when all things are quiete and in time of prosperitie that is which thinke that wee can be builded vpon the foundation of the Prophetes and Apostles and that wee can bee brought vnto the kingdome of the euerlasting father by these middle honours ioyes and good successes which we haue in this life For as the heathen man saith In rebus arduis prodit se virtus Vertue sheweth her selfe in harde matters So that the Church wheÌ„ it groneth vnder the crosse addeth vnto faith vertue vnto vertue 2. Pet. 1. 5. 6. knowledge vnto knowledge temperance vnto temperance patience * c. Now let vs see how strong that demonstration is which our prophet Haggai setteth against yâ— fallacy and subtile reason which was framed by the Iewes There is greater regard to bee had vnto him who is most good most wise most iust c. and the author of al goodnes throughout the whole world then vnto all creatures This proposition is a principle which is written by God in the harts of all men which teacheth vs to attribute more vnto our most liberal creator then to al the things which are created and also to obey serue him Mat. 19. 17. Iam. 1. 17. readely sincerely and constantly But the Lord our God is most good most wise most iust and from him alone commeth euery good perfecte gift Therfore séeing he will haue a temple built for himselfe and the worship which is due vnto him to be giuen him there we are to let passe al other busines and letts and onely to apply the building thereof day and night The Rhetoricall arte Our Prophet doth amplifie the vnworthines or haynousnes of the matter by vsing certaine figures which are these which followe 1. An Apostrophe or reuersion O ye Iewes As of he should haue said I do not now speake vnto the heathenish Atheists of the worlde but vnto the Jewes the children of the Prophets and of the couenaunt which God made with the Fathers as saith Peter * Such an Apostrophe or reuersion is founde Rom. 2. 17. Behold thou art syrnamed a Iewe and thou resteâ—t vpon the law thou makest thy bost of God 2 An Eironia or a taunting I warrant you the time is nowe come in which you must neglect the temple of the Lorde and build and garnish your owne houses Such tauntings are vsed Gen. 3. Beholde man is as one of vs. And againe Sleepe and take your rest Mat. 26. 3 An interrogation or question Is it now a fit time for you to neglect the TeÌ„ple of the Lord 1. Cor. 10. â—0 and to be occupied about your owne buildinges The answere is vnderstood No. For we ought at no time to bee more carefull for those thinges which serue to the sustentation of this life then for the worship of God Herodotus saith verie wel Diuina sunt antiquiora potiora humanis The things which are Gods are both more ancient and also better then the thinges which are mans And Paul wold haue al other things to serue to the sanctifying of the name of God Whether therfore you eat or drink or whatsoeuer you doe do all to the glory of God * 11. Lect. Nouemb. 20. 1579. The application of this saying of Haggeus vnto ourselues Nowe that we may goe from the argument vnto the position we must fully determine with our selues that nothing which is created must be able to separate vs froÌ„ the loue of God which is in Christe Iesus our Lorde * And that we Rom. 8. 36. ought to preferre nothing which is in heauen or earth before God And that the feare of the Lord is our treasure * The fountaine from which this position springeth Isay 33. 6. is the lawe of God Thou shalt loue the Lorde thy God with all thy heart and with all thy soule and with all thy strength Deut. 6. 5. Luk. 10. 27. And the same is most notably expounded in Ieremie Cap. 9. 23. 24. Thus saith the Lord Let not the wise man reioyce in his wisedom nor the stronge man in his strength nor the rich man in his riches but let him that reioyceth reioyce in this that hee vnderstandeth and knoweth that I am the Lord which shewe mercie iudgement and iustice in the earth for these thinges will I sayth the Lorde Séeing these things are so who seeth not that all thinges must serue God to the worshiping of him and that we ought not to make so great accompt of any thing as of God and of his holy and holesome will Nowe forasmuch as Aristotle saith and that truely that doctrine is attayned vnto by Syllogisme and Induction wée will vse these two instruments to prooue this position withall Demonstratiue syllogismes 1 The order which God hath appoynted séeing the it is a most manifest testimony of his diuine wisedome and goodnes is not to be altered For it is not méete that the clay should contend with the Potter that is that man should contend with GOD about the praise of wisedome But this is an eternall and immutable order appointed by God that mans affaires all other thinges should giue place to the things which are his For it is most méete that all other thinges should giue place to that which is the infinite good thinge Therefore we must attribute much more vnto the thinges which are Gods then to all thinges which are in this worlde 2 The effect which is * finite is not to bée Or conteyned within a certaine compasse compared with ne yet to bee preferred before the efficient cause whose goodnes might and wisedome is infinite For there is no proportion or equality betwene that which is finite that which is infinite But man is the creature of God compassed about with beginning and space both of time and place Psalm 100. 3. Knowe yee that the Lord hee is God hee hath made vs and not wee our selues And GOD is a spirit vncreated eternall with-out beginninge almighty c. Therefore we ought to haue greatest respect vnto him in all our affaires and actions 3 It is better to obey that will which is vnchaungeably good and whose effects are good then the will which is chaungeable and whose effects are vnlike one to another But the will of God is vnchaungeably good the will of man is chaungeable Therefore must we rather obey the will of God then of man 4 The affaires which are proper to the spirituall life and serue to the glory of God and our owne edification are neither to be quite omitted nor yet deferred for these affaires which are proper onlâ—e to the naturall life and serue for the same onely But vnto the former sorte doe appertaine the exercises of godlines vnto the latter the houshold ciuill affaires Therefore although these houshold and ciuill affaires are not quite to bée omitted yet for their sakes are not the exercyses of godlines eyther to bee let slip or to be done onely for fashions sake or
wisely giue vs this admonition to beware of vaine iangling 1. Tim. 6. 20. O Timotheus keepe that which is committed vnto thee and avoide prophane and vaine bablings and oppositions of sciences falsely so called 14 The fourtéenth thing is doctrine and ininstruction Let vs not bee carried about with diuers and straunge doctrines* Heb. 13. 9. If any man teach any other doctrine and agreeth not vnto the wholesome wordes of our Lorde Iesus Christ and to that doctrine which is according vnto godlines hee is puffed vp knowing nothing but doteth about questions and strife of wordes whereupon ryseth enuie strife railyng euill surmisinges 1. Tim. 6. 4. 5. 15 The fiftéenth is the scope and end of the iourney Al our studies must serue to the glory of God and the edification of the Church Hyrelings referre all things vnto gaine Heretikes to winne praise and get riches both of them do serue their Rom. 16. bellies and not our Lord Iesus Christ* 16. Lect. 7. Decemb. 1579. Verse 8. Goe vp into the mountaine and bring thence wood and build this house and I will bee fauourable therein and I will bee glorified saith the Lorde HAggeus proueth by fower arguments which are contayned in this verse that the Temple of the Lorde was to bee builded withall expedition The first argument 1 The first is fet a Facili from the facilitie of it Certaine it is that opportunitie to do things well is the singuler gifte of God by meanes whereof it commeth to passe that those thinges which are most difficult doe become easie and readie But God hath giuen you most singuler opportunitie to buylde the Temple which may sufficiently be prooued by this that the circumstances doe excellently agrée nowe vnto this purpose and all these lettes and hinderances which hitherto haue hindered you are taken away Wherefore yée Iewes goe too and bée not slacke to doe your duetie Goe vp into the mountaine bring thence tymber buylde the Temple c. Séeing that the Lorde doeth not onely in his expresse worde declare vnto vs what hee will haue vs to doe but doeth also helpe vs with these helpes whereof wee haue néede in doing that wel which he would haue done let vs indeuour our selues so that we neuer be found slacke to do our duties and let vs vse the opportunitie offered aright This word Opportunitie is nothing else but a Demost 1. Oly◠diligent considering of the time and other circūstances And agayne the exhortations giuen by time opportunitie are most graue and wise the same are plaine and euident neither are they neglected without great danger aed damage Let not the vertuous and studious yong men neglect any opportunity whenas they may profit in learning and manners but let them laye holde vppon it readely valiantly and constantly when it is offered vnto them and let them imploy and apply the same vnto their vse 2 The second argument which the Prophet vseth is fet ab aequo from the conueniencie It is most méete and conuenient that wee doe those thinges couragiouslie and religiously which we doe well perceyue doe please God But of the temple of the Lord it is saide I will be fauourable in it Ergo c. Ob. The most highest God dwelleth not in temples made with handes Act. 7. I will bee An obiection se◠apugnantibus from thinges which do disagree betweene themselues fauourable in the temple Hag. 18. Therefore the one of these two is false Ans I deny the consequent because in the antecedent there is ignoratio elenchi Ignorance of an argument or of the proofes For these thinges are not spoken both after one manner Stephen alledging the words of the Lorde which we read in Isa 66. 1. Heauen is my seat and the earth is my footestole intreateth of the vniuersall presence of God wherwith he replenisheth al things being himselfe infinite Am I God of that which is nigh me and not of that which is farre off Shal any man hide him Ier. 23. 24. 25. selfe in a secrete place and shall I not see him saith the Lord. Doe not I fill the heauen and earth saith the Lord. This vniuersall presence is an essentiall qualitie or propertie belonging onely vnto God which no creature hath nor can haue But the saying of Haggai is to bée vnderstood of the particuler presence of God which is the presence of his grace and also of his fauourablenes The meaning of the wordes of Haggai As in times past it pleased God to dwell in the tabernacle of Syloh and afterwarde in the temple which Salomon built and there to giue answeres and oracles vnto his seruantes so likewise héereafter will hee bee present in the seconde Temple and take in good part the worship done vnto him in faith Ob. The fleshe of Christ replenisheth all thinges Eph. 4. 10. Therefore not onely God the creator but euē this creature likewise is euery where An. I answere There is a double fallacie in this false reason 1. The first is Homonymiae or fet from the ambiguitie of the worde For that which Paul speaketh of Christe in the concrete some men doe falselie vnderstande in the abstract of the nature which Christ tooke 2. The seconde is Fallacia accidentis which is when wée reason from the accident to the substance For that which is rightlie spoken and affirmed of the giftes where-with hée fulfilleth all things Of whose fulnes wee haue all receiued euen grace for grace * is falselie Iohn 1. wrested vnto the substance of the flesh of Christ which is not infinite because it is mans flesh not Mercioniticall c. 3. The third argument which the prophet vseth is fet from the ende and vse of the Temple The building againe of that Temple is not to bée omitted wherein God will be glorified but God will be glorified in the Temple of Hierusalem as it is in playne wordes set downe in this place Therefore c. ¶ Positions concerning the Temple 1. Position Forasmuch as God would haue the Temple of Hierusalem to serue to his glorie the instruction of the Iewish people and the administration of the ceremoniall worship the building againe thereof coulde not be omitted without committing of a most haynous offence 2. Position And as God woulde in no case haue religion serue for gaine so woulde hée not haue the Temple polluted with the helps thereof Make not my fathers house an house of marchaundise * And againe My house is an house of praier but yee haue made it a denne of thieues * 17. Lect. 9. Decemb. 1579. 3. Position YEt GOD is most delighted in the Temple of the heart beinge purified by faith If anie man loue mee hee will keepe my sayings and my father will loue him and vnto him will we 2. Cor. 12. 14. ◠Cor. 4. 18. come make our aboade with him Againe Doe yee not knowe that your bodie is the Temple of the holie ghost which is in you whom you haue
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
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
did iudge our selues wee shoulde not bee punished But when wee are punished wee are instructed of the Lorde least wee should bee condemned with the worlde ◠Cor. 11. 31. 32 Mi. But GOD doth grieuously punishe you in that hée hath shut the heauens that they may not moisten the earth with dewe neither yet water the same with raine and in that hee hath shut the earth that shee may not yéelde vnto you her increase Ergo. c. 1 In this minor proposition wée will note in order the situation of the holy land and howe the same was watered The lande whereunto yee goe ouer that you maie possesse it is a lande of Mountaines and Valleis thou shalt drinke water of the raine that cōmeth from Deut. 11. 11. heauen 2 Therefore was it a blessinge of GOD whenas the Countrie was watered with raine I will giue raine vnto your lande in his season earlie and late and so shalt thou gather thy Deut. 11. 14. corne and thy wine and thy oyle And I will giue grasse in thy fielde for thy cattle thou shalt eate and bee satisfied 3 On the contrarie the with-holdinge of raine was a testimonie of Gods curse God is angrie with the Idolaters so that he shutteth Deut. 11. 17. the heauens that there maie bee no raine that the earth maie not yeelde her encrease And the heauens which are ouer thy head shal be of brasse the earth which is vnder thee of Iron The Lord shall giue vnto thy lande for raine dust and ashes * c. Deut. 28. 23. Therefore it is certaine that the Iewes are brought vnto the féeling of the wrath of GOD and called to repentaunce by those punishments which were laide vppon them for breakinge the lawe neglecting the building of the Temple 1 Of the historicall sermons of the Prophets and Apostles 1 The historycall Sermons dooe plainely declare not onely what the Lord saith but also what hée doth 2 Hée sheweth in the wordes of the lawe that all men haue sinned and are destitute of the glorie of God and in the ioyfull message of the gospell hee professeth that the faithfull are iustified fréely for Christ his sake Rom. 3. Rom. 3. 3 And as at all times hee setteth foorth his mercie toward the penitent so hee declareth his iustice towarde the stubburne and stiffnecked which will not repent 4 Therefore as Christ said to the disciples of Iohn Goe yee and shewe vnto Iohn what Mat. 11. thinges you heare and see so let vs heare and sée what God dooth 5 Let vs remember that it is our part and duety to séeke the Lord that wee may finde him euen by groping séeing that hée is not farre from euery one of vs. Act. 17. 27. 6 Therefore men are often-times that diligently to be put in minde of the deliueraunce of the Church which was in the west part of the worlde out of the captiuity of Babylon of the regeneration of the Church being striken in yéeres of the restoring of the light of the gospell of our conuersion and of the cōuersion of many moe that they may giue them-selues to marke the workes of God to extoll the same and to thanke God for his vnspeakeable benefits 2. Of the causes attending vpon the execution of Gods iudgement 1 All the whole nature of things serueth for Gods purpose and for the execution of his iudgements 2 This may wée see by the ready ministerie and obedience of the Elements 3 At Gods becke the heauen and earth are set open that men may enioy Gods blessinge 4 At his cōmaundement the riches of heauen and earth are shut vp so that vnthankfull disobedient persons can-not obtaine the same 5 And most certaine is that which the Apostle saith the creature is subiect to vanitie not of it selfe but because of him which hath subdued it 6 And although the agréement of the heauen and earth be wonderfull in preseruing of the life of liuing creatures yet is the same compelled to serue both the blessing of God also his curse 7 Therefore séeing that God doth vouchsafe to prosper the order of nature that he may blesse the obedient and againe séeing he doth restraine the force of the nature of things that he may send a curse vpon the disobedient euen the very experience of this most frée action ought to stirre vp and nourish in our mindes the hatred of sinne loue of righteousnes 19. Lect. 15. Decemb. Verse 11. And I haue called a drought vppon this land and vppon the Mountaines and vppon Wheate and vppon Wine and vppon Oyle and vpon all things which the earth bringeth forth and vppon men and vppon beastes vppon all the labour of mens handes THis verse contayneth the exposition of the verse going before and also the proofe of the minor proposition of the last Syllogisme This is the summe of the induction which the prophet vseth God hath brought a drought vpon the earth the Mountaines Wheate Wine Oyle vppon Man and Beaste and finallie vpon the workes of your hands And the like iudgment is executed vpon all other thinges Wherefore it is certaine that you are subiect to that curse whereof mention is made Deut. 28. 16. Thou shalt bee accursed in the towne and in the fielde Cursed shall thy basket bee and thy store Cursed shall be the fruite of thy wombe and the fruite of thy land the first begotten of thy oxen and of the flockes of thy Sheepe Cursed shalt thou bee when thou goest out and when thou commest in In these west countries wee had in the last Spring frost and colde in the verie Easter holydaies Before haruest and in the Séede-time cōtinuall raine This yeere did God shut the heauens that wee were quite past all hope to reape any store of fruite Whence wée doe gather that GOD doth punishe vs in like sorte as hee did the Iewes in times past and that hée doth shut the heauen and the earth ¶ Questions and answeares Qu. VVhat thinges are to bee noted in this induction which the prophet vseth An. The order and state of things For to th' ende the prophet may declare according to the comminations of the lawe that there is nothing which is not now accursed for the sinnes of the Iewishe people hee beginneth at those thinges which are as the heauen and earth which giue vnto vs lodging secondly he commeth vnto the fruites of these things which are and doe liue declaringe that the drought hath hurt the corne the wyne and the oyle and other the fruites of the earth and the trées thence he procéedeth vnto those things which are liue haue senses and whilest that by Synecdoche hée maketh mention of beasts he vnderstandeth all other liuing creatures which liue vpon th' earth in the water and which flie in the ayre Fourthlie he induceth him who hath also reason vnderstanding and for whose sake the creatures which are of lower degree are created namelie man
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
vnstable as of things made with haÌ„ds that Heb. 12. 27. the things which are stable may remaine By vnstable thinges hee meaneth the Tabernacle made with hands the whole Leuiticall administration which was to bee abrogated Theod. Beza thinketh that the heauen and earth are taken allegorically so that the shakinge of the heauens doth signifie that both the Idolatrie of the Gentiles and also the Ceremonies of the Iewes should be abrogated and by the shaking of the earth is ment the renewinge of the men which are called to bee partakers of the estate of the saintes in the light The proposition is this When Christ shall begin to raigne then shall all the worship of the Leuiticall sacrifice also the superstition of the Gentiles be abolished and the empires and kingdomes of the worlde shall come to an ende Here-by it appeereth that all things which are made are vn-stable and that only the kingedome of Christ can-not be abolished by shaking Heb. 12. 20. Mat. 6. 33. therefore must wee choose the same alone and séeke it before all thinges Aphorismes concerning the shaking of the heauen and the earth 1 It is God alone who is able to shake the reasonable creatures and others 2 This shaking hath two endes the remoouing of things which are made with hands and the confirmation of things which are stable 3 The remoouinge may bee gathered not only by the for-bidding of the Idolatrie of the Gentiles but also by the abrogating of the ceremonies of the law which ought to haue serued for the instruction of the infancie of the Church of Israell as exercises of discipline 4 The confirmation appéereth by the stability of the kingdome of Christ and of the reasonable worship 5 Therefore this remoouing serueth to the calling of the Gentiles and the reiecting of thosâ— which were no true Israclites 6 The ende of this remoouing is the glorious libertie of the sonnes of God a new heauen say 66. 22. â—o 8. 20. 21. 22. and a new earth and the deliuerance of the creatures from the bondage of corruption For it is méete that all thinges serue to the euerlastinge kingdome of Christ 56. Lect. 29. Iune 1580. Verse 23. And I will ouerthrowe the throne of kingdomes and I will destroy the strength of the kingdomes of the Gentiles and I will ouerthrow the charyots those that ride in theÌ„ and the horses they that ride on them shall come downe euery man with the sworde of his fellowe THere is the like saying Dan. 2. 44. 45. Furthermore in the daies of these kinges shall the God of heauen set vp a kingdome which shall neuer be destroyed and this kingdome shall not bee giuen to an-other people but it shall breake destroy all these kingdomes it shall stand for-euer Like-as thou sawest a stone cut of from the mountaine which was not cut of with hands did breake in pieces the yron brasse clay siluer and golde c. The causes of the endes of the kingdomes of the worlde Further-more it is certaine that the chiefest empires of this worlde haue their endes that only the kingdome of Iesus Christ is perpetual according to yâ— saying He shall raigne ouer the house of Iacob for-euer of his kingdome there shal be no ende Luke 1. 33. 1 The principall efficient cause is God for 1 Why it is as hee is the author of ciuill and priuate good order so by his mighty arme hee bringeth mighty things to passe he scattereth abroade the proude in the imagination of their hearts he plucketh the mighty out of their thrones setteth vp the Luk. 1. 51. 52. humble And againe God chaungeth the times and seasons hee taketh away kings setteth vp kings he giueth wisedome to the wise and Dan. 2. 21. vnder-standing to those which vnder-stand 2 The helpers are the authors of tumults warres amongst men as it is said in this place Euery man shal be slaine with the sword of his companion Here-of haue wee an example Iud. 9. 23. And God sent an euill spirit betwene Abimalech and the men of Shechem and the men of Shechem brake their promise made to Abimalech Ob. Are not then will some man say the men blamelesse which are the authors of ciuill warres tumults amongst men séeing they are the instruments of Gods wrath and vengeance An. I answere that they are blame worthy séeing that they doo these thinges not for any desire they haue to execute Gods iudgments but that they may obey their blinde affections Ob. But thou wilt say séeing they worke together with GOD who worketh alwaies that which is good they doo that which is good and therefore are they blamelesse An. I answere God doth alwaies that which is good but these corrupt instruments doo offend séeing that God who is the best and most wise doth one thing in one and the same worke and the world and the bond-slaues thereof an-other 3 For-asmuch as ciuill discipline consisteth 3 The meane first vpon order and glorie secondlie vpon ayde against the vniust when these thinges are taken away then must the state of the commonwealthe néedes fall to the grounde Therefore if at any time it séeme good to God to ouerthrow and alter the estates of common-wealthes hee powreth out first of all contempt of princes and he maketh them wander in yâ— wildernes wherein there is no way And this is to ouerthrow the Psalm 107. 40. thrones of kingdomes to take from the princes their authoritie and grace where-of it is said in Diodorus The dignity of princes is preserued by fauour and good-will and by the hatred of their subiects are their thrones ouerthrowen After that hée taketh away their force by taking from their armies their strength where-of it is said I will destroy the strength of the kingdomes of the heathen and I will ouerthrow the charyots and those that ride in them and the horses with their rider shall come downe Thus did the Lord spoile Darius the last Monarche of the Persians of his kingdome strength ayde of armies and of life being thrise ouer-come in battell by Alexander 4 The finall causes are first the remoouing 4 The finall causes of the kingdomes things of this world whereof it is said The fashion of this world passeth away Secondly the punishment of the resisting of God whereof mention is made Psal 2. Thirdly the euerlasting glory of the kingdome of Christ For although Christ doth raigne in the middest of his enimies whilest the Church is yet militaunt yet must Satan with all his beetroden vnder his féete Ob. Hee which shall deliuer vp his kingdome to an-other shall not raigne for-euer but Christ shall deliuer vp his kingdome to God euen the father when hée hath put downe all rule all authority all powre c. Therefore the kingdome of Christ shall not continue for-euer An. I answere vnto the minor where-in there is an equiuocation in the woord kingdome