HAGGEUS the Prophet. whereunto is added a most plentiful commentary, gathered out of the public Lectures of D. john james Gryneus, professor of Divinity in the University of basil, and now first published, Faithfully translated out of Latin into English, by Christopher Fetherstone student in Divinity. LONDON Printed by john Wolf, for john Harrison the younger, dwelling in Paternoster-row, at the sign of the Golden Anchor. 1586. ¶ TO THE RIGHT Honourable, and my very good Lord, john Lord Saint john, Baron of Bletsoe, Grace and Peace with great increase of honour. WHen I call to mind (right honourable) the building of the lords Temple by the jews of elder days, and therewithal take a view of the truth of that material temple, of the Church I mean, generally, and more particularly here in England, this angle of the world: me thinks I may full well compare these two buildings together, whether we respect the causes inforcinge, or the hindrances letting, or the punishments by the Lord inflicted, for not going forward in his work. For the causes which ought to have been as pricks, goads, & spurs to the jews, were these principally. First, the choice which the Lord had made of them. For seeing that the Lord had chosen them out of all nations, countries, tongues, and people: for of all the trees of the wood God chose one only Vine: of all the fowls of the air, one only Dove: of all the nations of the world, one only judea: of all the cities of the world Jerusalem alone, that he might build his Temple on high, and put his name there: and seeing that being jealous of his glory, & careful for his worship, which the Heathen could not give him, for they had not called upon his name, but Jerusalem was the place of his rest, & there would he be called upon, and for this cause would he have the Temple built at the first: it stood them upon if they would escape the crime of impiety, and ingratitude, to build the lords house. Another, the remembrance of their deliverance out of their late captivity, where for solace they had sorrow, and pro socco saccum: where in steed of their own wines which they sometimes had, and under which they were wont to sit, they had Wyllowe-trees, where-on they hanged their harps, as being unable to sing the Lords song. Seeing that the Lord had delivered them out of a nation so polluted as was this, where they saw those Gods worshipped, which neither they nor their fathers knew, & had brought them back again to their own country that they might worship the living God according to his law, and that in his holy Temple: what madness moved them to delay the building of the lords house? If the consideration of those things could not have served to enforce them, yet the other aught to have drawn them, as, that Cyrus the king of Persia had commanded them, and that the Lord of heaven had given them this in charge, and had for this cause shortened their captivity. But they were letted, and that first outwardly, and secondly inwardly. Outwardly by the enemies of juda, and Jerusalem, who when the lions force could not prevail, assayed by fox's craft to hinder the Lords building. Inwardly they were let's to themselves, because they sought their own things, and not the things of the Lord, they preferred their own affairs before the Lords, their own buildings before the Lord's house, and their feet were swift to build their own sieled houses, where in they themselves might dwell, but they went with leaden heels about the place of the Lords rest, which lay in ruinous manner. But as they had sinned, so were they punished: and that even in those things which they preferred before the Lords affairs. For the Lord withdrew his blessing, & it pleased him to inflict a curse upon them, which Haggai doth in ample manner set down, namely that they did sow much, & gathered in but a little: they did eat, but they were not satisfied: they did drink, but their thirst was not quenched: they were clothed, but they felt no warmth: & those which hired themselves out for wages, received wages as in a bottomless bag, which did profit them nothing. These were their plagues and many more, which to explicate I need not, for why? they sufficiently expound themselves. But now let us look into our own state. Though the Lord hath not chosen us alone out all nations, to call upon his name, yet hath it pleased him to call us out of darkness into light, to bring us from horrible superstition, and Gentilism, which reigned some times in this our nation, and to give us his word to be a light to our paths, and a lantern to our feet in this dark and misty world, and therefore are we bound to build a Church unto the Lord as were the jews, to build a temple: that in the same the Lord may be worshipped, seeing the wall of separation is taken away, and the hour is come, that neither in the mount, neither at Jerusalem the Lord is worshipped, but the true worshippers do worship him in spirit and truth. Again, though our captivity from Babyloin of the Assyrians hath not been turned as the rivers in the south: yet hath the Lord brought us in some measure from the captivity of that romish Babylon, out of which we ought so to departed, that we ought to touch none of her unclean things: and that to the end we may worship him sincerely, and with an holy worship: and therefore ought we to build the Lords Temple. Again, though Cyrus the king of Persia hath not enjoined us this thing: yet Cyrus the lords shepherd (as the prophet termeth him) hath commanded us, and why do we not then erect the ruinous walls of Jerusalem? But (alas for woo) too many are our lets. For outwardly we are letted by the enemies of juda and Jerusalem, the papists I mean, who though they can not by violence hinder our labour, because the Lord hath compassed in his Vine with a brazen wall, whose hedge is not yet broken down: yet by secret means they undermined our work, & because they will bear a show of building, they build with untempered mortar, or rather under colour of building a Temple to the Lord, they set up a Synagogue to Satan: yea, by sattle means they steal away those stones which we should lay in the Lords building, that they may be corner stones in their ruinous work. These are no small lets, but (the more the pity) we have as great among ourselves. And the first of these seemeth to be the silence of those which have sometimes laboured painfully, whose work is in danger to decay, if storm and tempest should arise. another let there is, and that is, the labourers want their wages, by reason of the unsatiable covetousness of the men of our days, which will not suffer them to let go the spoils of the Church, impropriations I mean. Again, amongst the builders there be those which fill the rooms of builders, but know not how to lay one stone upon another, I speak of unlearned ministers, if it be lawful for me to call them ministers, whom I may more rightly term Idol shepherds, or if you will Siphers in Augrim. And many there be also which know how to build, but they will not, the world hath so overtaken them, and their laziness is such: which both are no small lets to the work. And to be brief, there is generally amongst all a greater care to seek their own, than the things which are Gods: to prefer their own commodity before the Lords glory, & finally, to seek their own ease rather than the kingdom of God: & therefore is it that the Lords Temple is not builded, and therefore is it that the lords plagues are in some measure upon us inflicted. For let us call to mind these latter years, and see if the Lord hath not scourged us, as he did sometimes the jews. And to gather their punishments into this abridgement, that the Lord did not bless the works of their hands, howsoever they toiled and took great pains: have not we tasted of the like judgement? Let that general dearth which lay, and as yet doth lie upon the whole Land, witness: for I will not stand to amplify every particular point, for I hasten toward an end. If the punishments of the old people, when we only heard thereof, could not move us to build the Temple of the Lord: yet let them now enforce us, seeing we taste thereof in some measure. But now to come to your honour. That especial duty which to your Lordship for many & good causes jowe, hath caused me to publish these my labours under your honourable title, and that not only that it may be a bush to shroud them from evil tongues, but that as they be to your good Lordship presented, so you may there-by be moved, enforced, encouraged to further the Lords building, and to seek the removing of these lets and hindrances which may stay the same. And because (right honourable) it is no small help to the common building, for every one of what condition soever he be, privately to erect in his own family a Church unto the Lord, as did that good Cornelius: let me with such reverence and dutifulness as I ought, crave at your hands that you would proceed to consecrate your honours family to the Lord in such sort, that it may within your private walls resemble the Lords Church. And howsoever worldly respects may keep you back from this: yet let that fear of the Lord which I know to be planted in you, and my very good Lady your wife, overcome all these lets and hinderancances. It is true liberty (my Lord) not to serve sin, & it is true honour, to honour, and serve the Lord aright. This therefore do, and no doubt the Lord will advance you, for he hath promised to advance those to honour, which honour him. Shake of therefore all those things which may hinder you in this course of godliness: remove all hindrances which may keep you back: call away your eyes from be-holding the vanities of this world, whose shape must pass away: make straight steps unto the fear of the Lord: consecrate yourself to serve him: halt not between the fear of the Lord, and worldly vanity: purge your house from all profane persons, such as was Esau: so shall the Lords blessing be upon you, so shall he to honour advance you, and so shall you through faith in Christ, reign with Christ for ever, and ever. The Lord bless your good honour, and increase in you the manifold blessings of his sacred spirit. From my chamber in Southwark this present xxj. of july. 1586. Your honours much bounden, and in the Lord, at commandment, Christopher Fetherstone. To the Reader. THough (good reader the abundance and satiety of printed & translated books, hath in these days bred in the minds of many a certain loathesomnes, so that curious men with squinting eye, and countenance disdainful, look upon other men's labours, thinking them to be odlie, howsoever not idly occupied, which employ themselves that way: yet am I not ignorant, that those pains which are bestowed about this, do profit many, if they be well bestowed in things appertaining unto godliness, & the explaining of the Scriptures: forasmuch as there be many which read the word of God, and all do not understand it, neither can, unless they have some to expound it unto them. Which because it cannot be done viva voce, because there is too much want of that means: they must have it ex scripto. My pains which I have taken in this translation, have been taken for thy sake (Christian reader) whose desire it is to read other men's labours, and there-by to profit: that thou mayst be instructed thoroughly to know the will of God, who bless thee in reading these learned Lectures, which if with attentiveness thou read, no doubt the profit thou shalt there-by reap shall be very great. Accept therefore my pains, & make thy profit there-of, and pray for me that the Lord will bless my labours which I shall under-take for the profit of his Church. Thine in the Lord, Christopher Fetherstone. ¶ TO THE EXCELLENT and right honourable Lord, the lord Huldrich Fugger, lord of Richberge and Weissenhorne, the patron of the learned, health. MOST SWEET is that saying of the son of GOD, Christ Mat. 5. 4 jesus our lord: Blessed are they which mourn: because they shall receive comfort. For seeing that the calamity of joseph, that is, of the miserable church of Christ, being now oppressed with old-age, and bewailing the most sorrowful fates of her warfare; doth marueylouslie move the minds of the godly: we ought all of us most earnestly to bethink ourselves, what things may augment that huge sorrow, and what may cure the same: & we must also bring to light those remedies for these sorrows, to the profit of the godly; the which the spirit of Christ hath opened unto every one of us. It shallbe therefore a point of equity and humanity in the godly, to take in good part those things which I shall speak, both concerning the sorrow of the church, and of all the godly: and also concerning the medicines, and remedies whereby the same may be cured: seeing that I set all things before the eyes of the godly to be examined according to the word of God: and would have all things tried and examined, but those good things only received, which are correspondent and agreeable unto the strait rule of the holy scripture. In this we are greatly deceived, that being too too much addicted unto this world, we do invent, & greedily desire to have a divorcement made between the gospel of Christ crucified, and trouble, and persecution: and also in that we think that we are able with a weak faith to overcome this world, and those things which are therein. We confess that we must only glory in the living, and almighty God: but in the mean while we look to have the favour, consent, and patronage of princes and noble men. If we want these, then think we that the kingdom of Christ is quite undone. We do thoroughly weigh & consider in our minds, what things the world doth deny unto us, and what it doth promise: but in the mean season we do not mark (until such time as we be oftentimes admonished by the spirit of God, and his instruments) what the Lord our God doth: how that by our miseries he bringeth good things to pass wonderfully: how that by the means of our enemies he doth good unto us: to how good and wholesome an intent he taketh from us earthly things, that he may put heavenly, and eternal things in place thereof. Seeing that I do seem to myself, not fully to understand what other men do think of the fountain, and original of these errors, and imaginations: I will boldly & by the good leave of others profess that, which I have always (conferring our affairs with the rule prescribed by God) thought to be most like to be the fountain thereof. The principal cause of all those miseries and sorrows, wherewith we are vexed by the just judgement of God most just, & most good; is the weakness of our faith, which maketh us to be unable to overcome this world, and the things therein contained; namely the riches, glory, and most of all the vain pomp thereof. But notwithstanding, as the weakness of faith maketh us to stand in need of comfort: so the steadfastness thereof maketh us to abound with true and manifold consolation. We do not sufficiently ponder that, which notwithstanding we have always in our mouth, namely, that in God we live, we be, and move: that we are the work of God: that God hath a care over us: that the living and almighty God, is he, which hath not only a great respect to all mankind, but also to the church and all the faithful. Therefore we are afraid to offend monarchs, we are so afraid of the affliction and death of godly princes, of the mutable natures of men; as if all judgement, and power were in their hands, and not in the hands of God. And although we hear that Christ doth Psalm. 10. 2. reign in the midst of his enemies: yet because all his works are brought to pass amidst contrary means; we do hardly suffer ourselves to be persuaded, that the truth and those which bear record of the same, shall have the upper hand when it is resisted, although the enemies thereof do rage against it, and go about to overthrow the same: that the kingdom of Christ shall come and shall flourish: that the enemies of Christ shallbe so quite taken away, that some of them by their sudden destruction, some of them by that destruction which cometh upon them in tract of time, shall testify, that God is the judge of the whole earth. We hear also that the holy spirit is the best comforter: that the mind and purpose of the Lord is known unto him: that he only is the meetest witness to testify unto us the merciful good will of God toward us. But in the mean while we have great respect unto men, and their counsels and promises: as if we could be more safe under their protection, then under the protection of that spirit which governeth all things. What man is he which doth so often and so greatly rejoice that he is made a member of the church, a fellow Citizen with the saints, one of God's household, as he ought, and as the thankfulness of a Christian doth require? I will not now speak of those which are rotten members of the church. How many of us are there which do make so great account of our calling, regeneration, and justification as we ought: so that we have always need to have some godly exhortation given us, by the godly teachers, wherein we may be exhorted hereunto. We quake and tremble, when we hear any mention made of death, when as in the mean while we glory that we do believe the resurrection of the flesh, and everlasting life. To be brief, we can not away with this to be baptized with the baptism of Christ his afflictions, and to drink of the cup of his sufferings: but we can be very well content with this, to sit on high in glory on Christ's right hand, and on his left, in his kingdom: and in that time which the Lord hath appointed for warfare and afflictions, to triumph, and to lead a most happy life. Hereunto is added another, and that the greatest error, that in the choice of good & evil, being greatly deceived, we think that the witnesses of the truth are unhappy, seeing that they are hated of the world; and that those which lay waste the church, and are the adversaries of the truth are happy, because they lie soft and far daint●lie in kings courts, freely persecuting the churches, and the faithful ministers thereof; and are in the mean season accounted amongst the unskilful, as pillars of the church. Truly, seeing that it is meet that the godly do with great faithfulness, and diligence endeavour themselves to mitigate the sorrows of the minds of men wherewith they are afflicted, as they would extinguish a great fire: I will use the same order in declaring the means whereby I endeavour to mitigate the same sorrow (which I have suffered these few years for the afflictions of the church both public and private: then the which also I am persuaded that the pain which I shall suffer at the departure of my soul out of the prison of this my body, shallbe nothing greater) which I see observed in the canon of our faith, I mean the Apostles creed. First I consider the benefit of my creation, and when I do rejoice that I do believe through the grace which to me given is, in God the father almighty, creator of heaven and earth: I do feel myself reap most plentiful fruits of manifold consolation. For I understand that God doth as yet work, and that through him we all do live, move, and be: that he hath a care over us: that all the john. 5. 17 hairs of my head are numbered: that man Act. 17. 28. doth prepare his heart, but the answer of the tongue is of the lord. Therefore forasmuch as I am persuaded that prosperity and adversity, life and death, the 1. Pet. 5. 7. Mat. 10. 30. Pro. 16. 1. benefit of friends, and injuries of enemies, are moderated, & ruled by God: bearing with a quiet mind adversity, and with a temperate, and a thankful mind prosperity: I think I might say with job, If we have received job. 2. 10. good things at the hands of the Lord, why should we not receive evil things at his hands also? For I am persuaded that as prosperity, so adversity also doth happen unto me by the merciful determination of God, and that to my great profit: and I also think that these men do greatly err, which do think that we reap no commodity by adversity which is sent unto us by God. And although I do in heart bewail the manifold ruin of ●ens affairs, & empires: the perturbations and laying waste of the church: the exile of the godly: the success of hypocrites, which are wont almost to work the utter destruction of the godly: yet notwithstanding as I do acknowledge all these miseries to proceed from these miscre ants; so nothing doubting but that God useth these things to his glory, and our trial: I repeat that saying of David, I held my peace Psal. 39 10. and opened not my lips: because thou hast done it. For it cannot be that a godly mind (beholding first of all the enormities, and tumults which are to be found in certain churches and universities; the banishment of godly ministers; the subtlety, and success of certain hypocrites; the delight which they take in those which are of high degree, and also those men which are of base estate: then secondly, the wicked joy which the papists conceive of the calamities of the godly, beholding all these things most gladly; & the vain hope which they have of the restoring of Antichristianisme:) can be at quiet, unless turning unto God, (who maketh all things for himself, even the wicked against the evil Pro. 16. 4. day) it say with David: Therefore I thought upon this in knowing it: but it was a grief in my eyes: until I entered into the Sanctuary of God, and understood the end of these men. Certainly thou settest them in slippery places: thou throwest them down headlong. Furthermore, whom shall we Psal. 73. 16. 17. 18. thank for these harbou●oughes, and hospitals of the godly teachers & learners, which are in some provinces of Europe; but the lord our God, to whom the Psalmist did sometime say: Thou preparest a table in my sight, before mine enemies, thou annoyntest my head with oil, my cup Psalm. 23. 5. runneth over. secondly, when I consider the benefit of my redemption, I give thanks to my Lord jesus Christ, both God and man, who was crucified and raised up again for our sakes: who sitteth at the right hand of God the father almighty, giveth gifts unto men, maketh intercession for us, and shall come out of the heavens at his time, to judge the quick and the dead. For I do know that he is present Mat. 28. 20. with us, and that he will be present with his church until the end of the world. And forasmuch as he is true, and the truth itself; forasmuch as he is almighty, & almightiness itself; I am persuaded, that he will not leave joh. 14. 18. us destitute, but that he will give us eternal life; that we shall not perish for ever, and that joh. 10. 28. no man is able to pluck us out of his hands. If we were not made members of his body, being made one body with him: if Eph. 5. 30. we were not flesh of his flesh, and bone of his bones: if we had not been planted with him, and grown up with him, in the similitude Rom. 6. 5. of his death and resurrection: If finally that high priest of ours, Christ jesus, were not touched with the feeling of our infirmities: then were there great reason why we should neither receive any comfort & pleasure throughout our whole life, by prosperity: neither should adversity suffer any hope of deliverance from so great miseries, to remain in us. * For what doth it profit a man if he win the whole world, and destroy Luke. 9 25. himself, or lose himself? But we are assured in our hearts (the spirit of Christ bearing witness unto our spirit) that we are one body with him; that we are engrafted into him; and that he is throughlie touched with the feeling of our infirmities. Therefore in him alone do we rejoice, who is made unto us of God, our wisdom, righteousness, 1. Cor. 1. 30. sanctification, and redemption; * and we know assuredly that we are more than conquerors through him, who hath loved us: and that neither death nor life, nor Angel, nor principality, nor power, nor things present, nor things to come, nor height, nor depth, nor any other thing which is created, is able to separate us from the love of God, which is in Rom. ●. 37. 38. 39 Psalm. 110. 2. Christ jesus our Lord. * Christ reigneth, he reigneth in the midst of his enemies, therefore shall his kingdom come unto us, and the works of the Mat. 6. 1. joh. 3. 8. devil shallbe loosed. * He shall beat down Satan under our feet, and that shortly. * Rom. 16. 20. Let us not doubt, but that he shall shortly revenge his glory, even upon those which in word do profess, but in deed do deny that Christ is come in the flesh. For the 1. joh. 4. 3. same Christ our Lord shall confound and overthrow this spirit of Antichrist with the breath of his mouth: who is in deed made partaker of our flesh and blood, but without sin. * Heb. 2. 14. All sorrow departeth when we have once received Christ. This is a true saying, For if we be dead with him, we shall also live 2. Tim. 2. 11. 12. with him: If we suffer with him, we shall also reign with him. * It is better for us to Rom. 8. 29. be made like unto his image, and denying Mat. 16. 24. ourselves, to take up the cross and to follow such a guide, which will lead us unto Act. 3. 15. to life: finally, it is better for us to suffer affliction with the people of God, then to enjoy Heb. 11. 25. the pleasures of sin for a season. * I proceed from the benefit of our redemption, unto the third thing, which is sanctification. If we did in very deed try, that we are profane, and aliens from God: that we are not only borne in sin, and therein remain, during our whole life; but also that we die therein, and by reason thereof, are both in our life, and death abominable in the sight of God: then were we most miserable, having no hope, and being quite destitute of God in the world, and of all true con●olation. But it is good for us, that (being segregated to be Gods own peculiar people proper to himself,) God, the father of mercy and of all consolation, doth by his holy spirit sanctify us, regenerate us, raise us up, and comfort us: that he will have the same spirit to be the pledge and earnest of our inheritance, until we be set at liberty to the praise of his glory. * Eph. 1. 14. The godly minds do perceive that in this dangerous and continual warfare of the natural life, they have need of instruction, exhortation, consolation, hope, patience, constancy, and many more gifts than these: and they do always freely confess with jeremy: We know O Lord that man's way is not his own way, neither is it in man that walketh to prepare his jer. 10 23. own goings. * But that one and self same spirit worketh in us all these things, 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 be many, are but one body: so likewise Christ, that is, that mystical body of the Church, (whose head is Christ, and whose members are the faithful,) according to the diversity of the members, hath divers functions; the which, that the members may execute rightly, and orderly; they are furnished with gifts, mysteries, and ability, by the holy spirit, who is one and the self same in the head and members. Therefore we are all baptised into one body by one spirit, whether we be jews or Greeks; whether we be bond or free: and we have all drunk of one cup, 1. Cor. 12. 11. 12. 13. into one spirit. * Therefore do we so greatly rejoice because of this so great grace & favour of God, which resteth upon the immutable purpose of his will: that throughlie weighing the greatness, stableness, and fruit thereof: we do not suffer the feeling of adversity to pierce & trouble us to much. Let us not think that this was only said unto the Apostles by Christ jesus, but unto us also: But I say the truth unto you: it is expedient joh. 16. 7. for you that I go hence: for unless I shall go hence, that comforter shall not come unto you, but if I shall go hence, I will send him unto you. Therefore let us desire to be governed and raised up by the holy spirit, let us consecrate ourselves wholly unto him, and let us most gladly suffer ourselves to be ruled and directed by him. The meditating upon the fourth benefit, which is the gathering together and preservation of the church, ministereth unto me fruit of most excellent consolation. We believe the holy Catholic church, the communion of saints, being fully persuaded, that we also have an entrance by one spirit unto the father: seeing we are no longer strangers and pilgrims, but fellow citizens with the saints, and the household servants of God: being builded upon the foundation of the Prophets and Apostles, whose chief cornerstone is Christ jesus. * Ep 8. 19 20. O we most happy creatures, whom our heavenly father hath made meet to be partakers of the condition & estate of the saints in the light*: and hath delivered us from the Col. 1. 12. 13. 14 power of darkness, and hath translated us into the kingdom of his well beloved son, in whom we have redemption through his blood, that is, remission of sins. * And although as it becometh good citizens to be careful for their common country; so also it becometh all the faithful to have an earnest care for the church, which is their common country, their dutiful and tender mother, being careful & tender over them her children: yet let them thus certainly persuade themselves, that the almighty God, who in the time of Pharaoh, Senacherib, Antiochus Epiphan, Dioclesian, Julian the apostata, & of the flourishing Antichristianisme, did save and defend most miraculously an holy seed, namely a remnant of godly men: will also in this last time be present with his church, to save his, and to judge and punish both the open, and privy enemies thereof. We have seen many, and that notable examples of the delivery, and defence of the church, and of certain godly men. We have also seen testimonies of the just judgements of God executed upon tyrants, and false brethren, who when they made manifest both by their words, and writings, that they were given up into a reprobate mind; some pined away through grief of mind; some hanged themselves; some broke their own necks; some of them came to their end by some other means being men which condemned themselves, and being their own judges. The histories of Hoffmeisterus, Latomus, Crescentius, and certain other false brethren, and enemies not much unlike unto these, are well known. The fift benefit is justification. If we truly believe the remission of sins, that is, if we be persuaded that our sins also are forgiven us: why are we so much vexed with the fear of earthly miseries and dangers? If God be on our side, who is against us? How shall not he give unto us all things with him, which hath not spared his only son, but hath given him for us all? Who shall lay any thing to the charge of Gods elect? It is God that justifieth, who is he that can condemn? Christ is he which died; yea rather which was raised up again: who sitteth also at the right Rom. 8. 31. 32. 33. 34. hand of God, & maketh intercession for us. * We sin, I confess oftener than we would, being prevented with manifold occasions of falling; neither ought we to make small account of the greatness of sin, and of the wrath of God against the same: yet let us comfort ourselves herein, that we have an advocate with the father, jesus Christ the righteous, for he is the propitiation for our sins. * 1. joh. 2. 1. 2. He came into this world that he might save these sinners, to whom he giveth grace to repent, and to turn unto him. * 1. Tim. 1. 15. And although it be an horrible thing, and a spectacle by all means to be lamented in this our time, that the wrath of God is revealed by so many means, from heaven, against all impiety, & unrighteousness of men; as they which unrighteously keep back the truth *: that many are given over into a reprobate Rom. 1. ●8. mind, & a mind void of all judgement: that certain (passing over Antichristianisme) do so rage's against their fellow servants, and the standard bearers amongst the people of God; as if they might safely behold papistry a far of, and to rage as enemies against their brethren, were a glorious thing for them: that finally there is in the minds of many men no desire to know the truth, as their words and deeds do declare: notwithstanding it standeth us upon, to reverence most reverently the judgements of God most just and most mighty: to learn by the perverse zeal and ruin of other men, what we ought to leave undone, and what we ought to do: in fear & trembling to work Philip. 2. 12. out our salvation: * to rejoice in our own felicity, and to join the love of the truth with the love of our brethren. For although (seeing that clouds and darkness are round about the Lord) we cannot see, perceive, & find out the depth of his judgements with the dazzling eyes of our mind: yet is it certain that righteousness and judgement are the foundation of his seat, & therefore must Psalm. 97. 2. we stay ourselves reverently upon God being well pleased, and upon his judgements. And when as we are fully persuaded in the Lord of our justification, & assure ourselves that we are justified freely, that is, through his grace, by the redemption wrought by Christ jesus: we cannot doubt of our vocation, Rom. 8. 29. 30 and election gone before; neither of our sanctification following after. For whom God knew before, the same did he also predestinate, that they should be made like unto the image of his son: that he might be the first begotten amongst many brethren *. Rom. 8. 29. 30 And whom he did predestinate, them also he called: whom he called, them also he justified: whom he justified, them also he glorified. Howsoever our outward man be vexed with adversities, and manifold miseries: yet are we in good case, when as we perceive that God of his infinite goodness, hath wrought in us an effectual saith, a working love, and suffering hope; most sure testimonies 1. Thes. 1. 3. 4. of our election: and that he will never forsake this his excellent work, but that he will crown, pullish, and fully finish the same. The sixth benefit is the hope of resurrection, & eternal life. We know that we are translated from death, to life: we believe that jesus Christ is the resurrection & the life, & that we which 1. joh. 3. 14. believe in him shall live although we die. * joh. 11. 25. Therefore being sure that we shall be made partakers of eternal life: we rejoice in tribulation, knowing that tribulation worketh patience; patience experience; experience hope; which maketh not ashamed, because Rom. 5. 3. 4. 5. the love of GOD is shed abroad in our hearts, through the holy spirit, which is given unto us. * And seeing that the things Rom. 5. 28. which we now suffer are nothing comparable to the glory to come, which shallbe showed in us: I think we ought to suffer, & overcome these things with a stout courage. For the time shall come, when the Lord shall wipe away all tears from our eyes, and shall give us these things to enjoy, which the eye hath not seen, the care hath not heard, neither have they ever entered into the mind of man, which God hath prepared for those which love him unfeignedly *. 1. Cor. 2. 9 isaiah. 64. 4. I think I have pointed out as it were with my finger the fountains from whence the principal consolations do spring, whereunto the rest which I shall annex hereunto, ought to be referred. notwithstanding I will briefly touch the subordinate places, that the godly minds may see how excellently it was said of Paul the apostle: Like as the sufferings of Christ do abound in us: so likewise our consolation aboundeth through Christ. And let 2. Cor. 1. 5. them remember that I do here chief entreat of the remedies of the consolations, whereby the afflictions are cured, which we ought to suffer for Christ's sake; for the truth's sake; and for the church's sake. Let this be the seventh place of consolation, that the truth is invincible. This is a fatal thing for the truth to have the upper hand, when it is gainestoode. And therefore whenas the sworn enemies thereof do endeavour with all their might and main to oppress the truth, she thrusteth forth her head, she showeth herself, she cometh abroad and triumpheth. The truth cometh to light, not only by the preaching of those which bear witness with the truth: but also it is made more manifest by the lies of those which are enemies thereunto: (a very marvelous matter, yet is it most true.) Let the enemies of the heavenly, and immovably verity be ashamed of their wrangling, cogging, and lying, although the whole world subscribe unto them, and give them their consent. On the contrary part, let the witnesses of the truth take a good courage to them. For why? Bernard saith very well, Veritas magis elucet impugnata. The truth, the more it is resisted, the more clearly it shineth. To speak the truth is void of danger, as saith Nazianzenus. To resist the known truth doth exceed Idolatry, as Augustine saith very gravely. The eight place is this, that God, by the means of his enemies 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 mankind, doth in the mean season intend. Let them curse us, yet shall the Lord bless us. Let them make insurrection against us, yet shall they be confounded, and the servants of God shall be Psal. 109. 28. glad & joyful. Let them imagine evil against us, yet the Lord doth turn it to good for us. Gen. 50. 20. The ninth place is drawn from the consideration of the light of the church. If in this last age of the Church, there were in the same no faithful pastors and teachers at all, neither any such as might fight in the fore front of the battle against such as are enemies unto true Christians, and set themselves against Christ his merits, and person: then might we sing that woeful song: We see not our Psal. 74. 9 signs, there is not any more a Prophet: and there is none with us that understandeth any longer*. But through God's great goodness there are those yet alive, whom the thing itself doth testify to be furnished of God with many notable gifts of the holy ghost, and to be raised up to defend the purity, and sincerity of the heavenly doctrine, and to refute vain babbling, and false doctrine. Therefore let us not doubt, but steadfastly believe that God careth for us, and that he is present with us. For he furnisheth his church with so great gifts not in vain: it is not for nothing that he setteth captains and under-captaines over his holy army. The tenth place is fet from the comparing of those together, which do resist the truth, & those which stand in defence of the truth. Although the former sort of these men have their favourers and followers, no less than th'other (for there were not wanting in times past, flatterers which did lick the spittle of Dyonisius the tyrant, and said that it was sweeter than the sweet wine) yet notwithstanding it falleth out oftentimes, that certain of these men being wiser than their fellows, marking the filthy life of their Captains and guides, their vanity, delitiousnes, scurrility, vainglory, their desire of worldly goods, and the fragility of those commodities whereunto they do lean: give place unto the latter opinions, which are wont to be the better and sounder. The best, & most valiant soldiers of Christ have need sometimes to use an holy, and religious kind of silence (which notwithstanding, may not be prejudicial unto the confession, and profession of the truth:) & they have always need to have an invincible constancy: and then most of all whenas the fury and outrage of their adversaries is armed with the aid of the arm of flesh. But a time there is whenas the jays having made an end of chattering; the Swans do with a merry noise, and pleasant song celebrate the victory of the truth. Comparisons are odious, yet what man is he which being well in his wits, doth not see how far inferior these Censurers are to the clear windows of the church, & the light bearers thereof, which in their hands bear the clear shining light of the truth: whether he look into their godliness, and humanity; or learning & eloquence; or finally their deservings of the church, and their most excellent monuments of godly wit? I will not speak of this, that they which have suffered, and do as yet suffer great adversity; which have preferred Christ far before riches, their country, and all preferments: are worthy to be had in greater estimation, than they which live in the midst of all manner pleasures. The eleventh place is the consideration of the almighty power of God, in ruling and guiding the course of things, and seasons. If at any time we see the affairs of the church not only afflicted, but even almost past all hope: then let us repeat that saying of David: And I said, this is my destruction, but Psalm. 77. 10. the changes are in the right-hand of the Lord. For how often did God deliver his saints miraculously? How often did he deliver his people out of the midst of death? At the red sea, in the times of josaphat, Ezechias, the Maccabees. As the glory of the three witnesses was the greater, after that they came out of the furnace at Babylon un-hurt: of Daniel when he was brought out of the lions den: so shall the glory of the whole church, and of the sincere Teachers of the truth be greater, whenas they have passed over their sharp warfare. The twelfth place, is, the hope of success. The sayings of the prophets are well known, wherein we find the most sweet similitudes of the palm-tree, and of the Olyve-tree. Notwithstanding I shall be as a green Olyve-tree in the house of the Lord, I hope in the goodness of the Lord for ever, and throughout all ages. And again, The just man shall flourish as a palm-tree: as a Cedar in Lybanus shall he prosper. They which Psalm. 25. 8. are planted in the house of the Lord: shall flourish Psal. 92. 12. 14. in the courts of our God. And again. They shall flourish in their old-age, they shallbe fat and green: that I may declare that the Lord my rock is just, and that there is no iniquity in him. The thirteenth place containeth the examples of the saints, which have been since the world began, and especially of that saint of saints Christ jesus. Seeing that he by his cross, and afflictions, is entered into the kingdom of his father; & all the elect, have been, are, and shall be like unto him: let us well remember that saying of his, The servant is not greater than his master. If they have persecuted 1. Reg. 19 4. joh. 15. 20. me, they shall persecute you: If they have kept my sayings, they will also keep yours. I am not (sayeth Elias the Prophet) better than my fathers. And truly it were a point of great impatiency if they should refuse to suffer those things which they suffered, whom those Captains of ours, do freely, & willingly acknowledge to have been both their superiors, & betters. The fourteenth place is the fate and destiny of the church. As it never triumphed but under the cross: so hath it oftentimes felt the discommodities, which civil and long peace doth bring. The church did flourish more, and was more greatly increased by the faithful which were added thereunto, in the hot and vehement ten years persecution, moved by Dioclesian, and Maximian Augg. then afterwards under Constantine the great, & his sons, and under Valens, whenas that most sacrilegious, and impious heresy of the Arrians, did most violently rage's against the very bowels of the church. If any man do look into these times, he shall see that this thing is true. Do not those churches most flourish, by reason of the light, and sincerity of doctrine, and the zeal of the faithful; and do not they enjoy the most excellent teachers, and pastors: to whom it is given in Christ his business, not only to believe in him, but also to suffer persecution for his sake? Again, all men do see, that those churches which do enjoy civil peace, and earthly commodities, are not occupied about the beating down of Antichristianisme: but about the resisting of peaceable men. Our time (alas for woo) bringeth out too many Minutij, who if they were so wise as they ought to be, would know that they are to make war, not with Fabius, but with Hannibal; not of Carthage, but of Rome. The fifteenth place is very excellent, which is fet from the consideration of the works of GOD, which are miraculously brought to pass amidst contrary means. God hath many ways and means to bring things to pass, both ordinary, and extraordinary, yet being all good, and serving to the accomplishing of his purpose, and determination. It seemed good to him, of late years to scatter abroad certain most flourishing Universities. Therefore we see that men which did excel in wit, learning, eloquence, and experience in great matters, have been driven away by certain Drone-bees, and have been dispersed as the Bees are scattered abroad with smoke. But as in times past, the dispersing abroad of the faithful, after the martyrdom of Stephen, did greatly profit the Samaritans, and others next adjoining unto them, when as many being converted unto Christ, did cast away the heathenish Idotrie, and Idolatry used of the Samaritans, & did join themselves unto the true church: so I hope in the Lord jesus, that it shall come to pass, that thexile of these holy men, both young and old, shall greatly serve to the spreading abroad of the truth, the glory of God, and the restoring of the church. Whenas in times past the Samaritans were grieved at the restoring of Jerusalem, and left nothing unassayed, which might make to the hindrance thereof: by the marvelous providence of God, their intent fell out to the contrary: so that they were enforced against their will to further the same, and also to bear the charges thereof, at the commandment of Darius the son of Histaspes. And who is he that doth not see, that even at this time, the minds of the godly learned are more & more inflamed with the love of the truth, and with zeal to defend the same, through that outrageous obstinacy and vehemency of their adversaries, most horribly defending their assertions; so that the truth is farther brought to the light thereby? The sixteenth place (that I may of set purpose pass over many other most comfortable places) is the hope of the victory, and the joyful end. Truly it is as certain and sure, that (their Sophistry, and vaine-babling being refuted) the truth shall have the victory: as it is certain that this world was created by GOD, and is by him preserved. And hereupon it is that the banner of the truth is oftentimes displayed, to the great terror, and astonishment of these Sophisters; but to the joy of the godly, which is thereby increased. We have seen with our eyes these Sophisters pleading their evil cause with such fear, and trembling; that by the paleness of their countenance, the trembling of their members, their confused oration, they themselves did bewray their subtlety, and hidden wound of conscience. How often hath this fallen out amongst them, that they which suppose themselves to be able to prescribe laws unto other men, were not able to answer the spirit, and wisdom of GOD, which spoke in the mouth of godly young men. The ministery of Athanasius I confess was full of calamity and affliction: yet was the same most fruitful to the church, and to him most glorious, even in the midst of his miseries. And seeing that the ministery of our pastors and teachers is such: let us in no case think that their labour shall be in vain in the Lord. For they which do sow the doctrine of the truth with many tears, shall in their time reap with joy. Psalm. 126. 5. But I thought good (right honourable) to dedicate my Lectures upon Haggeus the Prophet, unto your noble, and most renowned name, that there might some public testimony of my duty, whereby I am bound to your highness, be extant: which I hope, and am fully persuaded, will be well welcome unto your honour, by reason of that confidence which I have in your heroical virtue. Perhaps it is not for me to take upon me to set forth your highnesses deserts toward the commen-wealth of learning: for I think I ought to leave this charge to the Captains, and governors of the learned. I will only testify that which gratefulness biddeth me profess; namely, that many most excellent writers have come to light by means of the Printers, as it were begetting them again, and your highness his cost and charges most liberally bestowed thereupon: which otherwise we should either not have had at all, or else we should not have enjoyed them so finely, and truly printed. But another thing there is which most of all pleaseth us, which do profess religion; and causeth us most of all to esteem highly of your honour. Where as it behoveth princes and magistrates to be mindful of the commandment of the Lord: Ascribe unto Psal. 29. 1. 2. the Lord ye mighty, ascribe unto the Lord glory and strength. Ascribe unto the Lord the honour due unto his name, bow yourselves unto the Lord in his holy sanctuary *: who is he that may not worthily rejoice, that your clemency is endued with the true knowledge of the true God, being purged from the leaven of man's inventions, which thing (the more is the pity) is at this day had in great estimation with some men? I confess, that honour, dignity, noble parentage, riches, the favour of of mighty princes (whom to please is counted a great praise;) are excellent things. There is also great account to be made of the deserts of noble men toward the comen wealth of learning, & of their liberality towatde those which are endued with virtue and true learning: who do encounter with many great miseries. But the honour of true religion ought to be preferred far before all these things, which serveth greatly both to enlarge the fame, and also to edification, Therefore as the good do with due reverence rejoice, that your honour is endued with the spiritual, & corporal gifts both of the body, and of the mind; and also with those temporal and external goods, which are the instruments of many excellent virtues: so do they likewise pray that Christ jesus, that king of kings, & Lord of Lords, will long preserve and keep your renowned highness in flourishing estate, for the comen wealths sake: that it may proceed to be a bountiful patron to the learned. Let your clemency far well and happily. Written at basil the first of March. Your honours most bounden, john james Gryneus. Anno Domini. 1581. Certain brief notes upon Haggeus, by john james Gryneus. 1 Haggeus doth signify in the Hebrew tongue, Pleasant and solemn. We may read the history of Haggeus not only in this book, but also in Ezr. 5. ver. 1. and in josephus de antiquit. lib. 11. cap. 4. and else where. 2 His fellow and partner in the office of prophesying was Zacharias, with whom he began to prophesy in the eighteenth year after the return of the people of the jews from Babylon, which was about the second year of Darius the son of Histaspes, and in the year of the world 3444. after Funcius his Chronicle, which we do follow: yet so that this may be no whit prejudicial to the judgement of other men. The state. 1 Forasmuch as they are by all means infortunate, and subject to the curse, who only seek those things which are their own, and not those things which are Gods: Let the godly first of all seek the kingdom of God and the righteousness thereof: for all these things which appertain unto the sustentation of this mortal life, shallbe added *. Hereto Math. 6. 33. belong those sayings, Give those things which are gods unto God *. Whether therefore Mat. 22. 21. you eat or drink, or whatsoever you do, do all to the glory of God. * That saying 1. Cor. 10. 13. also of the old Historiographer is well known, The things which are gods are to be preferred before things which are mens. Certain it is, that all our household affairs, politic affairs, School affairs, and all other affairs whatsoever, are full of vanity and the curse, if any man do go about the same, and do neglect the worship of God. 2 And as it becometh us to be careful for the whole Church which is the temple of God: so it behoveth every one of us to have a Eph. 2. 20. 22. 22 1. Cor. 6. 19 Rom. 12. 1. 3. great care of his own edification & restoring *. For we also are temples of the Lord, & we must offer our bodies a lively sacrifice to God. * 3 The jews being brought back again The argument. from Babylon did build their own houses gorgeously, and sought after their commodity diligently, neglecting in the mean season the restoring of the Temple, and the administration of the true worship of God. But they had the word to cloak this their negligence withal, namely, that the time was not as yet come wherein the Lord would have the Temple to be builded again. * Hag. 1. 2. The Prophet most sharply reprehendeth them, and telleth them that this wicked negligence of theirs, was the fountain from which gods curse did flow. The principal points of doctrine which are to be observed in both these Chapters. 1 God shall restore his Church that it may be safe for ever. 2 God, when the fullness of time is come, shall be made manifest in the flesh. 3 When as the gospel shallbe preached to the Gentiles, the heavens and the earth shall be moved. 4 Let the faithful remember that they are Temples of God, & for this cause let them love Christ, that by his spirit they may be more and more restored and renewed. Haggeus the Prophet. The argument of the first Chapter. 1 The description of the circumstances of the time, The judicial kind is such as is used in accusing of a man or in defending of him. The deliberative kind of oration, is such as is used to persuade a man to do a thing, or to dissuade him from doing of it. the persons, and matters, is comprehended in the 1. and 2. verses 2 Hereunto is annexed an oration partly of the judicial kind, and partly of the * deliberative kind. For first of all the Prophet showeth that the Jews had greovously offended, in that they had in all haste and with great expedition builded their own houses, neglecting the restoring of the holy temple of the Lord. Secondly he showeth how the Lord had chastened them. Lastly, he exhorteth them unto the building of the Temple, adding a most large promise of the blessing of God, wherewith they should be enriched, if they did their duty as they ought: from the third verse until th'end of the eleventh verse. 3 A laudatory narration of the obedience of the Princes, and people of the jews: unto the end of the Chapter. Cap. 1. 1 IN the second year of King Darius, in the sixth month, the first day of the month, was the word of the Lord in the hand of Haggeus the prophet unto zerubabel son of Salthiel captain of jehuda, and jehosua the son of jehosadac the chief priest, that he should say, 2 Thus hath the Lord God of hosts said, in saying, This people hath said, The time is not yet come, the time (I say) that the house of the Lord should be builded. 3 The word of the Lord was therefore in the hand of Haggeus the prophet, that he should say, 4 Whether or no, o ye, is the time come that ye should dwell in your sieled houses, and that this house should lie waist. 5 Now therefore the Lord of hosts hath thus spoken, Set your hearts upon your ways. 6 Ye shall sow much and bring in little: ye shall eat and not be satisfied: ye shall drink and not be drunken: ye shall yourselves and not be warm: and he that shall place himself for wages, he shall place himself for wages which shall be as if it did fall into a bottomless bag. 7 Thus hath the Lord of hosts spoken, Set your hearts upon your ways. 8 Go up into the mountain, and bring thence wood, and build my house, and I will be favourable therein, and I will be glorified saith the Lord. 9 Ye shall look unto much, and behold it is but a little: and ye have brought it into the house: but I blow upon it. For what cause saith the Lord of hosts? For my house which lieth waste, and ye run every one into his own house. 10 Therefore hath the heaven shut itself upon you, that it may not give you dew: the earth also hath shut herself that she may not give her fruit. 11 And I have called a drought upon this land, and upon the mountains, and upon the wheat, and upon the wine, and upon the oil, and furthermore upon men, and upon the cattle, and upon all the labour of the hands. 12 And Zerubabel the son of Salthiel, and jehosua the son of jehosadac the high priest, and all the remnant of the people heard the voice of the Lord their God, and the words of Haggeus the Prophet, as the Lord their God had sent him, and the people did fear before the face of the Lord. 13 Therefore said Haggeus the ambassador of the Lord, in the embassage of the Lord, unto the people, saying, I am with you saith the Lord. 14 And the Lord stirred up the spirit of Zerubabel the son of Salthiel captain of jehuda, and the spirit of Jehosua the son of jehosadac the high priest, and the spirit of all the rest of the people, and they entered in, and did the work in the house of the Lord of hosts their God. The argument of the second Chapter. 1 An oracle of the great glory of the second temple wherein the Messiah should teach. It is contained in the 10 first verses. 2 An other oracle consisting upon a Parable, and an answer, where he teacheth that the sacrifices of the jews have been and are profane, which were and are offered without faith. ver. 11. 12. 13. 14. 15. 3 The curse which shall befall those which only seek those things which are their own, and not those things which are Gods. ver. 16. 17. 18. 4 A promise that those shall be blessed which repent. ver. 19 20. 5 The last oracle of the preservation of the Church and commonwealth of the jews. Zerubab●ll being a figure of Christ, hath this excellent title given him, that he is a signet upon the Lord's hand. 1 IN the four and twentieth day of the sixth month, in the second year of Darius. 2 In the seventh month, in the one and twentieth day of the same month, was the word of the Lord in the hand of Haggeus the prophet, saying, 3 Say now unto Zerubabel the son of Salthiel the captain of jehuda, and unto jehosua the son of jehosadac, the high priest, and unto the remnant of the people, saying, 4 Who is there amongst you left which hath seen this house in her former glory, and how do you see it now? Is it not so as if it were not in your eyes? 5 But now strengthen thyself Zerubabel saith the Lord, strengthen thyself jehosua thou son of jehosadac the high priest, and strengthen thyself all thou the people of this land, saith the Lord, and work: because I am with you, saith the Lord God of hosts. 6 And I will do the word which I covenanted with you when ye came out of Egypt: my spirit also shall stand in the midst of you: fear not. 7 For thus saith the Lord God of hosts. Yet a little and I will shake the heaven, and earth, and the sea, and the dry land. 8 And I will move all nations, and the desire of the Gentiles shall come, and I will fill this house with glory, saith the Lord God of hosts. 9 The silver is mine, and the gold is mine, saith the Lord God of hosts. 10 The glory of this latter house shall be greater than the glory of the former, saith the Lord God of hosts: and in this place will I give peace, saith the Lord God of hosts. 11 The four and twentieth day of the ninth month, in the second year of Darius, was the word of the Lord in the hand of Haggeus the prophet, saying, 12 Thus saith the Lord of hosts, ask now the priests the law, saying, 13 If any man shall carry holy flesh in the skirts of his garment, and he shall touch with his skirt bread, or pottage, or wine, or oil, or any manner of meat, shall it be made holy? And the priests answered and said, No. 14 Then said Haggeus, If one that is polluted because of the dead carcase of a man, shall touch any of these things, shall it be unclean? And the priests answered and said, It shall be unclean. 15 Therefore Haggai began to say thus, So is this people, and so is this nation before me saith the Lord, and so is all the work of their hands: and whatsoever they offer here, it is unclean. 16 Now therefore set your hearts I pray you, from this day and upward, before the workmen did lay one stone upon another in the temple of the Lord. 17 Before they were in that work, the husbandman did come unto an heap of twenty bushels, and it was ten bushels: when the dresser of the vineyard came unto the winepress, that he might draw out fifty hogsheads of wine out of the winepress, there was but twenty. 18 I have smitten you with drought, and meldewe, and with hail all the works of your hands, and ye did not turn unto me saith the Lord. 19 Set now your hearts from this day, and upward, I say from the four and twentieth day of the ninth month, that is, from the day wherein the foundaiion of the temple of the Lord was laid, set your heart. 20 Is there as yet seed in the barn? Furthermore the vine, and fig-tree, and pomegranate, and the olive tree hath not as yet brought forth fruit: I will bless you from this day. 21 And the word of the Lord was unto Haggai the second time, in the four and twentieth day of the same month, that he should say, 22 Speak unto Zerubabel the captain of jehuda, saying, I am about to shake the heaven and earth. 23 And I will overthrow the throne of kingdoms, and I will destroy the strength of the kingdoms of the heathen, and I will overthrow their chariots, and those which ride in them, and the horses, and they which shall ride upon them shall come down, every one with the sword of his fellow. 24 In that day saith the Lord of hosts, will I take up thee Zerubabel, thou son of Sealthiel, my servant, saith the Lord, and I will set thee as my signet: because I have chosen thee saith the Lord God of hosts. The end of the prophesy of Haggeus. THE LECTURES OF john james Gryneus upon the book of Haggeus the Prophet. BEcause in the notes upon Haggeus, we have touched those 1. Lect. 19 Oct. 1579 things which were to be spoken of his book in steed of a preface: it seemeth good to me in this first lecture, first of all to speak in general of the Prophets, that we may know what we ought to think generally concerning them, and what account we ought to make of them. Secondly, if time permit, I will speak by name of Haggeus, and of his authority. Lastly, I will briefly note to you the causes for which I took in hand the interpretation of the same Prophet. A method concerning the Prophets, according to certain places of invention. 1 The self same men were called in times Notation. past both Seers and Prophets. In times passed in Israel every one said on this wise, when he went to ask an answer of God, Come let us go unto the Seer: because he which is called a Prophet at this day, was in times past called a Seer. They were called Seers in respect of the cause, and also of the effect. I call the vision showed unto them by the Lord, the cause, which did instruct the Prophets in great matters. The heavens Paul calleth it Revelation by the general name. were opened, and I saw the visions of God*. But Daniel understood all the vision, and the dreams. I call the light of the mind, and the excellent knowledge of the oracles Ezech. 1. 1. Dan. 1. 17. of God, the Effect, wherein the Prophets did excel 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 commandment of God, which Paul calleth Interpretation*. 1. Cor. 14. Aaron thy brother shall be thy Prophet, that is, thine interpreter*. We read that Exo. 7. 1. some men have attained unto this gift by use, as jesaias: and that other some received the same at the hands of God: forasmuch as they were called unto the office of prophesying far contrary jer. 1. 6. 7. to their expectation, as jeremie*, and Amos*. Amos. 7. 14. 15. This words Prophet is not affirmed of divers sorts of men in one and the same respect, in the holy Scriptures. For it is attributed The divers significations of this word Prophet. Tit. 1. 12. unto the heathenish poets improperly. A certain man of them, being their own Prophet, said, the Cretians are always liars, evil beasts, slow bellies*. 2 Secondly this word Prophet is affirmed Which is whe● divers things are called by one name. Isa. 9 15. Is. 28. 7. of the false Prophets Equivocè. The Prophet which teacheth lies he is the taile*. The Priest and the Prophet have erred because of strong drink, they are swallowed up because of wine, they have gone astray through drink, they have erred in the vision, they have stumbled in judgement. 3 Thirdly this word (Prophet) is taken by transsumption, sometimes for the doctrine of the Prophets, sometimes for their books. Think not that I am come to destroy the law or Mat. 5. 17. the Prophet's *, that is, their doctrine. It is written in the Prophets: And they shall be john. 6. 45 all taught of God *. 4 Fourthly, it is taken properly, as in these sayings: We see not our signs, neither is their a prophet any more, neither is there with us any that understandeth any more *. Psal. 74. 9 And again, I have made thee the prophet of jer. 1. 5. the Gentiles *. 5 Fiftly according to the most principal signification john. 1. 4. Deut. 18. Christ is said to be that Prophet, which should come. I thought good to note thus much concerning the divers significations of the word. Every Prophet is the servant of God, 3. Genus. but not on the contrary. Since the day that your fathers went out of the land of Egypt, until this day, have I sent unto you all my servants the Prophets, rising day by day, early in the morning, and sending them. Ob. Your sons & your daughters shall prophesy joel. 2. 28. *. Therefore all the servants of God are Prophets. An. I answer that there is a fallacy, which is called * Fallacia Aequivocationis, in this word Which is when a word hath divers significations. Prophesy, because in the saying of joel it is taken generally for the general confession of those which do with the heart believe unto righteousness. But we do now speak of the degree of that good order and discipline which God hath appointed in his Church, namely of the prophetical office in special. All the Prophets were not of one sort. It seemeth there were four sorts of Prophets, 4. kinds. whereof the last is as yet used, seeing that the Church militant cannot be without the same. 1 The first was of those, which when they did execute some ordinary function in the church, were raised up extraordinarily by God to purge the celestial doctrine. 2 The second was of those who did both foretell things to come, and also did peculiarly apply the Scriptures unto certain particular causes, places, and times: being enforced thereunto by the holy spirit. 3 The third was of those to whom it was given to expound the scriptures, yet being endued with a certain power, and peculiar gift of under-standing, whereby Paul doth distinguish them from the Doctors. 4 The fourth is of those who being lawfully called of the Church, do expound the Scriptures according to the proportion of faith, and they are called Doctors. These four orders are dystinguished one from another, according to the form of doctrine, and calling. Furthermore, the Prophets of the olde-testament, are called old, * Luke 9 and the Former, Za. 7. to distinguish them from the Prophets of the new Testament. None is a Prophet save he whom God hath V Difference. called, that being inspired with the spirit of Christ, he may either foretell certain▪ things to come: or truly interpret the oracles of God. Therefore it is laid to the charge of the false Prophets, as a great fault, that they being not called did teach. I have not sent those Prophets, Hie. 23. 21. and yet they did run: I have not spoken unto them, and they did prophesy. And if they had stand in my secret place, & had made this people to hear my words. etc. It is proper to the true Prophets to speak VI Properties. in the spirit, concerning those things which God hath showed them. If there shallbe a Prophet Num. 12. 6. among you, I the Lord will appear unto him in a vision, in a dream will I speak with him *. David by the spirit calleth him Lord. * Prophesying was not brought in times passed by the will of man, but the holy men of God being moved with the holy ghost, did speak. The Prophets were witnesses of Christ *. VII. Adjunct. And unto this man do all the Prophets bear witness, that every one which shall believe in him, shall receive remission of sins, through Act. 10. 43. his name. There were also certain of the Prophets of the old Testament, which did govern certain civil counsels, as we may see in the histories of Hieremie, and of the Prophet Daniel. God raiseth up the Prophets. He hath given VIII. The principal cause. some to be Apostles, and some Prophets. * etc. Lect. 2. Oct. 20. The Prophets did declare the salvation whereof Christ is the author. Of the which salvation IX. The principal end whereunto the prophets were ordained. the Prophets have inquired, & searched; which have foretold that grace which should come upon you: searching when, or what time, the spirit which testified before of Christ, which was in them, should declare those sufferings that should come unto Christ, and the glory that should follow. CERTAIN SAYINGS of chrysostom concerning the Prophets. 1. The Prophets did see with the eyes of their mind, things to come *. 2. The mouths of the Prophets are the mouth of God. Therefore do they repeat this, Thus saith the Lord. Pro. 29. 18. When there is no vision, the people are scattered abroad. 3. The silence of the Prophets is a sign of God's anger. 4. The Prophets have spoken, have written, and prefigured things to come. Of Haggeus. forasmuch as I hope I have faithfully set down in my notes, those things which were to be spoken concerning the doctrine, & person of our prophet: I will in this place speak somewhat of his authority, that it may evidently appear that we ought to account the same holy. 1 The holy history doth plainly declare and affirm, that Haggeus, and Zacharias, were raised up of God to be Prophets. Therefore may we in no case doubt of their credit and authority. And Haggeus the prophet, and Zacharias the son of Iddo did prophesy, which were prophets to the jews, & Jerusalem, in the name of the God of Israel upon them *. Ez. 5. 1. 2 The Apostles do allege the authority and testimonies of the Canonical books only. And Paul * speaking of the majesty of the gospel, Heb. 12. 26. wherewith the whole world was shaken, bringeth in the testimony of Haggeus, as being most sure, and without all exception. 3 Also the consent and agreement of the Canonical books, with the history, and doctrine of the prophets, and apostles, maketh them worthy of credit and commendation. But wonderful is the agreement of Haggeus with the ancient holy history of the estate of the people of the jews, after their return from Babylon. And moreover, Haggeus doth deliver the same doctrine, which the rest of the prophets did teach. Therefore it is meet that we be fully persuaded of his authority, & of the certainty of his doctrine. ¶ THE CAUSE OF THE taking in hand of the exposition of Haggeus. MOst certain it is, that the best kind of life A rule. is prescribed unto us in these sayings of the son of God, our Lord jesus Christ: First seek the kingdom of GOD, and the righteousness thereof, and all these things (which appertain unto the sustentation of the mortal life) shall be added unto you *. Mat. 6. 32. And again, give unto God the things which are Gods *. For therefore are men created, and Mat. 22. 21. by Christ redeemed, that they may acknowledge A reason. God, and worship him by faith. For whether we live, we live unto the Lord * etc. Rom. 14. 8. And it becometh us to imitate Christ in this Example. point, who gave unto his parents this answer: Did you not know that it behoveth me to be occupied in my father's business *? General experience. For the general experience of all times teacheth us thus much, that Churches, commonwealths, Domestical affairs, the studies of learning, and all affairs both private, and public, are unfruitful: if they be not lightened by the faith of Christ, and if the worship which is due unto God be either altogether omitted, or else be given him only for fashion's sake. For The inversion of the order which GOD hath appointed. that good order which God hath appointed, is overthrown, when earthly things are preferred before heavenly things, according to that exprobration of Horace, O Citizens, Citizens, money is first to be sought for, and virtue is to be An old example. sought for after money. Hereof doth Haggeus set before us a most lamentable example in this history of the people of the jews, wherein he showeth, that they were subject to the curse of God, because that neglecting the Temple, and service of GOD, they had built up their own houses: and because they had most carefully sought after their own commodity: omitting both the reasonable, and also ceremonial service of God. And that I may speak of ourselves: whilst that in the study of Divinity, omitting the practice thereof, which consists in the exercise of true godliness, & repentance, we follow the speculation, & do become rather better learned, then better lived, preferring knowledge before conscience: we do first of all separate those things which God hath coupled together: secondelie, for the most part it fareth with us according to the saying of Agatho: That thing which is unnecessary, that do we, as if it were necessary: and that which is necessary do we omit, as if it were unnecessary. What then remaineth for us to do (my brethren) but to change our minds, and purpose, for the better: to follow the counsel of Haggeus, and to be busied not so much about our own private houses, as about the Temple of the Lord: that is, giving faithfully unto God those things which are his, that we may at length be made partakers of his blessing. But we shall speak of all these things in the discourse which followeth. Cap. 1. Ver. 1. THe Prophet beginneth his book with an historical 3. Lect. description of the circumstances, that he may teach, when, who, and in whose name, under whose conduct, and finally unto whom he spoke. The same order will we observe in our exposition. In the second year of Darius the King, The time when. in the sixth month, the first day of the month. That is, in the year after the creation of world 3444. the first day of September: whenas in the year next going before, Darius the son of Histaspes began to reign over the Persians. Darius' the son of Histaspes succeeded Cambyses, being elected by the Princes of the Persians, as Herodotus doth testify in his Thalia. Plato in his third book of laws, praising Darius, saith: That kingdom which in the time of Cambyses the king was decayed, was in the time of King Darius his reign almost restored again. Furthermore he denieth that Darius was daintily brought up of a child. Also he affirmeth that the kingdom was by him divided into seven parts. Moreover he saith that he brought in equality: and that by his princely liberality and magnificence he won unto himself the minds of the Persians. Yet doth he greatly blame him for this, that he did not provide that Xerxes his son might be instructed in that princely discipline of his, testifying, that unto him it might be said, O Darius how is it that thou hast not learned to be wise by Cyrus his harms, for thou hast trained up Xerxes in the same manners, in the which Cyrus trained up Cambyses. 1 Let such superstition be far from the holy history▪ which will not permit us to use the Positions names of Heathen kings when need doth require. We must take heed that we do not offend either in excess or defect, that is, that we do neither so much mix profane things with holy things, that the holy things do thereby wax base, and be thereby obscured▪ neither that we do therefore contemn those things which are well said, because they did proceed from men which were destitute of the principal light, which is Christ. 2 Moreover we have need diligently to mark the times and seasons, for every thing hath his time *. And that saying of Plato is well known, Many things are given in time, Eccl. 3. to those, which use our trade of life. 2. The person sent of the embassage. THe person which was sent of the embassage was Haggeus the Prophet, who in this self same Chapter verse 3. is called the ambassasadour of the Lord: concerning which matter we have spoken somewhat before, & more will speak in his place. The holy Prophets did their message unto men in the name of God, whence we do gather, first, that their authority is holy. He that A position. heareth you, heareth me. Luk. 10. 6. Secondly, that the Apostles are partners and fellows in office with the Prophets. Therefore we are the ambassadors of Christ. Thirdly, that we 2. Cor. 5. 20. ought to make great account of the faithful ministers of the Church, seeing that they are together both God's fellow labourers, and also the successors of the Prophets and Apostles. And four that they must be watchful, that their diligence and faithfulness in their office, may be answerable to the dignity of their function. In whose name Haggeus was to Prophesy. WE may gather by these words, The word of the Lord was in the hand of Haggeus, in whose name the Prophet was to prophesy. Which import thus much as if he should have said, Haggai began to prophesy in the name of the God of Israel. Therefore the holy spirit doth testify, that Haggeus was both called of the Lord, unto the ●. ●zr. 5. 1. function of prophesying: and also that he preached the word of the Lord, and not his own word; neither any invention proceeding from other men's brains. 1 It is only in the hand of the Lord to A position. make men to be able ministers of both testaments. Not that we are sufficient of ourselves to think any thing, as of ourselves: but what we are it commerh of God: who hath also made us to be able ministers of the new Testament, not of the letter, but of the spirit *. Let those which are students of Divinity 2. Cor. 3. 5. thoroughly pondering this in their minds, pray daily in faith, Lord jesus Christ lead me by thy holy spirit into all truth, grant that I may profit in learning and innocency of life: that if thou shalt at any time hereafter call me to be a teacher in thy Church, I may serve to the sanctifying of thy holy name, and the restoring of the saints, with great faithfulness and watchfulness. 2 Secondly, it is the part and duty of the ministers and messengers of the Lord, not to tell old wives fables, but to preach the word of God, according to the saying of Christ. Teach them to observe all things which I have Mat. 28. 20. commanded you *. And again, Go your way, preach, saying: The kingdom of heaven Math. 10. 7. draweth near *. 3 Thirdly those fantastical fellows are not to be heard, which coming in their own name, do prophesy according to their own Deut. 18. 20. hearts. That Prophet which▪ shall deal proudly, that he may speak a word in my name, which I have not commanded him to speak, and he which shall speak in the name of strange Gods, that Prophet shall die the death *. afterward he addeth a rule whereby we may know the false Prophets, which shall be most excellently set forth by the example of the four hundredth false Prophets 1. Reg. 22. which promised to Ahab the victory over the Syrians, of whom he was then conquered and slain. Ob. But that came not to pass which jonas had foretold as touching the destruction of the Ninivites, shall he therefore be accounted in the number of the false Prophets? An. I answer, that the threatening of jonas had the condition of repentance annexed thereunto, which being fulfilled, we see that there fell out nothing contrary to the threatening. There is therefore in this argument afallacy, forasmuch as that which was spoken conditionally, is here taken as if it▪ had been spoken simply. But all the godly do know what place jonas is worthy to have amongst the Prophets of the Lord, so that there is no cause why we should go about to find a fault, where there is none to be found. 4. To whom the Prophet Haggeus was sent. HE was sent unto Zerubabel the son of Salthiel, the captain of the jews: and unto 4. Lect. 23 oct. 1579. jehosua the son of jehosadack, the high Priest. We have noted in this place two things. First, a personal description of two most notable men, namely Zerubabel, and josua: and secondly the counsel of the holy Ghost, which admonisheth us of weighty matters. Of Zerubabel. 1 This word Zerubabel doth signify (void of confusion) as certain do affirm. Philo doth say that he▪ was also called Barachias. Forasmuch as things are signified by A position. names, it becometh us to be delighted in the most excellent names. And such are those which do resemble godliness, and do prick men forward earnestly to follow the same. 2 Zerubabel had for his father, Salthiel, His father. which issued out of the most noble stock of David the King. A position concerning Nobility. It is only liberty with God not to serve sin: and it is only nobility with God to excel in virtues *. Hier. ad Celantiam. 3 The office of Zerubabel was this, he was His office. the captain of the jews, who was also borne in the year of the world. 3410. When he was but seventeen year old, he brought a part of the jews back from Babylon unto Jerusalem. He executed the office of a Captain 58. years. He began to use the ministery of Haggeus the Prophet when he was 30. years of age. The multitude have need to have a captain, A position. which will be peaceable and prudent: that he may keep these which are under him Plato lib. 1. de leg. knit together with the bond of friendship, and that he may be careful over them. Of josua the high Priest. THis word jehosua doth signify a Saviour, His name. or Deliverer. Math. 1. 21. When the ministers are joined with Christ, A position. they are said to save themselves and others also. 1. Tim. 4. 16. But when they are compared unto him, they are found to be nothing. 1. Cor. 3. 7. 2 His father's name was jehosadac. A His father. most excellent name, forasmuch as it doth signify the Righteousness of the Lord. A position. Even the princely Priesthood of God, doth acknowledge no other cause of their salvation, sa●● only the righteousness of God. His office. 3 He was the high priest of the jews. He began to execute the office of the Priesthood in the year of the world. 3428. and he was chief Priest 36. years. Then being sent of a long embassage unto Darius the king of the Persians and son of Histaspes, he continued therein eight years, which being ended, he became high priest again for the space of twenty years. A position. 1 Those which served in the priests office, and which do now serve in the ministery, they do not serve themselves only, but the Church. 2 The Priests of the jews did take upon them certain civil offices: but the ministers of the Church must only be occupied about the administration of the word, and Sacraments. Of the drift and purpose of the holy Ghost. TO th'end we may show the drift and meaning of the holy Ghost, we will first of all reduce the argument unto certain positions: then secondly we will handle in few words a brief introduction concerning Christ jesus. 1 First, God is the only reformer of those A position. misorders which are in the Church and common wealth. Which thing is proved, first by example. The word of the Lord was by the hand of Haggeus ●. Example. ver. 1. Whence we gather that this reformation of misorders was taken in hand, God being the author thereof. 2 Secondly it is proved by reason, for God is not the author of misorder but of order and decency, seeing that he 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 have that good order which GOD hath appointed, to be put in place thereof, that is, which are desirous to provide for the profit and tranquillity of all estates. And here God bringeth to pass this reformation 2. Position. by the means of others for the most part, using the ministery of the Prophets and other fellow labourers. This is proved by authority. The Lord doth 1. Authority. nothing unless he shall reveal his secret intent unto his servants the Prophets. If the lion roar who shall not be afraid? The most mighty God hath spoken, who shall not prophesy? Amos. 3. 7. 8. Secondly it is proved by example. The Lord made known his will concerning the building of the Temple, by che hand of Haggeus the prophet. etc. God beginneth first to work this reformation 3. Position. in the heads, that he may afterward reform the members. Reasons. 1 For as the beginning of moving proceedeth from the head: so the health, virtue, and integrity of the superiors, are not only an example unto the inferiors, but they are also a great commodity, and help unto them. 2 Furthermore, such is the mutual agreement of the head and the members, that when as the head acheth, all the rest of the members are out of frame: when it acheth not, all the other members are in better case▪ For the head is not only the place of understanding, reasoning, and of memory: but also the shop of all the Senses, both internal, and external. In like sort ought those to excel in the gifts of the mind, which are governors in the Church, and commonwealth. Whiles God doth work this reformation, he 4. Position doth not separate those orders which are straightly linked together. I call the ecclesiastical function, and the civil function, the orders which are linked together: the seminary whereof is the good discipline kept in private houses. God did adjoin unto Moses, Aaron, to be unto him a helper, when as the people of Israel was to be brought out of Egypt. Such fellows in office were Zerubabel and jehosua, of whom our prophet doth here make mention. God will have the civil Magistrate to do 5. Position. that which appertaineth unto his office, and him which beareth an office in the Church, to do that which belongeth unto his office, so that either of them must do that which is for him to do. The Syllogism framed concerning the distributive justice is well worth the remembering. Ma. It is certain that we have no less need of the things themselves for life, then of the degrees and offices which serve for the lawful ordering thereof. Mi. But we have need of such things as do appertain unto the sustentation of the life, we have need to be instructed concerning God, and we have need to be governed. Con. Therefore the domestical order, the ecclesiastical order, and civil order, are very necessary: and lest there should be a certain barbarous confusion, every man must do that only which unto his function appertaineth. Yet so that they do always remember that 6. Position. they do work together. For like as all the powers which are in man do agree together to work his safety: so it becometh all estates of God's people to agree together, that there be no dissension in the fellowship of the saints. And God will have them to give place to mutual 7. Position. exhortation, lest any should wax sluggish, being discouraged with the tediousness of troubles, and vexations: like as zerubabel the captain, and jehosua the priest, were not discontented with those admonitions which were given them by the prophets. ¶ An introduction. OUr Lord jesus Christ is in deed to be compared with all other. For he is both the author of life, and also an high priest after the order of Melchisadech: always living, that he may make intercession for us. zerubabel, and jehosua, were Types and figures of him. For as they brought back the jews into the● country: so doth he bring us into the celestial country. But we shall speak else where mor● at large of this matter. 5. Lect. novem. 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 proverb, There is a grace adjoined unto small things. There is in the writings of the prophets, a peculiar and an holy kind of brevity, concerning which Gregory Nazianzene saith finely in a certain epistle. That is not brevity which is thought to be brevity: namely, to write few syllables: but to comprehend many things in a few syllables. But like as when we behold a precious-stone, we use to inquire of the place whence it came, of the colour and price thereof: so in this brief oration let us consider these eight points in order, both for teaching, and also for learning's sake. 1. What kind of cause beareth the greatest sway herein. 2. In whose name it was made. 3. Unto whom it was chief directed. 4. Who was the Witness, and Procurator which made the same. 5. Of what manner speech it consisteth. 6. What is the state thereof. 7. Concerning what things it was made. 8. What is the end, and use of this whole oration. 1. Of the kind of cause. THose orations do appertain unto the judicial kind of cause, wherein are reprehended the unrighteousness and ungodliness of men, and also both their public and private faults. And in this speech, though it be but short, is the people of the jews most sharply reprehended, both because they only sought after those things which do appertain unto this life, and also because they had no regard of the heavenly treasures, and of the true worship of God. It is greatly to be feared, that that complaint which the prophet here maketh of the people of the jews, may be truly ma●e of the greatest part of men. The matter itself doth testify, that the prophesy of Christ jesus our Lord is fulfilled in our age: As were the days of Noah, so shall also the coming of the son of Mat. 24. 37. 38. 39 man be. For as in the days which were before the flood, they eat, they drank, they married wives, and were given in marriage, until that day, wherein Noah entered into the Ark: neither knew they the flood, until it came and took them all away: so shall the coming of the son of man be. 2. In whose name this oration was made. THese things were published in the name of the Lord of hosts. We have spoken at large else where of this word * jehovah. Therefore we will in this jehovah. place only speak a word or two by way of distinction for the younger sorts sake. The word jehovah doth properly betoken the eternal essence *. Yet such an essence as Exod. 3. 14. proceedeth not from any other: from which proceed all things, and which ruleth all things. Therefore it agreeth unto no creature, no not unto the human nature, which is in Christ. And it is used, likeas also this word Lord, sometimes essentially, sometime personally. Neither is it restrained unto the person of the father only. In a diverse respect jehovah, or the Lord, is, & is not the father of the Word. He is in respect of his person: he is not in respect of his essence. For the Word is called, and is the son of the father, not of the essence. But let us come unto the matter itself. If at any time God himself be said to reprehend the works of men, let us call to mind these most weighty Aphorisms. First, concerning the presence of God. The Lord looketh down from heaven, he beholdeth all the sons of Psalm. 132. 13. Gen. 11. & 18. men *. GOD is a beholder, who inquireth most diligently after the life, and works of men *. Secondly, concerning the judgement of God. The Lord doth judge the people *. Psalm. 7. 9 And although he do sometimes defer his judgements, nevertheless he doth execute the same in their time. The heathen men also learned this by experience, whereupon this proverb did rise: The Gods have feet. thirdly, concerning the wrath of God. The wrath of God is revealed from heaven against all ungodliness, and unrighteousness of men, which withhold the truth in unrighteousness *? Public punishments, as plague, famine, Rom. 1. 18. war, are testimonies of God's wrath against the sins of men. In like sort private evils, as blindness of heart, a reprobate mind, contempt, and despising of the truth, labour spent in vain in study, & in other businesses. These and such like testimonies of God's curse, are like sermons which the Lord maketh from heaven unto us, that he may bring us unto the knowledge, and feeling of our sins. God grant that we beholding the works of the Lord, may not be swallowed up with sorrow, but that feeling the hand of the Lord, we may humble ourselves under his mighty hand, and bring forth fruits worthy of repentance: so that those sufferings which are unto us nothing pleasant, may be made unto us wholesome instructions, according to the saying: Before I was humbled I did go astray: but now I do keep thy commandments. * Psal. 119. 3. Unto whom the oration in this 6. Lect. novem. 3. verse was chief directed. IT is without all doubt that these words Apostrophe. were spoken unto Zerubabel the Captain, and josua the high Priest, who were then chief rulers amongst the people of the jews. For we may gather so much, both out of the verse going before, and also out of the thing itself. That there may reformation of enormities A position be had, the Magistrates, and Pastors of the Church, are to be called unto the consideration thereof. Reason. 1 First, because it is much available unto the Church, and Commonwealth, that the magistrates should neither be ignorant of the enormities which do reign therein, neither should they wink at the same. 2 Secondly, it becometh these two orders and degrees to consent together, so that Moses and Aaron may help one another for the commonwealths sake. 3 Thirdly, it is certain that God working by means, doth use these fellow labourers, to the rooting out of evil, and planting of good. 4. But what witness, or procurator, did the Lord use in this action? He used Haggeus, who also for the testifying of that matter, said not, Thus saith Haggeus: but, Thus saith the Lord God of hosts. A position. 1 No man taketh to himself honour, unless he be called of God, as was Aaron. Heb. 4. 4. Of calling. 2 A man can receive nothing unless it shallbe given him from heaven. * joh. 3. 27. Of 2. Pet. 1. 21. 1. Thess. 2. 3. the gifts and dignity of every man. 3 Forasmuch as the holy men of God did speak as they were moved by the holy ghost *: we ought to receive their words as the words of God: and not of men. 4 It is modesty, and truth, becoming the servants of God, to acknowledge to have received the oracles of the holy ghost, only at the hands of God. 5. What manner of speech he used. THe Prophet useth a counterfaytinge of the speech of the people, that he might amplify the unworthiness of the matter. As if he should have said, This unthankful people have this always in their mouth: The time is not yet come that the Temple of the Lord should be builded. But it appeareth that they care especially for their own houses, and their own commodities. In like sort it is said in Ezechiel *. What Ezech. 18. 32. mean you that you speak this Parable parabolicallie, upon the land of Israel? The Fathers have eaten sour grapes, the children's teeth are set on edge. etc. 1 We must beware of those words which A position. smell of incredulity. 2 And it is a token of incredulity, for men to prescribe a time at their own pleasure, for these things which ought at all times to be done to the glory of God. 3 If we must give an account of every idle word, much more of that which is blasphemously spoken against God. We know the old saying, GOD is blasphemed by that wisdom which he abhorreth. And he is blasphemed, whenas words, and speeches are spread abroad, which are repugnant unto his will. The saying of Plato in his second Book de Repub▪ is worthy to be remembered. It appeareth that God is unto no man the cause of evil, being himself good, and by all means resisting evil: neither doth it become any man to say so in his City, if he will be governed with good laws, neither aught any man to hear any either young, or old telling fables, either with measure or without measure, if he neither speak such honest things as are to be spoken, neither such things as are profitable for us, either such things as do not hang well together. And Plato addeth afterwards two Laws: The first whereof is this, that God is the cause of good things: the second, that God is not a deceiver. etc. These things do I speak, that the younger sort may understand with what reverence, and how religiously the sounder sort of the Ethnics did judge it became them both to think, and speak of God. How reverently ought we to speak of his essence, his will, his judgement: which have received the gift of the holy ghost? 4 It is so far off that GOD doth take in good part reproachful words uttered against him: that he will not have us to utter the same against our brethren. Thou sufferest thy mouth to speak evil, & thy tongue worketh deceit. Moreover, thou speakest against thy brother, thou slaunderest thine own mother's son. These things hast thou Psal. 50. 16. 20. done, and I held my tongue, thou thoughtest that I am like unto thee: but I will reprove thee, and set thy sins in order before thee. 7. Lect. novemb. 4. 6. The state of the oration. THe state of this oration is iurediciall. For the question is whether it stood with equity, and piety, that the people of the jews did so long defer the restoring of the Temple or no? Haggeus having confuted the reason which the jews brought in defence of their negligence: doth teach that it did neither stand with equity, neither yet with piety, that they did so long defer the restoring of the temple. This was the argument which the jews did use. There is a time to pluck down, and there is a time to build up. Eccle. 3. 3. But the time is not yet come, that the house of the Lord should be builded: therefore are not we to be reproved for our slackness in building the house of the Lord. 7. Concerning what things this oration was chief made. THat it may appear what great mischief was packed in this thing, let us see what things the prophet doth chiefly entreat of in this oration. And we will follow the course of the common places of the state iurediciall, as Law, Custom, Nature, Equity, Covenant. 1 The will of GOD is the highest and Law. most just law. But GOD would have his Temple restored: and for this cause had he raised up Haggeus, and Zacharias the prophets, that they might be Witnesses and Heralds to proclaim his will openly. 2 That which was appointed and assigned Custom. by God to the religious custom of the Church of Israel, could not be neglected without committing of a most heinous offence. But the Temple of Jerusalem was in times past builded to that intent, that the Israelites should there meet together thrice every year, and should do holy worship therein. For as yet the time was not come whereof Christ spoke, john. 4. 21. The hour cometh whenas ye shall neither in this mountain, neither at Jerusalem, worship the father. 3 What sway Nature ought to bear in Nature. this case, we may see even by these disputations of Plato, wherein he teacheth in what place Temples are to be builded. And he forbiddeth to bring the weapons which are taken from the enemies into the Temples. And although GOD doth not dwell in Temples made with hands, yet would he have the levitical, and Ceremonial worship which was a part of the Discipline of the law, to be done orderly, and decently in the Temple at Jerusalem. Of the Tabernacle of the covenant it is said. And they shall make me a Tabernacle, that I may dwell in the Exo. 25. 8. midst of them. 4 Furthermore, equity itself doth teach Equity. us, that we ought as well to appoint a place, a time, and other necessaries, for the holy public administration: as for our own business, labour, rest, food, and riches. therefore as we are wont to say: A friends house is the best house: So let us say with David, I was glad for them which said to me: we will go into the house of the Lord. Psalm. 122. 1. 5 moreover, the covenant which God covenant. had made with the Israelites did import thus much, that they should both go unto the Temple at the appointed seasons: and also, that even when they were in Exile, they should make their prayers, turning their faces towards the Temple. Again, GOD would have the Messiah to teach in the second Temple, therefore they could not neglect the restoring thereof without committing a most grievous crime. 8. The end and use of this oration. 1 FIrst, it is the office of the Magistrate, and Ministers, with all their might, to endeavour, that the Temple of the lord may be builded: that is to say, that true, doctrine may be taught, and all the holy rites, and ceremonies may be done rightly and orderly. 2 secondly, we must take heed that we do not become like unto these, of whom our Apostle speaketh*: For all men seek Philip. 2. 21. the things which are their own, and not the things which are Christ jesus his. Philip. 2. 21. 3 Thirdly, we must beware of that kind of confusion which changeth the order appointed by GOD, and maketh a man to prefer private affairs before public affairs, households affairs before Ecclesiastical affairs: profane things before holy things: corporal things before spiritual things: earthly things before heavenly things: things temporal before things eternal: and finally, himself before God. 4 Fourthly, let us remember that we are the dwelling place of God in the spirit*. Ephe. 2. 22. But we shall speak hereof more at large in that which followeth. 8. Lect. novemb. 16. 1579. Verse. 3. Therefore the word of the Lord was in the hand of Haggeus, that he might say. Of the dispensation of the oracles of God. TO the end the studious youth may see that in the books of the prophets, & Apostles, every little verse is replenished with most wholesome doctrine, and also with great store thereof: we will now speak somewhat as touching the dispensation of the oracles of GOD: but yet by way of position, and having respect unto the time. 1. Position. The prophets do call the Oracles of GOD Adaverim: the Apostles do call them Lively speeches. The Grecians do call these oracles Rom. 3. 2. Act. 7. 38. which were uttered in prose (Logia,) and these which were given in verse (Chresmous.) Of the principal efficient cause, they are called the Oracles of GOD: and of the force and efficacy, they are called (lively words.) For the word of God is lively and mighty in operation, and sharper than any two edged sword*. He hath made my mouth as a sharp two edged sword. Esa. 49. 2. These things do chiefly concern the will 2. Position. of God. Some men do very godlily divide the will of God, into that which is hidden from us, and that which is revealed unto us, and whereof the anointing of the holy spirit doth testify. Unto the hidden will of God do appertain these curious and lofty questions,. Why all men are not elected in Christ. Why the gift of faith is not common unto all men. Why God loved jacob, and hated Esau. And such like, whereof we ought not curiously to inquire. For it is impiety to seek out any other cause then the will of God. But as for the revealed will of God, it standeth us upon to seek out the same through faith, both to the glory of God, and also to our own edification. For it is not modesty, but impious sluggishness, to be unwilling to know these things which God doth vouchsafe to reveal. That saying of Theodoret is worthy of rehearsing. We must not curiousle search after hidden things, but we must love these things which are written, which are meet for us. 3. Position And we cannot certainly know this revealed will of God, unless GOD do speak unto us. GOD is said to speak four manner of ways. Sometimes by discerning and commanding. As God said, Let there be light* Sometimes by making others partakers of his purpose. As, Let us make man according to Gen. 1. 3. our own similitude and likeness *. And again, Gen. 11. 7. Exod. 20. 18. Deut. 18. 16. Go to, let us go down and confound there their language *. Sometimes he is said to speak with a voice from heaven *. Sometimes he is said to speak familiarly face to face, which is a testimony of the Goe 12. 15. 17. 18 presence of his grace. Therefore God doth speak unto us, but yet either without means, or by some other 4. Position. means. He spoke in his own person in times passed unto Adam, Noah, Abraham, and such like. Yet certain it is that no man was able to hear God speak unto him, without being horribly astonied, and without casting down to the ground. And therefore the hearts of the godly had need to be underpropped and strengthened: as the examples of Moses, Daniel, Esay, and many more do testify. Forasmuch as God doth speak unto us in the person of others, it standeth us upon to make great account of the holy ministery which he useth, according to these sayings, He that Luke. 10. 16. heareth you heareth me. And again, Who is Paul, or who is Apollo's, but ministers by whom you have believed, and as the Lord hath given to every man *. And again, 1 Cor. 3. 5. We together are Gods labourers. And again. Ibid. 6 Heb. 13. 17. Obey your guides, and submit yourselves. And although the oracles of God be committed unto all the Church: yet hath he of credit 6. Position. given the interpretation thereof unto the teachers particularly. 1. Cor. 14. 29. Let two or three of the Prophets speak, and let the other judge *. In this precept Paul showeth that the teachers and learners are two distinct orders. And that the oracles of the living God do appertain, and are given unto the Church, it appeareth by these sayings. Deu. 4. 8. And what nation is there so great, which hath statutes and judgements so just, as is this whole Law, which I give before you this day. Psal. 76. 6. God is well known in jehuda. etc. Rom. 3. 2. For that is a principal thing, that unto them the oracles of God are of credit given. Seeing that these words, Ipse dixit, the Lord hath said it, are annexed unto the oracles of God: there is no cause why they should lose any whit of their authority because of the ministers. The word which we received of God, which ye have heard of us, have ye received not as the word of men: but (as it is indeed) as the word of God, which also worketh in you which believe. 1. Thes. 2. 13. Therefore these men do greatly offend, which do attribute the honour due only to God, to his servants: and also they which do reject the oracles of God for the ●erie names sake of these men whom they do hate. You may see some whom it sufficeth if you allege only Luther, Calvin, Melangthon: although you bring no testimonies of holy scripture. Again you may find othersome who hearing some doctor whom they hate only named, they will straight way cast away the book, and reject the opinion, giving judgement before they know the matter. George Duke of the Saxons doth seem to have been one of this sort of men, for it is reported that he should say, Although I am not ignorant that there have both errors and abuses crept into the Church, yet will I not embrace that Gospel which Luther Preacheth. We must give ear unto that which is spoken. 8. Position. Or prophesy, let us prophesy according to the proportion of faith *. 1. Thes. 5. 19 20. Extinguish not the spirit *: despise not prophesying. Therefore if we perceive that any man doth teach according to the proportion of faith, let us not reject him. Forasmuch as the oracles of God are most 9 Position sure and certain: the full persuasion of our faith must be answerable thereto. God requireth at our hands that thing which he giveth, namely, that not only these inferior degrees, as comprehension and knowledge be in us: but also that superior degree, which is, a steedfast faith. Comprehension is common unto all these which have any understanding, as, that God is good, merciful, just. Knowledge is proper to these which by an external illumination of the holy spirit, have gotten a certain kind of faith which lasteth only for a season. But all men have not a full persuasion without wavering. 2. Thes. 3. 2. And this degree doth distinguish the elect from the reprobat. Tit. 1. 1. 10. Position. There can no greater mishap befall the Church militant than the want of prophesy. We see not our signs, there is not any more a Prophet, and there is none with us Psal. 74. 9 which knoweth any more *. When there is no vision the people are scattered abroad *. Pro. 29. 18. The Prophets were called Videntes, Seers, a visione, of seeing. In the time of Heli the word of the Lord was precious, and there was no manifest vision. 1. Sam. 3. 1. And again in the same Chapter ver. 21. The Lord appeared again in Siloh: because the Lord had showed himself to Samuel in Silo, in the word of the Lord. 11. Position. There be many weighty and great eauses for which it is expedient that God should speak unto us by holy men, rather than in his own person. 1 Man's weakness altogether unable to suffer the majesty of God. I am not able (saith the Ex. 20. 16. Deut. 18. 16. people of Israel) to hear the voice of the Lord my God, neither can I behold this great fire any more lest I die. 2 The faithful are the Temples of the holy ghost. Therefore is it meet that the oracles b● 1. Cor. 6. 19 1. Cor. 4. 1. given by those which together are Gods labourers, in the dispensation thereof, and are calle● the dispensers of the secrets of God. 3 Also, forasmuch as all our senses, & amon● these, seeing, and hearing, ought especially t● serve unto knowledge: God will have us t● hear the voice of the teachers outwardly, an● the voice of the holy spirit inwardly. For fait● cometh by hearing, & hearing is by the wor● Rom. 10. 17. of God *. Furthermore this is an especial work o● charity, to instruct others in the knowledge o● God, and his wil Therefore the Lord will hau● godly men to do this. Psal. 119. Let the well disposed read Calvin, 4. lib Inst. Christ. cap. 3. Sect. 1. etc. and August. i● his preface upon his books de doct. Christ. concerning this matter. 9 Lect. novemb. 17. The Rhetorical art used in the oration o● Haggeus, made unto the people of the jews. 1 The kind of cause is mixed, forasmuch as our Prophet doth in the beginning sharply reprehend the people of the jews, for the neglecting of the restoring of the temple of jerusalem, and doth also threaten unto them grievous punishment for this their negligence: and afterward exhorteth them that they would in all hast set their hands unto the holy work and building. Therefore the first part of this oration is judicial: the latter consisteth upon an exhortation and a giving of counsel. The iuredicial state beareth the chief sway in the first part. The restoring of the Temple hath hitherto been omitted ungodly and unjustly. This proposition doth our Prophet prove by two arguments. 1 The first argument is fet a comparatis, from comparing of things together. Whosoever do prefer their household affairs before the ecclesiastical, and holy affairs, they do without all doubt grievously offend. But you jews do the same, as your sieled houses, and the temple of the Lord which lieth waist do sufficiently testify. 2 The second argument is fet from the effect. Certain it is that the transgressors of the law are accursed, according to the saying. Cursed is he which continueth not in all Deut. 27. 26. the words of the law to do them *. But God curseth you. This minor proposition doth the Prophet prove by an induction, ver. 5. You shall saw much etc. The state of the latter part of the oration wherein is contained a giving of counsel, is in like sort iurediciall. You shall do well, and it shall turn to your great commodity, if you shall in all hast set hand to the restoring of the temple of the Lord. The arguments serving to the proof hereof are fet. 1 From the facility thereof. Go up into the mountain etc. ver. 8. 2 From the favourable good will of God. I willbe well pleased therewith. In the same ver. 3 Thirdly from the end. I willbe glorified saith the Lord. In the same verse. 4 Fourtly from the threatening denounced against the disobedient. Ye shall look unto much, and behold it is but a little. ver. 9 5 Fiftly from the impulsive cause. For my house his sake. In the same verse. 6 Sixtly from the punishment which had befallen them afore time, which he proveth by an induction. ver. 11. The form of the oration. It is like an hypothetical disjunctive Syllogism. FOUR It must needs be that you shall either be blessed, if you take in hand to build the temple of the Lord: or accursed if you neglect the building of the same. But you have need of the blessing of God. Therefore must you not neglect, nor prolong the restoring of the temple o● the Lord. The scope and drift of the oration. V 1 The argument. The jews being returned from Babylon, and neglecting the building of the Temple of the Lord, were accursed: but so soon as they took in hand to restore the same they did enjoy the blessing of God. The position. 2 They are accursed which do not give unto God those things which are his. On the contrary they are blessed which before all things, Mat. 6. 33. do seek the kingdom of God, and the righteousness thereof. 3 This is the best kind of teaching which can be used in the Church, which doth first lay open the fountains of evil, and then offereth and exhibiteth remedies against evil. A similitude. As Physicians which have taken in hand to cure any patient, beginning with a recital of the cause of the disease, do first entreat of the disease: then coming to speak of the remedies for the disease, they prescribe Physic for the same: so sinners are first to be instructed concerning the greatness of sin, then are they also to be taught concerning the forgiveness of sins. We have an historical example of this precept, in this sermon of Haggeus which he made unto the people of the jews: and there is a positive example thereof extant in the Epistle to the Romans. For (that I may speak only of this latter example) the Apostle doth first of all bring to light those diseases wherewith mankind is infected, namely original sin, and his fruits, which the same Paul doth call in another place, The works of the flesh: secondly he showeth the remedies wherewith these diseases may be cured, in the doctrine of justification, sanctification, and predestination: and at length he diligently prescribeth the exercises of godliness. That is the best kind of teaching that can be used in the Church, which together with the refutation of false doctrine, and the reprehension of sins, doth join the doctrine of faith, hope and charity, & addeth moreover godly exhortations to the doing of the duty. We see that Haggeus did use this manner of teaching. The same method also did the teacher of the Gentiles, Paul, prescribe unto us in these words: Preach the wotde, be instant in season, and out of season: improve, rebuke, exhort with all lenity and doctrine. 2. Tim. 4. 2. I thought good to speak thus much after the manner of the Anatomists. For like as they (when men's bodies are to be opened) do first entreat in general of the parts of man's body, and do show the same: then afterward they speak particularly of the placing, function, and use of every particular member: so I thought good to make a certain anatomy of this oration of Haggeus, that the younger sort might see, concerning what things, and in what order it was made. Now it remaineth that we handle particularly every member thereof. 10. Lect. novemb. 18. Ver. 4. Whether or no is the time come that you should dwell in your sieled houses, and that this house should be waist? The handling of this verse according to the art of Logic. This verse containeth first a fallacy fraymed by the jews, which our prophet refuteth: secondly a demonstration which Haggeus urgeth straightly against them. The jews did argue thus. What thing soever is done out of time is not well done. But that time which the Lord 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 seek their own things, and not the things which are Gods. They might paint their mayor proposition with these most excellent sayings touching opportunity and time, which are to be found both in the holy Scriptures, and also in profane writers. There is an appointed time for every thing, and there is a time for every will under heaven. etc. Eccl. 3. 1. Who is a faithful and wise Steward, whom the Lord may appoint over his family, to give them their portion of meat in due season. Luk. 12. 42. Redeeming the time because the days are evil. Eph. 5. 16. The principal thing to be respected in every thing is that it be done in due time. * Pyndarus in Pyth. And again. It is an excellent thing to observe opportunity. And again. As great things so small things are given in time. Furthermore they thought they could prove the minor proposition, wherein the controversy consisteth, by this reason. The restoring of the Temple hath hitherto been letted, partly by the malice of the Samaritans, and cumbates had with them: partly by the kings commandment: partly by the necessary business in the setting in order of household and civil affairs. Which things should in no case have happened, if God would have had us to have left all other things undone, and only to occupy ourselves about the restoring of the Temple. He might have taken away all these lets and hindrances, etc. But as it is in the Psal. 94. 11. The Lord knoweth the thoughts of men that they are vanity *. Therefore (that I may use artificial words) he answereth both the man and also the matter. The man or person he answereth by a reduplication, and also by a reprehension. Whether or no, (o ye) is it time for you? As if he should have said, Are ye not ashamed having received so many benefits at the hand of the Lord, and being newly brought out of captivity and restored into your own country: to prefer your own commodity before the glory of God? Again he calleth them unto an other thing. For he calleth them from their own business, unto a more weighty matter, which was the temple of the Lord, whereunto without doubt they ought to have had greater regard, then unto their own private houses. In answering the matter by the denying of their minor proposition, and the declaring of the place a Connexis, from the things knit together: he showeth that even in the midst of miseries, and in the perilous times, we ought to have respect unto the glory of God. For as the Church militant doth triumph under the cross: so doth she also give unto God the honour due unto him, with great reverence, even when she is oppressed, and afflicted, many ways. For she is fully persuaded of that which Paul taught in these words, If we have hope only in Christ, in this world, we are of all men the most miserable *. 1. Cor. 15. 19 And again. We suffer persecution, but we are not forsaken therein: we are cast down but we do not perish, every where we bear about in our body the dying of the Lord jesus, that the life of jesus may be made manifest in our bodies *. 2. Cor. 4. 9 10. They are much deceived which think, that the Temple of the Lord ought only to be builded then: when all things are quiet, and in time of prosperity: that is, which think that we can be builded upon the foundation of the Prophets and Apostles, and that we can be brought unto the kingdom of the everlasting father, by these middle honours, joys, and good successes, which we have in this life. For as the heathen man saith, In rebus arduis prodit se virtus, Virtue showeth herself in hard matters. So that the Church when it groaneth under the cross, addeth unto faith virtue, unto virtue 2. Pet. 1. 5. 6. knowledge, unto knowledge temperance, unto temperance patience * etc. Now let us see how strong that demonstration is, which our prophet Haggai setteth against the fallacy and subtle reason which was framed by the jews. There is greater regard to be had unto him, who is most good, most wise, most just, etc. and the author of all goodness throughout the whole world: then unto all creatures. This proposition is a principle, which is written by God in the hearts of all men, which teacheth us to attribute more unto our most liberal creator, then to all the things which are created, and also to obey & serve him, Mat. 19 17. jam. 1. 17. readily, sincerely, and constantly. But the Lord our God is most good, most wise, & most just, and from him alone cometh every good, & perfect gift. Therefore seeing he will have a temple built for himself, and the worship which is due unto him, to be given him there: we are to let pass all other business and lets, and only to apply the building thereof day and night. The Rhetorical art. Our Prophet doth amplify the unworthiness or heinousness of the matter, by using certain figures which are these which follow. 1. An Apostrophe or reversion. O ye jews. As of he should have said, I do not now speak unto the heathenish Atheists of the world: but unto the Jews, the children of the Prophets, and of the covenant which God made with the Fathers, as saith Peter *. Such an Apostrophe or reversion is found Rom. 2. 17. Behold thou art surnamed a jew, and thou reste●t upon the law, & thou makest thy boast of God. 2 An Eironia or a taunting I warrant you the time is now come in which you must neglect the temple of the Lord, and build and garnish your own houses? Such tauntings are used. Gen. 3. Behold man is as one of us. And again. Sleep and take your rest. Mat. 26. 3 An interrogation or question. Is it now a fit time for you to neglect the Temple of the Lord, 1. Cor. 10. ●0. and to be occupied about your own buildings? The answer is understood, No. For we ought at no time to be more careful for those things which serve to the sustentation of this life, then for the worship of God. Herodotus saith very well. Divina sunt antiquiora & potiora humanis. The things which are Gods are both more ancient, and also better, than the things which are man's. And Paul would have all other things to serve to the sanctifying of the name of God. Whether therefore you eat or drink, or whatsoever you do, do all to the glory of God. * 11. Lect. novemb. 20. 1579. The application of this saying of Haggeus unto ourselves. Now that we may go from the argument unto the position, we must fully determine with ourselves, that nothing which is created must be able to separate us from the love of God, which is in Christ jesus our Lord *. And that we Rom. 8. 36. ought to prefer nothing which is in heaven or earth before God. And that the fear of the Lord is our treasure. *. The fountain from which this position springeth isaiah. 33. 6. is the law of God. Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength. Deut. 6. 5. Luk. 10. 27. And the same is most notably expounded in jeremy. Cap. 9 23. 24. Thus saith the Lord, Let not the wise man rejoice in his wisdom, nor the strong man in his strength, nor the rich man in his riches: but let him that rejoiceth rejoice in this that he understandeth and knoweth that I am the Lord, which show mercy, judgement, and justice in the earth: for these things will I, saith the Lord. Seeing these things are so, who seethe not that all things must serve God, & to the worshipping of him: and that we ought not to make so great account of any thing as of God, and of his holy and wholesome will. Now forasmuch as Aristotle saith, and that truly, that doctrine is attained unto by Syllogism and Induction, we will use these two instruments, to prove this position withal. Demonstrative syllogisms. 1 The order which God hath appointed, (seeing the it is a most manifest testimony of his divine wisdom and goodness) is not to be altered. For it is not meet that the clay should contend with the Potter, that is, that man should contend with GOD, about the praise of wisdom. But this is an eternal and immutable order appointed by God, that man's affairs, & all other things should give place to the things which are his. For it is most meet that all other things should give place to that, which is the infinite good thing. Therefore we must attribute much more unto the things which are Gods, then to all things which are in this world. 2 The effect which is * finite, is not to be Or contained within a certain compass. compared with, ne yet to be preferred before the efficient cause, whose goodness, might, and wisdom is infinite. For there is no proportion or equality between that which is finite, & that which is infinite. But man is the creature of God, compassed about with beginning, and space, both of time and place. Psalm. 100 3. Know ye that the Lord he is God: he hath made us, and not we ourselves. And, GOD is a spirit, uncreated, eternal, without beginning, almighty, etc. Therefore we ought to have greatest respect unto him in all our affairs, and actions. 3 It is better to obey that will which is unconstantly good, and whose effects are good: then the will which is changeable, and whose effects are unlike one to another. But the will of God is unconstantly good: the will of man is changeable. Therefore must we rather obey the will of God, then of man. 4 The affairs which are proper to the spiritual life, and serve to the glory of God, and our own edification, are neither to be quite omitted, nor yet deferred for these affairs which are proper only to the natural life, and serve for the same only. But unto the former sort do appertain the exercises of godliness: unto the latter, the household & civil affairs. Therefore, although these household and civil affairs are not quite to be omitted: yet for their sakes are not the exercises of godliness either to be let slip, or to be done only for fashion's sake, or faintly. The real induction. No man ought to prefer before the Lord God almighty, first, himself. You are not your own. 1. Cor. 4. 10. Secondly his life, Mat. 16. 25. Whosoever shall lose his life for my sake, shall find it. Thirdly, his country, his parents, his kinsfolks, his children, his riches. Mat. 19 26. And whosoever shall forsake houses, or brethren, or sisters, or Father or Mother, or Wife or Children, or lands, for my name's sake, he shall receive an hundred fold, and shall possess eternal 1. Cor. 4. 7. life. fourthly the gifts of the mind. What hast thou which thou hast not received? But and if thou have received it, why boastest thou thyself as if thou hadst not received it. * Fiftly, honour and public offices. And Psal. 2. 10. 11. 12 now ye kings be wise, be learned ye that are judges of the earth. Serve the Lord with fear, and rejoice unto him with reverence. Kiss the son etc. Sixtly, his death: for even hereby ought we to glorify God. And Paul having a godly hope saith. * Christ shallbe magnified in my body, either by life, or else by my death. Neither do I think the contrary of any other thing. Therefore must we ourselves, in all our affairs, in all our words, and deeds, serve wholly to the sanctifying of the name of GOD, according to the saying of Paul. * And whatsoever you do in word or deed, do it in the name of the Lord jesus, giving thanks to God, & the father through him. Certain additions touching godly studies. 1 Erasmus doth worthily reprehend certain Italians, as Politian, and others: because they did not join Christianity, but a certain kind of paganism with the studies of learning. 2 For the studies of Christians ought to be holy, and not profane. 3 They shallbe holy, if they be lightened, and directed by faith: and if the knowledge of God do cause us to worship God aright, and to be desirous, & careful to deserve well of our neighbours. 4 They shallbe profane, if the searching out, and knowledge of things be compelled to serve to our own praise and gain, and to the fulfilling of our lusts, and corrupt affections. 5 And as the labours of the jews were accursed, whenas neglecting the temple, they were very careful for their own houses, and private gains: so are the studies of those men accursed, who neglecting prayer, holy assemblies, sermous, and the sacraments: do play the Philosophers after the manner of the heathen, that they may purchase to themselves some learning, which in time to come may serve their vain lusts. It becometh those men which are students in Physic, Philosophy, & Law, to sanctify their studies with prayer, and reading of the holy Bible. The students of divinity, and Ministers of the word of God must serve to the glory of God, and for that cause must they seek for, and also beg at God's hands the knowledge of heavenly things. 8 For saint Jerome saith very well. In Christ's warfare seek not lucre of the world. Our Lord jesus Christ grant us grace to be careful for heavenly things, and not for earthly things, and sanctify us all, and all our studies, that they may serve to the setting forth of the glory of his holy name. Amen. 12. Lect. novem. 30. 1579. Verse, 5. Now therefore, thus saith the Lord of hosts, set your heart upon your ways. We will handle three things in this place: first, the phrase or manner of speech, and the words: secondly, the argument: and thirdly, the doctrine. This manner of speech, To set the heart upon any thing, is so to consider upon any thing, that thou mayest understand the same thoroughly, the ministry of the senses serving unto this inquisition. Ezechiel. 40. 4. Thou son of man, see with thine eyes, and hear with thine ears, and set thy heart unto all the things which I show unto thee. On the contrary, not to set the heart upon any thing, in the Hebrew tongue doth signify, not to regard, or mark what heavy thing is done or said. isaiah. 57 1. The just man perisheth, and there is no man which setteth it upon his heart: and the merciful men are gathered together, and there is none that understandeth that the just man is gathered, because of the evil which is about to come. By such manner speeches the holy spirit moveth attention. Set it upon thy heart. He that hath ears to hear, let him hear. Mat. 13. 9 But why do we not all give ear when the Lord speaketh, and when he worketh why do we not all turn our minds unto the works of the Lord? Psalm. 107. Heart.) The heart of man doth properly signify the Lord of life in man's body, which receiveth by the Veins and sinews, the benefits of others, and sendeth into all parts of the body by the Arteries or vital Veins, the vital Spirit, which is a lively flame, not much unlike the celestial nature, seeing that it doth not only nourish the members with the heat thereof, but also helpeth the actions. It putteth us in mind of many weighty matters, whereof these are part. First, that as without the heat and benefits of the heart, man's body cannot continue sound, and in good temperature, neither can it live, because the heart is the fountain of the vital Spirits: so without the holy ghost, and his gifts, the Church cannot flourish. Secondly, as the Arteries and Veins are coupled together, and one entereth into an other, one helpeth an other by nourishing, and giving life one to an other: so ought there to be a mutual participation, & imparting of good turns among men, whether we respect the Church particularly, or all mankind generally. The commodities springing and flowing from the heart, are these. 1 First, it giveth life unto the whole body, according to the saying of Aristotle: Cor est principium vitae omni parti, datque vivificum calorem omni, spiritumque cerabro & hepati. The heart is the beginning of life to every part, and giveth lively heat unto every part, and life to the Brain, and liver. 2 Secondly, it ministereth the instruments of the principal actions in the Brain, and sinews. I call the vital Spirits the next instruments: the Actions, the Cogitations, the Senses, and Motions. But let these things pass, and let us briefly note the metaphorical significations of this word Heart.) The Heart by Metonymia doth signify the middle part of any thing. Exod. 15. 8. Psalms, 46. 2. The heart of the Sea. And of the Sepulchre of our Lord jesus Christ it is said. The son of man shallbe in the heart of the earth three days, etc. Mat. 12. 40. The same by Synecdoche doth signify the power whereby man understandeth and chooseth. Rom. 10. 10. With the heart man believeth unto righteousness. 1. Tim. 1. 5. The end of the commandment, is, love out of a pure heart, a good conscience, and a faith unfeigned. Hence come these manner of speeches. To speak unto the heart of Jerusalem. Esay. 40. 2. To understand with the heart. Mat. 13. 15. With a good and honest heart to hear the word of God and to keep it, and to bring forth fruit through patience. Luk. 8. 15. Way, doth signify in this place the Cogitations, counsels, and affairs, both domestical, civil, and also holy: whereunto the jews were so addicted, that they did in very deed testify, that they were more delighted in earthly, and frail things: then in heavenly, eternal, and spiritual things. Of this inordinate kind of life doth Ecclesiastes speak throughout his whole book, whose theme or proposition is this*. Vanity of vanities and all things are vanity. And before him the kingly psalmist saith*. Truly all things are vanity, every man that standeth, Selah. Truly man walketh in a vain shadow, truly they disquiet themselves in vain: he heapeth up riches and he knoweth not who shall gather them. Psal. 39 7. In the argument we will first expound the The argument. sentence, secondly we will declare the use thereof. The meaning of the words. saint Jerome very godlily and in few words, expoundeth this sentence on this wise. Because (saith he) you say it is not time to build the Lords house, and you yourselves dwell in houses, whose foundations are low laid, and my house lieth waste: consider, (I the Lord commanding you,) and call to mind what you have done, and what you have suffered. The thing itself declareth, that God is angry with you, seeing that his judgements are so manifest, in revealing his ire from heaven, against your unrighteousness and ungodliness. The use of these words is declared in these positions. The use of these words. 1 The prophets and apostles in their sermons did call their hearers unto the beholding of the things themselves, and unto the consideration of the works of the Lord: so that they might not only understand what God said, but also see what he did, and that they might declare it abroad to the glory of God. according to that saying: I will enter in into the strength of the Lord GOD, I will make mention of thy righteousness only. O GOD thou hast taught me from my youth up, and hitherto have I declared thy wondrous works. Psal. 71. 14. 15. 16. 17. Furthermore, it is meet that we with a thankful mind do meditate not only upon those things, which God hath bestowed upon us particularly: but also, that we make great account of those benefits which the Lord hath both in times past, and also in our time: bestowed upon the whole Church: and that we do laud and magnify the author and giver thereof. For as in times past the Israelites in their holy Sermons made unto the people, and in their Songs, and Psalms, made mention of their deliverance out of their bondage, wherewith they were oppressed in Egypt, and also of all other benefits which the Lord had bestowed upon them, and their forefathers in the Wilderness, and in the land of Canaan: so let us well weigh and consider with ourselves, what benefits we have received at the hands of the Lord: as that, that the son of GOD was given for us, that the Lord hath gathered together a Church among the Gentiles: that he hath wonderfully regenerated the same: and that he hath purged the heavenly doctrine from all the leaven of man's traditions: and then let us give thanks to the son of GOD our Lord Jesus Christ, and lead our lives according to the prescript, and rule which he hath appointed for us. 2 Forasmuch as it is both wisely, and truly said of Solomon: Pro. 16. 25. There is a way that seemeth right unto man: but the end thereof is the way of death: even they which are in the Church are to be exhorted, that they diligently consider with themselves what way they have taken. For there is a kind of disease called self love, which so bewitcheth men, that whiles they only behold the virtues, and good things which are in themselves, and do make great account thereof: they cover their vices, and make them less than they be indeed: so that at length they fall fast a sleep in the cradle of security: and flatter themselves in evil matters, thinking that they are wise so long as they do not wander out of the highway wherein most men do walk. 13. Lect. Decemb. 1. A Position concerning the censure which man ought to have of his life and studies. Now that we may go directly from the argument unto the doctrine, and that we may entreat of the judging, or decerning of the way which every mortal man hath taken: lest it should be an hard matter for the younger sort to mark the course of the things whereof we are about to speak: we will after our accustomed manner, draw out all things by way of distinction, and also declare from whence they be fet. 1. Aphorism. God will have us diligently, and earnestly to ponder in our minds the way of our life, according to those sayings. Psalm. 32. 9 Be ●as thing soever ● shalt do, ●fider well what age's thereto. ●●n prudently about ●oe, ●arke whether th●nd ●ood or no. not as Horse and Mule which have no understanding, etc. Prou. 12. 15. The way of a fool is right in his own eyes: and he that obeyeth counsel is wise. Pro. 15. 19 The way of a sluggard is a thorny path, but the Pythagoras. path of the righteous is lifted up. Pro. 16. 9 The heart of man inventeth his way: but Wherein have offended? what ●aue I done● or ●hat part of my ●uty have I omitted? the Lord directeth his goings. Psal. 90. 12. Make us to number our days, and so make us wise. 2. Aphorism. That this thing may be both wisely, and commodiously brought to pass: we must follow the judgement of GOD, and not the wisdom of the flesh. For of that way which the flesh alloweth, and showeth, it is said: There is a way which seemeth to man to be good: and the end thereof leadeth unto death. prover. 14. 12. And most sweet, and comfortable is that promise which God hath made: I will instruct thee, and teach thee what way thou shalt walk: I will direct thee with mine eye. Psal. 32. 8. Therefore, so often as we are brought into any doubt, as men coming unto three ways, and not knowing which to take: let us call to mind this sweet promise, and then let us pray with David, Teach me O Lord thy way, and lead me in the right way, because of mine adversaries. Psalm. 27. 11. Let us also enter into the Sanctuary of GOD, that is, let us ascend from the secondary causes, unto the first and principal cause, which is most just, most wise, and most good: and let us stai● ourselves upon his good will and pleasure. 3. Aphorism. Those men which do this godlily, and religiously, must consider with themselves what beholder they have, what guide, and what instructors: they must also learn rightly to discern the works of the Lord, and the ways of men: the things which are good, and the things which are evil: the things which are to be done, and the things which are to be left undone: and finally, the last end of men. 4. Aphorism. GOD is the beholder of all things. God looked down from heaven upon the Children of men, that he might see if there were any that did understand, and sought after God. Psalm. 53. 2. 5. Aphorism. The holy ghost is the guide, and leader of the godly: but the flesh carrieth away the natural men. The spirit of truth is he that shall lead you into all truth. john. 16. 15. If you shall live according to the flesh, ye shall die: but if by the spirit ye shall mortify the works of the body, ye shall live. Rom. 8. 15. 6. Aphorism. The instructors of the godly, are the faithful ministers of both testaments: which ought to shine as burning lights before other men in faith, and life unblamable. I have set thee as a defence, and fortress in the midst of my people: therefore thou mayst know and prove their way. jerem. 6. 27. And Paul speaketh of the jews: saying, And thou believest that thou art a leader of the blind, a light for those which are in darkness, an instructor of the unwise. Rom. 2. 19 7. Aphorism. The works of the Lord are of two sorts: proper or agreeable to his nature: improper, or not agreeable to his nature: yet both of these do serve to his glory. Esay. 28. 21. The works which are agreeable unto his nature are these, to have mercy, and to do good. The works which are contrary to his nature are these, to be angry, to accurse. etc. Psalm. 75. 8. God is the judge, he bringeth down one, and setteth up another. 8. Aphorism. The way of men is either good, which is called the way of the Lord, the way of the just, the old way, the way of faith: or evil, and it is called the way of Cain, the way of the unjust, the new way, the way of unbelief. Because GOD knoweth the way of the just, and the way of the wicked shall perish. Psalm. 1. 6. Wilt thou not cease to pervert the strait ways of the Lord? Now therefore behold, the hand of the Lord shallbe against thee? Act. 14. 20. Now therefore stand upon the ways, and see, and inquire after the old way, which is the good way, & walk in the same, and you shall find rest for your soul. And they said we will not walk. jerem. 6. 16. Of Apollos it is said, that he was informed in the way of the Lord*. And the doctrine of the Act. 18. 25. gospel is called a way, * because it entreateth of Act. 19 23. him, who did truly testify of himself: saying, I am the way, the truth, and the life. 9 Aphorism. Forasmuch as God after his manner is the author of the good things, and also of the evil which befall us: we must judge aright of the same. Who is he therefore which hath said, and it hath been, and the Lord hath not commanded jer. Lam. 3. 37. it? Out of the mouth of the most high proceedeth not evil, and good? He speaketh of the evil of punishment. Their table is made unto then a snare. The evil are never in good case, and that through their own fault: on the contrary, the good are never in bad case, through the mere mercy of God. For to the evil, even good things are turned to evil: and to the good, even evil things are turned to good. 10. Aphorism. Isaiah comprehendeth in these words, the things which are to be done, and the things which are to be left undone. Cease of from doing evil, & learn to do good. Esay. 1. 16. It is reported that justus jonas the younger, did recite this verse immediately before his death. Quid juuat innumeros scire atque evoluere casus, Si fugienda facis, & facienda fugis. What profit dost thou reap by this, to know full many a thing? And strange events to call to mind, what profit doth it bring? If things from which thou shouldest fly, thou do with might, and main: And from those things which thou shouldst do, thou willingly abstain. whereunto Nicolas Hemingius doth answer. Et juuat innumeros scire atque evoluere casus, Si facienda facis, & fugienda fugis. Great profit mayst thou reap by this, to know full many a thing: And strange events to call to mind, commodity doth bring: If those things which thou shouldest do, thou do with might and main: And from those things which thou shouldst fly, thou willingly abstain. Hereunto appertaineth that precept of David: Come my children and hearken unto me, and I will teach you the fear of the Lord. What man is he which will live, and see good days? Keep thy tongue from evil, and thy lips from speaking guile. Fly from evil and do good, seek peace and ensue it. Psal. 34. 12. 13. etc. 12. Lect. Decemb. 2. 11. Aph. Neither must we look only into the fable of the life spent, but we must also mark the conclusion thereof. For oftentimes the greater part of the life, of the wicked, is like a pleasant comedy: and the life of the godly is like a doleful tragedy. Yet the last end of the wicked, is woeful, the end of the godly joyful. Until I went into the Sanctuary of the Lord, and understood the last end Psal. 73. 17. 18. of these men. Truly thou haste set them in slippery places, thou makest them to fall headlong into desolation *. This is the portion of the ungodly, but concerning the godly the same Psalmist saith. Mark the perfect man, and behold the right man, because the last end of such a man is peace. All these Psal. 37. 37. things are set forth in the parable of Lazarus and the glutton. Luk. 16. 12. Aph. They which neglect this beholding and consideration of their own life, and care more for their own things then for God and the things which are Gods: are by the just judgement of God given up into a reprobate mind, so that to their great shame and reproach, they do these Rom. 1. 28. things which are not comely. Verse. 6. Ye shall sow much, and bring in little: ye shall eat and not be satisfied: ye shall drink and not be drunken: ye shall yourselves, and not be made warm: he that shall hire out himself for wages, shall hire out himself for wages, which shall be as if it fell into a broken back. Here let us mark the transposition of the tense, For he useth the verbs of the future tense as if they were of the Preterperfectense or Present tense: first that he may revoke the minds of the jews unto the consideration of the things, actions, and evils which are past, and present. Secondly that they may thereby gather what they must look for, unless they repent, and at length give unto God the things which are due unto him. These are common proverbs which are in every man's mouth. Prometheus' post factum. When the steed is stolen we can shut the stables door. We learn wisdom by adversity. And again, Quae nocent, docent. we are taught by things whereby we are hurt, And again, Malo accepto stultus sapit. A fool will become wise after he hath received some harm. And yet must we confess that the Children of this world are by correction made never the wiser or better: but the Children of God are by his fatherly chastisement bettered, and by the same do they profit. And to th'end that Gods children being rebuked of the Lord, may be saved, and the other may be made inexcusable, the Prophets do use such reprehensions. The word (drunken) is not to be understood in this place, of that drunkenness which is forbidden by God, and whereof Esay speaketh Cap. 5. 22. Woe be to those which are mighty to drink wine, and these men which are strong to mix their drunkenness: but these words are meant of the moderate use of wine, which serveth to quench the thirst, and to satisfy the honest appetite, whereof mention is made joh. cap. 2, 10. All men at the first bring forth good wine, and when the gests are drunken, (Methusthosi) have quenched their thirst, then that which is worse. Psal. 104. 15. Wine maketh glad the heart of man, that he may make his face to shine with oil. Pro. 15. 6. Give strong drink to him that perisheth and wine to them that are of a bitter mind. That he may drink, and forget his poverty, and that he may not remember his calamity any more. Of the testimonies and effects of the curse of God. We must for the declaration, and laying open of this sentence, add one syllogism, and that after the manner of the Geometricians. The whole drift of this sentence is this, to convince the jews of the breach of the law and also to reprove them for the same. For they would never have given place to the wholesome counsels & persuasions of the Prophets, unless they had been sufficiently told of the greatness, and dangerousness of these diseases, and evils, wherewith they were infected. The curse of God is a punishment most due Deut. 27. 2●. Psal. 119. Gal. 3. 10. to those which break the law of God. Cursed is he which abideth not in the words of this law to do them. Cursed are they which turn aside from the commandements of God. But God hath hitherto cursed you jews, and as yet doth he punish you. Therefore it is certain that you are guilty of the breach of the law of God. He proveth the minor proposition by an induction, wherein the younger sort shall note, 1 First the fountain or first original of this curse which the Prophet here denounceth. Deut. 28. 38. Thou shalt bring forth much seed unto the land, and shalt gather but a little: because the locust shall consume it. Thou shalt plant vineyards, and shalt till, and shalt not drink wine, etc. 2 Secondly, the expolition or amplification of this manner of curse. Mich. 6. 13. 14. I will also make thee to be sick, by smiting thee, I will make thee desolate because of thy sins. Thou shalt eat and not be satisfied: and thee humbling of thee shall be in the midst of thee, thou shalt touch a wife, and she shall not bring forth, (that is, she shall not bring thee forth Children,) and those whom she shall bring forth will I give to the sword. Thou shalt sow and shalt not reap: thou shalt tread the olives, and shall not be anointed with oil. 3 Thirdly, the manner and form of this curse. The jews did sow plentifully, but they did reap but a little: they did eat, but they were not satisfied: they did drink, but their thirst was not quenched: they were clothed, but they were not warm: they gathered money, but in a broken bag. The like judgement was executed upon all their labours, and affairs, both household and civil. Therefore even by this that their labour was in vain, and not blessed, may we gather, that God had accursed them as transgressors of his law. 4 Fourthly, the testimonies & affects both of the curse, and also of the blessing of God. A private or household blessing is this, a plentiful harvest far exceeding the quantity of the labour and of the seed that was sown: the moderate sufficiency of meat and drink: honest and comely apparel: abundance of necessaries, and household stuff, and other things whereof mention is made. Psalm. 128. Deut. 28. Leu. 26. Out of the same places may we gather the divers kinds of civil blessings, whereof we will speak else where. And we must define the curse not only by the privation or wanting of good things, but also by the infinite number of evils. It is not sufficient for us to know these things contemplatively, but we must also apply them unto our own use, that we may not only learn to be wise by other men's harms, and to profit by the good things of others: but also that being taught by our own harms, we may bring forth better fruits: and that having our hearts cheered with these good things which we have received at the hands of the Lord, we may declare and prove our thankfulness and desire which we have to obey him. But we will speak● hereof else where. 15. Lect. Decemb. 4. Verse 7. Thus saith the Lord of hosts, set your hearts upon your ways. A digression concerning the censure which ought to be had in the study of Divinity. That we may pass over from the treatise & matter which concerneth household affairs, and husbandry, and proceed to speak concerning divinity, and the study thereof: we must first of all note that it is like unto a way, and the studies thereof unto travelers. Psal. 119. Blessed are the perfect in the way, they which walk in the doctrine of the Lord. Ver. 4. Would to God my ways were made strong to keep thy commandments. ver. 14. I am delighted in the way of thy testimonies, before all riches▪ ver. 17. Make me to understand the way of thy commandments, and I will meditate upon thy marvelous works. ver. 29. Remove from me the way of falsehood, and give me thy doctrine. 30. I have chosen the way of thy truth: I have set thy laws before me. And although the Prophet doth in that psalm speak generally of the study of all the faithful: yet is there no cause why we may not apply his sayings unto those which ought to carry the light of the celestial doctrine before their hearers, and who for their offices sake ought to adorn their doctrine with uprightness of life. And to the end we may in this place use a certain method and order, we will here dispose the additions touching the way of the study of divinity, according to the opposition of contraries, whereof there is one and the same doctrine, and which being matched together do more evidently appear, The student of holy scripture which setteth upon his heart the way of his study (that I may use the Hebrew phrase) must consider and thoroughly mark these things. 1 First the traveller. As a traveller standing in a place where three ways meet, doth earnestly consider upon the right way, upon a faithful guide, and upon many other things: so ought the students of holy Scripture, often times and earnestly to think upon the right way to learn, upon a guide, and upon the helps whereof they shall stand in need in this their journey. For it is wicked negligence, and great ingratitude, if a man do not consider with himself, what way he hath taken in his study, and be not moved with desire to know the truth: and if he be like those of whom our Apostle speaketh, who are always learning, yet can they never attain to the knowledge of the 2. Tim. 3. 7. truth *. 2 The way. The way of true doctrine doth distinctly comprehend the law and the Gospel. On the contrary, that is the way of lying which transformeth the Gospel into the law, and addeth thereunto the inventions of man's brain. Of the ampleness hereof there is mention made in the 119. Psalm verse 96. In every perfection I have seen an end: but thy commandments are exceeding broad. All other kinds of learning have their ends: but Divinity reacheth so far, that we which are in the way of faith do know only a part thereof. 1. Cor. 13. 9 And the law is it which maketh our diseases known unto us, the Gospel ministereth medicine to cure the same: yet so that the one helpeth the other. 3 Thirdly the guide. Christ jesus is our guide, the way, the truth, the life, and our teacher. On the contrary Satan leadeth our minds into error, after they are by him bewitched: let us therefore hear Christ, him let us follow, neither let us thrust into his place Luther, Mat. 17. Calvin, or finally any mortal man how learned and godly soever he be. For not even the teacher of the Gentiles Paul, would have any of the faithful to be called after his name. And most true is that which Galene saith, touching these which are given to sects: that, They 1. Cor. 3. are blind and deaf, so that they can neither hear nor see these things which other men can easily perceive. 4 fourthly the end of the journey. Let him which entereth the study of wisdom, begin with God, go forward with God, and let him manfully strive to come unto God who is the chief good thing, the chiefest wisdom: forgetting those things which he left behind him. In this our course we are by a wonderful period brought back unto him at whom we began. But those which have entered the way of lying, are turned back from God unto the creatures, from the chiefest good thing, unto things which are evil, and being caught in Satan's net, they do at length miserably perish. 5 The lateral limits or bonds appointed. We must beware that we turn not aside Deut. 28. Ies. 23. unto the right hands, or unto the left*. For we must follow the way of truth, lest we err and fall into the most cruel errors and furies. As it is an undecent thing for those men which stand without the dancing place, to dance: so is it a dangerous thing to start and step aside from the truth: a perditious thing never to return into the way of truth. 6 Sixtly the condu●●rs in this way are those to whom it is said. You are the light of the Ma● 5. worlde*. As we are much bound to reverence those which carry before us the light of the truth: so ought we to detest those se●ucers who with their sophistry, and wrangling, go about to lead us away into the by-ways of lying*. Deut. 18, Mat. 1. 7 Seventhly the companions. We have all those to be our companions in this our voyage, whom the same fellowship of faith hath coupled and linked with us. And let us not contemn the gifts and judgements of the physicians, the lawyers, & other the godly: but let us think that they are out companions in this our journey, and let us praise those whom we see set forth and stir up the gifts of God. 8 Eightly, the images of Mercury. Let us They were w●● in old time to set up images o● Mercury in places where three or two ways met which pointed out the way to every seuera● place. also give due reverence first of all unto the writings of the Fathers, and secondly to the Testinionies of the best Philosophers concerning the works of God and the nature of things. For there is no cause why we should reject and speak against the one, teaching according to the proportion of faith: nor the other, speaking those things which agree well with the works of God, and the order by him appointed. The progress or going forward in the journey. Let the profiting in this be manifest in all men. We must consider how we have profited, and how we do profit, as in innocencte of life, so in the study of wisdom. And let us consider with ourselves that we are also stirred up, and exhorted to do our duties, by those expostulations, and reprehensions for neglecting the doctrine and knowledge which are necessary. Are you yet without understanding*. And again, You who in respect of time should A●●. 15. 16. have been teachers, have need to be taught again what be the first principles Ie●. ●. 12. of the oracles of God*. 10 The tenth thing is the victual necessary for the journey. The holy Bible is to us in steed of victual necessary for our journey, out of which we may have whatsoever is profitable to doctrine, to reprehension, to correction, & Tim. 3. 16. to instruction in righteousnes*. 11 The eleventh thing to be considered is, the lets and hinderances which hinder this journey. Many things there be which do hinder the study of holy Scripture, as the desire of honour and riches, unstable teachers etc. And therefore doth David pray, Turn away mine ●sal. 119. 37. ●7. 113. eyes lest they behold vanitie*. Before I was humbled I went astray. I have hated the unconstant, but I have loved thy law. Again, if any man dig to himself cisterns, neglecting the clear fountains, that is, if any man do forsake the reading of the Bible, and spend all his time in reading the commentaries and expositions of men. 12 The twelfth thing is a light. In this dark and misty world we are lightened by faith, and the knowledge of Christ set forth in the Gospel. Psal. 119. Thy word O Lord, is a lantern unto my feet and a light unto my paths. 13 The thirteenth thing is, the talk and communication. In this way we must use the same speeches which the Prophets and Apostles did use speaking of divine matters. For strange speeches have brought in new doctrine concerning religion, namely school divinity. Therefore doth Paul most wisely give us this admonition to beware of vain jangling. 1. Tim. 6. 20. O Timotheus keep that which is committed unto thee, and avoid profane and vain babblings, and oppositions of sciences falsely so called. 14 The fourteenth thing is doctrine and ininstruction. Let us not be carried about with divers and strange doctrines*. Heb. 13. 9 If any man teach any other doctrine, and agreeth not unto the wholesome words of our Lord jesus Christ, and to that doctrine which is according unto godliness, he is puffed up knowing nothing, but doteth about questions and strife of words, whereupon riseth envy, strife, railing, evil surmisinges. 1. Tim. 6. 4. 5. 15 The fifteenth is the scope and end of the journey. Al our studies must serve to the glory of God, and the edification of the Church. Hirelings refer all things unto gain, Heretics to win praise, and get riches: both of them do serve their Rom. 16. bellies, and not our Lord jesus Christ*. 16. Lect. 7. Decemb. 1579. Verse 8. Go up into the mountain, and bring thence wood, and build this house, and I will be favourable therein, and I will be glorified saith the Lord. HAggeus proveth by four arguments which are contained in this verse, that the Temple of the Lord was to be builded withal expedition. The first argument. 1 The first is fet a Facili, from the facility of it. Certain it is that opportunity to do things well, is the singular gift of God, by means whereof it cometh to pass that those things which are most difficult, do become easy and ready. But God hath given you most singular opportunity to build the Temple: which may sufficiently be proved by this, that the circumstances do excellently agree now unto this purpose: and all these lets and hindrances, which hitherto have hindered you, are taken away. Wherefore ye jews go too, and be not slack to do your duty. Go up into the mountain, bring thence timber, build the Temple etc. Seeing that the Lord doth not only in his express word declare unto us, what he will have us to do, but doth also help us with these helps, whereof we have need in doing that well which he would have done: let us endeavour ourselves so that we never be found slack to do our duties, and let us use the opportunity offered aright. This word Opportunity is nothing else but a Demost. 1. Only. diligent considering of the time, and other circumstances. And again, the exhortations given by time & opportunity are most grave and wise, & the same are plain and evident, neither are they neglected without great danger aed damage. Let not the virtuous and studious young men neglect any opportunity, whenas they may profit in learning and manners: but let them lay hold upon it readily, valiantly, and constantly, when it is offered unto them, and let them employ and apply the same unto their use. 2 The second argument which the Prophet useth is fet ab aequo, from the conveniency. It is most meet and convenient that we do those things courageously, and religiously, which we do well perceive do please God. But of the temple of the Lord it is said▪ I will be favourable in it. Ergo etc. Ob. The most highest God dwelleth not in temples made with hands. Act. 7. I will be An objection se● apugnantibus, from things which do disagree between themselves. favourable in the temple. Hag. 18. Therefore the one of these two is false. Ans. I deny the consequent, because in the antecedent there is ignoratio elenchi. Ignorance of an argument, or of the proofs. For these things are not spoken both after one manner. Stephen alleging the words of the Lord which we read in Isa. 66. 1. Heaven is my seat, and the earth is my footstool: entreateth of the universal presence of God wherewith he replenisheth all things, being himself infinite. Am I God of that which is nigh me, and not of that which is far off? Shall any man hide him jer. 23. 24. 25. self in a secret place, and shall I not see him? saith the Lord. Do not I fill the heaven and earth? saith the Lord. This universal presence is an essential quality or property belonging only unto God, which no creature hath, nor can have. But the saying of Haggai is to be understood of the particular presence of God, which is the presence of his grace, and also of his favourableness. The meaning of the words of Haggai. As in times past it pleased God to dwell in the tabernacle of Syloh, and afterward in the temple which Solomon built, and there to give answers and oracles unto his servants: so likewise hereafter will he be present in the second Temple, and take in good part the worship done unto him in faith. Ob. The flesh of Christ replenisheth all things. Eph. 4. 10. Therefore not only God the creator, but even this creature likewise is every where. An. I answer. There is a double fallacy in this false reason. 1. The first is Homonymiae, or fet from the ambiguity of the word. For that which Paul speaketh of Christ in the concrete, some men do falsely understand in the abstract, of the nature which Christ took. 2. The second is, Fallacia accidentis, which is, when we reason from the accident to the substance. For that which is rightly spoken and affirmed of the gifts wherewith he fulfilleth all things: Of whose fullness we have all received, even grace for grace *: is falsely john. 1. wrested unto the substance of the flesh of Christ, which is not infinite, because it is man's flesh: not Mercioniticall, etc. 3. The third argument which the prophet useth, is fet from the end, and use of the Temple. The building again of that Temple is not to be omitted, wherein God will be glorified: but God will be glorified in the Temple of Jerusalem, as it is in plain words set down in this place. Therefore, etc. ¶ Positions concerning the Temple. 1. Position. Forasmuch as God would have the Temple of Jerusalem to serve to his glory, the instruction of the jewish people, and the administration of the ceremonial worship: the building again thereof could not be omitted without committing of a most heinous offence. 2. Position. And as God would in no case have religion serve for gain: so would he not have the Temple polluted with the helps thereof. Make not my father's house an house of merchandise *. And again, My house is an house of prayer, but ye have made it a den of thieves *. 17. Lect. 9 Decemb. 1579. 3. Position. YEt GOD is most delighted in the Temple of the heart, being purified by faith. If any man love me, he will keep my sayings: and my father will love him, and unto him will we 2. Cor. 12. 14. ●. Cor. 4. 18. come, & make our abode with him. Again, Do ye not know that your body is the Temple of the holy ghost, which is in you, & whom you have of God. 4. Position. In this Temple must prayers be made continually: Rom. 12. ●ohn. 4. in this Temple must thanks be given to God without ceasing: in this Temple must the reasonable service be done, and that spiritu & veritate, in spirit and truth. 4. The fourth argument used of the prophet, is fet a justo, from justice, and equity. The order of justice doth require that all men, & especially the faithful, obey the Lord, when he prescribeth and commandeth any thing. But the Lord hath straightly commanded you to build the Temple. Ergo, etc. A Position. In holy sermons, and exhortations made unto the people, the authority of God must be alleged, lest the oracles of God wax base, and become of no reputation, and lest they seem to be inventions, and dreams proceeding from man's brain. Therefore is it, that the prophets do oftentimes repeat these words, Thus saith the Lord. Verse. 9 You shall look unto much, and behold it is but a little: and you have brought it into the house, but I blew upon it. For what cause, saith the Lord God of hosts? For my house which lieth waste, but you run every man into his own house. 5 The fift argument is fet from the plagues and punishments wherewith the jews were plagued. It becometh men which are of a found judgement, and which are godlily given, not only to mark the causes of plagues and punishments: but also to avoid the same. But you, if you hold on to neglect the Temple, and to do your own business, shallbe plagued with vainess of your works and labour. Therefore before all things, you must do your endeavour to give unto God the things which are Gods. He proveth the minor proposition by the example of their infortunate labour in their husbandry, and household affairs. You sow much, and yet you gather but a little: and these things which with great pain and labour you have gathered in the fields, and brought home, the same do perish when God bloweth upon them, and they are scattered abroad like chaff. A digression concerning evil gotten goods. 1 It is a ridiculous and hateful kind of vanity, to gather goods together by hook & by crook, which shall shortly afterwards perish. 2 For he which doth this is impious toowardes' God: for doubtless he can not serve God Luk. 16. 13. and Mammon. 3 And again the same man doth also hurt and bring himself to destruction, according to that saying of Paul: But those which will wax rich, do fall into temptation, and the snare, and many foolish and hurtful desires, 1. Tim. 6. 9 which do drown men in perdition and destruction. 4 He is also injurious unto the society and company of men, according to that saying of Paul. Let not a man dare to oppress and entangle his brother in his business, because GOD is the revenger of all such things *. Thes. 4. 6. Here-unto belong these proverbs. The burden of Salt is gone thither whence it came. Evil gotten goods do soon perish. 6 The sixth argument is fet from the impulsive cause. There is no cause why those men should marvel that they are altogether infortunate, which make more account of their own houses, then of the Temple of the Lord: of their household affairs, then of the worship of God: of their own gain, then of the glory of God: finally, of themselves, then of God. But the jews returning from Babylon did all these things. Ergo. etc. This argument dependeth upon that which went before. Of the alteration of the order by God appointed. 1 The degrees, conjunction, and distinction of things do wonderfully set forth the order which God hath appointed. 2 The degrees, are holy things, and things profane. By nature there is nothing profane *: but certain things are counted profane, Act. 10. 15. only by use and custom *. 1. Cor. 9 3 It is good order to prefer holy things before profane things: It is disorder to put profane things before things which are holy. 4 Holy things are holy either in deed, or by good custom and use only, as things indifferent. 5 It is good order, if things indifferent be set after things which are rightly called holy: disorder, if they be preferred before them. 6 So there be certain things which are so unlike and contrary, that they neither can, neither aught they to be joined together. 7 It is good order before all things to seek Mat. 6. Luk. 16. the kingdom of God, & the righteousness thereof. It is disorder, to be desirous to serve God and Mammon. 8 So there be certain things which are so linked together that in the ordinary dispensation they ought not to be separated. 9 It is good order, to join the external word with the internal: with the baptizing with Water, the baptism of the Spirit: with the Bread and Wine used in the Supper of the Lord, the Body and Blood of Christ, sacramentally. It is great misorder to separate the external word from the internal: the Sacramental signs from the things signified. I do define the things signified not only by the fruit, but also by the substance. As many of the Israelites being in times past contented with the external sacrifices, did neither think upon the Lamb of GOD which taketh away the sins of the World, neither of the sacrifices of thanksgiving. 10 Furthermore, because GOD hath separated certain things, he will not have us to attribute any thing unto them confusedly. 11 It is good order to ascribe the giving of life unto the flesh of Christ, and not unto the earthly bread used in the Sacrament of the lords Supper. Also to ascribe the washing away of sin, not to the water used in baptism, but to the sprinkling of the blood of Christ. 12 It is better to follow the judgement of GOD in all things, who is the best, and the wisest, than the wisdom of the flesh: for he knoweth best, what things he will have us to account good, evil, or indifferent. Examples. While we look not on the things 2. Cor. 6. 19 which are seen, but on the things which are not seen: for the things which are seen are temporal: but the things which are not seen are eternal *. I seek not yours, but you: for the children john. 14. 23. must not heap up treasures for the parents, but the parents for the children. 18. Lect. Decemb. 14. 1579. Verse. 10. Therefore hath the heaven shut itself upon you, lest it should give you dew: and the earth also hath shut herself, lest she should give her increase. 7 The last argument whereby the prophet doth prove, that the building of the Temple is not any longer to be prolonged, is fet from the public plague and punishment wherewith the jews were punished. Ma. Public and private punishments are testimonies of God's wrath against the transgressors of the law, and evident causes of the conversion of these men, which are not past repentance. According to the saying: If we did judge ourselves, we should not be punished. But when we are punished, we are instructed of the Lord, lest we should be condemned with the world. ●. Cor. 11. 31. 32 Mi. But GOD doth grievously punish you, in that he hath shut the heavens that they may not moisten the earth with dew: neither yet water the same with rain: and in that he hath shut the earth that she may not yield unto you her increase. Ergo. etc. 1 In this minor proposition, we will note in order the situation of the holy land, and how the same was watered. The land whereunto ye go over that you may possess it, is a land of Mountains, and Valleys, thou shalt drink water of the rain that cometh from Deut. 11. 11. heaven. 2 Therefore was it a blessing of GOD whenas the Country was watered with rain. I will give rain unto your land in his season, early and late, and so shalt thou gather thy Deut. 11. 14. corn, and thy wine, and thy oil. And I will give grass in thy field for thy cattle, & thou shalt eat and be satisfied. 3 On the contrary, the withholdinge of rain was a testimony of God's curse. God is angry with the Idolaters, so that he shutteth Deut. 11. 17. the heavens, that there may be no rain, & that the earth may not yield her increase. And the heavens which are over thy head shall be of brass, & the earth which is under thee of Iron. The Lord shall give unto thy land, for rain dust and ashes. * etc. Deut. 28. 23. Therefore it is certain that the jews are brought unto the feeling of the wrath of GOD, and called to repentance, by those punishments which were laid upon them for breaking the law, & neglecting the building of the Temple. 1 Of the historical sermons of the Prophets, and Apostles. 1 The historical Sermons do plainly declare not only what the Lord saith, but also what he doth. 2 He showeth in the words of the law, that all men have sinned, and are destitute of the glory of God: and in the joyful message of the gospel, he professeth that the faithful are justified freely for Christ his sake. Rom. 3. Rom. 3. 3 And as at all times he setteth forth his mercy toward the penitent: so he declareth his justice toward the stubborn, and stiffnecked, which will not repent. 4 Therefore as Christ said to the disciples of john: Go ye and show unto john what Mat. 11. things you hear and see: so let us hear and see what God doth. 5 Let us remember that it is our part and duty to seek the Lord, that we may find him even by groping, seeing that he is not far from every one of us. Act. 17. 27. 6 Therefore men are oftentimes, & that diligently to be put in mind of the deliverance of the Church which was in the west part of the world, out of the captivity of Babylon: of the regeneration of the Church being stricken in years: of the restoring of the light of the gospel: of our conversion, and of the conversion of many more: that they may give themselves to mark the works of God, to extol the same, and to thank God for his unspeakable benefits. 2. Of the causes attending upon the execution of God's judgement. 1 All the whole nature of things serveth for God's purpose, and for the execution of his judgements. 2 This may we see by the ready ministery, and obedience of the Elements. 3 At God's beck the heaven and earth are set open, that men may enjoy God's blessing. 4 At his commandment the riches of heaven and earth are shut up, so that unthankful & disobedient persons cannot obtain the same. 5 And most certain is that which the Apostle saith, the creature is subject to vanity, not of itself, but because of him which hath subdued it. 6 And although the agreement of the heaven and earth be wonderful in preserving of the life of living creatures: yet is the same compelled to serve both the blessing of God, & also his curse. 7 Therefore, seeing that God doth vouchsafe to prosper the order of nature, that he may bless the obedient: and again, seeing he doth restrain the force of the nature of things, that he may send a curse upon the disobedient: even the very experience of this most free action ought to stir up, and nourish in our minds the hatred of sin, & love of righteousness. 19 Lect. 15. Decemb. Verse. 11. And I have called a drought upon this land, and upon the Mountains, and upon Wheat, and upon Wine, and upon Oil: and upon all things which the earth bringeth forth: and upon men, and upon beasts, & upon all the labour of men's hands. THis verse containeth the exposition of the verse going before, and also the proof of the minor proposition of the last Syllogism. This is the sum of the induction which the prophet useth. God hath brought a drought upon the earth, the Mountains, Wheat, Wine, Oil, upon Man, and Beast, and finally, upon the works of your hands. And the like judgement is executed upon all other things. Wherefore it is certain that you are subject to that curse whereof mention is made. Deut. 28. 16. Thou shalt be accursed in the town and in the field. Cursed shall thy basket be, and thy store. Cursed shall be the fruit of thy womb, and the fruit of thy land, the first begotten of thy oxen, and of the flocks of thy Sheep. Cursed shalt thou be when thou goest out, and when thou comest in. In these west countries we had in the last Spring, frost and cold in the very Easter holidays. Before harvest, and in the Séede-time continual rain. This year did God shut the heavens that we were quite past all hope to reap any store of fruit. Whence we do gather that GOD doth punish us in like sort, as he did the jews in times past, and that he doth shut the heaven, and the earth. ¶ Questions, and answers. Qu. What things are to be noted in this induction which the prophet useth? An. The order and state of things. For to th' end the prophet may declare according to the comminations of the law, that there is nothing which is not now accursed for the sins of the jewish people, he beginneth at those things which are, as the heaven and earth, which give unto us lodging: secondly, he cometh unto the fruits of these things which are, and do live, declaring that the drought hath hurt the corn, the wine, and the oil, and other the fruits of the earth, and the trees: thence he proceedeth unto those things, which are, live, & have senses: and whilst that by Synecdoche he maketh mention of beasts, he understandeth all other living creatures which live upon th' earth, in the water, and which fly in the air. fourthly, he induceth him who hath also reason & understanding, and for whose sake the creatures which are of lower degree are created, namely man, comprehending under that common name, Wives, Children, Servants, declaring that he also is accursed. Lastly, under these words, The labour of the hands, he comprehendeth the affairs of husbandry, the household affairs, the civil affairs, ecclesiastical affairs, affairs in the schools, etc. And to be brief, all, both public and private actions and functions, declaring that they were vain, and unfruitful by the just judgement of God. Let us behold this distribution of things, that we may without delay extol the plentifulness of God's blessing, if at any time the same be granted us contrary to our deserts, and that we may be stirred up to give God thanks for his blessings, both spiritual and corporal, whereunto the examples of holy men, which we find every where in the holy scripture do exhort us. 2 God is the governor of storms, and tempests. Mat. 5. 45. Act. 14▪ 17. God doth make his sun to rise upon the good, and bad, he sendeth rain upon the just and unjust *: for he hath never suffered himself to be without witness, in doing good & giving rain from heaven, and fruitful seasons, filling our hearts with meat and gladness *. The same thing doth the whole 29. psalm, & many other psalms testify. 2. Question. Qu. Why then doth Paul say that the government of the air is in the hand of the devil, if God alone do raise up tempests, increase them, and still them as it seemeth best to him? I reason thus. In whose hand the government of the air is, it seemeth that he doth stir up tempests, govern them, and cease them. But the devil hath the government of the air in his hand, as Paul doth testify, etc. Ergo. An, I answer unto the minor proposition, that Satan after a sort hath the rule in the air, Tertul. ●he devil ceaseth to hurt, that he may be thought to cure. and for this cause it is said that he beareth rule in the air, but not simply. For as the devil by God's permission doth bring diseases upon men, whenas he abuseth the natural motions of the humours, spirits, & members, that either when he cometh he may procure diseases, or else when he departeth and ceaseth to move, he may seem to cure the same: so when God doth permit him, by the stirring up & intermingling of winds, clouds, & meteors, he bringeth to pass wonderful things: yet is not he able to do any more, or any greater things than God will permit him to do. With fire did he consume the flocks of job, and with a whirlwind did he throw down the house wherein his children were feasting. 3. Question. Qu. Dost thou think that witches are able to stir up thunder, hail, frost, or other tempests? An. I suppose that those witches which have made themselves the bondslaves of Satan, when as otherways there is some such tempest at hand, are moved by Satan (for whom it is no hard matter to gather by the signs next afore going, that there will some tempest ensue, or to foretell what tempests he will stir up) to think that certain things being done, they have stirred up tempests. Ob. Therefore seeing they are not the efficient causes of tempests, they are not to be punished. An. I deny the consequent. For seeing that they have willingly and wittingly given themselves to serve Satan, and do also destroy both men and beasts with their socerie, & finally have forsaken God: they deserve to be punished with death, as revolts, homicides, and idolaters. Who is he which doth think that a robber is worthy to be pardoned, if being put to flight by the travelers, he miss his purpose? I speak of these witches which by godly persuasion, not by any sudden force of torments, are brought to confess that they have forsaken God and godliness, that with poisoned things they have murdered men & beasts, & that they have served the devil. I know there be certain which confess that they have done things, which are impossible to be done, either by force of nature, or power of devils. I think there is no credit to be given to their confessions which are wrung out of them by torments, neither do I think that there ought any rigour to be used toward such. And in this place we do speak of those, which are properly called witches, concerning whom the law is, Thou shalt Venisicae. not suffer a witch to live. Paul in the number of the works of the flesh which deserve death, Exod. 22. reckoneth up witchcraft. But let it suffice to have spoken thus much by the way touching this matter. 20. Lect. Decemb. 1. Verse. 12▪ And Zerubabel the son of Salathiel, and To hear the voice of the Lord. jehosua the son of jehosadac, the high Priest, and all the rest of the people heard the voice of the Lord their God, and the words of Haggai the prophet (as the Lord their God had sent him) and the people did fear before the face of the Lord. To fear the Lord. This history containeth the commendation & description of the obedience of faith which the jewish people, together with their rulers began to declare, and use toward the Lord, after they had heard Haggeus his sermon. In this text we will briefly note these things. 1 First the proposition. By faith the Jews with one consent, heard the commandment given touching the building of the temple, and they feared God. 2 Secondly the confirmation. The arguments whereof are these. 1 First the consent and agreement of all degrees of persons both superiors and inferiors. 2 Secondly the form and order. For they heard Haggeus not as a man, but as an ambassador of God, with such reverence and attentiveness, as if they had heard God himself speaking unto them out of the heavens. 3 Thirdly the effect. They feared the Lord. For they did well perceive that they had not given unto their most loving Father the honour that was due unto him, and therefore did they fear before the face of the Lord. But to the end that you my brethren and The order which we will observe in the handling of this text. hearers may perceive both by what means the argument being reduced unto a position: the use of this history may be declared, and also what method and order we will observe in expounding the same: we will plainly set before your eyes first the position, secondly the chief points of the exposition. The position. The seed of God's word being received by faith, is effectual and lively, and bringeth forth good fruit, as the fear of God, and other fruits of the spirit, which are meet for those which have repent. The principal points of the exposition, whereof we will speak in order. 1 First we will speak of the efficacy of the word of God, and of the causes thereof. 2 Secondly of the phrase, To hear the voice of the Lord: And of the obedience of faith. 3 Thirdly of the phrase, To fear before the face of the Lord: or of the sonly fear. 1 Of the efficacy of the word of God. The word of God is effectual. This proposition do I prove by a demonstration fet from the authority of God, and experience. That which both the authority of God, which ought to be to us in steed of a sufficient reason, and also the general experience of holy men doth teach and testify, is not to be doubted of. But these two testimonies, namely, the authority of God, and the experience of the Saints do both together testify, that the efficacy of the word of God is great. Therefore we ought no more to doubt hereof, then when we see the sun rise we ought to doubt, whether when it ascendeth above our half sphere it shall lighten all things which are laid open unto it, or no. 1 I prove the minor by the authority and testimony of the Lord himself. Truly like as the rain and snow come down upon Esa. 55. 10. ●2. the earth, and return not again, but water the earth, and make it to bring forth and bud, that it may give seed to the sour, and bread to him that eateth: so shall my word be which shall proceed out of my mouth, jer. 32. 28. it shall not return unto me in vain, but it doth that which I will, and it prospereth in these things whereunto I sent it. What is the chaff (that is the dreams and inventions of the false Prophets) to the wheat (that is, to the word of God.) Is not my word like fire, (This fire doth melt, separate, and purge the gold) saith the Lord: and like an hammer that breaketh a rock *. But if you all prophesy, and an infidel or 1. Cor. 14▪ 24. 25. an idiot come in, he is raprooved of all, he is judged of all: and so the secrets of his heart are made manifest. And so falling upon his face he shall worship God, confessing that God is indeed amongst you. Here let us note, that the Apostle speaketh in this place of the word preached, which thing is done by the mouth of the servants of God: least together with those heretics, which do profess themselves to be inspired with the power of God, we should take from the same, the use and efficacy thereof. The word of God is lively and sharpe● them any two edged sword: and it pierceth unto the dividing of the soul and spirit, and of the joints and marrow, it discerneth the thoughts, and intentes of the heart. In this place the Apostle speaketh of the word of God which is preached, and not of the word subsisting. 2 The second thing whereby I prove my minor proposition is experience. In that solemn establishing of the old Testament and the covenant, which was done after the law was repeated in Mount Sinai by Moses: The Israelits were so affected and moved with the word of God that they said: Whatsoever the Lord hath said we will do and obey. And Exod. 24. 7. in the same history of the people of the jews, it is plainly set down that all men of what degree soever they were heard the voice of the Lord, and feared the Lord. Ob. The kingdom of God is not placed in words, but in power, namely of the spirit. Things contrary are not affirmed one of an other. Paul in setting Power against word showeth that they be contrary. Therefore he denieth that the word is effectual, Ans. I answer unto the minor proposition, wherein is a fallacy grounded upon the ambiguity of the word, word: which in this place signifying man's eloquence which is set and placed in choice of words, is attributed to certain persons which are puffed up with pride: and set against the spirit of the word of God, whereunto power is proper. Therefore Paul doth not deny that the word of God is effectual: but he denieth that the profound speeches of these grounded and eloquent fellows have any force or strength at all. 21. Lect. 12. januar. 1580. Whence cometh this efficacy of the word of God? IT dependeth upon the principal efficient cause, that is upon the living and almighty God, who speaking unto the heart of man giveth life and light unto the same, that it may be both most sweetly refreshed, and also follow him when he calleth: lest any man should falsely suppose that there is some magical force, either in the word written or preached. The course and order of the subordinate efficient causes is this. 1 First the principal cause is God. Furthermore forasmuch as these external works are attributed to all the persons of the holy trinity, the testimonies of Scripture do sometime attribute that generally to God, that he doth write his word in our hearts. As for example. jer. 31. 3●. I will give my law in the midst of them, and I will write it in their hearts. Sometime they do attribute it unto one person only. As for example. The spirit of truth shall lead you into all truth▪ For he shall not speak of himself, but whatsoever he heareth, that shall joh. 16. 13. he speak, and he shall tell you what is to come. By this place of Scripture we do gather, that the spirit of God doth both teach us, and also that he teacheth us, and beateth into us that doctrine which the Father would have to be revealed unto the Church by his son. 2 Secondly, the fellow cause is faith, which is kindled by the holy spirit after that the heart of man is once lightened by the word, and that it may shin as a lamp, it is nourished by the same spirit, by adding thereto matter and nourishment. Heb. 4. 2. For unto us was the gospel preached aswell as unto them: but the word which they heard did profit them nothing, because it was not mixed with faith, in those that heard it. 1 By these words we gather, first, that the word is effectual, being mixed with faith, that is, when the correlative, which is faith, doth answer unto his relative, which is the word of God. 2 Secondly, we must think the same thing concerning the sacraments, which as Augustine saith, are the visible word of God. Unless faith be joined with them, we reap no fruit thereby, but such as turneth to the destruction of a man. Ob. Therefore the word of God, and the Sacraments do depend upon the faith of men, so that without this faith there is no veriritie and efficacy in them. Ans. I answer by an instance. Therefore the rising of the sun dependeth upon the sight: so that unless living creatures do see it cannot rise. How is it then that so many living creatures which are blind do no whit hinder the rising of the sun? Therefore it is a popish toy, to feign that the word of God and the Sacraments do give grace, by the work wrought, that is, if the word be heard only with the outward ears, and the sacraments be externally received: though faith be not joined therewithal. Furthermore it is a foolish kind of transmutation for a man to separate the word and the Sacraments, and to change the Sacraments into idols, & to attribute greater efficacy unto them, then unto the word. For unless the word be added unto the element, there shall be no sacrament. Moreover it is evident that the word is sufficient, if the sacrament be wanting: but not on the contrary. And now, if in an unbeliever the word of God be not effectual, what force shall the sacraments have in him? Therefore let us affirm that which is most true, that the efficacy of the word and sacraments doth depend upon the will of God. And that he will have faith to be joined therewith in the right use thereof. And consequently that God who giveth not holy things unto dogs will not have the unbelievers to be made partakers of the truth of the word and sacraments, aswell as the faithful. Therefore as blindness hath not power to behold the light, nor deafness to hear the words which are uttered, neither numbness of the limbs to feel the qualities which are perceived by touching: but let and hinder men from perceiving such objects: so incredulity which is the privation of faith, hath no greater force than the word of God, and the sacraments, but yet notwithstanding it doth so let and hinder the Infidels that they cannot be made partakers of the internal word and the substance of the sacrament. For faith is such an instrumental cause that without the same we cannot lay hold upon the celestial gifts. As without eyes no man seethe, without ears 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, hear, smell, taste, eat, and finally touch Christ. 3 Thirdly the instrumental cause is, the ministers of the word of God. 2. Cor. 3. 9 For we are God's ministers. 1. Cor. 3. 5. Therefore who is Paul or who is Apollo's, but the ministers by whom ye have believed, and as the Lord hath given to every man. Mat. 16. The Apostles, the Lord working with them, preached in all places. Mat. 16. Quest. If such be the efficacy of the word of God, how cometh it to pass that all men which hear the same, do not believe it? Ans, I answer that that cometh to pass by means hereof, because it is not given to every one to know the mysteries of the kingdom of God. And for this cause it is not given to every man to know the mysteries of the kingdom of God, because all men are not of God. Mat. 13. 11. Ob. That which is openly preached in the hearing of all, that is received of all men. But the word of God is heard as well of the unfaithful, john. 8. 47. as of the faithful which are present. Therefore is it received as well of the one as of the other. An. I answer, there is a double fallacy in this argument. In the mayor proposition there is a Or a craving o● that to be granted which is chief in controversy. Or a fallacy grounded upon the diverse significations of one word. fallacy called * petitio principii. Secondly in this word Heard there is * fallaci aeqnivocationis, and also in these words the word of God, The unbelievers do hear with their ears the external word of God, but they do not receive into a pure heart the seed of the internal word. Therefore that same external word is a testimony against them. But the faithful do hear the holy spirit inwardly beating into them, and sealing up in them, those things which the ministers do outwardly teach, and testify: forasmuch as this thing is given unto them alone, and not unto the other. 22. Lect. Id. janu. 1580. An answer unto an argument whereby this may be reduced unto an absurdity. THerefore these men are not to be blamed for their incredulity, which have not the gift of faith given them, (which is the acknowledging of the truth) seeing they are rather to be pitied then reprehended. Ob. I argue thus. Every man hath not faith. 2. Tim. 3. 2. Therefore are the unbelievers not to be reproved for their incredulity. Solu. I answer. I deny the consequent. My reason is, because here is a fallacy in this, that that is assigned to be a cause, which is no cause. The middle and next cause of incredulity is left out, namely the will of the unbeliever being wrested and turned away from God, and the blindness and hardness of man's heart. 2 Of the phrase, To hear the word of God, and of the obedience of faith. No man can hear the voice of the Lord, unless God do open his holy mouth and speak unto him. 1 God is said to speak sometimes without using any words, when he sendeth thunders, and tempests. 1. Sam. 12. 11. The Lord sent thunder and rain. Sometimes God is Psal. 29. said to speak in plain words, as when he called our first parents unto judgement *: when Gen. 6. he gave the law in mount Sinai: Deut. 18. I cannot hear the voice of the Lord any longer. And again. The Lord spoke unto Exod. 20. Deut. 18. you out of the midst of the fire, you heard the voice of his words: but saw no similitude Deut. 4. 12. Math. 3. 17. save a voice. And when he bare witness of his only begotten son *. 2 It pleased him to speak unto men, sometime in his own person, sometime by some other. He spoke in his own person (that I may not repeat the former examples) when he made this answer unto our Lords jesus Christ, saying: I have both glorified it, and will glorify it again. The author of the Epistle to the Ioh: 12. 28. hebrews, doth testify that he hath sundry times spoken unto his saints by others. God many times and diverse ways, in times past, spoke unto our fathers by the Prophets, in Heb. 1. 1. these last days hath he spoken unto us by his son *. 3 He will have us no less to esteem his voice, and word uttered by others, then if he uttered the same himself. Luk. 10. 16. He that heareth you heareth me: and he that rejecteth you rejecteth me: and he that rejecteth me, rejecteth him that sent me. Examples. The jews hearing the voice of Haggeus, thought they heard the voice of the Lord. And the men of Thessalonica being taught by Paul, received the word of God with a pure 1. Thes. 2. 13. heart. Ob. The efficient causes are not to be mixed. But you in attributing that unto the secondary cause, which is proper to the principal cause, do mix them. You attribute that unto the ministers which is proper to GOD, namely the effectual word of God. Ergo. Ans. I answer unto the minor proposition, wherein is a fallacy a dicto secundum quid ad dictum simpliciter. Forasmuch as this reason is grounded upon that which is spoken respectively, as if it were spoken simply. That thing is attributed unto the external ministery in some respect, which is proper to the holy spirit, because it is an ordinary means, Rom. 10. 12. and because by means thereof, the holy spirit is effectual, according as it is said, Faith 2. Cor. 3. 5. cometh by hearing. And again, Who is Paul and who is Apollo's, but ministers by whom you have believed, and as God hath given to every man? In this latter sentence the principal cause which is GOD, and the instrumental cause, that is the ministers, are joined together. And here we are taught what we ought to attribute to either of them. I have spoken somewhat of these words. The voice of God, which in this place are taken simply: It remaineth that I add a word or two touching this word Hear. For it is said that the jews heard the voice of the Lord generally, with one consent. 1. Question. How many ways may men be said to hear the word of God? Ans. For memory, and also for judgements sake we will declare the same ways according to certain places of invention. If you look first into the signification of the word. Some men are said to hear the word of God, properly, namely, these which hear Mat. 13. 22. the same and understand it, and bring forth fruit. Othersome do hear the word improperly, Mat. 13. 19 20. 21. either with a wavering mind, or at least but for a certain season, or finally being tootoo much addicted unto worldly cares and business. Secondly if you respect the instruments. The word of God is heard with the ears, if you mean the external word: inwardly with a faithful heart, if the internal word. Quest. Doth the internal word differ from the the external in form? Ans. No, for the holy ghost and the ministers consenting together do preach all one word, they differ only in the ordinary administration of the same. For that I may use a plain similitude, as the words and the meaning thereof do differ: so doth the external word and the internal. The ministers they speak the word, the holy ghost doth beat into the heart the meaning thereof. Ob. But this is a strange kind of phrase which you use, To hear with the heart, Ans. It ought to seem unto you no more strange, then if I should say that a faithful man doth with the heart see, smell, taste, and eat ●om. 10. 10. Christ. With the heart man believeth unto righteousness. And faith is unto the believer as eyes, ears, tongue, lips, mouth, and hands. For by faith alone do we lay hold upon Christ and his spiritual benefits, and also thereby apply the same unto ourselves. 3 Thirdly, the act and the manner how it is done. First, the faithful being in the congregation of the saints which prophesy, do both hear with their ears, and also with their hearts. Secondly hypocrites do hear with their ears, ●sal. 42. but not with a pure heart. Thirdly the saints (as Danid being in exile) do hear with their hearts, not with their ears. 4 Fourthly, the time of illumination and conversion. Some men do hear long time with their ears, before they do hear with their hearts, being in this point like unto seed which lieth long time under the ground, before it sprout out. Some hear first with their heart, Act. 10. then with their ears, as Cornelius the Centurion. 23. Lect. januar. 25. 2. Question. Who be those which hear the word of God aright, and in deed? Ans. Those only which have the privilege of God's adoption, of the special gift, of effectual calling and sanctification granted unto them, according as it is said, first concerning adoption. These which are of God, do hear God's word▪ joh. 8. 17. Secondly concerning the special gift. It is given unto you to know the mysteries of the kingdom of heaven, but unto them it is not given. Mat. 13. 11. Thirdly concerning effectual vocation. He hath called you by our Gospel to obtain the glory of our Lord jesus Christ. 2. Thes. 2. 14. Fourthly concerning sanctification. He that heareth these words and doth them. Mat. 7. 24. Be ye doers of the word, and not hearers only deceiving yourselves. jam. 1. 22. 3 Quest. How doth God make us hear his word? Ans. So soon as he openeth our ears, that the sweet harmony of his word may enter into the same. Mine ears hast thou opened. Psalm. 40. 6. For like as those which dwell nigh unto the fall of Nilus and Rhenus, do become deaf by reason of the horrible noise of the water: so these men which live in this world are so stricken, & become so deaf with the vain pomp thereof, that God must needs pierce through, and open their ears. That done he openeth their hearts, as it is said of Lydia: The Lord opened her Act. 16. 14. heart, that she might hearken unto the things which were spoken of Paul. Lastly he openeth the scriptures by interpreting the same. Luk. 24. 32. 4 Quest. What things doth the obedience of faith comprehend? Ans. First the light of the truth. For faith is an acknowledging of the truth. Therefore ●. Tim. 2. 4. comprehension and knowledge are attributed both to the same. Yet is there great difference between this knowledge and all other. For as Aristotle saith una scientia melior est alia, vel quia certior, vel quia de meliori. One knowledge is better than an other either because it is more certain, or because it is of a better thing. The knowledge of faith is first of all other most certain: secondly it is occupied about the very best object, which is the promise of grace. Again as the same Aristotle saith, Scientes universal saepe ignorant ipsum singular. They which know the general, are often times ignorant of the particular. But the believing man knoweth certainly that not only those which believe shall be saved, but also that he himself is heir of eternal life. 2 Secondly full assurance. Rom. 14. Let every man be fully assured in his mind. And in the second chapter of the epistle to the Collossians, there is mention made of the full assurance of understanding. Heb. 10. And let us draw near in assurance of faith. This assurance is declared more plainly by the example of the father of the believers. Rom. 4. 3 Thirdly, a desire to obey God. O my God this will I that I may do that which is acceptable in thy sight: and thy law is in the midst of my bowels. Psal. 40. 8. 3. Of the phrase, To fear before the face of the Lord, and of the sonly fear. Although it is said that the people did fear before the face of the Lord, and it is also a likely thing that the people had more grievously offended then their rulers: yet dare not I restrain this fear unto the people only, according to the opinion of Jerome. For if the politic and ecclesiastical Rulers had been blameless, peradventure they should not have had any need of any admonition & common reprehension. This do not I speak preiudiciallie. A short Method. 1 First, what the fear of God doth signify. The fear of God signifying not only the honour, but also the reverence due unto God, is commonly called of the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Heb. 11. 7. it is called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sometime it signifieth the same which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, godliness, when it comprehendeth under it, all that worship which is due unto God, as in that most worthy saying, The fear of the Lord is the beginning of wisdom. Psalm. 111. 10. Sometimes it signifieth the special gift of the holy ghost. With fear and trembling make an end of your salvation. Phil. 2. 12. 2 secondly, the divers significations of the word fear. There is a sonly fear, and there is a servile fear. Of this latter fear doth Paul speak, when he saith: For God hath not given unto us the spirit of fear. 3 thirdly, whether there be any such fear of God. Be not high minded, but fear. Rom. 11. 20. These words are a remedy against carnal pride and confidence, neither is it repugnant unto the assurance of faith, & the certainty of our salvation. 4 Fourthly, what it is. It is a sonly reverence kindled in the heart of a faithful man by the holy ghost, consisting upon the reverence of God, being most just, and the love of him being most merciful, which is lightened by faith. 5 The efficient cause of this fear is, the holy ghost. 6. The form, so to reverence GOD that Esay. 11. 2. thou love him alone. 7 The end thereof, the honour due to God the father. Mat. 1. 6. A son honoureth his father, and a feruaunt his master: If I be a father where is my honour? If I be a master where is my fear? 8 The effect, to prefer the worship and love due to God, before all things which are in this world. 9 The virtue which is like unto this fear, is modesty. And also humility, and diligence in doing of the duty. 10 The vice contrary hereunto in defect, 1. john. 4. 1. Pet. 3. Apoc. 21. 4. 2. Tim. 1. is Epicurism, whereof it is said. There is no fear of God before their eyes. Rom. 3. The vices contrary to the same in excess are first, fear without love. Secondly, too much fearing of men. thirdly, fear joined with unbelief. fourthly, servile fe●●e. 24. Lect. jann. 25. Therefore Haggeus the ambassador of the Lord, in the embassage of the Lord, said to the people, I am with you, saith the Lord. LIke-as cunning Chyr●rgians, if at any time they have lanced an incurable wound, or with an hot iron have dried up a festered sore, use to apply such plasters as are most fit for the place, and may best diminish and mitigate the pain: so the prophets after that they have gathered by the fruits which are meet for repentance, that there is a godly sorrow stirred up in the minds of men, through the heavy preaching of the law, and the denouncing of plagues, and punishments: they raise up and put in good hope humble and contrite hearts, by promising the grace and presence of God. Hereof have we a most notable example in this history, in handling whereof (if God permit) we will speak in order of two things: namely, of the persons, and of the speech. The persons are of two sorts, 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 angel, or ambassador of the Lord 1 The credit and countenance of an ambassador dependeth upon the power and majesty of his prince. Haggeus did his message not in the name of a mortal king, but in the name of that blessed and only king, the king of kings, and Lord of Lords, who only hath immortality. Therefore was his authority holy. 2 Further-more, forasmuch as it is the duty of an ambassador with great faithfulness to declare those things only which are given him in charge by his prince: Haggeus our Prophet doth show most plainly, that he spoke unto the people of the jews not his own dreams, or the inventions of his own brain, but the oracles of the Lord God of hosts. Jerome interpreting this place, bringeth in the opinion of certain concerning the same, which he doth not allow. Touching which opinion we will speak something after the manner of the Logicians for the studious youths sake. Certain there were in times past which did suppose that Haggeus, Zacharias, and john Baptist, were not men, but angels: and that by the appointment, and commandment of God they took to themselves bodies. They reasoned thus. These three persons before named, are called in the scriptures * Angels. Therefore they were not men subject to the like passions, as we be. forasmuch as divers kinds cannot be affirmed of the same things. I answer, there is a fallacy of equivocation in this word angel, which is not the name of the nature, but of th'office, being common unto the ministering spirits, and the holy men of God, which are sent ambassadors in the name of Christ. And although we do grant that the angels do by God's appointment take unto them mens bodies, (that the godly may the less be feared here-with:) yet do we think that they do both foolishly and also dangerously go about to prove that, by the example of the incarnation of the word, as these words do seem to import. Neither is this any marvelous thing to be believed of the angels, seeing that even the very son of God took upon him man's body for our redemption. For the word did not visibly appear in the flesh for a certain season, as do the angels: neither did he take upon him a fantastical body, which seemeth to be a body, but is none, as Martion did think: neither yet man's body only, without the reasonable so●le, as Apollinaris Laodicenus doth affirm: but he coupled unto himself by a perpetual and personal league the entire nature of man. Moreover, that is false which (as Jerome saith) the same heretics taught, namely, that all reasonable creatures have one nature, for this cause, because these men which have pleased God, shall be equal with the angels. Their fallicie was this. The blessed shallbe as angels in eternal Luk. 20. 36. life. Therefore all reasonable creatures have one nature. I answer, there is in the antecedent a fallacy from the which is spoken respectively, unto the which is spoken simply. For the blessed shallbe like to the angels in respect of certain properties, not simply in respect of their essence. As in the nature of angels there is no place either for marriage, or for procreation of children, forasmuch as God made the hosts of angels, and would have them to be ministering spirits, which should have no need of any bodily helps, as meat, drink, or medicines: so the blessed shall not be married, they shall not have need either of meat or other helps which serve to the sustentation of the natural life. This speak I to this intent, lest we should mix divers kinds together, and adjoin unto the former fallacy, a fallacy of the accident. Therefore do we agree with Jerome, who thought & that truly that by this word (angel) Ezee. 7. ●. was meant, Prophet. For the word Prophet, doth signify an interpreter of the will of▪ God. Of the ambassadors of God. Paul, 2. Cor. 20. saith, We are ambassadors for Christ, as though God did beseech you through us, we pray you in Christ's name, that you will be reconciled to God. 1 In this short sentence we will briefly note, first, that the prince which sendeth the ambassadors Ephe. 1. 10. is God the father, who will have all things to be gathered together into one, in Christ. 2 The judge and taskemaister which giveth the charge is Christ jesus. teaching Mat. 28. ●0. them to observe all things which I have commanded you. 3 The * prophet's, and sub-prophets are or sposman. the faithful ministers of both testaments. 4 The adjunct, to be ambassadors even in bands. 5 The property, to pray in Christ's name. Not as though ye were lords over God's inheritance, but that you may be an example to the flock. 1. Pet. 5. 3. 6 The thing given them in charge, the word of reconciliation. 2. Cor. 5. 19 7 Unto whom these ambassadors are chief sent: unto those which are predestinate unto eternal life. 8 The end whereto they are sent: publicly and faithfully to testify the reconciliation with God. Sithence these things are so, let those which are sent of this embassage now, take heed that hereafter they be not punished for doing a wrong message: and let those which are about to take this same embassage upon them, get to themselves with all faithfulness, and diligence, those helps which are necessary for this embassage, which is most weighty: lest that they take in hand so holy a thing being unprepared, and with unwashen hands. It remaineth that I speak somewhat of these unto whom this oration was made. Jerome doth think that these things were not spoken unto the Captain and high Priest, but unto the people of the jews: and this doth he gather hereby, because the people were not as yet come unto the love of God, which casteth out all fear. And although I willingly grant that the jewish people was farther from perfection then their rulers, namely Zerubabel, jehosua, and others: yet do not I think that these things which are here spoken, were only spoken unto the people. For what? Had the rulers less need of the gift of the fear of God, and of the prophet's consolation, than the common people which were of base estate? Furthermore there is in the Or a craving of that to be gra●●ted which is chief in controversy. reason which Jerome bringeth a fallacy called Petitio principii. For that was not a servile kind of fear, which is said to have been in the jews: but a sonlie fear, which is joined with love. This may be sufficiently proved hereby, because God was not offended there-at, yea because it was given them by God to fear him, & to be afraid because they felt his wrath against their sins. Let us remember that the most sweet consolations of the prophets, are spoken unto us also, and that they are written for our sakes, if so be it there go before in us contrition of heart, hatred of evil, love of that which is good, and to be brief, the study of sanctification▪ For whatsoever things are written before time, they are written for our learning, that through patience and consolation of the Scriptures we might have hope *. Rom. 15. 4. A comfortable speech. I am with you (saith the Lord). In this speech, though it be but brief, we will note four principal points. First the manner of the cause: secondly the proposition: thirdly the argument: four the mystery. 1 The manner of cause is in this place deliberative. For the prophet doth exhort the people without delay to take in hand the building of the holy temple, and to hope well of the help and defence of God, and also of the good success which they should have in their work. A position. Like-as a faithful and wise steward giveth unto his▪ masters family their portion of meat in due season: so the prophet when need requireth useth reprehension: and whenas he gathereth by the effects, that their hearts are contrite, he useth the remedy of consolation. Brethren if any man be suddenly taken in any offence, you that are spiritual restore such a man with the spirit of meekness. Gal. 6. 1. But Paul speaketh of the duty of all the faithful, and not of the ministers only, whose duty it is to follow his footsteps which said: The spirit of the Lord God is upon me, because the lord hath anointed me. To preach the gospel unto the meek hath he sent me, that I should bind up the broken in heart, that I should preach liberty unto the captives, & the opening of the prison unto these which are bound. isaiah. 61. 1. etc. 2 The proposition which in this place for brevities sake is omitted by the prophet: may be gathered out of that which goeth before, & that which followeth. Build the temple of the Lord, take in hand that holy administration which he hath appointed, & that without delay, that you may indeed declare that you make the greatest account of holy things, and that they are more dear unto you, then profane things. 3 The argument drawn from the presence, and help of God is this. With whom-soever the Lord is present, it becometh those being excellently encouraged with faith and hope, valiantly to take in hand, & courageously to finish the work of the Lord. But God is now present with you jews. This do his gifts unto you given sufficiently declare, namely the obedience of faith, sonly fear, and other helps which without all doubt are bestowed upon you for this cause, that you should at length take in hand the work of the Lord. Therefore now go to, let pass your own buildings and household affairs a while, and build the temple of the Lord. The mayor is made evident, and also confirmed by that place of the Psal. 127. 1. If the Lord build not the house, they labour but in vain that build it. If the Lord keep not the city he watcheth but in vain that watcheth it. And worthy to be remembered are these two godly verses of that godly, and blessed man Philip Melangthon. Nullius est foelix conatus, & utilis unquam, consilium si non detque iwetque Deus. No enterprise man taketh in hand, can bring him any gain, If God be not his counsellor, and help him in the same. 25. Lect. janu. 27. 1580. An objection against the mayor. THat thing which is common aswell to the infidels, as unto the believers, and also to all the creatures that are in the world: can be no singular & particular comfort unto the saints. But God is present with all these, as his governing & preserving of the whole course of nature doth sufficiently testify. Therefore could not this oration, I am with you (saith the Lord) any whit encourage the jews. An. I answer unto the minor proposition, wherein there is a fallacy of equivocation in the phrase, I am with you, which the prophet understandeth of the presence of grace: but in this argument it is taken for the presence of God, Or which filleth all things. which is commonly called the * repletive presence. These sayings may be understood of the repletive universal presence of God. Ps. 135. 7. 8. Whither shall I go from thy spirit, or whither shall I fly from thy face? If I go up into heaven thou art there. If I make my bed in the hell, behold thou art there also. isaiah. 66. 1. Thus saith the Lord, heaven is my seat, & the earth is my footstool. jer. 23. 24. Shall any man hide himself in the secret places, & shall not I see him, saith the Lord? Do not I fill the heaven and earth, saith the Lord? But of the presence of his grace & aid, it is said, I will be with him in trouble, I will deliver Psal. 91. 15. him & glorify him *. Seek the Lord while he Esay. 55. 6. is to be found, call upon him while he is nigh *. If God be on our side who is against us *. Rom. 8. 31. Que. Are these words of Christ Mat. 28. Behold I am with you, to be understood of the person of Christ, or of the one of his natures only? An. They are to be understood in the concrete of his whole person. For whole Christ is every where, but not the whole of Christ. And many things are rightly affirmed of his whole person, which in the abstract do agree with neither nature of themselves, as the names of his office: or else they do agree with the one of them, as to be crucified, to die do not agree with the Godhead. Christ is dead, in the flesh *. 1. Pet. 4. Qu. Is the humanity of Christ every where really? An. No truly, and that first of all for this cause, because he is an instrumental creature, if you respect his body: a finite spirit, if you respect his substantial form. Secondly, there is nothing in all places, but that which is most simple, there is nothing most simple, save that which is from everlasting and uncreated. lastly all the godly confess that the body of Christ is not in the supper of the Lord really. Cyrillus subscribing hereunto, in his eleventh book upon john. Cap. 19 saith, whilst Christ was present & living together with his apostles, in the flesh, it was unto them a manifest consolation, seeing that he might be seen with the eyes. For man's mind is wont to give credit not to hidden things, but to things that are evident. Although therefore the Lord when he is absent in body, can do all things whatsoever he will, (for Christ jesus is the same yesterday, and too day, & remaineth the same for ever:) yet his apostles being deprived of his presence, could not but be troubled, especially seeing that the waves of the world did with great rage beat against them, and endeavoured by all means possible to throw them down whenas they preached the truth. Qu. Is that self same * humanity every Or manhood. where, after a spiritual manner? An. Yea truly. For he is present with the faithful in all countries and places, by the efficacy of▪ his merits, his power, his majesty, and Ephe. 4. 10. gifts: yea, he fulfilleth all things herewithal. Qu. How are these words of his to be understood? The son of man is in heaven. john. 3. 13. An. By the imparting of properties, that is, the manner of affirmation, whereby the properties of the natures are attributed unto the whole person in the concrete. Therefore Christ was at that time in heaven, and in all places, according to his divine nature: but according to his humanity he was in that place where Nicodemus found him, and spoke unto him. Cyrillus interpreteth these word. When as (saith he) the son, being the word of GOD, came down from heaven, he saith that the son of man came down, refusing to be divided into two natures after his incarnation: neither suffered he any man to affirm that the temple which was taken of the Virgin was one son, and the word of GOD an other, although these things which are in both of them naturally, may be conveniently distinguished. For as the Word is of God, so is the man of the woman. Therefore is Christ one of both, being indivisible in his sonnehoode, & divine majesty. For how can the things which are proper only to the word of God, be otherwise applied unto the son of the Virgin? And on the contrary, how can the things which belong only to the flesh, be attributed unto the word of God? For he saith now, that the son of man is come down from heaven, and it is written that in the time of the passion, the son of God himself did fear, as if he himself did suffer, which things are only proper unto his humanity. Qu. Doth the son of man, and the humanity signify all one thing? An. Noe. The man Christ, the son of man, of God, of the highest: do signify his person in the concrete. The godhead, the word the person taking: The flesh, the humanity, do signify the nature taken. Qu. Is not Christ divided, whenas it is denied, that his flesh is every where with the word? An. He is not divided. For to be every where together is not the specifical difference of the unity of the word, and the humanity: (for then should the father, the son, and the holy Ghost be all one person, and not three distinct persons, seeing they are together every where, which are one in essence) but to make one person. Furthermore, forasmuch as the godhead is infinite and incomprehensible, as it is without the human nature, so is it in the same, and joined personally to the same. Qu. To Christ is given all power, therefore the universal presence or ubiquity. An. You should first of all have diligently distinguished between all power which appertaineth Omnis potestas. Omnipotentia. to his office, and omnipotency, which is nothing else but the infinite essence of God: for Christ speaketh of the former, and not of the latter. If omnipotency, that is, an infinite essence were given to the flesh of Christ really, them perhaps this argument might proceed. But forasmuch as there is a personal union of two natures in Christ, I will then grant that he is every where in the flesh, whenas you shall prove that the same flesh hath been from everlasting, & that it is most simple. Secondly, you should not have been inconstant in your words: neither should you have reproved yourself. For to prove that Christ is every where in the flesh, you use to infer these words, I am with you until the end of the world: which as I have declared may be rightly understood of his person: but they are falsely by you restrained unto the human nature, although I am not ignorant y● that pronoun (I) is sometime restrained unto the other nature. But in this place you do falsely restrain the name of Christ (which without all doubt doth signify the person,) unto his flesh. To Christ say you (that is to his flesh) is given all power. Ob. The godhead can take nothing, therefore these words, (To me is given all power,) ought to be referred unto the humanity. Ans. You should have made a distinction between the divine essence, which is sufficient of itself: and the person of the mediator. Like as in respect hereof the son was sent, he went out from the father, he is inferior to Mat. 28. 18. Phil. 2. 9 the father, he humbled himself &c. so also he received all power, and a name which is above every name. Unto the godhead of the word can nothing be added, which is all one with the father and the holy ghost. For it is, as he saith, a substance sufficient of itself unto felicity. Thus say I lest any man should object that we play the Arrians. Quest. What answer shall I make to those which restrain this pronoun (I) in the sayings which concern Christ, unto his humanity. Ans. Show then these three things, which are grounded upon the authority of the scripture. 1 First, that it is sometimes to be understood in the concrete of the whole person of Christ, as in these sayings: I am: and you shall Mar. 14. 62. see the son of man sitting at the right hand of power, and coming in the clouds of heaven. Mar. 19 For I am that good sheapehearde. joh. 10. 11. I have overcome the world. joh. 16. 33. 2 Secondly, it is sometime restrained unto the godhead, as in these sayings. Before Abraham was I am. joh. 8. 85. I and the father are one. joh. 10. 30. 3 Thirdly, it is sometimes restrained unto the humanity, as it appeareth by these testimonies of scripture. And if I shall be lifted up, I shall draw all men unto me. joh. 12. 32. And again. You shall always have the poor with you, but me shall you not have always with you. joh. 12. 8. Cyrillus expoundeth these words thus. When he said of himself, but me shall you not always have, the Lord spoke of the presence of his body. For according to his majesty, according to his providence, according to the unspeakable and invisible grace of his godhead, that is fulfilled which he said. Behold I am with you at all times even unto the end of the world. It shall be the part and duty of the godly, omitting contention, diligently to mark what that pronoun (I) doth signify in divers places. I An absuditie. will add a brief example of reducing the same unto an absurdity. Christ saith, john 12. 26. Where I shall be, there shall also my minister be. But▪ Christ is every where (in his flesh) by that supposition, which feigneth that this pronoun (I) is restrained unto his humanity only. Therefore shall his ministers be every where. Who is he that doth not see this same to be false. Forasmuch as we shall have occasion ministered Of the mystery. to speak elsewhere of the mystery contained in this Oration: we will only recite the words of Jerome. I will be your helper, build my house, which amongst you is destroyed: whilst I am amongst you, no man shall be able to hinder your building. To the same purpose serveth that saying of the apostle. Do you not know that your body is the Temple of the holy ghost, which is in you, whom you have of God, neither are you your own. 26. Lect. Feb. 8. Verse. 14. And the Lord raised up the spirit of Zerubabel the son of Salthiel, the captain of jehuda, and the spirit of jehosadac, the high priest, and the spirit of all the rest of the people, and they entered in, and did work in the house of the Lord of hosts their God. BY God's assistance we will here handle two points, the history, and the allegory. The history. The Argument. Through God's aid and help, the second temple of Jerusalem was restored with great good success. 1 Certain it is that the consent of all estates to take in hand the work of the Lord, and also to finish the same: is a singular gift of God. The chief governors of the people of the jews most joyfully, and with one consent took in hand the restoring of the Temple. According to the oracle of the restoring of Zion: For thy servants shall favour her stones, and her dust. And the heathen shall fear the name of the Lord, Psam. 100 and all the kings of the earth thy glory: because the Lord shall build up Zion, and he shall be seen in his glory etc. Wherefore it is without all doubt that their spirit was raised up by the Lord. 2. Position. It is only in the hand of God, not only to take away such hindrances as do let any good and godly purpose, but also to turn them into the contrary, so that whereas they were lets, they may be helps, and serve to godly purposes. But the purposes and endeavours of these men which were unwilling the Temple should be restored, were not only made frustrate, but also served to the purpose of the jews, as we may see, Esdras 5. 6. in the history of Thatthenaus and Setharbosnaus, and of other which were enemies unto the jews. Therefore most certain it is that God brought this thing to pass. Positions. 1 God is he that worketh in us both to will and to do, of his free good will *. Wherefore Phil. 2. 13. touching good works whereof we are only properly the instrumental causes, although not only the passive causes, let us sing that song of David, Not unto us, O Lord, not unto us, but unto thy name give the glory: for thy mercy and for thy truths sake. Psal. 115. 1. Shall the hatchet, the saw, the rod, triumph. isaiah. 10. 15. 2 All the works of God are amidest contrary means. Therefore when he determineth to bring to pass wholesome and laudable things, some hindrances are always laid in the way, which God doth afterward remove, that he may make way for his counsels, and works. Whenas the jews were begun with great consent, industry, and labour to build the temple: straightway come their enemies the captain of Syria, and the Samaritans, who when they could not hinder the holy work themselves, they referred the matter unto Darius the son of Histaspes, who having searched the chronicle, commanded them to hasten the building, and also to bear the charge thereof. 1. Esdras. 5. & 6. 3 We must not regard what envious men think and do, but what God doth. For God helpeth and furthereth the good, not only by means of the good, but also by means of the bad, though they be ignorant thereof. You (saith joseph unto his brethren) thought evil against me, but God thought to turn the same to good. Gen. 50. 20. And Haman the enemy of the jews, was enforced to give that honour unto Mardocheus, which he hoped for himself. These and the like examples, may be a comfort to those which are in misery, by reason Ester. 9 of the cruelty and subtle dealings of their enemies. The Allegory. Although the most highest dwelleth not in temples made with hands, yet would he have the Temple of Jerusalem, which by Solomon was builded to his name, and by Zerobabel and others was restored: to serve for the instruction of the old people. And furthermore he will dwell in all the faithful, and in the whole Church as in temples by him sanctified, for which cause we must give ourselves to lead an holy life, seeing that we are made Gods dwelling place. And here for instructions sake, we will first of all speak of the temple made with hands: secondly of the Temple of man: thirdly of the Temple of the Church, four of the Temple of heaven: lastly, why john: Revel. 21. 22. doth deny that there is any temple in the jerusalem which came down from heaven. 27. Lect. Feb. 9 1 Of Temples made with hands. 1 STephen the first Martyr. Act. 7. 48. calleth those Temples, Temples made with hands, which by the industry, cost, and labour of men were builded. 2 And amongst all the most famous Temples which were in the whole world, the temple of jerusalem did bear the bell not only in respect of gorgeousness, whereat the heathen did marvel: but also of the commandment given by God, and the use thereof. 3 Touching these things we will cite the sayings of isaiah Chap. 56. I will bring them unto my holy mountain, and I will make them glad in my house of prayer. Their offerings and sacrifices shall be accepted upon mine altar, because my house shall be called the house of prayer for all people, saith the Lord. Although in this oracle the Prophet doth entreat of the gathering together of the Church from among the Gentiles, and of the worship which these men should give unto him by faith: yet doth he also speak of the Temple of jerusalem, and of the use thereof: teaching first that the same was holy unto the Lord: secondly that not only the ceremonial worship, but also the reasonable worship was there done unto the Lord, and was acceptable in his sight. To the same purpose serveth 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 feet, wherein he dwelleth in the midst of the children of Israel. This Temple therefore is extolled, because God would be present there, and would hear in the same the prayers which should be powered out before him in faith. 4 And although the second temple was not like unto the first which Solomon did build, in A figure of the the Church. gorgeousness of building: yet was the glory thereof greater for this cause, because Christ The worship which the Church giveth to God. taught therein. Hagg. 2. 10. 5 Ob. But the words of Paul seem to be contrary to that saying of Ezechiel touching the place of the throne, and the soles of the Lords feet. God who hath made the world, and the things that are therein, forasmuch as he is the Lord of Heaven and earth, dwelleth not in the Temples made with hands, neither is he worshipped with men's hands, as though he had need of any thing. Act. 17. 24. 25. Ans. I answer they are not contrary, forasmuch as they are not spoken both in respect of one thing. For Ezechiel speaketh of the presence of the grace of God, whereby he vouchsafed to be present in the Temple, not for the houses sake which was made with hands, but for the godly men's sake which met there, and and worshipped God in faith. But Paul teacheth that God hath no such need of lodging, food, apparel, and other helps which serve to the sustentation of the natural life. For the Apostle speaking unto the superstitious Ethnics and Idolaters, refuteth their imagination touching the temples and Altars of their Gods which they had feigned to themselves. 2. Of the Temple of man. 1 like-ass our Lord jesus Christ, speaking of the temple of his body, said unto the jews, Destroy this Temple, and in three days will I build it again *. So Paul the Apostle speaking of the bodies of the faithful saith, Know john. 2. 19 ye not that your body is the Temple of the holy Ghost, which is in you, whom you have of God, neither are you your own *. This is the chiefest commendation which our 1. Cor. ●. 19 body can have, being worthy to be preferred far before all the titles and testimonies of the Physicians, and natural Philosophers. 2 And out of this commendation doth the Apostle pick sufficient matter for a godly exhortation in the verse following. You are bought 1. Cor. 6. 20. with a price, therefore glorify God in your bodies, and in your spirit, which are Gods *. And thus do we glorify God, when we make our bodies a lively sacrifice, holy, and acceptable unto God, which is our reasonable serving of God, and when as we worship God who is a Rom. 12. 1. john. 4. 24. spirit, in spirit and truth. These sayings of bernard are worthy to be remembered. The soul must be enlarged, that it may be an habitation for God. And again, The soul is Christ's house wherein he dwelleth willingly. And again, The soul that walketh in the spirit is the house of the bridegroom. Furthermore that is a notable saying of Augustine. Wilt thou have thy flesh to serve thy soul? Let thy soul serve God: thou must be governed, that thou mayst be able to govern. 3. Of the Temple of the Church. There can nothing be more fitly and truly spoken of this temple, then the which Paul taught Ephe. 2. 20. Being builded upon the foundation of the Prophets and Apostles, whose chief corner stone is Christ jesus himself. 21. Wherein all the whole building being aptly coupled together, it groweth to be a Temple holy unto the Lord. 22. In whom you also are builded together, that you may be a dwelling place for God through the spirit. 1 By this place we learn, first, who is the foundation, and who is the chief stone of the corner of this Temple, namely Christ jesus. 1. Cor. 3. 11. For an other foundation than this can no man lay, besides that which is laid which is Christ jesus. 2 Secondly, who be these lively stones which are builded upon the foundation of the Prophets and Apostles, namely the faithful. 1. Peter. 2. 5. You also as lively stones be builded a spiritual house, etc. 3 Thirdly, what is the manner of the building, namely the conjunction with Christ by faith. 1. Pet. 2. 4. Unto whom you being added, who is the lively stone, being rejected of men, but chosen and precious with God. 4 Fourthly, who is the builder, namely God. Heb. 3. 4. For every 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 faithful ministers. 1. Cor. 3. 9 10. You are God's building. By the grace of God which is given me, as a skilful builder, I have laid the foundation: but another buildeth thereon. Furthermore let every man take heed how he buildeth thereon. 6 Sixtly, what is the end whereunto it is ordained, namely the coupling together of the saints, (as saith the the holy Apostle) the work of the ministry, the edification of the body of Christ. 28. Lect. 10. Febr. 4. Of the Temple of heaven. Apoc. 11. 19, Then was the Temple of God opened in heaven, and the ark of his covenant was seen in his temple. Most men do take this temple for the sanctuary of heaven, whereof mention is made. Heb. 9 24. For Christ is not entered into a sanctuary made with hands, which is a figure like to the true sanctuary: but into heaven itself, that he may appear now in the sight of God for us. In this temple is our freedom, according to that saying of Paul: For we behave ourselves as freemen of heaven, from whence also we look for a Saviour even the Lord jesus. Philip. 3. 20. For this cause seeing we are risen with Christ, let us seek the things that are above, where Christ is sitting at the right hand of God: let us care for heavenly things, not for earthly things. Col. 3. 1. 2. Quest. What meaneth john by these words spoken of the heavenly Jerusalem: Neither saw I any temple in her, for the Lord God Almighty is her Temple. Apoc. 21. 22. An. The same which Paul meaneth by these words. God shall be all in all. Therefore saith john, The Lamb shall be in steed of a Temple, the Sun, the Moon, to all the blessed. And then shall be revealed the glory and felicity of those men which are grafted into Christ, and made partakers of his body, and shall reign with him etc. God grant that our sorrows which we now feel, whilst we are strangers with the Lord, may be mitigated by the hope of so great felicity. Amen. Quest. Is it lawful to build Churches in honour and remembrance of dead saints? Ans. It is not lawful. For we must not give that unto any creature, which is only due unto God, and is proper to the divine nature. It is proper to God alone to appropriate us to himself, and to dwell in us, according to these sayings. Know ye 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 faithful it is said. Know ye not that your body is the Temple of the holy ghost, which is in you, and which you have of God, and ye are not your own. 1. Corin. 6. 19 These things are spoken of the Church, and of the lively members thereof, wherein Inst. without doubt, the holy spirit doth dwell: but the question was also mentioned concerning the temples made with hands. Let us therefore hear what Augustine saith, who denieth that the Temples are erected unto the Martyrs. To God, (saith he) do we build Temples, although they be named after the names of the Martyrs, to put men in mind of the Martyrs. Cyrillus in his Book De fide, praising Queens, amongst other things giveth them this commendation, that they did erect most sumptuous temples unto Christ, without making any mention of the dead saints. And whereas Jerome in a certain place saith, that the temples of the martyrs are to be had in great reverence, it ought not be prejudicial to this matter. For certain it is that the honour which is due unto God alone, must not be given to Martyrs, neither is their blood to be mingled with Christ his blood, which is the price of our redemption. The memorial of the martyrs, and the great admiration which their gifts wherein they excelled did and doth procure, aught to serve to the glory of God alone, and to our amendment, because he powered out upon them the gifts of his grace in such abundance. The first verse of the second Chapter. In the four and twentieth day of the month, in the sixth month of the second year of Darius the king. This verse agreeth with the former history set down in the end of the first chapter, as we may gather even out of Jerome his translation & exposition. I omit the allegories, and to speak of the numbers here mentioned. The meaning of these words is this, that the jews began to build the temple, the four and twentieth day of September, in the second year of Darius, the Son of Histaspes, which was about the year from the creation of the world. 3444. If we will follow Funcius a most diligent chronicle writer. Moreover it is an usual thing in the commentaries of the common wealth, and in the inscriptions and titles of great works, and buildings, to make mention of the surueiers of the work, of the days and years. If you respect the doctrine which may hence be gathered, we are admonished by the examples of the Prophets, Apostles, and other the faithful, diligently to mark the time wherein great things were begun, continued, and finished, in God's name, & through his assistance. For every thing hath an appointed season, and every will under Heaven hath his time. Eccle. 3. 1 Yet have we need to make some discourse, whereto the distinction of things, & circumstances serveth according to that saying of David. Who is wise and will mark these things, & will turn his mind unto the mercies of the Lord? Psal. 107. 43. Also Esay doth greatly reprehend those men that are drunken with pleasure, because they regard not the work of the Lord, neither see the works of his hands. It shall be therefore our parts & duties, carefully to consider what the Lord worketh in the Church, in the common wealth, and in our own life, that the testimonies of his presence, his help, his judgements may nourish and kindle in us, faith, love, and sonly fear. That we ought to have respect of time in preaching the celestial doctrine, and in the exercises of repentance, it is evident by these sayings. Who is therefore a faithful servant and a wise, whom the Lord doth appoint over his family, that he may give them meat in time? Math. 24. 25. And again. And that considering the season how that it is now time, that we awake out of sleep. For our salvation draweth nearer now, then when we believed. The night is past, the day is come. Let us therefore cast away the works of darkness, and put upon us the armour of light. Ro. 13. 11. etc. And again, And this say I brethren, because the time is short hereafter, & let those which have wives be as though they had none. 1. Cor. 7. 24. And again. Redeeming the time because the days are evil. Eph. 5. 16. THE SECOND CHAPTER of the prophesy of the Prophet Haggai. The first verse. In the seventh month the one and twentieth day of the same month was the word of the Lord in the hand of Haggeus the prophet, saying. 29. Lect. Feb. 12. THe order and number of the parts of the seconds Chapter have we touched in the notes. Therefore omitting that whereof we have spoken before, we will come to speak of the times, whereof mention is made in the first verse. For we have oftentimes spoken both of the simple, and also of the compound words which are mentioned in this place. In the same year from the creation of the world 3444. the four and twentieth day of October (which was the seventh day of the feast of tabernacles, & the great feast of palms) was this oracle following published by the mouth of Haggeus. The second verse. Speak now unto Zerubabel the son of Salthiel, the captain of jehuda: & unto jehosua the son of jehosadac the high priest, and unto the residue of the people saying. This verse and the verse going before contain the circumstances of the persons. The same may we distinguish after this manner. 1 First, the author of the oracle was the Lord, at whose commandment also it was to be published, according to that saying. The Lord doth nothing unless he shall reveal his secret to his servants the prophets. If a Lion roar who will not be afraid? The Lord God hath spoken, who shall not prophecy *? Amos. 3. 7. 8 2 Secondly, the Crier by whom this oracle was proclaimed, was Haggeus the Prophet, who did testify before, Cap. 1. 13. that he was the ambassador of the Lord, & did his message. 3 Thirdly, to whom the prophet revealed the will of the Lord: namely to the magistrate, the priest, & to all the people of the jews. For these things are to be declared to all men, which all men ought to know. But it belongeth to all those which are of the people of God, to know what is the holy will of God. Therefore must the same be revealed, both to those which are of great dignity, and of mean estate, and finally to those which are of low degree: that all men of what degree soever they be, may fulfil the same most diligently. Aphorisms touching the publishing of the oracles of God. 1 No oracles concerning the will of God, are true: but such as proceed from the inspiration and revelation of the true power divine. jer. 23. 16. Thus saith the Lord of hosts, Hear not the words of the prophets which prophecy unto you, they teach you vanity, they speak the vision of their own hearts, not out of the mouth of the Lord. 17. In saying, they say to those which despise me, the Lord hath said peace shallbe upon you: and to every one that walketh in the hardness of his heart. There shall no evil come upon you. 18. For who hath stood in the counsel of the Lord, and hath seen and heard his word? Who hath marked his word and heard it? 2 They to whom the publishing of the oracles of God is committed, must speak in the name of the Lord, and not in their own name. Amos. 27. 14. Amos answered Amasia: I am no prophet, nor the son of a prophet, but an herdsman, and a gatherer of wild figs, 15. But the Lord took me as I followed my cattle, and the Lord said unto me: go prophecy unto my people Israel: 16. Now therefore hear the word of the Lord. He testifieth both things: first, that he was called unto the office of a prophet: and secondly, that in the name of God, he spoke his word. 3 And this preaching and publishing of the will of God must serve for all those which are of the people God. For the oracles of God are not like to these holy things, which might not be dispersed abroad 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, He will have all men (that is, all sorts men) to be saved, and to come to the knowledge of the truth. 1. Tim. 2. There is no difference between the jew, and the Greek. For he that is Lord over all, is rich unto all that call upon him. Rom. 10. 12. 4 Furthermore, the faith of the auditory must be answerable to the dispensation of the Oracles of God. Therefore let us not be like to those of whom it is said, 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 We must not make a divorce between faith and confession. With the heart (saith the Apostle) man believeth unto righteousness, and with the mouth confession is made unto salvation. Rom. 10. 10. The same Apostle teaching us by his own example, saith, I am not ashaymed of the Gospel of Christ *. Rom. 1. 16. 6 The works of the hands must represent the consent which is between the heart & the mouth, lest the deeds be contrary to the words, and the words contrary to the affection of the heart. The heathen man said, We must play the philosophers not only in word but also in deed. In like sort must we play the Divines. Hear we have an example of this harmony or consent, in this history of the people of the jews. For by the same it doth evidently appear that all men of what degree soever they were, gave credit to the Oracles of the Lord published by Haggeus the prophet, and that fearing God, they set hand with all celerity unto the holy work. GOD grant that we also building a spiritual Temple unto the Lord readily, and sincerely, may offer our bodies a quick sacrifice, acceptable unto God, and that we may be holy in spirit, soul, and body. 30. Lect. 28. Febru. Verse. 4. Who is there left of you which hath seen this house in the former glory, and how do you see it now? Is it not as if it were not in your eyes. THat which Socrates was wont to say concerning the entrances and beginnings of human Orations, and actions touching weighty matters, (that, to begin well was no small matter, yet did it seem to be but a small matter) came often into my mind whenas I began the simple and plain exposition of most weighty oracles. Some men there be which make no great account of the beginnings of things. But believe me it is no small matter, to begin a matter as it were at the A. B. C. to point out with the finger the Fountains thereof, and to bring godly and virtuous men unto the contemplation of most excellent things, & then at length to reclaim them unto the practice and use thereof. Hereof will we show a simple and plain token, having declared the chief points of this oracle, the exposition whereof we have taken in hand. 1 The occasion. The same thing happened after that the building of the second Temple was continued some space, not without the great joy & mirth of the builders: which happened before when the foundation thereof was laid. For as Esdras doth testify Lib. 1. Cap. 3. 12. 13. Many of the priests, and Levites, and chief of the father's being ancient men, which had seen the first house, when the foundation of this house was laid before their eyes, wept aloud, and many other did shout out for joy, with a loud voice: so that the people could not discern the sound of the shout for joy, from the voice of the weeping of the people, because the people did shout aloud, so that the noise was heard far of. Therefore the people had need both to be exhorted to finish the work which they had begun, and also to be comforted, and lastly, to have this promise made them, that they should have good success, and that the second Temple should be glorious. Positions. 1 We must not so much regard what seemeth to flesh & blood to be great and profitable, as to faith. 2 For earthly things bearing a great and glorious show do please them, and they are displeased with base things: but on the contrary, celestial things & base things (if you respect the external show thereof) do please faith, and it cannot away with the great pomp and vanity of earthly things. 3 Flesh & blood doth allow those things which bear a show only of good things, but faith liketh the things which are good in deed. 4 And as flesh & blood do err in judgement, so faith giving sentence upon these things according to the rule set down by God, is never deceived. 5 These things which God doth give are to be esteemed not so much according to the outward show, as according to the efficient cause, the end, and use thereof. 6 It is better joyfully to receive all manner gifts coming from God, then by requiring other churlishly, to bewray, if not our unthankfulness, yet our loathsomeness towards the present gifts of God. 7 The diversity of men's judgements concerning the works of God, is even in the faithful a testimony of the degrees of faith. 2 The proposition. If you respect the argument, the proposition is. Let the jews hold on in the building of the temple of Jerusalem, which they have once begun, & let them not suffer themselves called away from their laudable purpose by any thing. If you respect the position, then doth it yield this proposition. We must diligently apply ourselves to the edifying & restoring of the Church, and of all the faithful. And let us remember that this is not only spoken unto the faithful ministers of God's word, whose duty it is to plant and water the Lords field, and wisely to build up again his house: but also unto us all, to whom it is said, Work out your salvation with fear & trembling *. Phi. 2. 12. 3 The confirmation. The confirmation consisteth upon demonstrative arguments, which are these. 1 The first is drawn from the commandment 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 covenant of GOD made with the Israelites. 4 The fourth from the power, and giving of the holy ghost. ver. 6. 5 The fift from the exhibiting of the Messiah, and from his majesty. ver. 7. 8. 6 The sixth from that which should follow: namely, from the glory of the second Temple, which he amplifieth by an opposition. ver. 10. 7 The seventh from a comparison. 8 The eight from the plenty of peace, & of the gifts of the holy ghost. ver. 10. Of all these same will we speak at large and with diligence, in their places, if GOD permit. 4 The parts and figures of the oration. The parts of this oration are three in number. An exordium. ver. 4. A proposition. ver. 5. A confirmation which is contained in the verses following, unto the tenth verse. And herein are comprehended many excellent figures which make the oration not more obscure, but more plain: as Interrogations, answers, Metonymiaes, Synecdoches, and other where-of we shall speak else where. 5 The Mystery. Of the restoring and glory of the Church, which redoundeth unto the same from the head, and redeemer thereof, the apostle Paul, Ephes. 5. 25. 26. 27. speaketh on this wise. Christ hath loved the Church, and hath given himself for it: that he might sanctify it, purging it by the washing of water through the word: that he might present it glorious unto himself, that is, a Church having neither spot, nor wrinkle, nor any such thing, but that it might be holy and without blame. We (if God shall so permit) will add unto this our purpose, somewhat concerning the names of GOD, and concerning the holy Trinity. Verse. 4. Who is there left of you, which hath seen this house in the former glory, and how do ye see it now? Is it not as if it were not in your eyes. THis short verse consisteth upon an interrogation, and an answer. The interrogation or question is. I would have the ancient men which in times past have seen Solomon's temple, to speak freely what they think of this second Temple. The answer. It seemeth to be very narrow, low, and very base, if it be compared with that Temple. Moral Aphorisms. 1 It is the part of the aged wise men, rightly to compare old things with new. For long experience of things maketh old men more truly & more fully to know the same, than other which are but younglings and ignorant. 2 And away with all unthankfulness and thurlishnes, which make the present gifts of GOD to wax base, and that perverse persons had rather tragically reckon up the same as evil, then acknowledge them to be good, and rightly to use them. 3 For it is most meet for us to be contented with our poor estate, and to love things present, as our Cato teacheth us. 4 This shall we do, if during our whole life we shall not so much regard and require great things, as necessary things, according to that noble saying. Not to be contented with things present, but to seek after great things, is the property of mad men. Spiritual Aphorisms. 1 As the first Temple was more gorgeous (if you respect the building) then was the second: yet was the glory of the second greater than the glory of the first, because the Messiah being revealed in the flesh, taught therein: so also although the levitical administration was much more painful than ours, yet is this of ours to be preferred far before it, according to that saying: For the commandment going before (that is, the Ceremonial law) is abrogated, because it is endued with no strength, and unprofitable. Heb. 7. 18. And again: Bodily exercise profiteth little: but godliness is profitable to all things, etc. 1. Tim. 4. 8. 2 Although the Congregation of the faithful seem to be but a small flock of sheep upon earth, set in the midst of Wolves: & although it be slandered, and chastened with many evils: yet doth the glory of God appear upon and in it, when he is present with it, which said: Behold I am with you until the end of the world. Mat. 28. 20. 3 And men are oftentimes deceived in their judgement, concerning the Church, when they follow the reason of flesh and blood, and not the light of faith. As the jews made great account of Solomon his temple, because it was famous, by reason of the fine building, and greatness thereof, & also for the hangings, the silver and gold which was therein: so many are desirous to have a Church flourishing with civil power, riches, the favour of princes, and other earthly commodities, and they abhor the same when it groaneth under the Cross. But the just shall flourish like a Palme-trée. And as that our holy apostle saith: If we have hope in Christ in this life only, we are the most miserable of all men. 1. Cor. 15. 19 31. Lect. 1. March. 1580. Verse. 5. Behold now strengthen thyself Zerubabel, saith the Lord: strengthen thyself also jehosua thou son of jehosadac, the high priest: and strengthen thyself all thou the people of this land, saith the Lord, and work: because I am with you saith the Lord of hosts. THis verse containeth the proposition, and the first argument of the confirmation. The proposition is exhortative, Let the jews strengthen themselves, and let them build the Temple with all diligence possible. Ob. Why did God command the jews to build the second Temple, seeing that the son of GOD saith: The hour cometh whenas ye shall worship the father neither in this mountain, neither at Jerusalem? john. 4. 21. I reason thus. It was to no end to build a temple there, where no man should worship in time to come: (for temples are the houses of prayer. Mat. 21. 15.) But in time to come no man should worship at Jerusalem. Ergo. etc. An. I answer, there is a fallacy 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 contrariety, because they are not both spoken concerning one thing. The temple at Jerusalem, and the levitical Gal. 4. Heb. 9 10. sacrifice were to serve for the instruction of the old people, which were under the tuition of the law: and yet but until 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 prayers commendable, and acceptable in the sight of God, according to that saying: GOD is a spirit, and they that do worship him, must worship him in spirit and truth. john. 4. 24. The first argument drawn from the efficient causes. The prophet beginneth with the efficient causes, and first of all with the instrumental causes, namely with the consideration of the Captain, the high Priest, and of the people of the jews, and that by a preventing of an objection. Ob. That which cannot be brought to pass by man's industry and labour, is not to be enjoined any man: lest he take in hand that which he cannot do. But the jews were not able to build the temple after their return from Babylon, being oppressed with famine, poverty, and the malice of their mighty neighbours. Therefore there was no cause why they should be commanded to build the temple. Ma. Against this argument doth the prophet set a demonstration. You must & aught to have a greater regard unto the commandment of God, then for the imbecility of secondary causes to neglect the same. Mi. But God commandeth you to build the Temple. Con. Wherefore ye must neither linger, nor loiter in the work of the Lord: neither yet is it lawful for you to neglect the same. Aphorisms containing instructions. 1 We must not be so inquisitive about the commandments of God, that we must ask whether we ought to obey them or no. 2 For this aught to be sufficient for us, that we are taught, and told, what God will have us to do. 3 For this is without all doubt, we must obey God. 4 And this is blockish incredulity to wax so dull through imbecility of the secondary causes, that thou dost never so much as once think upon the power and might of the first cause. 5 God grant therefore that we may all think upon that oracle: The power of Christ is made perfect in our weakness. 2. Cor. 13. A definitive method touching the spirit of strength. 1 The genus is, the gift. Rom. 12. 6. Having divers gifts according to the grace which is given us. 1. Cor. 4. 7. What hast thou which thou hast not received. 2 The principal cause, is God. 2. Tim. 1. 7. For God hath not given us the spirit of fear: but of strength, of love, and of soundness of mind. 3 The fellow labourers are all the faithful. Therefore the prophet saith, Strengthen thyself Zerubabel, etc. 4 The subject, A faithful heart. Psal. 27. 14. Tarry thou the Lords leisure and be strong, and let thy heart be established, I say, tarry thou the Lords leisure. 5 The form, is the act itself, driving out vain fear, and staying upon God, with a sure confidence. 6 The end, Courageously to go forward in the work of the Lord, that these things may be brought to pass which are acceptable to God, and profitable for the Church. 32. Lect. March. 2. The definition of the spirit of strength. THe spirit of strength is an excellent gift of God, whereby the hearts of the faithful are so strengthened, that all vain fear being driven away, they take in hand the work of the Lord courageously, and finish the same joyfully, that those things may be done which are in the sight of GOD acceptable, and for the Church profitable. Quest. Why doth God require at our hands this adjunct, which no man can obtain, unless he have it from heaven? according to that saying, A man can receive nothing, unless it shall be given him from heaven. john. 3. 27. Ans. Det (saith Augustine) quod jubet, & iubeat quod vult. Let him give that which he commandeth, and let him command what he will. And again. 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 commandment learn what thou oughtest to have: in reprehension that thou hast it not through thine own folly: in prayer, of whom thou must ask that, which thou must have. Furthermore these things which are subordinate are not contrary. And again, these men which are regenerate must stir up the gifts of God, in the number whereof is the strength of the heart. For they are the fellow labourers of the holy ghost, created unto good works, that they may walk in them. And let us remember that in every kind of holy calling we have need of strength of heart, which you may well call a holy boldness. For seeing that we have to contend and wrestle not only with the infirmity, and in like sort with the intemperancy of our flesh, but also with a thousand shifts, and slights of Satan: it cannot be but that in so many and so great provocations we shall faint, and be in danger of being overcome, unless the Lord in mercy do give us strength and courage. The second argument drawn from the presence and help of God. They with whom the Lord is present in the holy work, ministering unto them strength, opportunity, and other helps serving to the accomplishing of their business well, must not loiter, but rather go forward valiantly. The Lord is present with you jews. Ergo. etc. The same argument doth Paul use, speaking of himself. At my first answering (saith he) no man assisted me, but all forsook me, I pray God it may not be laid to their charge, but the Lord assisted me, and strengthened me, that by me the preaching might be known, and that all the gentiles might hear: and I was delivered out of the mouth of the lion. 2. Tim. 4. 16. 17. And in every holy work the Lord useth fellow labourers, whom he will have to have respect only unto him, to ascribe unto him the praise of things which are well done, and to crave his aid and assistance. Psal. 90. 16. 17. Let thy work appear toward thy servants: and thy glory to their Children. And let the beauty of the Lord our God be upon us, and establish the work of our hands upon us, and establish our handy work. Of the Lord of Sabaoth. Forasmuch as this word (Lord) is repeated thrice in this fift verse, we will speak thereof by way of distinction. 1 This word (jehova or Lord) is the essential name of God. We must mark this distinction of the names of God. Certain be essential, as jehova: certain do signify the properties which are attributed unto him in respect of the creatures, as when he is called Everlasting, jealous, Merciful, Kind. 2 The word jehova or Lord is derived of the word which doth signify the essence. Exo. 3. 14. I am that I am, Furthermore, thou shalt say thus to the children of Israel: I am hath sent me unto you. 3 For the word doth signify him that is, or the essence itself. First because he is so without beginning and so without ending, that he is above all other of himself, and hath always been, and shall be for ever. Secondly because seeing that he is the creator and Lord of all things, of him, and through him, and for him, are all things. Lastly Rom. 11. 36. because the restoring of all things dependeth only upon him. 4 Therefore this name jehova is proper to no creature. For (that we may omit that which is said before) it belongeth properly unto him, who is by nature God, and it is set exclusively Gal. 4. 8. against all those Gods and Lords, which are so called by equivocation: seeing there 1. Cor. 8. ●● is but one God, even the father, of whom are all things, and we in him, and one Lord jesus Christ, by whom are all things, and we through him. 5 There be no more but one lord Deu. 6. 4. The Lord our God is Lord only. 6 Christ is called Lord in respect of his godhead, or of the Word. Psal. 110. 1. The Lord said unto my Lord sit thou on my right hand, etc. And thereupon doth Christ gather that he is David's Lord in respect of his godhead, but joh. 20. 28. his son in respect of his manhood. When Thomas did call Christ his God and his Lord, he used the Hebrew words jehovah Elohenu. 7 In the writings of the Apostles, the Greek word Curios doth answer the Hebrew word (jehovah.) The words of Moses are these. Non tentabis jehovam Deum tuum, Thou shalt not tempt the Lord thy God. Matthew useth these words. Non tentabis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thou shalt not tempt the Lord thy God. Notwithstanding all the learned know that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signify Lord, and the word jehovah doth properly signify the essence. 8 They err dangerously which do restrain the word jehovah unto the person of the Father only. For seeing that it doth signify the eternal essence of God himself, which That is, to the son and the holy Ghost. is common to the three persons, it is rightly attributed to them also. 33. Lect. March. 4. Verse 6. The word which I covenanted with you when you came out of Egypt, will I do: my Spirit also shall stand in the midst of you: fear not. The argument. THere is no cause why those men should be smitten with the spirit of fear, and cease from doing the Lords work, which are joined to God with an eternal covenant, & have him to be their patron and helper. But God hath joined you, and your fathers unto him by a covenant: and in times past when as he brought your forefathers out of Egypt, he established the same by a solemn rite. This minor proposition doth the Prophet set down in these words. The word (so calleth he the covenant by Metonymia) which I have covenanted with you, when you came out of Egypt. He affirmeth that both the fathers, and also the faithful children are joined to God by one and the self same covenant. For he speaketh of the children of the kingdom so called univoce: lest any man should think that these things are repugnant unto the holy doctrine of particular election. The conclusion is evident. Positions touching the covenant of grace. 1 The covenant of grace is sometimes called the Testament, because it is established by the blood of Christ jesus the promise maker: sometimes it is called the covenant because it is the reconciliation of those which were enemies. It is called the covenant to th'end we may think that there was enmity before the covenant was made. It is called the covenant of grace, of the eternal cause, or the cause going Rom. 5. 1●. before in God, who in himself found cause why he should join us unto him. It is called Heb. 19 15. the Testament, because Christ is the mediator of the new Testament, that through death, which was for the redemption of the transgressors, which were in the former testament, they which were called might receive the promise of eternal inheritance. 2 And as jesus Christ is the same yesterday and to day, and throughout all ages, so is there Heb. 13. 8. but one everlasting covenant, and one Testament if you respect the substance thereof. Ephe. 4. 4. 5. 6. There is one body, and one spirit, as you are called into one hope of your calling, one Lord, one faith, one baptism, one God and father of all, etc. Paul. Rom. 4. Doth declare that we are justified by the same means whereby Abraham was justified, namely by faith, that the manner of the father's election and our election is all one, namely free, and unchangeable. 1, Cor. 10. The Apostle saith that the fathers did eat the same spiritual meat, and drink the same spiritual drink, which we eat and which we drink. Which thing all the godly and these which have understanding, do see to be understood of the substance and fruit of the Sacraments, and not of the sacramental signs. These and other such like sayings do teach us that there is but one Testament, and one covenant of grace in substance and truth. 3 Notwithstanding the old Testament & the New do so differ in the dispensation: that the new Testament doth far exceed the old. Math. 13. 17. Verily I say unto you, many Prophets and just men have desired to see the things which you see, and have not seen them, and to hear the things which you hear, and have not heard them. Yet let us know that these things are spoken respectively, and not simply. For he doth not deny that the Fathers knew the same kind of doctrine, but he preferreth the estate and condition of Christ his Church before the discipline of the law, as being better. For after that Christ the light of the world began to teach, there did so great light of the knowledge of God shine in the hearts of the faithful, that he that was least in that new estate of the church, was greater in the kingdom of heaven than john the baptist, if you consider the plentifulness of doctrine. In the eight to the hebrews, vers. 7. the apostle reasoneth thus: If that former testament (he meaneth the old testament) had been such, that there had been nothing wanting therein, then had there been no place sought for the second. But there hath been a place sought for the new covenant. vers. 8. 9 And that may be understood of the word, and the sacraments. For seeing the same doctrine, the same faith, and the same Christ doth reign in the Church of both testaments, the diversity 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 spirit and truth. But some there be which do attribute unto the Fathers the shadows, and unto us the truth. And to the end they may prove this, they allege the words of the Apostle. Heb, 10. 1. The law having a shadow of good things to come, and not the very express form of things. etc. I answer. First, they falsely take that as spoken simply, which is spoken respectively, and by way of comparison, touching the most solemn yearly sacrifice, which was now abrogated, when Christ was upon the Altar of the Cross. Secondly, if they attribute no more unto the Fathers but the shadows, and do spoil them of the truth: then surely they think that there was but small provision made for their salvation, and restoring. For what? shall we think that any man can be saved without the truth? Thirdly, why doth Paul attribute to us Circumcision made without hands Col. 2. 11. and to the Father's Baptism, and the spiritual meat, and drink, 2. Cor. 1. 2: if the thing signified by the Sacrament, be not common to the faithful of both Testaments? For all men do know that their signs and ours are not all one. lastly, what shall we say Augustine meant, when he did affirm that the Sacraments of the Fathers and ours, do differ in the signs, but are all one in substance? But of these things we shall speak else where. The latter part of the sixth verse. Also my spirit shall stand in the midst of you: fear not. 4. Argument There is no cause why the taskemaisters, and overseers of the Lords work should be discouraged with the fear of their enemies, and the feeling of their own infirmity, seeing that the spirit of God doth stand in the midst of them. The reason. For the spirit of the Lord, is a spirit of wisdom and understanding, a spirit of counsel and strength, a spirit of knowledge and fear of the Lord. But the holy spirit of the Esay. 11. 2. Lord will be present with you jews, whilst you are in building the Temple. This minor proposition is grounded upon his promise, who is a God that cannot lie. Wherefore you must go forward stoutly in the holy work, and hope Tit. 1. 2. well of the success. My) The same holy ghost is sometimes called the spirit of the Father, sometimes the spirit of the son. Whereby it is well proved that he doth proceed from the Father and the son: as we shall hereafter declare. Spirit) Certain taking the effects for the cause, do think that it is to be understood of the gifts of the holy Ghost. But Christ using the same argument when he was ready to go to the Father, promiseth his Disciples the holy Ghost, which should be present with them, and should lead them into all truth. Shall stand.) These words do signify presence and perpetual help: like as doth that phrase: To stand at any man's right hand. Psalm. 16. 8. In the midst of you. Therefore the holy spirit is present by the presence of his grace, with these only, to whom this thing was promised, and given by the Father. Of the holy spirit. Aphor. 1. This word Spirit, Ruah, Pneuma, is sometime attributed to the creator, sometime to the invisible creatures. This distinction is drawn from the cause and the effects. God is the cause and creator of all things. The same is also a spiritual essence, infinite, eternal, uncreated. 2 When as the word spirit is attributed to the creator, it doth sometime signify the essence, which is common to the three persons: sometime the divine nature of jesus Christ: sometime the person of the holy spirit, according to these sayings. john. 4. 24. God is a spirit. This may be understood of the same essence of God. Rom. 1. 4. The Son of God being mightily declared, according to the spirit of sanctification. etc. He setteth the spirit, that is, the godhead of the word, against the flesh, that is, the human nature which is in Christ. Ephe, 1. 13. You are sealed with that holy spirit of promise. 3 The third person in the Godhead is the holy ghost, because he is the essential power of God, whereby all things are upholden, and the Church is sanctified. The word Spirit, doth signify a worker and mover, & not any quality in God. 1. Cor. 12. 4. There are diversities of gifts but one spirit, ver. 12. 4. For to one man is given the word of wisdom by the spirit, and to another the word of knowledge by the same spirit. 4 The spirit is a substance or person distinguished from the father and the son by the note and mark of proceeding. 1. Cor. 12. 11. But that one and the same spirit worketh all these things, distributing them particularly to every man as he will. Out of these words we will fraime two demonstrations. 1 Actions are proper to subjects or persons. But now, as else where the creation and preservation of things: so in this place distribution of gifts is attributed to the same spirit. Therefore it is certain that the holy spirit is a person. 2 Whosoever divideth the most excellent gifts of God as it pleaseth him, he is a person understanding and willing. But Paul doth in plain words affirm the same of the holy spirit. Ergo etc. 5 This spirit proceedeth aswell from the son, as from the father. He which is the spirit of them both, that is, both of the Father and the son, he is rightly said to proceed from them both. For he is said to be theirs in such sort, that he is consubstantial with them both, and the substantial power of them both. But that holy spirit is said to be the spirit of the Father, and the Son, according to these sayings: For it is not you that speak, but the spirit of your Father, he it is that speaketh in you. Mat. 10. 20. And again. But you are not in the flesh, but in the spirit, because the spirit of GOD dwelleth in you. But and if any man have not the spirit of Christ, he is not his. Furthermore if Christ The holy spirit is wholly in his substance in Christ. be in you, etc. Rom. 8. 9 10. 6 Therefore the same holy spirit is very God. Whosoever is the true and eternal jehovah, creator of heaven and earth, he is very God. The reason. For let the gods which have not made heaven and earth perish from under these heavens. jer. 10. 11. But the holy spirit is the true and eternal jehovah. For the Lord which appeared to Esay. 6. 9 Act. 28. 25. Isayas is called the holy spirit. The same spirit created all things, according to that: The spirit of the Lord did nourish the waters. Gen. 1. Yea the holy spirit created the mass of the human Luk. 1. 35. nature, which the Word took unto him. I will add Dydimus his argument. He is very God whosoever is every where, and from everlasting, and yet is neither the Father nor the word. But the holy spirit is every where, and from everlasting, etc. Ergo, he is very God. 7 The benefits of the holy ghost are of two sorts, general and special. The general benefits are the preservation of all things, and other such like. The special benefits are the regeneration, illumination, governing, and consolation of the faithful, upon whom the spirit of grace and prayers is said to be powered out. 35. Lect. Mar. 6. Verse 7. For thus saith the Lord of hosts, yet a little and I will shake the heaven, and the earth, and the sea, and the dry land. THis verse wherein the Prophet entreateth of the preaching of the Gospel: doth the author of the Epistle to the Hebrews interpret on this wise. Take head that you do not despise him that speaketh. For if they escaped not which refused him that spoke in God's name upon the earth, much less shall we escape Heb. 12. 25. if we turn away from him which is from heaven, whose voice did then shake the earth, and now he hath declared saying: yet once more will I shake not only the earth, but also the heaven. Furthermore the word (once more doth signify the removing of unstable things, as of things that are made with hands, that the things that are stable may remain. All these things may we briefly set down thus. 1 The voice of the Lord shaketh the world and the inhabitants thereof. The voice of the Lord doth sometimes signify thunder and the noise of tempests *, sometime it doth Psal. 29. signify the word of the Lord. 2 The Lord spoke from heaven, first when he gave the law, secondly when the Gospel was published. I speak of that solemn and Exod. 19 20. Deut. 4. public publishing of the gospel & celestial doctrine, which was done not without wonders and miracles altogether divine and to be wondered at. 3 And then he provided that the law might be published, Moses being the interpreter thereof: but afterward he caused the gospel to be preached his only son being the expounder of his word. john. 1. 17. For the law was given by Moses, but grace and truth came by Jesus Christ. 4 Therefore may we not despise GOD when he speaketh, whether we respect the interpreters, or the doctrine revealed from heaven. isaiah. 1. 2. Hear o ye heavens, and hearken O earth, for the Lord hath spoken. 5 For if the Israelites did not escape which resisted Moses which spoke in God's name upon the earth, much less shall we escape unpunished, if we resist Christ which speaketh from heaven. Of Christ jesus john the Baptist saith thus, He which cometh from above is above all: he which is from the earth is earthy, and speaketh the things which are earthy: he which cometh down from heaven is above all. And that which he hath seen and heard doth he testify. joh. 3. 31. 32. And Paul saith. The second man is the Lord from heaven. 1. Cor. 15. 47. 6 Furthermore if you respect the doctrine, there is no cause why we should attribute more to the law, and his discipline, then to the gospel and the liberty thereof. 2. Cor 3. Gal. 4. 5. Is God then subject to repentance, and to the alteration of his purpose? No. Yea he knoweth what thing is fit for all times of the world. The Physician, etc. Shaking doth signify the removing of unstable things, as of things made with hands: that the things which are stable may remain. These words may be understood of the abrogation of the Ceremonies of the law, & of the instruments of the levitical administration. For the apostle calleth the Tabernacle which was made with hands together with all his vessels, and the levitical administration, unstable things, and things made with hands. The alteration thereof doth he call the abolishing, and abrogating of them. The things which are stable, are the reasonable service, and the obedience of faith. These things will the Lord have done in spirit and truth, who grant us grace with readiness, and constancy to obey him, so that the holy name of God may be glorified by us. Amen. 36. Lect. March. 18. Verse. 8. And I will move all nations, and the desire of all the Gentiles shall come, & I will fill this house with glory, saith the Lord of hosts. whenas heretofore I did declare the disposition of the arguments which Haggeus doth use: I told you that the fift, and sixth demonstrations were comprehended in this eight verse: and that the fift was drawn from the giving of the Messiah, and from his majesty: the sixth from that which should follow: namely the glory of the second Temple, which the prophet doth amplify by an opposition. But my after wit hath made me think that I had better dispose mine arguments thus: yet so that it may be no whit prejudicial to the judgement of other men. 5 Argument being drawn from the type of the calling of the Gentiles. The calling of the Gentiles being nigh at hand, it was meet for the true Israelites with great joy▪ to finish the holy work, and to build the Temple which was a certain figure of that union. A reason. For there is nothing wherein the true Israelites, or faithful, take greater pleasure, then in the enlarging of Christ's kingdom, and in the gathering together of the saints, and in the verity of the earthly Temple made with hands, as being a certain type and figure, whereof it is said: Being built upon the foundation of the prophets, and apostles, jesus Christ himself being the head cornerstone. In whom the whole building being fitly coupled together, groweth up to be an holy Temple unto the Lord. In whom ye also (meaning the faithful Gentiles, and by name the Ephesians) are builded together, that you may be an habitation for God through the spirit. Eph. 2. 20. 21. 22. And certain it is, that the Gentiles were to be called shortly after unto the estate of the saints in the light. The reason is drawn from God's purpose. I will move all nations. The meaning thereof is this, All nations shallbe moved, when God shallbe revealed in the flesh, justified in the spirit, seen of Angels, preached to the Gentiles, and believed on in the world, and received up into glory. 1. Tim. 4. 16. In this minor proposition we will note these points of doctrine. 1 There is nothing which doth more move, and stir up the minds of men, than the preaching of the celestial doctrine. All men, saith Aristotle, are naturally desirous to know. But seeing that (as the same Metah. 1. Aristotle saith) one knowledge is better than another: either because it is more certain, or Top. 8. because it is of a better thing: it is without all doubt that the doctrine which is not of men, but from heaven, is to be preferred before all other kinds of doctrines, both seeing that it is most certain, and is also occupied about a most certain matter. And the more account we make of this doctrine, so much the more are we moved and stirred up therewith. And Aristotle saith well, that although all knowledges be Meta. 5. noble, yet is the divine knowledge more noble, because the subject thereof is more noble. But I will cease to speak of these things. 2 forasmuch as the preaching of the gospel, which came from heaven as it doth appear, came about the time of reformation; it shook all these, both by abrogatinge the discipline of the law, and the sacrifices: and also by calling the Gentiles unto the light of faith and grace. Paul in these words showeth why it was needful that the administration of the law, should be taken away: Christ is our peace, which hath made both one, & the stop of the wall of separation hath he taken away: having abrogated through his flesh the hatred, that is law of commandments, which did consist in ordinances: that of these two he might make one new man in himself, making peace. Eph. 2. 14. 15. The Apostle his meaning is this, that the ceremonial worship whereby the jews and the Gentiles were separated, being taken away by Christ, they should make one mystical body of Christ's Church, whose head is Christ jesus himself. 3 The meaning of the universal word, is the same which our Apostle taught. Rom.▪ 3. 29. 30. Is he the God only of the jews and not also of the Gentiles? yes even of the Gentiles also. For there is one God that shall justify the circumcision of faith, and the uncircumcision through faith. And again, the words of Peter be these. Act. 10. 34. 35. In truth I find that God is no accepter of persons, but that in every nation, every man is acceptable to him, which feareth him, & worketh righteousness. Now do I conclude: the jews must needs go forward stoutly and courageously in the work of the Lord, being encouraged with the expectation of these things, and even for this cause must they build the temple, because it should be a figure of the coupling together of the faithful, and of that most holy building of the Church of the faithful, whereof there is a most excellent picture extant. Isai. 54, 11. 12. The poor woman being tossed with tempest hath received no comfort: behold I will lay thy stones in Carbuncles, & I will lay thy foundation in the sapphires. Behold I will make thy windows of pearl, and thy gates of the stones of Carbuncle, and all thy borders of pleasant stones. 13. And all thy children shallbe taught of the Lord, and he shall multiply the peace of thy children. 14. In righteousness shalt thou be grounded, thou shalt be far from oppression. 37. Lect. April. 11. THe proof of the minor proposition doth follow in this assumption: And the desire of all the Gentiles shall come, that is, the Messiah which hath been long and much looked for of all the Gentiles. It is certain that the Gentiles shall then be more vehemently shaken, and that all those which are predestinate unto eternal life, shallbe called out of darkness into light, and unto the fellowship of the true Church, whenas the Messiah shall come. But he shall come ere it be long: for the time which was before appointed for the incarnation of the word is, at hand. Therefore it is without all doubt, that the uniting and gathering together of the Gentiles unto the true Israelites is also at hand. 1 Of these things will we speak in order. First, what we ought to think according to the scriptures, of the coming of the Messiah, and of his presence in the Church, and absence from us. 2 Secondly, why the Messiah is called the desire. 3 Thirdly, why he is called the desire of all the Gentiles, seeing the Gentiles were not so well persuaded concerning the incarnation of the Word, as were the jews. 1 Certain distinctions concerning the coming of the Messiah, 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. He is present with all creatures substantially, essentially, presently, mightily, (if you respect the Word) who, seeing he is by nature God, he is infinite and from everlasting. Therefore, he is incomprehensible, both in respect of time, and also of place. 2 He is, he hath been, and will be present with his Church always, and in all places, according to these sayings. Hebr. 13. 8. jesus Christ is yesterday, and tooday, and is the same for ever. That is, even from the beginning of the World hath our Lord jesus Mat. 28. 28. been the Mediator between God & men *. Behold I am with you always. 1. Cor. 10. 4. For they all drunk of the spiritual rock which followed them: and the rock was Christ. ver. 9 Neither let us tempt Christ as certain of them tempted and perished by serpents. Therefore was he present with the Fathers, & did feed them. john. 14. 18. I will not leave you fatherless. And let us remember for our comforts sake, that we can no more be left fatherless now, then could the Apostles in times past, and also that Christ did pray even for us also. john. 17. 20. 21. 3 For without Christ there can be no Church. As the body is unperfit, if it want the head: so there can be no Church of the elect at all, without Christ the head. Therefore is it that Paul saith that we are elected in Christ, and that we are made one body with him, and engrafted into him. 4 Christ is present with the Church, as in the person of a Lord, so in the person of a Mediator. The person of the mediator comprehendeth under it the office of a King, a Prophet, and a Priest. Therefore Christ jesus doth defend and govern us: by the ministry of the spirit he instructeth us: and making intercession Eph. 1. 4. for us, by the efficacy of his merits, he obtaineth mercy for us, at the hands of his Rom. 6. Father. 5 It was said in times past that he should come, in respect of the incarnation of the Word. For when the fullness of time was come, he was sent of his father, he was made of woman, he Gala. 4. 4. was made subject to the law. Therefore doth he affirm that he was sent of his father. joh. 6. 38. I came down from heaven, that I might do not mine own will, but the will of him which sent me. 6 He ascended into heaven, his body and soul being taken up into heaven. So is it in the godly confession of the Church of basil, in the article concerning jesus Christ God and man. Therefore let us not yield unto the opinion of those men which make the flesh of Christ invisible, and do very inconstantlie affirm that he is present with us bodily, yet invisibly. For wheresoever the true & natural body of Christ is, there may it also be seen and felt. Lu. 24. 7 Notwithstanding this is certain: that whole Christ is every where, but not the whole of Christ. Lombardus in his third Book of Sentences, dist. 22. saith, Truly whole Christ was in hell, whole Christ was in heaven, and whole Christ was every where at the same time. For that eternal person was no greater, when it had the flesh, and the soul united together unto it, then when it had but the one of them only: neither was it any greater when it had them both together, or but the one of them only united unto it, than it was having neither of them united. Therefore whole and perfect Christ was every where. Whereupon Augustine saith, He sent not the Father from him when he came into the Virgin, being whole every where, and perfect every where. And a little after. The Totum Christi, Totus Christus. whole of Christ was neither in the sepulchre, neither in hell, although whole Christ were there: like-as whole Christ is God, and whole Christ is man, but not the whole of Christ: because he is not only God, or only man, but both God, and man. Totum enim ad naturam refertur, totus ad hypostasin. The whole of Christ is referred unto the nature, but whole Christ unto the person: Sicut aliud & aliquid ad naturam, alius vero & aliquis ad personam. As another thing, and something, are referferred unto the nature, but another man and some man are referred unto the person. whereupon john Damascene saith: Totus Christus est Deus perfectus, non autem totum Deus est etc. Whole Christ is perfect God, but the whole of Christ is not God: for he is not only God, but he is man also: and whole Christ is perfect man, but the whole of Christ is not perfect man: for he is not only man, but he 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 end that that which goeth before may be made more plain, I will adjoin unto the Prophet's words concerning the coming of the desire of the Gentiles, the like saying of the Apostle, which comprehendeth in it two rules touching the spirit of God, and jesus Christ is come in the flesh. The word was made flesh. the spirit of Antichrist. 1. john. 4. 2. 3. By this know ye the spirit of God: every spirit which confesseth that jesus Christ is come in the flesh, is of God. And every spirit that doth not confess that jesus Christ is come in the flesh, is not of God: but this is the spirit of antichrist, of whom you have heard, that he should now come, & that he is now in the world. Now that we may apply these things unto our purpose, and admonish the younger sort, that they do not only take heed of that opinion of Antichrist, which denieth that Christ is come in the flesh, that is, that he is made like unto us in all things, (sin only excepted, having taken to himself the true human nature, which consists upon a reasonable soul, and an instrumental and comprehensible body:) but also of the position, which being set down, that doth follow: we will set down the Method of our speeches Syllogisticallie, which shall teach both these things, both that the truth is a most perfect harmony, and that those which start aside from the same, after they have granted one absurdity, do gather more, and lay them upon their own shoulders, and upon others also. 1 Syllogism. They which deny that jesus Christ is come in the flesh are led with the spirit of Antichrist. 1. john. 4. 3. But whosoever they be which feign that the flesh of Christ is present every where really, they deny that jesus Christ is come in the flesh. Wherefore we must pray unto God that they may be delivered from the spirit of Antichrist, whereby they do not perceive themselves to be led: For it becometh us to report well of those whom we see take our part against the popish Idolatry. 2 The proof of the minor. whosoever do feign that the flesh of Christ was from everlasting, they do deny that Christ came in the fullness of time in the flesh. But they which do affirm that the flesh of Christ is really everywhere, do say that the flesh of Christ was from everlasting. Therefore they deny that Christ is come in the flesh. 3 The proof of the minor. It is altogether unpossible, and an absurd thing, to attribute to any thing an universal presence, without eternity of beginning. But those men which say that Christ is every Or bodily. where * really, do attribute to the flesh of Christ universal presence. Therefore they do affirm that the flesh of Christ was eternal and without beginning. 4 The proof of the mayor. What things soever can not be separated from their subject, and nature, these things also cannot be separated one from another. But to be in all places at once, and eternity without beginning, cannot be separated from the divine essence: for they are not accidents, but the essence itself. Therefore they cannot be separated one from another. Therefore if the flesh of Christ be every where really, it is also from everlasting. 5 I prove the mayor thus. For if one thing have many properties, if one of them be in any nature, the rest shall also be in it. But if (as they falsely suppose) universal presence be in the flesh of Christ. Therefore shall also eternity, the greatest simplicity, and other adjuncts of the God-heade be actually in the flesh of Christ. Which every man of sound judgement, doth see to be false. I will add in steed of a conclusion Paul his exposition upon the oracle, of the coming of the desire of all the Gentiles. jesus Christ being in the form of GOD thought it no robbery to be equal with God. But he made himself of no reputation, taking to him the shape of a servant, and was made like unto men, and was found in his apparel as a man, he humbled himself, being made obedient unto death, even unto the death of the Cross. Phil. 2. 6. 7. 8. He which was long looked for, came whenas the Word was made flesh. john. 1. The form of GOD doth signify in this place the divine nature, as Basil taught godlily, whose words are these: That which is in the form GOD, is in the substance of GOD, for the form of GOD is not one thing, and the substance an other, being not compound: he therefore which is equal according to the form, he is equal according to the substance. Basil reasoneth thus, by reducing his argument unto that which is unpossible. If in the person of the Word, the form of God were one thing, and the essence of God another thing, than were God compounded, and not simple: but the consequent is absurd, therefore is the antecedent absurd also. Now seeing that the form of a servant is set against the form of God: what man is he that is well in his wits, that doth doubt that it doth signify the human nature? Moreover Paul calleth it the similitude of men, and that he was found in apparel as a man. Neither did that glory which was annexed unto the human nature, take from it the truth and properties of nature: as Augustine taught very well. Further-more, in the blessed life we shallbe as angels, not in respect of substance, but of the qualities. 1. Cor. 15. 39 Lect. 15 April. Why is the Messiah called the desire? THis did Christ expound Luke. 10. 23. 24. Blessed are the eyes which see those things which you see. For I say unto you, that many prophets, and kings have desired to see those things which you see, and have not seen them, and to hear those things which you hear, and have not heard them. Object. Have not therefore the holy prophets, and kings seen and heard Christ? I reason thus: Abraham rejoiced to see Christ his day: and he saw it, and rejoiced. joh. 8. 56. Therefore that his assertion is false. Luk. 10. 24. Ans. I deny the consequent, and my reason is this: because in this objection there is ignoratio elenchi ignorance of an argument. For these are not spoken both concerning one thing. The saying of Christ in john entreateth of the faith in Christ, which is common to all the elect, whereby Abraham, and his true sons are said to see Christ. But in these words which are in Luke he speaketh of the measure, and degrees of light, and of faith, in some respect, to declare the difference which is between the two Testaments, which is fet from the measure of the revelation. Qu. But for what cause is he said to be desired? Answer. The cause is set down in these words of the Prophet, and the Apostle. Isa. 61. 1. 2. 3. The spirit of the Lord upon me, because the Lord hath anointed me: to preach glad tidings unto the meek hath he sent me, to bind up the broken in heart, to preach liberty to the prisoners, and opening of the prison unto those which are bound. To preach the acceptable year of the Lord, and the day of vengeance of our God, to comfort all that mourn. To appoint unto them that mourn in Zion, and to give to them for ashes, oil of gladness, for mourning, the garment of gladness, for the spirit of heaviness etc. joh. 11. 25. I am the resurrection and the life etc. 1. Cor. 1. 30. jesus Christ is made unto us of God, wisdom, and righteousness, and sanctification, and redemption, etc. Therefore I reason thus from these benefits which we have by jesus Christ. He is rightly said to be desired, which is sight to the blind, life to the dead, resurrection to them which lie in the dust of the earth, the right way to them which wander and are out of the way, wisdom to the foolish, righteousness to the guilty, sanctification to the unclean and profane, redemption to the prisoners. But jesus Christ our Prophet, our king and mediator: is and doth all these things for us, and many more. Therefore he is rightly said to be desired. 3 But why is he called the desire of all the Gentiles? Ob. Some man will perhaps reason on the contrary, thus: No man is desirous of that which he knoweth not. The promise of the coming of the Messiah was unknown to the Gentiles: but the jews knew it full well. Therefore the Messiah ought to be called the desire of the jews, and not of the Gentiles. I answer confitendo by confessing. Although the promise concerning the sending of the Messiah was not so much beaten into the heads of the Gentiles, as of the jews: yet is Christ rightly termed the desire of the Gentiles, because he was to be sent, even for their sakes also, that he might deliver them out of the power of darkness. And why must thou not confess that he is rightly called thy desire, which was as they say the head and the helm. But I reason thus. Seeing that God is the redeemer only in jesus Christ, Christ is rightly called their desire, whose God (that is redeemer) is the Lord. But the Lord is the God not only of the jews, but also of the Gentiles. Rom. 3. Surely of the Gentiles also. Therefore I conclude that the Lord jesus is the desire aswell of the Gentiles as of the jews. I prove the mayor. For they whose God is the Lord, are not only persuaded that Christ hath created them, but also that he is their redeemer. As by faith they perceive that the world was made by the word of God: so being justified by faith, they confess that they believe the remission of sins. In like sort I prove the minor. GOD doth justify none but those whose merciful God he is. But he doth justify the circumcision of faith, and the uncircumcision by faith. Rom. 3. 30. Therefore he is the God aswell of the circumcised as of the uncircumcised in the flesh. Let us thoroughly ponder these and such like sayings, that being mindful that we are sprung from the wild olive tree, we may with one mind and one mouth give thanks to our Lord jesus Christ, who hath delivered us from the power of darkness, and hath translated us into the kingdom of light. To him be glory for evermore. Amen. 40. Lect. 25. April. 1580. 6 An argument drawn from the glory of the second Temple. I will fill this house with glory, saith the Lord of hosts. IT is questionless that that temple is to be builded with great industry and joyfulness, which the Lord hath promised to replenish with glory. But the Lord doth promise to replenish the second Temple with glory. Ergo. etc. Aphorisime concerning glory. 1 There is one glory of the flesh, and an other of the spirit. 2 The glory of the flesh being kindled with the confidence that is reposed in works, as straw with fire, is an hindrance to faith. john. 5. 44. How can ye believe when ye receive glory one from another, and do not seek the glory which cometh from God alone? 3 The glory of the spirit staying upon Christ alone, is joined with faith▪ 2. Cor. 3. 18. But we beholding as in a mirror, with open face, the glory of the Lord: are transformed into the same image from glory to glory. 4 There is one kind of glory of the flesh which consisteth in riches, dignity, and good success, and it is common aswell to the faithful, as to the unbelievers. Gen. 45. Psal. 112. 2. Reg. 12. 5 Yet ought the glory of the spirit to be preferred far before it, which accompanieth plenty of the lords blessing in spiritual things. 6 And forasmuch as both of them are to be esteemed according, to their end & use: we ought to prefer the glory of the spirit (which serveth chiefly both to our own edification, and the glory of God,) far before the glory of the flesh. The blessing of God is commended first, for the efficient cause or the author thereof, which is God, who is called the God of glory. Psal. 29. 3. Secondly for the formal cause, which comprehendeth the decent and good order used in the dispensation of the word of God, and his worship, and the approbation thereof, which is declared by the imputation of perfection wrought by faith, whenas otherwise God might require many things at our hands. Lastly for the plentifulness thereof which is signified by this word (fill). And now, how, and of what gifts this fullness is meant, these sayings do sufficiently testify. And of his fullness have we all received even grace for grace. joh. 1. 16. And again, He is ascended far above all heavens that he might fulfil all things, (namely, with the gifts of the spirit) and that he might give to the Church faithful servants). Eph. 4. 10. 2. Of the funiture of the second Temple. Although we must needs confess that there was great store of riches gathered together in the treasury, and that, as the histories do testify, there were other riches taken fro other: yet no doubt this was the principal glory thereof, that the son of God being revealed in the flesh, taught the gospel of the kingdom therein. We will infer certain notable sayings of the holy Scripture, and out of them will we gather what be the chief ornaments of Temples. 1. Reg. 8. 12. 13. The Lord said that he would dwell in the thick clouds. Certainly I have built thee an house to dwell in, an house, that thou mightest dwell for ever. The presence of God hearing prayers, an● taking in good part the worship done to him in faith, is the first and chiefest ornament of a Temple. And whereas it is said that the Lord doth not dwell in temples made with hands: that may not be understood simply, Act. 7. 48. but in some respect, first in respect of his essence, according to the which he is not only in the Temples, but also every where: secondly in respect of the comparison. For it delighteth him not so much to dwell in a material Temple, as in a faithful heart. isaiah 56. 7. My house shall be called an house of prayer to all people. Under prayer made in faith, the Prophet doth comprehend by Synecdoche, the administration of the word and Sacraments, and also both the external and internal worship of God. And is certain that hangings, organs, and musical harmony do nothing like so much adorn Churches, as the preaching of the word of God, which serveth to the use and edification of the saints joh. 2. 16. Carry these things hence, make not my Father's house an house of ambergris. Therefore the house of the Father, seeing it is an house of godliness, must not serve to the profane gain of those men which think that gain is godliness, (and for this cause they do all things, that they may serve to their filthy lucre. 1. Tim. 6. 5. 9) but to the edification of the mystical body of Christ, which is the Church. 3 Of the glory of the Church of the new Testament. isaiah. 40. 5. The glory of the Lord shall be revealed and all flesh shall see it together, because the mouth of the Lord hath spoken it. isaiah. 60. 2. For behold darkness shall cover the earth, and a mist the people: but upon thee shall the Lord arise, and upon thee shall his glory be seen. The meaning of these oracles may be gathered out of these sayings. john. 1. 14. And that word was made flesh: and it did abide amongst us (and we saw the glory thereof, the glory I say as of the only begotten, coming out from the father) full of grace and truth. 2. Cor. 3. 9 For if the ministery of condemnation was glorious, much more doth the ministration of righteousness abound in glory. 4. Of the glory of the Faithful. 1 It is most certain that the faithful are the Temples and houses of God. Eph. 2. 22. Wherein you also are builded together, that you may be a dwelling place for GOD, through the spirit. 2 For this cause is it said that Christ doth dwell in their hearts by faith. Eph. 3. 17. 3 And it is certain that they which are destitute of holy spirit & of faith, have no part nor fellowship with Christ. 2. Cor. 6. 15. What concord hath Christ with belial? or what part hath the believer with the infidel? 4 Truly the only glory of the faithful is Christ. 1. Cor. 1. ver. 31. But you are of him in Christ jesus, who of God is made to us wisdom and righteousness, and sanctification, and redemption: that as it is written, he that rejoiceth let him rejoice in the Lord. I thought good briefly to note these things, that they which are desirous (the vale being pulled away) to go from the shadow unto the truth, & thoroughly to ponder the mysteries of the oracle, might have store of godly meditations. The Lord Jesus drive away our confusion with his glory, and illuminate our misty minds with the beams of his light, to the glory of his eternal father. Amen. 41. Lect. April. 26. Verse. 9 The silver is mine, and the gold is mine, saith the Lord God of hosts. IN these words is contained an answer whereby he preventeth this objection. The temple of Solomon was in times past beautiful with gold, silver, and brass: whether a man did behold the vessels or the hangings thereof: but who shall enrich & adorn the temple with gold and silver? None truly, none. The Lord maketh answer, that all the silver and gold is his, which is in the whole world: yet are not the temples adorned with th●se, though they be noble metals: but with far other ornaments, whereof we have spoken before, and more shall speak hereafter. A brief institution briefly set down, concerning the golden vessels, and silver vessels of Temples. 1 The use of vessels of gold, and vessels of silver was necessary in times passed in the Levitical sacrifice. That may be gathered, first out of the special commandments of God concerning the gathering of these metals, and the making of divers vessels of the same to divers uses: secondly, out of the holy rites of the sacrifices, perfumes, sacraments, etc. And that ceremonial worship had many peculiar things, which we cannot now imitate without such emulation as is not tolerable: seeing that the manner of our administration is far unlike to that. 2 The use of these vessels is now indifferent: seeing there is no especial commandment extant concerning the matter of the vessels, which we use in the administration of the sacraments, and also seeing that is certain that Christ and his Apostles did use common vessels. 3 Therefore let us remember that the vessels which we now use, are not to be esteemed according to the prize & profit of the matter, nor yet according to the singular workmanship of the form, but according to the use and end thereof. Would to God these men would think upon this, which do think that the lords supper cannot be celebrated without such chalices as the massmongers did use: and for this cause they turn the cups which have been long time used amongst us, into chalices. 4 We must needs confess that not long after the Apostles time, first the vessels of wood, and afterward the vessels of glass being taken away, they began to use vessels of gold & vessels of silver, if at any time the sacraments were to be ministered. Zephorinus the Pope having taken away wooden vessels, did put in place thereof vessels of glass. But Vrbanus who entered the Popedom in the year of Christ 227. and in the third year of Alexander Severus, having abolished the decree of Zepherinus: did command that they should use vessels of gold and silver, and if they had none such, that then they should use vessels of Tin. He provided very wisely (I warrant you) both for the poor and also for the rich. I think he would have given them leave to have used wooden vessels, & of glass, if they had not had vessels of metal. But I think it will not be amiss, here to recite these things which are set down in the Pope's law, Distinct. 1. The The Pope's law. vessels used in the celebration of the holy mysteries are chalices, and pattens, concerning which Bonifacius the martyr and bishop being asked whether it were lawful to celebrate the sacraments in wooden vessels or no? he answered, that the Priests in times past did use not golden, but wooden chalices. Zepherinus the sixteenth bishop of Rome did decree, that the masses should be celebrated in Pattens of glass. After that Vrbanus the Pope made all the ministering vessels of silver. For in this, as in the other kinds of worship, the dignity of the Churches hath increased more and more by increase of time. For in our days (which are servants of the good man of the house) that the dignity of our mother the Church may not be any whit diminished, but rather augmented and much enlarged: we do ordain that hereafter no priest presume any way to celebrate the holy mystery of the body and blood of our Lord jesus Christ in vessels of wood: lest God be provooked to wrath with that wherewith he should be pacified. Also that the lords chalice with the patten be made, if not of gold, yet of silver. And if any man be so poor that he cannot so have it, yet let him have a chalice of tin. And let not the chalice be made of brass, or of latin, which by reason of the virtue of wine procureth canker, and also causeth vomit. But let no man presume to sing Mass in a chalice of wood, or of glass. 1 In these decrees will we note first, that the Church of Rome did quickly fall away from the thriftenes and simplicity of the Apostles. 2 Secondly that the new Bishops did sometimes abolish the decrees of their predecessors. 3 Thirdly that they thought that the chief dignity and worship of the Church did consist in gold and silver: whenas the principal ornament of a Church is the sincerity of doctrine, of the sacraments, and of life. 4 Fourthly, that they suppose that God is pleased with vessels of gold and silver, and is displeased with these that were base. Surely then there was but bad provision made for the Apostolic Church, whi●h used wooden vessels, if at any time the sacraments were to be cele, brated. Constantinus the great did wonderfully enrich the Churches with vessels of gold and of silver: but julianus the Apostata did shortly after take them away, as the ecclesiastical history doth testify. 5 Notwithstanding the holy bishops did more regard the living vessels then the metals. Hereof have we a notable example in the history of Ambrose, who in his second book of offices. Chap. 18. writeth thus: As we sometimes were hated, which broke the mystical vessels that we might redeem the prisoners: which thing might displease the Arrians, and not so much the fact, as that they might have somewhat which they might reprehend in us. And a little after. Which thing although we did not without some reason, yet were we so hated amongst the people, that we did confess, and prove, that it was much better to keep souls for the Lord, than gold. For he which sent his Apostles without gold, hath also gathered Churches together without gold. The Church hath gold, not to keep, but to bestow, and to secure in time of necessity. What need have we to keep that which helpeth nothing? Do not we know that the Assyrians did rob the Temple of the Lord of great store of gold and silver? Doth not the Priest better gather it together, that it may serve the poor, (if other helps do fail) then that the sacralegious enemy should carry it away? Shall not the Lord say: why hast thou suffered so many poor people to starve? And yet thou hadst gold to buy them food withal. Why were so many prisoners led into captivity, and not redeemed? Why were they slain? It had been better for thee to have saved the vessels of the living, then of metals. To this purpose serveth the 17. Law in the book Lib. 1. Tit. 5. l. Sancimus. If need shall require in redeeming of prisoners, than we do grant licence both to sell the foresaid things, and also to lay them to gauge: forasmuch as it is no absurd thing to prefer the souls of men, before all matters, vessels, and garments. 6 These words of Ambrose do teach us, what answer we ought to make to those men, which cry out that the sacraments are despoiled of their dignity, if golden vessels, & silver vessels be not used in the administration thereof. I was afraid, wouldst thou say, lest the Temple of God want his furniture? He would answer. The Sacraments do not require gold, neither do these things please in gold, which are not bought with gold. The ornament of the Sacraments is the redemption of prisoners. And these are precious vessels indeed, which redeem the souls from death etc. in the same Chapter. 7 Therefore if we do use in our Church's vessels of gold and silver in the administration of the lords supper: yet let us use them without all boasting, and opinion of the necessity and price of the matter thereof. Neither let us so deal that that Ecclesiastical adage may be verified in us. In times passed there were golden Priests and wooden vessels, but now there be wooden priests and golden vessels. 8 Neither let us condemn nor find fault with the reformed Churches (in the number whereof is the Tigurine Church) which do imitate the thriftiness and simplicity of the primitive Church, & do use wooden vessels, yet such as are cleanly and fit for the purpose. For if we think that the Lords supper cannot be decently ministered unless we use vessels of gold, and silver: why are we not also desirous to have fontes and laver of gold and silver? Unless peradventure we think that we ought to make more account of the lords supper, and of the administration thereof, then of Baptism which is the Laver of our regeneration. 43. Lect. April 29. Verse. 10. The glory of this latter house shall be greater than the glory of the former, saith the Lord God of hosts: and in this place, will I give peace, saith the Lord GOD of hosts. 7 Argument drawn from the comparing of the first Temple and the second together. THat Temple is to be builded with all readinesses and diligence, whose glory shall be greater, them was the glory of that first house builded by Solomon the king. For there is no cause why any man should object that it will be but base, and of no price and estimation. But the glory of this second Temple will be greater than the glory of the first, as the Lord himself doth testify. Of the unlooked for works of God. It is said in the holy Scriptures, that God doth oftentimes bring to pass wonderful things, both because in rewarding of godliness ordinarily, and punishing of ungodliness: he setteth up the meek, and pulleth down the proud: and also because he restoreth things which are almost quite gone to decay, contrary to all men's expectation: and those men which seem most of all to flourish, doth he in his his just judgement throw down to the ground. Psal. 75. 6. 7. Promotion cometh neither from the east, nor from the west, nor yet from the wilderness: For God is the governor, he bringeth low, and he exalteth. The meditating upon these works of God, aught to nourish and kindle in us fear of God, and the hope of having these miseries mitigated wherewith we are oppressed. The jews thought in times past that it could never come to pass that the latter temple should be corespondent to the former in any point. Neither was there any other cause, from which this imagination did spring save this, because they did look unto themselves, and unto the small wealth of the jewish people, and not unto God. But the Prophet in the name of the Lord God of hosts, telleth the jews of little faith a thing that they little looked for: namely that the glory of this temple would be greater than ever was the glory of the first Temple. And how often are we brought to the pass in time of adversity, whereunto David doth confess himself to have been brought? Psal. 31. 22. But I said in my haste, I am cast out from the sight of thine eyes: notwithstanding, thou hast heard the voice of my prayer, whilst I cried unto thee. Let us therefore endure, and so much as we are able let us save ourselves in time of prosperity. The Church of GOD in Germany is marvelously troubled in these our days, & that by the counsels and endeavours of these men; which had rather be Lords over God's Heritage, and enforce all other men to receive their doctrine: then to be examples unto the flock. But let us valiantly bear the unjust preiudices, 1. Pet. 5. ●. & excommunications of these princely Potentates, and looking unto the judgements of God (whereof he often showeth manifest tokens) let us wait for the mitigation of these evils. For God is faithful, and he will not suffer us to be tempted above that which we are able to bear. He neither slumbereth nor sleepeth which keepeth Israel. Therefore to him alone let us commit the Church, and all ourselves also. 8 Argument drawn from the plenty of peace, and of the gifts of the holy ghost. And in this place will I give peace, saith the Lord God of hosts. Under the word (peace) he comprehendeth by Synecdoche all manner of spiritual gifts. For the jews did not enjoy earthly peace long, and the second Temple was oftentimes spoiled, and at length was it set on fire, and overthrown. But the prophet Haggeus reasoneth thus. God will give peace in this Temple, he will cause the gospel to be preached, he will power out the spirit of grace and of prayers. Wherefore you must apply the holy work, that you may obey your chiefest good thing, the Lord your God commanding you to build this second Temple. Object. The Lord jesus saith: The hour cometh whenas ye shall neither in this mountain, neither at Jerusalem worship the Father. Therefore God did not give peace john. 4. 21. in that place. For doubtless there can no peace be given without prayer, & faith, and other gifts. Ans. I deny the consequent, and my reason is this, because there is ignoratio elenchi, ignorance of an argument. For these sayings are not uttered both concerning one time. God gave peace in that place, in that he preserved and enriched wonderfully with the plenty of the gifts of the holy Spirit, the remnant of the godly, until such time as the Messiah was given, and the jews were rejected for their invincible hardness of heart: and the holy City together with the Temple was overthrown, and quite destroyed, the gospel was preached far and wide amongst the Gentiles, and jesus Christ was believed on in the world. Of the presence of God's grace. As light doth accompany the rising of the sun, which lighteneth things which are upon the earth: so the participation and powringe out of God's gifts doth follow the presence of his grace. 2 For wheresoever God is, he both is & worketh there freely, and effectually. 3 God is sometimes 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 just judgement he forsaketh certain persons. Behold, your house is left unto you desolate. Mat. 23. 38. 5 But the Lord doth never quite forsake the Church of the elect. Isa. 54. 7. I have left thee for a space, but in my great mercies will I gather thee together. 8. In the time of my wrath I hide my face for a while: but in mine everlasting mercy have I had mercy on thee, saith the Lord thy redeemer. 10. The mountains shall remove, and the hills shall fall down: but my mercy shall not departed from thee, neither shall the covenant of my peace fall away, saith the Lord that hath compassion on thee. 6 The same opinion must we have concerning all the faithful. For God is also present with them by the power and grace of his spirit. He furnisheth them with most excellent, and wholesome gifts, with faith, hope, charity, patience, and other things, which are undoubtedly testimonies of the presence of the grace of God. And howsoever such men so suffer persecution by false brethren, be smitten with blockish thunderbolts, and rash curses: yet must we make great account of them, seeing they far no worse than did the Prophets & Apostles in times past. We know what David saith. But unto the saints which are upon the earth, and the Psalm. 16. 3. strong, toward whom is all my delight. 43. Lect. Verse. 11. The four and twentirh day of the ninth month, in the second year of Darius, was the word of the Lord in the hand of Haggeus, saying. THis verse containeth the circumstances of the second oracle which is in this chapter set down, where-of I will speak orderly and briefly. 1 The time. In the second year of the reign of Darius the son of Histaspes, which was before the birth of Christ about 519. years, and in the year after the creation of the world 3 444. according to Funcius his chronicle: in the 24. day of December, which month the Hebrews call Cisleu, was this oracle published. We see that the prophets do exhort us by the examples of their diligence, attentively to observe at what time the celestial doctrine was purged and preached, what signs of times happened, whose ministery God used: that we may be confirmed in the faith, and sanctify the name of God. The author. This oracle proceeded from the Lord God of hosts. For prophesying came not in times passed by the will of men, but the holy men of God being moved up the holy spirit, spake*. Hence therefore do we fitly gather 2. Pet. 1. 20. 2●. that no prophesy of the Scripture is of any private motion. And for this cause they which are Teachers in the Church, must examine all things by the proportion of faith, and they must have respect unto the dignity of prophesy, whether a man look unto the sincerity of things, or the purity of speech, according to these sayings. Rom. 1. 12. 6. Whether we have prophesy according to the proportion of faith. And again. If any man speak, let him speak as the word of God. 1. Pet. 4. 11. 3 The Crier was Haggeus the prophet, & the ambassador of the Lord. For God in times past spoke many times, and sundry ways to the Fathers, by the prophets. Now speaketh he Heb. 1. 1. unto us by the faithful Ministers of the Church, whom whosoever doth hear, he heareth the Luk. 10. 16. Lord jesus. And those men must remember, that they do not speak in their own name, but in the name of God, and for this cause must they speak reverently, least in time to come they be punished for doing their message wrong. Of the dispensation of the mysteries of God. forasmuch as it is so often repeated, that the Lord spoke by Haggeus the prophet, to the end that these oracles might be of credit and authority: and it is also very profitable for us to know● thoroughly, how the mysteries of God are orderly distributed: I will entreat thereupon positively. The Lord jesus grant that we may also handle this point with great fruit, and that in the same we may adore the wisdom and goodness of God. 1 We call these points of the doctrine of faith, hope, & charity, which are set forth in the word of God, and are sealed with the Sacraments: the mysteries of God. 2 We call them mysteries because they do far exceed the capacity of the natural man. For they are unto him foolishness, neither can he ●. Cor. 2. 14. know them, because they are judged & discerned spiritually. They are called the mysteries of God, because as they proceed from him alone, so are they also revealed by him alone. Mat. 11. 27. Neither knoweth any man the father, but the son, & he to whom the son will reveal him. And again. Flesh and blood hath not revealed these things to thee, but my father which is in heaven. Mat. 16. 17. 3 In these, all things must be referred unto Christ, who is made our wisdom, righteousness, sanctification, and redemption. As Christ is to be compared with all other things: so is he made unto us all things, for our salvations sake: so that we ought thus to determine with ourselves, to know nothing amongst other men, but jesus Christ, & him crucified. We know 1. Cor. 2. ● the verses: Si Christum discis, nihil est quòd caetera nescis: Si Christum nescis, nihil est quòd caetera discis. If Christ thou learn it skilleth not If thou dost know none other thing: If Christ thou know not, all things else To learn, no gain at all doth bring. To learn jesus is more profitable than any thing that can be known, as saith Bernard in a certain Epistle: who in another place saith very godlily, that the name of jesus, is meat, light, and medicine. And as Christ▪ jesus is made unto us all things, so ought all out life, studies, and actions, to smell of nothing but of faith, love, humility, righteousness, and finally (that I may be brief) of Christ jesus our Lord, who dwelleth and reigneth in us. They which brooch, and bring abroad the oracles of GOD, are the faithful ministers of God his Testament, who as Paul saith do sow spiritual things. It is required at the hands of these, that they be faithful. 1. Cor. 4. 2. It is required of the disposers, that every man be found faithful. Ob. Paul saith, For to this man truly is given by the spirit the word of wisdom, and to another the word of knowledge, by the same spirit. 1. Cot. 12. 8. Therefore spiritual gifts are not given by the ministers. An. I answer. Things which are subordinate, are not contrary. God alone doth give spiritual gifts, if you respect the principal cause: but if you respect the instrumental causes serving out-wardly, then meeteth you that saying of the Apostle: Therefore who is Paul, or who is Apollo's, but ministers by whom you have believed, and as God hath given to every man? 1. Cor. 3. 5. And here must we admonish the younger sort, that they do diligently distinguish these sayings, wherein the whole ministry is spoken of in general, from these wherein it is spoken of in part, that is, wherein mention is made either of the inward, or outward ministry. For if they respect the former sort, they shall oftentimes find that thing attributed by Synecdoche to the ministers of the word, as to the inferior causes: which is proper to the principal efficient cause. As these two sayings do testify, wherewith we will at this time be contented. Who-soevers sins ye remit they are remitted unto them: and who-soevers sins ye retain, they are retained. joh. 20. 23. Take heed to thyself, and to thy doctrine, continued in these things, for if thou shalt do that, thou shalt save thyself and them which shall hear thee. 1. Tim. 4. 16. Paul speaketh of the parts of the ministry by an opposition, where he saith: Therefore, neither he that planteth is any thing, neither he that watereth: but God who giveth the increase. 1. Cor. 3. 7. 4 And as it is not lawful for the ministers to separate the sacraments, from the word of the covenant: so is it not lawful to take away the relation and affinity that is between spiritual things, and their signs. Although we are not ignorant of this, that God who worketh most freely, doth work sometimes by means, sometimes without means, and that he is able if he will, to give spiritual things without the external signs: yet must we do all things decently, and in order, according to the rule which he hath set down. Object. Paul saith: Christ hath not sent me to baptise: but to preach the gospel. Therefore the Word and the Sacraments may not be separated. Ans. I answer, that Paul speaketh thus in some respect, by way of comparison, to the end he might declare that he was chief sent to preach the gospel, & that he doth not simply deny that he was sent to baptise, which thing may appear by that which went before. 5 For like-as man consisteth upon the body and the mind: so doth the holy administration consist upon visible signs, and spiritual and invisible things. 44. Lect. March. 10. THe body is no dishonesty to the mind, which useth the ministry there-of as of a most fit instrument, to do many excellent things withal. And by the signs instituted, & commanded by God, are the spiritual things, & the reasonable service no whit dishonoured, but they serve according to God's ordinance to the representing of these things. Ob. God doth oftentimes testify that he is displeased with the Ceremonial worship which he hath not commanded, etc. According to these sayings: Because thou wouldst no sacrifice and I would have given it thee: thou wilt not have burnt offerings. Psal. 51. 18. And again: Why do ye offer unto me a multitude of your sacrifices, saith the Lord? I am full. Isai. 1. 11. And again, I will have mercy, and not sacrifice: and the knowledge of God rather than offerings. Of. 6. 6. Therefore the holy administration consists only upon spiritual things: neither hath it any need of the external signs. 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, giving of thanks is preferred before sacrifice: godliness, before bodily exercise. In the second, all sacrifices are not condemned, but only those which superstitious men did offer without faith, with an opinion of the work wrought. In the third, moral things are preferred before things ceremonial, and the reasonable worship before the sacrificial worship. Therefore the works which God hath commanded are not simply condemned. 6 As the Sacraments may be perceived by the senses, and the external word pierceth the ears: so the things by the Sacraments signified are apprehended by the sensitive instruments of faith, and by faith are they perceived. Reasons. 1 For the Sacraments are visible signs, & signs instituted by God, of an invisible grace, and the spiritual gifts. 2 The things by the Sacraments signified are invisible: but faith is an argument of things Heb. 11. 1. which are not seen. And this faith is to the heart in steed of eyes, ears, mouth, hands, whereby we apprehend Christ, & apply him unto ourselves. 7 Christ hath the word of life. joh. 6. 68 And whilst the father teacheth us inwardly, & writeth his laws in our hearts, we are taught of God: but the word which is the sign there-of is joh. 31. 33. joh. 6. 45. preached outwardly by the minivers of the word. Ob Isa. 4. 2. The servants of God are commanded to speak unto the heart of Jerusalem. therefore the ministers of the word do also speak inwardly unto the heart. An. I deny the consequent, because in the antecedent, that is attributed to the inferior cause, namely to the external ministry, which is proper to the principal efficient cause, namely to Christ, who executeth the internal ministry, and speaketh unto the heart. The reason of this manner of speech is drawn from the end, because th'end and purpose whereunto they which are Teachers in the Church do serve, is this, so to pierce the ears with the lively voice of the word of God, that the efficacy thereof may be mighty in the heart, and may burst out into the works which are meet for repentance. Therefore let us acknowledge the agreement which is between the Minister of the word speaking unto us outwardly, and God the father comforting our hearts inwardly. Neither let us otherwise then the thing itself declareth to be true, disorderedly attribute these things simply to the external minister, which are only proper to God: and let us not confusedly ascribe those things to God, which are proper to the ministers. Let us receive the voice of Christ when he speaketh, with a pure heart: let us hear the voice of the minister with open ears. 8 It is God that circumciseth the heart: but it is man that circumciseth the flesh of the foreskin. Deut. 30. 6. Here all men may see that God doth not circumcise Gen. 17. 24. 25. the flesh of the foreskin immediately: but it is cut away by man: on the contrary, God doth circumcise the heart without the help Col. 2. 11. of another. And for this cause is it that Paul calleth the circumcision of the heart, circumcision done without hands. Stephen the first Martyr calleth the jews which were circumcised in flesh and not in spirit, uncircumcised in Act. 7. 51. heart. Act. 7. 51. Ob. The Lord giveth this commandment, Deut. 10. 16. Circumcise therefore the foreskin of your heart, and be not any more stiffnecked. therefore not only the flesh, but also the heart is circumcised by man. An. I answer, it is a fallacy of the pelagians a non causa, ut a causa, from that which is no cause, as if it were a cause, if any man do gather the power and strength of man out of the commandment. Augustine saith better. By the commandment learn what thou shouldest have, by reprehension, that thou hast it not through thine own fault: by prayer, of whom thou must ask that which thou shouldest have. 9 The Ministers of the word baptise Mat. 3. 11. with water: but it is Christ which baptizeth with the holy ghost, and with fire. Let no man invert this good order of the dispensation of baptism. And let us persuade ourselves that we are as surely baptised of Christ by the holy spirit, and fire inwardly: as we are sprinkled outwardly by the Ministers of the word with water. Ob. One Minister doth give one baptism. There is but one baptism. Eph. 4. 5. Therefore the Ministers of the word do not only baptise with water, but also with the holy ghost. An. I answer unto the maior proposition, wherein there is first an Equivocation in the word (One). Secondly, there is petitio principij, a craving of that to be granted, which is chief in controversy. For it is said there is one baptism, not in respect of the sign, and the thing signified, but of those which are partakers there-of. Albeit therefore it behoveth us to live together in unity, because we are all baptised with one baptism: yet doth it not thereupon ensue that the Ministers do baptise with the baptism of the spirit: unless a man will speak metonymicallie. 10 In the Sacrament of the Lords Supper joh. 6. 51. Christ doth give to the faithful, bread, * which is his flesh, which was given for the life of the World. * But the Ministers do give 1. Cor. 11. 28. bread. The same opinion must we have concerning the blood of Christ, and the sign there-of, namely the Lords wine. moreover, let us not corrupt the dispensation of this good order. For as we see with our eyes things which are visible: we hear with our ears sounds and words: with the smelling we smell savours: with the touching we touch the four first qualities: so in the Lord's Supper we see the visible and earthly signs the Lords bread, and wine: and with the mouth we consume them naturally: but we acknowledge that the invisible celestial things, which cannot be perceived with the outward senses, (namely the body of the Lord which was given for us, and his blood which was shed for us) are offered unto us by faith, which is an argument of things which cannot be seen: and that we receive them only by faith, and that by a simple, and inexquisite faith: as saith Cyrillus. Good God how unlearned and monstrous are those speeches which we see some men use (by whom the Lord doth tempt and prove us now): namely, that the body of Christ is received with the mouth, and that as well of the Infidles, as of the Believers? And again, that the very body of Christ is put into the mouth of the receiver, by the hand of the Ministers of the word. I quake when I think upon these things which follow hereupon. For they speak as foolishly as if a man (inverting the order of things) should say, the earthly things are received with the mouth of the soul, and that celestial things are received with the mouth of the body. Let us which continue in the way of truth, through the grace of GOD, pray earnestly for them which think otherwise then we do, that the Lord will open their eyes, and give them grace to think one thing with us in the Lord. Quest. What thinkest thou of that notable saying of Macarius the Egyptian. The bread and the wine are types of his flesh, and blood, and they which receive the visible bread, do eat the flesh of the Lord spiritually? Ans. I do very well like that saying, neither were it an hard matter to gather together many such like sayings, wherein the like thing is affirmed. Notwithstanding, this aught to satisfy us, that the same is extant in the declaration of the confession of basil. Quest. But some there be which do think that it is an absurd thing for any man to say, that the body of Christ is eaten spiritually, and not corporally? For they reason thus. The body of Christ is eaten, therefore it is eaten corporally, and not spiritually. Ans. To the end I may answer briefly, I say, that as surely as we receive the bread and wine of the Lord, so surely are we made partakers of the body and blood of the Lord in that holy Supper. For the Lords Supper consisteth upon these earthly things, and the heavenly things, both which we receive. 2 And as touching the receiving of heavenly things, I say moreover, that we receive them only after a spiritual manner. Now I add this reason: because these things are not present as in place, therefore not visibly. And for this cause are they not present as in place and visibly, because they are not present corporally, and therefore are they not perceived by the outward senses. Very excellent truly is that decree of the counsel of Nice concerning the holy supper of the Lord. And here again touching the lords table: we do not basely set our minds upon the bread and the cup which are upon the table, but lifting up our minds, we perceive by faith the lamb of God, which is set upon that holy table, which lamb taketh away the sins of the world, which was profanely slain by the Priests, and we truly receiving his honoble body and blood, do believe that they are signs of our resurrection. And for this cause we do not receive much, but a little, that we may know that we eat not to fill our bellies, but unto sanctification. I might add also an other reason drawn from the definition of the natural and bodily eating: which teacheth us that the lively flesh of Christ is not eaten bodily & with the mouth. The same is extant. Mark. 7. 18. 19 But I will speak thereof else where if the Lord will, and give me leave. If any man say that the body of Christ is eaten sacramentally, not spiritually, we will pray him to learn to speak properly with the Church and not to trouble the younger sort with such dark sentences. Forasmuch as the lords bread is the Sacrament of the body of Christ, and therefore is the bread called the body of Christ by Metonymia: he which eateth this bread, eateth the body of Christ sacramentally. To the end the younger sort may understand these things: I say that the body of Christ is called his body sometimes properly, sometimes metonymically. As the body of Christ (as it is called his body properly) is given to be eaten of us truly and spiritually, so is it received of us truly and spiritually. But the body of Christ, as it is called the body metonymically, (that is the Lords bread, if you respect the same as it is bread is eaten naturally: and if you respect it as it is the Sacrament of the body of Christ, he which eateth this bread eateth the body of Christ sacramentally. But let it suffice to have spoken thus much by the way. For even three words are sufficient in a good cause. God grant that all things may serve to his glory and our instruction. 45. Lect. April 29. A declaration of the parts of the oracle, concerning the censure of the religion, and of life the jewish people. IF, as Galene doth think, the Physicians ought to behave themselves in the cutting up of the brain, as in a temple where the holy ceremonies are done decently & orderly: much more ought they which study the holy Scriptures with great reverence rightly to cut in pieces, and divide the word of truth, in the school of the holy Ghost. Therefore I beseech the eternal GOD to sanctify us by his truth, and to give us grace so to enter into the secret corners of this oracle, that we may thence gather and bring such things as may serve to the sanctifying of God's holy name, and our own salvation. Moreover if every thing which is set in order be comely as saith Augustin, then is the declaration of this oracle most comely, forasmuch as it is set in very good order. Which we intent now to declare using a divisive instrument. The parts of the Oracle are two in number, a parable, and an exhortation. The parts of the argument, wherein the Prophet proveth that the jews, and their administration did displease God, because they were unclean, are thus disposed. 1 It containeth an exordium, concerning the persous which were their own judges. verse, 12. 2 The first problem or hard question concerning things which did not sanctify: and the exposition thereof consisting upon a denial. verse, 13. 3 The second problem concerning these things which make a man unclean, and an affirmative exposition thereof verse. 14. 4 The applying of the former parabolical problems unto the Prophet's purpose. Wherein he teacheth that both the people of the jews, and also all their worship which they did to God, so long as the Temple was unbuilt, was unclean, & for this cause was not acceptable in the sight of God. ver. 15. And we see that in all these there is a preventing of an objection which is this: As if our sacrifices, Sacraments, holy days, and all our ceremonies which God hath appointed, could displease the Lord, the Temple being yet not built, so that for their sakes, we must needs build the Temple, lest God do not allow of them. The Prophet answereth that all these things were profane, and not acceptable in the sight of God, because that neglecting the temple (which God would have builded) they would rather purchase and demerit his favour by their ceremonies. The exhortation. The other part of the oracle consisting upon an exhortation unto a more narrow consideration of the life, dependeth upon the former part, and may be thus divided. 1 First it containeth a rehearsal of the former life, and of those evils whereunto it was subject, and of the principal causes thereof. For it becometh the godly to profit under the fatherly correction and chastisement of God: and hereunto doth the remembrance and consideration of evils that are passed not a little avail. That they were punished it appeareth in the 16. verse. The cause why they were punished is set down verse 18. The Lord saith he smote the jews, and he reproveth them because they did not repent. 2 Secondly it comprehendeth a promise of a blessing which God will send upon the jews, after they have taken in hand 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 Prophet declareth who will bless, and whom he will bless. verse. 19 20. All these things tend to this end, that we may know, that all those are accursed, which buste themselves so in holy, civil, and household affairs: that they have no regard of the glory of God, and the edifying of his Church: and that they are blessed which do so administer holy things, and things appertaining to this life, that before all things they give unto God the things which are his, and bend all their might to the building up of the Church. Ver. 12. Thus sayeth the Lord of hosts, ask now the priests the Law. The meaning of these words is this. Propound unto the priests (which profess that they are leaders of the blind, a light to those Rom. 2. 19 20. which are in darkness, teachers of the unlearned, masters of infants, because they have a form of knowledge and truth in the Law) such questions as are not contrary to their profession, but are questions of the Law, and such as are proper to their profession etc. 1. In this place we will note, that when as the corruptions of religion are to be redressed, we must first begin at those which are teachers in the Church, and not at those which are learners. For unless the teachers be brought into the way of truth, the blind shall lead the blind. 2. And when as their errors are to be convinced, we must use a religious kind of zeal and wisdom, that they themselves condemning themselves, may give glory to God, and yield to the truth. For if the teachers be convinced of error, and do suffer themselves to be brought back again into the way of truth, the hearers will be easily brought to the same. 3. It is the duty of those which are teachers in the Church, to answer discreatlie when any question is asked them concerning the Law, according to that saying. The lips of the priests shall keep knowledge, and they shall require the law at his mouth: because he is the messenger of the Lord. Let us also think that this is spoken to us which are students in divinity, and are bound to give an account of our faith when it is demanded of us: and let us get to ourselves the most excellent knnwledge of heavenly things both by study, and also by prayer. There is a merry jest of Cicero extant, which he used toward Pompilius, who would seem to be a Lawyer, when as he was altogether ignorant of the law. For being called to be a witness in a matter, he answered Cicero, that he knew nothing. Cicero made answer tauntingly, perhaps saith he you think that the question is asked you concerning the law. But it is greater shame for one which professeth divinity to have nothing to answer, when he is asked concerning things which appertain unto salvation. 46. Lect. 13. April. A digression concerning the doctrine wherein those which are teachers in the Church must excel. Jerome in his commentary upon the Epistle of Paul unto Titus Chap. 1. 9 expounding these words, That he be able to comfort in sound doctrine, and to refute them that speak against it: saith thus: The former things which he placed amongst the virtues of a bishop, do appertain unto the life: but this which he saith: That he be able to comfort in sound doctrine, & to refute those which gainsay it: is to be referred unto knowledge. For if the life of a Bishop be only holy, he may profit himself in so living. Furthermore if he shall be instructed both in learning, and speech: he may be able to instruct both himself and others: and not only to instruct and teach his own, but also to refute his adversaries: who unless they be refuted and convinced, will easily turn away the hearts of the simple. This place maketh against those men, who giving themselves to slothfulness, idleness, and sleep, do think it a sin to read the Scriptures: and they contemn those, which meditate upon the law of the Lord day and night, as babblers and unprofitable persons: not considering that after that the Apostle had set down the catalogue of the conversation of a bishop, he commandeth also that he be learned. 1 The doctrine wherewith the pastors of Churches ought to be furnished, is called by many The divers names of this learning. names in the scripture. Sometimes it is called the word of knowledge, wherein a teacher ought to excel. Sometimes it is called the word of wisdom, which is necessary for a pastor, whose duty is not only to teach men, but also 1. Cor. 12. 8. to comfort some, to reprove some, to exhort some. In this word (Knowledge) we must not● the divers significations thereof. For there is one kind of knowledge which is so called by equivocation, as that which Paul saith to be falsely so called, which consisteth upon false doctrine, vain babblings, and oppositions. Such 1. Tim. 6. 20. is for the most part the school divinity, wherein also the chief points of faith (which are set without the doubtfulness of man's judgement) are handled both ways, after the school manner. There is an other kind of knowledge, which is the true knowledge, which is sometimes called Wisdom. Augustine disputing about the trinity, saith thus. This is the right distinction of wisdom and knowledge, that unto wisdom doth appertain the intellectual knowledge of eternal things: and unto knowledge belongeth the reasonable knowledge of temporal things. And Aristotle in his sixth book of Ethics defining knowledge, saith, that it is a demonstrative habit. The same Metap. 1. saith, that Wisdom is the knowledge of the first and highest causes. And in his Rhetoric Lib. 1. he saith, that it is the knowledge of many and marvelous things. But these words are taken in the holy scripture, for the most part confusedly, whenas they entreat of the knowledge of the mystery of our salvation. Therefore will not we distinguish them. 2 The Genus of this understanding 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 given me, according to the working of his power. But the word (understanding) which the Apostle useth in the same Chapter ver. 4. is taken somewhat more strictly. Whereby when ye read ye may know my understanding in the mystery of Christ. The difference. 3 The Difference may be fet from the end thereof, as in that saying of Zacharie: And thou mayst give knowledge of salvation to his people. Luk. 1. 77. receiving the reward of your faith, even the salvation of your souls. Of the which salvation the Prophets have inquired and searched, which have sought after the grace which should come upon you. 1. Pet. 1. 9 10. Therefore this doctrine is the understanding of our salvation, and the causes thereof: whereof we will speak hereafter. 4 Amongst the other properties of this understanding, Propria. these are rehearsed. First that it is Tit. 1. 1. 2. an acknowledging of the truth which is according to godliness. That it joineth spiritual 1. Cor. 2. 13. things with spiritual things. For it doth not corrupt the sincerity of the celestial doctrine with any leaven. 5 The adjunct of this knowledge is, to lighten other men by godly instruction, according to that saying of Christ. You are the light of the world. Mat. 5. 14. And again, The lips of the Priest keep knowledge, and they shall require the law at his mouth: because he is the messenger of the Lord of hosts. Mat. 2. 7. And now seeing that (as chrysostom saith in a certain place) the things which were spoken to the disciples, were spoken to all: let us remember that we also must in time by prayer obtain of God, and by earnest study get this excellent gift of God, that we may use the same to the edifying of many. And let us quake and tremble whenas we light upon the sayings which concern the ignorance of the false Prophets. isaiah. ●8. 9 Whom shall he teach knowledge? and whom shall he make to understand that which he hath heard? They are as weaned infants. That is they are rude, & ignorant of heavenly things as infants. And again, His watchmen are blind, they are altogether ignorant. cap. 56. 10. The efficient cause. God the father worketh by the holy ghost the gift of understanding in the faithful pastors of the Church, as it appeareth both by certain testimonies which I have alleged, and also by this promise of our Lord Christ. And that comforter even the holy spirit whom the Father shall send in my name, he shall teach you all things, and shall bring all things to your remembrance, which I have told you. john. 14. 26. The material cause. 7 The matter of this knowledge is Christ jesus, who in respect thereof is said to be made unto us wisdom. And for this cause also our Apostle saith, I had not determined to know any thing amongst you, but Christ jesus and him crucified. 1. Cor. 2. 2. The formal cause. 8 Thou mayst with the Apostle call the form of knowledge, and of truth in the law, that is, the information of knowledge and truth in the law, the form of this knowledge. Ro. 2. 20. And again, The form of doctrine. Rom. 6. 17. They which are furnished with this knowledge, may gather by testimonies and reasons conferred together, that jesus Christ is our life, our health, our resurrection. As it is said of Paul being newly converted. But Saul increased the more in strength, and confounded the jews that dwelled at Damascus, confirming by testimonies conferred together that this was Christ. Act. 9 22. The end. The next end thereof is, that it may serve to the instruction, correction, consolation, and exhortation of those men, which are coheir, partakers of one body, and partakers of his promise in Christ through the Gospel. Eph. 3. 6. And the last end of this knowledge is the glory of God, according to that saying of the same Apostle: To the intent that that manifold wisdom of God may be made known by the church, to the principalities and powers, in heavenly places. Ephe. 3. 10. Therefore that doctrine wherein the pastors and doctors of the Church ought to excel, is the gift of true understanding, which is according to godliness, concerning our salvation, serving to instruct the faithful that which the spirit of God, revealing Christ, worketh to our restoring and the glory of God. Learn first (saith Hyerome) before thou teach. For no man shall ever be able to teach those things whereof he is ignorant. Therefore they do offend grievously which being neither furnished with the knowledge of heavenly things, nor with the use of spiritual things, do take upon them to teach in the Church. And (as Bernard saith) being more ready to take the chair, than the charge, for their bellies sake, to the great hindrance of the Church: they play the part of those men which get their food with their tongue, and also they play the Parates, in that they learn by heart, and pronounce without judgement, sermons penned by other men. 47. Lect. 36. May. Now let us return in God's name unto our purpose. For those things aforegoing, which were spoken concerning the skill in the law of God, which the Priests ought to have: tend only to this end, that we may understand that the Priests unto whose consciences the prophet appealeth, did condemn themselves. Verse 13. If any man shall bear holy flesh in the skirt of his garment, and with his skirt do touch bread, or pottage, or wine, or oil, or any meat, shall it be made holy? And the Priests made answer and said, No. 1 The Fathers, the Prophets, Christ himself, and his Apostles did often times use a parable to reprove, and convince men by their own judgement. There be parabolical examples extant. jud. 9 which jotham the son of Gedeon useth of the kingly honour given to the Olive tree, the fig tree, the vine, and the bramble. Which Nathan the Prophet useth when he did reprove David for murder and adultery, of the rich man and the poor man: which the woman of Thekoah useth, of her two sons. 2. Sam. 14. Which Christ jesus useth, of the two sons which were sent by their Father into the vineyard: of the vinyeard and husbandmen: of the marriage of the kings son. Mat. 21. 22. In this place we have an example of a Problem. And again in Mat. 21. 25. of the baptism, or doctrine of john the Baptist. And in the Chapter following, of Christ the Lord and son of David. A Position. It is a point of spiritual wisdom so to appeal unto an other man's conscience, whether it be by a Parable, or a Problem, or by some other means, that he may plainly confess that he is convict, and that giving the glory to God, he may yield to the truth. 2 The meaning of the problem which Haggeus did propound to the Priests, is this. Do you think that you have therefore been an holy nation, because you have lightly executed the ceremonial worship, neglecting the restoring of the Temple. Nay I prove that you have been unclean, after this manner. Look how much holy flesh which is carried in the skirt of the garment, doth sanctify other meats when the garment toucheth them: somuch doth your superstition and bodily exercise sanctify you from the infection of sin. But flesh which is wrapped up in a cloth doth not sanctify other meats. Therefore these ceremonies and bodily exercises do no whit avail to the sanctifying of you. Some there be which by contradiction do take these words (holy, and to hallow, or sanctify) so, that they may signify, 1. Cor. 14. (profane, or to make unclean.) Therefore the meaning shall be this. Unclean flesh which is wrapped in a cloth doth not pollute other meats. Let the godly judge whether exposition is better. For the spirit of the prophets is subject to the prophets. 1. Position. The people of God must not acknowledge that their sanctification (whereby they are cleansed from the infection, and uncleanness of flesh, and blood) cometh from the hungry and weak elements of the world. 2. Position. All things are clean to the clean: but unto the profane and infidels there is nothing clean: but even their mind and conscience is unclean. Tit. 1. 15. Out of this saying may we gather, that only the faithful are clean, and that all infidels are unclean. 3 Position. The worship which profane men do unto God, (forasmuch as it is unclean) it can in no case please God, neither doth he allow the same. The answer. 3 The answer consisteth upon the denial which the priests make. A Position. In the confession of faith, and in our answers concerning religion, we must use no dissimulation, ne feigninge, no feigned refusal. For it becometh us freely to profess these things, which the Lord of his goodness hath revealed unto us. And it is manifest, and execrable impiety falsely to pretend ignorance, lest thou be enforced to confess the matter. As when the jews did say that they knew not whether the baptism of john were from heaven, or of men. Mat. 21. 27. Therefore let no man suffer himself to be so carried away into such dissimulation (being moved with the example of those men, which walk not rightly in the gospel of Christ, and are of some authority) that he feign himself to be ignorant of the truth, and extinguish the spirit which is in himself. Which thing (alas for woo) many have done, and in these days do, to Latonus Hossmeisterut. their utter ruin, as is too evident. A digression. Distinctions concerning conference in divinity. 1 God will have us to stir up the gift of God by godly conference concerning godliness, that we may profit, according to that saying o● Paul, Col. 3. 16. Let the word of Christ dwell in you plentifully with all wisdom: teaching, and admonishing one another etc. Now if all the faithful must do this, how much more ought they to do it, whom God doth separate to teach others? And it must needs be that the holy spirit must be the author, the taskemaister, and moderator of this conference. For the end of such godly conference is the truth, which we must know and bring to light. And it is the holy spirit alone that leadeth us into all truth. 3 The natural man is unfit for such conference. I call him the natural man which followeth in all things the reason of the flesh, being bée-witched with the accepting of persons, and vain glory: and finally, which understandeth not the things of God, but the things that are of men. I prove that he is unfit for such godly conference, thus. No man can dispute rightly about these things which he neither understandeth, nor yet alloweth: but the natural man understandeth not th●se things which are of the spirit of God, for they are unto him foolishness, neither can he know these things which are judged spiritually. Ergo. etc. 4 But the spiritual man will speak truly, and proportionably of the matters which appertain unto God. I call him the spiritual man which is led by the spirit of God, who acknowledgeth Christ jesus alone to be his master: and who in all things (being lightened by faith) doth ●éeke the glory of God. He is fit for such holy conference, because comparing Spiritual things, with Spiritual things, he discerneth all things. 5 The holy Scripture inspired by God, is unto him a mark, and most certain rule. Whether prophecy, according to the proportion of faith. Rom. 12. 6. We have a most sure word of the Prophets: to the which ye do well, that ye take heed, etc. 6 He declareth his understanding according to the example of Christ jesus, both in apposing, and also in answering. I call the word of wisdom and knowledge, or the excellent knowledge of the mysteries of God, Understanding. Apposinge serveth to the finding out, and pondering of things which concern God. For as we must not answer before the opponent hath plainly declared his opinion: so must not the consent go before knowledge. Answering must serve to the weighing and censuring of matters, and opinions: that we may freely testify what the Lord hath revealed to us concerning the same. 48. Lect. 31. March. 1580. forasmuch as the Lord doth command us ●. The. 5. 21. to try all things, and to retain that which is good: we must first confer things together, and afterward lay them up in our heart. GOD will not have us to believe every spirit, but to try the spirits whether they be of God ● john. 4. 1. or no. Therefore let us not take heed to those men, which do feign any assertion (such as this is: Christ ascended, that is, he vanished out of sight) and do command us to believe the same without any authority of Scripture, or reason, saying that we ought not to ask for any proof there-of. To confer, is diligently to compare one part of holy doctrine with another, conferring the testimonies and the reasons together. For there is no one part thereof repugnant to another. but they do all of them excellently agree together. Examples. He which affirmeth that there is frée-will in a man that is not regenerate, he away original sin: & he which either denieth, or extenuateth * this, he taketh away much Original sin. from the merits of Christ. So he which includeth in the bread of the Lords Supper, the body of Christ corporally, he gaine-saith the article of the Creed, He ascended into heaven: which we must understand historically, and not allegorically. So he which will be justified by works, hath no part, nor fellowship with Christ. To lay things up in heart, is to lay up deeply in the mind things which we have considered upon, and which we do well know: that they may be ready, & serve for our purpose when we have need of them: as it is said of Marie, Luk. 2. 19 But Mary kept all these things, pondering them in her heart. 8 whenas the authority of Scripture is alleged, we must see whether we ought to follow the written word, or the meaning there-of. These two rules of Augustine delivered in his third ●ooke of Christian doctrine Cap. 16. are worthy to be remembered. The first is. If it be such a kind of speech as containeth a commandment, or forbiddeth any wickedness or heinous offence, or commandeth profit or bountifulness, it is not figurative. The second. But if it seem to command any wickedness or heinous offence, or to forbid commodity, or bountifulness, it is figurative. Unless (saith he) you eat the flesh of the son of man, & drink his blood, you shall not have life in you. This seemeth to command wickedness, or an heinous offence. It is therefore a figure, commanding us to be partakers of the lords passion, and sweetly, and profitably to remember, that his flesh was crucified, & wounded for us. Thus saith he. 9 Also we must make & mark the choice of the instruments of Logic, namely of a demonstration, and an argument. We must not dispute pro and con after the manner of the Schools, (as do the school divines,) about these matters, which are undoubtedly true, lest the duller and simpler sort be made doubtful. But things which are undoubtedly true are to be handled demonstratively, that they may both be declared, and also by most firm reasons be proved to be true. And false things are to be brought to light, that they may be refuted, & they are also to be reproved, that their falsehood being disclosed they may hurt no man. 10 It shallbe a point of singular wisdom, to know these men well, which are our adversaries. For some men there be which are delighted in the truth, other some there be which are not so. Of the former sort was Apollo's of Alexandria, an eloquent man, & mighty in the Scriptures, whom Aquila & Priscilla instructed more fully in the way of God. Of the latter sort are they of whom our Apostle speaketh. And as jannes' & jambres resisted Moses, so do these men resist the truth, men of corrupt minds, reprobate concerning the faith. But they shall prevail no longer, for their madness shall be made known 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 meekness: so ought also the mouths of the stubborn to be stopped. 2. Tim. 2. 24. But the servant of the Lord must not fight, but he must be gentle toward all men, apt to teach, suffering the evil. Instructing them with meekness that are contrary minded, etc. Tit. 1. 9 10. 11. Let a bishop hold fast that faithful word according to doctrine, that he may also be able to exhort with wholesome doctrine, and to convince them that speak against it. For there are many disobedient, and vain babblers, and deceivers of minds, chief they which are of the circumcision: whose mouths must be stopped etc. 12 We must only dispute about these things which are meet for wholesome doctrine. According to that commandment of the Apostle. But foolish and unlearned questions avoid, knowing that they breed strife. 2. Tim. 2. 23. And 1. Tim. 6. 20. 21. O Timothy, keep that which is committed unto thee, & avoid profane outcries about vain matters, and oppositions of sciences falsely so called: which while some men have professed, they have erred concerning the faith. 13 whenas the truth of any opinion appeareth by a demonstration, we must not doubt any longer. For as they which are past a tempestuous Sea, and are arrived in a Haven, do lay away all fear: so let them which see the amiable light of the truth, cast away the contrary opinion, and profess the known truth, according Psalm. ●16. to that saying, I believed, & therefore I spoke etc. I will say no more at this time, but this, that I would have the studious youth to read oftentimes, and attentively, that little golden book of the most excellent man D. Lambert Daneus, concerning the sophistical arguments of heretics, and diligently to apply to their use his precepts touching the answering of false arguments, gathering together examples there-of out of all authors, where-of there is great store in the books of Calvin, Luther, Martyr, Bucer, and others. Verse. 14. Thus said Haggeus, if a man that is unclean, by reason of the carcase of a man, shall touch any of these things, shall it be unclean? And they answered, It shall be unclean. Jerome interpreteth this place on this wise: There is an other question propounded to the priests: because they answered well to the former, and there is as it were a certain kind of problem or dark question framed, wherein an unskilful person might easily err. For admit some man be ignorant of the law, and like-as he answered touching the sanctified flesh, that the flesh, or pottage, or wine, or oil, or other meats, are not sanctified: so will he in like sort answer in this, and say: that he which is polluted in soul, cannot pollute these things which the holy flesh could not sanctify. Therefore he asketh this question, and saith, If he which is polluted in soul: that is, if he which is made-uncleane by touching of a dead man, shall touch any of all these things, as bread, or wine, or pottage, or oil, or other meats, shall these things be made unclean by his touching of them? And the priests, the chief where-of was jehosua the son of jehosadack, by whom they knew the law, answered and said: All these things are unclean, which he which is unclean doth touch. Thus far goeth Jerome. The problem is, Are these things made unclean, which he which is unclean by the law, doth touch? The answer. They are. For as to those that are clean, all things are clean: so, to the unclean and Infidels, nothing Tit. 1. 15. is clean, but their mind and conscience is polluted. And that which the Apostle speaketh concerning the meat and drink which the faithful do use with thankes-givinge: For it is sanctified by the word of God, and prayer. 1. Tim. 4. 5.) may be understood of the whole life, and functions of the same men wherein they obey the counsel of God. Further-more, here let the studious youth note this distinction of uncleanness. For there was one kind of uncleanness which was ceremonial, and this might be common aswell to the true Israelites, as to the Hypocrites. As for example. If any man had been present with a man which was a dying: if any man had been troubled with an issue of Seed: if any man had touched a menstruous woman, or a dead carcase, or any other unclean thing: he was unclean by the law. And there was, and is another kind of uncleanness of the flesh, and of the Spirit, which floweth from original sin, and is joined with unbelief. 49. Lect. Verse. 15. Therefore Haggeus began to say, So is this people, and so is this nation in my sight, saith the Lord, and so is all the work of their hands: and whatsoever they offer there, it is unclean. THe Prophet apply the former problems to his own purpose, and he convinceth the jews of uncleanness, when as notwithstanding they seemed to themselves to be an holy nation, and the peculiar people of God, whose words and deeds, and especially their holy administration, were approved of God: out of this place must we gather thus much. 1 That God doth not allow of that worship which unclean men do unto him. 2 For God is pure and holy, and will only be worshipped of these men which are holy. 3 That the unclean are prophave, of whom also the Ethnics when they did their sacrifice, said: Depart hence you profane persons. 4 And therefore have we need to be reform and sanctified that we may worship God aright. 5 Fiftly, we learn that the unclean, & infidels do worship God outwardly. 6 And that only the faithful do worship him with the reasonable service. But for instructions sake, we will handle in this fifteenth verse, three things: The proposition, the amplification, and the confirmation which consisteth upon an induction. 1 The Proposition. The jews are unclean. These words seemed no less strange to the jews in times past, which worshipped God in the letter, & not in the spirit: then these would be in these days: Many of the Christians are unclean, howsoever they frequent Sermons, and use the Sacraments. And let us note these aphorisms concerning uncleanness, which we must set down according to the questions of a Method, 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 unclean. Prou. 20. 6. What man can say: I have cleansed my heart, I am cleansed from my sin? 2 There is uncleanness of the flesh, & there is uncleanness of the spirit. 2. Cor. 7. 1. Hereby it appeareth that the whole man is defiled, & not the one part of him only. 3 But this uncleanness proceedeth from the flesh, and not from the spirit. Therefore Paul reciteth uncleanness amongst the works of the flesh. Gal. 5. 19 4 notwithstanding, this uncleanness is attributed one way to the children of God, and another way to the unbelievers. For the children of God are unclean in some respect: first, because they are infected with original sin: secondly, forasmuch as they are not fully regenerated: lastly, because being overtaken with some offence, they must pray with David: O God create in me a new heart. Psal. 51. But the unbelievers because they be destitute of faith (whereby the heart is purified) they are, and are called simply unclean. Now let us also briefly touch the causes of cleanness. The efficient cause there-of is Christ jesus. Heb. 2. 11. For both he that doth sanctify, and they which are sanctified are all of one. The helpers are the regenerate. Isa. 1. wash you, be you clean. The sacrament or sign, is baptism. Eph. 5. 26. That he might sanctify it, purging it by the washing of water through the word. The principal subject, is the heart. Ps. 51. Create in me o God a new heart. The form, the wiping away of the filthiness, & the act of continual sanctification. The next end. That it may be a glorious Church, without spot or wrinkle. * The last end, to see God. * Blessed Eph. 5. 7. Mat. 5. 8. are the pure in heart, because they shall see God. Let it be sufficient to have spoken thus much touching the proposition. 2 The Amplification. This amplification is contained in these words, In my sight, saith the Lord. As if he should say, Although you seem to yourselves to be clean in the sight of the Lord our God, yet doth he plainly testify, that you are unclean. The judgement of God concerning the clean and cleans, is not like to the judgement of men. Men do oftentimes count them unclean, who in the sight of God are clean, and on the contrary. But God who beholdeth the heart knoweth best what ought to be thought of every man. Further-more, it oftentimes falleth out that a man deceiveth himself, according to that saying of Solomon: There is a generation that are pure in their own conceit, and yet are they not washed from their filthiness. Pro. 30. 12. Object. The events are answerable to the counsels and judgements of God. But the clean and unclean have all one event, according to that saying of Solomon: All things fall out alike to all. The just and unjust, the good and clean, and unclean, he which sacrificeth, and he which sacrificeth not, have one event: as is the good, so is the sinner, etc. Eccle. 9 2. Therefore God doth not judge the clean and unclean. An, I answer unto the minor proposition, wherein there is a fallacy from that which is spoken in some respect, unto that which in spoken simply. Certain events both prosperous, and infortunate, are common aswell to the faithful, as to the unfaithful: but not all. Oftentimes both of them are in adversity: sometimes both of them do enjoy prosperity for a season. But like-as even prosperity turneth to the ruin of the infidels: so adversity doth profit the faithful. These latter events are not common to the clean and unfaithful. 50 Lect. 3 The Induction. THe induction whereby our prophet confirmeth the proposition is this. All the jewish nation is unclean. All the works of the hands of this same people are unclean. The offerings which the jews have offered to God are unclean. And all things whatsoever they do are unclean. Therefore this proposition is true: The jews are unclean. In this induction we will note these five points. 1 The order of things. He beginneth with the jewish nation as with the Vine which bringeth forth wild grapes, & not good grapes. That done he proceedeth unto the works of their hands, that is, unto their household and civil affairs, which serve properly to the maintenance of this natural life. Lastly, he ascendeth unto the highest degree, which comprehendeth the administration of the priests, and he testifieth that the jews are unclean in respect of all these things, and therefore are they subject to the wrath of God. The second thing which we have here to note, is, that under these words (Nation, and People) the prophet comprehendeth the men of honour, of mean estate, and of lowest degree. Isaias the prophet in his, 1. Cap. 5. 6. using an allegory, accuseth in these words all estates of men. Every head is weak, and every heart is heavy: from the sole of the foot unto the head, there is nothing whole there-in, but wounds, & swelling, & sores full of corruption. You see how uprightly, and uncorruptly the prophets behaved themselves, if at any time they were to reprove sins which were committed by men of all estates. Their footsteps 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 unclean, unless they be sanctified by prayer, and the word of God. Therefore David in the 90. Psalm prayeth thus. Let the beauty of the Lord our God be upon us, and direct the work of our hands. Faith acknowledgeth and professeth that all our labour is in vain, unless the Lord do bless the same, according to that which is written in the 127. Psalm, 1. ver. If the Lord build not the house, their labour is but in vain which build it: if the Lord keep not the City, the watchman watcheth but in vain. 2. It is in vain for you to rise early, and to lie down late, eating the bread of sorrow: so will he give his beloved sleep etc. 4 Fourthly we have to note that there is the figure Synecdoche in the word (offerings.) For he knitteth together as it were in one bundle all ecclesiastical actions, sacrifices, sacraments, holy days, fastings, etc. And these actions are called unclean, not in respect of God who commanded them, nor of the form: but in respect of men which did not do them in faith, and which rested only upon the work wrought. 5 Fifthly, the end and use of the oracle. Let us remember that the Prophet speaketh these things to us, that descending first of all into ourselves, we may acknowledge and be hearty sorry for these evils and diseases wherewith we are infected: secondly that we may call diligently to an account our counsels, studies, affairs: and that we may not faltter ourselves whenas we perceive that we have rather sought earthly things then heavenly things: and lastly that we may well weigh and consider with ourselves, how, and with what conscience we have worshipped God hitherto, and that we be heartily displeased with ourselves, if we shall understand that we have drawn nigh unto God with our mouth, and in heart have been far from him. A supposition concerning the study of divinitle. 1 We must earnestly beg of God, and somuch as ever we are able must we endeavour, that our studies may be holy, not profane, and unclean. For we are conversant in Chrtstes' school, wherein we must be most earnestly given to holiness. 2 And our studies shall be clean and holy to God, by this means, if GOD shall so thoroughly sanctify us, that our spirit, soul, and body may be perfect. Let us remember that we are the temples of the holy Ghost, which must not be defiled with the filthiness of the flesh and spirit. 2 The works of our hands must be clean. For we must have the mystery of faith in a pure conscience. Let therefore our thoughts, our words, our works be chaste and pure▪ that we may be unto others a laudable example of integrity and holiness: being students in the holy Scriptures, not in outward show only, but in truth and in deed. 4 The same opinion must we have concerning our sacrifices, that is, our prayers, our thanksgiving, our patience in trouble, and all our holy actions, which must needs be lightened by faith and the knowledge of jesus Christ the mediator, that they may be acceptable to God, and profitable to us. 5 The author of our study is God, of whom it is often times said in the law, Be ye holy as the Lord our God is holy. 6 The matter thereof is Christ jesus, who is made unto us not only wisdom, but also sanctification. 7 The form of the study of divinity appeareth not only in speculation, but also in practice, that is, in the unfeigned and continual exercise of true godliness. 8 The ends of this study are not gain, and these things which serve to the feeding of our belly: (for in Christ's warfare we must not seek the commodity of this world: as saith Jerome:) but the glory of God, and our own edification, and also the edification of the whole Church. 9 Let us not doubt, but be well assured that our studies are sanctified by prayer, thanksgiving, & the continual reading of the holy bible. Panormitanus saith that Alphonsus king of Aragonia was wont to boast, that he had red the holy Bible with the gloss fourteen times over. Let us therefore give ourselves to reading and meditating upon the holy Scriptures, which entreat of the almighty God. For Plato saith very well: Omnis scientia magis obest quam prodest sine cognitione optimi. All knowledge hurteth more than it profiteth, without the knowledge of the best. 10 Let us apply these things which we read in the scriptures unto our use, that they may serve to our instruction, consolation, correction, and reprehension. For the end of our study is not only to behold and consider upon things, but also to practise the same. And God will have us not only to be hearers, but also doers of his law. The Lord jesus grant that we may daily profit, and be made better than ourselves, bringing forth fruits meet for our holy profession, to the sanctifying of his holy name, and the salvation of our souls. Amen. 51. Lect. Inn. 13. 1580. Verse. 16. Now therefore I pray you set your heart from this day upward, before the workmen did lay one stone upon another in the Temple of the Lord. THis phrase (Set your heart from this day & upward) doth signify thus much, to call to an account our former led life, & to inquire & judge what hath been done according to the law, and what contrary to the same. There is the same manner of speech used in the 4. Psalm. ver. 4, Speak in your heart, that is, ponder these things with yourselves. Our Prophet in these words exhorteth the jews diligently to consider, what they have been, and how they have behaved themselves heretofore: and he willeth them not to deceive themselves being blinded and bewitched with self-love. For, as Paul the Apostle saith, whosoever seemeth to himself to be some thing when he is nothing, this man is deceived by his own mind: or as it is in the greek text, He deceiveth himself. Gal. 6. 3. Omitting the supposition or argument, we will proceed unto the position. Of the judgement of the Saints. 1 It is without all doubt, that the Saints which live here upon earth, must judge themselves. For this is most certain: If we did judge ourselves, we should not be punished. But when we are punished, we are instructed of the Lord, lest we should be condemned with the world. ●. Cor. 11. 31. 32. The example of Paul is extant. Rom. 7. who did most severely judge himself. 2 And lest we be deceived in this our judgement, we must follow the rules of faith, hope, and charity, appointed unto us by God. For it is meet that we stand or fall by the judgement of God. 3 Of the trial of our faith it is said: Prove yourselves whether you be in the faith or Noah, examine yourselves. Know not ye your owneselues, how that jesus Christ is in you? Unless you be reprobates. 2. Cor. 13. 5. 4 And that must be understood of the words and deeds, & of the whole life, which the same Apostle taught. 1. Cor. 11. 31. If we did judge ourselves, we should not be punished. 5 What the godly judge ought to think of the wicked which are in flourishing estate, the Psalmist teacheth in these words: Until I entered into the sanctuary of God, and understood the last end of these men. Certainly thou hast set them in slippery places, thou makest them to fall into desolation. How suddenly etc. 6 We may learn out of the 77. Psalm, not only what we ought to think of the sudden alteration, and fall of the saints from the cop of dignity: but also a remedy for the same. I numbered the days from the beginning, and the years of old. I called my song to remembrance: I commened with mine heart in the night season, and searched out my spirits. Will the Lord absent himself for ever, and will he show no more favour? And again, ver. 10. And I said this is my death, yet I remember the years of the right hand of the most highest. 11. And I remembered the works of God: certainly I remembered thy marvelous works from the beginning. 12. And I did meditate upon all thy works, and I did devise of thine acts. It is better for us to do thus then to speak unto fortune in that old verse of Demetrius. Thou hast created me, and thou seemest to fly from me. This Censure teacheth us, that it is good for us that the Lord doth humble us, that we may learn his justifications. Sufferings are made unto us instructious, a● he saith in Herodotus. I will make an end after that I shall have told you, that even Pythagoras taught his to descend into themselves, and to try and examine themselves according to the verse: Wherein have I offended, what have I done, or what part of my duty have I omitted. For we offend three manner of ways. First when we do otherwise then we ought, as when Elye did but lightly and for fashion's sake rebuke his children, whenas they offended grievously and many ways. secondly when we do that which should have been left undone. As when Ahas king of juda being not contented to have God for his defender, did fly unto the king of the Assyrians, and became his partner in war. lastly when as we leave that undone which we ought to have done. As if he which is a professor of divinity, do not apply his study as he ought. 52. Lect. 14. june. Verse. 17. Before they were in that work, the husbandman came unto an heap of twenty bushels, and it was but ten bushels. Also the dresser of the vinyeard came unto the winepress, that he might draw out fifty hogsheads of wine out of the press, and there were but twenty. IN this place we have an example of God's curse, whereof mention is made Deut. 28. 20. The Lord shall send upon thee a curse, contrition, and destruction, in every thing which thou handlest and dost, until thou be quite put out, and perish swiftly, because of the wickedness of thy works whereby thou hast forsaken me. 1 In this place we must suppose, that the blessing concerning things appertaining to this life, was unto the people of Israel as the earnest of spiritual things: the curse concerning the same was a most manifest token of the want of spiritual things. The particular in place of the general. 2 Therefore let us think that one Species is put in place of the Genus, & that the Church and common wealth were in like case, as were the private affairs and husbandry. 3 Amongst the other kinds of curses, these also must be reckoned up, when the hope which men have of their studies & affairs, is frustrate. jam. 4. 2. Ye lust and have not, ye envy and have indignation, and cannot obtain: ye fight and war, and get nothing, because ye ask not. Prayers made in vain: as the same Apostle telleth us in the verse following: Ye ask and have not, because ye ask amiss, that ye may spend them upon your lusts. ver. 3. 3. Labour bestowed in vain. It is in vain to hast to rise up early, and late to take rest, and to eat the bread of sorrow: so shall he give his beloved sleep. Psal. 127. 2. 4 And in very deed that which is spoken concerning the harvest and vintage, may well be referred unto other things also, as unto the study of divinity, and unto the administration of the word of God. The Lord in his just judgement doth accurse many, so that seeing they will not love the truth, they are always learning, yet are they never able to come to the knowledge thereof. For they prefer the opinion of men, before the manifest word of God: and being addicted to heresy, they become blind & deaf, so that they can neither see, nor hear these things, which notwithstanding other men do easily see and hear: and furthermore they fall to railing, as Galene saith very truly. The same opinion must we have of the ministery of certain men, and of their vain labour whereby they profit no man. For seeing that they seek themselves, and the glory of this world, they rage, etc. 53. Lect. 17. june. 1580. Verse. 28. I smote you with drought, and meldewe, all the works of your hands: and ye turned not unto me, saith the Lord. THis verse containeth not only a recital of the causes of the former scarcity wherewith the Lord hath punished the jews: but also a complaint of their stiffeneckednes, which they did declare, whenas they were not bettered, though they were moved thereto by the miseries whereof they tasted, Paul calleth this Hardness, and an heart that cannot repent. We will first handle the rehearsal of the causes: secondly this notable question: Whether Rom. 2. 5. adversity doth make men better or no. The recital of the causes. This rehearsal of the causes comprehendeth in itself a treaty concerning meteores, wherein we must consider the causes, and kinds of contrary tempests. The principal cause of such tempests, is God: who sometimes by the good temperature of the air and heaven doth bless us: sometimes he raiseth up horrible tempests, and destroyeth the corn, and making the ground either too dry, or too moist, he doth send a curse upon us. Mat. 5. 45. Our heavenly Father maketh his sun to rise upon the bad and the good, and he sendeth rain upon the just and the unjust, Act. 14. 17. God hath not suffered himself to be without witness, in doing good, giving us rain from heaven, and fruitful seasons, filling our hearts with meats and gladness. But of the fearful tempests of the a●re, & heaven when it is troubled, it is said Psal. 29. 3. The voice of the Lord is upon the waters, the God of glory maketh it to thunder, etc. Let us therefore take no heed to these men which think that Devils and their bondslaves magicians, and witches, are able to stir up tempests. Let us rather think thus, that the wicked spirits which are conversant in the air, and water, d● foresee by the signs and causes, tempests which are at hand, and so they persuade witches, to practise their devilish charms at that very instant, when the tempest ariseth. One kind of horrible tempest is hail. And hail (as Pliny in the second book of his natural history chap. 60. doth witness) is a shower congealed, which falleth oftener in the day time then in the night season, and is sooner resolved De nat. Deor. Lib. 30. than snow. And that which Cicero saith is false. But the Gods do not care for the smaller things, neither do they destroy the small fields, and little vines of all men: neither was it for jupiter to take any heed to that, if blasting or hail have hurt any thing: neither do kings regard every small thing which is in their kingdom. For both in this place, and also in many other places of the holy scripture it is plainly affirmed, that God doth stir up, and also appease tempests, at his pleasure. Psal. 78. 47. He destroyed their vines (meaning the Egyptians) with hail, and wild fig trees with the great hail. He gave their cattle also to the halye, and their possessions to the coals of fire. Drought is called of the latins Vredo, of the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whereby herbs, trees, & vines are spoiled. Pliny in his natural history, writeth after this sort, of divers kinds of tempests. Ante omnia autem duo genera caelestis iniuriae meminisse debemus, etc. And before all things we must speak of two sorts of injuries which the heaven doth. One which we● call tempests, under which are comprehended hail, storms, & such like: which when they chance, it is called the greater violen●●. These proceed from the horrible stars, as we have often times said, as from Arcturus, Orion, the Hoedi. The other is the things which come to pass when the heavens are silent, and when the nights are fair: which no man can perceive until they be done. These things are common, and do much differ from the former, which some call canker, some blasting, some the carbuncle, but all barrenness. Ruellius in his second book of the nature Cap. 151. num. 40. of stocks saith, Plerique dixere etc. Most men have said, that the dew which is burnt with the hot sun is the cause of canker in fruits, and of the Carbuncle in wines, which Pliny supposeth to be false in some respects, and that all blasting cometh by cold only, and that the sun doth no hurt. For first of all we see that this thing happeneth only in the night season, and before the heat of the sun: and that it cometh to pass altogether by reason of the Moon: because this hurt is done only in the change, and in the full of the Moon, etc. Robigo doth signify both a feigned goddess Or blasting. whose feast was called Robigalia, and also a maledie which happeneth to Corne. If any man be disposed to read of the three feasts of the Romans which were called Robigalia, vinalia, Floralia, let him read amongst others books, Pliny in the 18. book of his natural history. Cap. 29. Quest. Whether doth adversity make men better or no? Ans. I answer first by a distinction of men, whereof some do love God, and some do not. To those which love God, all things fall out for the best. Therefore even sufferings are unto them Rom. 8. 24. instructions. For they know, and understand, that they are therefore judged of God, that they may not be condemned with the world. 1. Cor. 11. 37. Secondly by a distinction of afflictions, whereof some are sent for the punishing of men, some for to try them. The godly being chastened both ways, are made better. The Infidels when they are punished of the Lord, they are angry, they rage, they murmur against the judgements of God. Thirdly they only profit by the Lords gentle correction, whom the Lord end●weth with the gift of repentance. But (as Moses proveth by the example of many of the Isralites) GOD doth not give unto all men an heart to understand, eyes to see, ears to hear. lastly Deut. 29. 4. Esayas proveth the same thing by the example of the people of the jews. cap. 9 13. And the people returned not unto him that smote them: neither have they sought the Lord of hosts. Ob. Therefore they which do not repent, are to be excused, seeing they cannot have the gift of repentance. Ans. I deny the consequent, because here is a fallacy, in that that is assigned to be a cause, which is no cause. For the cause of impenitency is unbelief, which is grafted in the natural man. And Oecolampadius saith well, That, where there is want of faith, there is also impenitency, and want of good works. In steed of an epilog I will add certain excellent sayings of the fathers, which serve somewhat for this purpose. Augustine entreating of blasphemy against the holy ghost, concludeth: Therefore this impenitency (for so may we after a sort call by some one name both Blasphemy, and the word against the hole Ghost) is unpardoned for ever. Thereby we gather that there is one kind of impenitency which is unpardonable, and another which is pardonable. And the reason of this diversity is fet from the knowledge, and ignorance of those which do offend. The same Augustine in his 7. sermon of time, sayeth. Whilst that the wicked are bridled, the licentiousness of their sins is restrained. For oftentimes the wicked are reform by stripes, if the exhortations of the just do profit nothing. Punishment doth oftentimes keep back men from damnable facts, whom the benefits of God can not keep in good works. Cyprian. As a good master bestoweth a good alms by the ministery of an evil servant: So also the merciful Lord will call unto repentance one by means of another, although he be an unpenitent person. Thus much did the holy Martyr most truly say of reaping fruit by the impenitency of other men. chrysostom doth by a metaphor testify that the deferring of repentance doth bring forth impenitency. Hom. 9 If (saith he) we shall proceed to neglect a flame which is kindled: we build a fire against ourselves, which we cannot extinguish: for even in wickedness it cometh to pass. etc. 54. Lect. 27. june. 1580. Verse. 19 20. Set your heart from this day and upward, I say from the four and twentieth day of the ninth month, that is, from the day wherein the foundation of the Temple was laid, set your heart. Is there as yet seed in the barn? Furthermore, the fig tree, and the Pomegranate, and the olive tree have not as yet brought fourth fruit: from this day will I bless you. The argument. Since that time▪ wherein (setting apart your worldly business) you laid the foundation of the Temple, hath the Lord blessed you, etc. The positions which are to be noted in this place. 1 like-ass a curse doth ensue too much carefulness for earthly things: so the blessing of the Lord doth accompany the desire of heavenly things. 2 For as the Lord doth worthily despise those which contemn him: so doth he never forsake those which love him. 3 He wilt have the promises of this life, & of life everlasting, to be answerable unto godliness, which is profitable unto all things. 4 This thing is so certain, that the time of the blessing agreeth even with the time of the conversion: as Haggeus teacheth us in this place. 5 Further-more, the scarcity and infirmity of the second causes, are no let, or hindrance to the bountifulness, and power of the first and principal cause. Of the blessing of God. 1 The signification of the blessing of God. The blessing of God (which is called in Hebrew BERICHA, in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) signifieth in this place, the bountiful dispensation or bestowing of the benefits of God, which whosoever do enjoy, they are called, The blessed of the Father. Mat. 25. 34. 2 We gather first of all by the blessing which was promised to Abraham and his seed, that God doth bless us by bestowing upon us his benefits abundantly. Secondly we gather this by the general experience of all the saints, according to these sayings: I will make thee great, and I will bless thee, & make thy name great, and thou shalt be a blessing. And again: Therefore they which are of faith Gen. 12. 2. are blessed with faithful Abraham. Gal. 3. 9 2 Whether it ●ee. And we do in very deed try, that so often as we descend into ourselves, God doth also bless us, and that many ways, as that which followeth shall declare. 3 It is certain, that God doth bless us by 3 What it is. bestowing his benefits upon us. And he bestoweth his benefits upon us, when he giveth us ability to increase, and when he adorneth & furnisheth us most abundantly with all manner of commodities. Therefore we say that the blessing of God, is a participation of the gifts of God, which serveth both to the glory of God, & also to our own health: or that it is an effectual dispensation of good things which serve both for this natural life, & also for the spiritual life. 4 As the spirit is set against the body: so is 4 How many ●ites of God's ●essings there ●e. the spiritual blessing both set against the corporal blessing, and also preferred before the same. Paul seemeth to note these kinds. Eph. 1. 3. He hath blessed us with all manner of spiritual blessings in the heavens, in Christ. The same Paul also speaketh briefly of the earthly blessing. Act. 17. 28. By him we live, & move, and have our being. Our election, and adoption, our calling, and justification, ou● sanctification, and all spiritual gifts must be referred unto the spiritual blessing. But unto the corporal blessing must we refer all the helps of this natural life, which we call things serving to the sustentation of this life. 5 The principal efficient cause of both these 5 Why it is. jam. 1. 17. blessings, is God, from whom cometh every 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 upon the children of this world. (Luk. 16. 25. Son, remember that thou in thy life time receivedst thy pleasures, and likewise Lazarus pains.) But they never have the spiritual blessing given them, unless for a season they taste of certain gifts, as the examples of Saul and judas do testify. The children of God do never want the spiritual blessing, but as for the earthly blessing, they enjoy not the same always. If you respect the matter about which, or the objects of the blessing, the spiritual and the temporal blessing do sometimes go to-gether, as the examples of Abraham, Isaach, jacob, Daniel, job, and of other whom the Lord did bless with all manner of spiritual, and earthly blessings, do testify. Sometimes the saints must be content with the spiritual blessing alone, as Paul saith of himself, and of others: Until this time are we hungry, and thirsty, and naked, and buffeted, & we wander in uncertain places, etc. 1. Cor. 4. 11. The next ends of this blessing is, that we may be holy and unblamable: the last, the praise of the glorious grace of God. Eph. 1. 4. 6. 6 The effect. Of the earthly blessing it is said: The blessing of the Lord maketh rich: and he addeth no sorrow therewith. Pro. 10. 22. The generation of the righteous shallbe blessed. Riches, and plenteousness shallbe in his house. Psal. 112. 2. 3. But of the celestial blessing Paul saith: But I know that when I shall come unto you, I shall come with a full blessing of the gospel of Christ. Rom. 15. 20. And again: Blessed be GOD, even the Father of our Lord jesus Christ, who hath blessed us with all manner of spiritual blessing in heavenly things, in Christ, etc. Eph. 13. 7 The adiunctes of this blessing, are described. Psal. 112. His seed shall be mighty upon earth, the generation of the just shallbe blessed. Riches, and plenteousness shallbe in his house, and his righteousness abideth forever. To the righteous there ariseth up light in darkness. A good man is merciful, & dareth: he ordereth his matters in judgement. And as the approbation of these men which judge aright, doth accompany the blessing of itself: so the hatred of the wicked, envy, and bacbytinge, do follow the same accidentally. For as josephus saith, It is an hard matter to escape envy in prosperity. 8 The curse is contrary 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 privatively, or by taking away of the contrary, accursed, which are destitute of the blessing of the life of God, and of spiritual good things, being subject to sin, and to eternal death. Let the godly learn out of Leuit. Cap. 26. and Deut. 27. 28. the contrariety which is between the blessing and the curse. But, that we may come from speculation unto practice and use: let us persuade ourselves that we are called by the voice of God unto repentance: let us give glory to God: let us be of the number of those which are Gods, & let us rather seek heavenly things, then earthly things. If we do these things, through the assistance and grace of God, Christ jesus who is blessed, will bless our studies, our counsels, and all our life. We have seen now these many years, manifest testimonies of God's curse, in that scattering abroad of the Church, in the poverty of commonwealths, and in the private & public calamities of mankind. Therefore let us at length turn unto him who smiteth us, & humble ourselves ●nder the mighty hand of God, and give glory unto the Lord. 55. Lect. june. 28. 1580. The last oracle of Haggeus. Verse. 21. 22. And the word of the Lord came the second time unto Haggeus, the four and twentieth day of the same month, that he should speak unto zerobabel the captain of jehuda, etc. IT shallbe a point of your godly diligence (brethren, and hearers, beloved in the Lord) together with me to mark the circumstances of God his oracles, where-of Haggeus maketh mention in this place also. We will speak briefly of every one of them. The Author. 1 To the end the godly might know from what fountain the true oracles did flow, and also that their authority was most holy: the Lord of hosts doth plainly protest that he was the author there-of. GOD (saith the author of the epistle to the hebrews) spoke sundry times, and divers ways in times passed to our Fathers, by the Prophets: in these last days he hath spoken to us by his son. Heb. 1. 1. And this friendly conference is a manifest testimony of the goodness of God, and of his love toward mankind, who though he dwell in unaccessable light, yet doth he reveal unto us by his plain word, and evident testimonies, himself, and also his will, that he may bring us unto eternal life by the knowledge of john. 17. himself. 2 And to what end God doth use the ministery, 2 The Crier. and preaching of men, when it seemeth good to him to publish his mysteries, Paul doth teach us 2. Cor. 4. 6. 7. For GOD who commannded the light to shine out of darkness, is he who hath shined in our hearts, to give the light of the knowledge of the glory of GOD in the face of jesus Christ. But we have this treasure in earthen Vessels, that the excellency of that power might be of GOD, and not of us. 3 Paul giveth the jews his prerogative 3 To whom the oracles of the Lord are committed. Rom. 3. 2. above the Gentiles, that unto them were committed the oracles of God. And it appeareth that certain were publicly pronounced before all the people, as the former oracle concerning the causes and testimonies of blessing, and cursing: certain were uttered to some certain persons only. It seemeth that this oracle which was told Zerubabel, was of this sort: who strining both publicly & privately with much grief and sorrow, had need of some singular comfort. And seeing that God doth promise great good things, as the giving of the Messiah, the preaching of the Gospel, the calling of the Gentiles, the punishing of the world for striving against God: zerobabel and other the godly need not to doubt of the lesser good things, as the restoring and preserving of the country & common wealth of the jews, and of the beating down of their enemies. God, who hath commanded his servants to give to his household their portion of doctrine in due season: as he doth all things in time, so doth he foretell the same in due time. Therefore, the marvelous wisdom, goodness, and providence of God, appeareth both in the revelation of his will, and also in executing of the same. God grant that we also may be given all our life long to sanctify his name, and to obey his holy will, and pleasure. Verse. 22. 23. I will shake the heaven, and the earth. And I will overthrow the throne of kingdoms, and I will destroy the strength of the kingdoms of the heathen, and I will overthrow the chariots, and those that ride in them: and the horses, & they that ride on them shall come down, every man with the sword of his fellow. Shaking doth signify (as the Apostle doth interpret it) the remoovinge of things which are unstable, as of things made with hands, that Heb. 12. 27. the things which are stable, may remain. By unstable things, he meaneth the Tabernacle made with hands, & the whole levitical administration, which was to be abrogated. Theod. Beza, thinketh that the heaven and earth are taken allegorically, so that the shaking of the heavens doth signify, that both the Idolatry of the Gentiles, and also the Ceremonies of the jews should be abrogated: and by the shaking of the earth is meant the renewing of the men which are called to be partakers of the estate of the saints in the light. The proposition is this. When Christ shall begin to reign, then shall all the worship of the levitical sacrifice, & also the superstition of the Gentiles be abolished, and the empires and kingdoms of the world shall come to an end. Hereby it appeareth that all things which are made, are un-stable, and that only the kingdom of Christ cannot be abolished by shaking: Heb. 12. 20. Mat. 6. 33. therefore must we choose the same alone, and seek it before all things. Aphorisms concerning the shaking of the heaven, and the earth. 1 It is God alone who is able to shake the reasonable creatures, and others. 2 This shaking hath two ends, the removing of things which are made with hands, and the confirmation of things which are stable. 3 The remoovinge may be gathered not only by the for-bidding of the Idolatry of the Gentiles, but also by the abrogating of the ceremonies of the law, which ought to have served for the instruction of the infancy of the Church of Israel, as exercises of discipline. 4 The confirmation appeareth by the stability of the kingdom of Christ, and of the reasonable worship. 5 Therefore this removing serveth to the calling of the Gentiles, and the rejecting of thos● which were no true Israclites. 6 The end of this removing is the glorious liberty of the sons of God, a new heaven, say. 66. 22. ●o. 8. 20. 21. 22. and a new earth, and the deliverance of the creatures from the bondage of corruption. For it is meet that all things serve to the everlasting kingdom of Christ. 56. Lect. 29. june. 1580. Verse. 23. And I will overthrow the throne of kingdoms, and I will destroy the strength of the kingdoms of the Gentiles, and I will overthrow the chariots, & those that ride in them, and the horses & they that ride on them shall come down, every man with the sword of his fellow. THere is the like saying Dan. 2. 44. 45. Furthermore, in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and this kingdom shall not be given to another people, but it shall break & destroy all these kingdoms, & it shall stand forever. Like-as thou sawest a stone cut of from the mountain, which was not cut of with hands, & did break in pieces the iron, brass, clay, silver, and gold etc. The causes of the ends of the kingdoms of the world. Further-more, it is certain that the chiefest empires of this world have their ends, & that only the kingdom of jesus Christ is perpetual, according to the saying: He shall reign over the house of jacob forever, & of his kingdom there shallbe no end. Luke. 1. 33. 1 The principal efficient cause is God: for 1 Why it is. as he is the author of civil and private good order, so by his mighty arm he bringeth mighty things to pass: he scattereth abroad the proud in the imagination of their hearts: he plucketh the mighty out of their thrones, & setteth up the Luk. 1. 51. 52. humble. And again. God changeth the times and seasons: he taketh away kings, & setteth up kings: he giveth wisdom to the wise, and Dan. 2. 21. under-standing to those which under-stand. 2 The helpers are the authors of tumults, & wars amongst men: as it is said in this place: Every man shallbe slain with the sword of his companion. Here-of have we an example, jud. 9 23. And God sent an evil spirit between Abimalech, and the men of Shechem, and the men of Shechem broke their promise made to Abimalech. Ob. Are not then (will some man say.) the men blameless, which are the authors of civil wars, & tumults amongst men, seeing they are the instruments of God's wrath and vengeance? An. I answer, that they are blame worthy seeing that they do these things, not for any desire they have to execute God's judgements, but that they may obey their blind affections. Ob. But thou wilt say, seeing they work together with GOD, who worketh always that which is good: they do that which is good, and therefore are they blameless. An. I answer, God doth always that which is good: but these corrupt instruments do offend, seeing that God (who is the best and most wise) doth one thing, in one and the same work: and the world and the bondslaves thereof another. 3 forasmuch as civil discipline consisteth, 3 The mean. first, upon order, and glory: secondly, upon aid against the unjust: when these things are taken away, then must the state of the commonwealth needs fall to the ground. Therefore if at any time it seem good to God, to overthrow and alter the estates of commonwealths, he poureth out first of all contempt of princes: and he maketh them wander in the wilderness, wherein there is no way. And this is to overthrow the Psalm. 107. 40. thrones of kingdoms: to take from the princes their authority and grace, where-of it is said in Diodorus: The dignity of princes is preserved by favour and goodwill, and by the hatred of their subjects are their thrones overthrown. After that he taketh away their force, by taking from their armies their strength, where-of it is said: I will destroy the strength of the kingdoms of the heathen, and I will overthrow the chariots, and those that ride in them: and the horses with their rider, shall come down. Thus did the Lord spoil Darius the last Monarch of the Persians, of his kingdom, strength, aid of armies, and of life, being thrice overcome in battle by Alexander. 4 The final causes are, first the removing 4 The final causes. of the kingdoms & 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 everlasting glory of the kingdom of Christ. For, although Christ doth reign in the midst of his enemies, whilst the Church is yet militant: yet must Satan with all his beetroden under his feet. Ob. He which shall deliver up his kingdom to another, shall not reign forever: but Christ shall deliver up his kingdom to God even the father, when he hath put down all rule, & all authority, & all power etc. Therefore the kingdom of Christ shall not continue forever. An. I answer unto the minor, wherein there is an equivocation in the word kingdom, which must be referred unto th' office of his priesthood and Mediatorship, and not unto his princely authority. There is also some ambiguity in this phrase, to deliver up the kingdom: which in this place doth not signify to put away, and lay away the princely person and dignity: but to approve the office of mediation and intercession, which Christ hath most faithfully executed, as he shall manifestly declare. 57 Lect. Aug. 15. 1580. Verse. 24. In that day, saith the Lord of hosts, will I take thee O zerubabel my servant, the son of Sealthiel, saith the Lord, & I will make thee as a signet: because I have chosen thee, saith the Lord of hosts. FOr instructions sake we will handle in this oracle, which is last in order, not in excellency of the mystery, three things: first, what account we ought to make of this oracle: sccondly, what we must think of the figure & history there-of: thirdly, what is the truth of this oracle. I will entreat of the first point syllogisticallie. The oracles which without all doubt do come from God th' author there-of, must be accounted most holy: for God cannot lie. Tit. 1. 2. Further-more, his truth is the foundation of our faith: for which cause Paul calleth faith periphraftically the knowledge of the truth. 1. Tim. 2. 4. But this oracle came from God: for our prophet affirmeth thrice in this one verse that the Lord of hosts spoke it. 1 We will here note, first, that the word, who was partaker of the eternity of the father, is the fountain from whence do spring these oracles, which God would have to be declared to the fathers. 2 Secondly, that the holy sermons which contain the interpretation of the oracles of God, are most of all commended for the sanctifying of the name of God. Therefore I conclude that th'authority of this oracle is holy. The considering hereupon, serveth both for our instruction, because if we be wise, we learn nothing but that which God doth allow of: and also for our consolation: for our conscience cannot be quiet, unless it be certainly persuaded of the favour of God. Of the second thing▪ namely of the figure, and of the history there-of. In this part we must observe two things. A brief description of a person, & a most sweet promise, whereby God did make glad the heavy heart of zerubabel. Of the description of the person there be three members, his name, his father, his adjunct: where-of we will speak in order. 1 His name was zerubabel, where-of we His name. have oftentimes spoken before. Here let us note thus much, the God doth sometimes speak unto by name the whole Church, & company of his elect, & that most kindly: as for example. Esa. 45. 1. Fear not because I have redeemed thee: I have called thy name, thou art my people. Sometimes he speaketh unto some one of the faithful particularly. * His sheep hear his voice, and he calleth his sheep by name, & he leadeth them out. Let us therefore hear the voice of Christ jesus, who speaketh in us by his holy spirit, & let us receive the same with a pure heart, & let us rejoice in heart, that we have this testimony of God's favour toward us. 2 His father was Sealthiel. We will not His father. stand about this man, whose history all men know which study the holy scriptures as they ought. We will rather use that admonition which the Apostle setteth down. Heb. 12. 9 If we have had the fathers of our bodies which corrected us, & we gave them reverence, shall we not much more be in subjection to the father of spirits, and we shall live? For they verily for a few days chastened us, after their own pleasure: but he chasteneth us for our profit, that we might be partakers of his holiness. Therefore let us love and fear with all our heart this father, let us readily and sincerely obey him: and seeing that he is our treasure, let us sanctify his name. 3 The adjunct. My servant. Magistrates are the 3 The adjunct. servants of God, first, because, they have God to be their Lord, and to rule them: who is blessed, and prince only, the king of kings, and Lord of Lords. Therefore Princes do offend most grievously 1. Tim. 6. 15. when they do not remember that they are men, but think that they are equal with Psalm. 9 1●. God. As it is said of the king of tire. Eze. 28. 2. Beccause thine heart is exalted, and thou hast said I am God, I have fit in the seat of God, in the midst of the Seas: yet thou art but a man and not God: and thou hast set thine heart as the heart of God. etc. Secondly because they must serve by his counsel. Act. 13. 36. For David when he had served his time by the counsel of God, he slept, Psal. 2. 11. Serve the Lord in fear, and rejoice unto him with reverence. Therefore if you respect God and his commandments, princes are neither free from making an account, nor yet from laws. And let us also remember that we also are made the servants of God through his grace, who hath called us unto the fellowship of the saints, and that most happily for our part, seeing that we have need of such a Lord as may cherish and defend us under the shadow of his wings, and lead us into all truth by his holy spirit. Let us therefore fear him and love our fellow servants, and living wisely in the perfect way, let us bestow the talant committed unto us by God, well: that when as we shall hereafter give an account of our factorshippe, and ministery unto the Lord, we may hear that amiable voice, Well done good servant, thou hast been faithful over few things, therefore shalt thou be appointed over many things, enter into the joy of thy Lord. Mat. 25. Lect. 58. Aug. 15. The promise which was a medicine for sorrow. WHen as zerubabel through the difficulty of the times was very sad & sorrowful, God Greg. We shall easily be comforted, if amidst the stripes which we suffer, we call to mind the faults which we have done. cheered him up with this promise: I will take thee up: I will set thee as a signet: because I have chosen thee saith the Lord of hosts. We will handle this promise according to the causes thereof. 1 The form of the benefit is civil authority, wherein the governors must excel, even against their enemies will, whereof zerubabel had great store. I will take thee up, that is, I will lift thee up and exalt thee. The like thing is said of David Psal. 78. 70. He chose his servant David, he took him from the sheepfolds. 1. Sam. 16. For David was called e caula in aulam, from the sheep coats to the court, unto the office of a prince. Thou shalt be my signet, that is, most dear, and in great estimation, as precious stones and signets use to be. Furthermore what things soever thou shalt decree, they shall be established, as instruments which are lawfully sealed: by an other metaphor did Isayas' the prophet signify the same authority, speaking of the choosing of Eliachim into the place of Sobna. isaiah. ●2. 22. And I will put the key of the house of David upon his shoulder, and he shall open, and there shall be none which shall shut: and he shall shut and there shall be none that shall open. If you will know any thing which is worthy the knowing concerning the force of gold-ringes, read the first chapter of the three and thirty book of Pliny his natural history. Let it be sufficient for us to learn by this place, that we must be subject to the magistrate. We know the verses of Philemon. All servants subject are to Kings, Kings down before the Gods must fall: The Gods to fate are subject eke, Small things to great are also thrall. But we, as we do acknowledge and in spirit worship one God, who is Lord over all things: so do we acknowledge him to be most free, and not subject to any Stoical fate. The efficient cause. 2. The Lord himself will extol unto great dignity his servant zerubabel. The Position. As God doth punish proud princes with rebuke & shame, so doth he also crown the humble with glory and honour. Psal. 107. 4. He poureth contempt upon princes, and maketh them to wander in the wilderness wherein there is no way. Psal. 84. 12. For the Lord God is the sun and shield unto us, the Lord will give grace and glory, and no good thing will he withhold from them that walk uprightly. Although this be but a short verse, yet doth it contain five benefits which are sent by God. First the gift of understanding, wherewith the sun of righteousness Christ jesus, doth illuminate our minds, according to that saying I am the light of the world, he that followeth me, walketh not in darkness: but he shall have the light of life, joh. 8. 12. The second is God's protection in the midst of dangers. Because thou Lord shalt bless the just; thou shalt compass him about with good will, as with a shield. Psal. 5. 13. The Lord is my shield and the horn of my salvation, and my lifter up. The third is authority which the prophet calleth glory. The fourth is grace, or the good will and favour of the subjects towards their superiors. The fift, all manner of good things aswell privative as positive, as some do term them. The internal cause is the choosing to the office that The internal cause. of a civil magistrate. I have chosen thee saith the Lord. In like sort it is said of the choosing unto the office of the Apostleship: Have not I chosen you twelve, yet one of you is a devil. joh. 6. 70. By this place we learn that we ought not to take upon us any function, unless God do those us thereunto, according to that saying: A man can receive nothing unless it be given him from heaven. joh. 3. 27. And we must judge of the calling, by the gifts which are requisite & necessary for the due executing of the office. Of the third thing, namely of the verity of this figure. No man doth better expound the verity of the figure whereof we have briefly spoken, than Paul the Apostle, whose words are these. 5. Let the same mind be in you, that was even in Christ jesus. 6 Who being in the form of God, thought it no robbery to be equal with God. 7 But he made himself of no reputation, and took on him the form of a servant, and was made like unto man, and was found in shape as a man. 8 He humbled himself, and became obedient unto the death, even the death of the cross. 9 Wherefore God hath highly exalted him, and given him a name above every name. 10 That at the name of jesus every knee should bow, both of things in heaven, and things in earth, and things under the earth. 11 And that every tongue should confess that jesus is the Lord, unto the glory of God the father. Phil. 2. The similitude is this. As God will both marueylouslie defend, and also wonderfully exalt in due time, his faithful servant zerobabel, though all the Samaritans and other his enemies say nay: so in time to come shall he extol unto great dignity the Messiah, when he hath humbled himself, being made obedient unto his father, even unto the death of the cross etc. We see that the Lord did not only put his servant zerubabel in good hope by one and the same oracle, of obtaining civil, and other good things: but also he foretelleth that the Messiah shallbe revealed, and that all the Church shallbe enriched with his fullness. We learn that the goodness and power of God, is not to be measured by our weak faith, but that we must be certainly persuaded, that God is both able, and also will (if it be for his glory, and our salvation) do more and greater things for us, than we can promise to ourselves, through the imbecility of our faith. FINIS. LONDON Printed by john Wolf, for john Harrison the younger, dwelling in Paternoster-row at the sign of the Golden Anchor. 1586.