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 [Page] 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 [Page] 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 lets 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 [Page] 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 [Page] 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 [Page] 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 roumes of builders, but knowe not how to lay one stone vpon an-other, I speake of vnlearned ministers, if it bee lawfull for mee to call them ministers, whom I may more rightlie tearme Idoll sheepheards, or if you wil Siphers in Augrim.
And manie there be also which know howe [Page] to build, but they will not, the worlde hath so ouer-taken them, and their lasines is such: which both are no small lets to the woorke. And to bee briefe, there is generallie amongst all a greater care to seeke their owne, then the things which are Gods: to preferre their owne cōmoditie before the Lords glory, & finally, to seeke their owne ease rather thē the kingdome of God: & therefore is it that the Lords Temple is not builded, and therefore is it that the Lordes plagues are in some measure vpon vs inflicted. For let vs call to minde these latter yeeres, and see if the Lord hath not scourged vs, as he did some-times the Iewes. And to gather their punishments into this abridgment, that the Lord did not blesse the works of their hands, how-soeuer they toyled and tooke great paines: haue not we tasted of the like iudgmēt? Let that generall dearth which laye, and as yet doth lie vpon the whole Land, witnesse: for I will not stand to amplifie euery particular point, for I hasten toward an ende. If the punishments of the old people, when wee onely heard thereof, could not mooue vs to build the Temple of the Lord: yet let them now enforce vs, seeing wee taste thereof in some measure.
But now to come to your honour. That especiall duetie which to your Lordship for many & good causes Iowe, hath caused mee to publishe these my labours vnder your honourable title, and that not onely that it may bee a bush to shrowde them from euill tongues, but that as they bee to your good Lordship presented, so you may there-by bee mooued, enforced, incouraged to further the Lords building, and to seeke the remoouing of these lets and hinderances which may stay the same. And because (right honorable) it is no small help to the cō mon building, for euerie one of what condition so-euer he bee, priuately to erect in his owne family a Church vnto the Lorde, as did that good Cornelius: let mee with such reuerence and dutifulnes as I ought, craue at your hands that you would proceede to consecrate your honors family to the Lorde in such sorte, that it may with-in your priuate walls resemble the Lords Church. And how-soeuer worldly respects may keepe you backe from this: yet let that feare of the Lord which I know to be plā ted in you, and my very good Lady your wyfe, ouer-come all these lets and hinderancances. It is true liberty (my Lord) not to serue sinne, & [Page] it is true honor, to honour, and serue the Lord aright. This therefore doe, and no doubt the Lord will aduance you, for hee hath promised to aduance those to honor, which honor him. Shake of therefore all those things which may hinder you in this course of godlines: remooue all hinderances which may keepe you back: call away your eyes from be-holding the vanities of this worlde, whose shape must passe away: make streight steps vnto the feare of the Lord: consecrate your selfe to serue him: halt not betwene the feare of the Lord, and worldly vanity: purge your house from all prophane persons, such as was Esau: so shall the Lords blessing bee vpon you, so shall hee to honor aduance you, and so shall you through faith in Christ, raigne with Christ for euer, and euer. The Lord blesse your good honor, and encrease in you the manifold blessings of his sacred spirit. From my chamber in Southwarke this present xxj. of Iuly. 1586.
To the Reader.
THough (good reader the aboundance and satiety of printed & translated bookes, hath in these daies bred in the mindes of many a certaine loathesomnes, so that curious men with squinting eye, and countenance disdainfull, looke vpon other mens laboures, thinking them to bee odlie, how-soeuer not idlely occupied, which imploy them-selues that way: yet am I not ignorant, that those paines which are bestowed about this, doe profit manie, if they bee well bestowed in thinges appertaining vnto godlines, & the explaning of the Scriptures: for-asmuch as there bee manie which reade the woorde of God, and all doe not vnderstand it, neither can, vnlesse they haue some to expound it vnto them. Which because [Page] it can-not be done viua voce, because there is too much want of that meanes: they must haue it ex scripto. My paines which I haue taken in this translation, haue bene taken for thy sake (Christian reader) whose desire it is to reade other mens labors, and there-by to profit: that thou maist be instructed throughly to know the will of God, who blesse thee in reading these learned Lectures, which if with attentiuenes thou reade, no doubt the profit thou shalt there-by reape shall be verie great. Accept therefore my paines, & make thy profit there-of, and pray for mee that the Lord will blesse my labours which I shall vnder-take for the profit of his Church.
¶ TO THE EXCELLENT and right honorable Lord, the lord Huldrich Fugger, lord of Richberge and Weissenhorne, the patron of the learned, health.
MOST SWEETE is that saying of the sonne of GOD, Christe Mat. 5. 4 Iesus our lord: Blessed are they which mourne: because they shall receiue cōfort. For seeing that the calamitie of Ioseph, that is, of the miserable church of Christe, being now oppressed with old-age, and bewayling the most sorowfull fates of her warfare; doth marueylouslie mooue the mindes of the godlie: wee oughte all of vs most earnestlie to bethinke our selues, what thinges may augment that huge sorrow, and what may cure the same: & wee must also bring to light those remedies for these sorrowes, to the profit of the godlie; the which the spirite of Christe hath opened vnto euerie one of vs. It shalbe therefore a pointe of equitie and humanity in the godlie, to take in good parte those thinges which I shal speake, both concerning the sorrowe of the church, and of all the godly: and [Page] also concerning the medicines, and remedies whereby the same may be cured: seeing that I set all thinges before the eyes of the godly to be examined according to the worde of God: and would haue all thinges tried and examined, but those good thinges onelie receiued, which are correspondent and agreable vnto the straight rule of the holie scripture.
In this we are greatly deceiued, that being too too much addicted vnto this world, we do inuent, & greedelie desire to haue a diuorcement made betweene the gospell of Christe crucified, and trouble, and persecution: and also in that wee thinke that wee are able with a weake faith to ouercome this worlde, and those thinges which are therein. We confesse that we must onelie glorie in the liuing, and almightie God: but in the meane while wee looke to haue the fauour, consent, and patronage of princes and noble men. If wee wante these, then thinke wee that the kingdome of Christe is quite vndone. Wee doe throughly weigh & consider in our mindes, what thinges the world doth denie vnto vs, and what it doth promise: but in the meane season we doe not marke (vntill such time as wee bee often-times admonished by the spirite of God, and his instrumentes) what the Lorde our God doth: howe that by our miseries he bringeth good things to passe wonderfullie: howe that by the meanes of our enimies [Page] he doth good vnto vs: to howe good and wholesome an intent he taketh from vs earthlie things, that hee may put heauenlie, and eternall thinges in place thereof.
Seeing that I doe seeme to my selfe, not fully to vnderstand what other men do think of the fountayne, and originall of these errors, and imaginations: I will boldlie & by the good leaue of others professe that, which I haue alwayes (conferring our affaires with the rule prescribed by God) thought to be most like to be the fountaine thereof.
The principall cause of all those miseries and sorrowes, wherewith wee are vexed by the iust iudgement of God most iust, & most good; is the weakenes of our faith, which maketh vs to be vnable to ouercome this world, and the thinges therein contayned; namelie the riches, glory, and most of all the vaine pompe thereof. But notwithstanding, as the weakenes of faith maketh vs to stande in neede of comfort: so the stedfastnes thereof maketh vs to abounde with true and manifolde consolation.
We doe not sufficiently ponder that, which notwithstandinge wee haue alwayes in our mouth, namely, that in God wee liue, wee be, and mooue: that wee are the worke of God: that God hath a care ouer vs: that the liuing and almighty God, is hee, which hath not onelie a great respect to all mankinde, but also to the church and all the faithfull.
Therefore wee are afraide to offend Monarches, wee are so afraide of the affliction and death of godlie princes, of the mutable natures of men; as if all iudgement, and power were in their handes, and not in the handes of God.
And although wee heare that Christe doth Psalm. 10. 2. raygne in the middest of his enemies: yet because all his workes are brought to passe amiddest contrarie meanes; wee doe hardlie suffer our selues to bee perswaded, that the truth and those which beare recorde of the same, shall haue the vpper hande when it is resisted, although the enimies thereof doe rage against it, and goe about to ouerthrowe the same: that the kingdome of Christe shall come and shall florish: that the enimies of Christe shalbe so quite taken away, that some of them by their sodayne destruction, some of them by that destruction which commeth vppon them in tract of time, shal testifie, that God is the iudge of the whole earth.
Wee heare also that the holie spirite is the best comforter: that the minde and purpose of the Lord is knowen vnto him: that he only is the meetest witnes to testifie vnto vs the mercifull good will of God towarde vs. But in the meane while we haue great respect vnto men, and their counsels and promises: as if we coulde be more safe vnder their protection, then vnder the protection of that spirite which gouerneth all thinges.
What man is hee which doth so often and so greatlie reioyce that hee is made a member of the church, a fellowe Citizen with the saintes, one of Gods housholde, as he ought, and as the thankefulnes of a Christian doth require? I will not now speake of those which are rotten members of the church. Howe many of vs are there which do make so great accompt of our calling, regeneration, and iustification as wee ought: so that wee haue alwayes neede to haue some godlie exhortation giuen vs, by the godlie teachers, wherein wee may be exhorted hereunto.
Wee quake and tremble, when wee heare any mention made of death, when as in the meane whyle we glorie that wee doe belieue the resurrection of the fleshe, and euerlasting life. To be briefe, we can not away with this to bee baptised with the baptisme of Christe his afflictions, and to drinke of the cuppe of his suffringes: but wee can bee verie well content with this, to sit on high in glorie on Christes righte hande, and on his left, in his kingdome: and in that time which the Lord hath appointed for warrefare and afflictions, to triumph, and to leade a most happie life.
Hereunto is added another, and that the greatest error, that in the choyse of good & euill, being greatly deceyued, wee thinke that the witnesses of the truth are vnhappie, seeing that they are hated of the worlde; and that those which lay waste the church, and [Page] are the aduersaries of the truth are happie, because they lye softe and fare daint [...]lie in kinges courtes, freely persecuting the churches, and the faithfull ministers thereof; and are in the meane season accompted amongst the vnskilfull, as pillars of the church.
Truely, seeing that it is meete that the godlie doe with great faithfulnes, and diligence endeuour them-selues to mitigate the sorrowes of the mindes of men wherewith they are afflicted, as they would extinguish a great fire: I will vse the same order in declaring the meanes whereby I endeuor to mitigate the same sorrowe (which I haue suffered these fewe yeares for the afflictions of the church both publike and priuate: then the which also I am persuaded that the paine which I shal suffer at the departure of my soule out of the prison of this my body, shalbe nothing greater) which I see obserued in the canon of our faith, I meane the Apostles creede.
1 First I consider the benefit of my creation, and when I doe reioyce that I doe belieue through the grace which to mee giuen is, in God the father almightie, creator of heauen and earth: I doe feele my selfe reape most plē tifull fruites of manifolde consolation. For I vnderstand that God doth as yet worke, and that through him we all doe liue, mooue, and bee: that hee hath a care ouer vs: that all the Iohn. 5. 17 haires of my heade are numbred: that man Act. 17. 28. doth prepare his heart, but the aunswere of [Page] the tongue is of the lorde.
Therefore forasmuch as I am persuaded that prosperitie and aduersitie, life and death, the 1. Pet. 5. 7. Mat. 10. 30. Pro. 16. 1. benefit of friendes, and iniuries of enimies, are moderated, & ruled by God: bearing with a quiet minde aduersitie, and with a temperate, and a thankefull mynde prosperitie: I thinke I might say with Iob, If wee haue receiued Iob. 2. 10. good thinges at the handes of the Lord, why should wee not receiue euill things at his handes also? For I am persuaded that as prosperitie, so aduersitie also doth happen vnto mee by the mercifull determination of God, and that to my great profit: and I also thinke that these men doe greatly erre, which doe thinke that we reape no commoditie by aduersitie which is sent vnto vs by God.
And although I doe in heart bewayle the manifolde ruine of [...]ens affaires, & empires: the perturbations and laying waste of the church: the exile of the godlie: the successe of hypocrites, which are wonte almost to worke the vtter destruction of the godlie: yet notwithstanding as I doe acknowledge all these miseries to proceede from these miscre antes; so nothing doubting but that God vseth these thinges to his glory, and our triall: I repeat that saying of Dauid, I held my peace Psal. 39. 10. and opened not my lippes: because thou hast done it.
For it cannot bee that a godlie minde (beholdinge firste of all the enormities, and tumultes which are to bee founde in certaine [Page] churches and vniuersities; the banishment of godlie ministers; the subtiltie, and successe of certaine hypocrites; the delighte which they take in those which are of high degree, and also those men which are of base estate: then secondlie, the wicked ioy which the papistes cōceiue of the calamities of the godlie, beholding all these things most gladlie; & the vaine hope which they haue of the restoring of Antichristianisme:) can be at quiet, vnlesse turning vnto God, (who maketh all thinges for him-selfe, euen the wicked against the euill Pro. 16. 4. daie) it say with Dauid: Therefore I thought vppon this in knowing it: but it was a griefe in my eyes: vntill I entred into the Sanctuarie of God, and vnderstoode the ende of these men. Certainelie thou settest them in slipperie places: thou throwest them downe headlong. Furthermore, whom shall wee Psal. 73. 16. 17. 18. thanke for these harbou [...]oughes, and hospitals of the godlie teachers & learners, which are in some prouinces of Europe; but the lord our God, to whom the Psalmist did sometime say: Thou preparest a table in my sight, before myne enimies, thou annoyntest my head with oyle, my cup Psalm. 23. 5. runneth ouer.
2 Secondlie, when I consider the benefit of my redemption, I giue thankes to my Lorde Iesus Christe, both God and man, who was crucified and raised vp againe for our sakes: who sitteth at the right hand of God the father almightie, giueth giftes vnto men, maketh intercession for vs, and shal come out of [Page] the heauens at his time, to iudge the quicke and the deade. For I do know that he is present Mat. 28. 20. with vs, and that he will be present with his church vntill the end of the world. And forasmuch as he is true, and the truth it selfe; forasmuch as he is almightie, & almightines it selfe; I am perswaded, that he will not leaue Ioh. 14. 18. vs destitute, but that hee will giue vs eternall life; that we shall not perish for euer, and that Ioh. 10. 28. no man is able to plucke vs out of his hands. If wee were not made members of his body, beinge made one body with him: if Eph. 5. 30. wee were not fleshe of his fleshe, and bone of his bones: if wee had not bene planted with him, and growen vp with him, in the similitude Rom. 6. 5. of his death and resurrection: If finallie that highe priest of ours, Christe Iesus, were not touched with the feeling of our infirmities: then were there great reason why wee shoulde neither receiue anie comforte & pleasure throughout our whole life, by prosperity: neither shoulde aduersity suffer anie hope of deliueraunce from so great miseries, to remaine in vs. * For what doth it profit a man if hee winne the whole world, and destroy Luke. 9. 25. himselfe, or loose him-selfe? But we are assured in our heartes (the spirite of Christe bearing witnes vnto our spirite) that wee are one bodie with him; that wee are ingrafted into him; and that hee is throughlie touched with the feeling of our infirmities.
Therefore in him alone do we reioyce, who [Page] is made vnto vs of God, our wisedome, righteousnes, 1. Cor. 1. 30. sanctification, and redemption;* and we know assuredlie that we are more then conquerors through him, who hath loued vs: and that neither death nor life, nor Angell, nor principalitie, nor power, nor thinges present, nor things to come, nor height, nor depth, nor anie other thinge which is created, is able to seperate vs from the loue of God, which is in Rom. [...]. 37. 38. 39. Psalm. 110. 2. Christe Iesus our Lord.*
Christe raigneth, hee raigneth in the middest of his enimies, therefore shall his kingdome come vnto vs, and the workes of the Mat. 6. 1. Ioh. 3. 8. deuill shalbe loosed.* Hee shall beate downe Satan vnder our feete, and that shortly.* Rom. 16. 20.
Let vs not doubt, but that hee shall shortly reuenge his glorie, euen vpon those which in worde doe professe, but in deede doe denie that Christe is come in the fleshe. For the 1. Ioh. 4. 3. same Christe our Lorde shall confounde and ouerthrow this spirite of Antichrist with the breath of his mouth: who is in deede made partaker of our fleshe and bloude, but without sinne.* Heb. 2. 14.
All sorrowe departeth when wee haue once receiued Christe. This is a true saying, For if wee bee deade with him, wee shall also liue 2. Tim. 2. 11. 12. with him: If wee suffer with him, wee shall also raigne with him.* It is better for vs to Rom. 8. 29. bee made like vnto his image, and denying Mat. 16. 24. our selues, to take vppe the crosse and to followe such a guide, which will leade vs vnto Act. 3. 15. [Page] to life: finallie, it is better for vs to suffer affliction with the people of God, then to inioy Heb. 11. 25. the pleasures of sinne for a season.*
3 I proceede from the benefit of our redemption, vnto the thirde thing, which is sanctification. If wee did in very deede trie, that wee are profane, and aliantes from God: that wee are not onely borne in sinne, and therein remayne, during our whole lyfe; but also that wee dye therein, and by reason thereof, are both in our lyfe, and death abhominable in the sight of God: then were wee most miserable, hauing no hope, and being quite destitute of God in the worlde, and of all true cō [...]olation. But it is good for vs, that (being segregated to bee Gods owne peculiar people proper to him-selfe,) God, the father of mercy and of all consolation, doth by his holy spirite sanctifie vs, regenerate vs, raise vs vp, and comforte vs: that hee will haue the same spirite to bee the pleadge and earnest of our inheritaunce, vntill wee bee set at liberty to the praise of his glorie.* Eph. 1. 14.
The godly mindes doe perceaue that in this daūgerous and continuall warfare of the naturall life, they haue neede of instruction, exhortation, consolation, hope, patience, constancie, and many moe giftes then these: and they do alwaies freelie confesse with Ieremy: Wee knowe O Lord that mans way is not his owne way, neither is it in man that walketh to prepare his Ier. 10 23. owne goinges.*
But that one and selfe same spirite worketh in vs all these thinges, distributing them particularly, as it pleaseth him. For like as there is one body, and it hath many members; but all the members of one body, albeit they bee many, are but one body: so likewise Christe, that is, that misticall body of the Church, (whose heade is Christe, and whose members are the faithfull,) according to the diuersity of the members, hath diuers functions; the which, that the members may execute rightlie, and orderly; they are furnished with gifts, misteries, and habilitie, by the holie spirite, who is one and the selfe same in the head and members. Therefore wee are all baptized into one body by one spirite, whether wee bee Iewes or Greekes; whether wee bee bond or free: and wee haue all drunke of one cuppe, 1. Cor. 12. 11. 12. 13. into one spirite.*
Therefore do we so greatly reioyce because of this so great grace & fauor of God, which resteth vppon the immutable purpose of his will: that throughlie weighing the greatnes, stablenes, and fruite thereof: we doe not suffer the feeling of aduersity to pearce & trouble vs to much.
Let vs not thinke that this was onely saide vnto the Apostles by Christe Iesus, but vnto vs also: But I say the truth vnto you: it is expedient Ioh. 16. 7. for you that I goe hence: for vnlesse I shall goe hence, that cōforter shall not come vnto you, but if I shall goe hence, I will send him vnto you.
Therefore let vs desire to be gouerned and raised vp by the holie spirite, let vs consecrate our selues wholy vnto him, and let vs most gladly suffer our selues to bee ruled and directed by him.
4 The meditating vpon the fourth benefite, which is the gathering together and preseruation of the church, ministreth vnto mee fruite of most excellent consolation. We belieue the holie Catholike church, the communion of sainctes, being fullie persuaded, that we also haue an entraunce by one spirite vnto the father: seeing wee are no longer straungers and pilgrimes, but fellow citizens with the sainctes, and the housholde seruants of God: being builded vpon the foundation of the Prophets and Apostles, whose chiefe cornerstone is Christe Iesus.* Ep 8. 19. 20.
O wee most happie creatures, whom our heauenlie father hath made meete to be partakers of the cōdition & estate of the sainctes in the light*: and hath deliuered vs from the Col. 1. 12. 13. 14 power of darknes, and hath translated vs into the kingdome of his wel beloued sonne, in whom wee haue redemption through his bloude, that is, remission of sinnes.*
And although as it becommeth good citizens to bee carefull for their common countrey; so also it becommeth all the faithfull to haue an earnest care for the church, which is their common countrey, their duetifull and tender mother, being carefull & tender ouer [Page] them her children: yet let them thus certainly persuade them-selues, that the almighty God, who in the time of Pharao, Senacherib, Antiochus Epiphan, Dioclesian, Julian the apostata, & of the florishing Antichristianisme, did saue and defend most miraculously an holy seede, namely a remnaunt of godly men: will also in this last time bee present with his church, to saue his, and to iudge and punishe both the open, and priuy enimies thereof. Wee haue seene manie, and that notable examples of the deliuerie, and defense of the church, and of certaine godlie men.
Wee haue also seene testimonies of the iust iudgements of God executed vpon tyraunts, and false brethren, who when they made manifest both by their words, and writings, that they were giuen vp into a reprobate minde; some pined away through griefe of minde; some hanged them-selues; some broke their owne necks; some of them came to their end by some other meanes being men which cō demned them-selues, and being their owne iudges. The histories of Hoffmeisterus, Latomus, Crescentius, and certaine other false brethren, and enimies not much vnlike vnto these, are well knowen.
5 The fift benefit is iustification. If we truelie belieue the remission of sinnes, that is, if we be persuaded that our sinnes also are forgiuen vs: why are we so much vexed with the feare of earthly miseries and daūgers? If God [Page] bee on our side, who is against vs? How shall not he giue vnto vs al things with him, which hath not spared his onlie sonne, but hath giuen him for vs all? Who shall lay any thing to the charge of Gods elect? It is God that iustifieth, who is hee that can condemne? Christe is hee which died; yea rather which was raysed vp againe: who sitteth also at the righte Rom. 8. 31. 32. 33. 34. hand of God, & maketh intercession for vs. *
We sinne, I confesse oftener then we would, being preuented with manifolde occasions of falling; neither ought wee to make small accompt of the greatnes of sinne, and of the wrath of God against the same: yet let vs cō fort our selues herein, that we haue an aduocate with the father, Iesus Christe the righteous, for he is the propitiation for our sinnes. * 1. Ioh. 2. 1. 2. Hee came into this world that he might saue these sinners, to whom he giueth grace to repent, and to turne vnto him. * 1. Tim. 1. 15.
And although it bee an horrible thing, and a spectacle by all meanes to bee lamented in this our time, that the wrath of God is reuealed by so many meanes, from heauen, against al impiety, & vnrighteousnes of men; as they which vnrighteously keepe backe the truth *: that many are giuen ouer into a reprobate Rom. 1. [...]8. minde, & a minde voide of all iudgement: that certaine (passing ouer Antichristianisme) doe so rage against their fellow seruaunts, and the standerd bearers amongst the people of God; as if they might safely behold [Page] papistrie a farre of, and to rage as enimies against their brethren, were a glorious thinge for them: that finally there is in the mindes of manie men no desire to knowe the truth, as their wordes and deedes doe declare: notwithstanding it standeth vs vppon, to reuerence most reuerently the iudgemēts of God most iust and most mighty: to learne by the peruerse zeale and ruine of other men, what wee ought to leaue vndone, and what wee ought to do: in feare & trembling to worke Philip. 2. 12. out our saluation: * to reioyce in our owne felicity, and to ioyne the loue of the truth with the loue of our brethren. For although (seeing that clowdes and darknes are rounde about the Lord) wee cannot see, perceaue, & finde out the depth of his iudgmentes with the dazeling eyes of our minde: yet is it certaine that righteousnes and iudgement are the foundation of his seate, & therefore must Psalm. 97. 2. wee stay our selues reuerently vpon God being well pleased, and vpon his iudgementes. And when as wee are fullie persuaded in the Lord of our iustification, & assure our selues that wee are iustified freelie, that is, through his grace, by the redemption wroughte by Christe Iesus: we cannot doubt of our vocation, Rom. 8. 29. 30 and election gone before; neither of our sanctification following after. For whom God knewe before, the same did hee also predestinate, that they should bee made like vnto the image of his sonne: that hee mighte [Page] bee the firste begotten amongst manie brethren *. Rom. 8. 29. 30
And whom hee did predestinate, them also hee called: whom hee called, them also hee iustified: whom hee iustified, them also he glorified. Howsoeuer our outward man bee vexed with aduersities, and manifolde miseries: yet are wee in good case, when as wee perceaue that God of his infinite goodnes, hath wrought in vs an effectuall saith, a working loue, and suffering hope; most sure testimonies 1. Thes. 1. 3. 4. of our election: and that hee will neuer forsake this his excellent worke, but that hee will crowne, pullish, and fully finish the same.
6 The sixt benefit is the hope of resurrection, & eternall life. We know that we are trāslated frō death, to life: we beleeue that Iesus Christ is the resurrection & the life, & that we which 1. Ioh. 3. 14. beleeue in him shall liue although we die. * Ioh. 11. 25. Therefore being sure that wee shall be made partakers of eternall life: wee reioyce in tribulation, knowing that tribulation worketh patience; patience experience; experience hope; which maketh not ashamed, because Rom. 5. 3. 4. 5. the loue of GOD is shed abroade in our hearts, through the holie spirite, which is giuen vnto vs. * And seeing that the thinges Rom. 5. 28. which wee nowe suffer are nothinge comparable to the glorie to come, which shalbe shewed in vs: I thinke wee ought to suffer, & ouercome these thinges with a stoute courage. [Page] For the time shall come, when the Lord shall wipe away all teares from our eyes, and shall giue vs these things to enioy, which the eye hath not seene, the care hath not heard, neither haue they euer entred into the mind of man, which God hath prepared for those which loue him vnfainedlie *. 1. Cor. 2. 9. Isay. 64. 4.
I thinke I haue pointed out as it were with my finger the fountaines from whence the principall consolations doe spring, wherevnto the rest which I shall annex hereunto, oughte to bee referred. Notwithstandinge I will briefely touch the subordinate places, that the godlie mindes may see how excellentlie it was said of Paul the apostle: Like as the suffrings of Christ doe abounde in vs: so likewise our consolation aboundeth through Christ. And let 2. Cor. 1. 5. them remember that I doe here chiefly intreat of the remedies of the consolations, whereby the afflictions are cured, which wee ought to suffer for Christs sake; for the truths sake; and for the churches sake.
7 Let this bee the seauenth place of consolation, that the truth is inuincible. This is a fatall thinge for the truth to haue the vpper hand, when it is gainestoode. And therefore whenas the sworne enimies thereof do endeuour with all their might and maine to oppresse the truth, shee thrusteth forth her head, shee showeth her-selfe, she commeth abroade and triumpheth. The truth cōmeth to light, not onelie by the preaching of those which [Page] beare witnes with the truth: but also it is made more manifest by the lyes of those which are enimies therevnto: (a verie marueilous matter, yet is it most true.) Let the enimies of the heauenly, and immoueably veritie be ashamed of their wrangling, cogging, and lying, although the whole worlde subscribe vnto them, and giue thē their consent. On the contrary part, let the witnesses of the trueth take a good courage to them. For whie? Bernard saith very well, Ʋeritas magis elucet impugnata. The truth, the more it is resisted, the more clearely it shineth. To speake the truth is voyde of daunger, as saith Nazianzenus. To resist the knowen truth doth exceede Idolatrie, as Augustine saith very grauely.
8 The eight place is this, that God, by the meanes of his enimies doth good to those which are his. Therefore must we not regard what they pretend, what they respect: but what God, who is most wise, and a friend to all mankinde, doth in the meane season intend. Let them curse vs, yet shall the Lord blesse vs. Let them make insurrection against vs, yet shal they be confounded, and the seruants of God shal be Psal. 109. 28. glad & ioyfull. Let them imagine euill against vs, yet the Lord doth turne it to good for vs. Gen. 50. 20.
9 The nynth place is drawen from the consideration of the light of the church. If in this last age of the Church, there were in the same no faithfull pastors and teachers at all, neither any such as might fight in the fore front [Page] of the battle against such as are enimies vnto true Christians, and set them-selues against Christ his merites, and person: then mighte wee singe that woefull songe: Wee see not our Psal. 74. 9. signes, there is not any more a Prophet: and there is none with vs that vnderstandeth any longer*. But through Gods great goodnes there are those yet aliue, whom the thing it selfe doth testifie to bee furnished of God with manie notable giftes of the holie ghost, and to be raised vp to defend the puritie, and sinceritie of the heauenlie doctrine, and to refute vaine babling, and false doctrine. Therefore let vs not doubt, but stedfastlie beleeue that God careth for vs, and that hee is present with vs. For hee furnisheth his church with so great giftes not in vaine: it is not for nothing that hee setteth captaines and vnder-captaines ouer his holie armie.
10 The tenth place is fet from the comparing of those together, which doe resist the truth, & those which stand in defence of the truth. Although the former sort of these men haue their fauourers and followers, no lesse then th'other (for there were not wanting in times past, flatterers which did licke the spittle of Dyonisius the tyraunte, and said that it was sweeter then the sweete wine) yet notwithstanding it falleth out often-times, that certaine of these men being wiser then their fellowes, marking the filthie life of their Captaines and guides, their vanitie, delitiousnes, [Page] scurrility, vaine-glorie, their desire of wordly goods, and the fragilitie of those commodities where-vnto they doe leane: giue place vnto the latter opinions, which are wont to bee the better and sounder.
The best, & most valiant souldiers of Christ haue neede some-times to vse an holy, and religious kinde of silence (which not-withstanding, may not bee preiudiciall vnto the confession, and profession of the truth:) & they haue alwaies neede to haue an inuincible cō stancie: and then most of all whenas the furie and out-rage of their aduersaries is armed with the aide of the arme of flesh. But a time there is whenas the Iayes hauing made an ende of chatteringe; the Swannes doe with a merie noise, and pleasant songe celebrate the victorie of the truth. 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 [Page] greater estimation, then they which liue in the middest of all maner pleasures.
11 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.
12 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. [Page] 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 shalbe fat and greene: that I may declare that the Lord my rock is iust, and that there is no iniquitie in him.
13 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.
14 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 [Page] sonnes, and vnder Ʋalens, 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.
15 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. [Page] 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 [Page] and vehemencie of their aduersaries, most horribly defending their assertions; so that the truth is farther broughte to the light thereby?
16 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 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, [Page] 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 [Page] 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: [Page] 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.
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 [Page] of this mortal life, shalbe 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 shalbe 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 frō 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, [Page] neglecting the restoring of the holy tēple of the Lord. Secondly he sheweth how the Lord had chastned thē. Lastly, he exhorteth thē 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 thend 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 [Page] 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, [Page] 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 [Page] 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. Zerubab [...]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 sōne 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 couenāted with you when ye came out of Aegypt: my spirite also shall stande in the middest of [Page] 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 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 [Page] 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,
[Page]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 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 y e cause, [Page 1] 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 [Page 2] 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 [Page 3] 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, [Page 4] 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 shalbe 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.
¶ 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, Commonwealthes, 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 [Page 8] 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 cōsisteth 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 [Page 9] 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 whē. 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 kingdōe 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 [Page 10] 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 [Page 12] name of the God of Israel.
Therefore the holy spirite doth testifie, that Haggeus was both called of the Lorde, vnto the [...]. [...]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 had foretold as touching the destruction of the Niniuites, shall hee therefore be accompted in the number of the false Prophets?
An. I answere, that the threatning of Ionas had the condition of repentaunce annexed thereunto, which beeing fulfilled, wée sée that there fell out nothing contrarie to the threatening. There is therefore in this argument afallacy, forasmuch as that which was spoken condicionally, is here taken as if it▪ had beene spoken simplie. But all the godly do knowe what place Ionas is worthie to haue amongest the Prophetes of the Lorde, so that there is no cause why wée should goe about to finde a fault, where there is none to be found.
4. To whome the Prophet Haggeus was sent.
HE was sent vnto Zerubabel the sonne of Salthiel, the captaine of the Iewes: and vnto 4. Lect. 23 oct. 1579. Iehosua the sonne of Iehosadack, the high Prieste.
Wée haue noted in this place two thinges. First, a personal description of two most notable men, namely Zerubabel, and Iosua: and secondly the counsell of the holy Ghost, which admonisheth vs of weightie matters.
Of Zerubabel.
1 This worde Zerubabel doth signifie ( void of confusion) as certayne doe affirme. Philo doeth saye that hee▪ was also called Barachias.
Forasmuch as thinges are signified by A position. names, it becommeth vs to be delighted in the most excellent names. And such are those which doe resemble godlinesse, and doe pricke men forwarde earnestly to followe the same.
2 Zerubabel had for his father, Salthiel, His father. which issued out of the most noble stocke of Dauid the King.
A position concerning Nobilitie.
It is only liberty with God not to serue sinne: and it is onely nobilitie with God to excell in vertues *. Hier. ad Celantiam.
3 The office of Zerubabel was this, he was His office. [Page 15] the captaine of the Iewes, who was also borne in the yeere of the worlde. 3410. When he was but seauentéene yeare olde, he brought a part of the Iewes backe from Babylon vnto Hierusalem. He executed the office of a Captaine 58. yeeres. He began to vse the ministerie of Haggeus the Prophet when hee was 30. yeeres of age.
The multitude haue néede to haue a captaine, A position▪ which will bée peaceable and prudent: that hee may keepe these which are vnder him Plato lib. 1. de leg. knit together with the bonde of friendship, and that he may be carefull ouer them.
Of Iosua the high Priest.
THis word Iehosua doth signifie a Sauiour, His name. or Deliuerer. Math. 1. 21.
When the ministers are ioyned with Christ, A position▪ they are saide to saue themselues and others also. 1. Tim. 4. 16. But when they are compared vnto him, they are found to be nothing. 1. Cor. 3. 7.
2 His fathers name was Iehosadac. A His father. most excellent name, forasmuch as it doth signifie the Righteousnes of the Lorde. A position▪
Euen the princely Priesthoode of God, doeth acknowledge no other cause of their saluation, sa [...] onely the righteousnes of God. His office▪
3 Hée was the high priest of the Iewes. Hée beganne to execute the office of y e Priesthood in the yeere of the worlde. 3428. and hee was chiefe [Page 16] Priest 36. yeeres. Then being sent of a long ambassage vnto Darius the king of the Persians and sonne of Histaspes, he continued therein eight yeeres, which being ended, hee became high priest againe for the space of twentie yeeres. A position.
1 Those which serued in the Priestes office, and which doe nowe serue in the ministerie, they doe not serue them-selues onely, but the Church.
2 The Priestes of the Iewes did take vpon them certayne ciuill offices: but the ministers of the Church must onely bee occupied about the administration of the worde, and Sacraments.
Of the drift and purpose of the holy Ghost.
TO thende wee may shewe the drifte and meaning of the holy Ghost, we will first of all reduce the argument vnto certayne positions: then secondly we will handle in fewe words a briefe introduction concerning Christ Iesus.
1 First, God is the onely reformer of those A position. misorders which are in the Church and common wealth.
Which thing is proued, first by example. The worde of the Lorde was by the hand of Haggeus [...]. Example. ver. 1. Whence we gather that this reformation of misorders was taken in hande, God being the author thereof.
2 Secondly it is proued by reason, for God is not the aucthor of misorder but of order and decencie, séeing that hee is both most wise and most good. Let those therefore especially respect God and not man, who are desirous (all misorder being quite taken away) to haue that good order which GOD hath appointed, to bee put in place thereof, that is, which are desyrous to prouide for the profit and tranquillitie of all estates.
And here God bringeth to passe this reformation 2. Position. by the meanes of others for the most parte, vsing the ministerie of the Prophets and other fellowe labourers.
This is proued by authoritie. The Lord doth 1. Authoritie. nothing vnlesse hee shall reueale his secrete intent vnto his seruantes the Prophets. If the lyon roare who shall not be affraide? The most mightie God hath spoken, who shal not prophesie? Amos. 3. 7. 8.
2 Secondly it is prooued by example. The Lord made knowen his will concerning the building of the Temple, by che hande of Haggeus the prophet. &c.
God beginneth first to worke this reformation 3. Position. in the heads, that he may afterward reforme the members.
Reasons. 1 For as the beginning of moouing procéedeth from the head: so the health, vertue, and integritie of the superiours, are not only an example vnto the inferioures, but they are also a great commoditie, and help vnto them.
2 Furthermore, such is the mutuall agréemēt of the head and the members, that when as the head aketh, all the rest of the members are out of frame: when it aketh not, all the other members are in better case▪ For the head is not onely the place of vnderstanding, reasoning, and of memory: but also the shop of all the Senses, both internall, and externall. In like sorte ought those to excell in the giftes of the minde, which are gouernours in the Church, and common-wealth.
Whiles God doth worke this reformation, he 4. Position doth not seperate those orders which are straitely lincked together. I call the ecclesiasticall function, and the ciuill function, the orders which are lincked together: the seminarie whereof is the good discipline kept in priuate houses. God did adioyne vnto Moses, Aaron, to bee vnto him a helper, when as the people of Israell was to bee brought out of Egypt. Such fellowes in office were Zerubabel and Iehosua, of whom our prophet doth here make mention.
God will haue the ciuill Magistrate to doe 5. Position. that which appertaineth vnto his office, and him which beareth an office in the Church, to do that which belongeth vnto his office, so that 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 [Page] 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. [Page 20] For as they brought backe the Iewes into the [...] countrey: so doth he bring vs into the celestial [...] countrey. But wée shall speake els where mor [...] 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.
[Page 21]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 ma [...]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, [Page] 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 *. 1 Yet such an essence as Exod. 3. 14. procéedeth not from any other: 2 from which procéede all thinges, and which ruleth all thinges. 3 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, 4 sometimes essentially, sometime personallie.
5 Neither is it restrayned vnto the person of the father onely.
6 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. 1 If at any time God himselfe be said to reprehend the workes of men, let vs call to minde these most [Page 7] 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 *. 2 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.
3 Thirdlie, concerning the wrath of God. The wrath of God is reuealed from heauē against all vngodlines, and vnrighteousnes of men, which with-holde the truth in vnrighteousnes *? Publike punishmēts, 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, cōtempt, 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 [Page 24] made vnto vs wholesome instructions, according to the saying: Before I was humbled I did goe astraie: but now I doe keepe thy commaundements. * Psal. 119.
3. Vnto whom the oration in this 6. Lect. Nouem. 3. verse was chiefly directed.
IT is without all doubt that these woordes Apostrophe. were spoken vnto Zerubabel the Captaine, and Iosua the high Priest, who were then chiefe rulers amongst the people of the Iewes. For wee may gather so much, both out of the verse going before, and also out of the thinge it selfe.
That there may reformation of enormities A position bee had, the Magistrates, and Pastours of the Church, are to bee called vnto the consideration thereof.
Reason. 1 First, because it is much auaileable vnto the Church, and Common-wealth, that the magistrates shoulde neither bee ignoraunt of the enormities which doe raigne therein, neither should they winke at the same.
2 Secondly, it becommeth these two orders and degrees to consent together, so that Moses and Aaron may help one another for the Common-wealths sake.
3 Thirdly, it is certaine that God working by meanes, doth vse these fellowe labourers, to the rooting out of euill, and planting of good.
4. But what witnes, or procurator, did the Lord vse in this action?
HEe vsed Haggeus, who also for the testifying of that matter, said not, Thus saith Haggeus: but, Thus saith the Lord God of hostes. A position.
1 No man taketh to him-selfe honour, vnles hee bee called of God, as was Aaron. Heb. 4. 4. Of calling.
2 A man can receiue nothing vnles it shalbe giuen him from heauen. * Ioh. 3. 27. Of 2. Pet. 1. 21. 1. Thess. 2. 3. the giftes and dignitie of euery man.
3 Forasmuch as the holie men of God did speake as they were mooued by the holie ghost *: wee ought to receiue their words as the words of God: and not of men.
4 It is modestie, and truth, becomming the seruauntes of God, to acknowledge to haue receiued the oracles of the holy ghost, onely at the handes of God.
5. What maner of speeche hee vsed.
THe Prophet vseth a counterfaytinge of the speech of the people, that hee might amplifie the vnworthines of the matter. As if hee [Page 26] shoulde haue saide, This vnthankefull people haue this alwayes in their mouth: The time is not yet come that the Temple of the Lord shoulde bee builded. But it appeereth that they care especiallie for their owne houses, and their owne commodities.
In like sorte it is said in Ezechiel *. What Ezech. 18. 32. meane you that you speake this Parable parabolicallie, vpon the lande of Israel? The Fathers haue eaten sower grapes, the Childrens teeth are set on edge. &c.
1 Wee must beware of those words which A position. smell of incredulitie.
2 And it is a token of incredulity, for men to prescribe a time at their owne pleasure, for these things which ought at all times to be done to the glorie of God.
3 If wee must giue an accompt of euerie idle word, much more of that which is blasphemously spoken against God.
Wee knowe the olde sayinge, GOD is blasphemed by that wisedome which hee abhorreth. And hee is blasphemed, whenas words, and speeches are spread abroade, which are repugnaunt vnto his will. The saying of Plato in his second Booke de Repub▪ is worthy to bée remembred. It appeereth that God is vnto no man the cause of euill, being him-selfe good, and by all meanes resisting euill: neither doth it become anie man to saie so in his Cittie, if hee will bee gouerned with good lawes, neither ought anie [Page 27] man to heare anie either younge, or olde telling fables, either with measure or without measure, if hee neither speake such honest things as are to bee spoken, neither such thinges as are profitable for vs, either such thinges as doe not hange well together. And Plato addeth afterwardes two Lawes: The first whereof is this, that God is the cause of good thinges: the seconde, that God is not a deceiuer. &c.
These thinges doe I speake, that the younger sorte may vnderstand with what reuerence, and howe religiously the sounder sorte of the Ethnickes did iudge it became them both to thinke, and speake of God. Howe reuerentlie ought wee to speake of his essence, his will, his iudgement: which haue receiued the gift of the holy ghost?
4 It is so farre off that GOD doth take in good parte reprochfull woordes vttered against him: that hee will not haue vs to vtter the same against our brethren. Thou sufferest thy mouth to speake euill, & thy tongue worketh deceit. Moreouer, thou speakest against thy brother, thou slaunderest thyne owne mothers sonne. These things hast thou Psal. 50. 16. 20. done, and I held my tongue, thou thoughtest that I am like vnto thee: but I will reprooue thee, and set thy sinnes in order before thee.
7. Lect. Nouemb. 4.
6. The state of the oration.
THe state of this oration is iurediciall. For the question is whether it stoode with equity, and pietie, that the people of the Iewes did so longe deferre the restoringe of the Temple or no?
Haggeus hauing confuted the reason which the Iewes broughte in defence of their negligence: doth teach that it did neither stand with equity, neither yet with piety, y • they did so longe deferre the restoring of the temple.
This was the argument which the Iewes did vse. There is a time to plucke downe, and there is a time to builde vp. Eccle. 3. 3. But the time is not yet come, that the house of the Lord should bee builded: therefore are not wee to be reprooued for our slacknes in building the house of the Lord.
7. Concerning what things this oration was chiefly made.
THat it may appeere what greate mischiefe was packed in this thinge, let vs see what things the prophet doth chiefelie intreate of in [Page 29] this oration. And wee will follow the course of the cōmon places of the state iurediciall, as Lawe, Custome, Nature, Equitie, Couenant.
1 The will of GOD is the highest and Lawe. most iust lawe. But GOD woulde haue his Temple restored: and for this cause had hée raysed vp Haggeus, and Zacharias the prophetes, that they might bee Witnesses and Haraldes to proclaime his will openly.
2 That which was appointed and assigned Custome. by God to the religious custome of the Church of Israell, could not bee neglected without committinge of a most haynous offence. But the Temple of Hierusalem was in times past builded to that intent, that the Israelites shoulde there méete together thrise euery yeere, and shoulde doe holy worship therein. For as yet the time was not come whereof Christ spake, Iohn. 4. 21. The houre commeth whenas yee shall neither in this mountaine, neither at Hierusalem, worship the father.
3 What sway Nature ought to beare in Natur [...]. this case, wée may sée euen by these disputations of Plato, wherein hée teacheth in what place Temples are to bée builded. And he forbiddeth to bring the weapons which are taken from the enimies into the Temples. And although GOD doth not dwell in Temples made with handes, yet woulde hée haue the Leuiticall, and Ceremoniall worship which was a parte of the Discipline of the lawe, to [Page 30] 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.
[Page 31]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 [Page 33] 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. 1 Sometimes by discerning and commaunding. As God saide, Let there be light* 2 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 *. 3 Sometimes hee is sayde to speake with a voyce from heauen *. 4 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 y e 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. [Page 35] 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 y e 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 [...]erie names [Page 36] 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 proportiō 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 cō mō vnto al these which haue any vnderstāding, [Page 37] 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 thē 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 [Page 38] any more least I die.
2 The faithful are the Temples of the holy ghost. Therefore is it méete that the oracles b [...] 1. Cor. 6. 19. 1. Cor. 4. 1. giuen by those which together are Gods labourers, in the dispensation thereof, and are calle [...] the dispensers of the secretes of God.
3 Also, forasmuch as all our senses, & amon [...] these, séeing, and hearing, ought especially t [...] serue vnto knowledge: God will haue vs t [...] heare the voyce of the teachers outwardly, an [...] the voyce of the holy spirit inwardly. For fait [...] commeth by hearing, & hearing is by the wor [...] Rom. 10. 17. of God *.
Furthermore this is an especiall worke o [...] charitie, to instructe others in the knowledge o [...] God, and his wil. Therefore the Lorde wil hau [...] godly men to doe this. Psal. 119.
Let the well disposed reade Caluin, 4. lib Inst. Christ. cap. 3. Sect. 1. &c. and August. i [...] his preface vpon his books de doct. Christ. concerning this matter.
9. Lect. Nouemb. 17.
The Rhetoricall art vsed in the oration o [...] Haggeus, made vnto the people of the Iewes.
1 The kinde of cause is mixed, forasmuc [...] as our Prophet doeth in the beginning sharpel [...] reprehende the people of the Iewes, for the neglecting of the restoring of the temple of Ierusalem, and doth also threaten vnto them greeuou [...] [Page 39] 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, frō 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 [Page 40] 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 wilbe well pleased therewith. In the same ver.
3 Thirdly from y e end. I wilbe 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 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 [Page 41] 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 [Page 43] he sheweth the remedies wherewith these diseases may be cured, in the doctrine of iustification, sanctification, and predestination: and at length he diligently prescribeth y e 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. [Page 44] 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 y e 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 [Page 45] 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: when all things are quiete, and in time of prosperitie: that is, which thinke that [Page 46] 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 whē 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 y • 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 y e author of al goodnes throughout y e 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 y e 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 reste [...]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 Tēple of the Lord, 1. Cor. 10. [...]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 frō 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 y e 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 [Page 50] 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 onl [...]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 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, [Page 51] 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 shalbe 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 [Page 52] 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 shalbe 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 shalbe 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, [Page 54] 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 [Page 55] 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 shalbe 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. [Page 56] 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 [Page 57] 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 [Page 58] 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 cōsider with themselues what way they haue taken.
For there is a kinde of disease called selfe loue, [Page 59] 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, [Page 60] according to those sayings. Psalm. 32. 9. Bee [...]as thing soeuer [...] shalt doe, [...]fider well what [...]ges thereto. [...]n prudentlie about [...]oe, [...]arke whether th [...]nd [...]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 [...]aue I done [...] or [...]hat part of my [...]uty haue I o [...]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, [Page 61] 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 stai [...] 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 the waies of men: the things which are good, and the things which are euill: the thinges which are to bee done, and the thinges which are to bee left vndone: and finallie, the last ende of men.
4. Aphorisme.
GOD is the beholder of all things. God looked downe from heauen vpon the Children of men, that hee might see if there were anie that did vnderstand, and sought after God. Psalm. 53. 2.
5. Aphorisme.
The holie ghost is the guide, and leader of the godlie: but the flesh carrieth away the naturall men. The spirit of truth is hee that shall leade you into all truth. Iohn. 16. 15. [Page 62] If you shall liue accordinge to the fleshe, yee shall die: but if by the spirit yee shall mortifie the workes of the bodie, yee shall liue. Rom. 8. 15.
6. Aphorisme.
The instructers of the godlie, are the faithfull ministers of both testaments: which ought to shine as burning lightes before other men in faith, and life vnblameable. I haue set thee as a defence, and fortresse in the middest of my people: therefore thou maist know and proue their waie. Ierem. 6. 27. And Paul speaketh of the Iewes: saying, And thou belieuest that thou arte a leader of the blinde, a light for those which are in darknes, an instructer of the vnwise. Rom. 2. 19.
7. Aphorisme.
The workes of the Lord are of two sortes: proper or agreeable to his nature: improper, or not agréeable to his nature: yet both of these doe serue to his glorie. Esay. 28. 21.
The workes which are agréeable vnto his nature are these, to haue mercie, and to doe good. The workes which are contrarie to his nature are these, to bee angry, to accurse. &c. Psalm. 75. 8. God is the iudge, hee bringeth downe one, and setteth vp another.
8. Aphorisme.
The waie of men is either good, which is called the waie of the Lord, the waie of the iust, the [Page 63] olde waie, the waie of faith: or euill, and it is called the waie of Cain, the waie of the vniust, the newe waie, the waie of vnbeliefe. Because GOD knoweth the waie of the iust, and the waie of the wicked shall perish. Psalm. 1. 6. Wilt thou not cease to peruert the straight waies of the Lord? Now therefore behold, the hande of the Lord shalbe against thee? Act. 14. 20. Nowe therefore stand vpon the waies, and see, and inquire after the old waie, which is the good waie, & walke in the same, and you shall finde rest for your soule. And they saide wee will not walke. Ierem. 6. 16. Of Apollos it is saide, that hee was informed in the waie of the Lord*. And the doctrine of the Act. 18. 25. gospell is called a waie,* because it intreateth of Act. 19. 23. him, who did trulie testifie of him-selfe: saying, I am the waie, the truth, and the life.
9. Aphorisme.
Forasmuch as God after his manner is the author of the good thinges, and also of the euill which befall vs: wee must iudge aright of the same. Who is hee therefore which hath said, and it hath bene, and the Lord hath not commaunded Ier. Lam. 3. 37. it? Out of the mouth of the most high proceedeth not euill, and good? Hee speaketh of the euill of punishment. Their table is made vnto then a snare.
The euill are neuer in good case, and that thorough their owne faulte: on the contrary, the good are neuer in bad case, thorough the méere [Page 64] mercie of God. For to the euill, euen good things are turned to euill: and to the good, euen euill thinges are turned to good.
10. Aphorisme.
Isaiah comprehendeth in these wordes, the thinges which are to bee done, and the thinges which are to bee left vndone. Cease of from doing euill, & learne to do good. Esay. 1. 16.
It is reported that Iustus Ionas the younger, did recite this verse immediatelie before his death.
Where-vnto Nicolas Hemingius doth answere.
Hereunto appertayneth that precept of Dauid: Come my children and hearken vnto mee, and I will teach you the feare of the Lorde. What man is hee which will liue, and see good dayes? Keepe thy tongue from euil, and thy lippes from speaking guyle. Flye from euill and doe good, seeke peace and ensue it. Psal. 34. 12. 13. &c.
12. Lect. Decemb. 2.
11. Aph.
Neither must wée looke onely into the fable of the life spent, but wée must also marke the conclusion thereof.
For oftentimes the greater part of the lyfe, of the wicked, is like a pleasaunt comedie: and the life of the godly is like a dolefull tragedy. Yet the last end of the wicked, is woful, the end of y e godly ioyfull. Vntill I went into the Sanctuarie of the Lorde, and vnderstood the last end Psal. 73. 17. 18. of these men. Truely thou haste set them in slipperie places, thou makest them to fall headlong into desolation *. This is the portion of the vngodly, but concerning the godly [Page 66] the same Psalmist saith. Marke the perfecte man, and beholde the right man, because the last ende of such a man is peace. All these Psal. 37. 37. thinges are set foorth in the parable of Lazarus and the glutton. Luk. 16.
12. Aph.
They which neglect this beholding and consideration of their owne life, and care more for their owne thinges then for God and the things which are Gods: are by the iust iudgement of God giuen vp into a reprobate minde, so that to their great shame and reproch, they doe these Rom. 1. 28. thinges which are not comely.
Verse. 6.
Yee shall sowe much, and bring in little: ye shall eate and not be satisfied: ye shall drinke and not bee drunken: yee shall cloath your selues, and not bee made warme: hee that shall hyre out himselfe for wages, shall hyre out him selfe for wages, which shall bee as if it fell into a broken backe.
Héere let vs marke the transposition of the tense, For he vseth the verbes of the future tense as if they were of the Preterperfectense or Present tense: first that hee may reuoke the minds of the Iewes vnto the consideration of y • things, actions, and euils which are past, and present. Secondly that they may thereby gather what they must looke for, vnlesse they repent, and at length giue vnto God the thinges which are due vnto him. These are common prouerbes which are in euery mans mouth. Prometheus post [Page 67] factum. When the steede is stollen we can shut the stables doore. We learne wisedome by aduersitie. And agayne, Quae nocent, docent. we are taught by thinges whereby we are hurt, And agayne, Malo accepto stultus sapit. A foole will become wise after hee hath receyued some harme.
And yet must we confesse that the Children of this worlde are by correction made neuer the wiser or better: but the Children of God are by his fatherly chasticement bettered, and by the same doe they profite. And to thende that Gods children béeing rebuked of the Lorde, may bée saued, and the other may bee made inexcusable, the Prophetes doe vse such reprehensions.
The worde (drunken) is not to bée vnderstoode in this place, of that drunkennes which is forbidden by God, and whereof Esay speaketh Cap. 5. 22. Woe be to those which are mightie to drinke wine, and these men which are stronge to mixe their drunkennes: but these wordes are meant of the moderate vse of wine, which serueth to quench the thirst, and to satisfie the honest appetite, whereof mentiō is made Ioh. cap. 2, 10. All men at the first bring forth good wine, and when the gestes are drunken, (Methusthosi) haue quenched their thirste, then that which is woorse. Psal. 104. 15. Wine maketh glad the hart of man, that hee may make his face to shine with oyle. Pro. 15. 6. Giue stronge drinke to him that perisheth and wine to them that are of a bitter minde. [Page 68] That he may drinke, and forget his pouertie, and that he may not remember his calamitie any more.
Of the testimonies and effectes of the curse of God.
Wée must for the declaration, and laying open of this sentence, adde one syllogisme, and that after the manner of the Geometricians. The whole drift of this sentence is this, to conuince the Iewes of the breach of the lawe and also to reproue them for the same. For they woulde neuer haue giuen place to the wholesome counsels & perswasions of the Prophets, vnlesse they had béene sufficiently tolde of the greatnesse, and dangerousnes of these diseases, and euils, wherewith they were infected.
The curse of God is a punishment most due Deut. 27. 2 [...]. Psal. 119. Gal. 3. 10. to those which breake the lawe of God. Cursed is hee which abideth not in the wordes of this lawe to doe them. Cursed are they which turne aside from the commādementes of God.
But God hath hitherto cursed you Iewes, and as yet doeth he punish you.
Therefore it is certayne that you are giltie of the breach of the law of God.
He proueth the minor proposition by an induction, wherein the younger sort shall note,
1 First the fountayne or first originall of [Page 69] this curse which the Prophet here denounceth. Deut. 28. 38. Thou shalt bring foorth much seede vnto the lande, and shalt gather but a little: because the locust shall consume it. Thou shalt plant vineyards, and shalt til, and shalt not drinke wine, &c.
2 Secondly, the expolition or amplification of this manner of curse. Mich. 6. 13. 14. I will also make thee to bee sicke, by smiting thee, I wil make thee desolate because of thy sinnes. Thou shalt eate and not bee satisfied: and thee humbling of thee shall bee in the middest of thee, thou shalt touch a wife, and shee shall not bring foorth, (that is, shée shall not bring thée foorth Children,) and those whome shee shall bring forth wil I giue to the sword. Thou shalt sow and shalt not reape: thou shalt treade the olyues, and shall not bee annointed with oyle.
3 Thirdly, the manner and forme of this curse. The Iewes did sowe plentifully, but they did reape but a little: they did eate, but they were not satisfied: they did drinke, but their thirst was not quenched: they were cloathed, but they were not warme: they gathered money, but in a broken bagge. The like iudgement was executed vpon all their labours, and affaires, both houshold and ciuil. Therfore euen by this that their labour was in vayne, and not blessed, may wee gather, that God had accursed them as transgressours of his law.
4 Fourthly, the testimonies & affectes both [Page 70] of the curse, and also of the blessing of God. A priuate or housholde blessing is this, a plentiful haruest farre excéeding the quantitie of the labour and of the séede that was sowen: the moderate sufficiencie of meate and drinke: honest and comely apparell: aboundance of necessaries, and housholde stuffe, and other thinges whereof mention is made. Psalm. 128. Deut. 28. Leu. 26.
Out of the same places may wée gather the diuers kindes of ciuill blessings, whereof we wil speake else where.
And wée must define the curse not onely by the priuation or wanting of good thinges, but also by the infinite number of euils.
It is not sufficent for vs to know these things contemplatiuely, but wee must also apply them vnto our owne vse, that wée may not onely learne to be wyse by other mens harmes, and to profit by the good thinges of others: but also that béeing taught by our owne harmes, wee may bring foorth better fruites: and that hauing our heartes cheared with these good things which wée haue receyued at the handes of the Lorde, wee may declare and proue our thankfulnesse and desire which wee haue to obey him. But wee will speak [...] hereof else where.
15. Lect. Decemb. 4.
Verse 7.
Thus saith the Lorde of hostes, set your heartes vpon your wayes.
A digression concerning the censure which ought to bee had in the studie of Diuinitie.
That wee may passe ouer from the treatis [...] & matter which concerneth housholde affaires, and husbandrie, and procéede to speake concerning diuinitie, and the studie thereof: wée muste first of all note that it is like vnto a way, and the studies thereof vnto trauellers. Psal. 119. Blessed are the perfecte in the way, they which walke in the doctrine of the Lorde. Ver. 4. Would to God my wayes were made stronge to kepe thy commaundementes. ver. 14. I am delighted in the way of thy testimonies, before all riches▪ ver. 17. Make me to vnderstand the way of thy commaundements, and I will meditate vpon thy marueylous woorkes. ver. 29. Remoue from me the way of falsehod, and geue me thy doctrine. 30. I haue chosen the way of thy trueth: I haue set thy lawes before me. And although the Prophet doth in that psalme speake generally of the study of all the faithfull: yet is there no cause why we may [Page 72] not apply his sayinges vnto those which ought to carry the light of the celestiall doctrine before their hearers, and who for their offices sake ought to adorne their doctrine with vprightnes of life.
And to the ende we may in this place vse a certayne methode and order, wee will here dispose the additions touching the way of the study of diuinitie, according to the opposition of contraries, whereof there is one and the same doctrine, and which beeing matched together doe more euidently appeare,
The student of holy scripture which setteth vpon his heart the way of his studie (that I may vse the Hebrue phrase) must consider and throughly marke these thinges.
1 First the traueiler. As a traueiler standing in a place where thrée wayes méete, doeth earnestlie consider vppon the right way, vppon a faithfull guide, and vpon many other things: so ought the studentes of holy Scripture, often times and earnestly to thinke vppon the right way to learne, vpon a guyde, and vpon the helps whereof they shall stande in neede in this their iourney.
For it is wicked negligence, and great ingratitude, if a man doe not consider with himselfe, what way hee hath taken in his studie, and bée not moued with desire to knowe the trueth: and if hée be like those of whom our Apostle speaketh, who are alwayes learning, yet can they neuer attayne to the knowledge of the 2. Tim. 3. 7. [Page 73] trueth *.
2 The way. The way of true doctrine doth distinctly comprehende the law and the Gospell. On the contrary, that is the way of lying which transformeth the Gospell into the lawe, and addeth thereunto the inuentions of mans brayne.
Of the amplenesse hereof there is mention made in the 119. Psalme verse 96. In euerie perfection I haue seene an ende: but thy cō maundementes are exceeding broade. All other kindes of learning haue their endes: but Diuinitie reacheth so farre, that wee which are in the way of faith doe know onely a part thereof. 1. Cor. 13. 9. And the lawe is it which maketh our diseases knowen vnto vs, the Gospell ministreth medicine to cure the same: yet so that the one helpeth the other.
3 Thirdly the guyde. Christe Iesus is our guyde, the way, the trueth, the life, and our teacher. On the contrary Sathan leadeth our mindes into error, after they are by him bewitched: let vs therefore heare Christe, him let vs followe, neither let vs thrust into his place Luther, Mat. 17. Caluin, or finally any mortall man howe learned and godly soeuer he bee. For not euen the teacher of the Gentiles Paul, woulde haue any of the faithfull to bee called after his name. And most true is that which Galene saith, touching these which are giuen to sectes: that, They 1. Cor. 3. are blinde and deafe, so that they can neyther heare nor see these thinges which other men can easily perceyue.
[Page 74]4 Fourthlie the end of the iourney. Let him which entreth the study of wisedome, begin with God, goe forward with God, and let him manfully stryue to come vnto God who is the chiefe good thing, the chiefest wisedome: forgetting those thinges which hee lefte behinde him.
In this our course wee are by a wonderfull periode brought backe vnto him at whome wee beganne. But those which haue entred the waye of lying, are turned backe from God vnto the creatures, from the chiefest good thing, vnto things which are euil, and being caught in Satans nette, they doe at length miserably perish.
5 The laterall limites or bondes appoynted. Wee must beware that we turne not aside Deut. 28. Ies. 23. vnto the right hands, or vnto the left*.
For wée must follow the way of trueth, least wee erre and fall into the most cruell errors and furies.
As it is an vndecent thing for those men which stande without the dauncing place, to daunce: so is it a daungerous thing to start and steppe aside from the trueth: a per [...]itious thing neuer to returne into the way of trueth.
6 Sixtly the condu [...]rs in this way are those to whome it is saide. You are the light of the Ma [...] 5. worlde*.
As wee are much bounde to reuerence those which carrie before vs the light of the trueth: so ought wee to detest those se [...]ucers who with their sophistrie, and wrangling, goe about to [Page 75] leade vs awaye into the bywayes of lying*. Deut. 18, Mat. 1.
7 Seuenthly the companyons. Wée haue all those to bee our companions in this our voiage, whome the same fellowshippe of faith hath coupled and linked with vs.
And let vs not contemne the giftes and iudgemēts of y • Phisitions, the lawyers, & other y e godly: but let vs think that they are out companions in this our iourney, and let vs praise those whome we see set foorth and stirre vp the giftes of God.
8 Eightly, the images of Mercurie. Let vs They were w [...] in old time to set vp images o [...] Mercurie in places where three or two wayes mette which pointed out the way to euery seuera [...] place. also giue due reuerence first of all vnto the writinges of the Fathers, and secondly to the Testinionies of the best Philosophers concerning the workes of God and the nature of thinges. For there is no cause why wee shoulde reiecte and speake against the one, teaching according to the proportion of faith: nor the other, speaking those thinges which agree well with the workes of God, and the order by him appoynted.
The progresse or going forwarde in the iourney. Let the profiting in this bee manifest in all men. Wée must consider howe wee haue profited, and howe we doe profite, as in innocencte of life, so in the studie of wisedome.
And let vs consider with our selues that we are also stirred vppe, and exhorted to doe our dueties, by those expostulations, and reprehensions for neglecting the doctrine and knowledge which are necessarie.
Are you yet without vnderstanding*. And agayne, You who in respecte of time shoulde A [...]. 15. 16. haue beene teachers, haue neede to bee taught againe what bee the first principles Ie [...]. [...]. 12. of the oracles of God*.
10 The tenth thing is the victuall necessarie for the iourney. The holy Bible is to vs in stéede of victuall necessarie for our iourney, out of which wée may haue whatsoeuer is profitable to doctrine, to reprehension, to correction, & Tim. 3. 16. to instruction in righteousnes*.
11 The eleuenth thing to bée considered is, the lettes and hinderaunces which hinder this iourney. Many thinges there bée which doe hinder the studie of holy Scripture, as the desire of honour and riches, vnstable teachers &c. And therefore doeth Dauid pray, Turne away mine [...]sal. 119. 37. [...]7. 113. eyes least they beholde vanitie*. Before I was humbled I went astray. I haue hated the vnconstant, but I haue loued thy lawe. Agayne, if any man digge to himself cisternes, neglecting the cleare fountaynes, that is, if any man doe forsake the reading of the Bible, and spende all his time in reading the cōmentaries and expositions of men.
12 The twelfth thing is a light. In this dark and mistie worlde wee are lightned by faith, and the knowledge of Christ sette foorth in the Gospell. Psal. 119. Thy worde O Lorde, is a lanterne vnto my feete and a light vnto my pathes.
13 The thirtéenth thing is, the talke and [Page 77] communication. In this way wée must vse the same spéeches which the Prophetes and Apostles did vse speaking of diuine matters.
For straunge spéeches haue brought in newe doctrine concerning religion, namely schoole diuinitie. Therefore doeth Paul most wisely giue vs this admonition to beware of vaine iangling. 1. Tim. 6. 20. O Timotheus keepe that which is committed vnto thee, and avoide prophane and vaine bablings, and oppositions of sciences falsely so called.
14 The fourtéenth thing is doctrine and ininstruction. Let vs not bee carried about with diuers and straunge doctrines*. Heb. 13. 9.
If any man teach any other doctrine, and agreeth not vnto the wholesome wordes of our Lorde Iesus Christ, and to that doctrine which is according vnto godlines, hee is puffed vp knowing nothing, but doteth about questions and strife of wordes, whereupon ryseth enuie, strife, railyng, euill surmisinges. 1. Tim. 6. 4. 5.
15 The fiftéenth is the scope and end of the iourney.
Al our studies must serue to the glory of God, and the edification of the Church. Hyrelings referre all things vnto gaine, Heretikes to winne praise, and get riches: both of them do serue their Rom. 16. bellies, and not our Lord Iesus Christ*.
16. Lect. 7. Decemb. 1579.
Verse 8.
Goe vp into the mountaine, and bring thence wood, and build this house, and I will bee fauourable therein, and I will bee glorified saith the Lorde.
HAggeus proueth by fower arguments which are contayned in this verse, that the Temple of the Lorde was to bee builded withall expedition.
The first argument.
1 The first is fet a Facili, from the facilitie of it. Certaine it is that opportunitie to do things well, is the singuler gifte of God, by meanes whereof it commeth to passe that those thinges which are most difficult, doe become easie and readie. But God hath giuen you most singuler opportunitie to buylde the Temple: which may sufficiently be prooued by this, that the circumstances doe excellently agrée nowe vnto this purpose: and all these lettes and hinderances, which hitherto haue hindered you, are taken away. Wherefore yée Iewes goe too, and bée not slacke to doe your duetie. Goe vp into the mountaine, bring thence tymber, buylde the Temple &c.
Séeing that the Lorde doeth not onely in [Page 89] his expresse worde declare vnto vs, what hee will haue vs to doe, but doeth also helpe vs with these helpes, whereof wee haue néede in doing that wel which he would haue done: let vs indeuour our selues so that we neuer be found slacke to do our duties, and let vs vse the opportunitie offered aright.
This word Opportunitie is nothing else but a Demost. 1. Oly [...]. diligent considering of the time, and other circū stances. And agayne, the exhortations giuen by time & opportunitie are most graue and wise, & the same are plaine and euident, neither are they neglected without great danger aed damage.
Let not the vertuous and studious yong men neglect any opportunity, whenas they may profit in learning and manners: but let them laye holde vppon it readely, valiantly, and constantly, when it is offered vnto them, and let them imploy and apply the same vnto their vse.
2 The second argument which the Prophet vseth is fet ab aequo, from the conueniencie. It is most méete and conuenient that wee doe those thinges couragiouslie, and religiously, which we doe well perceyue doe please God. But of the temple of the Lord it is saide▪ I will be fauourable in it. Ergo &c.
Ob. The most highest God dwelleth not in temples made with handes. Act. 7. I will bee An obiection se [...] apugnantibus, from thinges which do disagree betweene themselues. fauourable in the temple. Hag. 18. Therefore the one of these two is false.
Ans. I deny the consequent, because in the antecedent there is ignoratio elenchi. Ignorance [Page 80] of an argument, or of the proofes. For these thinges are not spoken both after one manner.
Stephen alledging the words of the Lorde which we read in Isa. 66. 1. Heauen is my seat, and the earth is my footestole: intreateth of the vniuersall presence of God wherwith he replenisheth al things, being himselfe infinite. Am I God of that which is nigh me, and not of that which is farre off? Shal any man hide him Ier. 23. 24. 25. selfe in a secrete place, and shall I not see him? saith the Lord. Doe not I fill the heauen and earth? saith the Lord. This vniuersall presence is an essentiall qualitie or propertie belonging onely vnto God, which no creature hath, nor can haue. But the saying of Haggai is to bée vnderstood of the particuler presence of God, which is the presence of his grace, and also of his fauourablenes.
The meaning of the wordes of Haggai.
As in times past it pleased God to dwell in the tabernacle of Syloh, and afterwarde in the temple which Salomon built, and there to giue answeres and oracles vnto his seruantes: so likewise héereafter will hee bee present in the seconde Temple, and take in good part the worship done vnto him in faith.
Ob. The fleshe of Christ replenisheth all thinges. Eph. 4. 10.
Therefore not onely God the creator, but euē this creature likewise is euery where.
An. I answere. There is a double fallacie in this false reason.
1. The first is Homonymiae, or fet from the ambiguitie of the worde. For that which Paul speaketh of Christe in the concrete, some men doe falselie vnderstande in the abstract, of the nature which Christ tooke.
2. The seconde is, Fallacia accidentis, which is, when wée reason from the accident to the substance. For that which is rightlie spoken and affirmed of the giftes where-with hée fulfilleth all things: Of whose fulnes wee haue all receiued, euen grace for grace *: is falselie Iohn. 1. wrested vnto the substance of the flesh of Christ, which is not infinite, because it is mans flesh: not Mercioniticall, &c.
3. The third argument which the prophet vseth, is fet from the ende, and vse of the Temple. The building againe of that Temple is not to bée omitted, wherein God will be glorified: but God will be glorified in the Temple of Hierusalem, as it is in playne wordes set downe in this place. Therefore, &c.
¶ Positions concerning the Temple.
1. Position.
Forasmuch as God would haue the Temple of Hierusalem to serue to his glorie, the instruction of the Iewish people, and the administration of the ceremoniall worship: the building againe thereof coulde not be omitted without committing of a most haynous offence.
2. Position.
And as God woulde in no case haue religion serue for gaine: so woulde hée not haue the Temple polluted with the helps thereof. Make not my fathers house an house of marchaundise *. And againe, My house is an house of praier, but yee haue made it a denne of thieues *.
17. Lect. 9. Decemb. 1579.
3. Position.
YEt GOD is most delighted in the Temple of the heart, beinge purified by faith. If anie man loue mee, hee will keepe my sayings: and my father will loue him, and vnto him will we 2. Cor. 12. 14. [...]. Cor. 4. 18. come, & make our aboade with him. Againe, Doe yee not knowe that your bodie is the Temple of the holie ghost, which is in you, & whom you haue of God.
4. Position.
In this Temple must praiers be made continuallie: Rom. 12. [...]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 [Page 38] 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, shalbe 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, [Page 84] 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, [Page 86] 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 y e water vsed in baptisme, but to the sprinkling of the bloud of Christ.
[Page 87]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 y e transgressours of the lawe, and euident causes of the conuersion of these men, which are not past repentance. According to the saying: If we did iudge our selues, wee shoulde not bee punished. But when wee are punished, wee are instructed of the Lorde, least wee should bee condemned with the worlde. [...]. Cor. 11. 31. 32
Mi. But GOD doth grieuously punishe you, in that hée hath shut the heauens that they may not moisten the earth with dewe: neither yet water the same with raine: and in that hee hath shut the earth that shee may not yéelde vnto you her increase. Ergo. &c.
1 In this minor proposition, wée will note in order the situation of the holy land, and howe the same was watered. The lande whereunto yee goe ouer that you maie possesse it, is a lande of Mountaines, and Valleis, thou shalt drinke water of the raine that cōmeth from Deut. 11. 11. heauen.
2 Therefore was it a blessinge of GOD whenas the Countrie was watered with raine. I will giue raine vnto your lande in his season, earlie and late, and so shalt thou gather thy Deut. 11. 14. corne, and thy wine, and thy oyle. And I will giue grasse in thy fielde for thy cattle, & thou shalt eate and bee satisfied.
3 On the contrarie, the with-holdinge of raine was a testimonie of Gods curse. God is angrie with the Idolaters, so that he shutteth Deut. 11. 17. [Page 89] the heauens, that there maie bee no raine, & that the earth maie not yeelde her encrease. And the heauens which are ouer thy head shal be of brasse, & the earth which is vnder thee of Iron. The Lord shall giue vnto thy lande, for raine dust and ashes. * &c. Deut. 28. 23.
Therefore it is certaine that the Iewes are brought vnto the féeling of the wrath of GOD, and called to repentaunce, by those punishments which were laide vppon them for breakinge the lawe, & neglecting the building of the Temple.
1 Of the historicall sermons of the Prophets, and Apostles.
1 The historycall Sermons dooe plainely declare not onely what the Lord saith, but also what hée doth.
2 Hée sheweth in the wordes of the lawe, that all men haue sinned, and are destitute of the glorie of God: and in the ioyfull message of the gospell, hee professeth that the faithfull are iustified fréely for Christ his sake. Rom. 3. Rom. 3.
3 And as at all times hee setteth foorth his mercie toward the penitent: so hee declareth his iustice towarde the stubburne, and stiffnecked, which will not repent.
4 Therefore as Christ said to the disciples of Iohn: Goe yee and shewe vnto Iohn what Mat. 11. thinges you heare and see: so let vs heare and sée what God dooth.
5 Let vs remember that it is our part and [Page 90] duety to séeke the Lord, that wee may finde him euen by groping, séeing that hée is not farre from euery one of vs. Act. 17. 27.
6 Therefore men are often-times, & that diligently to be put in minde of the deliueraunce of the Church which was in the west part of the worlde, out of the captiuity of Babylon: of the regeneration of y e Church being striken in yéeres: of the restoring of the light of the gospell: of our conuersion, and of the cōuersion of many moe: that they may giue them-selues to marke the workes of God, to extoll the same, and to thanke God for his vnspeakeable benefits.
2. Of the causes attending vpon the execution of Gods iudgement.
1 All the whole nature of things serueth for Gods purpose, and for the execution of his iudgements.
2 This may wée see by the ready ministerie, and obedience of the Elements.
3 At Gods becke the heauen and earth are set open, that men may enioy Gods blessinge.
4 At his cōmaundement the riches of heauen and earth are shut vp, so that vnthankfull & disobedient persons can-not obtaine the same.
5 And most certaine is that which y e Apostle saith, the creature is subiect to vanitie, not of it selfe, but because of him which hath subdued it.
[Page 91]6 And although the agréement of the heauen and earth be wonderfull in preseruing of the life of liuing creatures: yet is the same compelled to serue both the blessing of God, & also his curse.
7 Therefore, séeing that God doth vouchsafe to prosper the order of nature, that he may blesse the obedient: and againe, séeing he doth restraine the force of the nature of things, that he may send a curse vpon the disobedient: euen the very experience of this most frée action ought to stirre vp, and nourish in our mindes the hatred of sinne, & loue of righteousnes.
19. Lect. 15. Decemb.
Verse. 11.
And I haue called a drought vppon this land, and vppon the Mountaines, and vppon Wheate, and vppon Wine, and vppon Oyle: and vpon all things which the earth bringeth forth: and vppon men, and vppon beastes, & vppon all the labour of mens handes.
THis verse contayneth the exposition of the verse going before, and also the proofe of the minor proposition of the last Syllogisme. This is the summe of the induction which the prophet vseth.
God hath brought a drought vpon the earth, the Mountaines, Wheate, Wine, Oyle, vppon Man, and Beaste, and finallie, vpon the workes of your hands. And the like iudgment is executed vpon all other thinges. Wherefore it is certaine [Page 92] that you are subiect to that curse whereof mention is made. Deut. 28. 16. Thou shalt bee accursed in the towne and in the fielde. Cursed shall thy basket bee, and thy store. Cursed shall be the fruite of thy wombe, and the fruite of thy land, the first begotten of thy oxen, and of the flockes of thy Sheepe. Cursed shalt thou bee when thou goest out, and when thou commest in.
In these west countries wee had in the last Spring, frost and colde in the verie Easter holydaies. Before haruest, and in the Séede-time cō tinuall raine. This yeere did God shut the heauens that wee were quite past all hope to reape any store of fruite. Whence wée doe gather that GOD doth punishe vs in like sorte, as hee did the Iewes in times past, and that hée doth shut the heauen, and the earth.
¶ Questions, and answeares.
Qu. VVhat thinges are to bee noted in this induction which the prophet vseth?
An. The order and state of things. For to th' ende the prophet may declare according to the comminations of the lawe, that there is nothing which is not now accursed for the sinnes of the Iewishe people, hee beginneth at those thinges which are, as the heauen and earth, which giue vnto vs lodging: secondly, he commeth [Page 93] vnto the fruites of these things which are, and doe liue, declaringe that the drought hath hurt the corne, the wyne, and the oyle, and other the fruites of the earth, and the trées: thence he procéedeth vnto those things, which are, liue, & haue senses: and whilest that by Synecdoche hée maketh mention of beasts, he vnderstandeth all other liuing creatures which liue vpon th' earth, in the water, and which flie in the ayre. Fourthlie, he induceth him who hath also reason & vnderstanding, and for whose sake the creatures which are of lower degree are created, namelie man, comprehending vnder that common name, Wiues, Children, Seruauntes, declaringe that hee also is accursed. Lastly, vnder these wordes, The labour of the handes, hée comprehendeth the affaires of husbandrie, the houshold affaires, the ciuill affaires, ecclesiasticall affaires, affaires in the schooles, &c. And to be briefe, all, both publike and priuate actions and functions, declaring that they were vaine, and vnfruitfull by the iust iudgement of God.
Let vs behold this distribution of things, that wee may without delay extoll the plentifulnes of Gods blessing, if at any time y e same be graū ted vs contrary to our deserts, and that we may bee stirred vp to giue God thankes for his blessings, both spirituall and corporall, where-vnto the examples of holy men, which we finde euery where in the holy scripture doe exhorte vs.
2 God is the gouernor of stormes, and tempests. Mat. 5. 45. Act. 14▪ 17. God doth make his sunne to rise vpon the [Page 94] good, and bad, hee sendeth raine vpon the iust and vniust *: for hee hath neuer suffered him-selfe to be without witnes, in doing good & giuing raine from heauen, and fruitfull seasons, filling our hearts with meate and gladnes *. The same thing doth the whole 29. psalme, & many other psalmes testifie.
2. Question.
Qu. Why then doth Paul say that the gouerment of the ayre is in the hand of the deuill, if God alone doe raise vp tempests, encrease them, and still them as it seemeth best to him? I reason thus. In whose hand the gouernment of the ayre is, it seemeth that hee doth stirre vp tempestes, gouerne them, and cease them. But the deuill hath the gouernement of the ayre in his hand, as Paul doth testifie, &c. Ergo.
An, I answere vnto the minor proposition, that Satan after a sort hath the rule in the ayre, Tertul. [...]he deuil ceaseth to hurt, that hee may bee thought to cure. and for this cause it is saide that hee beareth rule in the ayre, but not simply. For as the deuill by Gods permission doth bring diseases vpon men, whenas he abuseth the naturall motions of the humors, spirits, & members, that either when he cōmeth he may procure diseases, or els when hée departeth and ceaseth to mooue, he may seeme to cure y e same: so when God doth permit him, by y • stirring vp & intermingling of windes, cloudes, & meteors, he bringeth to passe wonderfull things: yet is not he able to do any more, or any greater things then God will permit him to doe. With [Page 95] fire did he consume the flockes of Iob, and with a whirle-winde did hee throwe downe the house wherein his children were feasting.
3. Question.
Qu. Doest thou thinke that witches are able to stirre vp thunder, haile, frost, or other tempests?
An. I suppose that those witches which haue made them-selues y • bondslaues of Satan, when as otherwaies there is some such tēpest at hand, are mooued by Satan (for whom it is no harde matter to gather by the signes next afore going, that there will some tempest insue, or to foretell what tempests hee will stirre vp) to thinke that certaine things being done, they haue stirred vp tempests.
Ob. Therefore seeing they are not the efficient causes of tempests, they are not to bee punished.
An. I deny the consequent. For séeing that they haue willingly and wittingly giuen themselues to serue Satan, and doe also destroy both men and beasts with their socerie, & finally haue forsaken God: they deserue to be punished with death, as reuolts, homicides, and idolaters. Who is hee which doth thinke that a robber is worthy to be pardoned, if being put to flight by the traueylers, hee misse his purpose? I speake of these witches which by godly persuasion, not by any sodaine force of torments, are brought to confesse that they haue forsaken God and godlines, that with poysoned things they haue murdred men & [Page 96] beastes, & that they haue serued y e deuill. I know there bee certaine which confesse that they haue done things, which are impossible to be done, eyther by force of nature, or powre of deuils. I thinke there is no credit to be giuen to their confessions which are wrunge out of them by torments, neither doe I thinke that there ought any rigour to be vsed toward such. And in this place we doe speake of those, which are properly called witches, concerning whom y e law is, Thou shalt Venisicae. not suffer a witch to liue. Paul in the number of the workes of the fleshe which deserue death, Exod. 22. reckoneth vp witchcraft. But let it suffice to haue spoken thus much by the waie touchinge this matter.
20. Lect. Decemb. 1.
Verse. 12▪
And Zerubabel the sonne of Salathiel, and To heare the voyce of the Lord. Iehosua the sonne of Iehosadac, the highe Priest, and all the rest of the people heard the voice of the Lord their God, and the wordes of Haggai the prophet (as the Lord their God had sent him) and the people did feare before the face of the Lord. To feare the Lord.
This history containeth the commendation & description of the obedience of faith which the Iewish people, together with their rulers began to declare, and vse towarde the Lorde, after they had heard Haggeus his sermon.
In this text we will briefly note these things.
1 First the proposition. By faith y • Iewes with [Page 97] one consent, heard the cōmandement giuen touching the building of the temple, and they feared God.
2 Secondly the confirmation. The argumentes whereof are these.
1 First the consent and agréement of all degrées of persons both superiours and inferiours.
2 Secondly the forme and order. For they hearde Haggeus not as a man, but as an ambassadour of God, with such reuerence and attentiuenes, as if they had hearde God himselfe speaking vnto them out of the heauens.
3 Thirdly the effect. They feared the Lord. For they did well perceyue that they had not giuen vnto their most louing Father the honour that was due vnto him, and therefore did they feare before the face of the Lorde.
But to the ende that you my brethren and The order which we will obserue in the handling of this text. hearers may perceyue both by what meanes the argument being reduced vnto a position: the vse of this historie may bee declared, and also what methode and order wee will obserue in expounding the same: wee will plainely set before your eyes first the position, secondly the chiefe points of the exposition.
The position.
The séede of Gods worde beeing receyued by faith, is effectuall and liuely, and bringeth foorth good fruite, as the feare of God, and other fruits of the spirite, which are meete for those which haue repented.
The principall poyntes of the exposition, whereof wee will speake in order.
1 First wee will speake of the efficacie of the word of God, and of the causes thereof.
2 Secondly of the phrase, To heare the voyce of the Lorde: And of the obedience of faith.
3 Thirdly of the phrase, To feare before the face of the Lorde: or of the sonnely feare.
1 Of the efficacie of the worde of God.
The worde of God is effectuall.
This proposition doe I proue by a demonstracion fet from the authoritie of God, and experience.
That which both the authoritie of God, which ought to be to vs in steed of a sufficient reason, and also the generall experience of holie men doth teach and testifie, is not to be doubted of. But these two testimonies, namely, the authority of God, and the experience of the Saintes doe both togither testifie, that the efficacy of the word of God is great. Therefore we ought no more to doubte hereof, then when wee see the sunne rise wee ought to doubt, whether when it ascendeth aboue our halfe sphere it shall lighten all thinges which are laide open vnto it, or no.
1 I proue the minor by the authoritie and testimonie of the Lorde himselfe. Truely lyke as the raine and snowe come downe vppon Esa. 55. 10. [...]2. the earth, and returne not agayne, but water the earth, and make it to bring foorth and bud, that it may giue seede to the sower, and breade to him that eateth: so shall my worde bee which shall proceede out of my mouth, Ier. 32. 28. it shall not returne vnto mee in vayne, but it doeth that which I will, and it prospereth in these thinges whereunto I sent it.
What is the chaffe (that is the dreames and inuentions of the false Prophets) to the wheate (that is, to the worde of God.) Is not my word like fire, (This fire doeth melt, seperate, and purge the golde) saith the Lorde: and like an hammer that breaketh a rocke *.
But if you all prophesie, and an infidele or 1. Cor. 14▪ 24. 25. an idiote come in, hee is raprooued of all, he is iudged of all: and so the secretes of his hearte are made manifest. And so falling vpon his face hee shall worshippe God, confessing that God is indeede amongst you. Héere let vs note, that the Apostle speaketh in this place of the worde preached, which thing is done by the mouth of the seruauntes of God: leaste together with those heretikes, which doe professe themselues to bee inspired with the power of God, wee shoulde take from the same, the vse and efficacie thereof.
The word of God is liuely and sharpe [...] thē any two edged sworde: and it pearceth vnto [Page 100] the diuiding of the soule and spirite, and of the ioyntes and marrowe, it discerneth the thoughtes, and intentes of the hearte. In this place the Apostle speaketh of the worde of God which is preached, and not of the worde subsisting.
2 The seconde thing whereby I prooue my minor proposition is experience. In that solemne establishing of the olde Testament and the couenaunt, which was done after the lawe was repeted in Mount Sinai by Moses: The Israelits were so affected and mooued with the worde of God that they saide: Whatsoeuer the Lorde hath saide wee will doe and obey. And Exod. 24. 7. in the same historie of the people of the Iewes, it is playnely set downe that all men of what degree soeuer they were hearde the voyce of the Lorde, and feared the Lorde.
Ob. The kingdome of God is not placed in wordes, but in power, namely of the spirite. Things contrarie are not affirmed one of an other. Paul in setting Power against worde sheweth that they bee contrarie. Therefore he denieth that the worde is effectuall,
Ans. I answere vnto the minor propositiō, wherein is a fallac [...]e grounded vppon the ambiguitie of the worde, Worde: which in this place signifying mans eloquence which is sette and placed in choyse of wordes, is atributed to certain persons which are puffed vp with pride: and set against the spirite of the worde of God, whereunto power is proper.
Therfore Paul doeth not denie that the word of God is effectuall: but hee denyeth that the profounde spéeches of these grounded and eloquent fellowes haue any force or strength at all.
21. Lect. 12. Ianuar. 1580.
Whence commeth this efficacie of the worde of God?
IT dependeth vppon the principall efficient cause, that is vppon the liuing and almightie God, who speaking vnto the heart of man giueth life and light vnto the same, that it may bee both most swéetely refreshed, and also followe him when hée calleth: least any man shoulde falsely suppose that there is some magicall force, either in the worde written or preached.
The course and order of the subordinate efficient causes is this.
1 First the principall cause is God. Furthermore forasmuch as these externall workes are attributed to all the persons of the holy trinitie, the testimonies of Scripture doe sometime attribute that generally to God, that hee doeth write his worde in our heartes. As for example. Ier. 31. 3 [...]. I will giue my lawe in the middest of them, and I will write it in their heartes. Sometime they doe attribute it vnto one person onely. As [Page 102] for example. The spirit of trueth shall lead you into all truth▪ For hee shall not speake of him selfe, but whatsoeuer hee heareth, that shall Ioh. 16. 13. hee speake, and hee shall tell you what is to come. By this place of Scripture wee doe gather, that the spirite of God doeth both teach vs, and also that hee teacheth vs, and beateth into vs that doctrine which the Father woulde haue to bee reuealed vnto the Church by his sonne.
2 Secondly, the fellowe cause is faith, which is kindled by the holy spirit after that the heart of man is once lightned by the worde, and that it may shinne as a lampe, it is nourished by the same spirite, by adding thereto matter and nourishment. Heb. 4. 2. For vnto vs was the gospell preached aswell as vnto them: but the worde which they heard did profit them nothing, because it was not mixed with faith, in those that hearde it.
1 By these wordes wee gather, first, that the worde is effectuall, being mixed with faith, that is, when the correlatiue, which is faith, doth answere vnto his relatiue, which is the word of God.
2 Secondly, wee must thinke the same thing concerning the sacramēts, which as Augustine saith, are the visible worde of God. Vnlesse faith bee ioyned with them, wee reape no fruit thereby, but such as turneth to the destruction of a man.
Ob. Therefore the worde of God, and the Sacramentes doe depende vppon the faith of [Page 103] men, so that without this faith there is no veriritie and efficacie in them.
Ans. I answere by an instance. Therefore the rising of the sunne dependeth vpon the sight: so that vnlesse lyuing creatures do see it cannot ryse. Howe is it then that so manie lyuing creatures which are blinde doe no whit hinder the rysing of the sunne?
Therefore it is a popish toye, to feigne that the worde of God and the Sacraments doe giue grace, by the worke wrought, that is, if the worde be hearde onely with the outward eares, and the sacramentes bee externally receyued: though faith be not ioyned therewithall.
Furthermore it is a foolish kinde of transmutation for a man to seperate the 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 [Page 104] 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 [Page 105] 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 [Page 107] 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, [Page 108] 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, which is proper to the holy spirit, bicause it is an ordinary meanes, Rom. 10. 12. and because by meanes thereof, the holy spirite is effectuall, according as it is sayde, Faith 2. Cor. 3. 5. commeth by hearing. And agayne, Who is Paul and who is Apollos, but ministers by whome you haue beleeued, and as God hath giuen to euerie man? In this latter sentence the principall cause which is GOD, and the instrumentall cause, that is the ministers, are ioyned together. And here wée are taught what wee ought to attribute to either of them.
I haue spoken somewhat of these wordes. The voyce of God, which in this place are takē simplie: It remayneth that I adde a worde or two touching this worde Heare. For it [Page 109] is sayde that the Iewes hearde the voyce of the Lorde generally, with one consent.
1. Question.
Howe many wayes may men bee sayde to heare the worde of God?
Ans. For memorie, and also for iudgements sake wee will declare the same wayes according to certayne places of inuention.
If you looke first into the signification of the worde. Some men are saide to heare the word of God, properly, namely, these which heare Mat. 13. 22. the same and vnderstande it, and bring foorth fruit. Othersome doe heare the worde improperly, Mat. 13. 19. 20. 21. either with a wauering minde, or at least but for a certaine season, or finally beeing tootoo much addicted vnto worldly cares and businesse.
Secondly if you respecte the instrumentes. The worde of God is hearde with the eares, if you meane the externall worde: inwardly with a faithfull heart, if the internall word.
Quest. Doeth the internall worde differ from the the externall in forme?
Ans. No, for the holy ghost and the ministers consenting together doe preach all one worde, they differ onely in the ordinarie administration of the same. For that I may vse a plaine similitude, as the words and the meaning thereof doe differ: so doeth the externall worde [Page 110] and the internall. The ministers they speake the worde, the holy ghost doeth beate into the heart the meaning thereof.
Ob. But this is a straunge kinde of phrase which you vse, To heare with the heart,
Ans. It ought to seeme vnto you no more straunge, then if I shold say that a faithful man doeth with the heart see, smell, taste, and eate [...]om. 10. 10. Christe. With the heart man beleeueth vnto righteousnes. And faith is vnto the beléeuer as eyes, eares, tongue, lippes, mouth, and hands. For by faith alone doe wee lay holde vppon Christ and his spirituall benefites, and also therby applie the same vnto our selues.
3 Thirdly, the act and the manner howe it is done. First, the faithful being in the congregation of the saintes which prophesie, doe both heare with their eares, and also with their harts. Secondly hypocrites do heare with their eares, [...]sal. 42. but not with a pure heart. Thirdly the saintes (as Danid being in exile) doe heare with their heartes, not with their eares.
4 Fourthly, the tyme of illumination and conuersion. Some men do heare long time with their eares, before they doe heare with their hearts, being in this point like vnto séede which lyeth long time vnder the grounde, before it sprout out. Some heare first with their heart, Act. 10. then with their eares, as Cornelius the Centurion.
23. Lect. Ianuar. 25.
2. Question.
Who be those which heare the worde of God aright, and in deede?
Ans. Those onely which haue the priuilege of Gods adoption, of the speciall gift, of effec [...]uall calling and sanctification graunted vnto them, according as it is saide, first concerning adoption. These which are of God, doe heare Gods worde▪ Ioh. 8. 17. Secondly concerning the speciall gift. It is giuen vnto you to know the mysteries of the kingdome of heauen, but vnto them it is not giuen. Mat. 13. 11. Thirdly concerning effectuall vocation. Hee hath called you by our Gospell to obtayne the glorie of our Lorde Iesus Christ. 2. Thes. 2. 14. Fourthly concerning sanctification. He that heareth these wordes and doeth them. Mat. 7. 24. Be yee doers of the worde, and not hearers onely deceyuing your selues. Iam. 1. 22.
3 Quest. Howe doth God make vs heare his worde?
Ans. So sone as hee openeth our eares, that the sweete harmonie of his worde may enter into the same. Myne eares hast thou opened. Psalm. 40. 6.
For like as those which dwell nigh vnto the fall of Nilus and Rhenus, doe become deafe by [Page 112] reason of the horrible noise of the water: so these men which liue in this worlde are so stricken, & become so deafe with the vaine pompe thereof, that God must néedes pearce through, and open their eares. That done he openeth their hartes, as it is sayde of Lydia: The Lorde opened her Act. 16. 14. hart, that she might hearken vnto the things which were spoken of Paul. Lastly he openeth the scriptures by interpreting the same. Luk. 24. 32.
4 Quest. What thinges doeth the obedience of faith comprehende?
Ans. First the light of the trueth. For faith is an acknowledging of the trueth. Therefore [...]. Tim. 2. 4. comprehension and knowledge are attributed both to the same. Yet is there great difference betwéene this knowledge and all other. For as Aristotle saith vna scientia melior est alia, vel quia certior, vel quia de meliori. One knowledge is better then an other either because it is more certayne, or because it is of a better thing. The knowledge of faith is first of all other most certaine: secondly it is occupied about the verie best obiect, which is the promise of grace. Again as the same Aristotle saith, Scientes vniuersale saepe ignorant ipsum singulare. They which knowe the generall, are often times ignorant of the particular. But the beleeuing man knoweth certaynely that not onely those which beléeue shall be saued, but also that hee himselfe is heire of eternall life.
2 Secondly full assurance. Rom. 14. Let euery man be fully assured in his minde. And [Page 113] in the second chapter of the epistle to the Collossians, there is mention made of y e full assurance of vnderstanding. Heb. 10. And let vs draw neere in assurance of faith. This assurance is declared more plainely by the example of the father of the belieuers. Rom. 4.
3 Thirdly, a desire to obey God. O my God this will I that I maie doe that which is acceptable in thy sight: and thy lawe is in the middest of my bowels. Psal. 40. 8.
3. Of the phrase, To feare before the face of the Lord, and of the sonnely feare.
Although it is said that the people did feare before the face of the Lord, and it is also a likely thing that the people had more grieuously offended then their rulers: yet dare not I restrayne this feare vnto the people onlie, according to the opinion of Hierome. For if the politike and ecclesiasticall Rulers had bene blamelesse, peraduenture they should not haue had anie néede of anie admonition & common reprehension. This doe not I speake 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 [Page 114] signifieth the same which [...], godlines, whē 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 y e 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 [Page 115] 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 fe [...]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 Chyr [...]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 [Page 116] 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 y • 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 [Page 117] 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 cōmon 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 [Page 118] 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 so [...]le, as Apollinaris Laodicenus doth affirme: but hee coupled vnto him-selfe by a perpetuall and personall league the intire nature of man.
Moreouer, y • is false which (as Hierome saith) y e same heretiks taught, namely, y • 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 shalbe 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 y • which is spoken respectiuely, vnto y • which is spoken simply. For the blessed shalbe 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 [Page 119] 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 y • by this word ( angel) Ezee. 7. [...]. 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. [...]0. them to obserue all thinges which I haue cō 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.
[Page 120]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 cōmon people which [Page 121] were of base estate? Furthermore there is in the Or a crauing of that to be gra [...] 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 cō 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 [Page 122] 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 y e effects, that their hearts are cōtrite, 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 becōmeth 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 y e 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.
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 comfort vnto the saintes. But God is present with all these, as his gouerning & preseruing of the whole course of nature doth sufficiently testifie. Therefore coulde not this oration, I am with you (saith the Lord) any whit incourage the Iewes.
An. I answere vnto the minor proposition, wherein there is a fallacie of equiuocation in the phrase, I am with you, which the prophet vnderstandeth of y e presence of grace: but in this argument it is taken for the presence of God, Or which filleth all things. which is commonly called the * repletiue presence. These sayings may be vnderstood of the repletiue vniuersal presence of God. Ps. 135. 7. 8. Whither shall I goe from thy spirit, or whither shall I flie from thy face? If I goe vp into heauen thou art there. If I make my bed in the hell, behold thou art there also. Isay. 66. 1. Thus saith the Lord, heauen is my seat, & the earth is my foote-stoole. Ier. 23. 24. Shall any man hide him selfe in the secret places, & shall not I see him, saith the Lord? Doe not I fill the heauen and earth, saith the Lord? But of the presence of his grace & ayde, it is said, [Page 125] I will bee with him in trouble, I will deliuer Psal. 91. 15. him & glorify him *. Seeke the Lord while he Esay. 55. 6. is to be foūd, call vpon him while he is nigh *. If God be on our side who is against vs *. Rom. 8. 31.
Que. Are these wordes of Christ Mat. 28. Beholde I am with you, to bee vnderstoode of the person of Christ, or of the one of his natures onlie?
An. They are to be vnderstood in the concrete of his whole person. For whole Christ is euery where, but not the whole of Christ. And many things are rightly affirmed of his whole person, which in the abstract doe agrée with neither nature of them-selues, as the names of his office: or els they doe agrée with the one of them, as to be crucified, to die doe not agrée with the Godhead. Christ is dead, in the flesh *. 1. Pet. 4▪
Qu. Is the humanitie of Christ euery where reallie?
An. No truely, and that first of all for this cause, because he is an instrumentall creature, if you respect his body: a finite spirit, if you respect his substantiall forme. Secondly, there is nothing in all places, but that which is most simple, there is nothing most simple, saue that which is from euerlasting and vncreated. Lastlie all the godly confesse that the body of Christ is not in the supper of the Lord really.
Cyrillus subscribing hereunto, in his eleuenth booke vpon Iohn. Cap. 19. saith, whilest Christ [Page 126] was present & liuing together with his apostles, in the flesh, it was vnto them a manifest cōsolation, séeing y • he might be séene with y e eyes. For mans minde is wont to giue credit not to hiddē things, but to things that are euident. Although therefore the Lord whē he is absent in body, can doe all things what-soeuer hee will, (for Christ Iesus is y e same yesterday, and too day, & remaineth the same for euer:) yet his apostles being depriued of his presence, coulde not but be troubled, especially séeing that the waues of y e world did with great rage beate against them, and endeuoured by all meanes possible to throw them downe when-as they preached the truth.
Qu. Is that selfe same * humanitie euerie Or man-hoode. where, after a spirituall maner?
An. Yea truely. For hee is present with the faithfull in all countries and places, by the efficacie of▪ his merites, his power, his maiesty, and Ephe. 4. 10. giftes: yea, hée fulfilleth all things here-withall.
Qu. Howe are these words of his to bee vnderstoode? The sonne of man is in heauen. Iohn. 3. 13.
An. By the imparting of properties, that is, the manner of affirmation, whereby the properties of the natures are attributed vnto y e whole person in the concrete. Therefore Christ was at that time in heauen, and in all places, according to his diuine nature: but according to his humanity he was in that place where Nicodemus found him, and spake vnto him.
Cyrillus interpreteth these word. When as (saith hee) the sonne, being the Worde of GOD, came downe from heauen, hee saith that the sonne of man came downe, refusing to bee diuided into two natures after his incarnation: neither suffred hee any man to affirme that the temple which was taken of the Virgin was one sonne, and the word of GOD an other, although these things which are in both of them naturally, may be cōueniently distinguished. For as the Word is of God, so is the man of the woman. Therefore is Christ one of both, being indiuisible in his sonnehoode, & diuine maiestie. For how can the thinges which are proper onelie to the worde of God, be otherwise applied vnto the sonne of the Virgin? And on the contrarie, how can y e things which belong only to the flesh, be attributed vnto the word of God? For he saith now, that the sonne of man is come downe from heauen, and it is written that in the time of the passion, the sonne of God him-selfe did feare, as if hee himselfe did suffer, which thinges are onely proper vnto his humanitie.
Qu. Doth the sonne of man, and the humanitie signifie all one thing?
An. Noe. The man Christ, the sonne of man, of God, of the highest: doe signifie his person in the concrete. The godhead, the word the person taking: The flesh, the humanity, doe signifie the nature taken.
Qu. Is not Christ diuided, when-as it is denied, that his fleshe is euerie where with the worde?
An. He is not diuided. For to be euery where together is not the specificall difference of the vnity of the word, and the humanity: (for then should the father, the sonne, and the holy Ghost be all one person, and not thrée distinct persons, seeing they are together euery where, which are one in essence) but to make one person.
Furthermore, forasmuch as the Godheade is infinite and incomprehensible, as it is with-out the humane nature, so is it in the same, and ioyned personally to the same.
Qu. To Christ is giuen all power, therefore the vniuersall presence or vbiquitie.
An. You should first of all haue diligently distinguished betwene all powre which appertayneth Omnis potestas. Omnipotentia. to his office, and omnipotencie, which is nothing els but the infinite essence of God: for Christe speaketh of the former, and not of the latter.
If omnipotencie, that is, an infinite essence were giuen to the flesh of Christ really, thē perhaps this argument might procéede. But forasmuch as there is a personall vnion of two natures in Christ, I will then graunt that he is euery where in the flesh, whenas you shall prooue that the same flesh hath bene from euerlasting, & that it is most simple. Secondly, you shoulde not haue bene inconstant in your woordes: neither shoulde you haue reprooued your selfe.
For to prooue that Christ is euerie where in the fleshe, you vse to inferre these wordes, I am with you vntill the ende of the worlde: which as I haue declared may bee rightly vnderstoode of his person: but they are falselie by you restrayned vnto the humane nature, although I am not ignorant y • that pronoune (I) is sometime restrayned vnto the other nature. But in this place you doe falsely restraine the name of Christ (which without all doubt doeth signifie the person,) vnto his fleshe. To Christ say you (that is to his flesh) is giuen all power.
Ob. The Godheade can take nothing, therefore these wordes, (To mee is giuen all power,) ought to bee referred vnto the humanitie.
Ans. You shoulde haue made a distinction betweene the diuine essence, which is sufficient of it selfe: and the person of the mediator.
Like as in respect hereof the sonne was sent, hee went out from the father, hee is inferiour to Mat. 28. 18. Phil. 2. 9. the father, hee humbled himselfe &c. so also he receyued all power, and a name which is aboue euerie name. Vnto the godheade of the Worde can nothing bee added, which is all one with the father and the holy ghost. For it is, as hee saith, a substance sufficient of it selfe vnto felicitie. Thus say I least any man shoulde obiect that wee play the Arrians.
Quest. What answere shall I make to those which restrain this pronoune (I) in the sayings which concerne Christ, vnto his humanitie.
Ans. Shew then these thrée things, which are grounded vpon the authoritie of the scripture.
1 First, that it is sometimes to bee vnderstoode in the concrete of the whole person of Christ, as in these sayinges: I am: and you shal Mar. 14. 62. see the sonne of man sitting at the right hand of power, and comming in the cloudes of heauen. Mar. 19. For I am that good sheapehearde. Ioh. 10. 11. I haue ouercome the worlde. Ioh. 16. 33.
2 Secondly, it is sometime restrayned vnto the Godheade, as in these sayinges. Before Abraham was I am. Ioh. 8. 85. I and the father are one. Ioh. 10. 30.
3 Thirdly, it is sometimes restrayned vnto the humanitie, as it appeareth by these testimonies of scripture. And if I shall bee lifted vp, I shall draw all men vnto me. Ioh. 12. 32. And againe. You shall alwayes haue the poore with you, but mee shall you not haue alwayes with you. Ioh. 12. 8. Cyrillus expoundeth these wordes thus. When hee saide of himselfe, but mee shall you not alwayes haue, the Lorde spake of the presence of his bodie. For according to his maiestie, according to his prouidence, according to the vnspeakeable and inuisible grace of his godheade, that is fulfilled which hee saide. Beholde I am with you at all times euen vnto the ende of the worlde.
It shall bée the part and dutie of the godly, omitting contention, diligently to marke what [Page 130] y • pronoune (I) doeth signify in diuers places. I An absuditie. will adde a breefe example of reducing the same vnto an absurdity. Christe sayth, Iohn 12. 26. Where I shall be, there shall also my minister be. But▪ Christ is euery where (in his flesh) by that supposition, which feigneth that this pronoune (I) is restrayned vnto his humanity onely. Therefore shal his ministers be euery where. Who is hée that doth not sée this same to bee false.
Forasmuch as wée shall haue occasion ministred Of the mysterie. to speake else-where of the mysterie contained in this Oration: we will onely recite the words of Hierome. I wil be your helper, build my house, which amongest you is destroied: whilste I am amongst you, no man shall bee able to hinder your building.
To the same purpose serueth that saying of the apostle. Do you not know that your body is the Temple of the holy ghost, which is in you, whome you haue of God, neyther are you your owne.
26. Lect. Feb. 8.
Verse. 14.
And the Lorde raysed vp the spirit of Zerubabel the sonne of Salthiel, the captayne of Iehuda, and the spirit of Iehosadac, the high priest, and the spirit of all the rest of the people, [Page 132] and they entred in, and did worke in the house of the Lord of hostes their God.
BY Gods assistance we will héere handle two pointes, the history, and the allegory.
The historie.
The Argument. Thorough Gods ayde and helpe, the second temple of Hierusalem was restored with greate good successe.
1 Certaine it is that the consent of all estates to take in hande the worke of the Lorde, and also to finish the same: is a singular gift of God. The chief gouernors of the people of the Iewes most ioyfully, and with one consent took in hand the restoring of the Temple. According to the oracle of the restoring of Sion: For thy seruants shall fauour her stones, and her dust. And the heathen shall feare the name of the Lorde, Psam. 100. and all the kings of the earth thy glorie: because the Lorde shall builde vp Sion, and hee shall bee seene in his glorie &c. Wherefore it is without all doubt that their spirit was raysed vp by the Lord.
2. Position.
It is onely in the hande of God, not onely to take away such hinderances as doe let any good and godly purpose, but also to turne them into the contrary, so that whereas they were lettes, they may be helpes, and serue to godly purposes. [Page 133] But the purposes and endeuours of these men which were vnwilling the Temple shoulde bee restored, were not onely made frustrate, but also serued to the purpose of the Iewes, as we may sée, Esdras 5. 6. in the history of Thatthenaus and Setharbosnaus, and of other which were enemies vnto the Iewes. Therefore most certain it is that God brought this thing to passe.
Positions.
1 God is hee that worketh in vs both to will and to doe, of his free good wil *. Wherefore Phil. 2. 13. touching good workes whereof we are onely properly the instrumentall causes, although not onely the passiue causes, let vs sing that song of Dauid, Not vnto vs, O Lorde, not vnto vs, but vnto thy name giue the glorie: for thy mercie and for thy truethes sake. Psal. 115. 1. Shal the hatchet, the sawe, the rodd, triumph. Isay. 10. 15.
2 All the workes of God are amidest contrarie meanes. Therefore when hee determineth to bring to passe wholsome and laudable things, some hinderances are alwaies laide in the way, which God doth afterwarde remooue, that hee may make way for his counsels, and workes. Whenas the Iewes were begunne with great consent, industrie, and labour to builde the temple: straightwaye come their enemies the captayne of Syria, and the Samaritanes, who when they coulde not hinder the holie worke themselues, they referred the matter vnto Darius [Page 134] the sonne of Histaspes, who hauing searched the chronicle, commaunded them to hasten the building, and also to beare the charge thereof. 1. Esdras. 5. & 6.
3 Wée must not regarde what enuious men thinke and doe, but what God doeth. For God helpeth and furthereth the good, not onely by meanes of the good, but also by meanes of the bad, though they be ignorant thereof. You (saith Ioseph vnto his brethrē) thought euill agaynst mee, but God thought to turne the same to good. Gen. 50. 20. And Haman the enemie of the Iewes, was enforced to giue that honour vnto Mardocheus, which hee hoped for himselfe. These and the like examples, may bee a comfort to those which are in miserie, by reason Ester. 9. of the crueltie and subtile dealinges of their enemies.
The Allegorie.
Although the most highest dwelleth not in temples made with handes, yet woulde he haue the Temple of Hierusalem, which by Salomon was builded to his name, and by Zerobabel and others was restored: to serue for y e instruction of the olde people. And furthermore hee will dwel in all the faithfull, and in the whole Church as in temples by him sanctified, for which cause we must giue our selues to leade an holy life, séeing that wée are made Gods dwelling place.
And here for instructions sake, wee will first [Page 135] of all speake of the temple made with handes: secondly of the Temple of man: thirdly of the Temple of the Church, fourthly of the Temple of heauen: lastly, why Iohn: Reuel. 21. 22. doeth denie that there is any temple in the Ierusalem which came downe from heauen.
27. Lect. Feb. 9.
1 Of Temples made with handes.
1 STephen the first Martyr. Act. 7. 48. calleth those Temples, Temples made with hands, which by the industrie, cost, and labour of men were buylded.
2 And amongst all the most famous Temples which were in the whole worlde, the temple of Ierusalem did beare the bell not onely in respect of gorgeousnes, whereat the heathen did maruell: but also of the commandement giuen by God, and the vse thereof.
3 Touching these things we wil cite the sayinges of Isay Chap. 56. I will bring them vnto my holy mountayne, and I wil make them glad in my house of prayer. Their burnt offeringes and sacrifices shall bee accepted vpon myne altar, because my house shall bee called the house of prayer for all people, saith the Lorde.
Although in this oracle the Prophete doeth intreate of the gathering together of the Church [Page 136] from among the Gentiles, and of the worshippe which these men should giue vnto him by faith: yet doeth hee also speake of the Temple of Ierusalem, and of the vse thereof: teaching first that the same was holy vnto the Lorde: secondly that not onely the ceremoniall worship, but also the reasonable worshippe was there done vnto the Lorde, and was acceptable in his sight. To the same purpose serueth the oracle of Ezechiel. 43. 7. Wherein it is called the place of the throne of God, and the place of the soles of his féete, wherein hee dwelleth in the middest of the children of Israel. This Temple therfore is extolled, because God woulde bee present there, and woulde heare in the same the prayers which should be powred out before him in faith.
4 And although the seconde temple was not like vnto the first which Salomon did builde, in A figure of the the Church. gorgeousnesse of buylding: yet was the glorie thereof greater for this cause, because Christe The worship which the Church giueth to God. taught therein. Hagg. 2. 10.
5 Ob. But the wordes of Paul seeme to bée contrarie to that saying of Ezechiel touching the place of the throne, and the soles of the Lords féete. God who hath made the worlde, and the thinges that are therein, forasmuch as he is the Lorde of Heauen and earth, dwelleth not in the Temples made with handes, neyther is hee worshipped with mens handes, as though hee had neede of any thing. Act. 17. 24. 25.
Ans. I answere they are not contrarie, forasmuch as they are not spoken both in respecte of one thing. For Ezechiel speaketh of the presence of the grace of God, whereby hee vouchsafed to bee present in the Temple, not for the houses sake which was made with handes, but for the godly mens sake which mette there, and and worshipped God in faith. But Paul teacheth that God hath no such neede of lodging, food, apparell, and other helpes which serue to the sustentation of the naturall life. For the Apostle speaking vnto the superstitious Ethnickes and Idolaters, refuteth their imagination touching the temples and Altars of their Gods which they had feigned to themselues.
2. Of the Temple of man.
1 Likeas our Lorde Iesus Christ, speaking of the temple of his bodie, saide vnto the Iewes, Destroy this Temple, and in three dayes wil I buylde it againe *. So Paul the Apostle speaking of the bodies of the faithfull sayth, Knowe Iohn. 2. 19. yee not that your bodie is the Temple of the holy Ghost, which is in you, whome you haue of God, neither are you your owne *. This is the chiefest commendation which our 1. Cor. [...]. 19. bodie can haue, béeing worthie to be preferred farre before all the titles and testimonies of the Phisitions, and naturall Philosophers.
2 And out of this commendation doeth the Apostle picke sufficient matter for a godly exhortation in y e verse following. You are bought 1. Cor. 6. 20. with a price, therefore glorifie God in your bodies, and in your spirit, which are Gods *. And thus doe wee glorifie God, when we make our bodies a lyuely sacrifice, holy, and acceptable vnto God, which is our reasonable seruing of God, and when as wee worship God who is a Rom. 12. 1. Iohn. 4. 24. spirite, in spirite and trueth. These sayings of Bernarde are worthie to bee remembred. The soule must bee enlarged, that it may bee an habitation for God. And agayne, The soule is Christes house wherein hee dwelleth willingly. And agayne, The soule that walketh in the spirite is the house of the bridegrome. Furthermore that is a notable saying of Augustine. Wilt thou haue thy fleshe to serue thy soule? Let thy soule serue God: thou must be gouerned, that thou maist bee able to gouerne.
3. Of the Temple of the Church.
There can nothing bée more fitly and truely spoken of this temple, then y e which Paul taught Ephe. 2. 20. Beeing buylded vpon the foundation of the Prophetes and Apostles, whose chiefe corner stone is Christ Iesus himselfe. 21. Wherein all the whole buylding beeing aptly coupled together, it groweth to bee a Temple holy vnto the Lorde. 22. In whome [Page 139] you also are buylded together, that you may bee a dwelling place for God through the spirite.
1 By this place wee learne, first, who is the foundation, and who is the chiefe stone of the corner of this Temple, namely Christ Iesus. 1. Cor. 3. 11. For an other foundation then this can no man laye, besides that which is laide which is Christ Iesus.
2 Secondly, who bée these liuely stones which are builded vppon the foundation of the Prophetes and Apostles, namely the faithfull. 1. Peter. 2. 5. You also as liuely stones bee builded a spirituall house, &c.
3 Thirdly, what is the manner of the building, namely the coniunction with Christ by faith. 1. Pet. 2. 4. Vnto whome you beeing added, who is the liuely stone, beeing reiected of men, but chosen and pretious with God.
4 Fourthly, who is the builder, namely God. Heb. 3. 4. For euerie house is builded of some man, but he that buildeth all things is God.
5 Fifthly, who those be which together are Gods labourers, namely the faithfull ministers. 1. Cor. 3. 9. 10. You are Gods buylding. By the grace of God which is giuen mee, as a skilfull builder, I haue laide the foundation: but another buildeth thereon. Furthermore let euery man take heede how he buildeth thereon.
6 Sixtly, what is the ende wherevnto it is [Page 140] ordayned, namely the coupling together of the saynts, (as saith the the holy Apostle) the work of the ministery, the edification of the body of Christ.
28. Lect. 10. Febr.
4. Of the Temple of heauen.
Apoc. 11. 19, Then was the Temple of God opened in heauen, and the arke of his couenaunt was seene in his temple. Most men do take this temple for the sanctuary of heauen, whereof mention is made. Heb. 9. 24. For Christ is not entred into a sanctuary made with handes, which is a figure like to the true sanctuary: but into heauen it self, that he may appeare nowe in the sight of God for vs. In this temple is our freedome, according to that saying of Paul: For we behaue our selues as free-men of heauen, from whence also wee looke for a Sauiour euen the Lorde Iesus. Philip. 3. 20. For this cause seeing we are risen with Christe, let vs seeke the thinges that are aboue, where Christe is sitting at the righte hand of God: let vs care for heauenly things, not for earthlie things. Col. 3. 1. 2.
Quest. What meaneth Iohn by these wordes spoken of the heauenly Hierusalem: Neyther sawe I any temple in her, for the Lorde God Almighty is her Temple. Apoc. 21. 22.
An. The same which Paul meaneth by these wordes. God shall bee all in all. Therfore saith Iohn, The Lambe shall be in steede of a Temple, the Sunne, the Moone, to all the blessed. And then shall bee reuealed the glorye and felicity of those men which are grafted into Christ, and made partakers of his body, and shal raigne with him &c. God graunt that our sorrows which we now féele, whilste we are strangers with the Lorde, may bee mitigated by the hope of so great felicity. Amen.
Quest. Is it lawfull to build Churches in honour and remembraunce of dead saintes?
Ans. It is not lawfull. For wee must not giue that vnto any creature, which is onely due vnto God, and is proper to the diuine nature. It is proper to God alone to appropriate vs to himselfe, and to dwell in vs, according to these sayings. Know yee not that ye are the temple of God? If any man destroy the Temple of God, him shall God destroy: for the temple of God is holy, which you are. 1. Cor. 3. 16. 17 And of all the faithfull it is sayde. Know ye not that your bodye is the Temple of the holie ghoste, which is in you, and which you haue of God, and ye are not your owne. 1. Corin. 6. 19.
These thinges are spoken of the Church, and of the liuely members thereof, wherein Inst. without doubt, the holie spirite doth dwell: but the question was also mentioned concerning the temples made with handes. [Page 142] Let vs therefore heare what Augustine saith, who denyeth that the Temples are erected vnto the Martyrs. To God, (saith he) doe we builde Temples, although they be named after the names of the Martyrs, to put men in minde of the Martyrs.
Cyrillus in his Booke De fide, praysing Quéenes, amongest other thinges giueth them this commendation, that they did erect moste sumptuous temples vnto Christe, without making any mention of the dead saintes.
And whereas Hierome in a certaine place sayth, that the temples of the martyrs are to bée had in great reuerence, it ought not be preiudiciall to this matter. For certaine it is that the honour which is due vnto God alone, must not be giuen to Martyrs, neither is their bloude to be mingled with Christ his bloud, which is the price of our redemption. The memoriall of the martyrs, and the great admiration which their giftes wherein they excelled did and doeth procure, ought to serue to the glory of God alone, and to our amendment, because hee powred out vpon them the gifts of his grace in such aboundaunce.
The first verse of the seconde Chapter.
In the fower and twentith daye of the moneth, in the sixth moneth of the seconde yeere of Darius the king.
This verse agréeth with the former history [Page 143] set downe in the end of the first chapter, as wee may gather euen out of Hierome his translation & exposition. I omit the allegories, and to speake of the numbers heere mentioned. The meaning of these wordes is this, that the Iewes began to build the temple, the fower and twentith day of September, in the second yere of Darius, the Sonne of Histaspes, which was about the yeere from the creation of the worlde. 3444. If we will followe Funcius a most diligent chronicle writer. Moreouer it is an vsuall thing in the commentaries of the common wealth, and in the inscriptions and titles of greate workes, and buildings, to make mention of the surueiers of the worke, of the dayes and yeeres.
If you respect the doctrine which may hence be gathered, we are admonished by the examples of the Prophetes, Apostles, and other the faithfull, diligently to marke the time wherein great thinges were begunne, continued, and finished, in Gods name, & through his assistance. For euery thing hath an appoynted season, and euery will vnder Heauen hath his time. Eccle. 3.
1 Yet haue we néede to make some discourse, whereto the destinction of things, & circumstances serueth according to that saying of Dauid. Who is wise and will marke these thinges, & will turne his minde vnto the mercies of the Lorde? Psal. 107. 43.
Also Esay doeth greatly reprehend those men that are drunken with pleasure, because they [Page 144] regarde not the worke of the Lorde, neither sée the workes of his hands. It shall be therefore our partes & dueties, carefully to consider what the Lorde worketh in the Church, in the common wealth, and in our owne life, that the testimonies of his presence, his helpe, his iudgements may nourish and kindle in vs, faith, loue, and sonnely feare.
That wee ought to haue respect of time in preaching the celestiall doctrine, and in the exercises of repentaunce, it is euident by these sayinges. Who is therefore a faithfull seruaunt and a wise, whome the Lorde doeth appoint ouer his familie, that he may giue thē meat in time? Math. 24. 25. And againe. And that considering the season howe that it is nowe time, that we awake out of sleepe. For our saluation draweth neerer nowe, then when wee beleeued. The night is past, the day is come. Let vs therefore cast awaye the workes of darknesse, and put vppon vs the armour of light. Ro. 13. 11. &c. And againe, And this say I 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 [Page 146] 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 [Page 147] 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 y e will of the Lord: namely to y e magistrate, the priest, & to al the people of y e 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 shalbe vpon you: and to euerie one that walketh in the hardnes of his heart. There shall no euill come vppon [Page 148] 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.
[Page 149]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 [Page 148] 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 y e practise and vse thereof.
Hereof will wée shewe a simple and plaine token, hauing declared the chiefe pointes of this [Page 149] oracle, the exposition whereof we haue taken in hand.
1 The occasion.
The same thinge happened after that the building of the second Temple was continued some space, not with-out the great ioy & mirthe of the builders: which happened before when y e foundation thereof was laide. For as Esdras doth testifie Lib. 1. Cap. 3. 12. 13. Many of the priests, and Leuites, and chiefe of the fathers being auncient men, which had séene y e first house, when the foundation of this house was laide before their eyes, wept alowde, and many other did shout out for ioy, with a lowde voyce: so that the people coulde not discerne the sounde of the shoute for ioy, from the voyce of the wéeping of the people, because the people did shoute alowde, so that the noyse was heard farre of. Therefore the people had néede both to be exhorted to finish the woorke which they had begunne, and also to bée comforted, and lastly, to haue this promise made them, that they should haue good successe, and that the second Temple shoulde bée glorious.
Positions.
1 Wee must not so much regarde what séemeth to fleshe & bloude to be great and profitable, as to faith.
[Page 152]2 For earthly things bearing a great and glorious show doe please them, and they are displeased with base things: but on the contrarie, celestiall things & base things (if you respect the externall showe thereof) doe please faith, and it cannot away with the great pompe and vanitie of earthlie thinges.
3 Fleshe & bloud doth allow those things which beare a showe onely of good thinges, but faith liketh the thinges which are good in déede.
4 And as fleshe & bloude doe erre in iudgment, so faith giuing sentence vpon these things according to the rule set downe by God, is neuer deceiued.
5 These things which God doth giue are to bée estéemed not so much according to the outward showe, as according to the efficient cause, the ende, and vse thereof.
6 It is better ioyfullie to receiue all maner gifts comming from God, then by requiring other churlishlie, to bewraie, if not our vnthankfulnes, yet our lothsomnes towards the present giftes of God.
7 The diuersitie of mens iudgments concerning the workes of God, is euen in the faithfull a testimony of the degrees of faith.
2 The proposition.
If you respect the argument, the proposition is. Let the Iewes hold on in the building of the temple of Hierusalem, which they haue once begun, & let them not suffer themselues [Page 153] called away from their laudable purpose by anie thing. If you respect the position, then doth it yéelde this proposition. Wee must diligentlie applie our selues to the edifyinge & restoring of the Church, and of all the faithfull.
And let vs remember that this is not onlie spoken vnto y e faithfull ministers of Gods word, whose duetie it is to plant and water the Lords fielde, and wisely to builde vp againe his house: but also vnto vs all, to whom it is said, Woorke out your saluation with feare & trembling *. Phi. 2. 12.
3 The confirmation.
The confirmation consisteth vpon demonstratiue arguments, which are these.
1 The first is drawen from the commaundement of God, as from the efficient cause. ver. 5.
2 The second from the promise of God his presence, and help, in the same verse.
3 The third from the couenaunt of GOD made with the Israelites.
4 The fourth from the powre, and giuing of the holy ghost. ver. 6.
5 The fift from the exhibiting of the Messias, and from his maiestie. ver. 7. 8.
6 The sixt from that which should followe: namely, from the glorie of the second Temple, which hée amplifieth by an opposition. ver. 10.
7 The seuenth from a comparison.
8 The eight from the plentie of peace, & of the gifts of the holy ghost. ver. 10.
Of all these same will wee speake at large and with diligence, in their places, if GOD permit.
4 The partes and figures of the oration.
The partes of this oration are three in number. An exordium. ver. 4. A proposition. ver. 5. A confirmation which is contained in the verses following, vnto the tenth verse. And herein are comprehended many excellent figures which make the oration not more obscure, but more plaine: as Interrogations, answeres, Metonymiaes, Synecdoches, and other where-of we shall speake els where.
5 The Mysterie.
Of the restoring and glorie of the Church, which redoundeth vnto the same from the head, and redéemer thereof, the apostle Paul, Ephes. 5. 25. 26. 27. speaketh on this wise. Christ hath loued the Church, and hath giuen him-selfe for it: that hee might sanctifie it, purging it by the washing of water through the worde: that hee might present it glorious vnto himselfe, that is, a Church hauing neither spot, nor wrinkle, nor any such thinge, but that it might be holie and without blame.
Wee (if God shall so permit) will adde vnto this our purpose, some-what concerning the [Page 155] names of GOD, and concerning the holie Trinitie.
Verse. 4.
Who is there left of you, which hath seene this house in the former glory, and howe doe yee see it now? Is it not as if it were not in your eyes.
THis shorte verse consisteth vppon an interrogation, and an answere. The interrogation or question is. I woulde haue the auncient men which in times past haue seene Solomōs temple, to speake freelie what they thinke of this second Temple. The answere. It seemeth to bee verie narrowe, lowe, and verie base, if it bee compared with that Temple.
Morall Aphorismes.
1 It is the parte of the aged wise men, rightly to compare olde things with new. For long experience of thinges maketh olde men more truelie & more fullie to know y e same, then other which are but yonglings and ignoraunt.
2 And away with all vnthankefulnes and thurlishnes, which make the present giftes of GOD to waxe base, and that peruerse persons had rather tragically reckon vp y e same as euill, then acknowledge them to bee good, and rightly to vse them.
[Page 156]3 For it is most méete for vs to bée contented with our poore estate, and to loue thinges present, as our Cato teacheth vs.
4 This shall we doe, if during our whole life wee shall not so much regarde and require great thinges, as necessarie thinges, accordinge to that noble sayinge. Not to bee contented with thinges present, but to seeke after great thinges, is the propertie of madde men.
Spirituall Aphorismes.
1 As the first Temple was more gorgeous (if you respect the buildinge) then was the seconde: yet was the glory of the second greater then the glory of the first, because the Messias beinge reuealed in the fleshe, taught therein: so also although the Leuiticall administration was much more painefull then ours, yet is this of ours to bée preferred farre before it, according to that saying: For the commaundement goinge before (that is, the Ceremoniall lawe) is abrogated, because it is endewed with no strength, and vnprofitable. Heb. 7. 18. And againe: Bodily exercise profiteth little: but godlines is profitable to all things, &c. 1. Tim. 4. 8.
2 Although the Congregation of the faithfull séeme to be but a small flocke of shéepe vpon earth, set in the middest of Wolues: & although it be slaundred, and chastened with many euils: yet doth the glorie of God appéere vppon and in [Page 157] it, when hée is present with it, which said: Beholde I am with you vntill the ende of the worlde. Mat. 28. 20.
3 And men are often-times deceiued in their iudgement, concerning the Church, when they followe the reason of fleshe and bloude, and not the light of faith.
As the Iewes made great accompt of Solomon his temple, because it was famous, by reason of the fine building, and greatnes thereof, & also for the hangings, the siluer and golde which was therein: so many are desirous to haue a Church flourishing with ciuil power, riches, the fauour of princes, and other earthly commodities, and they abhorre the same when it groneth vnder the Crosse. But the iust shall florishe like a Palme-trée. And as that our holy apostle saith: If wee haue hope in Christ in this life onely, wee are the most miserable of all men. 1. Cor. 15. 19.
31. Lect. 1. March. 1580.
Verse. 5.
Beholde now strengthen thy selfe Zerubabel, saith the Lord: strengthen thy selfe also Iehosua thou sonne of Iehosadac, the high priest: and strengthen thy selfe all thou the people of this land, saith the [Page 158] Lord, and worke: because I am with you saith the Lord of hostes.
THis verse containeth the proposition, and the first argument of the confirmation.
The proposition is exhortatiue, Let the Iewes strengthen them-selues, and let them builde the Temple with all diligence possible.
Ob. Why did God commaunde the Iewes to builde the seconde Temple, séeing that the sonne of GOD saith: The houre commeth when-as yee shall worship the father neither in this mountaine, neither at Hierusalem? Iohn. 4. 21. I reason thus. It was to no ende to builde a temple there, where no man shoulde worship in time to come: (for temples are the houses of praier. Mat. 21. 15.) But in time to come no man shoulde worship at Hierusalem. Ergo. &c.
An. I answere, there is a fallacie in the maior proposition, in that the reason is fet from that which is no cause, as if it were a cause. There is in these sayings no cōtrariety, because they are not both spoken concerning one thinge. The temple at Hierusalem, and the Leuiticall Gal. 4. Heb. 9. 10. sacrifice were to serue for the instruction of the olde people, which were vnder the tuition of the lawe: and yet but vntill the time of reformation. But the meaning of Christ his words is this, that not the place, but the spirit & truth are that which maketh the praiers commendable, [Page 159] and acceptable in the sight of God, accordinge to that saying: GOD is a spirit, and they that doe worship him, must worship him in spirit and truth. Iohn. 4. 24.
The first argument drawen from the efficient causes.
The prophet beginneth with the efficient causes, and first of all with the instrumentall causes, namelie with the consideration of the Captaine, the high Priest, and of the people of the Iewes, and that by a preuenting of an obiection.
Ob. That which cannot be brought to passe by mans industrie and labour, is not to bee inioyned any man: least he take in hand that which he cannot doe. But the Iewes were not able to builde the temple after their retourne from Babylon, being oppressed with famine, pouerty, and the malice of their mighty neighbours. Therefore there was no cause why they should be commaunded to builde the temple.
Ma. Against this argument doth the prophet set a demonstration. You must & ought to haue a greater regarde vnto the commaundemente of God, then for the imbecillity of secondary causes to neglect the same. Mi. But God commaundeth you to buylde the Temple. Con. Wherefore yee must neither linger, nor loiter in the woorke of the Lorde: neither yet is it lawfull for you to neglect the same.
Aphorismes contayning instructions.
1 Wee must not bee so inquisitiue about the commaundements of God, that wee must aske whether we ought to obey them or no. 2 For this ought to bee sufficient for vs, that wee are taught, and tolde, what God will haue vs to doo. 3 For this is with-out all doubt, we must obey God.
4 And this is blockish incredulitie to waxe so dull through imbecillitie of the secondary causes, that thou doost neuer so much as once thinke vpon the powre and might of the first cause.
5 God graunt therefore that wee may all thinke vpon that oracle: The power of Christ is made perfect in our weakenes. 2. Cor. 13.
A definitiue methode touching the spirit of strength.
1 The genus is, the gifte. Rom. 12. 6. Hauing diuers giftes according to the grace which is giuen vs. 1. Cor. 4. 7. What hast thou which thou hast not receiued.
2 The principall cause, is God. 2. Tim. 1. 7. For God hath not giuē vs the spirit of feare: but of strength, of loue, and of soundnes of minde.
3 The fellowe labourers are all the faithfull. [Page 161] Therefore the prophet saith, Strengthen thy selfe Zerubabel, &c.
4 The subiect, A faithfull heart. Psal. 27. 14. Tarie thou the Lords leasure and bee strong, and let thy heart be established, I say, tarie thou the Lords leasure.
5 The forme, is the acte it selfe, driuing out vaine feare, and staying vpon God, with a sure confidence.
6 The ende, Couragiously to goe forward in the woorke of the Lord, that these thinges may be brought to passe which are acceptable to God, and profitable for the Church.
32. Lect. March. 2.
The definition of the spirit of strength.
THe spirite of strength is an excellent gifte of God, whereby the hearts of the faithfull are so strengthned, that all vaine feare being driuen away, they take in hand the woorke of the Lord couragiously, and finishe the same ioyfully, that those things may bee done which are in the sight of GOD acceptable, and for the Church profitable.
Quest. Why doeth God require at our hands this adiunct, which no man can obtayne, vnlesse he haue it from heauen? according to that saying, A man can receiue nothing, vnlesse it shall bee giuen him from heauen. Iohn. 3. 27.
Ans. Det (saith Augustine) quod iubet, & iubeat quod vult. Let him giue that which hée commaundeth, and let him commaunde what he will. And agayne. In praeceptione disce quid debeas habere: in correptione tuo te vitio non habere: in precatione, a quo petere debeas id quod debes habere. In the commandement learne what thou oughtest to haue: in reprehension that thou hast it not through thine owne follie: in prayer, of whome thou must aske that, which thou must haue. Furthermore these thinges which are subordinate are not contrarie. And agayne, these men which are regenerate must stirre vp the giftes of God, in the number wherof is the strength of the heart. For they 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 [Page 163] 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. [Page 165] against all those Gods and Lordes, which are so called by equiuocation: séeing there 1. Cor. 8. [...] 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 [Page 166] 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 [Page 167] 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 thende 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. 1 [...]. 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. [Page 168] 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 cō dition 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 [Page 169] 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 [Page 170] 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 [Page 171] 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 [Page 173] 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 [Page 174] 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 [Page 176] 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 [Page 177] 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 [Page 178] 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 [Page 179] 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 shalbe mooued, when God shalbe reuealed in the fleshe, iustified in the spirit, séene of Angels, preached to y e 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, [Page 181] 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 Gē tiles 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, & [Page 181] 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 shalbe 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, shalbe 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 [Page 184] 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 which followed them: and the rocke was Christ. ver. 9. Neither let vs tempt Christe as certaine of them tempted and perished by serpents. Therefore was hee present with the Fathers, & did feede them. Iohn. 14. 18. I wil not leaue you fatherlesse. And let vs remember for our comforts sake, that wee can no more bee left fatherlesse nowe, then coulde the Apostles in times past, and also that Christ did pray euen for vs also. Iohn. 17. 20. 21.
3 For with-out Christe there can bee no Church. As the body is vnperfit, if it want the heade: so there can bee no Church of the elect at all, with-out Christ the heade. Therefore is it that Paul saith that wee are elected in Christe, and that wee are made one bodie with him, and in-grafted into him.
4 Christe is present with the Church, as in the person of a Lorde, so in the person of a Mediatour.
The person of the Mediatoure comprehendeth vnder it the office of a Kinge, a Prophet, and a Priest. Therefore Christe Iesus doth defend and gouerne vs: by the ministery of the spirite he instructeth vs: and making intercession Eph. 1. 4. for vs, by the efficacie of his merites, hee obtayneth mercie for vs, at the handes of his Rom. 6. Father.
[Page 185]5 It was said in times past that he should come, in respect of the incarnation of the Word. For when the fulnes of time was come, hée was sent of his father, hee was made of woman, hee Gala. 4. 4. was made subiect to the law. Therefore doth hée affirme that he was sent of his father. Ioh. 6. 38. I came downe from heauen, that I might doe not mine own will, but the will of him which sent me.
6 Hee ascended into heauen, his bodie and soule being taken vp into heauen. So is it in the godlie confession of the Church of Basill, in the article concerninge Iesus Christ God and man.
Therefore let vs not yeeld vnto the opinion of those men which make the flesh of Christ inuisible, and doo verie inconstantlie affirme that he is present with vs bodilie, yet inuisibly. For wheresoeuer the true & naturall bodie of Christ is, there may it also be seene and felt. Lu. 24.
7 Notwithstanding this is certaine: that whole Christ is euerie where, but not the whole of Christ.
Lombardus in his third Booke of Sentences, dist. 22. saith, Truelie whole Christ was in hell, whole Christ was in heauen, and whole Christ was euerie where at the same time. For that eternall person was no greater, when it had the flesh, and the soule vnited togither vnto it, then when it had but the one of them onely: neither was it any greater when it had them both togither, or but the one of them [Page 186] onelie vnited vnto it, then it was hauinge neither of them vnited. Therefore whole and perfect Christ was euerie where. Wherevpon Augustine saith, Hee sent not the Father from him when hee came into the Virgin, being whole euerie where, and perfect euerie where. And a litle after. The Totum Christi, Totus Christus. whole of Christ was neither in the sepulchre, neither in hell, although whole Christe were there: like-as whole Christ is God, and whole Christ is man, but not the whole of Christ: because he is not onelie God, or onelie man, but both God, and man.
Totum enim ad naturam refertur, totus ad hypostasin.
The whole of Christ is referred vnto the nature, but whole Christe vnto the person: Sicut aliud & aliquid ad naturam, alius vero & aliquis ad personam.
As another thinge, and some-thinge, are referferred vnto the nature, but another man and some man are referred vnto the person.
Where-vpon Iohn Damascene saith:
Totus Christus est Deus perfectus, non autem totum Deus est &c.
Whole Christ is perfect God, but the whole of Christe is not God: for hee is not onelie God, but hee is man also: and whole Christ is perfect man, but the whole of Christ is not perfect man: for hee is not onelie man, but [Page 187] hee is GOD also. For the whole of Christ representeth his nature, but whole Christ his person: Sicut aliud quidem est naturae, alius vero hypostaseos: Like-as another thing importeth the nature, but another man importeth the person.
38. Lect. 12. April. 1580.
TO the ende that that which goeth before may bee made more plaine, I will adioyne vnto the Prophets woordes concerninge the comming of the desire of the Gentiles, the lyke sayinge of the Apostle, which comprehendeth in it two rules touching the spirit of God, and Iesus Christ is come in the flesh. The word was made flesh. the spirit of Antichrist. 1. Iohn. 4. 2. 3. By this knowe yee the spirit of God: euerie spirit which confesseth that Iesus Christe is come in the fleshe, is of God. And euerie spirit that doth not confesse that Iesus Christ is come in the flesh, is not of God: but this is the spirit of Antichriste, of whom you haue heard, that hee should nowe come, & that hee is now in the worlde.
Nowe that wée may applie these thinges vnto our purpose, and admonishe the yonger sorte, that they doe not onely take héede of that opinion of Antichrist, which denieth that Christ is come in the fleshe, that is, that hée is made like vnto vs in all things, (sinne onelie excepted, hauing taken to him-selfe the true humane nature, which cōsisteth vpon a reasonable soule, and an instrumentall and comprehensible bodie:) but also of the position, which being set downe, that doth followe: we will set down [...] the Methode of our spéeches Syllogisticallie, which shall teach both these thinges, both that the truth is a most perfect harmonie, and that those which starte aside from the same, after they haue graunted one absurditie, doe gather more, and lay them vpon their owne shoulders, and vpon others also.
1 Syllogisme.
They which deny that Iesus Christ is come in the fleshe are ledde with the spirite of Antichrist. 1. Iohn. 4. 3. But who-soeuer they bée which feigne that the fleshe of Christ is present euery where really, they deny that Iesus Christ is come in the fleshe. Wherefore wée must pray vnto God that they may bée deliuered from the spirit of Antichrist, whereby they doe not p [...]rceiue them-selues to bee ledde: For it becommeth vs to report well of those whom wée sée take our parte against the popish Idolatrie.
2 The proofe of the minor.
Who-soeuer doe feigne that the fleshe of Christ was from euerlasting, they doe denie that Christ came in the fulnes of time in the fleshe. But they which doe affirme that the flesh of Christ is really euery-where, doe say that the fleshe of Christ was from euer-lasting. Therefore they denie that Christ is come in the flesh.
3 The proofe of the minor.
It is altogether vnpossible, and an absurde thinge, to attribute to any thing an vniuersall presence, with-out eternitie of beginninge. But those men which say that Christ is euerie Or bodily. where * really, doe attribute to the flesh of Christ vniuersall presence. Therefore they doe affirme that the fleshe of Christ was eternall and without beginning.
4 The proofe of the maior.
What thinges soeuer can not be seperated from their subiect, and nature, these thinges also cannot bee seperated one from another. But to be in all places at once, and eternitie with-out beginning, cannot bee seperated from the diuine essence: for they are not accidentes, but the essence it selfe. Therefore they cannot bee seperated one from another. Therefore if the fleshe of Christ bee euery where really, it is also from euerlasting.
5 I prooue the maior thus.
For if one thinge haue many properties, if one of them bée in any nature, the rest shall also be in it. But if (as they falsly suppose) vniuersall presence bée in the fleshe of Christ. Therefore shall also eternitie, the greatest simplicitie, and other adiuncts of the God-heade be actuallie in the fleshe of Christ. Which euery man of sounde iudgment, dooth sée to be false.
I will adde in stéede of a conclusion Paul his exposition vpon the oracle, of the comming of the desire of all the Gentiles. Iesus Christe being in the forme of GOD thought it no robberie to bee equall with GOD. But he made him-selfe of no reputation, takinge to him the shape of a seruaunt, and was made like vnto men, and was founde in his apparell as a man, he humbled him-selfe, being made obedient vnto death, euen vnto the death of the Crosse. Phil. 2. 6. 7. 8. Hée which was longe looked for, came when-as the Woord was made fleshe. Iohn. 1.
The forme of GOD doth signifie in this place the diuine nature, as Basil taught godlily, whose woordes are these: That which is in the forme GOD, is in the substance of GOD, for the forme of GOD is not one thinge, and the substance an other, being not compounde: hee therefore which is equall accordinge to the forme, hee is equall according to the substance. Basil reasoneth thus, [Page 191] by reducing his argument vnto that which is vnpossible. If in the person of the Woorde, the forme of God were one thinge, and the essence of God another thinge, then were God compounded, and not simple: but the consequent is absurde, therefore is the antecedent absurde also.
Nowe seeing that the forme of a seruaunt is set against the forme of God: what man is hee that is well in his wittes, that doth doubt that it doth signifie the humane nature? Moreouer Paul calleth it the similitude of men, and that hee was founde in apparell as a man. Neither did that glory which was annexed vnto the humane nature, take from it the truth and properties of nature: as Augustine taught very well. Further-more, in the blessed life we shalbe as angels, not in respect of substance, but of the qualities. 1. Cor. 15.
39 Lect. 15 April.
Why is the Messias called the desire?
THis did Christ expounde Luke. 10. 23. 24. Blessed are the eyes which see those things which you see. For I say vnto you, that manie prophets, and kinges haue desired to see [Page 192] those thinges which you see, and haue not seene them, and to heare those things which you heare, and haue not heard them.
Obiect. Haue not therefore the holy prophets, and kinges séene and hearde Christe? I reason thus: Abraham reioysed to sée Christ his daie: and hee sawe it, and reioysed. Ioh. 8. 56. Therefore that his assertion is false. Luk. 10. 24.
Ans. I deny the consequent, and my reason is this: because in this obiection there is ignoratio elenchi ignorance of an argument. For these are not spoken both concerninge one thinge. The saying of Christe in Iohn intreateth of the faith in Christ, which is common to all the elect, whereby Abraham, and his true sonnes are said to sée Christ. But in these woordes which are in Luke hee speaketh of the measure, and degrées of light, and of faith, in some respect, to declare the difference which is betwéene the two Testamentes, which is fet from the measure of the reuelation.
Qu. But for what cause is hee said to bee desired?
Answere. The cause is set downe in these words of the Prophet, and the Apostle. Isa. 61. 1. 2. 3. The spirit of the Lord vpon mee, because the Lorde hath annoynted mee: to preache glad tydinges vnto the meeke hath hee sent me, to binde vp the broken in heart, to preach libertie to the prisoners, and opening [Page 193] of the pryson vnto those which are bounde. To preach the acceptable yeere of the Lorde, and the day of vengeance of our God, to comforte all that mourne. To appoint vnto them that mourne in Sion, and to giue to them for ashes, oyle of gladnesse, for mourning, the garment of gladnes, for the spirite of heauines &c. Ioh. 11. 25. I am the resurrection and the life &c. 1. Cor. 1. 30. Iesus Christ is made vnto vs of God, wisedome, and righteousnes, and sanctification, and redemption, &c.
Therefore I reason thus from these benefites which wee haue by Iesus Christ. Hée is rightly saide to be desired, which is sight to the blind, life to the deade, resurrection to them which lye in the dust of the earth, the right way to them which wander and are out of the way, wisedome to the foolish, righteousnes to the giltie, sanctification to the vncleane and prophane, redemption to the prysoners. But Iesus Christ our Prophet, our king and mediator: is and doeth all these thinges for vs, and many moe. Therefore hee is rightlie sayde to bee desyred.
3 But whie is hee called the desire of all the Gentiles?
Ob. Some man will perhaps reason on the contrarie, thus: No man is desirous of that which hee knoweth not. The promise of the comming of the Messias was vnknowen to the Gentiles: but the Iewes knewe it full well. [Page 164] Therefore the Messias ought to bee called the desire of the Iewes, and not of the Gentiles.
I aunswere confitendo by confessing. Although the promise concerning the sending of the Messias was not so much beaten into the heades of the Gentiles, as of the Iewes: yet is Christ rightly tearmed the desire of the Gentils, because hee was to bee sent, euen for their sakes also, that he might deliuer them out of the power of darkenes. And why mast thou not confesse y • hee is rightly called thy desire, which was as they say the heade and the helme.
But I reason thus. Seeing that God is the redeemer onely in Iesus Christ, Christ is rightly called their desire, whose God (that is redemer) is the Lord. But the Lorde is the God not onely of the Iewes, but also of the Gentiles. Rom. 3. Surely of the Gentiles also. Therefore I conclude that the Lorde Iesus is the desire aswell of the Gentiles as of the Iewes.
I prooue the maior. For they whose God is the Lorde, are not onely perswaded that Christ hath created them, but also that hee is their redeemer. As by faith they perceyue that the worlde was made by the worde of God: so beeing iustified by faith, they confesse that they beléeue the remission of sinnes.
In like sort I prooue the minor. GOD doeth iustifie none but those whose mercifull God hee is. But hee doeth iustifie the circumcision of faith, and the vncircumcision by fayth. Rom. 3. 30. Therefore hee is the God [Page 195] aswell of the circumcised as of the vncircumcised in the flesh.
Let vs throughly ponder these and such like sayinges, that beeing mindfull that we are sprong from the wild Olyue trée, wée may with one minde and one mouth giue thankes to our Lord Iesus Christ, who hath deliuered vs from the power of darkenesse, and hath translated vs into the kingdome of light. To him be glory for euermore. Amen.
40. Lect. 25. Aprill. 1580.
6 An argument drawen from the glorie of the second Temple.
I will fill this house with glorie, saith the Lorde of hostes.
IT is questionles that that temple is to be builded with great industrie and ioyfulnes, which the Lord hath promised to replenish with glory. But the Lorde doeth promise to replenish the seconde Temple with glory. Ergo. &c.
Aphorisime concerning glorie.
1 There is one glorie of the flesh, and an other of the spirite.
[Page 196]2 The glorie of the fleshe beeing kindled with the confidence that is reposed in workes, as strawe with fire, is an hinderance to fayth. Iohn. 5. 44. Howe can yee beleeue when yee receiue glorie one from another, and do not seeke the glorie which commeth from God alone?
3 The glorie of the spirite staying vppon Christ alone, is ioyned with faith▪ 2. Cor. 3. 18. But we beholding as in a myrrour, with open face, the glorie of the Lord: are transformed into the same image from glorie to glorie.
4 There is one kinde of glorie of the fleshe which consisteth in riches, dignitie, and good successe, and it is common aswell to the faithfull, as to the vnbeléeuers. Gen. 45. Psal. 112. 2. Reg. 12.
5 Yet ought the glorie of the spirite to bee preferred farre before it, which accompanyeth plentie of the Lordes blessing in spirituall thinges.
6 And forasmuch as both of them are to bée esteemed according, to their end & vse: wée ought to preferre the glorie of the spirite (which serueth chiefely both to our owne edification, and the glorie of God,) farre before the glorie of the fleshe.
The blessing of God is commended first, for y e efficient cause or the author thereof, which is God, who is called the God of glory. Psal. 29. 3. Secondly for the formall cause, which comprehendeth the decent and good order vsed in the [Page 197] dispensation of the worde of God, and his worshippe, and the approbation thereof, which is declared by the imputatiō of perfection wrought by faith, whenas otherwise God might require manie thinges at our handes. Lastly for the plentifulnes thereof which is signified by this worde (fill). And nowe, howe, and of what gifts this fulnesse is ment, these sayings doe sufficiently testifie. And of his fulnesse haue wee all receyued euen grace for grace. Ioh. 1. 16. And agayne, Hee is ascended farre aboue all heauens that hee might fulfill all thinges, (namely, with the giftes of the spirite) and that hee might giue to the Church faithfull seruaunts). Eph. 4. 10.
2. Of the funiture of the seconde Temple.
Although wee must needes confesse that there was great store of riches gathered together in the treasurie, and that, as the histories do testifie, there were other riches taken fro other: yet no doubt this was the principall glorie thereof, that the sonne of God beeing reuealed in the fleshe, taught the gospell of the kingdome therein.
Wee will inferre certayne notable sayings of the holie Scripture, and out of them will wee gather what bee the chiefe ornamentes of Temples. 1. Reg. 8. 12. 13. The Lorde said that hee woulde dwell in the thicke [Page 198] clouds. Certaynely I haue built thee an house to dwell in, an house, that thou mightest dwell for euer. The presence of God hearing prayers, an [...] taking in good part the worshippe done to him in faith, is the first and chiefest ornament of a Temple. And whereas it is sayde that the Lorde doeth not dwell in temples made with handes: that may not bee vnderstood simplie, Act. 7. 48. but in some respect, first in respecte of his essence, according to the which hee is not onely in the Temples, but also euery where: secondly in respect of the comparison. For it delighteth him not so much to dwell in a materiall Temple, as in a faithfull heart. Isay 56. 7. My house shall be called an house of prayer to all people. Vnder prayer made in faith, the Prophet doeth comprehend by Synecdoche, the administration of the worde and Sacramentes, and also both the externall and internall worship of God. And is certayne that hanginges, organs, and musicall harmonie do nothing like so much adorne Churches, as the preaching of the worde of God, which serueth to the vse and edification of the saints Ioh. 2. 16. Carrie these things hence, make not my Fathers house an house of Marchandice. Therefore the house of the Father, séeing it is an house of godlines, must not serue to the prophane gayne of those men which thinke that gayne is godlinesse, (and for this cause they doe all thinges, that they may serue to their filthie lucre. 1. Tim. 6. 5. 9.) but to the edification of the mysticall [Page 199] bodie of Christ, which is the Church.
3 Of the glorie of the Church of the newe Testament.
Isay. 40. 5. The glorie of the Lorde shall be reuealed and all flesh shall see it together, because the mouth of the Lorde hath spoken it. Isay. 60. 2. For behold darkenes shall couer the earth, and a myst the people: but vpon thee shall the Lorde arise, and vpon thee shall his glorie bee seene. The meaning of these oracles may bee gathered out of these sayinges. Iohn. 1. 14. And that word was made fleshe: and it did abide amongest vs (and we sawe the glorie thereof, the glorie I say as of the onely begotten, comming out from the father) full of grace and trueth. 2. Cor. 3. 9. For if the ministerie of condemnation was glorious, much more doeth the ministration of righteousnes abounde in glorie.
4. Of the glorie of the Faithfull.
1 It is most certayne that the faithfull are the Temples and houses of God. Eph. 2. 22. Wherein you also are builded together, that you maye bee a dwelling place for GOD, through the spirit.
2 For this cause is it saide that Christ doeth dwell in their hartes by faith. Eph. 3. 17.
3 And it is certaine y • they which are destitute of holy spirit & of faith, haue no part nor fellowship [Page 200] with Christ. 2. Cor. 6. 15. What concorde hath Christ with Beliall? or what part hath the beleeuer with the infidele?
4 Truelie the onely glory of the faithfull is Christ. 1. Cor. 1. ver. 31. But you are of him in Christ Iesus, who of God is made to vs wisdome and righteousnes, and sanctification, and redemption: that as it is written, he that reioyceth let him reioyce in the Lord.
I thought good briefely to note these thinges, that they which are desirous (the vale being pulled awaye) to goe from the shadowe vnto the truth, & throughly to ponder the mysteries of the oracle, might haue store of godly meditations. The Lord Jesus driue away our confusion with his glorie, and illuminate our mistie mindes with the beames of his light, to the glorie of his eternall father. Amen.
41. Lect. April. 26.
Verse. 9.
The siluer is mine, and the golde is mine, saith the Lord God of hostes.
IN these wordes is contayned an aunswere whereby hee preuenteth this obiection. The temple of Salomon was in times past bewtifull with gold, syluer, and brasse: whether a man did [Page 201] beholde the vessells or the hangings thereof: but who shall enrich & adorne the temple with golde and siluer? None truely, none.
The Lorde maketh answere, that all the siluer and golde is his, which is in the whole worlde: yet are not the temples adorned w t th [...]se, though they be noble mettals: but with farre other ornamentes, whereof we haue spoken before, and more shall speake hereafter.
A briefe institution briefely set downe, concerning the golden vessels, and siluer vessels of Temples.
1 The vse of vessels of golde, and vessels of siluer was necessarie in times past in the Leuititicall sacrifice. That may be gathered, first out of the speciall commaundementes of God concerning the gathering of these metals, and the making of diuers vessels of the same to diuers vses: secondly, out of the holy rites of the sacrifices, perfumes, sacraments, &c. And that ceremoniall worship had many peculiar thinges, which wee cannot now imitate without such emulation as is not tollerable: séeing that the manner of our administration is farre vnlike to that.
2 The vse of these vessels is nowe indifferent: séeing there is no especial commandement extant concerning the matter of y e vessels, which we vse in the administration of the sacraments, and also séeing that is certaine that Christ and his Apostles did vse common vessels.
[Page 202]3 Therefore let vs remember that the vessels which wee now vse, are not to bee estéemed according to the prise & profit of the matter, nor yet according to the singular wormanship of the forme, but according to the vse and end thereof. Woulde to God these men would thinke vppon this, which doe thinke that the Lordes supper cannot be celebrated without such chalices as the massemongers did vse: and for this cause they turne the cups which haue beene long time vsed amongest vs, into chalices.
4 We must néedes confesse that not long after the Apostles time, first the vessels of woode, and afterwarde the vessels of glasse being taken away, they began to vse vessels of gold & vessels of siluer, if at any time the sacramentes were to be ministred. Zephorinus the Pope hauing taken away wooden vessels, did put in place thereof vessels of glasse.
But Vrbanus who entred the Popedome in the yeere of Christ 227. and in the third yéere of Alexander Seuerus, hauing abolished the decree of Zepherinus: did commaunde that they shoulde vse vessels of golde and siluer, and if they had none such, that then they shoulde vse vessels of Tynne.
Hée prouided verie wisely (I warrant you) both for the poore and also for the rich. I thinke hee woulde haue giuen them leaue to haue vsed woden vessels, & of glasse, if they had not had vessels of mettall. But I thinke it will not bee amisse, here to recite these thinges which are set [Page 203] downe in the Popes lawe, Distinct. 1. The The Popes lawe. vessels vsed in the celebration of the holy mysteries are chalices, and pattins, concerning which Bonifacius the martyr and bishoppe being asked whether it were lawfull to celebrate the sacramentes in wooden vessels or no? he aunswered, that the Priestes in times past did vse not golden, but wooden chalices. Zepherinus the sixtenth bishoppe of Rome did decree, that the masses should be celebrated in Pattins of glasse. After that Vrbanus the Pope made all the ministring vessels of syluer. For in this, as in the other kinds of worship, the dignitie of the Churches hath increased more and more by encrease of time. For in our dayes (which are seruantes of the good man of the house) that the dignitie of our mother the Church may not bée any whit deminished, but rather augmented and much inlarged: wee doe ordayne that hereafter no priest presume any way to celebrate the holy mysterie of the bodie and bloude of our Lord Iesus Christ in vessels of wood: least God be prouooked to wrath with that wherewith he should bee pacifyed. Also that the Lordes chalice with the pattin bee made, if not of golde, yet of syluer. And if any man be so poore that he cannot so haue it, yet let him haue a chalice of tinne. And let not the chalice be made of brasse, or of latin, which by reason of the vertue of wine procureth canker, and also causeth vomitte. But let no man presume to sing Masse in a chalice of wood, or of glasse.
[Page 204]1 In these decrees will we note first, that the Church of Rome did quickly fall away from the thriftenes and simplicitie of the Apostles.
2 Secondly that the new Bishops did sometimes abolishe the decrées of their predecessours.
3 Thirdly that they thought that the chiefe dignitie and worship of the Church did consist in golde and syluer: whenas the principall ornament of a Church is the sinceritie of doctrine, of the sacramentes, and of life.
4 Fourthly, that they suppose that God is pleased with vessels of golde and syluer, and is displeased with these that were baser. Surelie then there was but bad prouision made for the Apostolike Church, whi [...]h vsed wooden vessels, if at any time the sacramentes were to bee cele, brated.
Constantinus the great did wonderfully enrich the Churches with vessels of golde and of siluer: but Iulianus the Apostata did shortlie after take them away, as the ecclesiasticall historie doeth testifie.
5 Notwithstanding the holy bishops did more regard the lyuing vessels then the metals. Hereof haue we a notable example in the historie of Ambrose, who in his seconde booke of offices. Chap. 18. writeth thus: As we sometimes were hated, which broke the misticall vessels that we might redeme the prisoners: which thing might displease the Arrians, and not so much the fact, as that they might haue somewhat [Page 205] which they might reprehende in vs. And a little after. Which thing although wee did not without some reason, yet were wee so hated amongst the people, that we did confesse, and proue, that it was much better to keepe soules for the Lorde, then golde. For hee which sent his Apostles without golde, hath also gathered Churches together without golde. The Church hath golde, not to keepe, but to bestowe, and to succour in time of necessitie. What neede haue wee to keepe that which helpeth nothing? Doe not we knowe that the Assyrians did robbe the Temple of the Lorde of great store of golde and syluer? Doth not the Priest better gather it together, that it may serue 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 [Page 209] 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 [Page 207] 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 [Page 209] would be greater then euer was the glory of the first Temple. And howe often are wee brought to y e 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) [Page 210] 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 [Page 212] 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 y e 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 [Page 213] 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 y e 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, [Page 215] 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:
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 required at the hands of these, that they bée faithfull. 1. Cor. 4. 2. It [Page 216] 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 y e 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, [Page 217] cōtinue 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 y e woorde of y e 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 [Page 218] 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 cōsisteth 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 [Page 219] 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 y • Sacraments signified are apprehended by the sensitiue instrumēts 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 y • 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 y • signe there-of is Ioh. 31. 33. Ioh. 6. 45. preached outwardlie by the mini [...]ers of y e word.
Ob Isa. 4. 2. The seruaunts of God are cō 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 thende and purpose where-vnto they which are Teachers in y e 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, [Page 221] 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 [Page 223] 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 y e order of things) should say, y e earthly things are receiued with y e 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 y e grace of GOD, pray earnestly for them which thinke otherwise then wee doe, that the Lorde [Page 224] 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 [Page 225] 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 y e Church [Page 226] 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 [Page 229] 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 [Page 230] 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 y e 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 [Page 231] 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, idl [...]nes, and sléepe, doe thinke it a sinne to [Page 233] 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 not [...] 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 [Page 232] [...] [Page 233] [...] [Page 234] 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 thē.
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. [Page 235] 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 y e 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. [...]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 [Page 236] 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 [Page 237] of Paul beeing newly conuerted. But Saul encreased the more in strength, and confounded the Iewes that dwelt at Damascus, confirming by testimonies conferred togither that this was Christ. Act. 9. 22.
The ende.
The next ende thereof is, that it may serue to the instruction, correction, consolation, and exhortation of those men, which are coheyres, partakers of one bodie, and partakers of his promise in Christ through the Gospell. Eph. 3. 6.
And the last end of this knowledge is the glorie of God, according to that saying of y e same Apostle: To the intent that that manifolde wisdome of God may be made knowen by the church, to the principalities and powers, in heauenly places. Ephe. 3. 10. Therefore that doctrine wherein the pastors and doctors of the Church ought to excell, is the gift of true vnderstanding, which is according to godlinesse, concerning our saluation, seruing to instruct the faithfull that which the spirit of God, reuealing Christ, worketh to our restoring and the glorie of God.
Learne first (sayth Hyerome) before thou teach. For no man shall euer be able to teach those thinges whereof he is ignorant. Therefore they do offend grieuouslie which being neither furnished with the knowledge of heauenly thinges, nor with the vse of spirituall thinges, do take vpon them to teach in the Church. And (as Bernard sayth) being more ready to take the [Page 238] chaire, then the charge, for their bellies sake, to the great hinderance of the Church: they play the part of those men which get their foode with their tongue, and also they play the Parates, in that they learne by heart, and pronounce without iudgement, sermons penned by other men.
47. Lect. 36. May.
NOwe let vs returne in Gods name vnto our purpose. For those thinges aforegoing, which were spoken concerning the skill in the lawe of God, which the Priestes ought to haue: tende onely to this ende, that wee may vnderstande that the Priestes vnto whose consciences the prophete appealeth, did condemne themselues.
Verse 13.
If any man shal beare holy fleshe in the skirt of his garment, and with his skirte doe touch bread, or pottage, or wine, or oyle, or any meat, shall it bee made holy? And the Priests made answere and said, No.
1 The Fathers, the Prophets, Christ himselfe, and his Apostles did often times vse a parable to reprooue, and conuince men by their owne iudgement.
There bee parabolical examples extant. Iud. 9. which Iotham the sonne of Gedeon vseth of the kinglie honour giuen to the Oliue tree, the figge tree, the vine, and the bramble. Which Nathan the Prophet vseth when he did reprooue Dauid for murder and adulterie, of the rich man and the poore man: which the woman of Thekoah vseth, of her two sonnes. 2. Sam. 14. Which Christ Iesus vseth, of the two sonnes which were sent by their Father into the vyneyarde: of the vineyarde and husbandmen: of the mariage of the kinges sonne. Mat. 21. 22.
In this place wee haue an example of a Probleme. And agayne in Mat. 21. 25. of the baptisme, or doctrine of Iohn the Baptist. And in the Chapter following, of Christ the Lorde and sonne of Dauid.
A Position.
It is a poynt of spirituall wisedome so to appeale vnto an other mans conscience, whether it be by a Parable, or a Problem, or by some other meanes, that he may playnely confesse that he is conuict, and that giuing the glory to God, he may yeelde to the truth.
2 The meaning of the probleme which Haggeus did propound to the Priestes, is this. Doe you thinke that you haue therefore beene an holy nation, because you haue lightly executed the ceremonyall worshippe, neglecting the restoring of the Temple. Nay I prooue that [Page 240] you haue bene vncleane, after this manner. Looke how much holie flesh which is caried in the skirt of the garment, doth sanctifie other meates when the garment toucheth them: somuch doth your superstition and bodily exercise sanctifie you from the infection of sinne. But flesh which is wrapped vp in a cloth doth not sanctifie other meates. Therefore these ceremonies and bodily excercises do no whitt avayle to the sanctifying of you. Some there be which by contradiction doe take these wordes (holy, and to hallowe, or sanctifie) so, that they may signifie, 1. Cor. 14. (profane, or to make vncleane.) Therefore the meaning shall be this. Vncleane flesh which is wrapped in a cloth doth not pollute other meates. Let the godly iudge whether exposition is better. For the spirite of the prophets is subiect to the prophets.
1. Position.
The people of God must not acknowledge that their sanctification (whereby they are clensed from the infection, and vncleanes of flesh, and bloude) commeth from the hungrie and weake elements of the worlde.
2. Position.
All thinges are cleane to the cleane: but vnto the profane and infidels there is nothing cleane: but euen their mind and conscience is vncleane. Tit. 1. 15. Out of this saying may we gather, that onely the faithfull are cleane, and that all infidels are vncleane.
3 Position.
The worship which prophane men doe vnto God, (for-asmuch as it is vncleane) it can in no case please God, neither doth hee allowe the same.
The answere.
3 The answere consisteth vpon the deniall which the priests make.
A Position.
In the confession of faith, and in our answeres concerning religion, we must vse no dissimulation, ne feigninge, no feigned refusall. For it becommeth vs freely to professe these things, which the Lord of his goodnes hath reuealed vnto vs. And it is manifest, and execrable impietie falsely to pretend ignoraunce, least thou be enforced to cōfesse the matter. As when the Iewes did say y • they knew not whether the baptisme of Iohn were from heauen, or of men. Mat. 21. 27. Therefore let no man suffer him-selfe to bee so caried away into such dissimulation (being mooued with the example of those men, which walk not rightly in the gospell of Christe, and are of some authoritie) that hée feigne him-selfe to bée ignorant of the truth, and extinguish the spirit which is in him-selfe. Which thinge (alas for woe) many haue done, and in these daies doe, to Latonus Hossmeisterut. their vtter ruine, as is too euident.
A digression. Distinctions concerning conference in diuinity.
1 God will haue vs to stirre vp the gift of God by godly conference concerning godlines, that wée may profit, accordinge to that saying o [...] Paul, Col. 3. 16. Let the woorde of Christ dwell in you plentifully with all wisedome: teaching, and admonishing one another &c. Now if all the faithfull must doo this, how much more ought they to doe it, whom God doth seperate to teache others?
And it must néedes bee that the holy spirit must bee the author, the taske-maister, and moderator of this conference. For the ende of such godlie conference is the truth, which wee must knowe and bring to light. And it is the holy spirit alone that leadeth vs into all truth.
3 The naturall man is vnfit for such conference. I call him the naturall man which followeth in all thinges the reason of the flesh, being bée-witched with the acceptinge of persons, and vaine glory: and finally, which vnderstandeth not the thinges of God, but the things that are of men. I prooue that hee is vnfit for such godlie conference, thus. No man can dispute rightly about these thinges which he neither vnderstandeth, nor yet alloweth: but the naturall man vnderstandeth not th [...]se thinges which are of the spirit of God, for they are vnto him foolishnes, neither can hee knowe these [Page 243] thinges which are iudged spirituallie. Ergo. &c.
4 But the spirituall man will speake truely, and proportionablie of the matters which appertaine vnto God.
I call him the spirituall man which is led by the spirit of God, who acknowledgeth Christ Iesus a-lone to bee his maister: and who in all thinges (being lightned by faith) doth [...]éeke the glory of GOD. Hee is fit for such holie conference, because comparinge Spirituall thinges, with Spirituall thinges, hée discerneth all thinges.
5 The holy Scripture inspired by God, is vnto him a marke, and most certaine rule. Whether prophecie, accordinge to the proportion of faith. Rom. 12. 6. Wee haue a most sure word of the Prophets: to the which yee doe well, that yee take heede, &c.
6 Hée declareth his vnderstanding according to the example of Christ Iesus, both in apposing, and also in answering.
I call the woorde of wisedome and knowledge, or the excellent knowledge of the misteries of God, Vnderstanding.
Apposinge serueth to the findinge out, and pondering of thinges which concerne God. For as wee must not answere before the opponent hath plainely declared his opinion: so must not the consent goe before knowledge.
Answering must serue to the weighing and censuringe of matters, and opinions: that wee [Page 244] may freely testifie what the Lord hath reuealed to vs concerning the same.
48. Lect. 31. March. 1580.
FOr-asmuch as the Lord doth commaunde vs [...]. The. 5. 21. to trie all thinges, and to retaine that which is good: wée must first conferre thinges together, and afterward lay them vp in our heart. GOD will not haue vs to belieue euery spirit, but to trie the spirits whether they bee of God [...] Iohn. 4. 1. or no. Therefore let vs not take héede to those men, which doo feigne any assertion (such as this is: Christ ascended, that is, hée vanished out of sight) and doo commaunde vs to belieue the same with-out any authority of Scripture, or reason, saying that wée ought not to aske for any proofe there-of.
To conferre, is diligently to compare one part of holy doctrine with an-other, conferring the testimonies and the reasons together. For there is no one part thereof repugnaunt to another. but they doo all of them excellently agrée together.
Examples. Hée which affirmeth that there is frée-will in a man that is not regenerate, hee [Page 245] away originall sinne: & hee which either denieth, or extenuateth * this, he taketh away much Original sinne. from the merits of Christ. So hee which includeth in the breade of the Lords Supper, the body of Christ corporally, he gaine-saith the article of the Creede, Hee ascended into heauen: which wee must vnderstand historicallie, and not allegoricallie. So hee which will bee iustified by woorkes, hath no part, nor fellowship with Christ.
To lay things vp in heart, is to lay vp déepely in the minde thinges which wee haue considered vpon, and which wee doe well knowe: that they may be readie, & serue for our purpose when wée haue néede of them: as it is saide of Marie, Luk. 2. 19. But Mary kept all these thinges, pondering them in her heart.
8 When-as the authority of Scripture is alleadged, wée must sée whether wee ought to followe the written woorde, or the meaninge there-of.
These two rules of Augustine deliuered in his third [...]ooke of Christian doctrine Cap. 16. are worthie to bee remembred.
The first is. If it be such a kinde of speech as containeth a commaundement, or forbiddeth any wickednes or hainous offence, or commaundeth profit or bountifulnes, it is not figuratiue. The second. But if it seeme to commaunde any wickednes or haynous offence, or to forbid commoditie, or bountifulnes, it is figuratiue. Vnlesse (saith hée) you [Page 246] eate the fleshe of the sonne of man, & drinke his bloude, you shall not haue life in you. This seemeth to commaunde wickednes, or an haynous offence. It is there-fore a figure, commaundinge vs to bee partakers of the Lordes passion, and sweetely, and profitablie to remember, that his fleshe was crucified, & wounded for vs. Thus saith hee.
9 Also wée must make & marke the choise of the instruments of Logicke, namely of a demonstration, and an argument.
Wee must not dispute pro and con after the manner of the Schooles, (as doo the schoole diuines,) about these matters, which are vndoubtedly true, least the duller and simpler sorte bee made doubtfull. But thinges which are vndoubtedlie true are to bee handled demonstratiuely, that they may both be declared, and also by most firme reasons be prooued to be true. And false things are to bee brought to light, that they may bee refuted, & they are also to be reprooued, that their falshood being disclosed they may hurt no man.
10 It shalbe a point of singuler wisedome, to know these men well, which are our aduersaries. For some men there be which are delighted in the truth, other some there bee which are not so. Of the former sort was Apollos of Alexandria, an eloquent man, & mighty in the Scriptures, whom Aquila & Priscilla instructed more fully in the way of God. Of the latter sorte are they of whom our Apostle speaketh. And as [Page 247] Iannes & Iambres resisted Moses, so doe these men resist the truth, men of corrupt mindes, reprobate concerninge the faith. But they shall preuaile no lōger, for their madnes shall bee made knowen to all men, as theirs also was. 2. Tim. 3. 8. 9.
As they which are willing to be taught, are to be instructed with all méekenes: so ought also the mouthes of the stubburne to bee stopped. 2. Tim. 2. 24. But the seruaunt of the Lorde must not fight, but he must be gentle toward all men, apt to teach, suffering the euill. Instructing them with meekenes that are cōtrarie minded, &c. Tit. 1. 9. 10. 11. Let a byshop hold fast that faithful word according to doctrine, that he may also be able to exhort with wholsome doctrine, and to conuince them that speake against it. For there are many disobedient, and vaine bablers, and deceiuers of mindes, chiefly they which are of the circumcision: whose mouthes must be stopped &c.
12 We must only dispute about these things which are méete for wholsome doctrine. According to that commaundement of the Apostle. But foolish and vnlearned questions auoide, knowing that they breede strife. 2. Tim. 2. 23. And 1. Tim. 6. 20. 21. O Timothie, keepe that which is committed vnto thee, & auoide prophane outcries about vaine matters, and oppositions of sciences falsly so called: which while some men haue professed, they haue erred concerning the faith.
13 When-as the truth of anie opinion appéereth by a demonstration, wee must not doubt anie longer. For as 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. [...]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 y e 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 [Page 249] 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 [Page 250] 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 y e 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.
[Page 252]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 [Page 254] 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 [Page 255] 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, [Page 256] 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. [Page 257] 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 [Page 259] 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, 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 [Page 260] 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: [Page 261] and hee willeth them not to disceyue thē selues beeing blinded and bewitched with selfeloue. 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.
[Page 260]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 winepresse, 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 [Page 265] and common wealth were in like case, as were the priuate affayres and husbandrie.
3 Amongst the other kindes of curses, these also must bee reckoned vp, when the hope which men haue of their studies & affaires, is frustrate. Iam. 4. 2. Yee lust and haue not, ye enuie and haue indignation, and cannot obtayne: yee fight and warre, and get nothinge, because yee aske not. Prayers made in vayne: as the same Apostle telleth vs in the verse following: Ye aske and haue not, because ye aske amisse, that yee may spende them vppon your lustes. ver. 3. 3. Labour bestowed in vayne. It is in vaine to hast to rise vp earely, and late to take rest, and to eate the bread of sorrowe: so shall hee giue his beloued sleepe. Psal. 127. 2.
4 And in verie deede that which is spoken concerning the haruest and vintage, may well bee referred vnto other thinges also, as vnto the studie of diuinitie, and vnto the administration of the word of God. The Lord in his iust iudgement doth accurse many, so that seeing they wil not loue the trueth, they are alwayes learning, yet are they neuer able to come to y e knowledge thereof. For they preferre the opinion of men, before the manifest worde of God: and beeing addicted to heresie, they become blinde & deafe, so that they can neither see, nor heare these things, which notwithstanding other men doe easilie see and heare: and furthermore they fall to rayling, as Galene saith verie truely. The same opinion must we haue of the ministerie of [Page 266] certayne men, and of their vaine labour whereby they profit no man. For seeing that they seeke themselues, and the glorie of this worlde, they rage, &c.
53. Lect. 17. Iune. 1580.
Verse. 28.
I smote you with drought, and meldewe, all the workes of your handes: and yee turned not vnto me, saith the Lorde.
THis verse contayneth not onely a recitall of the causes of the former scarcitie wherewith the Lorde hath punished the Iewes: but also a complaint of their stiffeneckednes, which they did declare, whenas they were not bettered, though they were moued thereto by the miseries whereof they tasted, Paul calleth this Hardnes, and an heart that cannot repent.
Wee wil first handle the rehearsall of the causes: secondly this notable question: Whether Rom. 2. 5. aduersitie doeth make men better or no.
The recitall of the causes.
This rehearsall of the causes comprehendeth in it selfe a treatie concerning meteores, wherein wee must consider the causes, and kindes of contrary tempestes.
The principall cause of such tempests, is God: who sometimes by the good temperature of the ayre and heauen doth blesse vs: sometimes hee rayseth vp horrible tempestes, and destroyeth the corne, and making the ground either too dry, or too moyst, he doth send a curse vpon vs. Mat. 5. 45. Our heauenly Father maketh his sunne to rise vpon the bad and the good, and hee sendeth rayne vpon the iust and the vniust, Act. 14. 17. God hath not suffered himselfe to be without witnes, in doing good, giuing vs rayne from heauen, and fruitfull seasons, filling our hartes with meates and gladnesse. But of the fearefull tempests of the a [...]re, & heauen whan it is troubled, it is said Psal. 29. 3. The voyce of the Lord is vpon the waters, the God of glory maketh it to thunder, &c.
Let vs therefore take no heede to these men which thinke that Deuils and their bondslaues magicians, and witches, are able to stirre vp tē pestes. Let vs rather thinke thus, that the wicked spirits which are conuersant in the ayre, and water, d [...] forsee by the signes and causes, tempests which are at hand, and so they perswade witches, to practise their deuillish charmes at that very insta [...]t, when the tempeste ariseth.
One kinde of horrible tempest is hayle. And hayle (as Plinie in the second booke of his naturall historie chap. 60. doth witnes) is a shower congealed, which falleth oftener in the day time then in the night season, and is sooner resolued De nat. Deor. Lib. 30. then snowe. And that which Cicero [Page 268] saith is false. But the Gods doe not care for the smaller thinges, neither doe they destroy the small fieldes, and little vines of all men: neither was it for Iupiter to take any heede to that, if blasting or hayle haue hurt any thing: neyther doe kinges regarde euerie small thing which is in their kingdome. For both in this place, and also in many other places of the holy scripture it is playnely affirmed, that God doeth stirre vp, and also appease tempests, at his pleasure. Psal. 78. 47. Hee destroyed their vines (meaning y e Egyptians) with hayle, and wilde figge trees with the great hayle. Hee gaue their cattle also to the halye, and their possessions to the coales of fire.
Drought is called of the latines Vredo, of the Gretians [...], whereby herbes, trees, & vines are spoyled. Plinie in his naturall historie, writeth after this sort, of diuers kindes of tempests. Ante omnia autem duo genera caelestis iniuriae meminisse debemus, &c. And before all things we must speake of two sortes of iniuries which the heauen doeth. One which we [...] call tempestes, vnder which are comprehended haile, stormes, & such like: which whē they chaūce, it is called the greater violen [...]. These proceede from the horrible starres, as wee haue often times saide, as from Arcturus, Orion, the Hoedi. The other is the thinges which come to passe when the heauens are silent, and when the nightes are faire: which no man can perceyue vntill they bee done. [Page 269] These thinges are common, and doe much differ from the former, which some call canker, some blasting, some the carbuncle, but all barrennes.
Ruellius in his seconde booke of the nature Cap. 151. num. 40. of stockes saith, Plerique dixere &c. Most men haue said, that the dewe which is burnt with the whote sunne is the cause of canker in fruites, and of the Carbuncle in Vynes, which Plinie supposeth to be false in some respects, and that all blasting commeth by colde onely, and that the sunne doeth no hurt. For first of all wee see that this thing happeneth onely in the night season, and before the heate of the sunne: and that it commeth to passe altogether by reason of the Moone: because this hurt is done onely in the change, and in the full of the Moone, &c.
Robigo doth signifie both a feigned goddesse Or blasting. whose feast was called Robigalia, and also a maledie which happeneth to Corne. If any man bee disposed to reade of the thrée feastes of the Romanes which were called Robigalia, vinalia, Floralia, let him reade amongest others bookes, Plinie in the 18. booke of his naturall historie. Cap. 29.
Quest. Whether doeth aduersitie make men better or no?
Ans. I answere first by a distinction of men, whereof some do loue God, and some do not. To those which loue God, all thinges fall out for the best. Therefore euen sufferings are vnto them Rom. 8. 24. [Page 271] instructions. For they knowe, and vnderstand, that they are therefore iudged of God, that they may not be condemned with the worlde. 1. 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 end [...]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 thē: 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 [Page 272] 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: frō 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.
[Page 273]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 y e 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. [Page 274] And againe: Therefore they which are of faith Gen. 12. 2. are blessed with faithfull Abraham. Gal. 3. 9. 2 Whether it [...]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 y e blessing of God, is a participation of y • 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 [...]ites of Gods [...]essings there [...]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, ou [...] 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 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 [Page 276] saide: The blessing of the Lord maketh rich: and hee addeth no sorrowe there-with. Pro. 10. 22. The generation of the righteous shalbe blessed. Riches, and plenteousnes shalbe 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 shalbe blessed. Riches, and plenteousnes shalbe 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 cōtrary 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, [Page 277] 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 [...]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 shalbe 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 [Page 279] 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 cō 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 [Page 280] griefe and sorow, had néed of some singuler comfort. And séeing that God doeth promise great good things, as the giuing of the Messias, y e 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 vnstable, as of things made with hāds, that Heb. 12. 27. the things which are stable, may remaine. By vnstable thinges, hee meaneth the Tabernacle made with hands, & the whole Leuiticall administration, which was to bee abrogated.
Theod. Beza, thinketh that the heauen and earth are taken allegorically, so that the shakinge of the heauens doth signifie, that both the Idolatrie of the Gentiles, and also the Ceremonies of the Iewes should be abrogated: and by the shaking of the earth is ment the renewinge of the men which are called to bee partakers of the estate of the saintes in the light.
The proposition is this. When Christ shall begin to raigne, then shall all the worship of the Leuiticall sacrifice, & also the superstition of the Gentiles be abolished, and the empires and kingdomes of the worlde shall come to an ende.
Here-by it appeereth that all things which are made, are vn-stable, and that only the kingedome of Christ can-not be abolished by shaking: Heb. 12. 20. Mat. 6. 33. therefore must wee choose the same alone, and séeke it before all thinges.
Aphorismes concerning the shaking of the heauen, and the earth.
1 It is God alone who is able to shake the reasonable creatures, and others.
[Page 282]2 This shaking hath two endes, the remoouing of things which are made with hands, and the confirmation of things which are stable.
3 The remoouinge may bee gathered not only by the for-bidding of the Idolatrie of the Gentiles, but also by the abrogating of the ceremonies of y e law, which ought to haue serued for the instruction of the infancie of the Church of Israell, as exercises of discipline.
4 The confirmation appéereth by the stability of the kingdome of Christ, and of the reasonable worship.
5 Therefore this remoouing serueth to the calling of the Gentiles, and the reiecting of thos [...] which were no true Israclites.
6 The ende of this remoouing is the glorious libertie of the sonnes of God, a new heauen, say. 66. 22. [...]o. 8. 20. 21. 22. and a new earth, and the deliuerance of the creatures from the bondage of corruption. For it is méete that all thinges serue to the euerlastinge kingdome of Christ.
56. Lect. 29. Iune. 1580.
Verse. 23.
And I will ouerthrowe the throne of kingdomes, and I will destroy the strength of the kingdomes of the Gentiles, and I will ouerthrow the charyots, & those that ride in thē, and the horses & they that ride on them shall come downe, euery man with the sworde of his fellowe.
THere is the like saying Dan. 2. 44. 45. Furthermore, in the daies of these kinges shall the God of heauen set vp a kingdome, which shall neuer be destroyed: and this kingdome shall not bee giuen to an-other people, but it shall breake & destroy all these kingdomes, & it shall stand for-euer. Like-as thou sawest a stone cut of from the mountaine, which was not cut of with hands, & did breake in pieces the yron, brasse, clay, siluer, and golde &c.
The causes of the endes of the kingdomes of the worlde.
Further-more, it is certaine that the chiefest empires of this worlde haue their endes, & that only the kingdome of Iesus Christ is perpetual, according to y • saying: He shall raigne ouer the house of Iacob for-euer, & of his kingdome there shalbe no ende. Luke. 1. 33.
1 The principall efficient cause is God: for 1 Why it is. as hee is the author of ciuill and priuate good order, so by his mighty arme hee bringeth mighty things to passe: he scattereth abroade the proude in the imagination of their hearts: he plucketh the mighty out of their thrones, & setteth vp the Luk. 1. 51. 52. humble. And againe. God chaungeth the times and seasons: hee taketh away kings, & setteth vp kings: he giueth wisedome to the wise, and Dan. 2. 21. vnder-standing to those which vnder-stand.
2 The helpers are the authors of tumults, & warres amongst men: as it is said in this place: Euery man shalbe slaine with the sword of his [Page 284] companion. Here-of haue wee an example, Iud. 9. 23. And God sent an euill spirit betwene Abimalech, and the men of Shechem, and the men of Shechem brake their promise made to Abimalech.
Ob. Are not then (will some man say.) the men blamelesse, which are the authors of ciuill warres, & tumults amongst men, séeing they are the instruments of Gods wrath and vengeance? An. I answere, that they are blame worthy séeing that they doo these thinges, not for any desire they haue to execute Gods iudgments, but that they may obey their blinde affections.
Ob. But thou wilt say, séeing they worke together with GOD, who worketh alwaies that which is good: they doo that which is good, and therefore are they blamelesse.
An. I answere, God doth alwaies that which is good: but these corrupt instruments doo offend, séeing that God (who is the best and most wise) doth one thing, in one and the same worke: and the world and the bond-slaues thereof an-other.
3 For-asmuch as ciuill discipline consisteth, 3 The meane. first, vpon order, and glorie: secondlie, vpon ayde against the vniust: when these thinges are taken away, then must the state of the commonwealthe néedes fall to the grounde. Therefore if at any time it séeme good to God, to ouerthrow and alter the estates of common-wealthes, hee powreth out first of all contempt of princes: and he maketh them wander in y • wildernes, wherein there is no way. And this is to ouerthrow the Psalm. 107. 40. [Page 285] thrones of kingdomes: to take from the princes their authoritie and grace, where-of it is said in Diodorus: The dignity of princes is preserued by fauour and good-will, and by the hatred of their subiects are their thrones ouerthrowen. After that hée taketh away their force, by taking from their armies their strength, where-of it is said: I will destroy the strength of the kingdomes of the heathen, and I will ouerthrow the charyots, and those that ride in them: and the horses with their rider, shall come downe. Thus did the Lord spoile Darius the last Monarche of the Persians, of his kingdome, strength, ayde of armies, and of life, being thrise ouer-come in battell by Alexander.
4 The finall causes are, first the remoouing 4 The finall causes. of the kingdomes & things of this world, whereof it is said, The fashion of this world passeth away. Secondly, the punishment of the resisting of God, whereof mention is made. Psal. 2. Thirdly, the euerlasting glory of the kingdome of Christ. For, although Christ doth raigne in the middest of his enimies, whilest the Church is yet militaunt: yet must Satan with all his beetroden vnder his féete.
Ob. Hee which shall deliuer vp his kingdome to an-other, shall not raigne for-euer: but Christ shall deliuer vp his kingdome to God euen y e father, when hée hath put downe all rule, & all authority, & all powre &c. Therefore y e kingdome of Christ shall not continue for-euer.
An. I answere vnto the minor, where-in there [Page 286] is an equiuocation in y e woord kingdome, 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 y e 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 cō taine 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 y e person there be three members, his name, his father, [Page 288] 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, y e God doth some-times speake vnto by name y e 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 [Page 290] 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 shalt decrée, they shall be established, as instruments which are lawfully sealed: by an other metaphor did Isayas the prophet signifie the same authoritie, speaking of the chusing of Eliachim into y • place of Sobna. Isay. [...]2. 22. [Page 291] And I will put the key of the house of Dauid vpon his shoulder, and he shall open, and ther shall be none which shall shut: and hee shall shut and there shall be none that shall open. If you will knowe any thing which is worthie the knowing concerning y e force of gold-ringes, read the first chapter of the thrée and thirty booke of Plinie his naturall historie. Let it be sufficient for vs to learne by this place, that we must be subiect to the magistrate. We knowe the verses of Philemon.
But we, as we doo acknowledge and in spirit worship one God, who is Lord ouer all thinges: so doe we acknowledge him to be most free, and not subiect to any Stoicall fate.
The efficient cause.
2. The Lorde himselfe will extoll vnto great dignitie his seruant Zerubabell.
The Position.
As God doth punish proud princes with rebuke & shame, so doth he also crowne the humble with glorie and honour. Psal. 107. 4. Hee powreth contempt vpon princes, and maketh them to wander in the wildernes wherin there is no way. Psal. 84. 12. For the Lord God is the sunne and shield vnto vs, the Lord [Page 292] will giue grace and glory, and no good thing will he with-hold from them that walke vprightlie. Although this be but a short verse, yet doth it containe fiue benefites which are sent by God. First the gift of vnderstanding, wherewith the sunne of righteousnes Christ Iesus, doth illuminate our mindes, according to that saying I am the light of the worlde, he that followeth me, walketh not in darkenes: but he shall haue the light of life, Ioh. 8. 12. The second is Gods protection in the middest of daū gers. Because thou Lorde shalt blesse the iust; thou shalt compasse him about with good wil, as with a shielde. Psal. 5. 13. The Lord is my shield and the horne of my saluation, and my lifter vp. The thirde is authoritie which the prophet calleth glorie. The fourth is grace, or the good will and fauour of the subiects towards their superiors. The fift, all manner of good things aswell priuatiue as positiue, as some doe terme them.
The internall cause is the chusing to the office y • The internall cause. of a ciuill magistrate. I haue chosen thee sayth the Lorde. In like sorte it is saide of the chusing vnto the office of the Apostleship: Haue not I chosen you twelue, yet one of you is a deuill. Ioh. 6. 70.
By this place we learne that we ought not to take vpon vs any function, vnlesse God do those vs thereunto, according to that saying: A man can receiue nothing vnlesse it bee giuen him from heauen. Ioh. 3. 27. And we must iudge [Page 293] of the calling, by the gifts which are requisit & necessarie for the due executing of the office.
Of the third thing, namely of the veritie of this figure.
No man doth better expound the veritie of the figure whereof we haue brieflie spoken, then Paule the Apostle, whose wordes are these.
5. Let the same minde be in you, that was euen in Christ Iesus.
6 Who being in the forme of God, thought it no robberie to be equall with God.
7 But he made himselfe of no reputation, and tooke on him the forme of a seruant, and was made like vnto man, and was founde in shape as a man.
8 He humbled himselfe, and became obedient vnto the death, euen the death of the crosse.
9 Wherefore God hath highly exalted him, and giuen him a name aboue euerie name.
10 That at the name of Iesus euerie knee should bowe, both of thinges in heauen, and thinges in earth, and thinges vnder the earth.
11 And that euerie tongue should confesse that Iesus is the Lorde, vnto the glorie of God the father. Phil. 2.
The similitude is this. As God will both marueylouslie defend, and also wonderfully exalt in due time, his faithfull seruaunt Zerobabell, though all the Samaritanes and other his enimies say nay: so in time to come shall he extoll [Page 294] vnto great dignitie the Messias, when hee hath humbled himselfe, being made obedient vnto his father, euen vnto the death of the crosse &c.
We see that the Lorde did not onely put his seruaunt Zerubabell in good hope by one and the same oracle, of obtayning ciuill, and other good thinges: but also he foretelleth that the Messias shalbe reuealed, and that al the Church shalbe enriched with his fulnesse.
Wee learne that the goodnes and power of God, is not to be measured by our weake faith, but that we must be certainly perswaded, that God is both able, and also will (if it be for his glorie, and our saluation) doe more and greater thinges for vs, then wee can promise to our selues, through the imbecillitie of our faith.