Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	jew_n	spirit_n	worship_v	2,654	5	9.6923	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A73478	Haggeus 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.; Bible. O.T. Haggai. English.	Fetherston, Christopher.; Grynaeus, Johann Jacob, 1540-1617.	1586 (1586)	STC 2790; ESTC S125271	158,555	366

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

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

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