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
their owne houses and because they had most carefullie sought after their owne commoditie omitting both the reasonable and also ceremoniall seruice of God And that I maie speake of our selues whilest that in the studdie of Diuinitie omitting the practise thereof which coÌ„sisteth in the exercise of true godlines repentaunce we follow the speculation do become rather better learned then better lyued preferring knowledge before conscience wee doe first of all seperate those things which God hath coupled together secondelie for the most parte it fareth with vs accordinge to the saying of Agatho That thing which is vnnecessarie that doe wee as if it were necessarie and that which is necessarie doe wee omit as if it were vnnecessarie What then remaineth for vs to do my brethren but to chaunge our mindes and purpose for the better to followe the counsell of Haggeus and to bee busied not so much about our owne priuate houses as about the Temple of the Lord that is giuing faithfully vnto God those thinges which are his that wee may at length be made partakers of his blessing But wee shall speake of all these thinges in the discourse which followeth Cap. 1. Ver. 1. THe Prophet beginneth his booke with an historicall 3. Lect. description of the circumstances that hée may teach when who and in whose name vnder whose conducte and finally vnto whome hée spake The same order will wée obserue in our exposition In the seconde yeere of Darius the Kinge The time wheÌ„ in the sixt moneth the first day of the moneth That is in the yeere after the creation of world 3444. the first day of September whenas in the yeere next going before Darius the sonne of Histaspes beganne to raigne ouer the Persians Darius the sonne of Histaspes succéeded Cambyses béeing elected by the Princes of the Persians as Herodotus doeth testifie in his Thalia Plato in his thirde booke of lawes praysing Darius saith That kingdoÌ„e which in the time of Cambyses the king was decayed was in the time of King Darius his raigne almost restored againe Furthermore he denyeth that Darius was dayntily brought vppe of a childe Also hée affirmeth that the kingdome was by him deuided into seauen partes Moreouer hée saith that hee brought in equalitie and that by his princely liberalitie and magnificence he wonne vnto himselfe the minds of the Persians Yet doth hee greatly blame him for this that he did not prouide that Xerxes his sonne might be instructed in that princely discipline of his testifying that vnto him it might bee saide O Darius howe is it that thou hast not learned to bee wise by Cyrus his harmes for thou hast trained vp Xerxes in the same maners in the which Cyrus trained vp Cambyses 1 Let such superstition be farre from the holy historie which will not permitte vs to vse the Positions names of Heathen kinges when néede doth require Wée must take héede that wée doe not offende either in excesse or defecte that is that we doe neither so much mixe prophane thinges with holy thinges that the holy thinges doe thereby waxe base and be thereby obscured neither that we do therefore contemne those things which are well saide because they did procéede from men which were destitute of the principal light which is Christ 2 Moreouer wée haue néede diligently to marke the times and seasons for euery thing hath his time * And that saying of Plato is well knowen Many things are giuen in time Eccl. 3. to those which vse our trade of life 2. The person sent of the ambassage THe person which was sent of the ambassage was Haggeus the Prophet who in this self same Chapter verse 3. is called the ambassasadour of the Lorde concerning which matter wée haue spoken somewhat before more will speake in his place The holy Prophets did their message vnto men in the name of God whence wee doe gather first that their authoritie is holy He that A position heareth you heareth me Luk. 10. 6. Secondly that the Apostles are partners and fellowes in office with the Prophets Therefore wee are the ambassadors of Christ Thirdly that wee 2. Cor. 5. 20. ought to make great accompt of the faithfull ministers of the Church séeing that they are together both Gods fellowe labourers and also the successours of the Prophets and Apostles And fourthly that they must be watchfull that their diligence and faithfulnes in their office may be aunswerable to the dignitie of their function In whose name Haggeus was to Prophesie WE may gather by these wordes The worde of the Lorde was in the hande of Haggeus in whose name the Prophet was to prophesie Which importe thus much as if hée should haue saide Haggai beganne to prophesie in the name of the God of Israel Therefore the holy spirite doth testifie that Haggeus was both called of the Lorde vnto the â— â—zr 5. 1. function of prophesying and also that hee preached the worde of the Lorde and not his owne worde neither any inuention procéeding from other mens braines 1 It is onely in the hande of the Lorde to A position make men to bee able ministers of both testaments Not that wee are sufficient of our selues to thinke any thing as of our selues but what wee are it commerh of God who hath also made vs to be able ministers of the new Testament not of the letter but of the spirit * Let those which are studentes of Diuinity 2. Cor. 3. 5. throughly pondering this in their minds pray daylie in faith Lorde Iesus Christe leade mee by thy holy spirite into all trueth graunt that I may profit in learning and innocensie of life that if thou shalt at any time hereafter call me to be a teacher in thy Church I may serue to the sanctifying of thy holy name and the restoring of the saints with great faithfulnes and watchfulnesse 2 Secondly it is the parte and duetie of the ministers and messengers of the Lorde not to tell olde wyues fables but to preach the word of God according to the saying of Christ Teach them to obserue all thinges which I haue Mat. 28. 20. commaunded you * And agayne Goe your way preach saying The kingdome of heauen Math. 10. 7. draweth neere * 3 Thirdly those fantasticall fellowes are not to bée heard which cumming in their owne name doe prophesie according to their owne Deut. 18. 20. heartes That Prophet which shall deale proudly that hee may speake a worde in my name which I haue not commaunded him to speake and hee which shall speake in the name of straunge Gods that Prophet shall die the death * Afterwarde hee addeth a rule whereby wée may knowe the false Prophetes which shall bee most excellentlie set foorth by the example of the fower hundreth false Prophets 1. Reg. 22. which promised to Ahab the victorie ouer the Syrians of whome hee was then conquered and slayne Ob. But that came not to passe which Ionas
the waies of men the things which are good and the things which are euill the thinges which are to bee done and the thinges which are to bee left vndone and finallie the last ende of men 4. Aphorisme GOD is the beholder of all things God looked downe from heauen vpon the Children of men that hee might see if there were anie that did vnderstand and sought after God Psalm 53. 2. 5. Aphorisme The holie ghost is the guide and leader of the godlie but the flesh carrieth away the naturall men The spirit of truth is hee that shall leade you into all truth Iohn 16. 15. If you shall liue accordinge to the fleshe yee shall die but if by the spirit yee shall mortifie the workes of the bodie yee shall liue Rom. 8. 15. 6. Aphorisme The instructers of the godlie are the faithfull ministers of both testaments which ought to shine as burning lightes before other men in faith and life vnblameable I haue set thee as a defence and fortresse in the middest of my people therefore thou maist know and proue their waie Ierem. 6. 27. And Paul speaketh of the Iewes saying And thou belieuest that thou arte a leader of the blinde a light for those which are in darknes an instructer of the vnwise Rom. 2. 19. 7. Aphorisme The workes of the Lord are of two sortes proper or agreeable to his nature improper or not agréeable to his nature yet both of these doe serue to his glorie Esay 28. 21. The workes which are agréeable vnto his nature are these to haue mercie and to doe good The workes which are contrarie to his nature are these to bee angry to accurse c. Psalm 75. 8. God is the iudge hee bringeth downe one and setteth vp another 8. Aphorisme The waie of men is either good which is called the waie of the Lord the waie of the iust the olde waie the waie of faith or euill and it is called the waie of Cain the waie of the vniust the newe waie the waie of vnbeliefe Because GOD knoweth the waie of the iust and the waie of the wicked shall perish Psalm 1. 6. Wilt thou not cease to peruert the straight waies of the Lord Now therefore behold the hande of the Lord shal be against thee Act. 14. 20. Nowe therefore stand vpon the waies and see and inquire after the old waie which is the good waie walke in the same and you shall finde rest for your soule And they saide wee will not walke Ierem. 6. 16. Of Apollos it is saide that hee was informed in the waie of the Lord* And the doctrine of the Act. 18. 25. gospell is called a waie * because it intreateth of Act. 19. 23. him who did trulie testifie of him-selfe saying I am the waie the truth and the life 9. Aphorisme Forasmuch as God after his manner is the author of the good thinges and also of the euill which befall vs wee must iudge aright of the same Who is hee therefore which hath said and it hath bene and the Lord hath not commaunded Ier. Lam. 3. 37. it Out of the mouth of the most high proceedeth not euill and good Hee speaketh of the euill of punishment Their table is made vnto then a snare The euill are neuer in good case and that thorough their owne faulte on the contrary the good are neuer in bad case thorough the méere mercie of God For to the euill euen good things are turned to euill and to the good euen euill thinges are turned to good 10. Aphorisme Isaiah comprehendeth in these wordes the thinges which are to bee done and the thinges which are to bee left vndone Cease of from doing euill learne to do good Esay 1. 16. It is reported that Iustus Ionas the younger did recite this verse immediatelie before his death Quid iuuat innumeros scire atque euoluere casus Si fugienda facis facienda fugis What profit doo'st thou reape by this to knowe full manie a thing And straunge euents to call to minde what profit doth it bring If things from which thou shouldest flie thou doe with might and maine And frō those things which thou sholdst do thou willinglie abstaine Where-vnto Nicolas Hemingius doth answere Et iuuat innumeros scire atque euoluere casus Si facienda facis fugienda fugis Great profit maist thou reape by this to know full many a thing And straunge euentes to call to minde commoditie doth bring If those thinges which thou shouldest doe thou doe with might and maine And frō those things which thou shouldst flie thou willingly abstayne Hereunto appertayneth that precept of Dauid Come my children and hearken vnto mee and I will teach you the feare of the Lorde What man is hee which will liue and see good dayes Keepe thy tongue from euil and thy lippes from speaking guyle Flye from euill and doe good seeke peace and ensue it Psal 34. 12. 13. c. 12. Lect. Decemb. 2. 11. Aph. Neither must wée looke onely into the fable of the life spent but wée must also marke the conclusion thereof For oftentimes the greater part of the lyfe of the wicked is like a pleasaunt comedie and the life of the godly is like a dolefull tragedy Yet the last end of the wicked is woful the end of the godly ioyfull Vntill I went into the Sanctuarie of the Lorde and vnderstood the last end Psal 73. 17. 18. of these men Truely thou haste set them in slipperie places thou makest them to fall headlong into desolation * This is the portion of the vngodly but concerning the godly the same Psalmist saith Marke the perfecte man and beholde the right man because the last ende of such a man is peace All these Psal 37. 37. thinges are set foorth in the parable of Lazarus and the glutton Luk. 16. 12. Aph. They which neglect this beholding and consideration of their owne life and care more for their owne thinges then for God and the things which are Gods are by the iust iudgement of God giuen vp into a reprobate minde so that to their great shame and reproch they doe these Rom. 1. 28. thinges which are not comely Verse 6. Yee shall sowe much and bring in little ye shall eate and not be satisfied ye shall drinke and not bee drunken yee shall cloath your selues and not bee made warme hee that shall hyre out himselfe for wages shall hyre out him selfe for wages which shall bee as if it fell into a broken backe Héere let vs marke the transposition of the tense For he vseth the verbes of the future tense as if they were of the Preterperfectense or Present tense first that hee may reuoke the minds of the Iewes vnto the consideration of y◠things actions and euils which are past and present Secondly that they may thereby gather what they must looke for vnlesse they repent and at length giue vnto God the thinges which are due vnto him These are
exercise profiteth little but godlines is profitable to all things c. 1. Tim. 4. 8. 2 Although the Congregation of the faithfull séeme to be but a small flocke of shéepe vpon earth set in the middest of Wolues although it be slaundred and chastened with many euils yet doth the glorie of God appéere vppon and in it when hée is present with it which said Beholde I am with you vntill the ende of the worlde Mat. 28. 20. 3 And men are often-times deceiued in their iudgement concerning the Church when they followe the reason of fleshe and bloude and not the light of faith As the Iewes made great accompt of Solomon his temple because it was famous by reason of the fine building and greatnes thereof also for the hangings the siluer and golde which was therein so many are desirous to haue a Church flourishing with ciuil power riches the fauour of princes and other earthly commodities and they abhorre the same when it groneth vnder the Crosse But the iust shall florishe like a Palme-trée And as that our holy apostle saith If wee haue hope in Christ in this life onely wee are the most miserable of all men 1. Cor. 15. 19. 31. Lect. 1. March 1580. Verse 5. Beholde now strengthen thy selfe Zerubabel saith the Lord strengthen thy selfe also Iehosua thou sonne of Iehosadac the high priest and strengthen thy selfe all thou the people of this land saith the Lord and worke because I am with you saith the Lord of hostes THis verse containeth the proposition and the first argument of the confirmation The proposition is exhortatiue Let the Iewes strengthen them-selues and let them builde the Temple with all diligence possible Ob. Why did God commaunde the Iewes to builde the seconde Temple séeing that the sonne of GOD saith The houre commeth when-as yee shall worship the father neither in this mountaine neither at Hierusalem Iohn 4. 21. I reason thus It was to no ende to builde a temple there where no man shoulde worship in time to come for temples are the houses of praier Mat. 21. 15. But in time to come no man shoulde worship at Hierusalem Ergo. c. An. I answere there is a fallacie in the maior proposition in that the reason is fet from that which is no cause as if it were a cause There is in these sayings no cōtrariety because they are not both spoken concerning one thinge The temple at Hierusalem and the Leuiticall Gal. 4. Heb. 9. 10. sacrifice were to serue for the instruction of the olde people which were vnder the tuition of the lawe and yet but vntill the time of reformation But the meaning of Christ his words is this that not the place but the spirit truth are that which maketh the praiers commendable and acceptable in the sight of God accordinge to that saying GOD is a spirit and they that doe worship him must worship him in spirit and truth Iohn 4. 24. The first argument drawen from the efficient causes The prophet beginneth with the efficient causes and first of all with the instrumentall causes namelie with the consideration of the Captaine the high Priest and of the people of the Iewes and that by a preuenting of an obiection Ob. That which cannot be brought to passe by mans industrie and labour is not to bee inioyned any man least he take in hand that which he cannot doe But the Iewes were not able to builde the temple after their retourne from Babylon being oppressed with famine pouerty and the malice of their mighty neighbours Therefore there was no cause why they should be commaunded to builde the temple Ma. Against this argument doth the prophet set a demonstration You must ought to haue a greater regarde vnto the commaundemente of God then for the imbecillity of secondary causes to neglect the same Mi. But God commaundeth you to buylde the Temple Con. Wherefore yee must neither linger nor loiter in the woorke of the Lorde neither yet is it lawfull for you to neglect the same Aphorismes contayning instructions 1 Wee must not bee so inquisitiue about the commaundements of God that wee must aske whether we ought to obey them or no. 2 For this ought to bee sufficient for vs that wee are taught and tolde what God will haue vs to doo 3 For this is with-out all doubt we must obey God 4 And this is blockish incredulitie to waxe so dull through imbecillitie of the secondary causes that thou doost neuer so much as once thinke vpon the powre and might of the first cause 5 God graunt therefore that wee may all thinke vpon that oracle The power of Christ is made perfect in our weakenes 2. Cor. 13. A definitiue methode touching the spirit of strength 1 The genus is the gifte Rom. 12. 6. Hauing diuers giftes according to the grace which is giuen vs. 1. Cor. 4. 7. What hast thou which thou hast not receiued 2 The principall cause is God 2. Tim. 1. 7. For God hath not giuē vs the spirit of feare but of strength of loue and of soundnes of minde 3 The fellowe labourers are all the faithfull Therefore the prophet saith Strengthen thy selfe Zerubabel c. 4 The subiect A faithfull heart Psal 27. 14. Tarie thou the Lords leasure and bee strong and let thy heart be established I say tarie thou the Lords leasure 5 The forme is the acte it selfe driuing out vaine feare and staying vpon God with a sure confidence 6 The ende Couragiously to goe forward in the woorke of the Lord that these thinges may be brought to passe which are acceptable to God and profitable for the Church 32. Lect. March 2. The definition of the spirit of strength THe spirite of strength is an excellent gifte of God whereby the hearts of the faithfull are so strengthned that all vaine feare being driuen away they take in hand the woorke of the Lord couragiously and finishe the same ioyfully that those things may bee done which are in the sight of GOD acceptable and for the Church profitable Quest Why doeth God require at our hands this adiunct which no man can obtayne vnlesse he haue it from heauen according to that saying A man can receiue nothing vnlesse it shall bee giuen him from heauen Iohn 3. 27. Ans Det saith Augustine quod iubet iubeat quod vult Let him giue that which hée commaundeth and let him commaunde what he will And agayne In praeceptione disce quid debeas habere in correptione tuo te vitio non habere in precatione a quo petere debeas id quod debes habere In the commandement learne what thou oughtest to haue in reprehension that thou hast it not through thine owne follie in prayer of whome thou must aske that which thou must haue Furthermore these thinges which are subordinate are not contrarie And agayne these men which are regenerate must stirre vp the giftes of God in the number wherof is the strength of the heart For they
at Damascus confirming by testimonies conferred togither that this was Christ Act. 9. 22. The ende The next ende thereof is that it may serue to the instruction correction consolation and exhortation of those men which are coheyres partakers of one bodie and partakers of his promise in Christ through the Gospell Eph. 3. 6. And the last end of this knowledge is the glorie of God according to that saying of the same Apostle To the intent that that manifolde wisdome of God may be made knowen by the church to the principalities and powers in heauenly places Ephe. 3. 10. Therefore that doctrine wherein the pastors and doctors of the Church ought to excell is the gift of true vnderstanding which is according to godlinesse concerning our saluation seruing to instruct the faithfull that which the spirit of God reuealing Christ worketh to our restoring and the glorie of God Learne first sayth Hyerome before thou teach For no man shall euer be able to teach those thinges whereof he is ignorant Therefore they do offend grieuouslie which being neither furnished with the knowledge of heauenly thinges nor with the vse of spirituall thinges do take vpon them to teach in the Church And as Bernard sayth being more ready to take the chaire then the charge for their bellies sake to the great hinderance of the Church they play the part of those men which get their foode with their tongue and also they play the Parates in that they learne by heart and pronounce without iudgement sermons penned by other men 47. Lect. 36. May. NOwe let vs returne in Gods name vnto our purpose For those thinges aforegoing which were spoken concerning the skill in the lawe of God which the Priestes ought to haue tende onely to this ende that wee may vnderstande that the Priestes vnto whose consciences the prophete appealeth did condemne themselues Verse 13. If any man shal beare holy fleshe in the skirt of his garment and with his skirte doe touch bread or pottage or wine or oyle or any meat shall it bee made holy And the Priests made answere and said No. 1 The Fathers the Prophets Christ himselfe and his Apostles did often times vse a parable to reprooue and conuince men by their owne iudgement There bee parabolical examples extant Iud. 9. which Iotham the sonne of Gedeon vseth of the kinglie honour giuen to the Oliue tree the figge tree the vine and the bramble Which Nathan the Prophet vseth when he did reprooue Dauid for murder and adulterie of the rich man and the poore man which the woman of Thekoah vseth of her two sonnes 2. Sam. 14. Which Christ Iesus vseth of the two sonnes which were sent by their Father into the vyneyarde of the vineyarde and husbandmen of the mariage of the kinges sonne Mat. 21. 22. In this place wee haue an example of a Probleme And agayne in Mat. 21. 25. of the baptisme or doctrine of Iohn the Baptist And in the Chapter following of Christ the Lorde and sonne of Dauid A Position It is a poynt of spirituall wisedome so to appeale vnto an other mans conscience whether it be by a Parable or a Problem or by some other meanes that he may playnely confesse that he is conuict and that giuing the glory to God he may yeelde to the truth 2 The meaning of the probleme which Haggeus did propound to the Priestes is this Doe you thinke that you haue therefore beene an holy nation because you haue lightly executed the ceremonyall worshippe neglecting the restoring of the Temple Nay I prooue that you haue bene vncleane after this manner Looke how much holie flesh which is caried in the skirt of the garment doth sanctifie other meates when the garment toucheth them somuch doth your superstition and bodily exercise sanctifie you from the infection of sinne But flesh which is wrapped vp in a cloth doth not sanctifie other meates Therefore these ceremonies and bodily excercises do no whitt avayle to the sanctifying of you Some there be which by contradiction doe take these wordes holy and to hallowe or sanctifie so that they may signifie 1. Cor. 14. profane or to make vncleane Therefore the meaning shall be this Vncleane flesh which is wrapped in a cloth doth not pollute other meates Let the godly iudge whether exposition is better For the spirite of the prophets is subiect to the prophets 1. Position The people of God must not acknowledge that their sanctification whereby they are clensed from the infection and vncleanes of flesh and bloude commeth from the hungrie and weake elements of the worlde 2. Position All thinges are cleane to the cleane but vnto the profane and infidels there is nothing cleane but euen their mind and conscience is vncleane Tit. 1. 15. Out of this saying may we gather that onely the faithfull are cleane and that all infidels are vncleane 3 Position The worship which prophane men doe vnto God for-asmuch as it is vncleane it can in no case please God neither doth hee allowe the same The answere 3 The answere consisteth vpon the deniall which the priests make A Position In the confession of faith and in our answeres concerning religion we must vse no dissimulation ne feigninge no feigned refusall For it becommeth vs freely to professe these things which the Lord of his goodnes hath reuealed vnto vs. And it is manifest and execrable impietie falsely to pretend ignoraunce least thou be enforced to cōfesse the matter As when the Iewes did say y◠they knew not whether the baptisme of Iohn were from heauen or of men Mat. 21. 27. Therefore let no man suffer him-selfe to bee so caried away into such dissimulation being mooued with the example of those men which walk not rightly in the gospell of Christe and are of some authoritie that hée feigne him-selfe to bée ignorant of the truth and extinguish the spirit which is in him-selfe Which thinge alas for woe many haue done and in these daies doe to Latonus Hossmeisterut their vtter ruine as is too euident A digression Distinctions concerning conference in diuinity 1 God will haue vs to stirre vp the gift of God by godly conference concerning godlines that wée may profit accordinge to that saying o◠Paul Col. 3. 16. Let the woorde of Christ dwell in you plentifully with all wisedome teaching and admonishing one another c. Now if all the faithfull must doo this how much more ought they to doe it whom God doth seperate to teache others And it must néedes bee that the holy spirit must bee the author the taske-maister and moderator of this conference For the ende of such godlie conference is the truth which wee must knowe and bring to light And it is the holy spirit alone that leadeth vs into all truth 3 The naturall man is vnfit for such conference I call him the naturall man which followeth in all thinges the reason of the flesh being bée-witched with the acceptinge of persons and vaine glory and
that is through his grace by the redemption wroughte by Christe Iesus we cannot doubt of our vocation Rom. 8. 29. 30 and election gone before neither of our sanctification following after For whom God knewe before the same did hee also predestinate that they should bee made like vnto the image of his sonne that hee mighte bee the firste begotten amongst manie brethren * Rom. 8. 29. 30 And whom hee did predestinate them also hee called whom hee called them also hee iustified whom hee iustified them also he glorified Howsoeuer our outward man bee vexed with aduersities and manifolde miseries yet are wee in good case when as wee perceaue that God of his infinite goodnes hath wrought in vs an effectuall saith a working loue and suffering hope most sure testimonies 1. Thes 1. 3. 4. of our election and that hee will neuer forsake this his excellent worke but that hee will crowne pullish and fully finish the same The sixt benefit is the hope of resurrection eternall life We know that we are trāslated frō death to life we beleeue that Iesus Christ is the resurrection the life that we which 1. Ioh. 3. 14. beleeue in him shall liue although we die * Ioh. 11. 25. Therefore being sure that wee shall be made partakers of eternall life wee reioyce in tribulation knowing that tribulation worketh patience patience experience experience hope which maketh not ashamed because Rom. 5. 3. 4. 5. the loue of GOD is shed abroade in our hearts through the holie spirite which is giuen vnto vs. * And seeing that the thinges Rom. 5. 28. which wee nowe suffer are nothinge comparable to the glorie to come which shal be shewed in vs I thinke wee ought to suffer ouercome these thinges with a stoute courage For the time shall come when the Lord shall wipe away all teares from our eyes and shall giue vs these things to enioy which the eye hath not seene the care hath not heard neither haue they euer entred into the mind of man which God hath prepared for those which loue him vnfainedlie * 1. Cor. 2. 9. Isay 64. 4. I thinke I haue pointed out as it were with my finger the fountaines from whence the principall consolations doe spring wherevnto the rest which I shall annex hereunto oughte to bee referred Notwithstandinge I will briefely touch the subordinate places that the godlie mindes may see how excellentlie it was said of Paul the apostle Like as the suffrings of Christ doe abounde in vs so likewise our consolation aboundeth through Christ And let 2. Cor. 1. 5. them remember that I doe here chiefly intreat of the remedies of the consolations whereby the afflictions are cured which wee ought to suffer for Christs sake for the truths sake and for the churches sake Let this bee the seauenth place of consolation that the truth is inuincible This is a fatall thinge for the truth to haue the vpper hand when it is gainestoode And therefore whenas the sworne enimies thereof do endeuour with all their might and maine to oppresse the truth shee thrusteth forth her head shee showeth her-selfe she commeth abroade and triumpheth The truth cōmeth to light not onelie by the preaching of those which beare witnes with the truth but also it is made more manifest by the lyes of those which are enimies therevnto a verie marueilous matter yet is it most true Let the enimies of the heauenly and immoueably veritie be ashamed of their wrangling cogging and lying although the whole worlde subscribe vnto them and giue thē their consent On the contrary part let the witnesses of the trueth take a good courage to them For whie Bernard saith very well Veritas magis elucet impugnata The truth the more it is resisted the more clearely it shineth To speake the truth is voyde of daunger as saith Nazianzenus To resist the knowen truth doth exceede Idolatrie as Augustine saith very grauely The eight place is this that God by the meanes of his enimies doth good to those which are his Therefore must we not regard what they pretend what they respect but what God who is most wise and a friend to all mankinde doth in the meane season intend Let them curse vs yet shall the Lord blesse vs. Let them make insurrection against vs yet shal they be confounded and the seruants of God shal be Psal 109. 28. glad ioyfull Let them imagine euill against vs yet the Lord doth turne it to good for vs. Gen. 50. 20. The nynth place is drawen from the consideration of the light of the church If in this last age of the Church there were in the same no faithfull pastors and teachers at all neither any such as might fight in the fore front of the battle against such as are enimies vnto true Christians and set them-selues against Christ his merites and person then mighte wee singe that woefull songe Wee see not our Psal 74. 9. signes there is not any more a Prophet and there is none with vs that vnderstandeth any longer* But through Gods great goodnes there are those yet aliue whom the thing it selfe doth testifie to bee furnished of God with manie notable giftes of the holie ghost and to be raised vp to defend the puritie and sinceritie of the heauenlie doctrine and to refute vaine babling and false doctrine Therefore let vs not doubt but stedfastlie beleeue that God careth for vs and that hee is present with vs. For hee furnisheth his church with so great giftes not in vaine it is not for nothing that hee setteth captaines and vnder-captaines ouer his holie armie The tenth place is fet from the comparing of those together which doe resist the truth those which stand in defence of the truth Although the former sort of these men haue their fauourers and followers no lesse then th' other for there were not wanting in times past flatterers which did licke the spittle of Dyonisius the tyraunte and said that it was sweeter then the sweete wine yet notwithstanding it falleth out often-times that certaine of these men being wiser then their fellowes marking the filthie life of their Captaines and guides their vanitie delitiousnes scurrility vaine-glorie their desire of wordly goods and the fragilitie of those commodities where-vnto they doe leane giue place vnto the latter opinions which are wont to bee the better and sounder The best most valiant souldiers of Christ haue neede some-times to vse an holy and religious kinde of silence which not-withstanding may not bee preiudiciall vnto the confession and profession of the truth they haue alwaies neede to haue an inuincible cōstancie and then most of all whenas the furie and out-rage of their aduersaries is armed with the aide of the arme of flesh But a time there is whenas the Iayes hauing made an ende of chatteringe the Swannes doe with a merie noise and pleasant songe celebrate the victorie of the truth
Comparisons are odious yet what man is hee which being well in his wittes doth not see howe farre inferiour these Censurers are to the cleare windowes of the church the light bearers thereof which in their hands beare the cleare shining lighte of the truth whether hee looke into their godlines and humanitie or learning eloquence or finallie their deseruinges of the church and their most excellent monuments of godlie witte I will not speake of this that they which haue suffered and doe as yet suffer great aduersitie which haue preferred Christ farre before riches their countrie and all prefermentes are worthie to bee had in greater estimation then they which liue in the middest of all maner pleasures The eleuenth place is the consideration of the almightie power of God in rulinge and guidinge the course of thinges and seasons If at anie time wee see the affayres of the church not onelie afflicted but euen almost past all hope then let vs repeate that saying of Dauid And I said this is my destruction but Psalm 77. 10. the chaunges are in the right-hande of the Lorde For how often did God deliuer his sainctes miraculouslie Howe often did hee deliuer his people out of the middest of death At the red sea in the times of Iosaphat Ezechias the Machabees As the glorie of the three witnesses was the greater after that they came out of the fornace at Babylon vn-hurt of Daniell when he was brought out of the Lyons denne so shall the glorie of the whole church and of the sincere Teachers of the truth bee greater whenas they haue passed ouer their sharpe warfare The twelfth place is the hope of successe The sayinges of the prophets are well knowen wherein we finde the most sweete similitudes of the Palme-tree and of the Olyue-tree Not-withstandinge I shall bee as a greene Olyue-tree in the house of the Lord I hope in the goodnes of the Lord for euer and throughout all ages And againe The iust man shal florish as a Palme-tree as a Cedar in Lybanus shall hee prosper They which Psalm 25. 8. are planted in the house of the Lorde shall florish Psal 92. 12. 14. in the courtes of our God And againe They shall florish in their old-age they shal be fat and greene that I may declare that the Lord my rock is iust and that there is no iniquitie in him The thirtenth place containeth the examples of the saintes which haue beene since the world beganne and especiallie of that sainte of saintes Christ Iesus Seeing that hee by his crosse and afflictions is entred into the kingdome of his father all the elect haue bene are and shall be like vnto him let vs well remember that saying of his The seruant is not greater then his maister If they haue persecuted 1. Reg. 19. 4. Ioh. 15. 20. mee they shall persecute you If they haue kept my sayinges they will also keepe yours I am not sayeth Elias the Prophet better then my fathers And truely it were a point of great impaciencie if they should refuse to suffer those things which they suffered whom those Captaines of ours doe freelie willingly acknowledge to haue bene both their superiors betters The fourtenth place is the fate and destinie of the church As it neuer triumphed but vnder the crosse so hath it often-times felt the discommodities which ciuill and longe peace doth bringe The church did florishe more and was more greatly encreased by the faithfull which were added there-vnto in the hot and vehement tenne yeares persecution moued by Dioclesian and Maximian Augg. then after-warde vnder Constantine the great his sonnes and vnder Valens whenas that most sacriligious and impious heresie of the Arrians did most violentlie rage against the very bowels of the church If any man doe looke into these times hee shall see that this thinge is true Doe not those churches most florish by reason of the light and sinceritie of doctrine and the zeale of the faithfull and doe not they enioy the most excellent teachers and pastors to whom it is geuen in Christe his busines not onelie to beleeue in him but also to suffer persecution for his sake Againe all men do see that those churches which do enioy ciuill peace and earthlie cōmodities are not occupied aboute the beating downe of Antichristianisme but about the resisting of peace-able men Our time alas for woe bringeth out too manie Minutij who if they were so wise as they ought to bee would knowe that they are to make warre not with Fabius but with Hanniball not of Carthage but of Rome The fiftenth place is verie excellent which is fet from the consideration of the workes of GOD which are miraculouslie brought to passe amiddest contrarie meanes God hath manie waies and meanes to bring thinges to passe both ordinarie and extraordinarie yet being all good and seruing to the accomplishing of his purpose and determination It seemed good to him of late yeares to scatter abroade certaine most florishinge Vniuersities Therefore wee see that men which did excell in witte learning eloquence and experience in great matters haue bene driuen away by certaine Drone-bees and haue bene dispersed as the Bees are scattered abroade with smoake But as in times past the dispersing abroade of the faithfull after the martyrdome of Stephen did greatlie profit the Samaritanes and others next adioyning vnto them when as manie being conuerted vnto Christ did cast awaie the heathenish Idotrie and Idolatrie vsed of the Samaritanes did ioyne them-selues vnto the true church so I hope in the Lord Iesus that it shall come to passe that thexile of these holie men both younge and olde shall greatlie serue to the spreading abroade of the truth the glorie of God and the restoring of the church Whenas in times past the Samaritanes were grieued at the restoring of Hierusalem and left nothinge vnassayed which might make to the hinderance thereof by the marueilous prouidence of God their intent fell out to the contrarie so that they were enforced against their will to further the same and also to beare the charges thereof at the commaundement of Darius the sonne of Histaspes And who is he that doth not see that euen at this time the mindes of the godlie learned are more more inflamed with the loue of the truth and with zeale to defend the same through that outragious obstinacie and vehemencie of their aduersaries most horribly defending their assertions so that the truth is farther broughte to the light thereby The sixtenth place that I maie of set purpose passe ouer manie other most comfortable places is the hope of the victorie and the ioyfull ende Truelie it is as certaine and sure that their Sophistrie and vaine-babling being refuted the truth shall haue the victorie as it is certaine that this world was created by GOD and is by him preserued And hereupon it is that the banner of the truth is often-times displaied to the great terror and astonishment
I doe keepe thy commaundements * Psal 119. 3. Vnto whom the oration in this 6. Lect. Nouem 3. verse was chiefly directed IT is without all doubt that these woordes Apostrophe were spoken vnto Zerubabel the Captaine and Iosua the high Priest who were then chiefe rulers amongst the people of the Iewes For wee may gather so much both out of the verse going before and also out of the thinge it selfe That there may reformation of enormities A position bee had the Magistrates and Pastours of the Church are to bee called vnto the consideration thereof Reason 1 First because it is much auaileable vnto the Church and Common-wealth that the magistrates shoulde neither bee ignoraunt of the enormities which doe raigne therein neither should they winke at the same 2 Secondly it becommeth these two orders and degrees to consent together so that Moses and Aaron may help one another for the Common-wealths sake 3 Thirdly it is certaine that God working by meanes doth vse these fellowe labourers to the rooting out of euill and planting of good 4. But what witnes or procurator did the Lord vse in this action HEe vsed Haggeus who also for the testifying of that matter said not Thus saith Haggeus but Thus saith the Lord God of hostes A position 1 No man taketh to him-selfe honour vnles hee bee called of God as was Aaron Heb. 4. 4. Of calling 2 A man can receiue nothing vnles it shal be giuen him from heauen * Ioh. 3. 27. Of 2. Pet. 1. 21. 1. Thess 2. 3. the giftes and dignitie of euery man 3 Forasmuch as the holie men of God did speake as they were mooued by the holie ghost * wee ought to receiue their words as the words of God and not of men 4 It is modestie and truth becomming the seruauntes of God to acknowledge to haue receiued the oracles of the holy ghost onely at the handes of God 5. What maner of speeche hee vsed THe Prophet vseth a counterfaytinge of the speech of the people that hee might amplifie the vnworthines of the matter As if hee shoulde haue saide This vnthankefull people haue this alwayes in their mouth The time is not yet come that the Temple of the Lord shoulde bee builded But it appeereth that they care especiallie for their owne houses and their owne commodities In like sorte it is said in Ezechiel * What Ezech. 18. 32. meane you that you speake this Parable parabolicallie vpon the lande of Israel The Fathers haue eaten sower grapes the Childrens teeth are set on edge c. 1 Wee must beware of those words which A position smell of incredulitie 2 And it is a token of incredulity for men to prescribe a time at their owne pleasure for these things which ought at all times to be done to the glorie of God 3 If wee must giue an accompt of euerie idle word much more of that which is blasphemously spoken against God Wee knowe the olde sayinge GOD is blasphemed by that wisedome which hee abhorreth And hee is blasphemed whenas words and speeches are spread abroade which are repugnaunt vnto his will The saying of Plato in his second Booke de Repub is worthy to bée remembred It appeereth that God is vnto no man the cause of euill being him-selfe good and by all meanes resisting euill neither doth it become anie man to saie so in his Cittie if hee will bee gouerned with good lawes neither ought anie man to heare anie either younge or olde telling fables either with measure or without measure if hee neither speake such honest things as are to bee spoken neither such thinges as are profitable for vs either such thinges as doe not hange well together And Plato addeth afterwardes two Lawes The first whereof is this that God is the cause of good thinges the seconde that God is not a deceiuer c. These thinges doe I speake that the younger sorte may vnderstand with what reuerence and howe religiously the sounder sorte of the Ethnickes did iudge it became them both to thinke and speake of God Howe reuerentlie ought wee to speake of his essence his will his iudgement which haue receiued the gift of the holy ghost 4 It is so farre off that GOD doth take in good parte reprochfull woordes vttered against him that hee will not haue vs to vtter the same against our brethren Thou sufferest thy mouth to speake euill thy tongue worketh deceit Moreouer thou speakest against thy brother thou slaunderest thyne owne mothers sonne These things hast thou Psal 50. 16. 20. done and I held my tongue thou thoughtest that I am like vnto thee but I will reprooue thee and set thy sinnes in order before thee 7. Lect. Nouemb. 4. 6. The state of the oration THe state of this oration is iurediciall For the question is whether it stoode with equity and pietie that the people of the Iewes did so longe deferre the restoringe of the Temple or no Haggeus hauing confuted the reason which the Iewes broughte in defence of their negligence doth teach that it did neither stand with equity neither yet with piety y◠they did so longe deferre the restoring of the temple This was the argument which the Iewes did vse There is a time to plucke downe and there is a time to builde vp Eccle. 3. 3. But the time is not yet come that the house of the Lord should bee builded therefore are not wee to be reprooued for our slacknes in building the house of the Lord. 7. Concerning what things this oration was chiefly made THat it may appeere what greate mischiefe was packed in this thinge let vs see what things the prophet doth chiefelie intreate of in this oration And wee will follow the course of the cōmon places of the state iurediciall as Lawe Custome Nature Equitie Couenant 1 The will of GOD is the highest and Lawe most iust lawe But GOD woulde haue his Temple restored and for this cause had hée raysed vp Haggeus and Zacharias the prophetes that they might bee Witnesses and Haraldes to proclaime his will openly 2 That which was appointed and assigned Custome by God to the religious custome of the Church of Israell could not bee neglected without committinge of a most haynous offence But the Temple of Hierusalem was in times past builded to that intent that the Israelites shoulde there méete together thrise euery yeere and shoulde doe holy worship therein For as yet the time was not come whereof Christ spake Iohn 4. 21. The houre commeth whenas yee shall neither in this mountaine neither at Hierusalem worship the father 3 What sway Nature ought to beare in Natur◠this case wée may sée euen by these disputations of Plato wherein hée teacheth in what place Temples are to bée builded And he forbiddeth to bring the weapons which are taken from the enimies into the Temples And although GOD doth not dwell in Temples made with handes yet woulde hée haue the
Worde and the Sacramentes and to chaunge the Sacraments into idols to attribute greater efficacie vnto them then vnto the Worde For vnlesse the worde bee added vnto the element there shall be no sacrament Moreouer it is euident that the worde is sufficient if the sacrament bee wanting but not on the contrarie And nowe if in an vnbeleeuer the word of God be not effectuall what force shall the sacramentes haue in him Therefore let vs affirme that which is most true that the efficacie of the worde and sacramentes doeth depend vpon the will of God And that hee will haue faith to bee ioyned therewith in the right vse thereof And consequently that God who giueth not holy thinges vnto dogges will not haue the vnbeleeuers to bee made partakers of the truth of the word and sacraments aswell as the faithfull Therefore as blindnes hath not power to beholde the light nor deafenes to heare the words which are vttered neither numnesse of the lymmes to feele the qualities which are perceyued by touching but let and hinder men from perceyuing such obiectes so incredulitie which is the priuation of faith hath no greater force then the worde of God and the sacraments but yet notwithstanding it doeth so let and hinder the Infidels that they cannot bee made partakers of the internall worde and the substaunce of the sacrament For faith is such an instrumentall cause that without the same we cannot lay holde vpon the celestiall giftes As without eyes no man seeth without eares no man heareth without smelling no man smelleth without tasting no man discerneth tastes without touching no man toucheth any thing so without faith can no man see heare smell taste eat and finally touch Christ 3 Thirdly the instrumental cause is the ministers of the worde of God 2. Cor. 3. 9. For wee are Gods ministers 1. Cor. 3. 5. Therefore who is Paul or who is Apollos but the ministers by whome yee haue beleeued and as the Lorde hath giuen to euerie man Mat. 16. The Apostles the Lorde working with them preached in all places Mat. 16. Quest If such be the efficacie of the worde of God howe commeth it to passe that all men which heare the same doe not beléeue it Ans I answere that that commeth to passe by meanes hereof because it is not giuen to euerie one to knowe the misteries of the kingdome of God And for this cause it is not giuen to euerie man to know the misteries of the kingdome of God because all men are not of God Mat. 13. 11. Ob. That which is openly preached in the hearinge of all that is receiued of all men But the word of God is hearde as well of the vnfaithfull Iohn 8. 47. as of the faithfull which are present Therefore is it receyued as well of the one as of the other An. I answere there is a double fallacie in this argument In the maior proposition there is a Or a crauing o◠that to be granted which is chiefly in controuersie Or a fallacie grounded vpon the diuerse significations of one word fallacie called * petitio principii Secondly in this worde Hearde there is * fallaci aeqniuocationis and also in these words the worde of God The vnbeléeuers doe heare with their eares the externall worde of God but they doe not receyue into a pure hearte the seede of the internall worde Therefore that same externall worde is a testimonie against them But the faithfull doe heare the holy spirite inwardly beating into them and sealing vp in thē those thinges which the ministers doe outwardly teach and testifie forasmuch as this thing is giuen vnto them alone and not vnto the other 22. Lect. Id. Ianu. 1580. An answere vnto an argument whereby this may be reduced vnto an absurditie THerefore these men are not to bee blamed for their incredulitie which haue not the gifte of faith giuen them which is the acknowledging of the trueth séeing they are rather to be pitied then reprehended Ob. I argue thus Euerie man hath not faith 2. Tim. 3. 2. Therefore are the vnbeléeuers not to bee reproued for their incredulitie Solu I answere I denie the consequent My reason is because here is a fallacie in this that y◠is assigned to be a cause which is no cause The middle and next cause of incredulitie is left out namely the will of the vnbeléeuer beeing wrested and turned away from God and the blindnes and hardnes of mans hearte 2 Of the phrase To heare the worde of God and of the obedience of faith No man can heare the voyce of the Lorde vnlesse God doe open his holy mouth and speake vnto him 1 God is saide to speake sometimes without vsing any wordes when hee sendeth thunders and tempestes 1. Sam. 12. 11. The Lorde sent thunder and rayne Sometimes God is Psal 29. saide to speake in playne wordes as when hee called our first parents vnto iudgement * when Gen. 6. hee gaue the lawe in mount Synai Deut. 18. I cannot heare the voyce of the Lorde anie longer And agayne The Lorde spake vnto Exod. 20. Deut. 18. you out of the middest of the fire you heard the voyce of his wordes but sawe no similitude Deut. 4. 12. Math. 3. 17. saue a voyce And when hee bare witnesse of his onely begotten sonne * 2 It pleased him to speake vnto men sometime in his owne person sometime by some other Hée spake in his owne person that I may not repeat the former examples when he made this aunswere vnto our Lords Iesus Christe saying I haue both glorifyed it and will glorifie it agayne The author of the Epistle to the Ioh 12. 28. Hebrues doeth testifie that hee hath sundrie times spoken vnto his saintes by others God many times and diuerse wayes in tymes past spake vnto our fathers by the Prophetes in Heb. 1. 1. these last dayes hath he spoken vnto vs by his sonne * 3 Hée will haue vs no lesse to estéeme hys voyce and worde vttered by others then if he vttered the same himselfe Luk. 10. 16. Hee that heareth you heareth mee and hee that reiecteth you reiecteth me and he that reiecteth me reiecteth him that sent me Examples The Iewes hearing the voyce of Haggeus thought they hearde the voice of the Lord. And the men of Thessalonica béeing taught by Paul receyued the worde of God with a pure 1. Thes 2. 13. heart Ob. The efficient causes are not to bee mixed But you in attributing that vnto the secondarie cause which is proper to the principall cause doe mixe them You attribute that vnto the ministers which is proper to GOD namely the effectuall worde of God Ergo. Ans I answere vnto the minor proposition wherein is a fallacie a dicto secundum quid ad dictum simpliciter Forasmuch as this reason is grounded vpon that which is spoken respectiuely as if it were spoken simplie That thing is attributed vnto the externall ministerie in some respecte
one God and father of all c. Paul Rom. 4. Doth declare that wee are iustified by the same meanes whereby Abraham was iustified namely by faith that the manner of the fathers election and our election is all one namely free and vnchaungeable 1 Cor. 10. The Apostle saith that the fathers did eat the same spirituall meat and drinke the same spirituall drinke which we eate and which wee drinke Which thing all the godlie and these which haue vnderstanding doe sée to bée vnderstoode of the substaunce and fruite of the Sacramentes and not of the sacramentall signes These and other such like sayings doe teach vs that there is but one Testament and one couenaunt of grace in substance and trueth 3 Notwithstanding the olde Testament the Newe doe so differ in the dispensation that the newe Testament doeth farre exceede the olde Math. 13. 17. Verily I say vnto you manie Prophetes and iust men haue desired to see the thinges which you see and haue not seene them and to heare the thinges which you heare and haue not hearde them Yet let vs knowe that these thinges are spoken respectiuely and not simplie For hee doeth not denie that the Fathers knewe the same kinde of doctrine but he preferreth the estate and cōdition of Christ his Church before the discipliue of the lawe as beeing better For after that Christ the light of the worlde beganne to teach there did so great light of the knowledge of God shine in the heartes of the faithfull that hee that was least in that newe estate of the church was greater in the kingdom of heauē then Iohn the baptist if you consider the plentifulnes of doctrine In the eight to the Hebrues vers 7. the apostle reasoneth thus If that former testament he meaneth the olde testament had bene such that there had beene nothing wanting therein then had there béene no place sought for the second But there hath béene a place sought for the newe couenant vers 8. 9. And that may be vnderstood of the worde and the sacramentes For séeing the same doctrine the same faith and the same Christ doth raigne in the Church of both testamentes the diuersity of dispensation consisteth in the letter administration and whether you respect the preaching of the word or the administration of the Sacraments and not in the spirite and trueth But some there bée which doe attribute vnto the Fathers the shadowes and vnto vs the trueth And to the end they may prooue this they alleadge the wordes of the Apostle Heb 10. 1. The lawe hauing a shadowe of good thinges to come and not the very expresse forme of thinges c. I answere First they falsely take that as spoken simply which is spoken respectiuely and by way of comparison touching the moste solemne yéerely sacrifice which was nowe abrogated when Christe was vpon the Altar of the Crosse Secondly if they attribute no more vnto the Fathers but the shadowes and doe spoyle them of the truth then surely they thinke y◠there was but small prouision made for their saluation and restoring For what shall wee thinke that any man can bee saued without the trueth Thirdly why doeth Paul attribute to vs Circumcision made without handes Col. 2. 11. and to the Fathers Baptisme and the spirituall meate and drinke 2. Cor. 1. 2 if the thing signified by the Sacrament be not common to the faithfull of both Testamentes For all men doe know that their signes and ours are not all one Lastlie what shall we say Augustine meant when hee did affirme that the Sacramentes of the Fathers and ours doe differ in the signes but are all one in substance But of these things we shall speake else where The latter part of the sixt verse Also my spirite shall stande in the middest of you feare not 4. Argument There is no cause why the taskemaisters and ouerseers of the Lordes worke shoulde bee discouraged with the feare of their enemies and the feeling of their owne infirmitie seeing that the spirite of God doeth stande in the middest of them The reason For the spirite of the Lorde is a spirite of wisedome and vnderstanding a spirit of counsell and strength a spirite of knowledge and feare of the Lorde But the holy spirite of the Esay 11. 2. Lorde will bee present with you Iewes whilest you are in building the Temple This minor proposition is grounded vppon his promise who is a God that cannot lie Wherefore you must goe forward stoutly in the holy worke and hope Tit. 1. 2. well of the successe My The same holy ghost is sometimes called the spirite of the Father sometimes the spirite of the sonne Whereby it is well proued that hee doeth procéede from the Father and the sonne as we shall hereafter declare Spirite Certayne taking the effectes for the cause doe thinke that it is to be vnderstood of the giftes of the holy Ghost But Christ vsing the same argument when hee was readie to goe to the Father promiseth his Disciples the holy Ghost which should be present with them and shoulde leade them into all truth Shall stande These wordes doe signifie presence and perpetuall helpe like as doeth that phrase To stande at any mans right hande Psalm 16. 8. In the middest of you Therefore the holy spirite is present by the presence of his grace with these onely to whome this thing was promised and giuen by the Father Of the holy spirite Aphor. 1. This worde Spirite Ruah Pneuma is sometime attributed to the creator sometime to the inuisible creatures This distinction is drawen from the cause and the effectes God is the cause and creator of all thinges The same is also a spirituall essence infinite eternall vncreated 2 When as the worde spirite is attributed to the creator it doth sometime signify the essence which is common to the thrée persons sometime the diuine nature of Iesus Christe sometime the person of the holy spirite according to these sayinges Iohn 4. 24. God is a spirite This may be vnderstoode of the same essence of God Rom. 1. 4. The Sonne of God being mightily declared according to the spirit of sanctification c. He setteth the spirite that is the Godheade of the worde against the flesh that is the humane nature which is in Christe Ephe 1. 13. You are sealed with that holy spirite of promise 3 The third person in the Godhead is the holy ghoste because hee is the essentiall power of God whereby all thinges are vpholden and the Church is sanctified The worde Spirite doeth signifie a worker and mouer not any qualitie in God 1. Cor. 12. 4. There are diuersities of giftes but one spirite ver 12. 4. For to one man is giuen the worde of wisedome by the spirit and to another the word of knowledge by the same spirite 4 The spirite is a substaunce or person distinguished from the father and the sonne by the note and marke of proceeding 1. Cor. 12. 11. But that one
Sacrament of the bodie of Christ and therefore is the breade called the bodie of Christ by Metonymia hee which eateth this breade eateth the bodie of Christ sacramentallie To the end the yonger sort may vnderstand these thinges I say that the bodie of Christ is called his bodie sometimes properly sometimes metonymically As the bodie of Christ as it is called his bodie properly is giuen to be eaten of vs truly and spiritually so is it receyued of vs truely and spirituallie But the body of Christ as it is called the bodie metonymically that is the Lords bread if you respect the same as it is breade is eaten naturally and if you respecte it as it is the Sacrament of the bodie of Christ hee which eateth this bread eateth the bodie of Christ sacramentally But let it suffice to haue spoken thus much by the way For euen three wordes are sufficient in a good cause God graunt that all thinges may serue to his glorie and our instruction 45. Lect. Aprill 29. A declaration of the partes of the oracle concerning the censure of the religion and of life the Iewish people IF as Galene doeth thinke the Phisitions ought to behaue themselues in the cutting vp of the brayne as in a temple where the holy ceremonies are done decently orderly much more ought they which studie the holy Scriptures with great reuerence rightlie to cut in péeces and diuide the worde of trueth in the schoole of the holy Ghost Therefore I beséech the eternall GOD to sanctifie vs by his trueth and to giue vs grace so to enter into the secret corners of this oracle that we may thence gather and bring such thinges as may serue to the sanctifying of Gods holy name and our own saluation Moreouer if euery thing which is set in order be comelie as sayth Augustin then is the declaration of this oracle most comelie forasmuch as it is set in very good order Which we intend now to declare vsing a diuisiue instrument The partes of the Oracle are two in number a parable and an exhortation The partes of the argument wherein the Prophet proueth that the Iewes and their administratiō did displease God because they were vncleane are thus disposed 1 It contayneth an exordium concerning the persous which were their owne iudges verse 12. 2 The first probleme or harde question concerning thinges which did not sanctifie and the exposition thereof consisting vppon a denyall verse 13. 3 The seconde probleme concerning these thinges which make a man vncleane and an affirmatiue exposition thereof verse 14. 4 The applying of the former parabolicall problemes vnto the Prophets purpose Wherin he teacheth that both the people of the Iewes and also all their worshippe which they did to God so long as the Temple was vnbuilt was vncleane for this cause was not acceptable in the sight of God ver 15. And we see that in all these there is a preuenting of an obiection which is this As if our sacrifices Sacramentes holie dayes and all our ceremonies which God hath appointed coulde displease the Lord the Temple beeing yet not built so that for their sakes wee must needes builde the Temple least God doe not allowe of them The Prophete aunswereth that all these thinges were prophane and not acceptable in the sight of God because that neglecting the temple which God woulde haue builded they woulde rather purchase and demerite his fauour by their ceremonies The exhortation The other part of the oracle consisting vpon an exhortation vnto a more narrowe consideration of the life dependeth vpon the former part and may be thus deuided 1 First it containeth a rehearsall of the former life and of those euils whereunto it was subiect and of the principall causes thereof For it becometh the godly to profite vnder the fatherly correction and chasticement of God and hereunto doeth the remembraunce and consideration of euils that are past not a litle auaile That they were punished it appeareth in the 16. vers The cause why they were punished is set downe verse 18. The Lord sayth hee smote the Iewes and he reproueth them because they did not repent 2 Secondly it comprehendeth a promise of a blessing which God will send vppon the Iewes after they haue taken in hande the building of the Temple In this place we will note two circumstances the one concerning the time the other concerning the persons for the Prophete declareth who will blesse and whome hee will blesse verse 19. 20. All these thinges tende to this end that we may knowe that all those are accursed which buste themselues so in holy ciuill and housholde affaires that they haue no regarde of the glorie of God and the edifying of his Church and that they are blessed which doe so administer holie things and thinges appertayning to this life that before all thinges they giue vnto God the thinges which are his and bende all their might to the building vp of the Church Ver. 12. Thus sayeth the Lorde of hostes aske now the priestes the Lawe The meaning of these wordes is this Propounde vnto the priestes which professe that they are leaders of the blinde a light to those Rom. 2. 19. 20. which are in darkenes teachers of the vnlearned maisters of infants bycause they haue a forme of knowledge and trueth in the Lawe such questions as are not contrarie to their profession but are questions of the Lawe and such as are proper to their profession c. 1. In this place we will note that when as the corruptions of religion are to be redressed wée must first begin at those which are teachers in the Church and not at those which are learners For vnlesse the teachers be brought into the way of truth the blinde shall lead the blinde 2. And when as their errors are to be conuinced we must vse a religious kinde of zeale and wisedome that they themselues condemninge themselues may giue glory to God and yeelde to the trueth For if the teachers be conuinced of error and do suffer themselues to be brought backe againe into the way of trueth the hearers will be easelie brought to the same 3. It is the duety of those which are teachers in the Church to answeare discreatlie when any question is asked them concerning the Law according to that saying The lippes of the priestes shall keepe knowledge and they shal require the law at his mouth because he is the messenger of the Lord. Let vs also thinke that this is spoken to vs which are students in diuinitie and are bounde to giue an accompt of our faith when it is demaunded of vs and let vs get to our selues the most excellent knnwledge of heauenly thinges both by studdie and also by prayer There is a mery iest of Cicero extant which he vsed toward Pompilius who would seeme to be a Lawyer when as he was altogether ignorant of the lawe For being called to be a witnes in a matter he answered Cicero that he knewe
is contayned in these wordes In my sight saith the Lord. As if he shoulde say Although you seeme to your selues to bee cleane in the sight of the Lord our God yet doth hee plainely testifie that you are vncleane The iudgement of God concerning the cleane and cleanes is not like to the iudgement of men Men doo often-times count them vncleane who in the sight of God are cleane and on the contrary But God who beholdeth the heart knoweth best what ought to bee thought of euery man Further-more it often-times falleth out that a man deceiueth him selfe accordinge to that saying of Solomon There is a generation that are pure in their owne conceite and yet are they not washed from their filthines Pro. 30. 12. Obiect The euents are answerable to the counsels and iudgementes of God But the cleane and vncleane haue all one euent according to that saying of Solomon All things fall out a-like to all The iust and vniust the good and cleane and vncleane hee which sacrificeth and he which sacrificeth not haue one euent as is the good so is the sinner c. Eccle. 9. 2. Therefore God doth not iudge the cleane and vncleane An I answere vnto the minor proposition where-in there is a fallacie from that which is spoken in some respect vnto that which in spoken simplie Certaine euents both prosperous and infortunate are common aswel to the faithfull as to the vnfaithfull but not all Oftentimes both of them are in aduersitie sometimes both of them doo enioy prosperity for a season But like-as euen prosperitie turneth to the ruine of the infidels so aduersitie doth profit the faithfull These latter euents are not common to the cleane and vnfaithfull 50 Lect. 3 The Induction THe induction where-by our prophet confirmeth the proposition is this All the Iewish nation is vncleane All the workes of the hands of this same people are vncleane The offrings which the Iewes haue offred to God are vncleane And all thinges what-soeuer they doe are vncleane Therefore this proposition is true The Iewes are vnclean In this induction we will note these fiue points 1 The order of thinges Hee beginneth with the Iewish nation as with the Vine which bringeth foorth wilde grapes not good grapes That done he procéedeth vnto the works of their handes that is vnto their housholde and ciuill affaires which serue properly to the maintenance of this naturall life Lastly hee ascendeth vnto the highest degree which comprehendeth the administration of the priestes and hee testifieth that the Iewes are vncleane in respect of all these thinges and therefore are they subiect to the wrath of God The seconde thinge which we haue here to note is that vnder these woordes Nation and People the prophet comprehendeth the men of honor of meane estate and of lowest degrée Isaias the prophet in his 1. Cap. 5. 6. vsing an allegorie accuseth in these woordes all estates of men Euerie head is weake and euerie heart is heauy from the soale of the foote vnto the head there is nothing whole there-in but woūds swelling sores full of corruption You sée how vprightly and vncorruptly the prophets behaued them-selues if at any time they were to reprooue sinnes which were committed by men of all estates Their foote-steps must we follow it is our duties to rebuke sinners without flattery or respect of persons 3 Thirdly we note that the works of our hands are vncleane vnles they bee sanctified by praier and the worde of God Therefore Dauid in the 90. Psalme praieth thus Let the beutie of the Lord our God bee vpon vs and direct the worke of our hands Faith acknowledgeth and professeth that al our labour is in vaine vnles the Lord doo blesse the same according to that which is written in the 127. Psalme 1. ver If the Lord build not the house their labour is but in vaine which builde it if the Lorde keepe not the City the watch-man watcheth but in vaine 2. It is in vaine for you to rise earlie and to lie downe late eating the breade of sorrowe so will he giue his beloued sleepe c. 4 Fourthly wee haue to note that there is the figure Synecdoche in the worde offrings For hee knitteth together as it were in one bundell all ecclesiasticall actions sacrifices sacramentes holy dayes fastinges c. And these actions are called vncleane not in respect of God who commaunded them nor of the forme but in respect of men which did not doe them in faith and which rested only vppon the worke wrought 5 Fifthly the ende and vse of the oracle Let vs remember that the Prophete speaketh these thinges to vs that discending first of all into our selues wee may acknowledge and bee heartily sory for these euils and diseases wherewith wee are infected secondlie that wee may call diligently to an accompt our counsels studies affaires and that wee may not faltter our selues whenas we perceiue that we haue rather sought earthly thinges then heauenly things and lastly that wee may well weigh and consider with our selues how and with what conscience we haue worshipped God hitherto and that we bee heartely displeased with our selues if we shall vnderstande that wee haue drawen nigh vnto God with our mouth and in heart haue beene farre from him A supposition concerning the studie of diuinitle 1 We must earnestly begge of God and somuch as euer wee are able must wee endeuour that our studies may be holie not prophane and vncleane For wee are conuersaunt in Chrtstes schoole wherein wee must bee most earnestlie giuen to holines 2 And our studdies shall bee cleane and holie to God by this meanes if GOD shall so throughly sanctifie vs that our spirite soule and bodie may be perfect Let vs remember that we are the temples of the holy Ghost which must not be defiled with the filthinesse of the flesh and spirite 2 The workes of our hands must be cleane For we must haue the mystery of faith in a pure conscience Let therefore our thoughtes our wordes our workes be chast and pure that we may be vnto others a laudable example of integritie and holines being studentes in the holie Scriptures not in outwarde show onely but in trueth and in deede 4 The same opinion must wee haue concerning our sacrifices that is our prayers our thankesgiuing our pacience in trouble and all our holy actions which must needes be lightned by faith and the knowledge of Iesus Christ the mediator that they may be acceptable to God and profitable to vs. 5 The author of our study is God of whom it is often times sayde in the law Be ye holy as the Lorde our God is holy 6 The matter thereof is Christ Iesus who is made vnto vs not onely wisedome but also sanctification 7 The forme of the study of diuinitie appeareth not onely in speculatiō but also in practise that is in the vnfeigned and continuall exercise of true godlines 8 The ends of this studie are not gayne
which must be referred vnto th' office of his priest-hoode and Mediatorship and not vnto his princely authority There is also some ambiguitie in this phrase to deliuer vp the kingdome which in this place doth not signifie to put away and lay away the princely person and dignity but to approoue the office of mediation and intercession which Christ hath most faithfullie executed as hee shall manifestly declare 57. Lect. Aug. 15. 1580. Verse 24. In that day saith the Lord of hostes will I take thee O Zerubabell my seruaunt the sonne of Sealthiel saith the Lord I wil make thee as a signet because I haue chosen thee saith the Lord of hostes FOr instructions sake wee will handle in this oracle which is last in order not in excellencie of the mystery three things first what accompt we ought to make of this oracle sccōdly what we must thinke of the figure historie there-of thirdly what is the truth of this oracle I will intreat of the first pointe syllogisticallie The oracles which with-out al doubt doo come from God th' author there-of must be accompted most holy for God can-not lye Tit. 1. 2. Further-more his truth is the foundation of our faith for which cause Paul calleth faith periphraftically the knowledge of the truth 1. Tim. 2. 4. But this oracle came from God for our prophet affirmeth thrise in this one verse that the Lorde of hostes spake it 1 We will here note first y◠the word who was partaker of y◠eternity of the father is the fountaine from whēce doo spring these oracles which God would haue to be declared to the fathers 2 Secondly that the holy sermons which cōtaine the interpretation of the oracles of God are most of all commended for the sanctifying of the name of God Therefore I conclude that thauthority of this oracle is holie The considering here-vpon serueth both for our instruction because if we be wise we learne nothing but that which God doth allow of and also for our consolation for our conscience cannot be quiet vnlesse it be certainely persuaded of the fauour of God Of the second thing namely of the figure and of the history there-of In this part wée must obserue two things A briefe discription of a person a most swéete promise where-by God did make glad the heauy heart of Zerubabell Of the discription of the person there be three members his name his father his adiunct where-of we will speake in order 1 His name was Zerubabell where-of we His name haue often-times spoken before Here let vs note thus much the God doth some-times speake vnto by name the whole Church company of his elect that most kindly as for example Esa 45. 1. Feare not because I haue redeemed thee I haue called thy name thou art my people Some-times hee speaketh vnto some one of the faithfull particularly * His sheepe heare his voice and hee calleth his sheepe by name hee leadeth them out Let vs therefore heare the voice of Christ Iesus who speaketh in vs by his holy spirit let vs receiue the same with a pure heart let vs reioice in heart that we haue this testimony of Gods fauour towarde vs. 2 His father was Sealthiel Wée will not His father stande about this man whose history all men know which study the holy scriptures as they ought Wee will rather vse that admonition which the Apostle setteth downe Heb. 12. 9. If we haue had the fathers of our bodies which corrected vs we gaue them reuerence shall we not much more be in subiection to the father of spirits and we shall liue For they verely for a fewe daies chastened vs after their owne pleasure but hee chasteneth vs for our profit that we might be partakers of his holines Therefore let vs loue and feare with all our heart this father let vs readely and sincerely obey him and séeing that hee is our treasure let vs sanctifie his name 3 The adiunct My seruant Magistrates are the 3 The adiunct seruants of God first because they haue God to be their Lord and to rule them who is blessed and prince onely the king of kings and Lord of Lordes Therefore Princes do offend most gréeuouslie 1. Tim. 6. 15. when they doe not remember that they are men but thinke that they are equall with Psalm 9. 1◠God As it is said of the king of Tyre Eze. 28. 2. Beccause thine harte is exalted and thou hast saide I am God I haue fit in the seate of God in the middest of the Seas yet thou art but a man and not God and thou hast set thine harte as the harte of God c. Secondly because they must serue by his counsell Act. 13. 36. For Dauid when he had serued his time by the counsell of God he slept Psal 2. 11. Serue the Lord in feare and reioyce vnto him with reuerence Therefore if you respect God and his commaundements princes are neither frée frō making an accompt nor yet from lawes And let vs also remember that we also are made the seruauntes of God through his grace who hath called vs vnto the fellowship of the saintes and that most happilie for our parte séeing that we haue néede of such a Lorde as may cherishe and defend vs vnder the shadowe of his winges and leade vs into all trueth by his holie spirite Let vs therefore feare him and loue our fellow seruants and liuing wisely in the perfect way let vs bestowe the talant committed vnto vs by God well that when as we shall hereafter giue an accompt of our factorshippe and ministerie vnto the Lord we may heare that amiable voyce Well done good seruant thou hast bene faithfull ouer few things therefore shalt thou be appoynted ouer many thinges enter into the ioye of thy Lord. Mat. 25. Lect. 58. Aug. 15. The promise which was a medicine for sorrowe WHen as Zerubabell through the difficultie of the times was very sad sorrowfull God Greg. Wee shal easely bee comforted if amiddest the stripes which we suffer wee call to minde the faults which we haue done cheared him vp with this promise I will take thee vp I will set thee as a signet because I haue chosen thee sayth the Lord of hosts We will handle this promise according to the causes thereof 1 The forme of the benefite is ciuill authoritie wherein the gouernours must excell euen against their enimies will whereof Zerubabell had great store I will take thee vp that is I will lift thée vp and exalt thée The like thing is said of Dauid Psal 78. 70. He chose his seruaunt Dauid he tooke him from the sheepefoldes 1. Sam. 16. For Dauid was called e caula in aulam from the shéepe coates to the courte vnto the office of a prince Thou shalt be my signet that is most deare and in great estimation as pretious stones and signets vse to be Furthermore what thinges soeuer thou
finally which vnderstandeth not the thinges of God but the things that are of men I prooue that hee is vnfit for such godlie conference thus No man can dispute rightly about these thinges which he neither vnderstandeth nor yet alloweth but the naturall man vnderstandeth not thâ—se thinges which are of the spirit of God for they are vnto him foolishnes neither can hee knowe these thinges which are iudged spirituallie Ergo. c. 4 But the spirituall man will speake truely and proportionablie of the matters which appertaine vnto God I call him the spirituall man which is led by the spirit of God who acknowledgeth Christ Iesus a-lone to bee his maister and who in all thinges being lightned by faith doth â—éeke the glory of GOD. Hee is fit for such holie conference because comparinge Spirituall thinges with Spirituall thinges hée discerneth all thinges 5 The holy Scripture inspired by God is vnto him a marke and most certaine rule Whether prophecie accordinge to the proportion of faith Rom. 12. 6. Wee haue a most sure word of the Prophets to the which yee doe well that yee take heede c. 6 Hée declareth his vnderstanding according to the example of Christ Iesus both in apposing and also in answering I call the woorde of wisedome and knowledge or the excellent knowledge of the misteries of God Vnderstanding Apposinge serueth to the findinge out and pondering of thinges which concerne God For as wee must not answere before the opponent hath plainely declared his opinion so must not the consent goe before knowledge Answering must serue to the weighing and censuringe of matters and opinions that wee may freely testifie what the Lord hath reuealed to vs concerning the same 48. Lect. 31. March 1580. FOr-asmuch as the Lord doth commaunde vs â— The. 5. 21. to trie all thinges and to retaine that which is good wée must first conferre thinges together and afterward lay them vp in our heart GOD will not haue vs to belieue euery spirit but to trie the spirits whether they bee of God â— Iohn 4. 1. or no. Therefore let vs not take héede to those men which doo feigne any assertion such as this is Christ ascended that is hée vanished out of sight and doo commaunde vs to belieue the same with-out any authority of Scripture or reason saying that wée ought not to aske for any proofe there-of To conferre is diligently to compare one part of holy doctrine with an-other conferring the testimonies and the reasons together For there is no one part thereof repugnaunt to another but they doo all of them excellently agrée together Examples Hée which affirmeth that there is frée-will in a man that is not regenerate hee away originall sinne hee which either denieth or extenuateth * this he taketh away much Original sinne from the merits of Christ So hee which includeth in the breade of the Lords Supper the body of Christ corporally he gaine-saith the article of the Creede Hee ascended into heauen which wee must vnderstand historicallie and not allegoricallie So hee which will bee iustified by woorkes hath no part nor fellowship with Christ To lay things vp in heart is to lay vp déepely in the minde thinges which wee haue considered vpon and which wee doe well knowe that they may be readie serue for our purpose when wée haue néede of them as it is saide of Marie Luk. 2. 19. But Mary kept all these thinges pondering them in her heart 8 When-as the authority of Scripture is alleadged wée must sée whether wee ought to followe the written woorde or the meaninge there-of These two rules of Augustine deliuered in his third â—ooke of Christian doctrine Cap. 16. are worthie to bee remembred The first is If it be such a kinde of speech as containeth a commaundement or forbiddeth any wickednes or hainous offence or commaundeth profit or bountifulnes it is not figuratiue The second But if it seeme to commaunde any wickednes or haynous offence or to forbid commoditie or bountifulnes it is figuratiue Vnlesse saith hée you eate the fleshe of the sonne of man drinke his bloude you shall not haue life in you This seemeth to commaunde wickednes or an haynous offence It is there-fore a figure commaundinge vs to bee partakers of the Lordes passion and sweetely and profitablie to remember that his fleshe was crucified wounded for vs. Thus saith hee 9 Also wée must make marke the choise of the instruments of Logicke namely of a demonstration and an argument Wee must not dispute pro and con after the manner of the Schooles as doo the schoole diuines about these matters which are vndoubtedly true least the duller and simpler sorte bee made doubtfull But thinges which are vndoubtedlie true are to bee handled demonstratiuely that they may both be declared and also by most firme reasons be prooued to be true And false things are to bee brought to light that they may bee refuted they are also to be reprooued that their falshood being disclosed they may hurt no man 10 It shal be a point of singuler wisedome to know these men well which are our aduersaries For some men there be which are delighted in the truth other some there bee which are not so Of the former sort was Apollos of Alexandria an eloquent man mighty in the Scriptures whom Aquila Priscilla instructed more fully in the way of God Of the latter sorte are they of whom our Apostle speaketh And as Iannes Iambres resisted Moses so doe these men resist the truth men of corrupt mindes reprobate concerninge the faith But they shall preuaile no loÌ„ger for their madnes shall bee made knowen to all men as theirs also was 2. Tim. 3. 8. 9. As they which are willing to be taught are to be instructed with all méekenes so ought also the mouthes of the stubburne to bee stopped 2. Tim. 2. 24. But the seruaunt of the Lorde must not fight but he must be gentle toward all men apt to teach suffering the euill Instructing them with meekenes that are coÌ„trarie minded c. Tit. 1. 9. 10. 11. Let a byshop hold fast that faithful word according to doctrine that he may also be able to exhort with wholsome doctrine and to conuince them that speake against it For there are many disobedient and vaine bablers and deceiuers of mindes chiefly they which are of the circumcision whose mouthes must be stopped c. 12 We must only dispute about these things which are méete for wholsome doctrine According to that commaundement of the Apostle But foolish and vnlearned questions auoide knowing that they breede strife 2. Tim. 2. 23. And 1. Tim. 6. 20. 21. O Timothie keepe that which is committed vnto thee auoide prophane outcries about vaine matters and oppositions of sciences falsly so called which while some men haue professed they haue erred concerning the faith 13 When-as the truth of anie opinion appéereth by a demonstration wee must not doubt anie longer For as