to builde the Temple which was a certaine figure of that vnion A reason For there is nothing wherein the true Israelites or faithfull take greater pleasure then in the enlarging of Christes kingdome and in the gathering together of the saints and in the veritie of the earthly Temple made with hands as being a certayne type and figure whereof it is said Being built vpon the foundation of the prophets and apostles Iesus Christ him-selfe being the head corner-stone In whom the whole building being fitly coupled together groweth vp to bee an holy Temple vnto the Lord. In whom yee also meaning the faithfull Gentiles and by name the Ephesians are builded together that you may bee an habitation for God through the spirit Eph. 2. 20. 21. 22. And certaine it is that the Gentiles were to bée called shortly after vnto the estate of the saintes in the light The reason is drawen from Gods purpose I will mooue all nations The meaninge thereof is this All nations shal be mooued when God shal be reuealed in the fleshe iustified in the spirit séene of Angels preached to the Gentiles and belieued on in the worlde and receiued vp into glorie 1. Tim. 4. 16. In this minor proposition wee will note these pointes of doctrine 1 There is nothing which doth more mooue and stirre vp the mindes of men then the preaching of the celestiall doctrine All men saith Aristotle are naturally desirous to knowe But séeing that as the same Metah 1. Aristotle saith one knowledge is better then another either because it is more certaine or Top. 8. because it is of a better thinge it is with-out all doubt that the doctrine which is not of men but from heauen is to be preferred before all other kindes of doctrines both séeing that it is most certaine and is also occupied about a most certaine matter And the more accompt wee make of this doctrine so much the more are wee mooued and stirred vp there-with And Aristotle saith well that although all knowledges bee Meta. 5. noble yet is the diuine knowledge more noble because the subiect thereof is more noble But I will cease to speake of these thinges 2 For-asmuch as the preaching of the gospel which came from heauen as it doth appéere came about the time of reformation it shooke all these both by abrogatinge the discipline of the lawe and the sacrifices and also by calling the Gentiles vnto the light of faith and grace Paul in these woordes sheweth why it was néedefull that the administration of the lawe should bee taken away Christ is our peace which hath made both one the stop of the wall of seperation hath he taken away hauing abrogated through his flesh the hatred that is lawe of commaundementes which did consist in ordinaunces that of these two hee might make one new man in him-selfe making peace Eph. 2. 14. 15. The Apostle his meaninge is this that the ceremoniall worship whereby the Iewes and the Gentiles were seperated being taken away by Christ they should make one mysticall bodye of Christes Church whose head is Christ Iesus himselfe 3 The meaning of the vniuersall woord is the same which our Apostle taught Rom. 3. 29. 30. Is hee the God only of the Iewes and not also of the Gentiles yes euen of the Gētiles also For there is one God that shall iustifie the circumcision of faith and the vncircumcision through faith And againe the woordes of Peter bee these Act. 10. 34. 35. In truth I finde that God is no accepter of persons but that in euery nation euery man is acceptable to him which feareth him worketh righteousnes Nowe doe I conclude the Iewes must néedes goe forward stoutly and couragiously in the worke of the Lord being incouraged with the expectation of these thinges and euen for this cause must they builde the temple because it should be a figure of the coupling together of the faithfull and of that most holy building of the Church of the faithfull whereof there is a most excellent picture extant Isai 54 11. 12. The poore woman being tossed with tempest hath receiued no comfort beholde I will lay thy stones in Carbuncles I will lay thy foundation in the Saphyres Behold I will make thy windowes of pearle and thy gates of the stones of Carbuncle and all thy borders of pleasaunt stones 13. And all thy children shal be taught of the Lord and hee shall multiplie the peace of thy children 14. In righteousnes shalt thou bee grounded thou shalt be farre from oppression 37. Lect. April 11. THe proofe of the minor proposition doth followe in this assumption And the desire of all the Gentiles shall come that is the Messias which hath bene longe and much looked for of all the Gentiles It is certaine that the Gentiles shall then bee more vehemently shaken and that all those which are predestinate vnto eternall life shal be called out of darknes into light and vnto the fellowship of the true Church when-as the Messias shall come But hee shall come ere it be longe for the time which was before appointed for the incarnation of the woorde is at hand Therefore it is with-out all doubt that the vniting and gathering together of the Gentiles vnto the true Israelites is also at hand 1 Of these things will wee speake in order First what wée ought to thinke according to the scriptures of the comming of the Messias and of his presence in the Church and absence from vs. 2 Secondly why the Messias is called the desire 3 Thirdly why hee is called the desire of all the Gentiles séeing the Gentiles were not so well persuaded concerning the incarnation of the Woorde as were the Iewes 1 Certaine distinctions concerning the comming of the Messias and of his presence in the Church and absence from the same 1 Christ is one way present with all creatures and an other way with his Church Hée is present with all creatures substantially essentiallie presentlie mightelie if you respect the Woorde who séeing hee is by nature God he is infinite and from euerlasting Therefore hée is incomprehensible both in respect of time and also of place 2 Hée is hée hath bene and will bee present with his Church alwayes and in al places according to these sayings Hebr. 13. 8. Iesus Christ is yester-day and too-day and is the same for euer That is euen from the beginninge of the Worlde hath our Lorde Iesus Mat. 28. 28. bene the Mediator betwene God men * Behold I am with you alwayes 1. Cor. 10. 4. For they all drunke of the spirituall rocke
man on the contrary God doth circumcise the heart with-out the help Col. 2. 11. of another And for this cause is it that Paul calleth the circumcision of the heart circumcision done with-out handes Stephen the first Martyr calleth the Iewes which were circumcised in fleshe and not in spirit vncircumcised in Act. 7. 51. heart Act. 7. 51. Ob. The Lord giueth this commaundement Deut. 10. 16. Circumcise there-fore the foreskinne of your heart and bee not any more stiffnecked There-fore not onely the flesh but also the heart is circumcised by man An. I answere it is a fallacie of the Pelagianes a non causa vt a causa from that which is no cause as if it were a cause if any man doe gather the powre and strength of man out of the commaundement Augustine saith better By the cōmaundement learne what thou shouldest haue by reprehension that thou hast it not through thine owne fault by praier of whom thou must aske that which thou shouldest haue 9 The Ministers of the woorde baptize Mat. 3. 11. with water but it is Christ which baptizeth with the holie ghost and with fire Let no man inuert this good order of the dispensation of baptisme And let vs persuade our selues that wée are as surelie baptized of Christ by the holy spirit and fire inwardly as we are sprinkled outwardly by the Ministers of the worde with water Ob. One Minister doth giue one baptisme There is but one baptisme Eph. 4. 5. Therefore the Ministers of the woorde doe not onelie baptize with water but also with the holy ghost An. I answere vnto the maior proposition where-in there is first an Equiuocation in the woorde One Secondly there is petitio principij a crauinge of that to bee graunted which is chiefly in controuersie For it is saide there is one baptisme not in respect of the signe and the thinge signified but of those which are partakers there-of Albeit therefore it behooueth vs to liue together in vnitie because wee are all baptized with one baptisme yet doth it not there-vppon ensue that the Ministers doo baptize with the baptisme of the spirit vnlesse a man will speake metonymicallie 10 In the Sacrament of the Lords Supper Ioh. 6. 51. Christe doth giue to the faithfull breade * which is his fleshe which was giuen for the life of the Worlde * But the Ministers doo giue 1. Cor. 11. 28. breade The same opinion must wée haue concerning the bloud of Christ and the signe there-of namely the Lords wine More-ouer let vs not corrupt the dispensation of this good order For as wee sée with our eyes thinges which are visible wée heare with our eares soundes and woordes with the smellinge wée smell sauoures with the touchinge wée touch the foure first qualities so in the Lords Supper wée sée the visible and earthly signes the Lords bread and wine and with the mouth wée consume them naturally but wée acknowledge that the inuisible celestiall thinges which cannot bee perceiued with the outwarde senses namelie the body of the Lord which was giuen for vs and his bloude which was shed for vs are offred vnto vs by faith which is an argument of thinges which cannot bee seene and that wee receiue them onelie by faith and that by a simple and inexquisite faith as saith Cyrillus Good God howe vnlearned and monstrous are those spéeches which wée sée some men vse by whom the Lorde doth tempt and prooue vs nowe namelie that the bodie of Christ is receiued with the mouth and that as well of the Infidles as of the Belieuers And againe that the verie body of Christ is put into the mouth of the receiuer by the hand of the Ministers of the woorde I quake when I thinke vpon these thinges which followe here-vpon For they speake as foolishly as if a man inuerting the order of things should say the earthly things are receiued with the mouth of the soule and that celestiall things are receiued with the mouth of the body Let vs which continue in the way of truth through the grace of GOD pray earnestly for them which thinke otherwise then wee doe that the Lorde will open their eyes and giue them grace to thinke one thing with vs in the Lord. Quest What thinkest thou of that notable saying of Macarius the Egyptian The bread and the wine are types of his fleshe and bloude and they which receiue the visible bread doe eate the fleshe of the Lorde spiritually Ans I doo very well like that saying neither were it an hard matter to gather together many such like sayings where-in the like thing is affirmed Not-withstandinge this ought to satisfie vs that the same is extant in the declaration of the confession of Basill Quest But some there bee which doe thinke that it is an absurde thinge for any man to say that the bodie of Christe is eaten spirituallie and not corporallie For they reason thus The bodie of Christ is eaten therefore it is eaten corporallie and not spirituallie Ans To the ende I may answeare briefly I say that as surelie as wée receiue the bread and wyne of the Lord so surely are wée made partakers of the bodie and bloude of the Lorde in that holie Supper For the Lords Supper consisteth vppon these earthlie thinges and the heauenly thinges both which wée receiue 2 And as touching the receiuing of heauenly things I say more-ouer that wée receiue them onely after a spiritual manner Nowe I adde this reason because these thinges are not present as in place therefore not visiblie And for this cause are they not present as in place and visiblie because they are not present corporallie and therefore are they not perceyued by the outwarde senses Verie excellent truely is that decree of the counsell of Nice concerning the holie supper of the Lorde And here agayne touching the Lordes table wee doe not baselie set our mindes vppon the breade and the cup which are vpon the table but lifting vp our mindes we perceyue by faith the lambe of God which is set vppon that holy table which lambe taketh away the sinnes of the worlde which was profanely slayne by the Priestes and wee truely receyuing his honoble bodie and bloude doe beleeue that they are signes of our resurrection And for this cause wee doe not receyue much but a little that wee may knowe that wee eate not to fill our bellies but vnto sanctification I might adde also an other reason drawen from the definition of the naturall and bodilie eating which teacheth vs that the liuely fleshe of Christ is not eaten bodilie with the mouth The same is extant Mark 7. 18. 19. But I will speake thereof else where if the Lord will and giue me leaue If any man say that the bodie of Christ is eaten sacramentally not spiritually we wil pray him to learne to speake properly with the Church and not to trouble the yonger sort with such darke sentences Forasmuch as the Lordes breade is the
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