not of one sorte It seemeth there were fower sortes of Prophets 4. kindes whereof the last is as yet vsed seeing that the Church militant cannot be without the same 1 The first was of those which when they did execute some ordinarie function in the church were raised vp extraordinarilie by God to purge the celestiall doctrine 2 The seconde was of those who did both fore-tell things to come and also did peculiarlie applie the Scriptures vnto certaine particuler causes places and times being enforced therevnto by the holie spirite 3 The third was of those to whom it was geuen to expounde the scriptures yet being indued with a certaine power and peculiar gift of vnder-standing whereby Paul doth distinguish them from the Doctors 4 The fourth is of those who being lawfullie called of the Church doe expounde the Scriptures according to the proportion of faith and they are called Doctors These foure orders are dystinguished one from another according to the forme of doctrin and calling Furthermore the Prophets of the olde-testament are called olde * Luke 9. and the Former Za. 7. to distinguish them from the Prophets of the newe Testament None is a Prophet saue hee whom God hath V. Difference called that beinge inspired with the spirit of Christ hee may either fore-tell certaine things to come or truely interprete the oracles of God Therefore it is laide to the charge of the false Prophets as a great fault that they being not called did teach I haue not sent those Prophets Hie. 23. 21. and yet they did runne I haue not spoken vnto them and they did prophesie And if they had stande in my secret place had made this people to heare my wordes c. It is proper to the true Prophets to speake VI. Properties in the spirit concerning those thinges which God hath shewed them If there shal be a Prophet Num. 12. 6. among you I the Lord will appeare vnto him in a vision in a dreame will I speake with him * Dauid by the spirit calleth him Lorde * Prophesying was not brought in times past by the will of man but the holie men of God being mooued with the holie ghoste did speake The Prophets were witnesses of Christe * VII Adiunct And vnto this man do all the Prophets beare witnes that euerie one which shall beleeue in him shall receiue remission of sinnes through Act. 10. 43. his name There were also certaine of the Prophets of the olde Testament which did gouerne certaine ciuill counsells as wee maie see in the histories of Hieremie and of the Prophet Daniell God raiseth vp the Prophets Hee hath geuen VIII The principall cause some to bee Apostles and some Prophets * c. Lect. 2. Oct. 20. The Prophets did declare y◠saluation whereof Christ is the author Of the which saluation IX The principall end whereunto the prophets were ordayned the Prophets haue inquired searched which haue fore-tolde that grace which should come vpon you searching when or what time the spirit which testified before of Christ which was in them should declare those suffrings that should come vnto Christ and the glorie that should followe CERTAINE SAYINGS of Chrysostome concerning the Prophets 1. The Prophets did see with the eyes of their minde thinges to come * 2. The mouthes of the Prophets are the mouth of God Therefore doe they repeate this Thus sayth the Lord. Pro. 29. 18. When there is no vision the people are scattered abroade 3. The silence of the Prophets is a signe of Gods anger 4. The Prophets haue spoken haue written and prefigured things to come Of Haggeus FOr-asmuch as I hope I haue faithfullie set downe in my notes those things which were to bee spoken concerning the doctrine personne of our prophet I will in this place speake some-what of his authoritie that it may euidentlie appéere that wee ought to accompt the same holie 1 The holie history doth plainelie declare and affirme that Haggeus and Zacharias were raised vp of God to bée Prophets Therefore may wée in no case doubt of their credit and authoritie And Haggeus the prophet and Zacharias the sonne of Iddo did prophesie which were prophets to the Iewes Hierusalem in the name of the God of Israell vpon them * Ez. 5. 1. 2 The Apostles doe alledge the authoritie and testimonies of the Canonicall bookes onlie And Paul * speaking of the maiestie of the gospell Heb. 12. 26. where-with the whole worlde was shaken bringeth in the testimonie of Haggeus as being most sure and with-out all exception 3 Also the consent and agreemēt of the Canonicall bookes with the history and doctrine of the prophets and apostles maketh them worthie of credit and commendation But wonderfull is the agreement of Haggeus with the auncient holie history of the estate of the people of the Iewes after their retourne from Babylon And more-ouer Haggeus doth deliuer the same doctrine which the rest of the prophets did teach Therefore it is méete that we be fullie persuaded of his authoritie of the certaintie of his doctrine ¶ THE CAVSE OF THE taking in hand of the exposition of Haggeus MOst certaine it is that the best kinde of life A rule is prescribed vnto vs in these sayinges of the sonne of God our Lord Iesus Christ First seeke the kingdome of GOD and the righteousnes thereof and all these thinges which appertaine vnto the sustentation of the mortall life shall be added vnto you * Mat. 6. 32. And again Geue vnto God the things which are Gods * For therefore are men created and Mat. 22. 21. by Christ redéemed that they maie acknoweledge A reason God and worship him by faith For whether we liue we liue vnto the Lord * c. Rom. 14. 8. And it becommeth vs to imitate Christ in this Example point who gaue vnto his parents this answere Did you not know that it behooueth mee to be occupied in my fathers busines * Generall experience For the generall experience of all times teacheth vs thus much that Churches Common-wealthes Domesticall affaires the studdies of learning and all affaires both priuate and publike are vnfruitefull if they be not lightned by the faith of Christ and if the worship which is due vnto God bée either altogether omitted or els bée geuen him onelie for fashions sake For The inuersion of the order which GOD hath appointed that good order which God hath appointed is ouer-throwen when earthlie things are preferred before heauenlie things according to that exprobration of Horace O Citizens Citizens money is first to bee sought for and vertue is to bee An old example sought for after money Hereof doth Haggeus set before vs a most lamentable example in this history of the people of the Iewes where-in hée sheweth that they were subiect to the curse of God because that neglecting the Temple and seruice of GOD they had built vp
1 Of the efficacie of the worde of God The worde of God is effectuall This proposition doe I proue by a demonstracion fet from the authoritie of God and experience That which both the authoritie of God which ought to be to vs in steed of a sufficient reason and also the generall experience of holie men doth teach and testifie is not to be doubted of But these two testimonies namely the authority of God and the experience of the Saintes doe both togither testifie that the efficacy of the word of God is great Therefore we ought no more to doubte hereof then when wee see the sunne rise wee ought to doubt whether when it ascendeth aboue our halfe sphere it shall lighten all thinges which are laide open vnto it or no. 1 I proue the minor by the authoritie and testimonie of the Lorde himselfe Truely lyke as the raine and snowe come downe vppon Esa 55. 10. â—2 the earth and returne not agayne but water the earth and make it to bring foorth and bud that it may giue seede to the sower and breade to him that eateth so shall my worde bee which shall proceede out of my mouth Ier. 32. 28. it shall not returne vnto mee in vayne but it doeth that which I will and it prospereth in these thinges whereunto I sent it What is the chaffe that is the dreames and inuentions of the false Prophets to the wheate that is to the worde of God Is not my word like fire This fire doeth melt seperate and purge the golde saith the Lorde and like an hammer that breaketh a rocke * But if you all prophesie and an infidele or 1. Cor. 14 24. 25. an idiote come in hee is raprooued of all he is iudged of all and so the secretes of his hearte are made manifest And so falling vpon his face hee shall worshippe God confessing that God is indeede amongst you Héere let vs note that the Apostle speaketh in this place of the worde preached which thing is done by the mouth of the seruauntes of God leaste together with those heretikes which doe professe themselues to bee inspired with the power of God wee shoulde take from the same the vse and efficacie thereof The word of God is liuely and sharpeâ— theÌ„ any two edged sworde and it pearceth vnto the diuiding of the soule and spirite and of the ioyntes and marrowe it discerneth the thoughtes and intentes of the hearte In this place the Apostle speaketh of the worde of God which is preached and not of the worde subsisting 2 The seconde thing whereby I prooue my minor proposition is experience In that solemne establishing of the olde Testament and the couenaunt which was done after the lawe was repeted in Mount Sinai by Moses The Israelits were so affected and mooued with the worde of God that they saide Whatsoeuer the Lorde hath saide wee will doe and obey And Exod. 24. 7. in the same historie of the people of the Iewes it is playnely set downe that all men of what degree soeuer they were hearde the voyce of the Lorde and feared the Lorde Ob. The kingdome of God is not placed in wordes but in power namely of the spirite Things contrarie are not affirmed one of an other Paul in setting Power against worde sheweth that they bee contrarie Therefore he denieth that the worde is effectuall Ans I answere vnto the minor propositioÌ„ wherein is a fallacâ—e grounded vppon the ambiguitie of the worde Worde which in this place signifying mans eloquence which is sette and placed in choyse of wordes is atributed to certain persons which are puffed vp with pride and set against the spirite of the worde of God whereunto power is proper Therfore Paul doeth not denie that the word of God is effectuall but hee denyeth that the profounde spéeches of these grounded and eloquent fellowes haue any force or strength at all 21. Lect. 12. Ianuar. 1580. Whence commeth this efficacie of the worde of God IT dependeth vppon the principall efficient cause that is vppon the liuing and almightie God who speaking vnto the heart of man giueth life and light vnto the same that it may bee both most swéetely refreshed and also followe him when hée calleth least any man shoulde falsely suppose that there is some magicall force either in the worde written or preached The course and order of the subordinate efficient causes is this 1 First the principall cause is God Furthermore forasmuch as these externall workes are attributed to all the persons of the holy trinitie the testimonies of Scripture doe sometime attribute that generally to God that hee doeth write his worde in our heartes As for example Ier. 31. 3â— I will giue my lawe in the middest of them and I will write it in their heartes Sometime they doe attribute it vnto one person onely As for example The spirit of trueth shall lead you into all truth For hee shall not speake of him selfe but whatsoeuer hee heareth that shall Ioh. 16. 13. hee speake and hee shall tell you what is to come By this place of Scripture wee doe gather that the spirite of God doeth both teach vs and also that hee teacheth vs and beateth into vs that doctrine which the Father woulde haue to bee reuealed vnto the Church by his sonne 2 Secondly the fellowe cause is faith which is kindled by the holy spirit after that the heart of man is once lightned by the worde and that it may shinne as a lampe it is nourished by the same spirite by adding thereto matter and nourishment Heb. 4. 2. For vnto vs was the gospell preached aswell as vnto them but the worde which they heard did profit them nothing because it was not mixed with faith in those that hearde it 1 By these wordes wee gather first that the worde is effectuall being mixed with faith that is when the correlatiue which is faith doth answere vnto his relatiue which is the word of God 2 Secondly wee must thinke the same thing concerning the sacrameÌ„ts which as Augustine saith are the visible worde of God Vnlesse faith bee ioyned with them wee reape no fruit thereby but such as turneth to the destruction of a man Ob. Therefore the worde of God and the Sacramentes doe depende vppon the faith of men so that without this faith there is no veriritie and efficacie in them Ans I answere by an instance Therefore the rising of the sunne dependeth vpon the sight so that vnlesse lyuing creatures do see it cannot ryse Howe is it then that so manie lyuing creatures which are blinde doe no whit hinder the rysing of the sunne Therefore it is a popish toye to feigne that the worde of God and the Sacraments doe giue grace by the worke wrought that is if the worde be hearde onely with the outward eares and the sacramentes bee externally receyued though faith be not ioyned therewithall Furthermore it is a foolish kinde of transmutation for a man to seperate the
the poore if other helpes doe fayle then that the sacralegious enemie shoulde carrie it away Shall not the Lorde say why hast thou suffered so manie poore people to starue And yet thou haddest gold to buy them foode withall Why were so manie prisoners ledde into captiuitie and not redeemed Why were they slayne It had beene better for thee to haue saued the vessells of the liuing then of metals To this purpose serueth the 17. Law in the booke Lib. 1. Tit. 5. l. Sancimus If need shall require in redeeming of prisoners then wee doe graunt licence both to sell the foresaide thinges and also to lay them to gage forasmuch as it is no absurde thing to preferre the soules of men before all matters vessels and garmentes 6 These wordes of Ambrose doe teach vs what answere we ought to make to those men which crie out that the sacraments are dispoiled of their dignitie if golden vessels siluer vessels be not vsed in the administration thereof I was affraid wouldst thou say least the Temple of God want his furniture He would answere The Sacramentes doe not require gold neither doe these thinges please in golde which are not bought with gold The ornament of the Sacramentes is the redemption of prisoners And these are precious vessels indeed which redeeme the soules from death c. in the same Chapter 7 Therefore if wee doe vse in our Churches vessels of golde and siluer in the administration of the Lordes supper yet let vs vse them without all boasting and opinion of the necessitie and price of the matter thereof Neither let vs so deale that that Ecclesiasticall adage may bee verified in vs. In times past there were golden Priestes and wooden vessels but nowe there bee wooden priestes and golden vessels 8 Neither let vs condemne nor finde faulte with the reformed Churches in the number whereof is the Tigurine Church which doe imitate the thriftines and simplicitie of the primitiue Church doe vse wooden vessels yet such as are clenly and fit for the purpose For if wee thinke that the Lords supper cannot be decently ministred vnlesse wee vse vessels of gold and syluer why are wee not also desirous to haue fontes and lauers of gold and syluer Vnlesse peraduenture wee thinke that we ought to make more accompt of the Lordes supper and of the administration thereof then of Baptisme which is the Lauer of our regeneration 43. Lect. Aprill 29. Verse 10. The glorie of this latter house shall bee greater then the glorie of the former sayth the Lorde God of hostes and in this place will I giue peace sayth the Lorde GOD of hostes 7 Argument drawen from the comparing of the first Temple and the seconde together THat Temple is to be builded with all readinesses and diligence whose glorie shall bee greter thē was the glorie of that first house builded by Salomon the king For there is no cause why any man shoulde obiect that it will bee but base and of no price and estimation But the glorie of this seconde Temple will bee greater then the glory of the first as the Lorde himselfe doth testifie Of the vnlooked for woorkes of God It is sayde in the holy Scriptures that God doeth oftentimes bring to passe wonderfull thinges both because in rewarding of godlines ordinarily and punishing of vngodlines hee setteth vppe the méeke and pulleth downe the prowde and also because hee restoreth thinges which are almost quite gone to decay contrary to all mens expectation and those men which séeme most of all to florishe doeth hee in his his iust iudgement throwe downe to the grounde Psal 75. 6. 7. Promotion commeth neyther from the east nor from the west nor yet from the wildernesse For God is the gouernour hee bringeth lowe and hee exalteth The meditating vppon these workes of God ought to nourish and kindle in vs feare of God and the hope of hauing these miseries mitigated wherewith wee are oppressed The Iewes thought in times past that it coulde neuer come to passe that the latter temple shoulde bee corespondent to the former in any poynt Neyther was there any other cause frō which this imagination did spring saue this because they did looke vnto thēselues and vnto the smal wealth of the Iewish people and not vnto God But the Prophet in the name of the Lord God of hostes telleth the Iewes of litle faith a thing that they litle loked for namely that the glory of this temple would be greater then euer was the glory of the first Temple And howe often are wee brought to the passe in time of aduersitie wherevnto Dauid doth confesse him-selfe to haue bene brought Psal 31. 22. But I saide in my hast I am cast out from the sight of thine eyes not-withstanding thou hast heard the voice of my praier whilest I cried vnto thee Let vs therefore endure and so much as wee are able let vs saue our selues in time of prosperitie The Church of GOD in Germany is marueilously troubled in these our dayes that by the counsels and endeuours of these men which had rather bee Lordes ouer Gods Heritage and enforce all other men to receiue their doctrine then to bée examples vnto the flocke But let vs valiantly beare the vniust preiudices 1. Pet. 5. ◠excommunications of these princely Potentates and looking vnto the iudgmēts of God whereof hee often sheweth manifest tokens let vs waite for the mitigation of these euills For God is faithfull and hee will not suffer vs to bée tempted aboue that which wee are able to beare Hée neither slumbreth nor sléepeth which kéepeth Israell Therefore to him alone let vs commit the Church and all our selues also 8 Argumēt drawen from the plenty of peace and of the giftes of the holy ghost And in this place will I giue peace saith the Lord God of hostes Vnder the woorde peace hée comprehendeth by Synecdoche all manner of spirituall giftes For the Iewes did not enioy earthly peace longe and the second Temple was often-times spoyled and at length was it set on fire and ouerthrowen But the prophet Haggeus reasoneth thus God will giue peace in this Temple hee will cause the gospell to bée preached hee will powre out the spirit of grace and of praiers Wherefore you must apply the holy woorke that you may obey your chiefest good thinge the Lord your God commaunding you to builde this second Temple Obiect The Lord Iesus saith The houre commeth when-as yee shall neither in this mountayne neyther at Hierusalem worshipp the Father Therefore God did not geue peace Iohn 4. 21. in that place For doubtles there can no peace be giuen with-out praier faith and other gifts Ans I denie the consequent and my reason is this because there is ignoratio elenchi ignorance of an argument For these sayings are not vttered both concerning one time God gaue peace in that place in that hee preserued and enriched wonderfully with the plenty of the gifts of
nothing Cicero made answeare tauntingly perhaps sayth he you thinke that the question is asked you concerning the lawe But it is greater shame for one which professeth diuinitie to haue nothing to answere when he is asked concerning things which appertain vnto saluation 46. Lect. 13. Aprill A digression concerning the doctrine wherein those which are teachers in the Church must excell HIerome in his commentarie vppon the Epistle of Paul vnto Titus Chap. 1. 9. expounding these wordes That hee be able to comfort in sounde doctrine and to refute them that speake against it saith thus The former thinges which hee placed amongst the vertues of a bishoppe doe appertayne vnto the life but this which he saith That hee bee able to comfort in sounde doctrine to refute those which gaynsay it is to bée referred vnto knowledge For if the life of a Bishoppe bee onely holy hee may profit himselfe in so lyuing Furthermore if he shal be instructed both in learning and speech hee may be able to instruct both himselfe and others and not only to instruct and teach his owne but also to refute his aduersaries who vnlesse they bee refuted and conuinced will easilie turne away the hearts of the simple This place maketh agaynst those men who giuing themselues to slouthfulnes idlâ—nes and sléepe doe thinke it a sinne to reade the Scriptures and they contemne those which meditate vpon the lawe of the Lorde day and night as bablers and vnprofitable persons not considering that after that the Apostle had set downe the catalogue of the conuersation of a bishoppe hee commaundeth also that hee bee learned 1 The doctrine wherewith the pastors of Churches ought to be furnished is called by manie The diuers names of this learning names in the scripture Sometimes it is called the worde of knowledge wherein a teacher ought to excell Sometimes it is called the word of wisedome which is necessarie for a pastor whose duetie is not onely to teach men but also 1. Cor. 12. 8. to comfort some to reprooue some to exhorte some In this worde Knowledge wee must notâ— the diuers significations thereof For there is one kinde of knowledge which is so called by equiuocation as that which Paul saith to bee falsely so called which consisteth vpon false doctrine vayne bablinges and oppositions Such 1. Tim. 6. 20. is for the most part the schole diuinitie wherein also the chiefe points of faith which are set without the doubtfulnesse of mans iudgement are handled both wayes after the schoole manner There is an other kinde of knowledge which is the true knowledge which is sometimes called Wisedome Augustine disputing about the trinitie sayth thus This is the right distinction of wisedome and knowledge that vnto wisedome doth appertaine the intellectual knowledge of eternall thinges and vnto knowledge belongeth the reasonable knowledge of temporall thinges And Aristotle in his sixt book of Ethickes defining knowledge saith that it is a demonstratiue habite The same Metap 1. saith that Wisedome is the knowledge of the first and highest causes And in his Rethorike Lib. 1. hee sayth that it is the knowledge of manie and marueilous thinges But these words are taken in the holy scripture for the most part confusedly whenas they intreate of the knowledge of the misterie of our saluation Therefore will not wee distinguish theÌ„ 2 The Genus of this vnderstanding is the gift of the grace of God Eph. 3. 7. Whereof I Genus am made a minister by the gift of the grace of God which is giuen mee according to the working of his power But the worde vnderstanding which the Apostle vseth in the same Chapter ver 4. is taken somewhat more strictly Whereby when yee reade yee may know my vnderstanding in the mysterie of Christ The difference 3 The Difference may bee fet from the ende thereof as in that saying of Zacharie And thou mayst giue knowlege of saluation to his people Luk. 1. 77. Receyuing the reward of your faith euen the saluation of your soules Of the which saluation the Prophetes haue enquired and searched which haue sought after the grace which should come vppon you 1. Pet. 1. 9. 10. Therefore this doctrine is the vnderstanding of our saluation and the causes thereof whereof we will speake hereafter 4 Amongest the other properties of this vnderstanding Propria these are rehearsed First that it is Tit. 1. 1. 2. an acknowledging of the trueth which is according to godlines That it ioyneth spirituall 1. Cor. 2. 13. thinges with spirituall thinges For it doth not corrupt the sinceritie of the celestiall doctrine with any leauen 5 The adiunct of this knowledge is to lighten other men by godly instruction according to that saying of Christ You are the light of the worlde Mat. 5. 14. And agayne The lips of the Priest keepe knoweledge and they shall require the lawe at his mouth because hee is the messenger of the Lord of hostes Mat. 2. 7. And now seeing that as Chrysostome saith in a certayne place the things which were spoken to the disciples were spoken to all let vs remember that we also must in time by praier obtayne of God and by earnest studie get this excellent gift of God that wee may vse the same to the edifying of many And let vs quake and tremble whenas wee light vppon the sayinges which concerne the ignorance of the false Prophetes Isay â—8 9. Whom shall hee teach knowledge and whome shall hee make to vnderstande that which hee hath hearde They are as weined infantes That is they are rude ignorant of heauenly things as infants And againe His watchmen are blinde they are altogether ignorant cap. 56. 10. The efficient cause God the father worketh by the holy ghost the gift of vnderstanding in the faithfull pastors of the Church as it appeareth both by certayne testimonies which I haue alledged and also by this promise of our Lorde Christe And that comforter euen the holy spirite whome the Father shall sende in my name hee shal teach you all thinges and shall bring all thinges to your remembrance which I haue tolde you Iohn 14. 26. The materiall cause 7 The matter of this knowledge is Christe Iesus who in respect thereof is saide to be made vnto vs wisedome And for this cause also our Apostle saith I had not determined to know any thing amongst you but Christ Iesus and him crucified 1. Cor. 2. 2. The formall cause 8 Thou maist with the Apostle call the forme of knowledge and of truth in the lawe that is the information of knowledge and truth in the law the forme of this knowledge Ro. 2. 20. And agayne The forme of doctrine Rom. 6. 17. They which are furnished with this knowledge may gather by testimonies and reasons conferred together that Iesus Christ is our life our health our resurrection As it is saide of Paul beeing newly conuerted But Saul encreased the more in strength and confounded the Iewes that dwelt
HAGGEVS the Prophet Where-vnto is added a most plentifull commentary gathered out of the publique Lectures of D. Iohn Iames Gryneus professor of Diuinitie in the Vniuersitie of Basill and now first published Faithfully translated out of Latin into English by Christopher Fetherstone student in Diuinitie LONDON Printed by Iohn Wolfe for Iohn Harrison the yonger dwelling in Paternoster-row at the signe of the Golden Anchor 1586. ¶ TO THE RIGHT HOnorable and my very good Lord Iohn Lord Saint Iohn Baron of Bletsoe Grace and Peace with great encrease of honour WHen I call to minde right honorable the buildinge of the Lordes Temple by the Iewes of elder dayes and there-withall take a vew of the truth of that materiall temple of the Church I meane generally and more particularly here in England this angle of the world me thinks I may full wel compare these two buildings together whether wee respect the causes inforcinge or the hinderances lettinge or the punishments by the Lorde inflicted for not going forwarde in his woorke For the causes which ought to haue bene as prickes goades spurs to the Iewes were these principally First the choise which the Lord had made of them For seeing that the Lord had chosen them out of all nations countries tongues and people for of all the trees of the wood God chose one onely Vyne of all the fowles of the ayre one onely Doue of all the nations of the world one onely Iudea of all the cities of the world Hierusalem alone that he might build his Temple on high and put his name there and seeing that being iealouse of his glory carefull for his worship which the Heathen coulde not giue him for they had not called vpō his name but Hierusalem was the place of his rest there would hee be called vpon and for this cause would hee haue the Temple built at the first it stoode them vpon if they woulde escape the crime of impietie and ingratitude to build the Lordes house Another the remembrance of their deliuerance out of their late captiuitie where for solace they had sorrowe and pro socco saccum where in steed of their owne vynes which they some-times had and vnder which they were wont to sit they had Wyllowe-trees where-on they hanged their harps as being vnable to sing the Lords song Seeing that the Lord had deliuered them out of a nation so polluted as was this where they saw those Gods worshipped which neither they nor their fathers knewe had brought them backe againe to their owne countrie that they might worship the liuing God according to his law and that in his holy Temple what madnes mooued them to delay the building of the Lordes house If the consideration of those things could not haue serued to enforce them yet the other ought to haue drawen them as that Cyrus the king of Persia had cōmanded them and that the Lord of heauen had giuen them this in charge and had for this cause shortned their captiuitie But they were letted and that first outwardly and secondly inwardly Outwardly by the enimies of Iuda and Hierusalem who when the Lyons force coulde not preuaile assayed by foxes crafte to hinder the Lords building Inwardly they were le ts to them-selues because they sought their owne thinges and not the thinges of the Lord they preferred their owne affaires before the Lordes their owne buildings before the Lords house and their feete were swift to build their owne sieled houses where in they them-selues might dwell but they went with leaden heeles about the place of the Lords rest which lay in ruinous maner But as they had sinned so were they punished and that euen in those thinges which they preferred before the Lords affaires For the Lord with-drewe his blessing it pleased him to inflict a curse vpon them which Haggai doth in ample maner set downe namely that they did sowe much gathered in but a litle they did eate but they were not satisfied they did drink but their thirst was not quenched they were cloathed but they felt no warmth those which hyred them-selues out for wages receiued wages as in a bottomelesse bagge which did profit them nothing These were their plagues and many moe which to explicate I need not for why they sufficiently expound themselues But nowe let vs looke into our owne state Though the Lorde hath not chosen vs alone out all nations to call vpon his name yet hath it pleased him to call vs out of darknes into light to bring vs from horrible superstition and Gentilisme which raigned some times in this our nation and to giue vs his woorde to be a light to our paths and a lanterne to our feete in this dark and misty world and therefore are we bound to build a Church vnto the Lord as were the Iewes to build a temple that in the same the Lord may bee worshipped seeing the wall of seperation is taken away and the houre is come that neither in the mounte neither at Hierusalem the Lord is worshipped but the true worshippers doe worship him in spirit and truth Againe though our captiuity from Babyloin of the Assyrians hath not bene turned as the riuers in the south yet hath the Lorde brought vs in some measure from the captiuity of that romish Babylon out of which we ought so to depart that we ought to touche none of her vncleane thinges and that to the ende wee may worship him sincerely and with an holie worship and therefore ought we to build the Lords Temple Againe though Cyrus the king of Persia hath not enioyned vs this thinge yet Cyrus the Lordes sheepheard as the prophet tearmeth him hath cōmaunded vs and why doe we not then erect the ruinous walls of Hierusalem But alas for woe too many are our lettes For outwardely wee are letted by the enimies of Iuda and Hierusalem the papists I meane who though they can not by violence hinder our labour because the Lord hath cōpassed in his Vine with a brasen wall whose hedge is not yet broken downe yet by secret meanes they vnderminde our worke because they wil beare a showe of building they build with vntempered morter or rather vnder colour of building a Temple to the Lord they set vp a Synagogue to Satan yea by sattle meanes they steale away those stones which we shoulde lay in the Lords buildinge that they may bee corner stones in their ruinous worke These are no small lets but the more the pitty we haue as great amonge our selues And the first of these seemeth to bee the silence of those which haue some-times laboured painefullie whose worke is in daunger to decay if storme and tempest shoulde arise An-other let there is and that is the labourers want their wages by reason of the vnsatiable couetousnes of the men of our daies which will not suffer them to let goe the spoiles of the Church impropriations I meane Againe amongst the builders there bee those which fill the
building of the same But you haue neede of the blessing of God Therefore must you not neglect nor prolong the restoring of the temple o◠the Lorde The scope and drift of the oration V. 1 The argument The Iewes being returned from Babylon and neglecting the building of the Temple of the Lorde were accursed but so sone as they tooke in hande to restore the same they did enioy the blessing of God The position 2 They are accursed which doe not giue vnto God those thinges which are his On the contrarie they are blessed which before all thinges Mat. 6. 33. doe seeke the kingdome of God and the righteousnes thereof 3 This is the best kinde of teaching which can be vsed in the Church which doeth first lay open the fountaynes of euill and then offereth and exhibiteth remedies against euill A similitude As Phisitions which haue taken in hande to cure any pacient beginning with a recital of the cause of the disease do first intreat of the disease then comming to speake of the remedies for the disease they prescribe Phisicke for the same so sinners are first to bee instructed concerning the greatnesse of sinne then are they also to bee taught concerning the forgiuenes of sinnes We haue an historicall example of this precept in this sermon of Haggeus which he made vnto the people of the Iewes and there is a positiue example therof extant in the Epistle to the Romanes For that I may speake onely of this latter example the Apostle doeth first of all bring to light those diseases wherewith mankinde is infected namely originall sinne and his fruites which the same Paul doth call in another place The workes of the fleshe secondly he sheweth the remedies wherewith these diseases may be cured in the doctrine of iustification sanctification and predestination and at length he diligently prescribeth the exercises of godlines That is the best kinde of teaching that can be vsed in the Church which together with the refutation of false doctrine and the reprehension of sinnes doeth ioyne the doctrine of faith hope and charitie addeth moreouer godly exhortations to the doing of the duetie Wee see that Haggeus did vse this manner of teaching The same methode also did the teacher of the Gentiles Paul prescribe vnto vs in these words Preach the wotde be instant in season and out of season improue rebuke exhort with all lenitie and doctrine 2. Tim. 4. 2. I thought good to speake thus much after the manner of the Anatomistes For like as they when mens bodies are to be opened doe firste intreate in generall of the partes of mans bodie and doe shewe the same then afterwarde they speake particularly of the placing function and vse of euery particular member so I thought good to make a certaine anatomie of this oration of Haggeus that the younger sort might see concerning what things and in what order it was made Nowe it remayneth that we handle particulerly euery member thereof 10. Lect. Nouemb. 18. Ver. 4. Whether or no is the time come that you shoulde dwell in your sieled houses and that this house shoulde be wast The handling of this verse according to the art of Logike This verse contayneth first a fallacie fraymed by the Iewes which our prophet refuteth secondly a demonstration which Haggeus vrgeth straitly against them The Iewes did argue thus What thing soeuer is done out of time is not well done But that time which the Lorde hath appointed for the restoring of his holy temple is not yet come Wherefore we are not to be blamed for neglecting the restoring of the temple This was a very fine reason for these men which did séeke their owne things and not the things which are Gods They might paint their maior proposition with these most excellent sayinges touching opportunitie and time which are to be founde both in the holy Scriptures and also in prophane writers There is an appointed time for euery thing and there is a time for euery will vnder heauen c. Eccl. 3. 1. Who is a faithfull and wise Steward whom the Lord may appoint ouer his familie to giue thē their portion of meat in due season Luk. 12. 42. Redeeming the time because the dayes are euill Eph. 5. 16. The principall thing to bee respected in euery thing is that it bee done in due time * Pyndarus in Pyth. And agayne It is an excellent thing to obserue opportunitie And agayne As great thinges so small thinges are giuen in time Furthermore they thought they could proue the minor proposition wherein the controuersie consisteth by this reason The restoring of the Temple hath hitherto bene letted partly by the malice of the Samaritanes and cumbates had with them partly by the kinges commaundement partly by the necessarie businesse in the setting in order of housholde and ciuil affaires Which thinges shoulde in no case haue happened if God woulde haue had vs to haue left all other thinges vndone and onely to occupie our selues about the restoring of the Temple Hee might haue taken away all these lettes and hinderances c. But as it is in the Psal 94. 11. The Lorde knoweth the thoughtes of men that they are vanitie * Therefore that I may vse artificiall words he aunswereth both the man and also the matter The man or person hee aunswereth by a reduplication and also by a reprehension Whether or no o yee is it time for you As if he shoulde haue saide Are ye not ashamed hauing receiued so many benefites at the hande of the Lorde and beeing newly brought out of captiuitie and restored into your owne countrie to preferre your owne commoditie before the glorie of God Againe hee calleth them vnto an other thing For he calleth them from their owne busines vnto a more weightie matter which was the temple of the Lorde whereunto without doubt they ought to haue had greater regard then vnto their owne priuate houses In answering the matter by the denying of their minor proposition and the declaring of the place a Connexis from the thinges knit together he sheweth that euen in the middest of miseries and in the perilous times wee ought to haue respect vnto the glorie of God For as the Church militant doeth triumph vnder the crosse so doeth she also giue vnto God the honour due vnto him with great reuerence euen when shee is oppressed and afflicted many wayes For she is fully perswaded of that which Paul taught in these wordes If we haue hope onely in Christ in this worlde we are of all men the most miserable * 1. Cor. 15. 19. And agayne We suffer persecution but wee are not forsaken therein wee are cast downe but wee doe not perish euery where we beare about in our bodie the dying of the Lord Iesus that the life of Iesus may be made manifest in our bodies * 2. Cor. 4. 9. 10. They are much deceiued which thinke that the Temple of the Lorde ought onely to be builded then
did iudge our selues wee shoulde not bee punished But when wee are punished wee are instructed of the Lorde least wee should bee condemned with the worlde ◠Cor. 11. 31. 32 Mi. But GOD doth grieuously punishe you in that hée hath shut the heauens that they may not moisten the earth with dewe neither yet water the same with raine and in that hee hath shut the earth that shee may not yéelde vnto you her increase Ergo. c. 1 In this minor proposition wée will note in order the situation of the holy land and howe the same was watered The lande whereunto yee goe ouer that you maie possesse it is a lande of Mountaines and Valleis thou shalt drinke water of the raine that cōmeth from Deut. 11. 11. heauen 2 Therefore was it a blessinge of GOD whenas the Countrie was watered with raine I will giue raine vnto your lande in his season earlie and late and so shalt thou gather thy Deut. 11. 14. corne and thy wine and thy oyle And I will giue grasse in thy fielde for thy cattle thou shalt eate and bee satisfied 3 On the contrarie the with-holdinge of raine was a testimonie of Gods curse God is angrie with the Idolaters so that he shutteth Deut. 11. 17. the heauens that there maie bee no raine that the earth maie not yeelde her encrease And the heauens which are ouer thy head shal be of brasse the earth which is vnder thee of Iron The Lord shall giue vnto thy lande for raine dust and ashes * c. Deut. 28. 23. Therefore it is certaine that the Iewes are brought vnto the féeling of the wrath of GOD and called to repentaunce by those punishments which were laide vppon them for breakinge the lawe neglecting the building of the Temple 1 Of the historicall sermons of the Prophets and Apostles 1 The historycall Sermons dooe plainely declare not onely what the Lord saith but also what hée doth 2 Hée sheweth in the wordes of the lawe that all men haue sinned and are destitute of the glorie of God and in the ioyfull message of the gospell hee professeth that the faithfull are iustified fréely for Christ his sake Rom. 3. Rom. 3. 3 And as at all times hee setteth foorth his mercie toward the penitent so hee declareth his iustice towarde the stubburne and stiffnecked which will not repent 4 Therefore as Christ said to the disciples of Iohn Goe yee and shewe vnto Iohn what Mat. 11. thinges you heare and see so let vs heare and sée what God dooth 5 Let vs remember that it is our part and duety to séeke the Lord that wee may finde him euen by groping séeing that hée is not farre from euery one of vs. Act. 17. 27. 6 Therefore men are often-times that diligently to be put in minde of the deliueraunce of the Church which was in the west part of the worlde out of the captiuity of Babylon of the regeneration of the Church being striken in yéeres of the restoring of the light of the gospell of our conuersion and of the cōuersion of many moe that they may giue them-selues to marke the workes of God to extoll the same and to thanke God for his vnspeakeable benefits 2. Of the causes attending vpon the execution of Gods iudgement 1 All the whole nature of things serueth for Gods purpose and for the execution of his iudgements 2 This may wée see by the ready ministerie and obedience of the Elements 3 At Gods becke the heauen and earth are set open that men may enioy Gods blessinge 4 At his cōmaundement the riches of heauen and earth are shut vp so that vnthankfull disobedient persons can-not obtaine the same 5 And most certaine is that which the Apostle saith the creature is subiect to vanitie not of it selfe but because of him which hath subdued it 6 And although the agréement of the heauen and earth be wonderfull in preseruing of the life of liuing creatures yet is the same compelled to serue both the blessing of God also his curse 7 Therefore séeing that God doth vouchsafe to prosper the order of nature that he may blesse the obedient and againe séeing he doth restraine the force of the nature of things that he may send a curse vpon the disobedient euen the very experience of this most frée action ought to stirre vp and nourish in our mindes the hatred of sinne loue of righteousnes 19. Lect. 15. Decemb. Verse 11. And I haue called a drought vppon this land and vppon the Mountaines and vppon Wheate and vppon Wine and vppon Oyle and vpon all things which the earth bringeth forth and vppon men and vppon beastes vppon all the labour of mens handes THis verse contayneth the exposition of the verse going before and also the proofe of the minor proposition of the last Syllogisme This is the summe of the induction which the prophet vseth God hath brought a drought vpon the earth the Mountaines Wheate Wine Oyle vppon Man and Beaste and finallie vpon the workes of your hands And the like iudgment is executed vpon all other thinges Wherefore it is certaine that you are subiect to that curse whereof mention is made Deut. 28. 16. Thou shalt bee accursed in the towne and in the fielde Cursed shall thy basket bee and thy store Cursed shall be the fruite of thy wombe and the fruite of thy land the first begotten of thy oxen and of the flockes of thy Sheepe Cursed shalt thou bee when thou goest out and when thou commest in In these west countries wee had in the last Spring frost and colde in the verie Easter holydaies Before haruest and in the Séede-time cōtinuall raine This yeere did God shut the heauens that wee were quite past all hope to reape any store of fruite Whence wée doe gather that GOD doth punishe vs in like sorte as hee did the Iewes in times past and that hée doth shut the heauen and the earth ¶ Questions and answeares Qu. VVhat thinges are to bee noted in this induction which the prophet vseth An. The order and state of things For to th' ende the prophet may declare according to the comminations of the lawe that there is nothing which is not now accursed for the sinnes of the Iewishe people hee beginneth at those thinges which are as the heauen and earth which giue vnto vs lodging secondly he commeth vnto the fruites of these things which are and doe liue declaringe that the drought hath hurt the corne the wyne and the oyle and other the fruites of the earth and the trées thence he procéedeth vnto those things which are liue haue senses and whilest that by Synecdoche hée maketh mention of beasts he vnderstandeth all other liuing creatures which liue vpon th' earth in the water and which flie in the ayre Fourthlie he induceth him who hath also reason vnderstanding and for whose sake the creatures which are of lower degree are created namelie man
of the bad though they be ignorant thereof You saith Ioseph vnto his brethrē thought euill agaynst mee but God thought to turne the same to good Gen. 50. 20. And Haman the enemie of the Iewes was enforced to giue that honour vnto Mardocheus which hee hoped for himselfe These and the like examples may bee a comfort to those which are in miserie by reason Ester 9. of the crueltie and subtile dealinges of their enemies The Allegorie Although the most highest dwelleth not in temples made with handes yet woulde he haue the Temple of Hierusalem which by Salomon was builded to his name and by Zerobabel and others was restored to serue for the instruction of the olde people And furthermore hee will dwel in all the faithfull and in the whole Church as in temples by him sanctified for which cause we must giue our selues to leade an holy life séeing that wée are made Gods dwelling place And here for instructions sake wee will first of all speake of the temple made with handes secondly of the Temple of man thirdly of the Temple of the Church fourthly of the Temple of heauen lastly why Iohn Reuel 21. 22. doeth denie that there is any temple in the Ierusalem which came downe from heauen 27. Lect. Feb. 9. 1 Of Temples made with handes 1 STephen the first Martyr Act. 7. 48. calleth those Temples Temples made with hands which by the industrie cost and labour of men were buylded 2 And amongst all the most famous Temples which were in the whole worlde the temple of Ierusalem did beare the bell not onely in respect of gorgeousnes whereat the heathen did maruell but also of the commandement giuen by God and the vse thereof 3 Touching these things we wil cite the sayinges of Isay Chap. 56. I will bring them vnto my holy mountayne and I wil make them glad in my house of prayer Their burnt offeringes and sacrifices shall bee accepted vpon myne altar because my house shall bee called the house of prayer for all people saith the Lorde Although in this oracle the Prophete doeth intreate of the gathering together of the Church from among the Gentiles and of the worshippe which these men should giue vnto him by faith yet doeth hee also speake of the Temple of Ierusalem and of the vse thereof teaching first that the same was holy vnto the Lorde secondly that not onely the ceremoniall worship but also the reasonable worshippe was there done vnto the Lorde and was acceptable in his sight To the same purpose serueth the oracle of Ezechiel 43. 7. Wherein it is called the place of the throne of God and the place of the soles of his féete wherein hee dwelleth in the middest of the children of Israel This Temple therfore is extolled because God woulde bee present there and woulde heare in the same the prayers which should be powred out before him in faith 4 And although the seconde temple was not like vnto the first which Salomon did builde in A figure of the the Church gorgeousnesse of buylding yet was the glorie thereof greater for this cause because Christe The worship which the Church giueth to God taught therein Hagg. 2. 10. 5 Ob. But the wordes of Paul seeme to bée contrarie to that saying of Ezechiel touching the place of the throne and the soles of the Lords féete God who hath made the worlde and the thinges that are therein forasmuch as he is the Lorde of Heauen and earth dwelleth not in the Temples made with handes neyther is hee worshipped with mens handes as though hee had neede of any thing Act. 17. 24. 25. Ans I answere they are not contrarie forasmuch as they are not spoken both in respecte of one thing For Ezechiel speaketh of the presence of the grace of God whereby hee vouchsafed to bee present in the Temple not for the houses sake which was made with handes but for the godly mens sake which mette there and and worshipped God in faith But Paul teacheth that God hath no such neede of lodging food apparell and other helpes which serue to the sustentation of the naturall life For the Apostle speaking vnto the superstitious Ethnickes and Idolaters refuteth their imagination touching the temples and Altars of their Gods which they had feigned to themselues 2. Of the Temple of man 1 Likeas our Lorde Iesus Christ speaking of the temple of his bodie saide vnto the Iewes Destroy this Temple and in three dayes wil I buylde it againe * So Paul the Apostle speaking of the bodies of the faithfull sayth Knowe Iohn 2. 19. yee not that your bodie is the Temple of the holy Ghost which is in you whome you haue of God neither are you your owne * This is the chiefest commendation which our 1. Cor. ◠19. bodie can haue béeing worthie to be preferred farre before all the titles and testimonies of the Phisitions and naturall Philosophers 2 And out of this commendation doeth the Apostle picke sufficient matter for a godly exhortation in the verse following You are bought 1. Cor. 6. 20. with a price therefore glorifie God in your bodies and in your spirit which are Gods * And thus doe wee glorifie God when we make our bodies a lyuely sacrifice holy and acceptable vnto God which is our reasonable seruing of God and when as wee worship God who is a Rom. 12. 1. Iohn 4. 24. spirite in spirite and trueth These sayings of Bernarde are worthie to bee remembred The soule must bee enlarged that it may bee an habitation for God And agayne The soule is Christes house wherein hee dwelleth willingly And agayne The soule that walketh in the spirite is the house of the bridegrome Furthermore that is a notable saying of Augustine Wilt thou haue thy fleshe to serue thy soule Let thy soule serue God thou must be gouerned that thou maist bee able to gouerne 3. Of the Temple of the Church There can nothing bée more fitly and truely spoken of this temple then the which Paul taught Ephe. 2. 20. Beeing buylded vpon the foundation of the Prophetes and Apostles whose chiefe corner stone is Christ Iesus himselfe 21. Wherein all the whole buylding beeing aptly coupled together it groweth to bee a Temple holy vnto the Lorde 22. In whome you also are buylded together that you may bee a dwelling place for God through the spirite 1 By this place wee learne first who is the foundation and who is the chiefe stone of the corner of this Temple namely Christ Iesus 1. Cor. 3. 11. For an other foundation then this can no man laye besides that which is laide which is Christ Iesus 2 Secondly who bée these liuely stones which are builded vppon the foundation of the Prophetes and Apostles namely the faithfull 1. Peter 2. 5. You also as liuely stones bee builded a spirituall house c. 3 Thirdly what is the manner of the building namely the coniunction with Christ by faith 1. Pet. 2. 4. Vnto whome you
the holy Spirit the remnaunt of the godly vntill such time as the Messias was giuen and the Iewes were reiected for their inuincible hardnes of heart and the holy City together with the Temple was ouer-throwen and quite destroyed the gospell was preached farre and wide amongst the Gentiles and Iesus Christe was belieued on in the worlde Of the presence of Gods grace As light doth accompany the rising of the sunne which lightneth thinges which are vpon the earth so the participation and powringe out of Gods giftes doth followe the presence of his grace 2 For where-soeuer God is hee both is worketh there freely and effectually 3 God is some-times present for a season in places countries and with persons This time is called the time of visitation Luk. 19. 44. 4 And in his iust iudgment hée forsaketh certaine persons Beholde your house is left vnto you desolate Mat. 23. 38. 5 But the Lord doth neuer quite forsake the Church of the elect Isa 54. 7. I haue left thee for a space but in my great mercies will I gather thee together 8. In the time of my wrath I hid my face for a while but in mine euer-lasting mercie haue I had mercie on thee saith the Lorde thy redeemer 10. The mountaines shall remooue and the hilles shall fall downe but my mercie shall not depart from thee neither shall the couenaunt of my peace fall away saith the Lorde that hath compassion on thee 6 The same opinion must wée haue concerning all the faithfull For God is also present with them by the powre and grace of his spirit Hee furnisheth them with most excellent and wholesome giftes with faith hope charity patience and other things which are vndoubtedly testimonies of the presence of the grace of God And how-soeuer such men so suffer persecution by false brethren be smitten with blockish thunder-boltes and rash curses yet must we make great accompt of them seeing they fare no worse then did the Prophets Apostles in times past Wée knowe what Dauid saith But vnto the saintes which are vppon the earth and the Psalm 16. 3. stronge towarde whom is all my delight 43. Lect. Verse 11. The fowre and twentirh day of the ninth moneth in the second yeere of Darius was the woorde of the Lord in the hand of Haggeus saying THis verse contayneth the circumstances of the second oracle which is in this chapter set downe where-of I will speake orderly and briefly 1 The time In the seconde yéere of the reigne of Darius the sonne of Histaspes which was before the birth of Christ about 519. yéeres and in the yéere after the creation of the worlde 3 444. according to Funcius his chronicle in the 24. day of December which moneth the Hebrewes call Cisleu was this oracle published Wée sée that the prophets doe exhort vs by the examples of their diligence attentiuely to obserue at what time the celestiall doctrine was purged and preached what signes of times happened whose ministerie God vsed that we may bee confirmed in the faith and sanctifie the name of God The author This oracle proceeded from the Lorde God of hostes For prophesyinge came not in tymes past by the will of men but the holy men of God beinge mooued vp the holie spirit spake* Hence therefore doe wée fitly gather 2. Pet. 1. 20. 2◠that no prophesie of the Scripture is of any priuate motion And for this cause they which are Teachers in the Church must examine all things by the proportion of faith and they must haue respect vnto the dignity of prophesie whether a man looke vnto the sincerity of things or the purity of speech according to these sayings Rom. 1. 12. 6. Whether wee haue prophesie according to the proportion of faith And againe If any man speake let him speake as the woorde of God 1. Pet. 4. 11. 3 The Crier was Haggeus the prophet the ambassadour of the Lord. For God in times past spake many times and sundry waies to the Fathers by the prophets Now speaketh hee Heb. 1. 1. vnto vs by the faithfull Ministers of the Church whom who-soeuer doth heare hee heareth the Luk. 10. 16. Lord Iesus And those men must remember that they doe not speake in their owne name but in the name of God and for this cause must they speake reuerētly least in time to come they bee punished for doing their message wronge Of the dispensation of the misteries of God For-asmuch as it is so often repeated that the Lord spake by Haggeus the prophet to the ende that these oracles might bée of credit and authoritie and it is also very profitable for vs to know◠throughly how the misteries of God are orderly distributed I will intreat there-vpon positiuely The Lord Iesus graunt that wee may also handle this point with great fruit and that in the same wee may adore the wisedome and goodnes of God 1 We call these points of y◠doctrine of faith hope charity which are set forth in the woorde of God and are sealed with the Sacramentes the misteries of God 2 We call them misteries because they doe farre excéede the capacity of the naturall man For they are vnto him foolishnes neither can he ◠Cor. 2. 14. know them because they are iudged discerned spirituallie They are called the misteries of God because as they procéede from him alone so are they also reuealed by him alone Mat. 11. 27. Neither knoweth any man the father but the sonne hee to whom the sonne will reueale him And againe Fleshe and bloude hath not reuealed these thinges to thee but my father which is in heauen Mat. 16. 17. 3 In these all thinges must be referred vnto Christ who is made our wisedome righteousnes sanctification and redemption As Christ is to be compared with all other things so is he made vnto vs al things for our saluations sake so that wée ought thus to determine with our selues to knowe nothing amongst other men but Iesus Christ him crucified Wée knowe 1. Cor. 2. ◠the verses Si Christū discis nihil est quòd caetera nescis Si Christū nescis nihil est quòd caetera discis If Christ thou learne it skilleth not If thou doest know none other thing If Christ thou knowe not all things els To learne no gaine at all doth bring To learne Iesus is more profitable then any thing that can be knowne as saith Bernard in a certaine Epistle who in another place saith very godlily that the name of Iesus is meat light and medicine And as Christ Iesus is made vnto vs all thinges so ought all out life studdies and actions to smell of nothing but of faith loue humility righteousnes and finally that I may be briefe of Christ Iesus our Lord who dwelleth and reigneth in vs. They which broche and bring abroade the oracles of GOD are the faithfull ministers of God his Testament who as Paul saith doo sowe spirituall thinges It is