comfort vnto the saintes But God is present with all these as his gouerning preseruing of the whole course of nature doth sufficiently testifie Therefore coulde not this oration I am with you saith the Lord any whit incourage the Iewes An. I answere vnto the minor proposition wherein there is a fallacie of equiuocation in the phrase I am with you which the prophet vnderstandeth of the presence of grace but in this argument it is taken for the presence of God Or which filleth all things which is commonly called the * repletiue presence These sayings may be vnderstood of the repletiue vniuersal presence of God Ps 135. 7. 8. Whither shall I goe from thy spirit or whither shall I flie from thy face If I goe vp into heauen thou art there If I make my bed in the hell behold thou art there also Isay 66. 1. Thus saith the Lord heauen is my seat the earth is my foote-stoole Ier. 23. 24. Shall any man hide him selfe in the secret places shall not I see him saith the Lord Doe not I fill the heauen and earth saith the Lord But of the presence of his grace ayde it is said I will bee with him in trouble I will deliuer Psal 91. 15. him glorify him * Seeke the Lord while he Esay 55. 6. is to be foūd call vpon him while he is nigh * If God be on our side who is against vs * Rom. 8. 31. Que. Are these wordes of Christ Mat. 28. Beholde I am with you to bee vnderstoode of the person of Christ or of the one of his natures onlie An. They are to be vnderstood in the concrete of his whole person For whole Christ is euery where but not the whole of Christ And many things are rightly affirmed of his whole person which in the abstract doe agrée with neither nature of them-selues as the names of his office or els they doe agrée with the one of them as to be crucified to die doe not agrée with the Godhead Christ is dead in the flesh * 1. Pet. 4 Qu. Is the humanitie of Christ euery where reallie An. No truely and that first of all for this cause because he is an instrumentall creature if you respect his body a finite spirit if you respect his substantiall forme Secondly there is nothing in all places but that which is most simple there is nothing most simple saue that which is from euerlasting and vncreated Lastlie all the godly confesse that the body of Christ is not in the supper of the Lord really Cyrillus subscribing hereunto in his eleuenth booke vpon Iohn Cap. 19. saith whilest Christ was present liuing together with his apostles in the flesh it was vnto them a manifest cōsolation séeing y◠he might be séene with the eyes For mans minde is wont to giue credit not to hiddē things but to things that are euident Although therefore the Lord whē he is absent in body can doe all things what-soeuer hee will for Christ Iesus is the same yesterday and too day remaineth the same for euer yet his apostles being depriued of his presence coulde not but be troubled especially séeing that the waues of the world did with great rage beate against them and endeuoured by all meanes possible to throw them downe when-as they preached the truth Qu. Is that selfe same * humanitie euerie Or man-hoode where after a spirituall maner An. Yea truely For hee is present with the faithfull in all countries and places by the efficacie of his merites his power his maiesty and Ephe. 4. 10. giftes yea hée fulfilleth all things here-withall Qu. Howe are these words of his to bee vnderstoode The sonne of man is in heauen Iohn 3. 13. An. By the imparting of properties that is the manner of affirmation whereby the properties of the natures are attributed vnto the whole person in the concrete Therefore Christ was at that time in heauen and in all places according to his diuine nature but according to his humanity he was in that place where Nicodemus found him and spake vnto him Cyrillus interpreteth these word When as saith hee the sonne being the Worde of GOD came downe from heauen hee saith that the sonne of man came downe refusing to bee diuided into two natures after his incarnation neither suffred hee any man to affirme that the temple which was taken of the Virgin was one sonne and the word of GOD an other although these things which are in both of them naturally may be cōueniently distinguished For as the Word is of God so is the man of the woman Therefore is Christ one of both being indiuisible in his sonnehoode diuine maiestie For how can the thinges which are proper onelie to the worde of God be otherwise applied vnto the sonne of the Virgin And on the contrarie how can the things which belong only to the flesh be attributed vnto the word of God For he saith now that the sonne of man is come downe from heauen and it is written that in the time of the passion the sonne of God him-selfe did feare as if hee himselfe did suffer which thinges are onely proper vnto his humanitie Qu. Doth the sonne of man and the humanitie signifie all one thing An. Noe. The man Christ the sonne of man of God of the highest doe signifie his person in the concrete The godhead the word the person taking The flesh the humanity doe signifie the nature taken Qu. Is not Christ diuided when-as it is denied that his fleshe is euerie where with the worde An. He is not diuided For to be euery where together is not the specificall difference of the vnity of the word and the humanity for then should the father the sonne and the holy Ghost be all one person and not thrée distinct persons seeing they are together euery where which are one in essence but to make one person Furthermore forasmuch as the Godheade is infinite and incomprehensible as it is with-out the humane nature so is it in the same and ioyned personally to the same Qu. To Christ is giuen all power therefore the vniuersall presence or vbiquitie An. You should first of all haue diligently distinguished betwene all powre which appertayneth Omnis potestas Omnipotentia to his office and omnipotencie which is nothing els but the infinite essence of God for Christe speaketh of the former and not of the latter If omnipotencie that is an infinite essence were giuen to the flesh of Christ really thē perhaps this argument might procéede But forasmuch as there is a personall vnion of two natures in Christ I will then graunt that he is euery where in the flesh whenas you shall prooue that the same flesh hath bene from euerlasting that it is most simple Secondly you shoulde not haue bene inconstant in your woordes neither shoulde you haue reprooued your selfe For to prooue that Christ is euerie where in the fleshe you vse to
inferre these wordes I am with you vntill the ende of the worlde which as I haue declared may bee rightly vnderstoode of his person but they are falselie by you restrayned vnto the humane nature although I am not ignorant y◠that pronoune I is sometime restrayned vnto the other nature But in this place you doe falsely restraine the name of Christ which without all doubt doeth signifie the person vnto his fleshe To Christ say you that is to his flesh is giuen all power Ob. The Godheade can take nothing therefore these wordes To mee is giuen all power ought to bee referred vnto the humanitie Ans You shoulde haue made a distinction betweene the diuine essence which is sufficient of it selfe and the person of the mediator Like as in respect hereof the sonne was sent hee went out from the father hee is inferiour to Mat. 28. 18. Phil. 2. 9. the father hee humbled himselfe c. so also he receyued all power and a name which is aboue euerie name Vnto the godheade of the Worde can nothing bee added which is all one with the father and the holy ghost For it is as hee saith a substance sufficient of it selfe vnto felicitie Thus say I least any man shoulde obiect that wee play the Arrians Quest What answere shall I make to those which restrain this pronoune I in the sayings which concerne Christ vnto his humanitie Ans Shew then these thrée things which are grounded vpon the authoritie of the scripture 1 First that it is sometimes to bee vnderstoode in the concrete of the whole person of Christ as in these sayinges I am and you shal Mar. 14. 62. see the sonne of man sitting at the right hand of power and comming in the cloudes of heauen Mar. 19. For I am that good sheapehearde Ioh. 10. 11. I haue ouercome the worlde Ioh. 16. 33. 2 Secondly it is sometime restrayned vnto the Godheade as in these sayinges Before Abraham was I am Ioh. 8. 85. I and the father are one Ioh. 10. 30. 3 Thirdly it is sometimes restrayned vnto the humanitie as it appeareth by these testimonies of scripture And if I shall bee lifted vp I shall draw all men vnto me Ioh. 12. 32. And againe You shall alwayes haue the poore with you but mee shall you not haue alwayes with you Ioh. 12. 8. Cyrillus expoundeth these wordes thus When hee saide of himselfe but mee shall you not alwayes haue the Lorde spake of the presence of his bodie For according to his maiestie according to his prouidence according to the vnspeakeable and inuisible grace of his godheade that is fulfilled which hee saide Beholde I am with you at all times euen vnto the ende of the worlde It shall bée the part and dutie of the godly omitting contention diligently to marke what y◠pronoune I doeth signify in diuers places I An absuditie will adde a breefe example of reducing the same vnto an absurdity Christe sayth Iohn 12. 26. Where I shall be there shall also my minister be But Christ is euery where in his flesh by that supposition which feigneth that this pronoune I is restrayned vnto his humanity onely Therefore shal his ministers be euery where Who is hée that doth not sée this same to bee false Forasmuch as wée shall haue occasion ministred Of the mysterie to speake else-where of the mysterie contained in this Oration we will onely recite the words of Hierome I wil be your helper build my house which amongest you is destroied whilste I am amongst you no man shall bee able to hinder your building To the same purpose serueth that saying of the apostle Do you not know that your body is the Temple of the holy ghost which is in you whome you haue of God neyther are you your owne 26. Lect. Feb. 8. Verse 14. And the Lorde raysed vp the spirit of Zerubabel the sonne of Salthiel the captayne of Iehuda and the spirit of Iehosadac the high priest and the spirit of all the rest of the people and they entred in and did worke in the house of the Lord of hostes their God BY Gods assistance we will héere handle two pointes the history and the allegory The historie The Argument Thorough Gods ayde and helpe the second temple of Hierusalem was restored with greate good successe 1 Certaine it is that the consent of all estates to take in hande the worke of the Lorde and also to finish the same is a singular gift of God The chief gouernors of the people of the Iewes most ioyfully and with one consent took in hand the restoring of the Temple According to the oracle of the restoring of Sion For thy seruants shall fauour her stones and her dust And the heathen shall feare the name of the Lorde Psam 100. and all the kings of the earth thy glorie because the Lorde shall builde vp Sion and hee shall bee seene in his glorie c. Wherefore it is without all doubt that their spirit was raysed vp by the Lord. 2. Position It is onely in the hande of God not onely to take away such hinderances as doe let any good and godly purpose but also to turne them into the contrary so that whereas they were lettes they may be helpes and serue to godly purposes But the purposes and endeuours of these men which were vnwilling the Temple shoulde bee restored were not onely made frustrate but also serued to the purpose of the Iewes as we may sée Esdras 5. 6. in the history of Thatthenaus and Setharbosnaus and of other which were enemies vnto the Iewes Therefore most certain it is that God brought this thing to passe Positions 1 God is hee that worketh in vs both to will and to doe of his free good wil * Wherefore Phil. 2. 13. touching good workes whereof we are onely properly the instrumentall causes although not onely the passiue causes let vs sing that song of Dauid Not vnto vs O Lorde not vnto vs but vnto thy name giue the glorie for thy mercie and for thy truethes sake Psal 115. 1. Shal the hatchet the sawe the rodd triumph Isay 10. 15. 2 All the workes of God are amidest contrarie meanes Therefore when hee determineth to bring to passe wholsome and laudable things some hinderances are alwaies laide in the way which God doth afterwarde remooue that hee may make way for his counsels and workes Whenas the Iewes were begunne with great consent industrie and labour to builde the temple straightwaye come their enemies the captayne of Syria and the Samaritanes who when they coulde not hinder the holie worke themselues they referred the matter vnto Darius the sonne of Histaspes who hauing searched the chronicle commaunded them to hasten the building and also to beare the charge thereof 1. Esdras 5. 6. 3 Wée must not regarde what enuious men thinke and doe but what God doeth For God helpeth and furthereth the good not onely by meanes of the good but also by meanes
to the flesh of Christ vniuersall presence Therefore they doe affirme that the fleshe of Christ was eternall and without beginning 4 The proofe of the maior What thinges soeuer can not be seperated from their subiect and nature these thinges also cannot bee seperated one from another But to be in all places at once and eternitie with-out beginning cannot bee seperated from the diuine essence for they are not accidentes but the essence it selfe Therefore they cannot bee seperated one from another Therefore if the fleshe of Christ bee euery where really it is also from euerlasting 5 I prooue the maior thus For if one thinge haue many properties if one of them bée in any nature the rest shall also be in it But if as they falsly suppose vniuersall presence bée in the fleshe of Christ Therefore shall also eternitie the greatest simplicitie and other adiuncts of the God-heade be actuallie in the fleshe of Christ Which euery man of sounde iudgment dooth sée to be false I will adde in stéede of a conclusion Paul his exposition vpon the oracle of the comming of the desire of all the Gentiles Iesus Christe being in the forme of GOD thought it no robberie to bee equall with GOD. But he made him-selfe of no reputation takinge to him the shape of a seruaunt and was made like vnto men and was founde in his apparell as a man he humbled him-selfe being made obedient vnto death euen vnto the death of the Crosse Phil. 2. 6. 7. 8. Hée which was longe looked for came when-as the Woord was made fleshe Iohn 1. The forme of GOD doth signifie in this place the diuine nature as Basil taught godlily whose woordes are these That which is in the forme GOD is in the substance of GOD for the forme of GOD is not one thinge and the substance an other being not compounde hee therefore which is equall accordinge to the forme hee is equall according to the substance Basil reasoneth thus by reducing his argument vnto that which is vnpossible If in the person of the Woorde the forme of God were one thinge and the essence of God another thinge then were God compounded and not simple but the consequent is absurde therefore is the antecedent absurde also Nowe seeing that the forme of a seruaunt is set against the forme of God what man is hee that is well in his wittes that doth doubt that it doth signifie the humane nature Moreouer Paul calleth it the similitude of men and that hee was founde in apparell as a man Neither did that glory which was annexed vnto the humane nature take from it the truth and properties of nature as Augustine taught very well Further-more in the blessed life we shal be as angels not in respect of substance but of the qualities 1. Cor. 15. 39 Lect. 15 April Why is the Messias called the desire THis did Christ expounde Luke 10. 23. 24. Blessed are the eyes which see those things which you see For I say vnto you that manie prophets and kinges haue desired to see those thinges which you see and haue not seene them and to heare those things which you heare and haue not heard them Obiect Haue not therefore the holy prophets and kinges séene and hearde Christe I reason thus Abraham reioysed to sée Christ his daie and hee sawe it and reioysed Ioh. 8. 56. Therefore that his assertion is false Luk. 10. 24. Ans I deny the consequent and my reason is this because in this obiection there is ignoratio elenchi ignorance of an argument For these are not spoken both concerninge one thinge The saying of Christe in Iohn intreateth of the faith in Christ which is common to all the elect whereby Abraham and his true sonnes are said to sée Christ But in these woordes which are in Luke hee speaketh of the measure and degrées of light and of faith in some respect to declare the difference which is betwéene the two Testamentes which is fet from the measure of the reuelation Qu. But for what cause is hee said to bee desired Answere The cause is set downe in these words of the Prophet and the Apostle Isa 61. 1. 2. 3. The spirit of the Lord vpon mee because the Lorde hath annoynted mee to preache glad tydinges vnto the meeke hath hee sent me to binde vp the broken in heart to preach libertie to the prisoners and opening of the pryson vnto those which are bounde To preach the acceptable yeere of the Lorde and the day of vengeance of our God to comforte all that mourne To appoint vnto them that mourne in Sion and to giue to them for ashes oyle of gladnesse for mourning the garment of gladnes for the spirite of heauines c. Ioh. 11. 25. I am the resurrection and the life c. 1. Cor. 1. 30. Iesus Christ is made vnto vs of God wisedome and righteousnes and sanctification and redemption c. Therefore I reason thus from these benefites which wee haue by Iesus Christ Hée is rightly saide to be desired which is sight to the blind life to the deade resurrection to them which lye in the dust of the earth the right way to them which wander and are out of the way wisedome to the foolish righteousnes to the giltie sanctification to the vncleane and prophane redemption to the prysoners But Iesus Christ our Prophet our king and mediator is and doeth all these thinges for vs and many moe Therefore hee is rightlie sayde to bee desyred 3 But whie is hee called the desire of all the Gentiles Ob. Some man will perhaps reason on the contrarie thus No man is desirous of that which hee knoweth not The promise of the comming of the Messias was vnknowen to the Gentiles but the Iewes knewe it full well Therefore the Messias ought to bee called the desire of the Iewes and not of the Gentiles I aunswere confitendo by confessing Although the promise concerning the sending of the Messias was not so much beaten into the heades of the Gentiles as of the Iewes yet is Christ rightly tearmed the desire of the Gentils because hee was to bee sent euen for their sakes also that he might deliuer them out of the power of darkenes And why mast thou not confesse y◠hee is rightly called thy desire which was as they say the heade and the helme But I reason thus Seeing that God is the redeemer onely in Iesus Christ Christ is rightly called their desire whose God that is redemer is the Lord. But the Lorde is the God not onely of the Iewes but also of the Gentiles Rom. 3. Surely of the Gentiles also Therefore I conclude that the Lorde Iesus is the desire aswell of the Gentiles as of the Iewes I prooue the maior For they whose God is the Lorde are not onely perswaded that Christ hath created them but also that hee is their redeemer As by faith they perceyue that the worlde was made by the worde of God so beeing iustified by faith they confesse
which followed them and the rocke was Christ ver 9. Neither let vs tempt Christe as certaine of them tempted and perished by serpents Therefore was hee present with the Fathers did feede them Iohn 14. 18. I wil not leaue you fatherlesse And let vs remember for our comforts sake that wee can no more bee left fatherlesse nowe then coulde the Apostles in times past and also that Christ did pray euen for vs also Iohn 17. 20. 21. 3 For with-out Christe there can bee no Church As the body is vnperfit if it want the heade so there can bee no Church of the elect at all with-out Christ the heade Therefore is it that Paul saith that wee are elected in Christe and that wee are made one bodie with him and in-grafted into him 4 Christe is present with the Church as in the person of a Lorde so in the person of a Mediatour The person of the Mediatoure comprehendeth vnder it the office of a Kinge a Prophet and a Priest Therefore Christe Iesus doth defend and gouerne vs by the ministery of the spirite he instructeth vs and making intercession Eph. 1. 4. for vs by the efficacie of his merites hee obtayneth mercie for vs at the handes of his Rom. 6. Father 5 It was said in times past that he should come in respect of the incarnation of the Word For when the fulnes of time was come hée was sent of his father hee was made of woman hee Gala. 4. 4. was made subiect to the law Therefore doth hée affirme that he was sent of his father Ioh. 6. 38. I came downe from heauen that I might doe not mine own will but the will of him which sent me 6 Hee ascended into heauen his bodie and soule being taken vp into heauen So is it in the godlie confession of the Church of Basill in the article concerninge Iesus Christ God and man Therefore let vs not yeeld vnto the opinion of those men which make the flesh of Christ inuisible and doo verie inconstantlie affirme that he is present with vs bodilie yet inuisibly For wheresoeuer the true naturall bodie of Christ is there may it also be seene and felt Lu. 24. 7 Notwithstanding this is certaine that whole Christ is euerie where but not the whole of Christ Lombardus in his third Booke of Sentences dist 22. saith Truelie whole Christ was in hell whole Christ was in heauen and whole Christ was euerie where at the same time For that eternall person was no greater when it had the flesh and the soule vnited togither vnto it then when it had but the one of them onely neither was it any greater when it had them both togither or but the one of them onelie vnited vnto it then it was hauinge neither of them vnited Therefore whole and perfect Christ was euerie where Wherevpon Augustine saith Hee sent not the Father from him when hee came into the Virgin being whole euerie where and perfect euerie where And a litle after The Totum Christi Totus Christus whole of Christ was neither in the sepulchre neither in hell although whole Christe were there like-as whole Christ is God and whole Christ is man but not the whole of Christ because he is not onelie God or onelie man but both God and man Totum enim ad naturam refertur totus ad hypostasin The whole of Christ is referred vnto the nature but whole Christe vnto the person Sicut aliud aliquid ad naturam alius vero aliquis ad personam As another thinge and some-thinge are referferred vnto the nature but another man and some man are referred vnto the person Where-vpon Iohn Damascene saith Totus Christus est Deus perfectus non autem totum Deus est c. Whole Christ is perfect God but the whole of Christe is not God for hee is not onelie God but hee is man also and whole Christ is perfect man but the whole of Christ is not perfect man for hee is not onelie man but hee is GOD also For the whole of Christ representeth his nature but whole Christ his person Sicut aliud quidem est naturae alius vero hypostaseos Like-as another thing importeth the nature but another man importeth the person 38. Lect. 12. April 1580. TO the ende that that which goeth before may bee made more plaine I will adioyne vnto the Prophets woordes concerninge the comming of the desire of the Gentiles the lyke sayinge of the Apostle which comprehendeth in it two rules touching the spirit of God and Iesus Christ is come in the flesh The word was made flesh the spirit of Antichrist 1. Iohn 4. 2. 3. By this knowe yee the spirit of God euerie spirit which confesseth that Iesus Christe is come in the fleshe is of God And euerie spirit that doth not confesse that Iesus Christ is come in the flesh is not of God but this is the spirit of Antichriste of whom you haue heard that hee should nowe come that hee is now in the worlde Nowe that wée may applie these thinges vnto our purpose and admonishe the yonger sorte that they doe not onely take héede of that opinion of Antichrist which denieth that Christ is come in the fleshe that is that hée is made like vnto vs in all things sinne onelie excepted hauing taken to him-selfe the true humane nature which coÌ„sisteth vpon a reasonable soule and an instrumentall and comprehensible bodie but also of the position which being set downe that doth followe we will set downâ— the Methode of our spéeches Syllogisticallie which shall teach both these thinges both that the truth is a most perfect harmonie and that those which starte aside from the same after they haue graunted one absurditie doe gather more and lay them vpon their owne shoulders and vpon others also 1 Syllogisme They which deny that Iesus Christ is come in the fleshe are ledde with the spirite of Antichrist 1. Iohn 4. 3. But who-soeuer they bée which feigne that the fleshe of Christ is present euery where really they deny that Iesus Christ is come in the fleshe Wherefore wée must pray vnto God that they may bée deliuered from the spirit of Antichrist whereby they doe not pâ—rceiue them-selues to bee ledde For it becommeth vs to report well of those whom wée sée take our parte against the popish Idolatrie 2 The proofe of the minor Who-soeuer doe feigne that the fleshe of Christ was from euerlasting they doe denie that Christ came in the fulnes of time in the fleshe But they which doe affirme that the flesh of Christ is really euery-where doe say that the fleshe of Christ was from euer-lasting Therefore they denie that Christ is come in the flesh 3 The proofe of the minor It is altogether vnpossible and an absurde thinge to attribute to any thing an vniuersall presence with-out eternitie of beginninge But those men which say that Christ is euerie Or bodily where * really doe attribute
that they beléeue the remission of sinnes In like sort I prooue the minor GOD doeth iustifie none but those whose mercifull God hee is But hee doeth iustifie the circumcision of faith and the vncircumcision by fayth Rom. 3. 30. Therefore hee is the God aswell of the circumcised as of the vncircumcised in the flesh Let vs throughly ponder these and such like sayinges that beeing mindfull that we are sprong from the wild Olyue trée wée may with one minde and one mouth giue thankes to our Lord Iesus Christ who hath deliuered vs from the power of darkenesse and hath translated vs into the kingdome of light To him be glory for euermore Amen 40. Lect. 25. Aprill 1580. 6 An argument drawen from the glorie of the second Temple I will fill this house with glorie saith the Lorde of hostes IT is questionles that that temple is to be builded with great industrie and ioyfulnes which the Lord hath promised to replenish with glory But the Lorde doeth promise to replenish the seconde Temple with glory Ergo. c. Aphorisime concerning glorie 1 There is one glorie of the flesh and an other of the spirite 2 The glorie of the fleshe beeing kindled with the confidence that is reposed in workes as strawe with fire is an hinderance to fayth Iohn 5. 44. Howe can yee beleeue when yee receiue glorie one from another and do not seeke the glorie which commeth from God alone 3 The glorie of the spirite staying vppon Christ alone is ioyned with faith 2. Cor. 3. 18. But we beholding as in a myrrour with open face the glorie of the Lord are transformed into the same image from glorie to glorie 4 There is one kinde of glorie of the fleshe which consisteth in riches dignitie and good successe and it is common aswell to the faithfull as to the vnbeléeuers Gen. 45. Psal 112. 2. Reg. 12. 5 Yet ought the glorie of the spirite to bee preferred farre before it which accompanyeth plentie of the Lordes blessing in spirituall thinges 6 And forasmuch as both of them are to bée esteemed according to their end vse wée ought to preferre the glorie of the spirite which serueth chiefely both to our owne edification and the glorie of God farre before the glorie of the fleshe The blessing of God is commended first for the efficient cause or the author thereof which is God who is called the God of glory Psal 29. 3. Secondly for the formall cause which comprehendeth the decent and good order vsed in the dispensation of the worde of God and his worshippe and the approbation thereof which is declared by the imputatiō of perfection wrought by faith whenas otherwise God might require manie thinges at our handes Lastly for the plentifulnes thereof which is signified by this worde fill And nowe howe and of what gifts this fulnesse is ment these sayings doe sufficiently testifie And of his fulnesse haue wee all receyued euen grace for grace Ioh. 1. 16. And agayne Hee is ascended farre aboue all heauens that hee might fulfill all thinges namely with the giftes of the spirite and that hee might giue to the Church faithfull seruaunts Eph. 4. 10. 2. Of the funiture of the seconde Temple Although wee must needes confesse that there was great store of riches gathered together in the treasurie and that as the histories do testifie there were other riches taken fro other yet no doubt this was the principall glorie thereof that the sonne of God beeing reuealed in the fleshe taught the gospell of the kingdome therein Wee will inferre certayne notable sayings of the holie Scripture and out of them will wee gather what bee the chiefe ornamentes of Temples 1. Reg. 8. 12. 13. The Lorde said that hee woulde dwell in the thicke clouds Certaynely I haue built thee an house to dwell in an house that thou mightest dwell for euer The presence of God hearing prayers an◠taking in good part the worshippe done to him in faith is the first and chiefest ornament of a Temple And whereas it is sayde that the Lorde doeth not dwell in temples made with handes that may not bee vnderstood simplie Act. 7. 48. but in some respect first in respecte of his essence according to the which hee is not onely in the Temples but also euery where secondly in respect of the comparison For it delighteth him not so much to dwell in a materiall Temple as in a faithfull heart Isay 56. 7. My house shall be called an house of prayer to all people Vnder prayer made in faith the Prophet doeth comprehend by Synecdoche the administration of the worde and Sacramentes and also both the externall and internall worship of God And is certayne that hanginges organs and musicall harmonie do nothing like so much adorne Churches as the preaching of the worde of God which serueth to the vse and edification of the saints Ioh. 2. 16. Carrie these things hence make not my Fathers house an house of Marchandice Therefore the house of the Father séeing it is an house of godlines must not serue to the prophane gayne of those men which thinke that gayne is godlinesse and for this cause they doe all thinges that they may serue to their filthie lucre 1. Tim. 6. 5. 9. but to the edification of the mysticall bodie of Christ which is the Church 3 Of the glorie of the Church of the newe Testament Isay 40. 5. The glorie of the Lorde shall be reuealed and all flesh shall see it together because the mouth of the Lorde hath spoken it Isay 60. 2. For behold darkenes shall couer the earth and a myst the people but vpon thee shall the Lorde arise and vpon thee shall his glorie bee seene The meaning of these oracles may bee gathered out of these sayinges Iohn 1. 14. And that word was made fleshe and it did abide amongest vs and we sawe the glorie thereof the glorie I say as of the onely begotten comming out from the father full of grace and trueth 2. Cor. 3. 9. For if the ministerie of condemnation was glorious much more doeth the ministration of righteousnes abounde in glorie 4. Of the glorie of the Faithfull 1 It is most certayne that the faithfull are the Temples and houses of God Eph. 2. 22. Wherein you also are builded together that you maye bee a dwelling place for GOD through the spirit 2 For this cause is it saide that Christ doeth dwell in their hartes by faith Eph. 3. 17. 3 And it is certaine y◠they which are destitute of holy spirit of faith haue no part nor fellowship with Christ 2. Cor. 6. 15. What concorde hath Christ with Beliall or what part hath the beleeuer with the infidele 4 Truelie the onely glory of the faithfull is Christ 1. Cor. 1. ver 31. But you are of him in Christ Iesus who of God is made to vs wisdome and righteousnes and sanctification and redemption that as it is written he that reioyceth let him reioyce in the Lord. I
at Damascus confirming by testimonies conferred togither that this was Christ Act. 9. 22. The ende The next ende thereof is that it may serue to the instruction correction consolation and exhortation of those men which are coheyres partakers of one bodie and partakers of his promise in Christ through the Gospell Eph. 3. 6. And the last end of this knowledge is the glorie of God according to that saying of the same Apostle To the intent that that manifolde wisdome of God may be made knowen by the church to the principalities and powers in heauenly places Ephe. 3. 10. Therefore that doctrine wherein the pastors and doctors of the Church ought to excell is the gift of true vnderstanding which is according to godlinesse concerning our saluation seruing to instruct the faithfull that which the spirit of God reuealing Christ worketh to our restoring and the glorie of God Learne first sayth Hyerome before thou teach For no man shall euer be able to teach those thinges whereof he is ignorant Therefore they do offend grieuouslie which being neither furnished with the knowledge of heauenly thinges nor with the vse of spirituall thinges do take vpon them to teach in the Church And as Bernard sayth being more ready to take the chaire then the charge for their bellies sake to the great hinderance of the Church they play the part of those men which get their foode with their tongue and also they play the Parates in that they learne by heart and pronounce without iudgement sermons penned by other men 47. Lect. 36. May. NOwe let vs returne in Gods name vnto our purpose For those thinges aforegoing which were spoken concerning the skill in the lawe of God which the Priestes ought to haue tende onely to this ende that wee may vnderstande that the Priestes vnto whose consciences the prophete appealeth did condemne themselues Verse 13. If any man shal beare holy fleshe in the skirt of his garment and with his skirte doe touch bread or pottage or wine or oyle or any meat shall it bee made holy And the Priests made answere and said No. 1 The Fathers the Prophets Christ himselfe and his Apostles did often times vse a parable to reprooue and conuince men by their owne iudgement There bee parabolical examples extant Iud. 9. which Iotham the sonne of Gedeon vseth of the kinglie honour giuen to the Oliue tree the figge tree the vine and the bramble Which Nathan the Prophet vseth when he did reprooue Dauid for murder and adulterie of the rich man and the poore man which the woman of Thekoah vseth of her two sonnes 2. Sam. 14. Which Christ Iesus vseth of the two sonnes which were sent by their Father into the vyneyarde of the vineyarde and husbandmen of the mariage of the kinges sonne Mat. 21. 22. In this place wee haue an example of a Probleme And agayne in Mat. 21. 25. of the baptisme or doctrine of Iohn the Baptist And in the Chapter following of Christ the Lorde and sonne of Dauid A Position It is a poynt of spirituall wisedome so to appeale vnto an other mans conscience whether it be by a Parable or a Problem or by some other meanes that he may playnely confesse that he is conuict and that giuing the glory to God he may yeelde to the truth 2 The meaning of the probleme which Haggeus did propound to the Priestes is this Doe you thinke that you haue therefore beene an holy nation because you haue lightly executed the ceremonyall worshippe neglecting the restoring of the Temple Nay I prooue that you haue bene vncleane after this manner Looke how much holie flesh which is caried in the skirt of the garment doth sanctifie other meates when the garment toucheth them somuch doth your superstition and bodily exercise sanctifie you from the infection of sinne But flesh which is wrapped vp in a cloth doth not sanctifie other meates Therefore these ceremonies and bodily excercises do no whitt avayle to the sanctifying of you Some there be which by contradiction doe take these wordes holy and to hallowe or sanctifie so that they may signifie 1. Cor. 14. profane or to make vncleane Therefore the meaning shall be this Vncleane flesh which is wrapped in a cloth doth not pollute other meates Let the godly iudge whether exposition is better For the spirite of the prophets is subiect to the prophets 1. Position The people of God must not acknowledge that their sanctification whereby they are clensed from the infection and vncleanes of flesh and bloude commeth from the hungrie and weake elements of the worlde 2. Position All thinges are cleane to the cleane but vnto the profane and infidels there is nothing cleane but euen their mind and conscience is vncleane Tit. 1. 15. Out of this saying may we gather that onely the faithfull are cleane and that all infidels are vncleane 3 Position The worship which prophane men doe vnto God for-asmuch as it is vncleane it can in no case please God neither doth hee allowe the same The answere 3 The answere consisteth vpon the deniall which the priests make A Position In the confession of faith and in our answeres concerning religion we must vse no dissimulation ne feigninge no feigned refusall For it becommeth vs freely to professe these things which the Lord of his goodnes hath reuealed vnto vs. And it is manifest and execrable impietie falsely to pretend ignoraunce least thou be enforced to cōfesse the matter As when the Iewes did say y◠they knew not whether the baptisme of Iohn were from heauen or of men Mat. 21. 27. Therefore let no man suffer him-selfe to bee so caried away into such dissimulation being mooued with the example of those men which walk not rightly in the gospell of Christe and are of some authoritie that hée feigne him-selfe to bée ignorant of the truth and extinguish the spirit which is in him-selfe Which thinge alas for woe many haue done and in these daies doe to Latonus Hossmeisterut their vtter ruine as is too euident A digression Distinctions concerning conference in diuinity 1 God will haue vs to stirre vp the gift of God by godly conference concerning godlines that wée may profit accordinge to that saying o◠Paul Col. 3. 16. Let the woorde of Christ dwell in you plentifully with all wisedome teaching and admonishing one another c. Now if all the faithfull must doo this how much more ought they to doe it whom God doth seperate to teache others And it must néedes bee that the holy spirit must bee the author the taske-maister and moderator of this conference For the ende of such godlie conference is the truth which wee must knowe and bring to light And it is the holy spirit alone that leadeth vs into all truth 3 The naturall man is vnfit for such conference I call him the naturall man which followeth in all thinges the reason of the flesh being bée-witched with the acceptinge of persons and vaine glory and
is contayned in these wordes In my sight saith the Lord. As if he shoulde say Although you seeme to your selues to bee cleane in the sight of the Lord our God yet doth hee plainely testifie that you are vncleane The iudgement of God concerning the cleane and cleanes is not like to the iudgement of men Men doo often-times count them vncleane who in the sight of God are cleane and on the contrary But God who beholdeth the heart knoweth best what ought to bee thought of euery man Further-more it often-times falleth out that a man deceiueth him selfe accordinge to that saying of Solomon There is a generation that are pure in their owne conceite and yet are they not washed from their filthines Pro. 30. 12. Obiect The euents are answerable to the counsels and iudgementes of God But the cleane and vncleane haue all one euent according to that saying of Solomon All things fall out a-like to all The iust and vniust the good and cleane and vncleane hee which sacrificeth and he which sacrificeth not haue one euent as is the good so is the sinner c. Eccle. 9. 2. Therefore God doth not iudge the cleane and vncleane An I answere vnto the minor proposition where-in there is a fallacie from that which is spoken in some respect vnto that which in spoken simplie Certaine euents both prosperous and infortunate are common aswel to the faithfull as to the vnfaithfull but not all Oftentimes both of them are in aduersitie sometimes both of them doo enioy prosperity for a season But like-as euen prosperitie turneth to the ruine of the infidels so aduersitie doth profit the faithfull These latter euents are not common to the cleane and vnfaithfull 50 Lect. 3 The Induction THe induction where-by our prophet confirmeth the proposition is this All the Iewish nation is vncleane All the workes of the hands of this same people are vncleane The offrings which the Iewes haue offred to God are vncleane And all thinges what-soeuer they doe are vncleane Therefore this proposition is true The Iewes are vnclean In this induction we will note these fiue points 1 The order of thinges Hee beginneth with the Iewish nation as with the Vine which bringeth foorth wilde grapes not good grapes That done he procéedeth vnto the works of their handes that is vnto their housholde and ciuill affaires which serue properly to the maintenance of this naturall life Lastly hee ascendeth vnto the highest degree which comprehendeth the administration of the priestes and hee testifieth that the Iewes are vncleane in respect of all these thinges and therefore are they subiect to the wrath of God The seconde thinge which we haue here to note is that vnder these woordes Nation and People the prophet comprehendeth the men of honor of meane estate and of lowest degrée Isaias the prophet in his 1. Cap. 5. 6. vsing an allegorie accuseth in these woordes all estates of men Euerie head is weake and euerie heart is heauy from the soale of the foote vnto the head there is nothing whole there-in but woūds swelling sores full of corruption You sée how vprightly and vncorruptly the prophets behaued them-selues if at any time they were to reprooue sinnes which were committed by men of all estates Their foote-steps must we follow it is our duties to rebuke sinners without flattery or respect of persons 3 Thirdly we note that the works of our hands are vncleane vnles they bee sanctified by praier and the worde of God Therefore Dauid in the 90. Psalme praieth thus Let the beutie of the Lord our God bee vpon vs and direct the worke of our hands Faith acknowledgeth and professeth that al our labour is in vaine vnles the Lord doo blesse the same according to that which is written in the 127. Psalme 1. ver If the Lord build not the house their labour is but in vaine which builde it if the Lorde keepe not the City the watch-man watcheth but in vaine 2. It is in vaine for you to rise earlie and to lie downe late eating the breade of sorrowe so will he giue his beloued sleepe c. 4 Fourthly wee haue to note that there is the figure Synecdoche in the worde offrings For hee knitteth together as it were in one bundell all ecclesiasticall actions sacrifices sacramentes holy dayes fastinges c. And these actions are called vncleane not in respect of God who commaunded them nor of the forme but in respect of men which did not doe them in faith and which rested only vppon the worke wrought 5 Fifthly the ende and vse of the oracle Let vs remember that the Prophete speaketh these thinges to vs that discending first of all into our selues wee may acknowledge and bee heartily sory for these euils and diseases wherewith wee are infected secondlie that wee may call diligently to an accompt our counsels studies affaires and that wee may not faltter our selues whenas we perceiue that we haue rather sought earthly thinges then heauenly things and lastly that wee may well weigh and consider with our selues how and with what conscience we haue worshipped God hitherto and that we bee heartely displeased with our selues if we shall vnderstande that wee haue drawen nigh vnto God with our mouth and in heart haue beene farre from him A supposition concerning the studie of diuinitle 1 We must earnestly begge of God and somuch as euer wee are able must wee endeuour that our studies may be holie not prophane and vncleane For wee are conuersaunt in Chrtstes schoole wherein wee must bee most earnestlie giuen to holines 2 And our studdies shall bee cleane and holie to God by this meanes if GOD shall so throughly sanctifie vs that our spirite soule and bodie may be perfect Let vs remember that we are the temples of the holy Ghost which must not be defiled with the filthinesse of the flesh and spirite 2 The workes of our hands must be cleane For we must haue the mystery of faith in a pure conscience Let therefore our thoughtes our wordes our workes be chast and pure that we may be vnto others a laudable example of integritie and holines being studentes in the holie Scriptures not in outwarde show onely but in trueth and in deede 4 The same opinion must wee haue concerning our sacrifices that is our prayers our thankesgiuing our pacience in trouble and all our holy actions which must needes be lightned by faith and the knowledge of Iesus Christ the mediator that they may be acceptable to God and profitable to vs. 5 The author of our study is God of whom it is often times sayde in the law Be ye holy as the Lorde our God is holy 6 The matter thereof is Christ Iesus who is made vnto vs not onely wisedome but also sanctification 7 The forme of the study of diuinitie appeareth not onely in speculatiō but also in practise that is in the vnfeigned and continuall exercise of true godlines 8 The ends of this studie are not gayne