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
one God and father of all c. Paul Rom. 4. Doth declare that wee are iustified by the same meanes whereby Abraham was iustified namely by faith that the manner of the fathers election and our election is all one namely free and vnchaungeable 1 Cor. 10. The Apostle saith that the fathers did eat the same spirituall meat and drinke the same spirituall drinke which we eate and which wee drinke Which thing all the godlie and these which haue vnderstanding doe sée to bée vnderstoode of the substaunce and fruite of the Sacramentes and not of the sacramentall signes These and other such like sayings doe teach vs that there is but one Testament and one couenaunt of grace in substance and trueth 3 Notwithstanding the olde Testament the Newe doe so differ in the dispensation that the newe Testament doeth farre exceede the olde Math. 13. 17. Verily I say vnto you manie Prophetes and iust men haue desired to see the thinges which you see and haue not seene them and to heare the thinges which you heare and haue not hearde them Yet let vs knowe that these thinges are spoken respectiuely and not simplie For hee doeth not denie that the Fathers knewe the same kinde of doctrine but he preferreth the estate and cōdition of Christ his Church before the discipliue of the lawe as beeing better For after that Christ the light of the worlde beganne to teach there did so great light of the knowledge of God shine in the heartes of the faithfull that hee that was least in that newe estate of the church was greater in the kingdom of heauē then Iohn the baptist if you consider the plentifulnes of doctrine In the eight to the Hebrues vers 7. the apostle reasoneth thus If that former testament he meaneth the olde testament had bene such that there had beene nothing wanting therein then had there béene no place sought for the second But there hath béene a place sought for the newe couenant vers 8. 9. And that may be vnderstood of the worde and the sacramentes For séeing the same doctrine the same faith and the same Christ doth raigne in the Church of both testamentes the diuersity of dispensation consisteth in the letter administration and whether you respect the preaching of the word or the administration of the Sacraments and not in the spirite and trueth But some there bée which doe attribute vnto the Fathers the shadowes and vnto vs the trueth And to the end they may prooue this they alleadge the wordes of the Apostle Heb 10. 1. The lawe hauing a shadowe of good thinges to come and not the very expresse forme of thinges c. I answere First they falsely take that as spoken simply which is spoken respectiuely and by way of comparison touching the moste solemne yéerely sacrifice which was nowe abrogated when Christe was vpon the Altar of the Crosse Secondly if they attribute no more vnto the Fathers but the shadowes and doe spoyle them of the truth then surely they thinke y◠there was but small prouision made for their saluation and restoring For what shall wee thinke that any man can bee saued without the trueth Thirdly why doeth Paul attribute to vs Circumcision made without handes Col. 2. 11. and to the Fathers Baptisme and the spirituall meate and drinke 2. Cor. 1. 2 if the thing signified by the Sacrament be not common to the faithfull of both Testamentes For all men doe know that their signes and ours are not all one Lastlie what shall we say Augustine meant when hee did affirme that the Sacramentes of the Fathers and ours doe differ in the signes but are all one in substance But of these things we shall speake else where The latter part of the sixt verse Also my spirite shall stande in the middest of you feare not 4. Argument There is no cause why the taskemaisters and ouerseers of the Lordes worke shoulde bee discouraged with the feare of their enemies and the feeling of their owne infirmitie seeing that the spirite of God doeth stande in the middest of them The reason For the spirite of the Lorde is a spirite of wisedome and vnderstanding a spirit of counsell and strength a spirite of knowledge and feare of the Lorde But the holy spirite of the Esay 11. 2. Lorde will bee present with you Iewes whilest you are in building the Temple This minor proposition is grounded vppon his promise who is a God that cannot lie Wherefore you must goe forward stoutly in the holy worke and hope Tit. 1. 2. well of the successe My The same holy ghost is sometimes called the spirite of the Father sometimes the spirite of the sonne Whereby it is well proued that hee doeth procéede from the Father and the sonne as we shall hereafter declare Spirite Certayne taking the effectes for the cause doe thinke that it is to be vnderstood of the giftes of the holy Ghost But Christ vsing the same argument when hee was readie to goe to the Father promiseth his Disciples the holy Ghost which should be present with them and shoulde leade them into all truth Shall stande These wordes doe signifie presence and perpetuall helpe like as doeth that phrase To stande at any mans right hande Psalm 16. 8. In the middest of you Therefore the holy spirite is present by the presence of his grace with these onely to whome this thing was promised and giuen by the Father Of the holy spirite Aphor. 1. This worde Spirite Ruah Pneuma is sometime attributed to the creator sometime to the inuisible creatures This distinction is drawen from the cause and the effectes God is the cause and creator of all thinges The same is also a spirituall essence infinite eternall vncreated 2 When as the worde spirite is attributed to the creator it doth sometime signify the essence which is common to the thrée persons sometime the diuine nature of Iesus Christe sometime the person of the holy spirite according to these sayinges Iohn 4. 24. God is a spirite This may be vnderstoode of the same essence of God Rom. 1. 4. The Sonne of God being mightily declared according to the spirit of sanctification c. He setteth the spirite that is the Godheade of the worde against the flesh that is the humane nature which is in Christe Ephe 1. 13. You are sealed with that holy spirite of promise 3 The third person in the Godhead is the holy ghoste because hee is the essentiall power of God whereby all thinges are vpholden and the Church is sanctified The worde Spirite doeth signifie a worker and mouer not any qualitie in God 1. Cor. 12. 4. There are diuersities of giftes but one spirite ver 12. 4. For to one man is giuen the worde of wisedome by the spirit and to another the word of knowledge by the same spirite 4 The spirite is a substaunce or person distinguished from the father and the sonne by the note and marke of proceeding 1. Cor. 12. 11. But that one
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
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
I doe keepe thy commaundements * Psal 119. 3. Vnto whom the oration in this 6. Lect. Nouem 3. verse was chiefly directed IT is without all doubt that these woordes Apostrophe were spoken vnto Zerubabel the Captaine and Iosua the high Priest who were then chiefe rulers amongst the people of the Iewes For wee may gather so much both out of the verse going before and also out of the thinge it selfe That there may reformation of enormities A position bee had the Magistrates and Pastours of the Church are to bee called vnto the consideration thereof Reason 1 First because it is much auaileable vnto the Church and Common-wealth that the magistrates shoulde neither bee ignoraunt of the enormities which doe raigne therein neither should they winke at the same 2 Secondly it becommeth these two orders and degrees to consent together so that Moses and Aaron may help one another for the Common-wealths sake 3 Thirdly it is certaine that God working by meanes doth vse these fellowe labourers to the rooting out of euill and planting of good 4. But what witnes or procurator did the Lord vse in this action HEe vsed Haggeus who also for the testifying of that matter said not Thus saith Haggeus but Thus saith the Lord God of hostes A position 1 No man taketh to him-selfe honour vnles hee bee called of God as was Aaron Heb. 4. 4. Of calling 2 A man can receiue nothing vnles it shal be giuen him from heauen * Ioh. 3. 27. Of 2. Pet. 1. 21. 1. Thess 2. 3. the giftes and dignitie of euery man 3 Forasmuch as the holie men of God did speake as they were mooued by the holie ghost * wee ought to receiue their words as the words of God and not of men 4 It is modestie and truth becomming the seruauntes of God to acknowledge to haue receiued the oracles of the holy ghost onely at the handes of God 5. What maner of speeche hee vsed THe Prophet vseth a counterfaytinge of the speech of the people that hee might amplifie the vnworthines of the matter As if hee shoulde haue saide This vnthankefull people haue this alwayes in their mouth The time is not yet come that the Temple of the Lord shoulde bee builded But it appeereth that they care especiallie for their owne houses and their owne commodities In like sorte it is said in Ezechiel * What Ezech. 18. 32. meane you that you speake this Parable parabolicallie vpon the lande of Israel The Fathers haue eaten sower grapes the Childrens teeth are set on edge c. 1 Wee must beware of those words which A position smell of incredulitie 2 And it is a token of incredulity for men to prescribe a time at their owne pleasure for these things which ought at all times to be done to the glorie of God 3 If wee must giue an accompt of euerie idle word much more of that which is blasphemously spoken against God Wee knowe the olde sayinge GOD is blasphemed by that wisedome which hee abhorreth And hee is blasphemed whenas words and speeches are spread abroade which are repugnaunt vnto his will The saying of Plato in his second Booke de Repub is worthy to bée remembred It appeereth that God is vnto no man the cause of euill being him-selfe good and by all meanes resisting euill neither doth it become anie man to saie so in his Cittie if hee will bee gouerned with good lawes neither ought anie man to heare anie either younge or olde telling fables either with measure or without measure if hee neither speake such honest things as are to bee spoken neither such thinges as are profitable for vs either such thinges as doe not hange well together And Plato addeth afterwardes two Lawes The first whereof is this that God is the cause of good thinges the seconde that God is not a deceiuer c. These thinges doe I speake that the younger sorte may vnderstand with what reuerence and howe religiously the sounder sorte of the Ethnickes did iudge it became them both to thinke and speake of God Howe reuerentlie ought wee to speake of his essence his will his iudgement which haue receiued the gift of the holy ghost 4 It is so farre off that GOD doth take in good parte reprochfull woordes vttered against him that hee will not haue vs to vtter the same against our brethren Thou sufferest thy mouth to speake euill thy tongue worketh deceit Moreouer thou speakest against thy brother thou slaunderest thyne owne mothers sonne These things hast thou Psal 50. 16. 20. done and I held my tongue thou thoughtest that I am like vnto thee but I will reprooue thee and set thy sinnes in order before thee 7. Lect. Nouemb. 4. 6. The state of the oration THe state of this oration is iurediciall For the question is whether it stoode with equity and pietie that the people of the Iewes did so longe deferre the restoringe of the Temple or no Haggeus hauing confuted the reason which the Iewes broughte in defence of their negligence doth teach that it did neither stand with equity neither yet with piety y◠they did so longe deferre the restoring of the temple This was the argument which the Iewes did vse There is a time to plucke downe and there is a time to builde vp Eccle. 3. 3. But the time is not yet come that the house of the Lord should bee builded therefore are not wee to be reprooued for our slacknes in building the house of the Lord. 7. Concerning what things this oration was chiefly made THat it may appeere what greate mischiefe was packed in this thinge let vs see what things the prophet doth chiefelie intreate of in this oration And wee will follow the course of the cōmon places of the state iurediciall as Lawe Custome Nature Equitie Couenant 1 The will of GOD is the highest and Lawe most iust lawe But GOD woulde haue his Temple restored and for this cause had hée raysed vp Haggeus and Zacharias the prophetes that they might bee Witnesses and Haraldes to proclaime his will openly 2 That which was appointed and assigned Custome by God to the religious custome of the Church of Israell could not bee neglected without committinge of a most haynous offence But the Temple of Hierusalem was in times past builded to that intent that the Israelites shoulde there méete together thrise euery yeere and shoulde doe holy worship therein For as yet the time was not come whereof Christ spake Iohn 4. 21. The houre commeth whenas yee shall neither in this mountaine neither at Hierusalem worship the father 3 What sway Nature ought to beare in Natur◠this case wée may sée euen by these disputations of Plato wherein hée teacheth in what place Temples are to bée builded And he forbiddeth to bring the weapons which are taken from the enimies into the Temples And although GOD doth not dwell in Temples made with handes yet woulde hée haue the
preiudiciallie A short Methode 1 First what the feare of God doth signifie The feare of God signifying not only the honour but also the reuerence due vnto God is commonly called of the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 11. 7. it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sometime it signifieth the same which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 godlines wheÌ„ it comprehendeth vnder it all that worship which is due vnto God as in that most worthie saying The feare of the Lorde is the beginning of wisedome Psalm 111. 10. Sometimes it signifieth the speciall gift of the holy ghost With feare and trembling make an ende of your saluation Phil. 2. 12. 2 Secondlie the diuers significations of the worde feare There is a sonnely feare and there is a seruile feare Of this latter feare doth Paul speake when he saith For God hath not giuen vnto vs the spirite of feare 3 Thirdlie whether there bée anie such feare of God Bee not high minded but feare Rom. 11. 20. These words are a remedy against carnall pryde and confidence neither is it repugnant vnto the assurance of faith the certainety of our saluation 4 Fourthly what it is It is a sonnely reuerence kindled in the heart of a faithfull man by the holie ghost consisting vpon the reuerence of God being most iust and the loue of him being most mercifull which is lightned by faith 5 The efficient cause of this feare is the holie ghost 6. The forme so to reuerence GOD that Esay 11. 2. thou loue him alone 7 The ende thereof the honor due to God the father Mat. 1. 6. A sonne honoureth his father and a feruaunt his maister If I bee a father where is my honour If I bee a maister where is my feare 8 The effect to preferre the worship and loue due to God before all thinges which are in this world 9 The vertue which is like vnto this feare is modesty And also humilitie and diligence in doing of the duetie 10 The vice contrarie here-vnto in defect 1. Iohn 4. 1. Pet. 3. Apoc. 21. 4. 2. Tim. 1. is Epicurisme whereof it is said There is no feare of God before their eyes Rom. 3. The vices contrarie to the same in excesse are first feare with-out loue Secondly too much fearing of men Thirdlie feare ioyned with vnbeliefe Fourthlie seruile feâ—â—e 24. Lect. Iann 25. Therefore Haggeus the ambassadour of the Lord in the ambassage of the Lord saide to the people I am with you saith the Lord. LIke-as cunning Chyrâ—rgians if at any time they haue launced an incurable wounde or with an hote yron haue dryed vp a festered sore vse to applie such plaisters as are most fit for the place and may best diminishe and mitigate the paine so the prophets after that they haue gathered by the fruites which are méete for repentance that there is a godlie sorrow stirred vp in the mindes of men through the heauie preaching of the lawe and the denouncing of plagues and punishments they raise vp and put in good hope humble and contrite hearts by promising the grace and presence of God Hereof haue we a most notable example in this history in handling whereof if God permit we will speake in order of two thinges namely of the persons and of the spéech The persons are of two sortes the person of him which made this oration and the persons to whom it was made His calling and office setteth forth the person of him that made the oration For Haggeus is called the angell or ambassadour of the Lord 1 The credit and countenance of an ambassadour dependeth vpon the power and maiesty of his prince Haggeus did his message not in the name of a mortall king but in the name of that blessed and onelie king the king of kings and Lord of Lords who onlie hath immortalitie Therefore was his authority holy 2 Further-more for-asmuch as it is yâ— dutie of an ambassadour with great faithfulnes to declare those things onely which are giuen him in charge by his prince Haggeus our Prophet doth shewe most plainelie that hee spake vnto the people of the Iewes not his owne dreames or the inuentions of his owne braine but the oracles of the Lord God of hostes Hierome interpreting this place bringeth in the opinion of certaine concerning the same which hee doth not allowe Touching which opinion we will speake some-thing after the maner of the Logicians for the studious youthes sake Certaine there were in times past which did suppose that Haggeus Zacharias and Iohn Baptist were not men but angels and that by the appointment and commaundement of God they tooke to them-selues bodies They reasoned thus These thrée persons before named are called in the scriptures * Angels Therefore they were not men subiect to the like passions as wée be For-asmuch as diuers kindes cannot be affirmed of the same thinges I answere there is a fallacie of equiuocation in this word angell which is not the name of the nature but of thoffice being coÌ„mon vnto the ministring spirits and the holy men of God which are sent ambassadours in the name of Christ And although wée doe graunt that the angels doe by Gods appointment take vnto them mens bodies that the godly may the lesse bee feared here-with yet doe we thinke that they doe both foolishlie and also daungerouslie goe about to prooue that by the example of the incarnation of the Worde as these wordes doe séeme to import Neither is this anie marueilous thing to bee belieued of the angels seeing that euen the verie sonne of God tooke vpon him mans body for our redemption For the Worde did not visiblie appeare in the flesh for a certaine season as doe the angels neither did hée take vpon him a phantasticall body which séemeth to be a body but is none as Marcion did thinke neither yet mans body onelie with-out the reasonable soâ—le as Apollinaris Laodicenus doth affirme but hee coupled vnto him-selfe by a perpetuall and personall league the intire nature of man Moreouer yâ— is false which as Hierome saith the same heretiks taught namely yâ— all reasonable creatures haue one nature for this cause because these men which haue pleased God shall bée equall with the angels Their fallicie was this The blessed shal be as angels in eternall Luk. 20. 36. life Therefore all reasonable creatures haue one nature I answere there is in the antecedent a fallacie from yâ— which is spoken respectiuely vnto yâ— which is spoken simply For the blessed shal be like to the angels in respect of certaine properties not simply in respect of their essence As in the nature of angels there is no place either for mariage or for procreation of children forasmuch as God made the hostes of angels and would haue them to be ministring spirits which shoulde haue no néede of any bodily helps as meate drinke or medicines so the blessed shall not be maried they shall not haue néede either of meate or other helps which
are the fellowe labourers of the holie ghost created vnto good workes that they may walke in them And let vs remember that in euerie kinde of holy calling we haue neede of strength of heart which you may well call a holy boldnesse For seeing that wee haue to contende and wrastle not onely with the infirmitie and in like sorte with the intemperancie of our fleshe but also with a thousand shiftes and slightes of Satan it cannot bee but that in so manie and so great prouocations wee shall fainte and bee in daunger of béeing ouercome vnlesse the Lord in mercie doe giue vs strength and courage The second argument drawen from the presence and helpe of God They with whome the Lord is present in the holy worke ministering vnto them strength opportunitie and other helpes seruing to the accomplishing of their businesse wel must not loyter but rather go forward valiantly The Lord is present with you Iewes Ergo. c. The same argument doeth Paul vse speaking of himselfe At my first answering sayth hée no man assisted mee but all forsooke mee I pray God it may not bee laide to their charge but the Lorde asisted mee and strengthned me that by mee the preaching might be knowen and that all the gentiles might heare and I was deliuered out of the mouth of the lyon 2. Tim. 4. 16. 17. And in euerie holie worke the Lorde vseth fellowe labourers whome he will haue to haue respecte onely vnto him to ascribe vnto him the prayse of thinges which are well done and to craue his ayde and assistaunce Psal 90. 16. 17. Let thy worke appeare towarde thy seruantes and thy glorie to their Children And let the beautie of the Lorde our God be vpon vs and establish the worke of our handes vpon vs and establish our handie worke Of the Lorde of Sabaoth Forasmuch as this worde Lorde is repeated thrise in this fift verse we will speak thereof by way of distinction 1 This worde Iehoua or Lorde is the essentiall name of God Wée must marke this distinction of the names of God Certayne be essentiall as Iehoua certayne doe signifie the properties which are attributed vnto him in respect of the creatures as when hee is called Euerlasting Iealous Merciful Kinde 2 The worde Iehoua or Lorde is deriued of the word which doth signifie the essence Exo. 3. 14. I am that I am Furthermore thou shalt say thus to the children of Israel I am hath sent mee vnto you 3 For the worde doeth signifie him that is or the essence it selfe First because hee is so without beginning and so without ending that hee is aboue all other of himselfe and hath alwayes beene and shall bee for euer Secondly because séeing that he is the creator and Lorde of all thinges of him and through him and for him are all thinges Lastly Rom. 11. 36. because the restoring of all thinges dependeth onely vpon him 4 Therefore this name Iehoua is proper to no creature For that wee may omitte that which is saide before it belongeth properly vnto him who is by nature God and it is set exclusiuely Gal. 4. 8. against all those Gods and Lordes which are so called by equiuocation séeing there 1. Cor. 8. â—â— is but one God euen the father of whome are all thinges and wee in him and one Lorde Iesus Christ by whome are all thinges and wee through him 5 There be no moe but one Lord. Deu. 6. 4. The Lorde our God is Lord onely 6 Christ is called Lorde in respecte of his godhead or of the Word Psal 110. 1. The Lord saide vnto my Lorde sit thou on my right hande c. And therevpon doeth Christ gather that hée is Dauids Lorde in respect of his godheade but Ioh. 20. 28. his sonne in respect of his manhoode When Thomas did call Christ his God and his Lorde hee vsed the Hebrewe wordes Iehouah Elohenu 7 In the writinges of the Apostles the gréeke worde Curios doth aunswere the Hebrue word Iehouah The wordes of Moses are these Non tentabis Iehouam Deum tuum Thou shalt not tempt the Lorde thy God Matthewe vseth these wordes Non tentabis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt not tempt the Lorde thy God Notwithstanding all the learned know that the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doeth signifie Lorde and the worde Iehouah doeth properly signifie the essence 8 They erre daungerously which doe restrayne the worde Iehouah vnto the person of the Father onely For seeing that it doeth signifie the eternall essence of God himselfe which That is to the sonne and the holy Ghost is common to the three persons it is rightly attributed to them also 33. Lect. March 4. Verse 6. The worde which I couenaunted with you when you came out of Egipt will I doe my Spirit also shall stande in the middest of you feare not The argument THere is no cause why those men should bée smitten with the spirite of feare and cease from doing the Lords worke which are ioyned to God w e an eternall couenant haue him to be their patrone and helper But God hath ioyned you and your fathers vnto him by a couenaunt and in times past when as he brought your forefathers out of Egypt hée established the same by a solemne rite This minor proposition doth the Prophete set downe in these wordes The worde so calleth hee the couenaunt by Metonymia which I haue couenaunted with you when you came out of Egypt Hée affirmeth that both the fathers and also the faithfull children are ioyned to God by one and the selfe same couenaunt For he speaketh of the children of the kingdome so called vniuoce least any man shoulde thinke that these thinges are repugnant vnto the holy doctrine of particular election The conclusion is euident Positions touching the couenant of grace 1 The couenant of grace is sometimes called the Testament because it is established by the bloude of Christ Iesus the promise maker sometimes it is called the couenaunt because it is the reconciliation of those which were enemies It is called the couenaunt to th ende wée may thinke that there was enmitie before the couenaunt was made It is called the couenant of grace of the eternall cause or the cause going Rom. 5. 1â— before in God who in himselfe founde cause why he shoulde ioyne vs vnto him It is called Heb. 19. 15. the Testament because Christ is the mediator of the newe Testament that through death which was for the redemption of the transgressors which were in the former testament they which were called might receiue the promise of eternall inheritaunce 2 And as Iesus Christ is the same yesterday and to day and throughout all ages so is there Heb. 13. 8. but one euerlasting couenaunt and one Testament if you respect the substance thereof Ephe. 4. 4. 5. 6. There is one bodie and one spirit as you are called into one hope of your calling one Lorde one faith one baptisme
the poore if other helpes doe fayle then that the sacralegious enemie shoulde carrie it away Shall not the Lorde say why hast thou suffered so manie poore people to starue And yet thou haddest gold to buy them foode withall Why were so manie prisoners ledde into captiuitie and not redeemed Why were they slayne It had beene better for thee to haue saued the vessells of the liuing then of metals To this purpose serueth the 17. Law in the booke Lib. 1. Tit. 5. l. Sancimus If need shall require in redeeming of prisoners then wee doe graunt licence both to sell the foresaide thinges and also to lay them to gage forasmuch as it is no absurde thing to preferre the soules of men before all matters vessels and garmentes 6 These wordes of Ambrose doe teach vs what answere we ought to make to those men which crie out that the sacraments are dispoiled of their dignitie if golden vessels siluer vessels be not vsed in the administration thereof I was affraid wouldst thou say least the Temple of God want his furniture He would answere The Sacramentes doe not require gold neither doe these thinges please in golde which are not bought with gold The ornament of the Sacramentes is the redemption of prisoners And these are precious vessels indeed which redeeme the soules from death c. in the same Chapter 7 Therefore if wee doe vse in our Churches vessels of golde and siluer in the administration of the Lordes supper yet let vs vse them without all boasting and opinion of the necessitie and price of the matter thereof Neither let vs so deale that that Ecclesiasticall adage may bee verified in vs. In times past there were golden Priestes and wooden vessels but nowe there bee wooden priestes and golden vessels 8 Neither let vs condemne nor finde faulte with the reformed Churches in the number whereof is the Tigurine Church which doe imitate the thriftines and simplicitie of the primitiue Church doe vse wooden vessels yet such as are clenly and fit for the purpose For if wee thinke that the Lords supper cannot be decently ministred vnlesse wee vse vessels of gold and syluer why are wee not also desirous to haue fontes and lauers of gold and syluer Vnlesse peraduenture wee thinke that we ought to make more accompt of the Lordes supper and of the administration thereof then of Baptisme which is the Lauer of our regeneration 43. Lect. Aprill 29. Verse 10. The glorie of this latter house shall bee greater then the glorie of the former sayth the Lorde God of hostes and in this place will I giue peace sayth the Lorde GOD of hostes 7 Argument drawen from the comparing of the first Temple and the seconde together THat Temple is to be builded with all readinesses and diligence whose glorie shall bee greter thē was the glorie of that first house builded by Salomon the king For there is no cause why any man shoulde obiect that it will bee but base and of no price and estimation But the glorie of this seconde Temple will bee greater then the glory of the first as the Lorde himselfe doth testifie Of the vnlooked for woorkes of God It is sayde in the holy Scriptures that God doeth oftentimes bring to passe wonderfull thinges both because in rewarding of godlines ordinarily and punishing of vngodlines hee setteth vppe the méeke and pulleth downe the prowde and also because hee restoreth thinges which are almost quite gone to decay contrary to all mens expectation and those men which séeme most of all to florishe doeth hee in his his iust iudgement throwe downe to the grounde Psal 75. 6. 7. Promotion commeth neyther from the east nor from the west nor yet from the wildernesse For God is the gouernour hee bringeth lowe and hee exalteth The meditating vppon these workes of God ought to nourish and kindle in vs feare of God and the hope of hauing these miseries mitigated wherewith wee are oppressed The Iewes thought in times past that it coulde neuer come to passe that the latter temple shoulde bee corespondent to the former in any poynt Neyther was there any other cause frō which this imagination did spring saue this because they did looke vnto thēselues and vnto the smal wealth of the Iewish people and not vnto God But the Prophet in the name of the Lord God of hostes telleth the Iewes of litle faith a thing that they litle loked for namely that the glory of this temple would be greater then euer was the glory of the first Temple And howe often are wee brought to the passe in time of aduersitie wherevnto Dauid doth confesse him-selfe to haue bene brought Psal 31. 22. But I saide in my hast I am cast out from the sight of thine eyes not-withstanding thou hast heard the voice of my praier whilest I cried vnto thee Let vs therefore endure and so much as wee are able let vs saue our selues in time of prosperitie The Church of GOD in Germany is marueilously troubled in these our dayes that by the counsels and endeuours of these men which had rather bee Lordes ouer Gods Heritage and enforce all other men to receiue their doctrine then to bée examples vnto the flocke But let vs valiantly beare the vniust preiudices 1. Pet. 5. ◠excommunications of these princely Potentates and looking vnto the iudgmēts of God whereof hee often sheweth manifest tokens let vs waite for the mitigation of these euills For God is faithfull and hee will not suffer vs to bée tempted aboue that which wee are able to beare Hée neither slumbreth nor sléepeth which kéepeth Israell Therefore to him alone let vs commit the Church and all our selues also 8 Argumēt drawen from the plenty of peace and of the giftes of the holy ghost And in this place will I giue peace saith the Lord God of hostes Vnder the woorde peace hée comprehendeth by Synecdoche all manner of spirituall giftes For the Iewes did not enioy earthly peace longe and the second Temple was often-times spoyled and at length was it set on fire and ouerthrowen But the prophet Haggeus reasoneth thus God will giue peace in this Temple hee will cause the gospell to bée preached hee will powre out the spirit of grace and of praiers Wherefore you must apply the holy woorke that you may obey your chiefest good thinge the Lord your God commaunding you to builde this second Temple Obiect The Lord Iesus saith The houre commeth when-as yee shall neither in this mountayne neyther at Hierusalem worshipp the Father Therefore God did not geue peace Iohn 4. 21. in that place For doubtles there can no peace be giuen with-out praier faith and other gifts Ans I denie the consequent and my reason is this because there is ignoratio elenchi ignorance of an argument For these sayings are not vttered both concerning one time God gaue peace in that place in that hee preserued and enriched wonderfully with the plenty of the gifts of
nothing Cicero made answeare tauntingly perhaps sayth he you thinke that the question is asked you concerning the lawe But it is greater shame for one which professeth diuinitie to haue nothing to answere when he is asked concerning things which appertain vnto saluation 46. Lect. 13. Aprill A digression concerning the doctrine wherein those which are teachers in the Church must excell HIerome in his commentarie vppon the Epistle of Paul vnto Titus Chap. 1. 9. expounding these wordes That hee be able to comfort in sounde doctrine and to refute them that speake against it saith thus The former thinges which hee placed amongst the vertues of a bishoppe doe appertayne vnto the life but this which he saith That hee bee able to comfort in sounde doctrine to refute those which gaynsay it is to bée referred vnto knowledge For if the life of a Bishoppe bee onely holy hee may profit himselfe in so lyuing Furthermore if he shal be instructed both in learning and speech hee may be able to instruct both himselfe and others and not only to instruct and teach his owne but also to refute his aduersaries who vnlesse they bee refuted and conuinced will easilie turne away the hearts of the simple This place maketh agaynst those men who giuing themselues to slouthfulnes idlâ—nes and sléepe doe thinke it a sinne to reade the Scriptures and they contemne those which meditate vpon the lawe of the Lorde day and night as bablers and vnprofitable persons not considering that after that the Apostle had set downe the catalogue of the conuersation of a bishoppe hee commaundeth also that hee bee learned 1 The doctrine wherewith the pastors of Churches ought to be furnished is called by manie The diuers names of this learning names in the scripture Sometimes it is called the worde of knowledge wherein a teacher ought to excell Sometimes it is called the word of wisedome which is necessarie for a pastor whose duetie is not onely to teach men but also 1. Cor. 12. 8. to comfort some to reprooue some to exhorte some In this worde Knowledge wee must notâ— the diuers significations thereof For there is one kinde of knowledge which is so called by equiuocation as that which Paul saith to bee falsely so called which consisteth vpon false doctrine vayne bablinges and oppositions Such 1. Tim. 6. 20. is for the most part the schole diuinitie wherein also the chiefe points of faith which are set without the doubtfulnesse of mans iudgement are handled both wayes after the schoole manner There is an other kinde of knowledge which is the true knowledge which is sometimes called Wisedome Augustine disputing about the trinitie sayth thus This is the right distinction of wisedome and knowledge that vnto wisedome doth appertaine the intellectual knowledge of eternall thinges and vnto knowledge belongeth the reasonable knowledge of temporall thinges And Aristotle in his sixt book of Ethickes defining knowledge saith that it is a demonstratiue habite The same Metap 1. saith that Wisedome is the knowledge of the first and highest causes And in his Rethorike Lib. 1. hee sayth that it is the knowledge of manie and marueilous thinges But these words are taken in the holy scripture for the most part confusedly whenas they intreate of the knowledge of the misterie of our saluation Therefore will not wee distinguish theÌ„ 2 The Genus of this vnderstanding is the gift of the grace of God Eph. 3. 7. Whereof I Genus am made a minister by the gift of the grace of God which is giuen mee according to the working of his power But the worde vnderstanding which the Apostle vseth in the same Chapter ver 4. is taken somewhat more strictly Whereby when yee reade yee may know my vnderstanding in the mysterie of Christ The difference 3 The Difference may bee fet from the ende thereof as in that saying of Zacharie And thou mayst giue knowlege of saluation to his people Luk. 1. 77. Receyuing the reward of your faith euen the saluation of your soules Of the which saluation the Prophetes haue enquired and searched which haue sought after the grace which should come vppon you 1. Pet. 1. 9. 10. Therefore this doctrine is the vnderstanding of our saluation and the causes thereof whereof we will speake hereafter 4 Amongest the other properties of this vnderstanding Propria these are rehearsed First that it is Tit. 1. 1. 2. an acknowledging of the trueth which is according to godlines That it ioyneth spirituall 1. Cor. 2. 13. thinges with spirituall thinges For it doth not corrupt the sinceritie of the celestiall doctrine with any leauen 5 The adiunct of this knowledge is to lighten other men by godly instruction according to that saying of Christ You are the light of the worlde Mat. 5. 14. And agayne The lips of the Priest keepe knoweledge and they shall require the lawe at his mouth because hee is the messenger of the Lord of hostes Mat. 2. 7. And now seeing that as Chrysostome saith in a certayne place the things which were spoken to the disciples were spoken to all let vs remember that we also must in time by praier obtayne of God and by earnest studie get this excellent gift of God that wee may vse the same to the edifying of many And let vs quake and tremble whenas wee light vppon the sayinges which concerne the ignorance of the false Prophetes Isay â—8 9. Whom shall hee teach knowledge and whome shall hee make to vnderstande that which hee hath hearde They are as weined infantes That is they are rude ignorant of heauenly things as infants And againe His watchmen are blinde they are altogether ignorant cap. 56. 10. The efficient cause God the father worketh by the holy ghost the gift of vnderstanding in the faithfull pastors of the Church as it appeareth both by certayne testimonies which I haue alledged and also by this promise of our Lorde Christe And that comforter euen the holy spirite whome the Father shall sende in my name hee shal teach you all thinges and shall bring all thinges to your remembrance which I haue tolde you Iohn 14. 26. The materiall cause 7 The matter of this knowledge is Christe Iesus who in respect thereof is saide to be made vnto vs wisedome And for this cause also our Apostle saith I had not determined to know any thing amongst you but Christ Iesus and him crucified 1. Cor. 2. 2. The formall cause 8 Thou maist with the Apostle call the forme of knowledge and of truth in the lawe that is the information of knowledge and truth in the law the forme of this knowledge Ro. 2. 20. And agayne The forme of doctrine Rom. 6. 17. They which are furnished with this knowledge may gather by testimonies and reasons conferred together that Iesus Christ is our life our health our resurrection As it is saide of Paul beeing newly conuerted But Saul encreased the more in strength and confounded the Iewes that dwelt
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
doo neuer want the spirituall blessing but as for the earthly blessinge they enioy not the same alwaies If you respect the matter about which or the obiects of the blessing the spirituall and the temporall blessing doo some-times goe to-gether as the examples of Abraham Isaach Iacob Daniell Iob and of other whom the Lord did blesse with all manner of spirituall and earthly blessings doo testifie Some-times the saintes must be content with the spirituall blessing alone as Paul saith of him-selfe and of others Vntill this time are wee hungrie and thirstie and naked and buffeted wee wander in vncertaine places c. 1. Cor. 4. 11. The next endes of this blessing is that wée may bee holy and vnblameable the last the praise of the glorious grace of God Eph. 1. 4. 6. 6 The effect Of the earthly blessing it is saide The blessing of the Lord maketh rich and hee addeth no sorrowe there-with Pro. 10. 22. The generation of the righteous shal be blessed Riches and plenteousnes shal be in his house Psal 112. 2. 3. But of the celestiall blessing Paul saith But I knowe that when I shall come vnto you I shal come with a ful blessing of the gospell of Christ Rom. 15. 20. And againe Blessed bee GOD euen the Father of our Lord Iesus Christ who hath blessed vs with all maner of spirituall blessing in heauenly thinges in Christ c. Eph. 13. 7 The adiunctes of this blessing are described Psal 112. His seede shall be mighty vpon earth the generation of the iust shal be blessed Riches and plenteousnes shal be in his house and his righteousnes abydeth foreuer To the righteous there ariseth vp light in darkenes A good man is mercifull lendeth he ordereth his matters in iudgment And as the approbation of these men which iudge a-right doth accompany the blessing of it selfe so the hatred of the wicked enuy and bacbytinges doo follow the same accidentally For as Iosephus saith It is an hard matter to escape enuy in prosperitie 8 The curse is coÌ„trary to the blessing whereby they are called accursed which the scriptures call commonly vessels of the wrath of God Mat. 25. 41. And they are called priuatiuely or by takinge away of the contrary accursed which are destitute of the blessing of the life of God and of spirituall good things being subiect to sinne and to eternall death Let the godly learne out of Leuit. Cap. 26. and Deut. 27. 28. the contrarietie which is betweene the blessinge and the curse But that wee may come from speculation vnto practise and vse let vs persuade our selues that wee are called by the voyce of God vnto repentaunce let vs giue glory to God let vs bee of the number of those which are Gods let vs rather séeke heauenly thinges then earthly things If wee doo these thinges through the assistance and grace of God Christ Iesus who is blessed will blesse our studies our counsels and all our life Wee haue seene now these many yeeres manifest testimonies of Gods curse in that scattering abroade of the Church in the pouerty of Common-wealthes and in the priuate publike calamities of man-kinde Therefore let vs at length turne vnto him who smiteth vs humble our-selues â—nder the mighty hande of God and giue glory vnto the Lord. 55. Lect. Iune 28. 1580. The last oracle of Haggeus Verse 21. 22. And the woorde of the Lorde came the seconde time vnto Haggeus the foure and twentith day of the same moneth that hee shoulde speake vnto Zerobabell the captaine of Iehuda c. IT shal be a pointe of your godly diligence brethren and hearers beloued in the Lorde together with mee to marke the circumstances of God his oracles where-of Haggeus maketh mention in this place also Wee will speake briefely of euery one of them The Author 1 To the ende the godly might know from what fountaine the true oracles did flowe and also that their authoritie was most holy the Lorde of hostes doth plainely protest that hee was the author there-of GOD saith the author of the epistle to the Hebrues spake sundrie times and diuers waies in times past to our Fathers by the Prophets in these last daies hee hath spoken to vs by his sonne Heb. 1. 1. And this friendly conference is a manifest testimony of the goodnes of God and of his loue towarde man-kinde who though he dwell in vnaccessable light yet doth hee reueale vnto vs by his plaine woorde and euident testimonies him-selfe and also his will that hee may bring vs vnto eternall life by the knowledge of Iohn 17. him-selfe 2 And to what ende God doth vse the ministerie 2 The Cryer and preaching of men when it seemeth good to him to publish his mysteries Paul doeth teache vs 2. Cor. 4. 6. 7. For GOD who coÌ„mannded the light to shine out of darknes is hee who hath shined in our hearts to giue the light of the knowledge of the glorie of GOD in the face of Iesus Christ But we haue this treasure in earthen Vessels that the excellencie of that powre might bee of GOD and not of vs. 3 Paul giueth the Iewes his prerogatiue 3 To whom the oracles of the Lord are committed Rom. 3. 2. aboue the Gentiles that vnto them were committed the oracles of GOD. And it appéereth that certaine were publikely pronounced before all the people as the former oracle concerninge the causes and testimonies of blessing and cursing certaine were vttered to some certayne persons onely It séemeth that this oracle which was tolde Zerubabel was of this sorte who strining both publikely priuately with much griefe and sorow had néed of some singuler comfort And séeing that God doeth promise great good things as the giuing of the Messias the preaching of the Gospell the calling of the Gentiles the punishing of the worlde for striuing agaynst God Zerobabell and other the godlie néede not to doubt of the lesser good things as the restoring and preseruing of the countrie common wealth of the Iewes and of the beating downe of their enemies God who hath commaunded his seruants to giue to his housholde their portion of doctrine in due season as hee doth all thinges in time so doth hee fore-tell the same in due time Therefore the marueilous wisdome goodnes and prouidence of God appéereth both in the reuelation of his will and also in executing of the same God graunt that wée also may bee giuen all our life longe to sanctifie his name and to obey his holy will and pleasure Verse 22. 23. I will shake the heauen and the earth And I will ouer-throwe the throne of kingedomes and I will destroy the strength of the kingdomes of the heathen and I wil ouer-throw the chariots and those that ride in them and the horses they that ride on them shall come downe euery man with the sworde of his fellowe Shaking doth signifie as the Apostle doth interprete it the remoouinge of thinges which are
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