of these Sophisters but to the ioy of the godlie which is thereby increased Wee haue seene wyth our eyes these Sophisters pleading their euill cause with such feare and trembling that by the palenes of their countenaunce the trembling of their members their confused oration they them-selues did bewraie their subtiltie and hidden wounde of conscience Howe often hath this fallen out amongst them that they which suppose them-selues to be able to prescribe lawes vnto other men were not able to answere the spirit and wisedome of GOD which spake in the mouth of godlie yonge men The ministerie of Athanasius I confesse was full of calamitie and affliction yet was the same most fruitfull to the church and to him most glorious euen in the midst of his miseries And seeing that the ministerie of our pastors and teachers is such let vs in no case thinke that their labour shall be in vaine in the Lord. For they which do sowe the doctrine of the truth with manie teares shall in their time reape with ioy Psalm 126. 5. But I thought good right honorable to dedicate my Lectures vpon Haggeus the Prophet vnto your noble and most renowmed name that there might some publike testimonie of my dutie whereby I am bounde to your highnes be extant which I hope and am fully persuaded will bee well welcome vnto youre honour by reason of that confidence which I haue in your heroicall vertue Perhaps it is not for mee to take vpon me to set forth your highnesses desertes toward the commen-wealth of learninge for I thinke I oughte to leaue this charge to the Captaines and gouernours of the learned I will onlie testifie that which gratefulnes biddeth mee professe namelie that manie most excellent writers haue come to light by meanes of the Printers as it were begetting them againe and your highnes his cost and charges most liberallie bestowed there-vpon which other-wise wee should either not haue had at all or els wee should not haue enioyed them so finelie and trulie printed But another thing there is which most of all pleaseth vs which doe professe religion and causeth vs most of all to esteeme highlie of your honour Where as it behooueth princes and magistrates to bee mindefull of the commaundement of the Lord Ascribe vnto Psal 29. 1. 2. the Lord yee mightie ascribe vnto the Lord glorie and strength Ascribe vnto the Lord the honour due vnto his name bowe your selues vnto the Lord in his holie sanctuarie * who is he that may not worthelie reioyce that your clemencie is indued with the true knowledge of the true God being purged from the leauen of mans inuentions which thinge the more is the pittie is at this day had in great estimation with some men I confesse that honour dignitie noble parentage riches the fauour of of mightie princes whom to please is counted a greate praise are excellent thinges There is also great accompt to bee made of the desertes of noble men towarde the commen wealth of learning of their liberality towatde those which are indued with vertue and true learning who doe encounter with manie great miseries But the honour of true religion ought to bee preferred farre before all these thinges which serueth greatlie both to enlarge the fame and also to edification Therefore as the good do with due reuerence reioyce that your honour is indued with the spirituall corporall gifts both of the bodie and of the minde and also with those temporall and externall goods which are the instruments of manie excellent vertues so doe they likewise praie that Christ Iesus that king of kinges Lord of Lords wil long preserue and keepe your renowmed highnes in florishing estate for the commen wealthes sake that it maie proceede to be a bountifull patron to the learned Let your clemencie fare well and happilie Written at Basill the first of March Your honours most bounden Iohn Iames Gryneus Anno Domini 1581. Certaine briefe notes vpon Haggeus by Iohn Iames Gryneus 1 Haggeus doth signifie in the Hebrewe tongue Pleasaunt and solemne We may read the historie of Haggeus not onely in this booke but also in Ezr. 5. ver 1. and in Iosephus de antiquit lib. 11. cap. 4. and else where 2 His fellowe and partner in the office of prophesying was Zacharias with whome he beganne to prophesie in the eightenth yeare after the retourne of the people of the Iewes from Babylon which was about the seconde yeare of Darius the sonne of Histaspes and in the yeare of the worlde 3444. after Funcius his Chronicle which wee doe followe yet so that this may be no whit preiudiciall to the iudgement of other men The state 1 Forasmuch as they are by all meanes infortunate and subiect to the curse who onelie seeke those thinges which are their owne and not those things which are Gods Let the godly first of all seeke the kingdome of God and the righteousnesse thereof for all these thinges which appertaine vnto the sustentation of this mortal life shal be added * Hereto Math. 6. 33. belong those sayinges Giue those thinges which are goddes vnto God * Whether therfore Mat. 22. 21. you eate or drinke or whatsoeuer you do do all to the glorie of God * That saying 1. Cor. 10. 13. also of the old Historiographer is wel knowē The things which are gods are to be prefered before things which are mens Certaine it is that all our housholde affaires pollitike affaires Schoole affaires and all other affaires whatsoeuer are full of vanitie and the curse if any man doe goe about the same and do neglect the worshippe of God 2 And as it becommeth vs to be carefull for the whole Church which is the temple of God so it behoueth euery one of vs to haue a Eph. 2. 20. 22. 22 1. Cor. 6. 19. Rom. 12. 1. 3. great care of his own edificatiō restoring * For we also are tēples of the Lord we must offer our bodies a liuely sacrifice to God * 3 The Iewes beeing brought backe agayne The argument from Babylon did builde their owne houses gorgeously and sought after their commoditie diligently neglecting in the meane season the restoring of the Temple and the administration of the true worshippe of God But they had the worde to cloke this their negligence withal namely that the time was not as yet come wherein the Lorde wold haue the Temple to be builded again * Hag. 1. 2. The Prophete most sharpely reprehendeth them and telleth them that this wicked negligence of theirs was the fountaine from which gods curse did flowe The principall pointes of doctrine which are to be obserued in both these Chapters 1 God shall restore his Church that it may be safe for euer 2 God when the fulnes of time is come shall be made manifest in the flesh 3 When as the gospel shal be preached to the Gentiles the heauens and the earth shall bee moued 4 Let the faithfull
remember that they are Temples of God for this cause let them loue Christ that by his spirite they may be more and more restored and renued Haggeus the Prophet The argument of the first Chapter 1 The discription of the circumstances of the time The iudiciall kinde is such as is vsed in accusing of a man or in defending of him The deliberatiue kinde of oration is such as is vsed to persuade a man to do a thing or to deswade him froÌ„ doing of it the persons and matters is comprehended in the 1. and 2. verses 2 Hereunto is annexed an oration partly of the iudiciall kinde and partly of the * deliberatiue kinde For first of all the Prophet sheweth that the Jewes had greouously offended in that they had in al hast and with great expedition builded their owne houses neglecting the restoring of the holy teÌ„ple of the Lord. Secondly he sheweth how the Lord had chastned theÌ„ Lastly he exhorteth theÌ„ vnto the building of the Temple adding a most large promise of the blessing of God wherewith they shoulde be enriched if they did their duetie as they ought from the third verse vntill th end of the eleuenth verse 3 A laudatorie narration of the obedience of the Princes and people of the Iewes vnto the end of the Chapter Cap. 1. 1 IN the second yeere of King Darius in the sixt moneth the first day of the moneth was the worde of the Lord in the hand of Haggeus the prophet vnto Zerubabell sonne of Salthiel captaine of Iehuda and Iehosua the sonne of Iehosadac the chiefe priest that he should say 2 Thus hath the Lord God of hostes said in saying This people hath saide The time is not yet come the time I say that the house of the Lorde shoulde be builded 3 The worde of the Lord was therefore in the hand of Haggeus the prophet that hee should say 4 Whether or no o yee is the time come that yee shoulde dwell in your sieled houses and that this house should lie wast 5 Nowe therefore the Lord of hostes hath thus spoken Sette your heartes vppon your wayes 6 Yee shall sowe much and bring in litle ye shal eate and not be satisfied ye shal drinke and not bee dronken yee shall cloath your selues and not bee warme and hee that shall place himselfe for wages hee shall place himselfe for wages which shall be as if it did fall into a bottomlesse bagge 7 Thus hath the Lorde of hostes spoken Set your hartes vpon your wayes 8 Goe vp into the mountayne and bring thence woode and builde my house and I will be fauourable therein and I will be glorified saith the Lorde 9 Yee shall looke vnto much and behold it is but a little and ye haue brought it into the house but I blowe vppon it For what cause saith the Lorde of hostes For my house which lyeth wast and yee runne euery one into his owne house 10 Therefore hath the heauen shutte it selfe vpon you that it may not giue you dew the earth also hath shutte her selfe that shee may not giue her fruite 11 And I haue called a drought vpon this lande and vpon the mountaines and vppon the wheate and vpon the wine and vpon the oyle and furthermore vpon men and vpon the cattell and vppon all the labour of the handes 12 And Zerubabel the sonne of Salthiel and Iehosua the sonne of Iehosadac the high priest and all the remnaunt of the people hearde the voice of the Lorde their God and the wordes of Haggeus the Prophet as the Lorde their God had sent him and the people did feare before the face of the Lord. 13 Therefore saide Haggeus the ambassadour of the Lorde in the ambassage of the Lord vnto the people saying I am with you saith the Lorde 14 And the Lorde stirred vp the spirit of Zerubabel the sonne of Salthiel captaine of Iehuda and the spirite of Jehosua the sonne of Iehosadac the high priest and the spirite of all the rest of the people and they entred in and did the worke in the house of the Lorde of hostes their God The argument of the seconde Chapter 1 An oracle of the great glory of the seconde temple wherein the Messias shoulde teach It is contained in the 10 first verses 2 An other oracle consisting vpon a Parable and an answere where hee teacheth that the sacrifices of the Iewes haue beene and are prophane which were and are offred without faith ver 11. 12. 13. 14. 15. 3 The curse which shall befall those which onely seeke those thinges which are their owne and not those thinges which are Gods ver 16. 17. 18. 4 A promise that those shall bee blessed which repent ver 19. 20. 5 The last oracle of the preseruation of the Church and commonwealth of the Iewes Zerubabâ—ll being a figure of Christ hath this excellent title giuen him that he is a signet vpon the Lords hande 1 IN the fower and twentith day of the sixt moneth in the seconde yeere of Darius 2 In the seauenth moneth in the one and twentith day of the same moneth was the worde of the Lorde in the hande of Haggeus the prophet saying 3 Say nowe vnto Zerubabel the sonne of Salthiel the captaine of Iehuda and vnto Iehosua the soÌ„ne of Iehosadac the high priest and vnto the remnant of the people saying 4 Who is there amongst you lefte which hath seene this house in her former glory and howe doe you see it nowe Is it not so as if it were not in your eyes 5 But nowe strengthen thy selfe Zerubabel saith the Lorde strengthen thy selfe Iehosua thou sonne of Iehosadac the high priest and strengthen thy selfe all thou the people of this lande saith the Lord and worke because I am with you saith the Lorde God of hostes 6 And I will doe the worde which I couenaÌ„ted with you when ye came out of Aegypt my spirite also shall stande in the middest of you feare not 7 For thus saith the Lorde God of hostes Yet a little and I will shake the heauen and earth and the sea and the drie lande 8 And I will moue all nations and the desire of the Gentiles shall come and I will fill this house with glorie saith the Lorde God of hostes 9 The siluer is mine and the golde is mine saith the Lorde God of hostes 10 The glorie of this latter house shall be greater then the glory of the former saith the Lorde God of hostes and in this place will I geue peace saith the Lord God of hostes 11 The fower and twentith daye of the ninth moneth in the seconde yeere of Darius was the worde of the Lorde in the hande of Haggeus the prophet saying 12 Thus saith the Lorde of hostes aske nowe the priestes the lawe saying 13 If any man shall carrie holy flesh in the skirtes of his garment and he shal touch with his skirte bread or pottage or wine or oyle or any manner of meate shall it be made
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
Leuiticall and Ceremoniall worship which was a parte of the Discipline of the lawe to bee done orderlie and decentlie in the Temple at Hierusalem Of the Tabernacle of the Couenaunt it is said And they shall make mee a Tabernacle that I maie dwell in the Exo. 25. 8. middest of them 4 Furthermore equitie it selfe doth teach Equitie vs that wée oughte as well to appoynte a place a time and other necessaries for the holie publike administration as for our owne busines laboure rest foode and ryches Thererefore as wée are woonte to saye A friendes house is the best house So let vs saye with Dauid I was glad for them which sayd to mee wee will goe into the house of the Lord. Psalm 122. 1. 5 More-ouer the Couenaunt which God Couenaunt had made with the Israelites did import thus much that they should both goe vnto the Temple at the appoynted seasons and also that euen when they were in Exile they shoulde make their prayers turning their faces towardes the Temple Agayne GOD would haue the Messias to teach in the second Temple therefore they coulde not neglect the restoringe thereof without committinge a most grieuous crime 8. The ende and vse of this oration 1 FIrst it is the office of the Magistrate and Ministers with all their might to endeuour that the Temple of the lord may bée builded that is to say that true doctrine may bée taught and all the holy rites and ceremonies maye bée done rightly and orderlie 2 Secondely wée must take héede that wée doe not become like vnto these of whom our Apostle speaketh* For all men seeke Philip. 2. 21. the thinges which are their owne and not the thinges which are Christ Iesus his Philip 2. 21. 3 Thirdly wée must beware of that kinde of confusion which chaungeth the order appoynted by GOD and maketh a man to preferre priuate affaires before publike affaires households affaires before Ecclesiasticall affaires prophane thinges before holy things corporall things before spirituall things earthly thinges before heauenly thinges thinges temporall before thinges eternall and finally him-selfe before God 4 Fourthly let vs remember that wée are the dwellinge place of God in the spirit* Ephe. 2. 22. But wée shall speake hereof more at large in that which followeth 8. Lect. Nouemb. 16. 1579. Verse 3. Therefore the worde of the Lorde was in the hand of Haggeus that hee might say Of the dispensation of the oracles of God TO the ende the studious youth may sée that in the bookes of the prophets Apostles euery litle verse is repleanished with most wholesome doctrine and also with great store thereof wée will nowe speake somewhat as touchinge the dispensation of the oracles of GOD but yet by way of position and hauing respect vnto the time 1. Position The prophets doe call the Oracles of GOD Adauerim the Apostles doe call them Liuely speeches The Grecians doe call these oracles Rom. 3. 2. Act. 7. 38. which were vttered in prose Logia and these which were geuen in verse Chresmous Of the principall efficient cause they are called the Oracles of GOD and of the force and efficacie they are called liuelie wordes For the worde of God is liuely and mightie in operation and sharper then any two edged sword* Hee hath made my mouth as a sharp two edged sword Esa 49. 2. These thinges doe chieflie concerne the will 2. Position of God Some men do verie godlily deuide the will of God into that which is hidden from vs and that which is reuealed vnto vs and whereof the annoynting of the holie spirit doth testifie Vnto the hidden will of God doe appertayne these curious and loftie questions Why all men are not elected in Christ Why the gift of faith is not common vnto all men Why God loued Iacob and hated Esau And such like whereof we ought not curiously to enquire For it is impietie to séeke out any other cause then the will of God But as for the reuealed will of God it standeth vs vpon to séeke out the same through faith both to the glorie of God and also to our owne edification For it is not modestie but impious sluggishnesse to bee vnwilling to knowe these thinges which God doeth vouchsafe to reueale That saying of Theodoret is worthie of rehearsing Wee must not curiousle search after hidden thinges but wee must loue these thinges which are written which are meete for vs. 3. Position And wée cannot certaynely knowe this reuealed will of God vnlesse GOD doe speake vnto vs. GOD is saide to speake fower manner of wayes Sometimes by discerning and commaunding As God saide Let there be light* Sometimes by making others partakers of his purpose As Let vs make man according to Gen. 1. 3. our owne similitude and likenesse * And agayne Gen. 11. 7. Exod. 20. 18. Deut. 18. 16. Goe to let vs goe downe and confounde there their language * Sometimes hee is sayde to speake with a voyce from heauen * Sometimes he is saide to speake familierly face to face which is a testimonie of the Ge. 12. 15. 17. 18 presence of his grace Therefore God doeth speake vnto vs but yet either without meanes or by some other 4. Position meanes Hee spake in his owne person in times paste vnto Adam Noah Abraham and such like Yet certaine it is that no man was able to heare God speake vnto him without beeing horribly astonyed and without casting downe to the grounde And therefore the heartes of the godly had néed to bée vnderpropped and strengthened as the examples of Moyses Daniel Esay and many moe do testifie Forasmuch as God doeth speake vnto vs in the person of others it standeth vs vppon to make great accompt of the holy ministerie which hée vseth according to these sayings Hee that Luke 10. 16. heareth you heareth me And agayne Who is Paul or who is Apollos but ministers by whome you haue beleeued and as the Lorde hath giuen to euerie man * And agayne 1 Cor. 3. 5. We together are Gods labourers And again Ibid. 6 Heb. 13. 17. Obey your guides and submit your selues And although the oracles of God be committed vnto all the Church yet hath hee of credite 6. Position giuen the interpretation thereof vnto the teachers particularly 1. Cor. 14. 29. Let two or three of the Prophets speake and let the other iudge * In this precept Paul sheweth that the teachers and learners are two distinct orders And that the oracles of the liuing God do appertaine and are giuen vnto the Church it appeareth by these sayings Deu. 4. 8. And what nation is there so great which hath statutes and iudgements so iust as is this whole Law which I giue before you this day Psal 76. 6. God is well knowen in Iehuda c. Rom. 3. 2. For that is a principall thing that vnto them the oracles of God are of credite giuen Seing that these words Ipse dixit
the Lord hath sayde it are annexed vnto the oracles of God there is no cause why they shoulde loose any whit of their authority because of the ministers The worde which we receyued of God which ye haue hearde of vs haue ye receyued not as the word of men but as it is indeed as the worde of God which also worketh in you which beleeue 1. Thes 2. 13. Therefore these men doe greatly offende which doe attribute the honour due onely to God to his seruauntes and also they which do reiecte the oracles of God for the â—erie names sake of these men whome they doe hate You may see some whome it sufficeth if you alledge onely Luther Caluin Melangthon although you bring no testimonies of holy scripture Agayne you may finde othersome who hearing some doctor whom they hate onely named they wil streight way cast away the booke and reiect the opinion giuing iudgement before they knowe the matter George Duke of the Saxons doeth seeme to haue beene one of this sorte of men for it is reported that he should say Although I am not ignorant that there haue both errours and abuses crept into the Church yet will I not embrace that Gospell which Luther Preacheth We must giue eare vnto that which is spoken 8. Position Or prophesie let vs prophesie according to the proportioÌ„ of faith * 1. Thes 5. 19. 20. Extinguish not the spirite * despise not prophesying Therefore if we perceyue that any man doeth teach according to the proportion of faith let vs not reiect him Forasmuch as the oracles of God are most 9. Position sure and certayne the full perswasion of our faith must be answerable thereto God requireth at our handes that thing which he giueth namely that not onely these inferiour degrées as comprehension and knowledge bee in vs but also that superiour degrée which is a steedfast faith Comprehension is coÌ„moÌ„ vnto al these which haue any vnderstaÌ„ding as that God is good mercifull iust Knowledge is proper to these which by an externall illumination of the holy spirite haue gotten a certayne kinde of faith which lasteth onely for a season But all men haue not a full perswasion without wauering 2. Thes 3. 2. And this degree doeth distinguish the electe from the reprobat Tit. 1. 1. 10. Position There can no greater mishappe befall the Church militant then the want of prophesie We see not our signes there is not anye more a Prophet and there is none with vs Psal 74. 9. which knoweth anie more * When there is no vision the people are scattered abroade * Pro. 29. 18. The Prophets were called Videntes Seers a visione of seeing In the time of Heli the worde of the Lord was pretious and there was no manifest vision 1. Sam. 3. 1. And agayne in the same Chapter ver 21. The Lorde appeared againe in Siloh because the Lorde had shewed himselfe to Samuel in Silo in the worde of the Lorde 11. Position There bee many weightie and great eauses for which it is expedient that God shoulde speake vnto vs by holy men rather theÌ„ in his owne person 1 Mans weakenes altogether vnable to suffer the maiestie of God I am not able saith the Ex. 20. 16. Deut. 18. 16. people of Israel to heare the voyce of the Lord my God neither can I beholde this great fire any more least I die 2 The faithful are the Temples of the holy ghost Therefore is it méete that the oracles bâ— 1. Cor. 6. 19. 1. Cor. 4. 1. giuen by those which together are Gods labourers in the dispensation thereof and are calleâ— the dispensers of the secretes of God 3 Also forasmuch as all our senses amonâ— these séeing and hearing ought especially tâ— serue vnto knowledge God will haue vs tâ— heare the voyce of the teachers outwardly anâ— the voyce of the holy spirit inwardly For faitâ— commeth by hearing hearing is by the worâ— Rom. 10. 17. of God * Furthermore this is an especiall worke oâ— charitie to instructe others in the knowledge oâ— God and his wil. Therefore the Lorde wil hauâ— godly men to doe this Psal 119. Let the well disposed reade Caluin 4. lib Inst Christ cap. 3. Sect. 1. c. and August iâ— his preface vpon his books de doct Christ concerning this matter 9. Lect. Nouemb. 17. The Rhetoricall art vsed in the oration oâ— Haggeus made vnto the people of the Iewes 1 The kinde of cause is mixed forasmucâ— as our Prophet doeth in the beginning sharpelâ— reprehende the people of the Iewes for the neglecting of the restoring of the temple of Ierusalem and doth also threaten vnto them greeuouâ— punishment for this their negligence and afterwarde exhorteth them that they woulde in all hast set their handes vnto the holy worke and building Therefore the first part of this oration is iudiciall the latter consisteth vpon an exhortation and a giuing of counsell The iuredicial state beareth the chiefe sway in the first parte The restoring of the Temple hath hitherto ben omitted vngodlily and vniustly This proposition doeth our Prophet proue by two arguments 1 The first argument is fet a comparatis froÌ„ comparing of thinges together Whosoeuer doe preferre their householde affaires before the ecclestasticall and holy affaires they doe without all doubt greeuouslie offende But you Iewes doe the same as your sieled houses and the temple of the Lorde which lyeth wast doe sufficiently testifie 2 The seconde argument is fet from the effecte Certaine it is that the transgressors of the lawe are accursed according to the saying Cursed is hee which continueth not in all Deut. 27. 26. the wordes of the lawe to doe them * But God curseth you This minor proposition doth the Prophet proue by an induction ver 5. You shall sawe much c. The state of the latter part of the oration wherein is contained a giuing of counsell is in like sorte iurediciall You shall doe well and it shall turne to your great commoditie if you shall in all hast set hande to the restoring of the temple of the Lorde The argumentes seruing to the proofe hereof are fet 1 From the facilitie thereof Goe vp into the mountayne c. ver 8. 2 From the fauourable good will of God I wil be well pleased therewith In the same ver 3 Thirdly from the end I wil be glorified saith the Lord. In the same verse 4 Fourtly from the threatning denounced against the disobedient Yee shall looke vnto much and beholde it is but a little ver 9. 5 Fiftly from the impulsiue cause For my house his sake In the same verse 6 Sixtly from the punishment which had befallen them afore time which hee proueth by an induction ver 11. The forme of the oration It is like an hypotheticall disiunctiue Syllogisme IIII. It must needes bee that you shall either bée blessed if you take in hande to buylde the temple of the Lorde or accursed if you neglect the
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
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
serue to the sustentation of the naturall life This speake I to this intent least wee should mixe diuers kindes together and adioyne vnto the former fallacie a fallacie of the accident Therefore doe wee agrée with Hierome who thought that truly yâ— by this word angel Ezee. 7. â— was ment Prophet For the worde Prophet doth signifie an interpreter of the will of God Of the ambassadours of God Paul 2. Cor. 20. saith Wee are ambassadours for Christ as though God did beseech you through vs wee praie you in Christes name that you will bee reconciled to God 1 In this short sentence wee will briefly note first that the prince which sendeth the ambassadours Ephe. 1. 10. is God the father who will haue all thinges to bée gathered together into one in Christ 2 The iudge and taskemaister which giueth the charge is Christ Iesus Teachinge Mat. 28. â—0 them to obserue all thinges which I haue coÌ„maunded you 3 The * prophets and sub-prophets are or sposman the faithfull ministers of both testaments 4 The adiunct to be ambassadours euen in bands 5 The property to pray in Christs name Not as though yee were lords ouer Gods inheritaunce but that you may be an example to the flocke 1. Pet. 5. 3. 6 The thing giuen them in charge the worde of reconciliation 2. Cor. 5. 19. 7 Vnto whom these ambassadours are chiefly sent vnto those which are predestinate vnto eternall life 8 The ende whereto they are sent publikelie and faithfully to testifie the reconciliation with God Sithens these things are so let those which are sent of this ambassage nowe take héede that here-after they bee not punished for dooing a wrong message and let those which are about to take this same ambassage vpon them get to them-selues with all faithfulnes and diligence those helps which are necessarie for this ambassage which is most weightie least that they take in hand so holy a thing being vnprepared and with vnwashen handes It remayneth that I speake some-what of these vnto whom this oration was made Hierome doth thinke that these thinges were not spoken vnto the Captaine and high Priest but vnto the people of the Iewes and this doth hee gather hereby because the people were not as yet come vnto the loue of God which casteth out all feare And although I willinglie graunt that the Iewish people was farther from perfection then their rulers namely Zerubabel Iehosua and others yet doe not I thinke that these thinges which are here spoken were onlie spoken vnto the people For what Had the rulers lesse néede of the gift of the feare of God and of the prophets consolation then the coÌ„mon people which were of base estate Furthermore there is in the Or a crauing of that to be graâ—â—ted which is chiefly in controuersie reason which Hierome bringeth a fallacie called Petitio principii For that was not a seruil kynde of feare which is said to haue bene in the Iewes but a sonlie feare which is ioyned with loue This may be sufficiently prooued hereby because God was not offended there-at yea because it was giuen them by God to feare him to bée afraid because they felt his wrath against their sinnes Let vs remember that the most swéete coÌ„solations of the prophets are spoken vnto vs also and that they are written for our sakes if so be it there go before in vs contrition of heart hatred of euill loue of that which is good and to bée briefe the study of sanctification For whatsoeuer thinges are written before time they are written for our learning that through patience and consolation of the Scriptures wée might haue hope * Rom. 15. 4. A comfortable speech I am with you saith the Lord In this spéech though it be but briefe we will note foure principall points First the maner of the cause secondly the proposition thirdly the argument fourthly the mistery 1 The maner of cause is in this place deliberatiue For the prophet doth exhort the people with-out delay to take in hand the building of the holy temple and to hope well of the help and defence of God and also of the good successe which they should haue in their worke A position Like-as a faithfull and wise stewarde giueth vnto his maisters familie their portion of meat in due season so the prophet when néed requireth vseth reprehension and when-as he gathereth by the effects that their hearts are coÌ„trite he vseth the remedie of consolation Brethren if anie man bee sodainly taken in anie offence you that are spiritual restore such a man with the spirit of meekenes Gal. 6. 1. But Paul speaketh of the duety of all the faithfull and not of the ministers only whose duety it is to followe his footesteps which saide The spirit of the Lord God is vpon mee because the lord hath annointed me To preach the gospel vnto the meeke hath hee sent me that I shoulde binde vp the broken in heart that I shoulde preach libertie vnto the captiues the opening of the prison vnto these which are bounde Isay 61. 1. c. 2 The proposition which in this place for breuities sake is omitted by the prophet may bée gathered out of that which goeth before that which followeth Builde the temple of the Lord take in hand that holy administration which hée hath appointed that with-out delay that you may in-déede declare that you make the greatest accompt of holy things and that they are more deare vnto you then prophane things 3 The argument drawen from the presence and help of God is this With whom-soeuer the Lord is present it becoÌ„meth those being excellently incouraged with faith and hope valiantly to take in hand couragiously to finish the worke of the Lord. But God is now present with you Iewes This doe his giftes vnto you giuen sufficiently declare namely the obedience of faith sonnely feare and other helps which without al doubt are bestowed vppon you for this cause that you shoulde at length take in hand the worke of the Lord. Therefore now goe to let passe your owne buildinges and housholde affaires a while and builde the temple of the Lord. The maior is made euident and also confirmed by that place of the Psal 127. 1. If the Lord build not the house they labour but in vaine that build it If the Lord keepe not the citie hee watcheth but in vaine that watcheth it And worthy to bee remembred are these two godly verses of that godly and blessed man Philip Melangthon Nullius est foelix conatus vtilis vnquam consilium si non detque iuuetque Deus No enterprise man taketh in hand can bring him any gaine If God bee not his counseller and help him in the same 25. Lect. Ianu. 27. 1580. An obiection against the maior THat thing which is common aswell to the infidells as vnto the belieuers and also to all the creatures that are in the world can bee no singular particular
brethrē because the time is short hereafter let those which haue wiues bee as though they had none 1. Cor. 7. 24. And againe Redeeming the time because the daies are euil Eph. 5. 16. THE SECOND CHAPTER of the prophesie of the Prophet Haggai The first verse In the seauenth moneth the one and twentith day of the same moneth was the word of the Lorde in the hand of Haggeus the prophet saying 29. Lect. Feb. 12. THe order and number of the partes of the seconds Chapter haue wee touched in the notes Therefore omitting that whereof we haue spoken before wee will come to speake of the tymes whereof mention is made in the first verse For we haue oftentymes spoken both of the simple and also of the compounde wordes which are mentioned in this place In the same yeere from the creation of the world 3444. the fower and twentith day of October which was the seuenth daye of the feast of tabernacles the great feast of palmes was this oracle followinge published by the mouth of Haggeus The second verse Speake nowe vnto Zerubabel the sonne of Salthiel the captaine of Iehuda vnto Iehosua the sonne of Iehosadac the high priest and vnto the residue of the people saying This verse and the verse going before containe the circumstances of the persons The same may wée distinguish after this manner 1 First the author of the oracle was the Lord at whose cōmaundement also it was to be published according to that saying The Lord doth nothing vnlesse hee shall reueale his secret to his seruaunts the prophets If a Lyon roare who will not be afraid The Lord God hath spoken who shall not prophecie * Amos. 3. 7. 8 2 Secondly the Crier by whom this oracle was proclaimed was Haggeus the Prophet who did testifie before Cap. 1. 13. that hee was the ambassadour of the Lord did his message 3 Thirdly to whom the prophet reuealed the will of the Lord namely to the magistrate the priest to al the people of the Iewes For these things are to bee declared to all men which all men ought to knowe But it belongeth to all those which are of the people of God to knowe what is the holie will of God Therefore must the same bée reuealed both to those which are of great dignity and of meane estate and finally to those which are of lowe degrée that all men of what degrée soeuer they bée may fulfill the same most diligentlie Aphorismes touching the publishing of the oracles of God 1 No oracles concerning the will of God are true but such as procéede from the inspiration and reuelation of the true powre diuine Ier. 23. 16. Thus saith the Lord of hostes Heare not the wordes of the prophets which prophecie vnto you they teach you vanitie they speake the vision of their owne hearts not out of the mouth of the Lorde 17. In saying they say to those which dispise me the Lord hath saide peace shal be vpon you and to euerie one that walketh in the hardnes of his heart There shall no euill come vppon you 18. For who hath stoode in the counsell of the Lord and hath seene and hearde his woorde Who hath marked his woorde and hearde it 2 They to whom the publishing of the oracles of God is committed must speake in the name of the Lord and not in their owne name Amos. 27. 14. Amos answered Amasia I am no prophet nor the sonne of a prophet but an heard-man and a gatherer of wilde figs 15. But the Lorde tooke mee as I followed my cattell and the Lorde saide vnto mee goe prophecie vnto my people Israell 16. Nowe therefore heare the woorde of the Lord. Hee testifieth both things first that hee was called vnto the office of a prophet and secondly that in the name of God hée spake his woorde 3 And this preaching and publishing of the will of God must serue for all those which are of the people God For the oracles of God are not like to these holie things which might not be dispersed abroade amongst the common people It belongeth to all men to know them And therefore saith Christ to his disciples What things I say to you I say to all men And Paul saith Hee will haue all men that is all sortes men to be saued and to come to the knowledge of the truth 1. Tim. 2. There is no difference betwene the Iewe and the Greeke For he that is Lord ouer all is riche vnto all that call vpon him Rom. 10. 12. 4 Furthermore the faith of the auditorie must bee answerable to the dispensation of the Oracles of God Therefore let vs not be like to those of whom it is sayd The word which they heard did profit them nothing because it was not coupled with faith of those that heard it Heb. 4. 2. 5 Wee must not make a diuorse betwene faith and confession With the hart saith the Apostle man belieueth vnto righteousnes and with the mouth confession is made vnto saluation Rom. 10. 10. The same Apostle teaching vs by his owne example saith I am not ashaymed of the Gospell of Christ * Rom. 1. 16. 6 The woorkes of the hands must represent the consent which is betwéene the heart the mouth least the déedes be contrarie to the woords and the woords contrarie to the affection of the heart The heathen man said Wee must plaie the philosophers not only in word but also in deede In like sort must wée plaie the Diuines Heere wee haue an example of this harmonie or consent in this history of the people of the Iewes For by the same it doth euidently appéere that all men of what degrée so-euer they were gaue credit to the Oracles of the Lord published by Haggeus the prophet and that fearing God they set hand with all celeritie vnto the holy worke GOD graunt that we also building a spirituall Temple vnto the Lord readely and sincerely may offer our bodies a quick sacrifice acceptable vnto God and that wée may be holy in spirit soule and body 30. Lect. 28. Febru Verse 4. Who is there left of you which hath seene this house in the former glory and how doe you see it now Is it not as if it were not in your eyes THat which Socrates was woont to say concerninge the entraunces and beginninges of humane Orations and actions touching weightie matters that to begin well was no small matter yet did it seeme to bee but a small matter came often into my minde when-as I began the simple and plaine exposition of most weighty oracles Some men there bee which make no great accompt of the beginninges of thinges But belieue mée it is no small matter to begin a matter as it were at the A. B. C. to point out with the finger the Fountaines thereof and to bring godly and vertuous men vnto the contemplation of most excellent thinges then at length to reclaime them vnto the practise and vse thereof Hereof
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
the holy Spirit the remnaunt of the godly vntill such time as the Messias was giuen and the Iewes were reiected for their inuincible hardnes of heart and the holy City together with the Temple was ouer-throwen and quite destroyed the gospell was preached farre and wide amongst the Gentiles and Iesus Christe was belieued on in the worlde Of the presence of Gods grace As light doth accompany the rising of the sunne which lightneth thinges which are vpon the earth so the participation and powringe out of Gods giftes doth followe the presence of his grace 2 For where-soeuer God is hee both is worketh there freely and effectually 3 God is some-times present for a season in places countries and with persons This time is called the time of visitation Luk. 19. 44. 4 And in his iust iudgment hée forsaketh certaine persons Beholde your house is left vnto you desolate Mat. 23. 38. 5 But the Lord doth neuer quite forsake the Church of the elect Isa 54. 7. I haue left thee for a space but in my great mercies will I gather thee together 8. In the time of my wrath I hid my face for a while but in mine euer-lasting mercie haue I had mercie on thee saith the Lorde thy redeemer 10. The mountaines shall remooue and the hilles shall fall downe but my mercie shall not depart from thee neither shall the couenaunt of my peace fall away saith the Lorde that hath compassion on thee 6 The same opinion must wée haue concerning all the faithfull For God is also present with them by the powre and grace of his spirit Hee furnisheth them with most excellent and wholesome giftes with faith hope charity patience and other things which are vndoubtedly testimonies of the presence of the grace of God And how-soeuer such men so suffer persecution by false brethren be smitten with blockish thunder-boltes and rash curses yet must we make great accompt of them seeing they fare no worse then did the Prophets Apostles in times past Wée knowe what Dauid saith But vnto the saintes which are vppon the earth and the Psalm 16. 3. stronge towarde whom is all my delight 43. Lect. Verse 11. The fowre and twentirh day of the ninth moneth in the second yeere of Darius was the woorde of the Lord in the hand of Haggeus saying THis verse contayneth the circumstances of the second oracle which is in this chapter set downe where-of I will speake orderly and briefly 1 The time In the seconde yéere of the reigne of Darius the sonne of Histaspes which was before the birth of Christ about 519. yéeres and in the yéere after the creation of the worlde 3 444. according to Funcius his chronicle in the 24. day of December which moneth the Hebrewes call Cisleu was this oracle published Wée sée that the prophets doe exhort vs by the examples of their diligence attentiuely to obserue at what time the celestiall doctrine was purged and preached what signes of times happened whose ministerie God vsed that we may bee confirmed in the faith and sanctifie the name of God The author This oracle proceeded from the Lorde God of hostes For prophesyinge came not in tymes past by the will of men but the holy men of God beinge mooued vp the holie spirit spake* Hence therefore doe wée fitly gather 2. Pet. 1. 20. 2◠that no prophesie of the Scripture is of any priuate motion And for this cause they which are Teachers in the Church must examine all things by the proportion of faith and they must haue respect vnto the dignity of prophesie whether a man looke vnto the sincerity of things or the purity of speech according to these sayings Rom. 1. 12. 6. Whether wee haue prophesie according to the proportion of faith And againe If any man speake let him speake as the woorde of God 1. Pet. 4. 11. 3 The Crier was Haggeus the prophet the ambassadour of the Lord. For God in times past spake many times and sundry waies to the Fathers by the prophets Now speaketh hee Heb. 1. 1. vnto vs by the faithfull Ministers of the Church whom who-soeuer doth heare hee heareth the Luk. 10. 16. Lord Iesus And those men must remember that they doe not speake in their owne name but in the name of God and for this cause must they speake reuerētly least in time to come they bee punished for doing their message wronge Of the dispensation of the misteries of God For-asmuch as it is so often repeated that the Lord spake by Haggeus the prophet to the ende that these oracles might bée of credit and authoritie and it is also very profitable for vs to know◠throughly how the misteries of God are orderly distributed I will intreat there-vpon positiuely The Lord Iesus graunt that wee may also handle this point with great fruit and that in the same wee may adore the wisedome and goodnes of God 1 We call these points of y◠doctrine of faith hope charity which are set forth in the woorde of God and are sealed with the Sacramentes the misteries of God 2 We call them misteries because they doe farre excéede the capacity of the naturall man For they are vnto him foolishnes neither can he ◠Cor. 2. 14. know them because they are iudged discerned spirituallie They are called the misteries of God because as they procéede from him alone so are they also reuealed by him alone Mat. 11. 27. Neither knoweth any man the father but the sonne hee to whom the sonne will reueale him And againe Fleshe and bloude hath not reuealed these thinges to thee but my father which is in heauen Mat. 16. 17. 3 In these all thinges must be referred vnto Christ who is made our wisedome righteousnes sanctification and redemption As Christ is to be compared with all other things so is he made vnto vs al things for our saluations sake so that wée ought thus to determine with our selues to knowe nothing amongst other men but Iesus Christ him crucified Wée knowe 1. Cor. 2. ◠the verses Si Christū discis nihil est quòd caetera nescis Si Christū nescis nihil est quòd caetera discis If Christ thou learne it skilleth not If thou doest know none other thing If Christ thou knowe not all things els To learne no gaine at all doth bring To learne Iesus is more profitable then any thing that can be knowne as saith Bernard in a certaine Epistle who in another place saith very godlily that the name of Iesus is meat light and medicine And as Christ Iesus is made vnto vs all thinges so ought all out life studdies and actions to smell of nothing but of faith loue humility righteousnes and finally that I may be briefe of Christ Iesus our Lord who dwelleth and reigneth in vs. They which broche and bring abroade the oracles of GOD are the faithfull ministers of God his Testament who as Paul saith doo sowe spirituall thinges It is
and these thinges which serue to the feading of our bellie for in Christes warrefare wee must not seeke the commoditie of this worlde as saith Ierome but the glorie of God and our owne edification and also the edification of the whole Church 9 Let vs not doubt but be well assured that our studies are sanctified by prayer thankesgiuing the continuall reading of the holy bible Panormitanus saith that Alphonsus king of Aragonia was wont to boast y◠he had red the holy Bible with the glosse fourtéene times ouer Let vs therefore giue our selues to reading and meditating vpon the holy Scriptures which intreate of the almightie God For Plato saith very well Omnis scientia magis obest quam prodest sine cognitione optimi All knowledge hurteth more then it profiteth without the knoweledge of the best 10 Let vs applie these thinges which wee read in y◠scriptures vnto our vse that they may serue to our instruction consolation correction and reprehension For the ende of our studie is not onely to behold and consider vpon things but also to practise the same And God will haue vs not onely to bee hearers but also doers of his lawe The Lorde Iesus graunt that wee may daylie profite and bee made better then our selues bringing foorth fruites méete for our holy profession to the sanctifying of his holy name and the saluation of our soules Amen 51. Lect. Inne 13. 1580. Verse 16. Nowe therefore I pray you set your heart from this day vpwarde before the workmen did lay one stone vppon another in the Temple of the Lorde THis phrase Set your heart from this day vpwarde doth signifie thus much to cal to an accompt our former led life to inquire iudge what hath beene done according to the lawe and what contrarie to the same There is the same manner of speech vsed in the 4. Psalm ver 4 Speake in your heart that is ponder these thinges with your selues Our Prophete in these wordes exhorteth the Iewes diligently to consider what they haue béene and howe they haue behaued themselues heretofore and hee willeth them not to disceyue thēselues beeing blinded and bewitched with selfe-loue For as Paul the Apostle saith whosoeuer seemeth to himselfe to bee some thing when hee is nothing this man is desceyued by his owne mind or as it is in the greeke text He deceiueth himselfe Gal. 6. 3. Omitting the supposition or argument wee will proceede vnto the position Of the iudgement of the Saintes 1 It is without all doubt that the Saintes which lyue here vpon earth must iudge themselues For this is most certaine If we did iudge our selues we should not bee punished But when we are punished we are instructed of the Lord least we should bee condemned with the worlde ◠Cor. 11. 31. 32. The example of Paul is extant Rom. 7. who did most seuerely iudge himselfe 2 And least wee bee deceiued in this our iudgement wee must followe the rules of faith hope and charitie appointed vnto vs by God For it is méete that wee stande or fall by the iudgement of God 3 Of the tryall of our faith it is sayd Proue yourselues whether you bee in the faith or noe examine your selues Know not yee your owneselues howe that Iesus Christ is in you Vnlesse you bee reprobates 2. Cor. 13. 5. 4 And that must be vnderstood of the words and déedes of the whole life which the same Apostle taught 1. Cor. 11. 31. If we did iudge our selues wee shoulde not bee punished 5 What the godly iudge ought to thinke of the wicked which are in florishing estate the Psalmist teacheth in these wordes Vntill I entred into the sanctuary of God and vnderstoode the last end of these men Certaynely thou hast set them in slipperie places thou makest them to fall into desolation Howe sodaynely c. 6 We may learne out of the 77. Psalme not onely what wee ought to thinke of the suddayne alteration and fall of the saints from the coppe of dignitie but also a remedie for the same I numbred the dayes frō the beginning and the yeeres of olde I called my song to remembrance I commened with mine hart in the night season and searched out my spirits Will the Lorde absent himselfe for euer and will hee shewe no more fauour And agayne ver 10. And I saide this is my death yet I remember the yeeres of the right hande of the most highest 11. And I remembred the workes of God certaynely I remembred thy marueilous workes from the beginning 12. And I did meditate vpon all thy workes and I did deuise of thine actes It is better for vs to doe thus then to speake vnto fortune in that olde verse of Demetrius Thou hast created me and thou seemest to flye from me This Censure teacheth vs that it is good for vs that the Lorde doeth humble vs that we may learne his iustifications Sufferinges are made vnto vs instructious a◠he saith in Herodotus I wil make an end after that I shal haue told you that euen Pythagoras taught his to discende into themselues and to trie and examin◠themselues according to the verse Wherein haue I offended what haue I done or what part of my duetie haue I omitted For we offend three manner of wayes First when we doe otherwise then wee ought as when Elye did but lightly and for fashions sake rebuke his children whenas they offended grieuouslie and manie wayes Secondlie when wee doe that which should haue beene left vndone As when Ahas king of Iuda beeing not contented to haue God for his defender did flie vnto the king of the Assyrians and became his partner in warre Lastlie when as we leaue that vndone which we ought to haue done As if hee which is a professor of diuinitie doe not applie his studie as hee ought 52. Lect. 14. Iune Verse 17. Before they were in that worke the husbandman came vnto an heape of twenty bushels and it was but ten bushels Also the dresser of the vineyarde came vnto the wine-presse that he might drawe out fiftie hogsheades of wine out of the presse and there were but twentie IN this place wee haue an example of Gods curse whereof mention is made Deut. 28. 20. The Lorde shall sende vpon thee a curse contrition and destruction in euery thing which thou handlest and doest vntill thou be quite put out and perishe swiftly because of the wickednes of thy workes whereby thou hast forsaken mee 1 In this place wee must suppose that the blessing concerning things appertayning to this life was vnto the people of Israel as the earnest of spirituall thinges the curse concerning the same was a most manifest token of the want of spirituall thinges The particular in place of the generall 2 Therefore let vs thinke that one Species is put in place of the Genus that the Church and common wealth were in like case as were the priuate affayres and husbandrie 3 Amongst the other
Cor. 11. 37. Secondly by a distinction of afflictions wherof some are sent for the punishing of men some for to trie them The godly being chastened both wayes are made better The Infidels when they are punished of the Lord they are angrie they rage they murmure against the iudgments of God Thirdly they onely profite by the Lords gentle correction whome the Lorde endâ—weth with the gift of repentaunce But as Moyses proueth by the example of many of the Isralites GOD doeth not giue vnto all men an heart to vnderstande eyes to sée eares to heare Lastlie Deut. 29. 4. Esayas proueth the same thinge by the example of the people of the Iewes cap. 9. 13. And the people returned not vnto him that smote theÌ„ neither haue they sought the Lord of hostes Ob. Therefore they which doe not repent are to be excused seeing they cannot haue the gift of repentaunce Ans I denie the consequent because here is a fallacie in that that is assigned to be a cause which is no cause For the cause of impenitencie is vnbeléefe which is grafted in the naturall man And Oecolampadius saieth well That where there is want of fayth there is also impenitencie and want of good workes In stéed of an epiloge I will adde certayne excellent sayings of the fathers which serue somewhat for this purpose Augustine intreating of blasphemie against the holy ghost concludeth Therfore this impenitencie for so may we after a sorte call by some one name both Blasphemie and the worde against the hole Ghost is vnpardoned for euer Thereby we gather that there is one kinde of impenitencie which is vnpardonable and another which is pardonable And the reason of this diuersitie is fet from the knowledge and ignorance of those which doo offend The same Augustine in his 7. sermon of time sayeth Whilest that the wicked are brydeled the licentiousnesse of their sinnes is restrayned For oftentimes the wicked are reformed by stripes if the exhortations of the iust doe profite nothing Punishment doth oftentimes keepe backe men from damnable factes whom the benefites of God can not keepe in good workes Cyprian As a good maister bestoweth a good almes by the ministerie of an euill seruaunt So also the mercifull Lorde will call vnto repentaunce one by meanes of another although he be an vnpenitent person Thus much did the holie Martyr moste truely say of reaping fruite by the impenitencie of other men Chrysostome doth by a metaphore testifie that the deferring of repentaunce doth bringe forth impenitencie Hom. 9. If saith he we shal proceed to neglect a flame which is kindled we build a fire against our selues which wee cannot extinguish for euen in wickednesse it commeth to passe c. 54. Lect. 27. Iune 1580. Verse 19. 20. Set your heart from this day and vpwarde I say from the fower and twentith day of the nynth moneth that is from the day wherein the foundation of the Temple was layde set your heart Is there as yet seede in the barne Furthermore the figge tree and the Pomegranate and the olyue tree haue not as yet brought fourth fruite froÌ„ this day will I blesse you The argument SYnce that time wherein setting a-part your worldly busines you laide the foundation of the Temple hath the Lorde blessed you c. The positions which are to be noted in this place 1 Likeas a curse doeth ensue too much carefulnes for earthly thinges so the blessing of the Lorde doeth accompanie the desire of heauenly thinges 2 For as the Lord doth worthely dispise those which contemne him so doth hee neuer for-sake those which loue him 3 Hée wilt haue the promises of this life of life euerlasting to be answerable vnto godlines which is profitable vnto all thinges 4 This thinge is so certaine that the time of the blessing agreeth euen with the time of the conuersion as Haggeus teacheth vs in this place 5 Further-more the scarsitie and infirmitie of the second causes are no let or hinderance to the bountifulnes and powre of the first and principall cause Of the blessing of God 1 The signification of the blessing of God The blessing of God which is called in Hebrue BERICHA in Greke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth in this place the bountifull dispensation or bestowing of the benefits of God which who-soeuer doo enioy they are called The blessed of the Father Mat. 25. 34. 2 Wée gather first of all by the blessing which was promised to Abraham and his séede that God doth blesse vs by bestowing vpon vs his benefits aboundantly Secondly wee gather this by the generall experience of all the saintes according to these sayings I will make thee great and I will blesse thee make thy name great and thou shalt bee a blessinge And againe Therefore they which are of faith Gen. 12. 2. are blessed with faithfull Abraham Gal. 3. 9. 2 Whether it â—ee And wee doe in verie deede trie that so often as wee descend into our selues God doth also blesse vs and that many waies as that which followeth shall declare 3 It is certaine that God doth blesse vs by 3 What it is bestowing his benefits vppon vs. And hee bestoweth his benefits vpon vs when hee giueth vs hability to increase and when hee adorneth furnisheth vs most aboundantly with all maner of commodities Therefore wee say that the blessing of God is a participation of yâ— gifts of God which serueth both to the glorie of God also to our owne health or that it is an effectuall dispensation of good thinges which serue both for this naturall life also for the spirituall life 4 As the spirit is set against the body so is 4 How manie â—ites of Gods â—essings there â—e the spirituall blessing both set against the corporall blessing and also preferred before the same Paul séemeth to note these kindes Eph. 1. 3. Hee hath blessed vs with all manner of spirituall blessings in the heauens in Christ The same Paul also speaketh briefly of the earthly blessing Act. 17. 28. By him wee liue mooue and haue our being Our election and adoption our calling and iustification ouâ— sanctification and all spirituall giftes must bee referred vnto the spirituall blessing But vnto the corporall blessinge must wee referre all the helps of this naturall life which wée call things seruing to the sustentation of this life 5 The principall efficient cause of both these 5 Why it is Iam. 1. 17. blessinges is God from whom commeth euery good and perfect gift If you respect the matter wherein or the blessed all men are not of like estate The earthly blessing is most times bestowed vpon the children of this worlde Luk. 16. 25. Sonne remember that thou in thy life time receiuedst thy pleasures and like-wise Lazarus paines But they neuer haue the spirituall blessing giuen them vnlesse for a season they taste of certayne gifts as the examples of Saule and Iudas doo testifie The children of God
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
HAGGEVS the Prophet Where-vnto is added a most plentifull commentary gathered out of the publique Lectures of D. Iohn Iames Gryneus professor of Diuinitie in the Vniuersitie of Basill and now first published Faithfully translated out of Latin into English by Christopher Fetherstone student in Diuinitie LONDON Printed by Iohn Wolfe for Iohn Harrison the yonger dwelling in Paternoster-row at the signe of the Golden Anchor 1586. ¶ TO THE RIGHT HOnorable and my very good Lord Iohn Lord Saint Iohn Baron of Bletsoe Grace and Peace with great encrease of honour WHen I call to minde right honorable the buildinge of the Lordes Temple by the Iewes of elder dayes and there-withall take a vew of the truth of that materiall temple of the Church I meane generally and more particularly here in England this angle of the world me thinks I may full wel compare these two buildings together whether wee respect the causes inforcinge or the hinderances lettinge or the punishments by the Lorde inflicted for not going forwarde in his woorke For the causes which ought to haue bene as prickes goades spurs to the Iewes were these principally First the choise which the Lord had made of them For seeing that the Lord had chosen them out of all nations countries tongues and people for of all the trees of the wood God chose one onely Vyne of all the fowles of the ayre one onely Doue of all the nations of the world one onely Iudea of all the cities of the world Hierusalem alone that he might build his Temple on high and put his name there and seeing that being iealouse of his glory carefull for his worship which the Heathen coulde not giue him for they had not called vpō his name but Hierusalem was the place of his rest there would hee be called vpon and for this cause would hee haue the Temple built at the first it stoode them vpon if they woulde escape the crime of impietie and ingratitude to build the Lordes house Another the remembrance of their deliuerance out of their late captiuitie where for solace they had sorrowe and pro socco saccum where in steed of their owne vynes which they some-times had and vnder which they were wont to sit they had Wyllowe-trees where-on they hanged their harps as being vnable to sing the Lords song Seeing that the Lord had deliuered them out of a nation so polluted as was this where they saw those Gods worshipped which neither they nor their fathers knewe had brought them backe againe to their owne countrie that they might worship the liuing God according to his law and that in his holy Temple what madnes mooued them to delay the building of the Lordes house If the consideration of those things could not haue serued to enforce them yet the other ought to haue drawen them as that Cyrus the king of Persia had cōmanded them and that the Lord of heauen had giuen them this in charge and had for this cause shortned their captiuitie But they were letted and that first outwardly and secondly inwardly Outwardly by the enimies of Iuda and Hierusalem who when the Lyons force coulde not preuaile assayed by foxes crafte to hinder the Lords building Inwardly they were le ts to them-selues because they sought their owne thinges and not the thinges of the Lord they preferred their owne affaires before the Lordes their owne buildings before the Lords house and their feete were swift to build their owne sieled houses where in they them-selues might dwell but they went with leaden heeles about the place of the Lords rest which lay in ruinous maner But as they had sinned so were they punished and that euen in those thinges which they preferred before the Lords affaires For the Lord with-drewe his blessing it pleased him to inflict a curse vpon them which Haggai doth in ample maner set downe namely that they did sowe much gathered in but a litle they did eate but they were not satisfied they did drink but their thirst was not quenched they were cloathed but they felt no warmth those which hyred them-selues out for wages receiued wages as in a bottomelesse bagge which did profit them nothing These were their plagues and many moe which to explicate I need not for why they sufficiently expound themselues But nowe let vs looke into our owne state Though the Lorde hath not chosen vs alone out all nations to call vpon his name yet hath it pleased him to call vs out of darknes into light to bring vs from horrible superstition and Gentilisme which raigned some times in this our nation and to giue vs his woorde to be a light to our paths and a lanterne to our feete in this dark and misty world and therefore are we bound to build a Church vnto the Lord as were the Iewes to build a temple that in the same the Lord may bee worshipped seeing the wall of seperation is taken away and the houre is come that neither in the mounte neither at Hierusalem the Lord is worshipped but the true worshippers doe worship him in spirit and truth Againe though our captiuity from Babyloin of the Assyrians hath not bene turned as the riuers in the south yet hath the Lorde brought vs in some measure from the captiuity of that romish Babylon out of which we ought so to depart that we ought to touche none of her vncleane thinges and that to the ende wee may worship him sincerely and with an holie worship and therefore ought we to build the Lords Temple Againe though Cyrus the king of Persia hath not enioyned vs this thinge yet Cyrus the Lordes sheepheard as the prophet tearmeth him hath cōmaunded vs and why doe we not then erect the ruinous walls of Hierusalem But alas for woe too many are our lettes For outwardely wee are letted by the enimies of Iuda and Hierusalem the papists I meane who though they can not by violence hinder our labour because the Lord hath cōpassed in his Vine with a brasen wall whose hedge is not yet broken downe yet by secret meanes they vnderminde our worke because they wil beare a showe of building they build with vntempered morter or rather vnder colour of building a Temple to the Lord they set vp a Synagogue to Satan yea by sattle meanes they steale away those stones which we shoulde lay in the Lords buildinge that they may bee corner stones in their ruinous worke These are no small lets but the more the pitty we haue as great amonge our selues And the first of these seemeth to bee the silence of those which haue some-times laboured painefullie whose worke is in daunger to decay if storme and tempest shoulde arise An-other let there is and that is the labourers want their wages by reason of the vnsatiable couetousnes of the men of our daies which will not suffer them to let goe the spoiles of the Church impropriations I meane Againe amongst the builders there bee those which fill the
Comparisons are odious yet what man is hee which being well in his wittes doth not see howe farre inferiour these Censurers are to the cleare windowes of the church the light bearers thereof which in their hands beare the cleare shining lighte of the truth whether hee looke into their godlines and humanitie or learning eloquence or finallie their deseruinges of the church and their most excellent monuments of godlie witte I will not speake of this that they which haue suffered and doe as yet suffer great aduersitie which haue preferred Christ farre before riches their countrie and all prefermentes are worthie to bee had in greater estimation then they which liue in the middest of all maner pleasures The eleuenth place is the consideration of the almightie power of God in rulinge and guidinge the course of thinges and seasons If at anie time wee see the affayres of the church not onelie afflicted but euen almost past all hope then let vs repeate that saying of Dauid And I said this is my destruction but Psalm 77. 10. the chaunges are in the right-hande of the Lorde For how often did God deliuer his sainctes miraculouslie Howe often did hee deliuer his people out of the middest of death At the red sea in the times of Iosaphat Ezechias the Machabees As the glorie of the three witnesses was the greater after that they came out of the fornace at Babylon vn-hurt of Daniell when he was brought out of the Lyons denne so shall the glorie of the whole church and of the sincere Teachers of the truth bee greater whenas they haue passed ouer their sharpe warfare The twelfth place is the hope of successe The sayinges of the prophets are well knowen wherein we finde the most sweete similitudes of the Palme-tree and of the Olyue-tree Not-withstandinge I shall bee as a greene Olyue-tree in the house of the Lord I hope in the goodnes of the Lord for euer and throughout all ages And againe The iust man shal florish as a Palme-tree as a Cedar in Lybanus shall hee prosper They which Psalm 25. 8. are planted in the house of the Lorde shall florish Psal 92. 12. 14. in the courtes of our God And againe They shall florish in their old-age they shal be fat and greene that I may declare that the Lord my rock is iust and that there is no iniquitie in him The thirtenth place containeth the examples of the saintes which haue beene since the world beganne and especiallie of that sainte of saintes Christ Iesus Seeing that hee by his crosse and afflictions is entred into the kingdome of his father all the elect haue bene are and shall be like vnto him let vs well remember that saying of his The seruant is not greater then his maister If they haue persecuted 1. Reg. 19. 4. Ioh. 15. 20. mee they shall persecute you If they haue kept my sayinges they will also keepe yours I am not sayeth Elias the Prophet better then my fathers And truely it were a point of great impaciencie if they should refuse to suffer those things which they suffered whom those Captaines of ours doe freelie willingly acknowledge to haue bene both their superiors betters The fourtenth place is the fate and destinie of the church As it neuer triumphed but vnder the crosse so hath it often-times felt the discommodities which ciuill and longe peace doth bringe The church did florishe more and was more greatly encreased by the faithfull which were added there-vnto in the hot and vehement tenne yeares persecution moued by Dioclesian and Maximian Augg. then after-warde vnder Constantine the great his sonnes and vnder Valens whenas that most sacriligious and impious heresie of the Arrians did most violentlie rage against the very bowels of the church If any man doe looke into these times hee shall see that this thinge is true Doe not those churches most florish by reason of the light and sinceritie of doctrine and the zeale of the faithfull and doe not they enioy the most excellent teachers and pastors to whom it is geuen in Christe his busines not onelie to beleeue in him but also to suffer persecution for his sake Againe all men do see that those churches which do enioy ciuill peace and earthlie cōmodities are not occupied aboute the beating downe of Antichristianisme but about the resisting of peace-able men Our time alas for woe bringeth out too manie Minutij who if they were so wise as they ought to bee would knowe that they are to make warre not with Fabius but with Hanniball not of Carthage but of Rome The fiftenth place is verie excellent which is fet from the consideration of the workes of GOD which are miraculouslie brought to passe amiddest contrarie meanes God hath manie waies and meanes to bring thinges to passe both ordinarie and extraordinarie yet being all good and seruing to the accomplishing of his purpose and determination It seemed good to him of late yeares to scatter abroade certaine most florishinge Vniuersities Therefore wee see that men which did excell in witte learning eloquence and experience in great matters haue bene driuen away by certaine Drone-bees and haue bene dispersed as the Bees are scattered abroade with smoake But as in times past the dispersing abroade of the faithfull after the martyrdome of Stephen did greatlie profit the Samaritanes and others next adioyning vnto them when as manie being conuerted vnto Christ did cast awaie the heathenish Idotrie and Idolatrie vsed of the Samaritanes did ioyne them-selues vnto the true church so I hope in the Lord Iesus that it shall come to passe that thexile of these holie men both younge and olde shall greatlie serue to the spreading abroade of the truth the glorie of God and the restoring of the church Whenas in times past the Samaritanes were grieued at the restoring of Hierusalem and left nothinge vnassayed which might make to the hinderance thereof by the marueilous prouidence of God their intent fell out to the contrarie so that they were enforced against their will to further the same and also to beare the charges thereof at the commaundement of Darius the sonne of Histaspes And who is he that doth not see that euen at this time the mindes of the godlie learned are more more inflamed with the loue of the truth and with zeale to defend the same through that outragious obstinacie and vehemencie of their aduersaries most horribly defending their assertions so that the truth is farther broughte to the light thereby The sixtenth place that I maie of set purpose passe ouer manie other most comfortable places is the hope of the victorie and the ioyfull ende Truelie it is as certaine and sure that their Sophistrie and vaine-babling being refuted the truth shall haue the victorie as it is certaine that this world was created by GOD and is by him preserued And hereupon it is that the banner of the truth is often-times displaied to the great terror and astonishment
holy And the priestes answered and said No. 14 Then saide Haggeus If one that is polluted because of the dead carcas of a man shall touch any of these thinges shall it bee vncleane And the priestes answered and saide It shall be vncleane 15 Therefore Haggai beganne to say thus So is this people and so is this nation before me saith the Lorde and so is all the worke of their handes and whatsoeuer they offer here it is vncleane 16 Nowe therefore set your hartes I pray you from this day and vpwarde before the workemen did lay one stone vpon another in the temple of the Lorde 17 Before they were in that worke the husbandman did come vnto an heape of twentie bushels and it was ten bushels when the dresser of the vineyard came vnto the winepresse that hee might drawe out fiftie hogsheades of wine out of the wine-presse there was but twentie 18 I haue smitten you with drought and meldewe and with haile all the workes of your handes and yee did not turne vnto mee saith the Lorde 19 Set nowe your heartes from this daye and vpwarde I say from the fower and twentith day of the ninth moneth that is frō the day wherein the foundaiion of the temple of the Lord was laid set your heart 20 Is there as yet seede in the barne Furthermore the vine and figgetree and pomgranate and the olyue tree hath not as yet brought foorth fruite I will blesse you from this daye 21 And the Worde of the Lorde was vnto Haggai the seconde time in the fower and twentith day of the same moneth that hee should say 22 Speake vnto Zerubabel the captayne of Iehuda saying I am about to shake the heauen and earth 23 And I will ouerthrowe the throne of kingdomes and I will destroye the strength of the kingdomes of the heathen and I will ouerthrowe their chariots and those which ride in them and the horses and they which shall ride vppon them shall come downe euery one with the sworde of his fellow 24 In that day saith the Lorde of hostes will I take vp thee Zerubabel thou sonne of Sealthiel my seruaunt saith the Lorde and I will set thee as my signet because I haue chosen thee saith the Lorde God of hostes The ende of the prophesie of Haggeus THE LECTVRES OF Iohn Iames Gryneus vpon the booke of Haggeus the Prophet BEcause in the notes vpō Haggeus wee haue touched those 1. Lect. 19. Oct. 1579 things which were to bee spoken of his booke in stéede of a preface it séemeth good to mée in this first lecture first of all to speake in generall of the Prophets that we may know what we ought to thinke generally concerning them and what accompt wée ought to make of them Secondly if time permit I will speake by name of Haggeus and of his authoritie Lastly I wil briefly note to you the causes for which I tooke in hande the interpretation of the same Prophet A methode concerning the Prophets according to certaine places of inuention 1 The selfe same men were called in times Notation past both Seers and Prophets In times past in Israel euery one said on this wise when he went to aske an answere of God Come let vs goe vnto the Seer because he which is called a Prophet at this day was in times past called a Seer They were called Seers in respect of the cause and also of the effect I call the vision shewed vnto them by the Lorde the cause which did instruct the Prophets in great matters The heauens Paul calleth it Reuelation by the general name were opened and I sawe the visions of God* But Daniel vnderstoode all the vision and the dreames I call the light of the minde and the excellent knowledge of the oracles Ezech. 1. 1. Dan. 1. 17. of God the Effect wherein the Prophets did excell all other men And it seemeth they were called Prophets for this cause because they were interpreters of the will of God according to the commaundement of God which Paul calleth Interpretation* 1. Cor. 14. Aaron thy brother shall be thy Prophet that is thine interpreter* Wee reade that Exo. 7. 1. some men haue attained vnto this gift by vse as Iesaias and that other some receyued the same at the handes of God forasmuch as they were called vnto the office of prophesying farre contrarie Ier. 1. 6. 7. to their expectation as Ieremie* and Amos* Amos. 7. 14. 15. This words Prophet is not affirmed of diuers sortes of men in one and the same respect in the holy Scriptures For it is attributed The diuers significations of this word Prophet Tit. 1. 12. vnto the heathenish Poetes improperly A certaine man of them being their own Prophet said the Cretians are alwayes lyers euill beastes slowe bellies* 2 Secondly this worde Prophet is affirmed Which is whe◠diuers thinges are called by one name Isa 9. 15. Is 28. 7. of the false Prophets Equiuocè The Prophet which teacheth lies hee is the taile* The Priest and the Prophet haue erred because of stronge drinke they are swallowed vppe because of wine they haue gone astray through drinke they haue erred in the vision they haue stumbled in iudgement 3 Thirdly this worde Prophete is taken by transsumption somtimes for the doctrine of the Prophets somtimes for their bookes Think not that I am come to destroye the lawe or Mat. 5. 17. the Prophets * that is their doctrine It is written in the Prophets And they shall bee Iohn 6. 45 all taught of God * 4 Fourthly it is taken properly as in these sayinges Wee see not our signes neither is their a prophet any more neither is there with vs any that vnderstandeth any more * Psal 74. 9. And againe I haue made thee the prophet of Ier. 1. 5. the Gentiles * 5 Fiftly according to the most principall signification Iohn 1. 4. Deut. 18. Christ is saide to bee that Prophet which should come I thought good to note thus much concerning the diuers significations of the worde Euerie Prophete is the seruaunt of God 3. Genus but not on the contrary Synce the day that your fathers went out of the lande of Egypt vntill this daye haue I sent vnto you all my seruauntes the Prophets rising day by daye early in the morning and sending them Ob. Your sōnes your daughters shal prophesie Ioel. 2. 28. * Therefore all the seruauntes of God are Prophets An. I answere that there is a fallacie which is called * Fallacia Aequiuocationis in this word Which is when a worde hath diuers significations Prophesie because in the saying of Ioel it is taken generally for the general confession of those which doe with the heart beléeue vnto righteousnesse But we doe nowe speake of the degrée of that good order and discipline which God hath appointed in his Church namely of the propheticall office in speciall All the Prophets were
not of one sorte It seemeth there were fower sortes of Prophets 4. kindes whereof the last is as yet vsed seeing that the Church militant cannot be without the same 1 The first was of those which when they did execute some ordinarie function in the church were raised vp extraordinarilie by God to purge the celestiall doctrine 2 The seconde was of those who did both fore-tell things to come and also did peculiarlie applie the Scriptures vnto certaine particuler causes places and times being enforced therevnto by the holie spirite 3 The third was of those to whom it was geuen to expounde the scriptures yet being indued with a certaine power and peculiar gift of vnder-standing whereby Paul doth distinguish them from the Doctors 4 The fourth is of those who being lawfullie called of the Church doe expounde the Scriptures according to the proportion of faith and they are called Doctors These foure orders are dystinguished one from another according to the forme of doctrin and calling Furthermore the Prophets of the olde-testament are called olde * Luke 9. and the Former Za. 7. to distinguish them from the Prophets of the newe Testament None is a Prophet saue hee whom God hath V. Difference called that beinge inspired with the spirit of Christ hee may either fore-tell certaine things to come or truely interprete the oracles of God Therefore it is laide to the charge of the false Prophets as a great fault that they being not called did teach I haue not sent those Prophets Hie. 23. 21. and yet they did runne I haue not spoken vnto them and they did prophesie And if they had stande in my secret place had made this people to heare my wordes c. It is proper to the true Prophets to speake VI. Properties in the spirit concerning those thinges which God hath shewed them If there shal be a Prophet Num. 12. 6. among you I the Lord will appeare vnto him in a vision in a dreame will I speake with him * Dauid by the spirit calleth him Lorde * Prophesying was not brought in times past by the will of man but the holie men of God being mooued with the holie ghoste did speake The Prophets were witnesses of Christe * VII Adiunct And vnto this man do all the Prophets beare witnes that euerie one which shall beleeue in him shall receiue remission of sinnes through Act. 10. 43. his name There were also certaine of the Prophets of the olde Testament which did gouerne certaine ciuill counsells as wee maie see in the histories of Hieremie and of the Prophet Daniell God raiseth vp the Prophets Hee hath geuen VIII The principall cause some to bee Apostles and some Prophets * c. Lect. 2. Oct. 20. The Prophets did declare y◠saluation whereof Christ is the author Of the which saluation IX The principall end whereunto the prophets were ordayned the Prophets haue inquired searched which haue fore-tolde that grace which should come vpon you searching when or what time the spirit which testified before of Christ which was in them should declare those suffrings that should come vnto Christ and the glorie that should followe CERTAINE SAYINGS of Chrysostome concerning the Prophets 1. The Prophets did see with the eyes of their minde thinges to come * 2. The mouthes of the Prophets are the mouth of God Therefore doe they repeate this Thus sayth the Lord. Pro. 29. 18. When there is no vision the people are scattered abroade 3. The silence of the Prophets is a signe of Gods anger 4. The Prophets haue spoken haue written and prefigured things to come Of Haggeus FOr-asmuch as I hope I haue faithfullie set downe in my notes those things which were to bee spoken concerning the doctrine personne of our prophet I will in this place speake some-what of his authoritie that it may euidentlie appéere that wee ought to accompt the same holie 1 The holie history doth plainelie declare and affirme that Haggeus and Zacharias were raised vp of God to bée Prophets Therefore may wée in no case doubt of their credit and authoritie And Haggeus the prophet and Zacharias the sonne of Iddo did prophesie which were prophets to the Iewes Hierusalem in the name of the God of Israell vpon them * Ez. 5. 1. 2 The Apostles doe alledge the authoritie and testimonies of the Canonicall bookes onlie And Paul * speaking of the maiestie of the gospell Heb. 12. 26. where-with the whole worlde was shaken bringeth in the testimonie of Haggeus as being most sure and with-out all exception 3 Also the consent and agreemēt of the Canonicall bookes with the history and doctrine of the prophets and apostles maketh them worthie of credit and commendation But wonderfull is the agreement of Haggeus with the auncient holie history of the estate of the people of the Iewes after their retourne from Babylon And more-ouer Haggeus doth deliuer the same doctrine which the rest of the prophets did teach Therefore it is méete that we be fullie persuaded of his authoritie of the certaintie of his doctrine ¶ THE CAVSE OF THE taking in hand of the exposition of Haggeus MOst certaine it is that the best kinde of life A rule is prescribed vnto vs in these sayinges of the sonne of God our Lord Iesus Christ First seeke the kingdome of GOD and the righteousnes thereof and all these thinges which appertaine vnto the sustentation of the mortall life shall be added vnto you * Mat. 6. 32. And again Geue vnto God the things which are Gods * For therefore are men created and Mat. 22. 21. by Christ redéemed that they maie acknoweledge A reason God and worship him by faith For whether we liue we liue vnto the Lord * c. Rom. 14. 8. And it becommeth vs to imitate Christ in this Example point who gaue vnto his parents this answere Did you not know that it behooueth mee to be occupied in my fathers busines * Generall experience For the generall experience of all times teacheth vs thus much that Churches Common-wealthes Domesticall affaires the studdies of learning and all affaires both priuate and publike are vnfruitefull if they be not lightned by the faith of Christ and if the worship which is due vnto God bée either altogether omitted or els bée geuen him onelie for fashions sake For The inuersion of the order which GOD hath appointed that good order which God hath appointed is ouer-throwen when earthlie things are preferred before heauenlie things according to that exprobration of Horace O Citizens Citizens money is first to bee sought for and vertue is to bee An old example sought for after money Hereof doth Haggeus set before vs a most lamentable example in this history of the people of the Iewes where-in hée sheweth that they were subiect to the curse of God because that neglecting the Temple and seruice of GOD they had built vp
their owne houses and because they had most carefullie sought after their owne commoditie omitting both the reasonable and also ceremoniall seruice of God And that I maie speake of our selues whilest that in the studdie of Diuinitie omitting the practise thereof which coÌ„sisteth in the exercise of true godlines repentaunce we follow the speculation do become rather better learned then better lyued preferring knowledge before conscience wee doe first of all seperate those things which God hath coupled together secondelie for the most parte it fareth with vs accordinge to the saying of Agatho That thing which is vnnecessarie that doe wee as if it were necessarie and that which is necessarie doe wee omit as if it were vnnecessarie What then remaineth for vs to do my brethren but to chaunge our mindes and purpose for the better to followe the counsell of Haggeus and to bee busied not so much about our owne priuate houses as about the Temple of the Lord that is giuing faithfully vnto God those thinges which are his that wee may at length be made partakers of his blessing But wee shall speake of all these thinges in the discourse which followeth Cap. 1. Ver. 1. THe Prophet beginneth his booke with an historicall 3. Lect. description of the circumstances that hée may teach when who and in whose name vnder whose conducte and finally vnto whome hée spake The same order will wée obserue in our exposition In the seconde yeere of Darius the Kinge The time wheÌ„ in the sixt moneth the first day of the moneth That is in the yeere after the creation of world 3444. the first day of September whenas in the yeere next going before Darius the sonne of Histaspes beganne to raigne ouer the Persians Darius the sonne of Histaspes succéeded Cambyses béeing elected by the Princes of the Persians as Herodotus doeth testifie in his Thalia Plato in his thirde booke of lawes praysing Darius saith That kingdoÌ„e which in the time of Cambyses the king was decayed was in the time of King Darius his raigne almost restored againe Furthermore he denyeth that Darius was dayntily brought vppe of a childe Also hée affirmeth that the kingdome was by him deuided into seauen partes Moreouer hée saith that hee brought in equalitie and that by his princely liberalitie and magnificence he wonne vnto himselfe the minds of the Persians Yet doth hee greatly blame him for this that he did not prouide that Xerxes his sonne might be instructed in that princely discipline of his testifying that vnto him it might bee saide O Darius howe is it that thou hast not learned to bee wise by Cyrus his harmes for thou hast trained vp Xerxes in the same maners in the which Cyrus trained vp Cambyses 1 Let such superstition be farre from the holy historie which will not permitte vs to vse the Positions names of Heathen kinges when néede doth require Wée must take héede that wée doe not offende either in excesse or defecte that is that we doe neither so much mixe prophane thinges with holy thinges that the holy thinges doe thereby waxe base and be thereby obscured neither that we do therefore contemne those things which are well saide because they did procéede from men which were destitute of the principal light which is Christ 2 Moreouer wée haue néede diligently to marke the times and seasons for euery thing hath his time * And that saying of Plato is well knowen Many things are giuen in time Eccl. 3. to those which vse our trade of life 2. The person sent of the ambassage THe person which was sent of the ambassage was Haggeus the Prophet who in this self same Chapter verse 3. is called the ambassasadour of the Lorde concerning which matter wée haue spoken somewhat before more will speake in his place The holy Prophets did their message vnto men in the name of God whence wee doe gather first that their authoritie is holy He that A position heareth you heareth me Luk. 10. 6. Secondly that the Apostles are partners and fellowes in office with the Prophets Therefore wee are the ambassadors of Christ Thirdly that wee 2. Cor. 5. 20. ought to make great accompt of the faithfull ministers of the Church séeing that they are together both Gods fellowe labourers and also the successours of the Prophets and Apostles And fourthly that they must be watchfull that their diligence and faithfulnes in their office may be aunswerable to the dignitie of their function In whose name Haggeus was to Prophesie WE may gather by these wordes The worde of the Lorde was in the hande of Haggeus in whose name the Prophet was to prophesie Which importe thus much as if hée should haue saide Haggai beganne to prophesie in the name of the God of Israel Therefore the holy spirite doth testifie that Haggeus was both called of the Lorde vnto the â— â—zr 5. 1. function of prophesying and also that hee preached the worde of the Lorde and not his owne worde neither any inuention procéeding from other mens braines 1 It is onely in the hande of the Lorde to A position make men to bee able ministers of both testaments Not that wee are sufficient of our selues to thinke any thing as of our selues but what wee are it commerh of God who hath also made vs to be able ministers of the new Testament not of the letter but of the spirit * Let those which are studentes of Diuinity 2. Cor. 3. 5. throughly pondering this in their minds pray daylie in faith Lorde Iesus Christe leade mee by thy holy spirite into all trueth graunt that I may profit in learning and innocensie of life that if thou shalt at any time hereafter call me to be a teacher in thy Church I may serue to the sanctifying of thy holy name and the restoring of the saints with great faithfulnes and watchfulnesse 2 Secondly it is the parte and duetie of the ministers and messengers of the Lorde not to tell olde wyues fables but to preach the word of God according to the saying of Christ Teach them to obserue all thinges which I haue Mat. 28. 20. commaunded you * And agayne Goe your way preach saying The kingdome of heauen Math. 10. 7. draweth neere * 3 Thirdly those fantasticall fellowes are not to bée heard which cumming in their owne name doe prophesie according to their owne Deut. 18. 20. heartes That Prophet which shall deale proudly that hee may speake a worde in my name which I haue not commaunded him to speake and hee which shall speake in the name of straunge Gods that Prophet shall die the death * Afterwarde hee addeth a rule whereby wée may knowe the false Prophetes which shall bee most excellentlie set foorth by the example of the fower hundreth false Prophets 1. Reg. 22. which promised to Ahab the victorie ouer the Syrians of whome hee was then conquered and slayne Ob. But that came not to passe which Ionas
building of the same But you haue neede of the blessing of God Therefore must you not neglect nor prolong the restoring of the temple o◠the Lorde The scope and drift of the oration V. 1 The argument The Iewes being returned from Babylon and neglecting the building of the Temple of the Lorde were accursed but so sone as they tooke in hande to restore the same they did enioy the blessing of God The position 2 They are accursed which doe not giue vnto God those thinges which are his On the contrarie they are blessed which before all thinges Mat. 6. 33. doe seeke the kingdome of God and the righteousnes thereof 3 This is the best kinde of teaching which can be vsed in the Church which doeth first lay open the fountaynes of euill and then offereth and exhibiteth remedies against euill A similitude As Phisitions which haue taken in hande to cure any pacient beginning with a recital of the cause of the disease do first intreat of the disease then comming to speake of the remedies for the disease they prescribe Phisicke for the same so sinners are first to bee instructed concerning the greatnesse of sinne then are they also to bee taught concerning the forgiuenes of sinnes We haue an historicall example of this precept in this sermon of Haggeus which he made vnto the people of the Iewes and there is a positiue example therof extant in the Epistle to the Romanes For that I may speake onely of this latter example the Apostle doeth first of all bring to light those diseases wherewith mankinde is infected namely originall sinne and his fruites which the same Paul doth call in another place The workes of the fleshe secondly he sheweth the remedies wherewith these diseases may be cured in the doctrine of iustification sanctification and predestination and at length he diligently prescribeth the exercises of godlines That is the best kinde of teaching that can be vsed in the Church which together with the refutation of false doctrine and the reprehension of sinnes doeth ioyne the doctrine of faith hope and charitie addeth moreouer godly exhortations to the doing of the duetie Wee see that Haggeus did vse this manner of teaching The same methode also did the teacher of the Gentiles Paul prescribe vnto vs in these words Preach the wotde be instant in season and out of season improue rebuke exhort with all lenitie and doctrine 2. Tim. 4. 2. I thought good to speake thus much after the manner of the Anatomistes For like as they when mens bodies are to be opened doe firste intreate in generall of the partes of mans bodie and doe shewe the same then afterwarde they speake particularly of the placing function and vse of euery particular member so I thought good to make a certaine anatomie of this oration of Haggeus that the younger sort might see concerning what things and in what order it was made Nowe it remayneth that we handle particulerly euery member thereof 10. Lect. Nouemb. 18. Ver. 4. Whether or no is the time come that you shoulde dwell in your sieled houses and that this house shoulde be wast The handling of this verse according to the art of Logike This verse contayneth first a fallacie fraymed by the Iewes which our prophet refuteth secondly a demonstration which Haggeus vrgeth straitly against them The Iewes did argue thus What thing soeuer is done out of time is not well done But that time which the Lorde hath appointed for the restoring of his holy temple is not yet come Wherefore we are not to be blamed for neglecting the restoring of the temple This was a very fine reason for these men which did séeke their owne things and not the things which are Gods They might paint their maior proposition with these most excellent sayinges touching opportunitie and time which are to be founde both in the holy Scriptures and also in prophane writers There is an appointed time for euery thing and there is a time for euery will vnder heauen c. Eccl. 3. 1. Who is a faithfull and wise Steward whom the Lord may appoint ouer his familie to giue thē their portion of meat in due season Luk. 12. 42. Redeeming the time because the dayes are euill Eph. 5. 16. The principall thing to bee respected in euery thing is that it bee done in due time * Pyndarus in Pyth. And agayne It is an excellent thing to obserue opportunitie And agayne As great thinges so small thinges are giuen in time Furthermore they thought they could proue the minor proposition wherein the controuersie consisteth by this reason The restoring of the Temple hath hitherto bene letted partly by the malice of the Samaritanes and cumbates had with them partly by the kinges commaundement partly by the necessarie businesse in the setting in order of housholde and ciuil affaires Which thinges shoulde in no case haue happened if God woulde haue had vs to haue left all other thinges vndone and onely to occupie our selues about the restoring of the Temple Hee might haue taken away all these lettes and hinderances c. But as it is in the Psal 94. 11. The Lorde knoweth the thoughtes of men that they are vanitie * Therefore that I may vse artificiall words he aunswereth both the man and also the matter The man or person hee aunswereth by a reduplication and also by a reprehension Whether or no o yee is it time for you As if he shoulde haue saide Are ye not ashamed hauing receiued so many benefites at the hande of the Lorde and beeing newly brought out of captiuitie and restored into your owne countrie to preferre your owne commoditie before the glorie of God Againe hee calleth them vnto an other thing For he calleth them from their owne busines vnto a more weightie matter which was the temple of the Lorde whereunto without doubt they ought to haue had greater regard then vnto their owne priuate houses In answering the matter by the denying of their minor proposition and the declaring of the place a Connexis from the thinges knit together he sheweth that euen in the middest of miseries and in the perilous times wee ought to haue respect vnto the glorie of God For as the Church militant doeth triumph vnder the crosse so doeth she also giue vnto God the honour due vnto him with great reuerence euen when shee is oppressed and afflicted many wayes For she is fully perswaded of that which Paul taught in these wordes If we haue hope onely in Christ in this worlde we are of all men the most miserable * 1. Cor. 15. 19. And agayne We suffer persecution but wee are not forsaken therein wee are cast downe but wee doe not perish euery where we beare about in our bodie the dying of the Lord Iesus that the life of Iesus may be made manifest in our bodies * 2. Cor. 4. 9. 10. They are much deceiued which thinke that the Temple of the Lorde ought onely to be builded then
faintely The reall induction No man ought to preferre before the Lord God almighty first him-selfe You are not your owne 1. Cor. 4. 10. Secondly his life Mat. 16. 25. Whosoeuer shall loose his life for my sake shall finde it Thirdly his countrey his parents his kinsfolkes his children his riches Mat. 19. 26. And whosoeuer shall forsake houses or brethren or sisters or Father or Mother or Wife or Children or landes for my names sake hee shall receiue an hundred folde and shall possesse eternall 1. Cor. 4. 7. life Fourthlye the gyfts of the minde What hast thou which thou hast not receiued But and if thou haue receiued it why boastest thou thy selfe as if thou haddest not receiued it * Fiftly honour and publike offices And Psal 2. 10. 11. 12 now yee kinges be wise bee learned yee that are iudges of the earth Serue the Lorde with feare and reioyce vnto him with reuerence Kisse the sonne c. Sixtly his death for euen hereby ought wee to glorifie God And Paul hauing a godlie hope saith * Christ shal be magnified in my bodie either by life or els by my death Neither doe I thinke the cōtrary of any other thing Therefore must we our selues in all our affaires in all our wordes and déedes serue wholly to the sanctifying of the name of GOD according to the saying of Paul * And whatsoeuer you doe in worde or deede doe it in the name of the Lord Iesus giuing thankes to God the father through him Certaine additions touching godly studdies 1 Erasmus doth worthely reprehend certain Italians as Politian and others because they did not ioyne Christianity but a certaine kinde of paganisme with the studdies of learning 2 For the studdies of Christians ought to bee holy and not prophane 3 They shal be holy if they be lightened and directed by faith and if the knowledge of God doe cause vs to worship God aright and to bée desirous carefull to deserue well of our neighbours 4 They shal be prophane if the searchinge out and knowledge of thinges be compelled to serue to our owne praise and gaine and to the fulfilling of our lustes and corrupt affections 5 And as the labours of the Iewes were accursed whenas neglectinge the temple they were verye carefull for their owne houses and priuate gaynes so are the studdies of those men accursed who neglectinge prayer holye assemblyes sermous and the sacramentes doe playe the Philosophers after the maner of the heathē that they may purchase to them-selues some learning which in time to come may serue their vayne lustes It becommeth those men which are students in Physick Philosophy Law to sanctifie their studdies with prayer and reading of the holy Bible The students of diuinitie and Ministers of the word of God must serue to the glory of God and for that cause must they seeke for and also begge at Gods hands the knowledge of heauenly thinges 8 For Sainte Hierome saith very well In Christes warrefare seeke not lucre of the world Our Lord Iesus Christ graunt vs grace to bee carefull for heauenly thinges and not for earthly thinges and sanctifie vs all and all our studdies that they may serue to the setting forth of the glory of his holy name Amen 12. Lect. Nouem 30. 1579. Verse 5. Nowe therefore thus saieth the Lorde of hostes set your heart vpon your waies Wee will handle thrée thinges in this place first the phrase or manner of speech and the wordes secondly the argument and thirdly the doctrine This manner of speech To set the heart vpon anie thinge is so to consider vppon any thinge that thou mayest vnderstand the same throughly the ministrie of the senses seruinge vnto this inquisition Ezechiel 40. 4. Thou sonne of man see with thine eyes and heare with thine eares and set thy heart vnto all the thinges which I shewe vnto thee On the contrarie not to set the heart vppon anie thinge in the Hebrewe tongue doth signifie not to regarde or marke what heauy thing is done or saide Isay 57. 1. The iust man perisheth and there is no man which setteth it vpon his heart and the mercifull men are gathered together and there is none that vnderstandeth that the iust man is gathered because of the euill which is about to come By such manner speeches the holy spirit mooueth attention Set it vpon thy heart He that hath eares to heare let him heare Mat. 13. 9. But why doe wee not all giue eare when the Lord speaketh and when hee worketh why doe wee not all turne our mindes vnto the works of the Lord Psalm 107. Heart The heart of man doth properly signifie the Lorde of life in mans body which receiueth by the Veynes and Synowes the benefits of others and sendeth into all partes of the body by the Arteries or vitall Veynes the vitall Spirit which is a liuelie flame not much vnlike the celestiall nature séeing that it doth not onely nourishe the members with the heate thereof but also helpeth the actions It putteth vs in minde of manie weightie matters whereof these are part First that as without the heat and benefits of the heart mans bodie cannot continue sounde and in good temperature neither can it liue because the heart is the fountaine of the vitall Spirits so without the holie ghost and his giftes the Church cannot florish Secondly as the Arteries and Veynes are coupled together and one entreth into an other one helpeth an other by nourishing and giuing life one to an other so ought there to be a mutuall participation imparting of good turnes among men whether wee respect the Church particularlie or all man-kinde generallie The commodities springing and flowinge from the heart are these 1 First it giueth life vnto the whole bodie according to the saying of Aristotle Cor est principium vitae omni parti datque viuificum calorem omni spiritumque cerabro hepati The heart is the beginning of life to euetie parte and giueth liuely heate vnto euery parte and life to the Braine and Lyuer 2 Secondly it ministreth the instruments of the principall actions in the Braine and synowes I call the vitall Spirites the next instruments the Actions the Cogitations the Senses and Motions But let these thinges passe and let vs briefly note the metaphoricall significations of this worde Heart The Heart by Metonymia doth signifie the middle parte of any thinge Exod. 15. 8. Psalm 46. 2. The heart of the Sea And of the Sepulchre of our Lorde Iesus Christe it is said The sonne of man shal be in the heart of the earth three dayes c. Mat. 12. 40. The same by Synecdoche doth signifie the power whereby man vnderstandeth and chuseth Rom. 10. 10. With the heart man belieueth vnto righteousnes 1. Tim. 1. 5. The ende of the commaundement is loue out of a pure heart a good conscience and a faith vnfained Hence come these manner of speeches To speake vnto the heart of Hierusalem Esay
40. 2. To vnderstand with the heart Mat. 13. 15. With a good and honest heart to heare the word of God and to keepe it and to bring forth fruite through patience Luk. 8. 15. Way doth signifie in this place the Cogitations counsels and affaires both domesticall ciuill and also holy whereunto the Iewes were so addicted that they did in verie deede testifie that they were more delighted in earthly and frayle thinges then in heauenly eternall and spirituall things Of this inordinate kinde of life doth Ecclesiastes speake through-out his whole booke whose theme or proposition is this* Vanitie of vanities and all thinges are vanitie And before him the kingly psalmist saith* Trulie all things are vanitie euery man that standeth Selah Trulie man walketh in a vaine shadowe trulie they disquiet themselues in vaine he heapeth vp riches and he knoweth not who shall gather them Psal 39. 7. In the argument wée will first expounde the The argument sentence secondly we will declare the vse thereof The meaning of the words Sainte Hierome very godlily and in fewe wordes expoundeth this sentence on this wyse Because saith hee you say it is not tyme to builde the Lords house and you your selues dwell in houses whose foundations are lowe laide and my house lyeth waste consider I the Lord commaunding you and call to minde what you haue done and what you haue suffered The thinge it selfe declareth that God is angrie with you seeing that his iudgements are so manifest in reuealinge his ire from heauen against your vnrighteousnes and vngodlines The vse of these wordes is declared in these positions The vse of these wordes 1 The prophets and apostles in their sermons did call their hearers vnto the beholding of the thinges themselues and vnto the consideration of the workes of the Lorde so that they might not onely vnderstand what God sayd but also see what he did and that they might declare it abroade to the glorie of God Accordinge to that saying I will enter in into the strength of the Lorde GOD I will make mention of thy righteousnes onelie O GOD thou hast taught mee from my youth vp and hitherto haue I declared thy wondrous workes Psal 71. 14. 15. 16. 17. Furthermore it is meete that wee with a thankful minde do meditate not only vpon those thinges which God hath bestowed vpon vs particularly but also that we make great accompt of those benefits which the Lorde hath both in times past and also in our time bestowed vpon the whole Church and that wee doe laude and magnifie the author and giuer thereof For as in times past the Israelites in their holie Sermons made vnto the people and in their Songes and Psalmes made mention of their deliuerance out of their bondage wherewith they were oppressed in Egypt and also of all other benefits which the Lord had bestowed vpon them and their forefathers in the Wildernes and in the lande of Canaan so let vs well weigh and consider with our selues what benefits wee haue receiued at the handes of the Lord as that that the sonne of GOD was giuen for vs that the Lorde hath gathered together a Church amonge the Gentiles that hee hath wonderfully regenerated the same and that hee hath purged the heauenly doctrine from all the leauen of mans traditions and then let vs giue thankes to the sonne of GOD our Lord Jesus Christe and leade our liues according to the prescript and rule which hee hath appointed for vs. 2 Forasmuch as it is both wiselie and truelie saide of Salomon Pro. 16. 25. There is a waye that seemeth right vnto man but the ende thereof is the waie of death euen they which are in the Church are to bee exhorted that they diligently coÌ„sider with themselues what way they haue taken For there is a kinde of disease called selfe loue which so bewitcheth men that whiles they onely beholde the vertues and good thinges which are in them-selues and doe make great accompt thereof they couer their vices and make them lesse then they bee in-deede so that at length they fall fast a sleepe in the cradle of securitie and flatter them-selues in euill matters thinking that they are wise so longe as they do not wander out of the high-way wherein most men doe walke 13. Lect. Decemb. 1. A Position concerning the censure which man ought to haue of his lyfe and studies NOwe that wee may goe directly from the argument vnto the doctrine and that wée may intreate of the iudginge or decerning of the way which euerie mortall man hath taken least it shoulde bee an hard matter for the younger sorte to marke the course of the things whereof wee are about to speake wee will after our accustomed manner draw out all things by waye of distinction and also declare from whence they bee fet 1. Aphorisme God will haue vs diligentlie and earnestlie to ponder in our mindes the way of our life according to those sayings Psalm 32. 9. Bee â—as thing soeuer â— shalt doe â—fider well what â—ges thereto â—â—n prudentlie about â—oe â—arke whether thâ—nd â—ood or no. not as Horse and Mule which haue no vnderstanding c. Prou. 12. 15. The waie of a foole is right in his owne eyes and hee that obeyeth counsell is wise Pro. 15. 19. The waie of a sluggard is a thornie path but the Pythagoras path of the righteous is lifted vp Pro. 16. 9. The heart of man inuenteth his waie but Wherein haue offended what â—aue I doneâ— or â—hat part of my â—uty haue I oâ—itted the Lord directeth his goinges Psal 90. 12. Make vs to number our daies and so make vs wise 2. Aphorisme That this thing maie be both wiselie and commodiouslie brought to passe we must followe the iudgment of GOD and not the wisedome of the flesh For of that waie which the flesh alloweth and sheweth it is saide There is a waie which seemeth to man to bee good and the ende thereof leadeth vnto death Prouer. 14. 12. And most swéet and comfortable is that promise which God hath made I will instruct thee and teach thee what waie thou shalt walke I will direct thee with mine eye Psal 32. 8. Therefore so often as wee are broughte into anie doubt as men comming vnto three waies and not knowinge which to take let vs call to minde this swéete promise and then let vs praie with Dauid Teach mee O Lord thy waie and leade mee in the right waie because of mine aduersaries Psalm 27. 11. Let vs also enter into the Sanctuary of GOD that is let vs ascend from the secondarie causes vnto the first and principall cause which is most iust most wise and most good and let vs staiâ— our selues vpon his good will and pleasure 3. Aphorisme Those men which doe this godlilie and religiouslie must consider with them-selues what beholder they haue what guide and what instructours they must also learne rightlie to discerne the workes of the Lord and
of God 4. Position In this Temple must praiers be made continuallie Rom. 12. â—ohn 4. in this Temple must thankes bee giuen to God without ceasing in this Temple must the reasonable seruice be done and that spiritu veritate in spirit and truth 4. The fourth argument vsed of the prophet is fet a iusto from iustice and equitie The order of iustice doth require that all men especiallie the faithfull obey the Lord when he prescribeth and commaundeth any thing But the Lord hath straitly commaunded you to build the Temple Ergo c. A Position In holy sermons and exhortations made vnto the people the authority of God must bee alleadged least the oracles of God waxe base and become of no reputation and least they seeme to bee inuentions and dreames procéedinge from mans braine Therefore is it that the prophets doe often-times repeate these words Thus saith the Lord. Verse 9. You shall looke vnto much and behold it is but a litle and you haue brought it into the house but I blew vpon it For what cause saith the Lord God of hostes For my house which lieth waste but you runne euerie man into his owne house 5 The fift argument is fet from the plagues and punishmentes where-with the Iewes were plagued It becommeth men which are of a founde iudgement and which are godlily giuen not only to marke the causes of plagues and punishmentes but also to auoide the same But you if you holde on to neglect the Temple and to doe your owne busines shal be plagued with vainesse of your workes and labour Therefore before all things you must doe your indeuour to giue vnto God the thinges which are Gods He prooueth the minor proposition by the example of their infortunate labour in their husbandry and householde affaires You sowe much and yet you gather but a little and these thinges which with great paine and labour you haue gathered in the fieldes and brought home the same doe perish when God bloweth vpon them and they are scattered abroade like chaffe A digression concerninge euill gotten goodes 1 It is a ridiculous and hatefull kinde of vanitie to gather goods together by hooke by crooke which shall shortlie afterwards perish 2 For he which doth this is impious toowardes God for doubtlesse he can not serue God Luk. 16. 13. and Mammon 3 And againe the same man doth also hurt and bring himselfe to destruction according to that saying of Paule But those which will waxe rich doe fall into temptation and the snare and many foolish and hurtfull desires 1. Tim. 6. 9. which doe drowne men in perdition and distruction 4 He is also iniurious vnto the societie and companye of men accordinge to that saying of Paule Let not a man dare to oppresse and intangle his brother in his busines because GOD is the reuenger of all such thinges * Thes 4. 6. Here-vnto belonge these prouerbes The burthen of Salt is gone thither whence it came Euill gotten goods doe soone perish 6 The sixt argument is fet from the impulsiue cause There is no cause why those men should marueile that they are altogether infortunate which make more accounte of their owne houses then of the Temple of the Lord of their housholde affaires then of the worship of God of their owne gaine then of the glory of God finallie of them-selues then of God But the Iewes returning from Babylon did all these things Ergo. c. This argument dependeth vpon that which went before Of the alteration of the order by God appointed 1 The degrées coniunction and distinction of thinges doe wonderfully set foorth the order which God hath appointed 2 The degrées are holy things and things prophane By nature there is nothinge prophane * but certaine things are counted prophane Act. 10. 15. only by vse and custome * 1. Cor. 9. 3 It is good order to preferre holie things before prophane things It is disorder to put prophane thinges before things which are holy 4 Holie thinges are holie either in déede or by good custome and vse only as thinges indifferent 5 It is good order if things indifferent be set after thinges which are rightly called holy disorder if they be preferred before them 6 So there bee certaine things which are so vnlike and contrary that they neither can neither ought they to bée ioyned together 7 It is good order before all things to séeke Mat. 6. Luk. 16. the kingdome of God the righteousnes thereof It is disorder to bee desirous to serue God and Mammon 8 So there be certaine thinges which are so linked together that in the ordinarie dispensation they ought not to bee seperated 9 It is good order to ioyne the externall worde with the internall with the baptizinge with Water the baptisme of the Spirit with the Breade and Wine vsed in the Supper of the Lorde the Body and Bloude of Christe sacramentallie It is great misorder to seperate the externall woorde from the internall the Sacramentall signes from the things signified I doe define the thinges signified not onely by the fruite but also by the substance As many of the Israelites being in times past contented with the externall sacrifices did neither thinke vpon the Lambe of GOD which taketh away the sinnes of the World neither of the sacrifices of thankesgiuing 10 Furthermore because GOD hath seperated certaine thinges hee will not haue vs to attribute any thinge vnto them confusedly 11 It is good order to ascribe the giuing of life vnto the fleshe of Christe and not vnto the earthlie breade vsed in the Sacrament of the Lordes Supper Also to ascribe the washinge away of sinne not to the water vsed in baptisme but to the sprinkling of the bloud of Christ 12 It is better to followe the iudgement of GOD in all things who is the best and the wisest then the wisedome of the fleshe for hée knoweth best what things hee will haue vs to accompt good euill or indifferent Examples While wee looke not on the thinges 2. Cor. 6. 19. which are seene but on the things which are not seene for the things which are seene are temporall but the thinges which are not seene are eternall * I seeke not yours but you for the children Iohn 14. 23. must not heape vp treasures for the parents but the parents for the children 18. Lect. Decemb. 14. 1579. Verse 10. Therefore hath the heauen shut it selfe vppon you least it shoulde giue you dewe and the earth also hath shut her selfe least shee should giue her encrease 7 The last argument where-by the prophet doth prooue that the building of the Temple is not any longer to bée prolonged is fette from the publike plague and punishment wherewith the Iewes were punished Ma. Publike and priuate punishments are testimonies of Gods wrath against the transgressours of the lawe and euident causes of the conuersion of these men which are not past repentance According to the saying If we
Worde and the Sacramentes and to chaunge the Sacraments into idols to attribute greater efficacie vnto them then vnto the Worde For vnlesse the worde bee added vnto the element there shall be no sacrament Moreouer it is euident that the worde is sufficient if the sacrament bee wanting but not on the contrarie And nowe if in an vnbeleeuer the word of God be not effectuall what force shall the sacramentes haue in him Therefore let vs affirme that which is most true that the efficacie of the worde and sacramentes doeth depend vpon the will of God And that hee will haue faith to bee ioyned therewith in the right vse thereof And consequently that God who giueth not holy thinges vnto dogges will not haue the vnbeleeuers to bee made partakers of the truth of the word and sacraments aswell as the faithfull Therefore as blindnes hath not power to beholde the light nor deafenes to heare the words which are vttered neither numnesse of the lymmes to feele the qualities which are perceyued by touching but let and hinder men from perceyuing such obiectes so incredulitie which is the priuation of faith hath no greater force then the worde of God and the sacraments but yet notwithstanding it doeth so let and hinder the Infidels that they cannot bee made partakers of the internall worde and the substaunce of the sacrament For faith is such an instrumentall cause that without the same we cannot lay holde vpon the celestiall giftes As without eyes no man seeth without eares no man heareth without smelling no man smelleth without tasting no man discerneth tastes without touching no man toucheth any thing so without faith can no man see heare smell taste eat and finally touch Christ 3 Thirdly the instrumental cause is the ministers of the worde of God 2. Cor. 3. 9. For wee are Gods ministers 1. Cor. 3. 5. Therefore who is Paul or who is Apollos but the ministers by whome yee haue beleeued and as the Lorde hath giuen to euerie man Mat. 16. The Apostles the Lorde working with them preached in all places Mat. 16. Quest If such be the efficacie of the worde of God howe commeth it to passe that all men which heare the same doe not beléeue it Ans I answere that that commeth to passe by meanes hereof because it is not giuen to euerie one to knowe the misteries of the kingdome of God And for this cause it is not giuen to euerie man to know the misteries of the kingdome of God because all men are not of God Mat. 13. 11. Ob. That which is openly preached in the hearinge of all that is receiued of all men But the word of God is hearde as well of the vnfaithfull Iohn 8. 47. as of the faithfull which are present Therefore is it receyued as well of the one as of the other An. I answere there is a double fallacie in this argument In the maior proposition there is a Or a crauing o◠that to be granted which is chiefly in controuersie Or a fallacie grounded vpon the diuerse significations of one word fallacie called * petitio principii Secondly in this worde Hearde there is * fallaci aeqniuocationis and also in these words the worde of God The vnbeléeuers doe heare with their eares the externall worde of God but they doe not receyue into a pure hearte the seede of the internall worde Therefore that same externall worde is a testimonie against them But the faithfull doe heare the holy spirite inwardly beating into them and sealing vp in thē those thinges which the ministers doe outwardly teach and testifie forasmuch as this thing is giuen vnto them alone and not vnto the other 22. Lect. Id. Ianu. 1580. An answere vnto an argument whereby this may be reduced vnto an absurditie THerefore these men are not to bee blamed for their incredulitie which haue not the gifte of faith giuen them which is the acknowledging of the trueth séeing they are rather to be pitied then reprehended Ob. I argue thus Euerie man hath not faith 2. Tim. 3. 2. Therefore are the vnbeléeuers not to bee reproued for their incredulitie Solu I answere I denie the consequent My reason is because here is a fallacie in this that y◠is assigned to be a cause which is no cause The middle and next cause of incredulitie is left out namely the will of the vnbeléeuer beeing wrested and turned away from God and the blindnes and hardnes of mans hearte 2 Of the phrase To heare the worde of God and of the obedience of faith No man can heare the voyce of the Lorde vnlesse God doe open his holy mouth and speake vnto him 1 God is saide to speake sometimes without vsing any wordes when hee sendeth thunders and tempestes 1. Sam. 12. 11. The Lorde sent thunder and rayne Sometimes God is Psal 29. saide to speake in playne wordes as when hee called our first parents vnto iudgement * when Gen. 6. hee gaue the lawe in mount Synai Deut. 18. I cannot heare the voyce of the Lorde anie longer And agayne The Lorde spake vnto Exod. 20. Deut. 18. you out of the middest of the fire you heard the voyce of his wordes but sawe no similitude Deut. 4. 12. Math. 3. 17. saue a voyce And when hee bare witnesse of his onely begotten sonne * 2 It pleased him to speake vnto men sometime in his owne person sometime by some other Hée spake in his owne person that I may not repeat the former examples when he made this aunswere vnto our Lords Iesus Christe saying I haue both glorifyed it and will glorifie it agayne The author of the Epistle to the Ioh 12. 28. Hebrues doeth testifie that hee hath sundrie times spoken vnto his saintes by others God many times and diuerse wayes in tymes past spake vnto our fathers by the Prophetes in Heb. 1. 1. these last dayes hath he spoken vnto vs by his sonne * 3 Hée will haue vs no lesse to estéeme hys voyce and worde vttered by others then if he vttered the same himselfe Luk. 10. 16. Hee that heareth you heareth mee and hee that reiecteth you reiecteth me and he that reiecteth me reiecteth him that sent me Examples The Iewes hearing the voyce of Haggeus thought they hearde the voice of the Lord. And the men of Thessalonica béeing taught by Paul receyued the worde of God with a pure 1. Thes 2. 13. heart Ob. The efficient causes are not to bee mixed But you in attributing that vnto the secondarie cause which is proper to the principall cause doe mixe them You attribute that vnto the ministers which is proper to GOD namely the effectuall worde of God Ergo. Ans I answere vnto the minor proposition wherein is a fallacie a dicto secundum quid ad dictum simpliciter Forasmuch as this reason is grounded vpon that which is spoken respectiuely as if it were spoken simplie That thing is attributed vnto the externall ministerie in some respecte
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
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
But my after wit hath made mee thinke that I had better dispose mine arguments thus yet so that it may bée no whit preiudiciall to the iudgement of other men 5 Argument being drawen from the type of the calling of the Gentiles The calling of the Gentiles being nigh at hand it was méete for the true Israelites with great ioy to finish the holy woorke and to builde the Temple which was a certaine figure of that vnion A reason For there is nothing wherein the true Israelites or faithfull take greater pleasure then in the enlarging of Christes kingdome and in the gathering together of the saints and in the veritie of the earthly Temple made with hands as being a certayne type and figure whereof it is said Being built vpon the foundation of the prophets and apostles Iesus Christ him-selfe being the head corner-stone In whom the whole building being fitly coupled together groweth vp to bee an holy Temple vnto the Lord. In whom yee also meaning the faithfull Gentiles and by name the Ephesians are builded together that you may bee an habitation for God through the spirit Eph. 2. 20. 21. 22. And certaine it is that the Gentiles were to bée called shortly after vnto the estate of the saintes in the light The reason is drawen from Gods purpose I will mooue all nations The meaninge thereof is this All nations shal be mooued when God shal be reuealed in the fleshe iustified in the spirit séene of Angels preached to the Gentiles and belieued on in the worlde and receiued vp into glorie 1. Tim. 4. 16. In this minor proposition wee will note these pointes of doctrine 1 There is nothing which doth more mooue and stirre vp the mindes of men then the preaching of the celestiall doctrine All men saith Aristotle are naturally desirous to knowe But séeing that as the same Metah 1. Aristotle saith one knowledge is better then another either because it is more certaine or Top. 8. because it is of a better thinge it is with-out all doubt that the doctrine which is not of men but from heauen is to be preferred before all other kindes of doctrines both séeing that it is most certaine and is also occupied about a most certaine matter And the more accompt wee make of this doctrine so much the more are wee mooued and stirred vp there-with And Aristotle saith well that although all knowledges bee Meta. 5. noble yet is the diuine knowledge more noble because the subiect thereof is more noble But I will cease to speake of these thinges 2 For-asmuch as the preaching of the gospel which came from heauen as it doth appéere came about the time of reformation it shooke all these both by abrogatinge the discipline of the lawe and the sacrifices and also by calling the Gentiles vnto the light of faith and grace Paul in these woordes sheweth why it was néedefull that the administration of the lawe should bee taken away Christ is our peace which hath made both one the stop of the wall of seperation hath he taken away hauing abrogated through his flesh the hatred that is lawe of commaundementes which did consist in ordinaunces that of these two hee might make one new man in him-selfe making peace Eph. 2. 14. 15. The Apostle his meaninge is this that the ceremoniall worship whereby the Iewes and the Gentiles were seperated being taken away by Christ they should make one mysticall bodye of Christes Church whose head is Christ Iesus himselfe 3 The meaning of the vniuersall woord is the same which our Apostle taught Rom. 3. 29. 30. Is hee the God only of the Iewes and not also of the Gentiles yes euen of the Gētiles also For there is one God that shall iustifie the circumcision of faith and the vncircumcision through faith And againe the woordes of Peter bee these Act. 10. 34. 35. In truth I finde that God is no accepter of persons but that in euery nation euery man is acceptable to him which feareth him worketh righteousnes Nowe doe I conclude the Iewes must néedes goe forward stoutly and couragiously in the worke of the Lord being incouraged with the expectation of these thinges and euen for this cause must they builde the temple because it should be a figure of the coupling together of the faithfull and of that most holy building of the Church of the faithfull whereof there is a most excellent picture extant Isai 54 11. 12. The poore woman being tossed with tempest hath receiued no comfort beholde I will lay thy stones in Carbuncles I will lay thy foundation in the Saphyres Behold I will make thy windowes of pearle and thy gates of the stones of Carbuncle and all thy borders of pleasaunt stones 13. And all thy children shal be taught of the Lord and hee shall multiplie the peace of thy children 14. In righteousnes shalt thou bee grounded thou shalt be farre from oppression 37. Lect. April 11. THe proofe of the minor proposition doth followe in this assumption And the desire of all the Gentiles shall come that is the Messias which hath bene longe and much looked for of all the Gentiles It is certaine that the Gentiles shall then bee more vehemently shaken and that all those which are predestinate vnto eternall life shal be called out of darknes into light and vnto the fellowship of the true Church when-as the Messias shall come But hee shall come ere it be longe for the time which was before appointed for the incarnation of the woorde is at hand Therefore it is with-out all doubt that the vniting and gathering together of the Gentiles vnto the true Israelites is also at hand 1 Of these things will wee speake in order First what wée ought to thinke according to the scriptures of the comming of the Messias and of his presence in the Church and absence from vs. 2 Secondly why the Messias is called the desire 3 Thirdly why hee is called the desire of all the Gentiles séeing the Gentiles were not so well persuaded concerning the incarnation of the Woorde as were the Iewes 1 Certaine distinctions concerning the comming of the Messias and of his presence in the Church and absence from the same 1 Christ is one way present with all creatures and an other way with his Church Hée is present with all creatures substantially essentiallie presentlie mightelie if you respect the Woorde who séeing hee is by nature God he is infinite and from euerlasting Therefore hée is incomprehensible both in respect of time and also of place 2 Hée is hée hath bene and will bee present with his Church alwayes and in al places according to these sayings Hebr. 13. 8. Iesus Christ is yester-day and too-day and is the same for euer That is euen from the beginninge of the Worlde hath our Lorde Iesus Mat. 28. 28. bene the Mediator betwene God men * Behold I am with you alwayes 1. Cor. 10. 4. For they all drunke of the spirituall rocke
required at the hands of these that they bée faithfull 1. Cor. 4. 2. It is required of the disposers that euerie man bee founde faithfull Ob. Paul saith For to this man trulie is giuen by the spirit the woorde of wisedome and to another the woorde of knowledge by the same spirit 1. Cot. 12. 8. Therefore spirituall gifts are not giuen by the ministers An. I answere Things which are subordinate are not contrary God alone doth giue spirituall gifts if you respect the principall cause but if you respect the instrumentall causes seruing out-wardly then méeteth you that sayinge of the Apostle Therefore who is Paul or who is Apollos but ministers by whom you haue belieued and as God hath giuen to euerie man 1. Cor. 3. 5. And here must wée admonish the younger sorte that they doe diligently distinguishe these sayings wherein the whole ministery is spoken of in generall from these where-in it is spoken of in part that is where-in mention is made either of the inward or outwarde ministery For if they respect the former sorte they shall oftentimes finde that thinge attributed by Synecdoche to the ministers of the woorde as to the inferiour causes which is proper to the principall efficient cause As these two sayings doe testifie where-with wée will at this time bee contented Who-soeuers sinnes yee remit they are remitted vnto them and who-soeuers sinnes yee retaine they are retained Ioh. 20. 23. Take heede to thy selfe and to thy doctrine coÌ„tinue in these thinges for if thou shalt doe that thou shalt saue thy selfe and them which shall heare thee 1. Tim. 4. 16. Paul speaketh of the partes of the ministery by an opposition where hee saith Therefore neither hee that planteth is any thinge neither hee that watereth but God who giueth the encrease 1. Cor. 3. 7. 4 And as it is not lawfull for the ministers to seperate the sacramentes from the woorde of the couenant so is it not lawfull to take away the relation and affinity that is betwene spirituall thinges and their signes Although wee are not ignorant of this that God who worketh most freely doth worke some-times by meanes some-times with-out meanes and that hee is able if he will to giue spirituall things with-out the externall signes yet must we doe all things decently and in order according to the rule which hee hath set downe Obiect Paul saith Christ hath not sent mee to baptize but to preache the gospell Therefore the Woorde and the Sacramentes may not bee seperated Ans I answere that Paul speaketh thus in some respect by way of comparison to the ende hee might declare that hee was chiefly sent to preach the gospell that hee doth not simplie deny that hee was sent to baptize which thing may appeere by that which went before 5 For like-as man consisteth vpon the body and the minde so doth the holy administration consist vpon visible signes and spirituall and inuisible things 44. Lect. March 10. THe body is no dishonesty to the minde which vseth the ministery there-of as of a most fit instrument to doe many excellent things withall And by the signes instituted commaunded by God are the spiritual things the reasonable seruice no whit dishonored but they serue according to Gods ordinance to the representing of these things Ob. God doth often-times testifie that hée is displeased with the Ceremoniall worship which hee hath not commaunded c. According to these sayings Because thou wouldest no sacrifice and I would haue giuen it thee thou wilt not haue burnt offerings Psal 51. 18. And againe Why doe yee offer vnto mee a multitude of your sacrifices saith the Lord I am full Isai 1. 11. And againe I will haue mercie and not sacrifice and the knowledge of God rather then burnt offrings Of. 6. 6. Therefore the holy administration coÌ„sisteth onlie vpon spirituall thinges neither hath it any néede of the externall signes An. It is no good argument where in that which is spoken in some respect is taken as if it were spoken simply In the first saying by way of comparison giuing of thanks is preferred before sacrifice godlines before bodily exercise In the second all sacrifices are not condemned but only those which superstitious men did offer with-out faith with an opinion of the woorke wrought In the third morall things are preferred before things ceremonial and the reasonable worship before the sacrificiall worship Therefore the woorkes which God hath commaunded are not simply condemned 6 As the Sacraments may bee perceiued by the senses and the externall woorde pearceth the eares so the things by yâ— Sacraments signified are apprehended by the sensitiue instrumeÌ„ts of faith and by faith are they perceiued Reasons 1 For the Sacraments are visible signes signes instituted by God of an inuisible grace and the spirituall giftes 2 The things by the Sacraments signified are inuisible but faith is an argument of things Heb. 11. 1. which are not seene And this faith is to yâ— heart in stéed of eies eares mouth hands whereby we apprehend Christ apply him vnto our selues 7 Christ hath the worde of life Ioh. 6. 68. And whilest the father teacheth vs inwardly writeth his lawes in our hearts we are taught of God but the word which is yâ— signe there-of is Ioh. 31. 33. Ioh. 6. 45. preached outwardlie by the miniâ—ers of the word Ob Isa 4. 2. The seruaunts of God are coÌ„maunded to speake vnto the heart of Hierusalem There-fore the ministers of the woorde doo also speake inwardly vnto the heart An. I denie the consequent because in the antecedent that is attributed to the inferiour cause namely to the externall ministery which is proper to the principall efficient cause namely to Christ who executeth the internall ministery and speaketh vnto the heart The reason of this manner of speeche is drawen from the ende because th ende and purpose where-vnto they which are Teachers in the Church doe serue is this so to pearce the eares with the liuely voice of the woorde of God that the efficacy thereof may be mighty in the heart and may brust out into the woorkes which are meet for repentance Therefore let vs acknowledge the agreement which is betwene the Minister of the woorde speaking vnto vs outwardly and God the father comforting our heartes inwardly Neither let vs other-wise then the thing it selfe declareth to bee true disorderedly attribute these thinges simply to the externall minister which are only proper to God and let vs not confusedlie ascribe those thinges to God which are proper to the ministers Let vs receiue the voice of Christ when he speaketh with a pure heart let vs heare the voice of the minister with open eares 8 It is God that circumciseth the heart but it is man that circumciseth the fleshe of the foreskinne Deut. 30. 6. Here all men may sée that God doth not circumcise Gen. 17. 24. 25. the fleshe of the fore-skinne immediately but it is cut away by
man on the contrary God doth circumcise the heart with-out the help Col. 2. 11. of another And for this cause is it that Paul calleth the circumcision of the heart circumcision done with-out handes Stephen the first Martyr calleth the Iewes which were circumcised in fleshe and not in spirit vncircumcised in Act. 7. 51. heart Act. 7. 51. Ob. The Lord giueth this commaundement Deut. 10. 16. Circumcise there-fore the foreskinne of your heart and bee not any more stiffnecked There-fore not onely the flesh but also the heart is circumcised by man An. I answere it is a fallacie of the Pelagianes a non causa vt a causa from that which is no cause as if it were a cause if any man doe gather the powre and strength of man out of the commaundement Augustine saith better By the cōmaundement learne what thou shouldest haue by reprehension that thou hast it not through thine owne fault by praier of whom thou must aske that which thou shouldest haue 9 The Ministers of the woorde baptize Mat. 3. 11. with water but it is Christ which baptizeth with the holie ghost and with fire Let no man inuert this good order of the dispensation of baptisme And let vs persuade our selues that wée are as surelie baptized of Christ by the holy spirit and fire inwardly as we are sprinkled outwardly by the Ministers of the worde with water Ob. One Minister doth giue one baptisme There is but one baptisme Eph. 4. 5. Therefore the Ministers of the woorde doe not onelie baptize with water but also with the holy ghost An. I answere vnto the maior proposition where-in there is first an Equiuocation in the woorde One Secondly there is petitio principij a crauinge of that to bee graunted which is chiefly in controuersie For it is saide there is one baptisme not in respect of the signe and the thinge signified but of those which are partakers there-of Albeit therefore it behooueth vs to liue together in vnitie because wee are all baptized with one baptisme yet doth it not there-vppon ensue that the Ministers doo baptize with the baptisme of the spirit vnlesse a man will speake metonymicallie 10 In the Sacrament of the Lords Supper Ioh. 6. 51. Christe doth giue to the faithfull breade * which is his fleshe which was giuen for the life of the Worlde * But the Ministers doo giue 1. Cor. 11. 28. breade The same opinion must wée haue concerning the bloud of Christ and the signe there-of namely the Lords wine More-ouer let vs not corrupt the dispensation of this good order For as wee sée with our eyes thinges which are visible wée heare with our eares soundes and woordes with the smellinge wée smell sauoures with the touchinge wée touch the foure first qualities so in the Lords Supper wée sée the visible and earthly signes the Lords bread and wine and with the mouth wée consume them naturally but wée acknowledge that the inuisible celestiall thinges which cannot bee perceiued with the outwarde senses namelie the body of the Lord which was giuen for vs and his bloude which was shed for vs are offred vnto vs by faith which is an argument of thinges which cannot bee seene and that wee receiue them onelie by faith and that by a simple and inexquisite faith as saith Cyrillus Good God howe vnlearned and monstrous are those spéeches which wée sée some men vse by whom the Lorde doth tempt and prooue vs nowe namelie that the bodie of Christ is receiued with the mouth and that as well of the Infidles as of the Belieuers And againe that the verie body of Christ is put into the mouth of the receiuer by the hand of the Ministers of the woorde I quake when I thinke vpon these thinges which followe here-vpon For they speake as foolishly as if a man inuerting the order of things should say the earthly things are receiued with the mouth of the soule and that celestiall things are receiued with the mouth of the body Let vs which continue in the way of truth through the grace of GOD pray earnestly for them which thinke otherwise then wee doe that the Lorde will open their eyes and giue them grace to thinke one thing with vs in the Lord. Quest What thinkest thou of that notable saying of Macarius the Egyptian The bread and the wine are types of his fleshe and bloude and they which receiue the visible bread doe eate the fleshe of the Lorde spiritually Ans I doo very well like that saying neither were it an hard matter to gather together many such like sayings where-in the like thing is affirmed Not-withstandinge this ought to satisfie vs that the same is extant in the declaration of the confession of Basill Quest But some there bee which doe thinke that it is an absurde thinge for any man to say that the bodie of Christe is eaten spirituallie and not corporallie For they reason thus The bodie of Christ is eaten therefore it is eaten corporallie and not spirituallie Ans To the ende I may answeare briefly I say that as surelie as wée receiue the bread and wyne of the Lord so surely are wée made partakers of the bodie and bloude of the Lorde in that holie Supper For the Lords Supper consisteth vppon these earthlie thinges and the heauenly thinges both which wée receiue 2 And as touching the receiuing of heauenly things I say more-ouer that wée receiue them onely after a spiritual manner Nowe I adde this reason because these thinges are not present as in place therefore not visiblie And for this cause are they not present as in place and visiblie because they are not present corporallie and therefore are they not perceyued by the outwarde senses Verie excellent truely is that decree of the counsell of Nice concerning the holie supper of the Lorde And here agayne touching the Lordes table wee doe not baselie set our mindes vppon the breade and the cup which are vpon the table but lifting vp our mindes we perceyue by faith the lambe of God which is set vppon that holy table which lambe taketh away the sinnes of the worlde which was profanely slayne by the Priestes and wee truely receyuing his honoble bodie and bloude doe beleeue that they are signes of our resurrection And for this cause wee doe not receyue much but a little that wee may knowe that wee eate not to fill our bellies but vnto sanctification I might adde also an other reason drawen from the definition of the naturall and bodilie eating which teacheth vs that the liuely fleshe of Christ is not eaten bodilie with the mouth The same is extant Mark 7. 18. 19. But I will speake thereof else where if the Lord will and giue me leaue If any man say that the bodie of Christ is eaten sacramentally not spiritually we wil pray him to learne to speake properly with the Church and not to trouble the yonger sort with such darke sentences Forasmuch as the Lordes breade is the
Sacrament of the bodie of Christ and therefore is the breade called the bodie of Christ by Metonymia hee which eateth this breade eateth the bodie of Christ sacramentallie To the end the yonger sort may vnderstand these thinges I say that the bodie of Christ is called his bodie sometimes properly sometimes metonymically As the bodie of Christ as it is called his bodie properly is giuen to be eaten of vs truly and spiritually so is it receyued of vs truely and spirituallie But the body of Christ as it is called the bodie metonymically that is the Lords bread if you respect the same as it is breade is eaten naturally and if you respecte it as it is the Sacrament of the bodie of Christ hee which eateth this bread eateth the bodie of Christ sacramentally But let it suffice to haue spoken thus much by the way For euen three wordes are sufficient in a good cause God graunt that all thinges may serue to his glorie and our instruction 45. Lect. Aprill 29. A declaration of the partes of the oracle concerning the censure of the religion and of life the Iewish people IF as Galene doeth thinke the Phisitions ought to behaue themselues in the cutting vp of the brayne as in a temple where the holy ceremonies are done decently orderly much more ought they which studie the holy Scriptures with great reuerence rightlie to cut in péeces and diuide the worde of trueth in the schoole of the holy Ghost Therefore I beséech the eternall GOD to sanctifie vs by his trueth and to giue vs grace so to enter into the secret corners of this oracle that we may thence gather and bring such thinges as may serue to the sanctifying of Gods holy name and our own saluation Moreouer if euery thing which is set in order be comelie as sayth Augustin then is the declaration of this oracle most comelie forasmuch as it is set in very good order Which we intend now to declare vsing a diuisiue instrument The partes of the Oracle are two in number a parable and an exhortation The partes of the argument wherein the Prophet proueth that the Iewes and their administratiō did displease God because they were vncleane are thus disposed 1 It contayneth an exordium concerning the persous which were their owne iudges verse 12. 2 The first probleme or harde question concerning thinges which did not sanctifie and the exposition thereof consisting vppon a denyall verse 13. 3 The seconde probleme concerning these thinges which make a man vncleane and an affirmatiue exposition thereof verse 14. 4 The applying of the former parabolicall problemes vnto the Prophets purpose Wherin he teacheth that both the people of the Iewes and also all their worshippe which they did to God so long as the Temple was vnbuilt was vncleane for this cause was not acceptable in the sight of God ver 15. And we see that in all these there is a preuenting of an obiection which is this As if our sacrifices Sacramentes holie dayes and all our ceremonies which God hath appointed coulde displease the Lord the Temple beeing yet not built so that for their sakes wee must needes builde the Temple least God doe not allowe of them The Prophete aunswereth that all these thinges were prophane and not acceptable in the sight of God because that neglecting the temple which God woulde haue builded they woulde rather purchase and demerite his fauour by their ceremonies The exhortation The other part of the oracle consisting vpon an exhortation vnto a more narrowe consideration of the life dependeth vpon the former part and may be thus deuided 1 First it containeth a rehearsall of the former life and of those euils whereunto it was subiect and of the principall causes thereof For it becometh the godly to profite vnder the fatherly correction and chasticement of God and hereunto doeth the remembraunce and consideration of euils that are past not a litle auaile That they were punished it appeareth in the 16. vers The cause why they were punished is set downe verse 18. The Lord sayth hee smote the Iewes and he reproueth them because they did not repent 2 Secondly it comprehendeth a promise of a blessing which God will send vppon the Iewes after they haue taken in hande the building of the Temple In this place we will note two circumstances the one concerning the time the other concerning the persons for the Prophete declareth who will blesse and whome hee will blesse verse 19. 20. All these thinges tende to this end that we may knowe that all those are accursed which buste themselues so in holy ciuill and housholde affaires that they haue no regarde of the glorie of God and the edifying of his Church and that they are blessed which doe so administer holie things and thinges appertayning to this life that before all thinges they giue vnto God the thinges which are his and bende all their might to the building vp of the Church Ver. 12. Thus sayeth the Lorde of hostes aske now the priestes the Lawe The meaning of these wordes is this Propounde vnto the priestes which professe that they are leaders of the blinde a light to those Rom. 2. 19. 20. which are in darkenes teachers of the vnlearned maisters of infants bycause they haue a forme of knowledge and trueth in the Lawe such questions as are not contrarie to their profession but are questions of the Lawe and such as are proper to their profession c. 1. In this place we will note that when as the corruptions of religion are to be redressed wée must first begin at those which are teachers in the Church and not at those which are learners For vnlesse the teachers be brought into the way of truth the blinde shall lead the blinde 2. And when as their errors are to be conuinced we must vse a religious kinde of zeale and wisedome that they themselues condemninge themselues may giue glory to God and yeelde to the trueth For if the teachers be conuinced of error and do suffer themselues to be brought backe againe into the way of trueth the hearers will be easelie brought to the same 3. It is the duety of those which are teachers in the Church to answeare discreatlie when any question is asked them concerning the Law according to that saying The lippes of the priestes shall keepe knowledge and they shal require the law at his mouth because he is the messenger of the Lord. Let vs also thinke that this is spoken to vs which are students in diuinitie and are bounde to giue an accompt of our faith when it is demaunded of vs and let vs get to our selues the most excellent knnwledge of heauenly thinges both by studdie and also by prayer There is a mery iest of Cicero extant which he vsed toward Pompilius who would seeme to be a Lawyer when as he was altogether ignorant of the lawe For being called to be a witnes in a matter he answered Cicero that he knewe
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
they which are past a tempestuous Sea and are arriued in a Hauen doo lay away all feare so let them which sée the amiable light of the truth cast away the contrarie opinion and professe the knowen truth according Psalm â—16 to that saying I belieued therefore I spake c. I will say no more at this time but this that I would haue the studious youth to reade often-times and attentiuely that litle golden booke of the most excellent man D. Lambert Daneus concerning the sophisticall arguments of heretikes and diligentlie to applie to their vse his precepts touching the answeringe of false arguments gathering together examples there-of out of all authors where-of there is great store in the bookes of Caluin Luther Martyr Bucer and others Verse 14. Thus saide Haggeus if a man that is vncleane by reason of the carcas of a man shall touch any of these things shall it be vncleane And they answered It shall bee vncleane Hierome interpreteth this place on this wise There is an other question propounded to the priests because they answered well to the former and there is as it were a certaine kinde of probleme or darcke question framed where-in an vn-skilfull person might easely erre For admit some man be ignorant of the law and like-as he answered touching the sanctified fleshe that the fleshe or pottage or wine or oyle or other meates are not sanctified so will hee in like sorte answere in this and say that hee which is polluted in soule cannot pollute these thinges which the holie fleshe coulde not sanctifie Therefore he asketh this question and saith If he which is polluted in soule that is if he which is made-vncleane by touchinge of a deade man shal touch any of all these things as bread or wyne or pottage or oyle or other meates shall these thinges bee made vncleane by his touchinge of them And the priestes the chiefe where-of was Iehosua the sonne of Iehosadack by whom they knewe the lawe answeared and saide All these thinges are vncleane which hee which is vncleane doth touche Thus farre goeth Hierome The probleme is Are these things made vncleane which hee which is vncleane by the lawe doth touche The answere They are For as to those that are cleane all thinges are cleane so to the vncleane and Infidels nothinge Tit. 1. 15. is cleane but their minde and conscience is polluted And that which the Apostle speaketh concerning the meat and drinke which the faithfull doe vse with thankes-giuinge For it is sanctified by the woorde of God and praier 1. Tim. 4. 5. may bee vnderstoode of the whole life and functions of the same men where-in they obey the counsell of God Further-more here let the studious youth note this distinction of vncleanes For there was one kinde of vncleanes which was ceremoniall and this might bee common aswell to the true Israelites as to the Hypocrites As for example If any man had bene present with a man which was a dying if any man had beene troubled with an issue of Seede if any man had touched a menstruous woman or a deade carcas or any other vncleane thing hee was vncleane by the lawe And there was and is an-other kinde of vncleannes of the fleshe and of the Spirite which floweth from originall sinne and is ioyned with vnbeliefe 49. Lect. Verse 15. Therefore Haggeus began to say So is this people and so is this nation in my sight saith the Lorde and so is all the worke of their handes and what-soeuer they offer there it is vncleane THe Prophet applieth the former problemes to his owne purpose and hée conuinceth the Iewes of vncleannes when as notwithstanding they séemed to themselues to bee an holie nation and the peculiar people of God whose words and déedes and especially their holie administration were approued of God out of this place must we gather thus much 1 That God doeth not allow of that worship which vncleane men doo vnto him 2 For God is pure and holie and will onlie be worshipped of these men which are holie 3 That the vnclean are prophaue of whom also the Ethnickes when they did their sacrifice said Depart hence you prophane persons 4 And therefore haue we néed to be reformed and sanctified that we may worship God aright 5 Fiftly wee learne that the vncleane infidels doo worship God outwardly 6 And that only the faithfull doo worship him with the reasonable seruice But for instructions sake wee will handle in this fifteenth verse three things The proposition the amplification and the confirmation which consisteth vpon an induction 1 The Proposition The Iewes are vncleane These woords seemed no lesse straunge to the Iewes in times past which worshipped God in the letter not in the spirit then these would bee in these daies Many of the Christians are vncleane howsoeuer they frequent Sermons and vse the Sacraments And let vs note these aphorismes concerninge vncleannes which wee must set downe according to the questions of a Methode An sit quid sit quare sit quòd sit Whether it be what it is wherefore it is and that it is 1 All men are vncleane Prou. 20. 6. What man can say I haue cleansed my heart I am cleansed from my sinne 2 There is vncleanes of the fleshe there is vncleanes of the spirit 2. Cor. 7. 1. Hereby it appeereth that the whole man is defiled not the one part of him onely 3 But this vncleanes procéedeth from the fleshe and not from the spirit Therefore Paul reciteth vncleannes amongst the workes of the fleshe Gal. 5. 19. 4 Not-withstanding this vncleannes is attributed one way to the children of God and another way to the vnbelieuers For the children of God are vncleane in some respect first because they are infected with originall sinne secondly for-asmuch as they are not fully regenerated lastly because beinge ouer-taken with some offence they must pray with Dauid O God create in mee a new heart Psal 51. But the vnbelieuers because they be destitute of faith where-by the heart is purified they are and are called simply vncleane Now let vs also briefly touche the causes of cleannes The efficient cause there-of is Christ Iesus Heb. 2. 11. For both he that doth sanctifie and they which are sanctified are all of one The helpers are the regenerate Isa 1. wash you be you cleane The sacrament or signe is baptisme Eph. 5. 26. That he might sanctifie it purging it by the washing of water throughe the word The principall subiect is the heart Ps 51. Create in mee o God a new heart The forme the wiping away of the filthines the act of continuall sanctification The next end That it may bee a glorious Church with-out spot or wrinkle * The last end to see God * Blessed Eph. 5. 7. Mat. 5. 8. are the pure in heart because they shal see God Let it be sufficient to haue spoken thus much touching the proposition 2 The Amplification This amplification
is contayned in these wordes In my sight saith the Lord. As if he shoulde say Although you seeme to your selues to bee cleane in the sight of the Lord our God yet doth hee plainely testifie that you are vncleane The iudgement of God concerning the cleane and cleanes is not like to the iudgement of men Men doo often-times count them vncleane who in the sight of God are cleane and on the contrary But God who beholdeth the heart knoweth best what ought to bee thought of euery man Further-more it often-times falleth out that a man deceiueth him selfe accordinge to that saying of Solomon There is a generation that are pure in their owne conceite and yet are they not washed from their filthines Pro. 30. 12. Obiect The euents are answerable to the counsels and iudgementes of God But the cleane and vncleane haue all one euent according to that saying of Solomon All things fall out a-like to all The iust and vniust the good and cleane and vncleane hee which sacrificeth and he which sacrificeth not haue one euent as is the good so is the sinner c. Eccle. 9. 2. Therefore God doth not iudge the cleane and vncleane An I answere vnto the minor proposition where-in there is a fallacie from that which is spoken in some respect vnto that which in spoken simplie Certaine euents both prosperous and infortunate are common aswel to the faithfull as to the vnfaithfull but not all Oftentimes both of them are in aduersitie sometimes both of them doo enioy prosperity for a season But like-as euen prosperitie turneth to the ruine of the infidels so aduersitie doth profit the faithfull These latter euents are not common to the cleane and vnfaithfull 50 Lect. 3 The Induction THe induction where-by our prophet confirmeth the proposition is this All the Iewish nation is vncleane All the workes of the hands of this same people are vncleane The offrings which the Iewes haue offred to God are vncleane And all thinges what-soeuer they doe are vncleane Therefore this proposition is true The Iewes are vnclean In this induction we will note these fiue points 1 The order of thinges Hee beginneth with the Iewish nation as with the Vine which bringeth foorth wilde grapes not good grapes That done he procéedeth vnto the works of their handes that is vnto their housholde and ciuill affaires which serue properly to the maintenance of this naturall life Lastly hee ascendeth vnto the highest degree which comprehendeth the administration of the priestes and hee testifieth that the Iewes are vncleane in respect of all these thinges and therefore are they subiect to the wrath of God The seconde thinge which we haue here to note is that vnder these woordes Nation and People the prophet comprehendeth the men of honor of meane estate and of lowest degrée Isaias the prophet in his 1. Cap. 5. 6. vsing an allegorie accuseth in these woordes all estates of men Euerie head is weake and euerie heart is heauy from the soale of the foote vnto the head there is nothing whole there-in but woūds swelling sores full of corruption You sée how vprightly and vncorruptly the prophets behaued them-selues if at any time they were to reprooue sinnes which were committed by men of all estates Their foote-steps must we follow it is our duties to rebuke sinners without flattery or respect of persons 3 Thirdly we note that the works of our hands are vncleane vnles they bee sanctified by praier and the worde of God Therefore Dauid in the 90. Psalme praieth thus Let the beutie of the Lord our God bee vpon vs and direct the worke of our hands Faith acknowledgeth and professeth that al our labour is in vaine vnles the Lord doo blesse the same according to that which is written in the 127. Psalme 1. ver If the Lord build not the house their labour is but in vaine which builde it if the Lorde keepe not the City the watch-man watcheth but in vaine 2. It is in vaine for you to rise earlie and to lie downe late eating the breade of sorrowe so will he giue his beloued sleepe c. 4 Fourthly wee haue to note that there is the figure Synecdoche in the worde offrings For hee knitteth together as it were in one bundell all ecclesiasticall actions sacrifices sacramentes holy dayes fastinges c. And these actions are called vncleane not in respect of God who commaunded them nor of the forme but in respect of men which did not doe them in faith and which rested only vppon the worke wrought 5 Fifthly the ende and vse of the oracle Let vs remember that the Prophete speaketh these thinges to vs that discending first of all into our selues wee may acknowledge and bee heartily sory for these euils and diseases wherewith wee are infected secondlie that wee may call diligently to an accompt our counsels studies affaires and that wee may not faltter our selues whenas we perceiue that we haue rather sought earthly thinges then heauenly things and lastly that wee may well weigh and consider with our selues how and with what conscience we haue worshipped God hitherto and that we bee heartely displeased with our selues if we shall vnderstande that wee haue drawen nigh vnto God with our mouth and in heart haue beene farre from him A supposition concerning the studie of diuinitle 1 We must earnestly begge of God and somuch as euer wee are able must wee endeuour that our studies may be holie not prophane and vncleane For wee are conuersaunt in Chrtstes schoole wherein wee must bee most earnestlie giuen to holines 2 And our studdies shall bee cleane and holie to God by this meanes if GOD shall so throughly sanctifie vs that our spirite soule and bodie may be perfect Let vs remember that we are the temples of the holy Ghost which must not be defiled with the filthinesse of the flesh and spirite 2 The workes of our hands must be cleane For we must haue the mystery of faith in a pure conscience Let therefore our thoughtes our wordes our workes be chast and pure that we may be vnto others a laudable example of integritie and holines being studentes in the holie Scriptures not in outwarde show onely but in trueth and in deede 4 The same opinion must wee haue concerning our sacrifices that is our prayers our thankesgiuing our pacience in trouble and all our holy actions which must needes be lightned by faith and the knowledge of Iesus Christ the mediator that they may be acceptable to God and profitable to vs. 5 The author of our study is God of whom it is often times sayde in the law Be ye holy as the Lorde our God is holy 6 The matter thereof is Christ Iesus who is made vnto vs not onely wisedome but also sanctification 7 The forme of the study of diuinitie appeareth not onely in speculatiō but also in practise that is in the vnfeigned and continuall exercise of true godlines 8 The ends of this studie are not gayne
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