1 Of the efficacie of the worde of God The worde of God is effectuall This proposition doe I proue by a demonstracion fet from the authoritie of God and experience That which both the authoritie of God which ought to be to vs in steed of a sufficient reason and also the generall experience of holie men doth teach and testifie is not to be doubted of But these two testimonies namely the authority of God and the experience of the Saintes doe both togither testifie that the efficacy of the word of God is great Therefore we ought no more to doubte hereof then when wee see the sunne rise wee ought to doubt whether when it ascendeth aboue our halfe sphere it shall lighten all thinges which are laide open vnto it or no. 1 I proue the minor by the authoritie and testimonie of the Lorde himselfe Truely lyke as the raine and snowe come downe vppon Esa 55. 10. â—2 the earth and returne not agayne but water the earth and make it to bring foorth and bud that it may giue seede to the sower and breade to him that eateth so shall my worde bee which shall proceede out of my mouth Ier. 32. 28. it shall not returne vnto mee in vayne but it doeth that which I will and it prospereth in these thinges whereunto I sent it What is the chaffe that is the dreames and inuentions of the false Prophets to the wheate that is to the worde of God Is not my word like fire This fire doeth melt seperate and purge the golde saith the Lorde and like an hammer that breaketh a rocke * But if you all prophesie and an infidele or 1. Cor. 14 24. 25. an idiote come in hee is raprooued of all he is iudged of all and so the secretes of his hearte are made manifest And so falling vpon his face hee shall worshippe God confessing that God is indeede amongst you Héere let vs note that the Apostle speaketh in this place of the worde preached which thing is done by the mouth of the seruauntes of God leaste together with those heretikes which doe professe themselues to bee inspired with the power of God wee shoulde take from the same the vse and efficacie thereof The word of God is liuely and sharpeâ— theÌ„ any two edged sworde and it pearceth vnto the diuiding of the soule and spirite and of the ioyntes and marrowe it discerneth the thoughtes and intentes of the hearte In this place the Apostle speaketh of the worde of God which is preached and not of the worde subsisting 2 The seconde thing whereby I prooue my minor proposition is experience In that solemne establishing of the olde Testament and the couenaunt which was done after the lawe was repeted in Mount Sinai by Moses The Israelits were so affected and mooued with the worde of God that they saide Whatsoeuer the Lorde hath saide wee will doe and obey And Exod. 24. 7. in the same historie of the people of the Iewes it is playnely set downe that all men of what degree soeuer they were hearde the voyce of the Lorde and feared the Lorde Ob. The kingdome of God is not placed in wordes but in power namely of the spirite Things contrarie are not affirmed one of an other Paul in setting Power against worde sheweth that they bee contrarie Therefore he denieth that the worde is effectuall Ans I answere vnto the minor propositioÌ„ wherein is a fallacâ—e grounded vppon the ambiguitie of the worde Worde which in this place signifying mans eloquence which is sette and placed in choyse of wordes is atributed to certain persons which are puffed vp with pride and set against the spirite of the worde of God whereunto power is proper Therfore Paul doeth not denie that the word of God is effectuall but hee denyeth that the profounde spéeches of these grounded and eloquent fellowes haue any force or strength at all 21. Lect. 12. Ianuar. 1580. Whence commeth this efficacie of the worde of God IT dependeth vppon the principall efficient cause that is vppon the liuing and almightie God who speaking vnto the heart of man giueth life and light vnto the same that it may bee both most swéetely refreshed and also followe him when hée calleth least any man shoulde falsely suppose that there is some magicall force either in the worde written or preached The course and order of the subordinate efficient causes is this 1 First the principall cause is God Furthermore forasmuch as these externall workes are attributed to all the persons of the holy trinitie the testimonies of Scripture doe sometime attribute that generally to God that hee doeth write his worde in our heartes As for example Ier. 31. 3â— I will giue my lawe in the middest of them and I will write it in their heartes Sometime they doe attribute it vnto one person onely As for example The spirit of trueth shall lead you into all truth For hee shall not speake of him selfe but whatsoeuer hee heareth that shall Ioh. 16. 13. hee speake and hee shall tell you what is to come By this place of Scripture wee doe gather that the spirite of God doeth both teach vs and also that hee teacheth vs and beateth into vs that doctrine which the Father woulde haue to bee reuealed vnto the Church by his sonne 2 Secondly the fellowe cause is faith which is kindled by the holy spirit after that the heart of man is once lightned by the worde and that it may shinne as a lampe it is nourished by the same spirite by adding thereto matter and nourishment Heb. 4. 2. For vnto vs was the gospell preached aswell as vnto them but the worde which they heard did profit them nothing because it was not mixed with faith in those that hearde it 1 By these wordes wee gather first that the worde is effectuall being mixed with faith that is when the correlatiue which is faith doth answere vnto his relatiue which is the word of God 2 Secondly wee must thinke the same thing concerning the sacrameÌ„ts which as Augustine saith are the visible worde of God Vnlesse faith bee ioyned with them wee reape no fruit thereby but such as turneth to the destruction of a man Ob. Therefore the worde of God and the Sacramentes doe depende vppon the faith of men so that without this faith there is no veriritie and efficacie in them Ans I answere by an instance Therefore the rising of the sunne dependeth vpon the sight so that vnlesse lyuing creatures do see it cannot ryse Howe is it then that so manie lyuing creatures which are blinde doe no whit hinder the rysing of the sunne Therefore it is a popish toye to feigne that the worde of God and the Sacraments doe giue grace by the worke wrought that is if the worde be hearde onely with the outward eares and the sacramentes bee externally receyued though faith be not ioyned therewithall Furthermore it is a foolish kinde of transmutation for a man to seperate the
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
one God and father of all c. Paul Rom. 4. Doth declare that wee are iustified by the same meanes whereby Abraham was iustified namely by faith that the manner of the fathers election and our election is all one namely free and vnchaungeable 1 Cor. 10. The Apostle saith that the fathers did eat the same spirituall meat and drinke the same spirituall drinke which we eate and which wee drinke Which thing all the godlie and these which haue vnderstanding doe sée to bée vnderstoode of the substaunce and fruite of the Sacramentes and not of the sacramentall signes These and other such like sayings doe teach vs that there is but one Testament and one couenaunt of grace in substance and trueth 3 Notwithstanding the olde Testament the Newe doe so differ in the dispensation that the newe Testament doeth farre exceede the olde Math. 13. 17. Verily I say vnto you manie Prophetes and iust men haue desired to see the thinges which you see and haue not seene them and to heare the thinges which you heare and haue not hearde them Yet let vs knowe that these thinges are spoken respectiuely and not simplie For hee doeth not denie that the Fathers knewe the same kinde of doctrine but he preferreth the estate and cōdition of Christ his Church before the discipliue of the lawe as beeing better For after that Christ the light of the worlde beganne to teach there did so great light of the knowledge of God shine in the heartes of the faithfull that hee that was least in that newe estate of the church was greater in the kingdom of heauē then Iohn the baptist if you consider the plentifulnes of doctrine In the eight to the Hebrues vers 7. the apostle reasoneth thus If that former testament he meaneth the olde testament had bene such that there had beene nothing wanting therein then had there béene no place sought for the second But there hath béene a place sought for the newe couenant vers 8. 9. And that may be vnderstood of the worde and the sacramentes For séeing the same doctrine the same faith and the same Christ doth raigne in the Church of both testamentes the diuersity of dispensation consisteth in the letter administration and whether you respect the preaching of the word or the administration of the Sacraments and not in the spirite and trueth But some there bée which doe attribute vnto the Fathers the shadowes and vnto vs the trueth And to the end they may prooue this they alleadge the wordes of the Apostle Heb 10. 1. The lawe hauing a shadowe of good thinges to come and not the very expresse forme of thinges c. I answere First they falsely take that as spoken simply which is spoken respectiuely and by way of comparison touching the moste solemne yéerely sacrifice which was nowe abrogated when Christe was vpon the Altar of the Crosse Secondly if they attribute no more vnto the Fathers but the shadowes and doe spoyle them of the truth then surely they thinke y◠there was but small prouision made for their saluation and restoring For what shall wee thinke that any man can bee saued without the trueth Thirdly why doeth Paul attribute to vs Circumcision made without handes Col. 2. 11. and to the Fathers Baptisme and the spirituall meate and drinke 2. Cor. 1. 2 if the thing signified by the Sacrament be not common to the faithfull of both Testamentes For all men doe know that their signes and ours are not all one Lastlie what shall we say Augustine meant when hee did affirme that the Sacramentes of the Fathers and ours doe differ in the signes but are all one in substance But of these things we shall speake else where The latter part of the sixt verse Also my spirite shall stande in the middest of you feare not 4. Argument There is no cause why the taskemaisters and ouerseers of the Lordes worke shoulde bee discouraged with the feare of their enemies and the feeling of their owne infirmitie seeing that the spirite of God doeth stande in the middest of them The reason For the spirite of the Lorde is a spirite of wisedome and vnderstanding a spirit of counsell and strength a spirite of knowledge and feare of the Lorde But the holy spirite of the Esay 11. 2. Lorde will bee present with you Iewes whilest you are in building the Temple This minor proposition is grounded vppon his promise who is a God that cannot lie Wherefore you must goe forward stoutly in the holy worke and hope Tit. 1. 2. well of the successe My The same holy ghost is sometimes called the spirite of the Father sometimes the spirite of the sonne Whereby it is well proued that hee doeth procéede from the Father and the sonne as we shall hereafter declare Spirite Certayne taking the effectes for the cause doe thinke that it is to be vnderstood of the giftes of the holy Ghost But Christ vsing the same argument when hee was readie to goe to the Father promiseth his Disciples the holy Ghost which should be present with them and shoulde leade them into all truth Shall stande These wordes doe signifie presence and perpetuall helpe like as doeth that phrase To stande at any mans right hande Psalm 16. 8. In the middest of you Therefore the holy spirite is present by the presence of his grace with these onely to whome this thing was promised and giuen by the Father Of the holy spirite Aphor. 1. This worde Spirite Ruah Pneuma is sometime attributed to the creator sometime to the inuisible creatures This distinction is drawen from the cause and the effectes God is the cause and creator of all thinges The same is also a spirituall essence infinite eternall vncreated 2 When as the worde spirite is attributed to the creator it doth sometime signify the essence which is common to the thrée persons sometime the diuine nature of Iesus Christe sometime the person of the holy spirite according to these sayinges Iohn 4. 24. God is a spirite This may be vnderstoode of the same essence of God Rom. 1. 4. The Sonne of God being mightily declared according to the spirit of sanctification c. He setteth the spirite that is the Godheade of the worde against the flesh that is the humane nature which is in Christe Ephe 1. 13. You are sealed with that holy spirite of promise 3 The third person in the Godhead is the holy ghoste because hee is the essentiall power of God whereby all thinges are vpholden and the Church is sanctified The worde Spirite doeth signifie a worker and mouer not any qualitie in God 1. Cor. 12. 4. There are diuersities of giftes but one spirite ver 12. 4. For to one man is giuen the worde of wisedome by the spirit and to another the word of knowledge by the same spirite 4 The spirite is a substaunce or person distinguished from the father and the sonne by the note and marke of proceeding 1. Cor. 12. 11. But that one
and the same spirite worketh all these thinges distributing them particularly to euerie man as he will Out of these wordes wee will fraime two demonstrations 1 Actions are proper to subiects or persons But now as else where the creation and preseruation of thinges so in this place distribution of giftes is attributed to the same spirite Therefore it is certaine that the holy spirite is a person 2 Whosoeuer diuideth the most excellent giftes of God as it pleaseth him he is a person vnderstanding and willing But Paul doeth in plaine wordes affirme the same of the holie spirite Ergo c. 5 This spirite proceedeth aswell from the sonne as from the father Hee which is the spirite of them both that is both of the Father and the sonne hee is rightlie saide to proceede from them both For hee is sayde to bee theirs in such sorte that hee is consubstantiall with them both and the substantiall power of them both But that holy spirite is sayde to bee the spirite of the Father and the Sonne according to these sayings For it is not you that speake but the spirite of your Father hee it is that speaketh in you Mat. 10. 20. And agayne But you are not in the flesh but in the spirit because the spirit of GOD dwelleth in you But and if any man haue not the spirite of Christ hee is not his Furthermore if Christ The holy spirite is wholy in his substance in Christ bee in you c. Rom. 8. 9. 10. 6 Therefore the same holie spirite is verie God Whosoeuer is the true and eternall Iehouah creator of heauen and earth hee is verie God The reason For let the gods which haue not made heauen and earth perish from vnder these heauens Ier. 10. 11. But the holie spirite is the true and eternall Iehouah For the Lorde which appeared to Esay 6. 9. Act. 28. 25. Isayas is called the holy spirit The same spirit created all thinges according to that The spirit of the Lorde did nourish the waters Gen. 1. Yea the holy spirite created the masse of the humane Luk. 1. 35. nature which the Word tooke vnto him I will adde Dydimus his argument Hee is verie God whosoeuer is euery where and from euerlasting and yet is neither the Father nor the worde But the holy spirite is euery where and from euerlasting c. Ergo hee is verie God 7 The benefites of the holy ghost are of two sortes generall and speciall The generall benefites are the preseruation of all thinges and other such like The speciall benefites are the regeneration illumination gouerning and consolation of the faithfull vpon whome the spirit of grace and prayers is saide to be powred out 35. Lect. Mar. 6. Verse 7. For thus saith the Lorde of hostes yet a little and I will shake the heauen and the earth and the sea and the drie lande THis verse wherein the Prophet entreateth of the preaching of the Gospell doth the author of the Epistle to the Hebrewes interprete on this wise Take heade that you doe not dispise him that speaketh For if they escaped not which refused him that spake in Gods name vpon the earth much lesse shall wee escape Heb. 12. 25. if we turne away from him which is frō heauē whose voyce did then shake the earth and now he hath declared saying yet once more will I shake not onely the earth but also the heauē Furthermore the word once more doeth signifie the remoouing of vnstable thinges as of thinges that are made with handes that the things that are stable may remaine All these thinges may we briefely set downe thus 1 The voyce of the Lorde shaketh the worlde and the inhabitantes thereof The voice of the Lorde doeth sometimes signifie thunder and the noise of tempestes * sometime it doeth Psal 29. signifie the worde of the Lord. 2 The Lorde spake from heauen first whē hee gaue the lawe secondlie when the Gospell was published I speake of that solemne and Exod. 19. 20. Deut. 4. publike publishing of the gospell celestiall doctrine which was done not without wonders and miracles altogether diuine and to bee wondred at 3 And then he prouided that the law might be published Moses being the interpreter therof but afterwarde he caused the gospell to bee preached his onely sonne béeing the expounder of his worde Iohn 1. 17. For the lawe was giuen by Moses but grace and trueth came by Jesus Christ 4 Therefore may wee not dispise GOD when hee speaketh whether wee respecte the interpreters or the doctrine reuealed from heauen Isay 1. 2. Heare o yee heauens and hearken O earth for the Lorde hath spoken 5 For if the Israelites did not escape which resisted Moses which spake in Gods name vpon the earth much lesse shall we escape vnpunished if we resist Christ which speaketh from heauen Of Christ Iesus Iohn the Baptist saith thus Hee which cometh from aboue is aboue all hee which is from the earth is earthie and speaketh the thinges which are earthie hee which cōmeth downe from heauen is aboue all And that which hee hath seene and heard doeth hee testifie Ioh. 3. 31. 32. And Paul saith The second man is the Lord from heauen 1. Cor. 15. 47. 6 Furthermore if you respect the doctrine there is no cause why we should attribute more to the lawe and his discipline then to the gospel and the liberty thereof 2. Cor 3. Gal. 4. 5. Is God then subiect to repentance and to the alteration of his purpose No. Yea hee knoweth what thing is fit for all times of the world The Physition c. Shaking doth signifie the remoouing of vnstable thinges as of thinges made with handes that the things which are stable may remaine These wordes may bee vnderstoode of the abrogation of the Ceremonies of the lawe of the instruments of the Leuiticall administration For the apostle calleth the Tabernacle which was made with handes together with all his vessels and the Leuiticall administration vnstable things and thinges made with hands The alteration thereof dooth hée call the abolishing and abrogating of them The thinges which are stable are the reasonable seruice and the obedience of faith These thinges will the Lord haue done in spirite and truth who grant vs grace with readines and constancie to obey him so that the holy name of God may be glorified by vs. Amen 36. Lect. March 18. Verse 8. And I will mooue all nations and the desire of all the Gentiles shall come I wil fill this house with glorie saith the Lord of hostes WHen-as here-tofore I did declare the disposition of the argumēts which Haggeus doth vse I tolde you that the fift and sixt demonstrations were comprehended in this eight verse and that the fifte was drawne from the giuing of the Messias and from his maiestie the sixt from that which should follow namely the glorie of the seconde Temple which the prophet doth amplifie by an opposition
man on the contrary God doth circumcise the heart with-out the help Col. 2. 11. of another And for this cause is it that Paul calleth the circumcision of the heart circumcision done with-out handes Stephen the first Martyr calleth the Iewes which were circumcised in fleshe and not in spirit vncircumcised in Act. 7. 51. heart Act. 7. 51. Ob. The Lord giueth this commaundement Deut. 10. 16. Circumcise there-fore the foreskinne of your heart and bee not any more stiffnecked There-fore not onely the flesh but also the heart is circumcised by man An. I answere it is a fallacie of the Pelagianes a non causa vt a causa from that which is no cause as if it were a cause if any man doe gather the powre and strength of man out of the commaundement Augustine saith better By the cōmaundement learne what thou shouldest haue by reprehension that thou hast it not through thine owne fault by praier of whom thou must aske that which thou shouldest haue 9 The Ministers of the woorde baptize Mat. 3. 11. with water but it is Christ which baptizeth with the holie ghost and with fire Let no man inuert this good order of the dispensation of baptisme And let vs persuade our selues that wée are as surelie baptized of Christ by the holy spirit and fire inwardly as we are sprinkled outwardly by the Ministers of the worde with water Ob. One Minister doth giue one baptisme There is but one baptisme Eph. 4. 5. Therefore the Ministers of the woorde doe not onelie baptize with water but also with the holy ghost An. I answere vnto the maior proposition where-in there is first an Equiuocation in the woorde One Secondly there is petitio principij a crauinge of that to bee graunted which is chiefly in controuersie For it is saide there is one baptisme not in respect of the signe and the thinge signified but of those which are partakers there-of Albeit therefore it behooueth vs to liue together in vnitie because wee are all baptized with one baptisme yet doth it not there-vppon ensue that the Ministers doo baptize with the baptisme of the spirit vnlesse a man will speake metonymicallie 10 In the Sacrament of the Lords Supper Ioh. 6. 51. Christe doth giue to the faithfull breade * which is his fleshe which was giuen for the life of the Worlde * But the Ministers doo giue 1. Cor. 11. 28. breade The same opinion must wée haue concerning the bloud of Christ and the signe there-of namely the Lords wine More-ouer let vs not corrupt the dispensation of this good order For as wee sée with our eyes thinges which are visible wée heare with our eares soundes and woordes with the smellinge wée smell sauoures with the touchinge wée touch the foure first qualities so in the Lords Supper wée sée the visible and earthly signes the Lords bread and wine and with the mouth wée consume them naturally but wée acknowledge that the inuisible celestiall thinges which cannot bee perceiued with the outwarde senses namelie the body of the Lord which was giuen for vs and his bloude which was shed for vs are offred vnto vs by faith which is an argument of thinges which cannot bee seene and that wee receiue them onelie by faith and that by a simple and inexquisite faith as saith Cyrillus Good God howe vnlearned and monstrous are those spéeches which wée sée some men vse by whom the Lorde doth tempt and prooue vs nowe namelie that the bodie of Christ is receiued with the mouth and that as well of the Infidles as of the Belieuers And againe that the verie body of Christ is put into the mouth of the receiuer by the hand of the Ministers of the woorde I quake when I thinke vpon these thinges which followe here-vpon For they speake as foolishly as if a man inuerting the order of things should say the earthly things are receiued with the mouth of the soule and that celestiall things are receiued with the mouth of the body Let vs which continue in the way of truth through the grace of GOD pray earnestly for them which thinke otherwise then wee doe that the Lorde will open their eyes and giue them grace to thinke one thing with vs in the Lord. Quest What thinkest thou of that notable saying of Macarius the Egyptian The bread and the wine are types of his fleshe and bloude and they which receiue the visible bread doe eate the fleshe of the Lorde spiritually Ans I doo very well like that saying neither were it an hard matter to gather together many such like sayings where-in the like thing is affirmed Not-withstandinge this ought to satisfie vs that the same is extant in the declaration of the confession of Basill Quest But some there bee which doe thinke that it is an absurde thinge for any man to say that the bodie of Christe is eaten spirituallie and not corporallie For they reason thus The bodie of Christ is eaten therefore it is eaten corporallie and not spirituallie Ans To the ende I may answeare briefly I say that as surelie as wée receiue the bread and wyne of the Lord so surely are wée made partakers of the bodie and bloude of the Lorde in that holie Supper For the Lords Supper consisteth vppon these earthlie thinges and the heauenly thinges both which wée receiue 2 And as touching the receiuing of heauenly things I say more-ouer that wée receiue them onely after a spiritual manner Nowe I adde this reason because these thinges are not present as in place therefore not visiblie And for this cause are they not present as in place and visiblie because they are not present corporallie and therefore are they not perceyued by the outwarde senses Verie excellent truely is that decree of the counsell of Nice concerning the holie supper of the Lorde And here agayne touching the Lordes table wee doe not baselie set our mindes vppon the breade and the cup which are vpon the table but lifting vp our mindes we perceyue by faith the lambe of God which is set vppon that holy table which lambe taketh away the sinnes of the worlde which was profanely slayne by the Priestes and wee truely receyuing his honoble bodie and bloude doe beleeue that they are signes of our resurrection And for this cause wee doe not receyue much but a little that wee may knowe that wee eate not to fill our bellies but vnto sanctification I might adde also an other reason drawen from the definition of the naturall and bodilie eating which teacheth vs that the liuely fleshe of Christ is not eaten bodilie with the mouth The same is extant Mark 7. 18. 19. But I will speake thereof else where if the Lord will and giue me leaue If any man say that the bodie of Christ is eaten sacramentally not spiritually we wil pray him to learne to speake properly with the Church and not to trouble the yonger sort with such darke sentences Forasmuch as the Lordes breade is the
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
holy And the priestes answered and said No. 14 Then saide Haggeus If one that is polluted because of the dead carcas of a man shall touch any of these thinges shall it bee vncleane And the priestes answered and saide It shall be vncleane 15 Therefore Haggai beganne to say thus So is this people and so is this nation before me saith the Lorde and so is all the worke of their handes and whatsoeuer they offer here it is vncleane 16 Nowe therefore set your hartes I pray you from this day and vpwarde before the workemen did lay one stone vpon another in the temple of the Lorde 17 Before they were in that worke the husbandman did come vnto an heape of twentie bushels and it was ten bushels when the dresser of the vineyard came vnto the winepresse that hee might drawe out fiftie hogsheades of wine out of the wine-presse there was but twentie 18 I haue smitten you with drought and meldewe and with haile all the workes of your handes and yee did not turne vnto mee saith the Lorde 19 Set nowe your heartes from this daye and vpwarde I say from the fower and twentith day of the ninth moneth that is frō the day wherein the foundaiion of the temple of the Lord was laid set your heart 20 Is there as yet seede in the barne Furthermore the vine and figgetree and pomgranate and the olyue tree hath not as yet brought foorth fruite I will blesse you from this daye 21 And the Worde of the Lorde was vnto Haggai the seconde time in the fower and twentith day of the same moneth that hee should say 22 Speake vnto Zerubabel the captayne of Iehuda saying I am about to shake the heauen and earth 23 And I will ouerthrowe the throne of kingdomes and I will destroye the strength of the kingdomes of the heathen and I will ouerthrowe their chariots and those which ride in them and the horses and they which shall ride vppon them shall come downe euery one with the sworde of his fellow 24 In that day saith the Lorde of hostes will I take vp thee Zerubabel thou sonne of Sealthiel my seruaunt saith the Lorde and I will set thee as my signet because I haue chosen thee saith the Lorde God of hostes The ende of the prophesie of Haggeus THE LECTVRES OF Iohn Iames Gryneus vpon the booke of Haggeus the Prophet BEcause in the notes vpō Haggeus wee haue touched those 1. Lect. 19. Oct. 1579 things which were to bee spoken of his booke in stéede of a preface it séemeth good to mée in this first lecture first of all to speake in generall of the Prophets that we may know what we ought to thinke generally concerning them and what accompt wée ought to make of them Secondly if time permit I will speake by name of Haggeus and of his authoritie Lastly I wil briefly note to you the causes for which I tooke in hande the interpretation of the same Prophet A methode concerning the Prophets according to certaine places of inuention 1 The selfe same men were called in times Notation past both Seers and Prophets In times past in Israel euery one said on this wise when he went to aske an answere of God Come let vs goe vnto the Seer because he which is called a Prophet at this day was in times past called a Seer They were called Seers in respect of the cause and also of the effect I call the vision shewed vnto them by the Lorde the cause which did instruct the Prophets in great matters The heauens Paul calleth it Reuelation by the general name were opened and I sawe the visions of God* But Daniel vnderstoode all the vision and the dreames I call the light of the minde and the excellent knowledge of the oracles Ezech. 1. 1. Dan. 1. 17. of God the Effect wherein the Prophets did excell all other men And it seemeth they were called Prophets for this cause because they were interpreters of the will of God according to the commaundement of God which Paul calleth Interpretation* 1. Cor. 14. Aaron thy brother shall be thy Prophet that is thine interpreter* Wee reade that Exo. 7. 1. some men haue attained vnto this gift by vse as Iesaias and that other some receyued the same at the handes of God forasmuch as they were called vnto the office of prophesying farre contrarie Ier. 1. 6. 7. to their expectation as Ieremie* and Amos* Amos. 7. 14. 15. This words Prophet is not affirmed of diuers sortes of men in one and the same respect in the holy Scriptures For it is attributed The diuers significations of this word Prophet Tit. 1. 12. vnto the heathenish Poetes improperly A certaine man of them being their own Prophet said the Cretians are alwayes lyers euill beastes slowe bellies* 2 Secondly this worde Prophet is affirmed Which is whe◠diuers thinges are called by one name Isa 9. 15. Is 28. 7. of the false Prophets Equiuocè The Prophet which teacheth lies hee is the taile* The Priest and the Prophet haue erred because of stronge drinke they are swallowed vppe because of wine they haue gone astray through drinke they haue erred in the vision they haue stumbled in iudgement 3 Thirdly this worde Prophete is taken by transsumption somtimes for the doctrine of the Prophets somtimes for their bookes Think not that I am come to destroye the lawe or Mat. 5. 17. the Prophets * that is their doctrine It is written in the Prophets And they shall bee Iohn 6. 45 all taught of God * 4 Fourthly it is taken properly as in these sayinges Wee see not our signes neither is their a prophet any more neither is there with vs any that vnderstandeth any more * Psal 74. 9. And againe I haue made thee the prophet of Ier. 1. 5. the Gentiles * 5 Fiftly according to the most principall signification Iohn 1. 4. Deut. 18. Christ is saide to bee that Prophet which should come I thought good to note thus much concerning the diuers significations of the worde Euerie Prophete is the seruaunt of God 3. Genus but not on the contrary Synce the day that your fathers went out of the lande of Egypt vntill this daye haue I sent vnto you all my seruauntes the Prophets rising day by daye early in the morning and sending them Ob. Your sōnes your daughters shal prophesie Ioel. 2. 28. * Therefore all the seruauntes of God are Prophets An. I answere that there is a fallacie which is called * Fallacia Aequiuocationis in this word Which is when a worde hath diuers significations Prophesie because in the saying of Ioel it is taken generally for the general confession of those which doe with the heart beléeue vnto righteousnesse But we doe nowe speake of the degrée of that good order and discipline which God hath appointed in his Church namely of the propheticall office in speciall All the Prophets were
had foretold as touching the destruction of the Niniuites shall hee therefore be accompted in the number of the false Prophets An. I answere that the threatning of Ionas had the condition of repentaunce annexed thereunto which beeing fulfilled wée sée that there fell out nothing contrarie to the threatening There is therefore in this argument afallacy forasmuch as that which was spoken condicionally is here taken as if it had beene spoken simplie But all the godly do knowe what place Ionas is worthie to haue amongest the Prophetes of the Lorde so that there is no cause why wée should goe about to finde a fault where there is none to be found 4. To whome the Prophet Haggeus was sent HE was sent vnto Zerubabel the sonne of Salthiel the captaine of the Iewes and vnto 4. Lect. 23 oct 1579. Iehosua the sonne of Iehosadack the high Prieste Wée haue noted in this place two thinges First a personal description of two most notable men namely Zerubabel and Iosua and secondly the counsell of the holy Ghost which admonisheth vs of weightie matters Of Zerubabel 1 This worde Zerubabel doth signifie void of confusion as certayne doe affirme Philo doeth saye that hee was also called Barachias Forasmuch as thinges are signified by A position names it becommeth vs to be delighted in the most excellent names And such are those which doe resemble godlinesse and doe pricke men forwarde earnestly to followe the same 2 Zerubabel had for his father Salthiel His father which issued out of the most noble stocke of Dauid the King A position concerning Nobilitie It is only liberty with God not to serue sinne and it is onely nobilitie with God to excell in vertues * Hier. ad Celantiam 3 The office of Zerubabel was this he was His office the captaine of the Iewes who was also borne in the yeere of the worlde 3410. When he was but seauentéene yeare olde he brought a part of the Iewes backe from Babylon vnto Hierusalem He executed the office of a Captaine 58. yeeres He began to vse the ministerie of Haggeus the Prophet when hee was 30. yeeres of age The multitude haue néede to haue a captaine A position which will bée peaceable and prudent that hee may keepe these which are vnder him Plato lib. 1. de leg knit together with the bonde of friendship and that he may be carefull ouer them Of Iosua the high Priest THis word Iehosua doth signifie a Sauiour His name or Deliuerer Math. 1. 21. When the ministers are ioyned with Christ A position they are saide to saue themselues and others also 1. Tim. 4. 16. But when they are compared vnto him they are found to be nothing 1. Cor. 3. 7. 2 His fathers name was Iehosadac A His father most excellent name forasmuch as it doth signifie the Righteousnes of the Lorde A position Euen the princely Priesthoode of God doeth acknowledge no other cause of their saluation saâ—â— onely the righteousnes of God His office 3 Hée was the high priest of the Iewes Hée beganne to execute the office of the Priesthood in the yeere of the worlde 3428. and hee was chiefe Priest 36. yeeres Then being sent of a long ambassage vnto Darius the king of the Persians and sonne of Histaspes he continued therein eight yeeres which being ended hee became high priest againe for the space of twentie yeeres A position 1 Those which serued in the Priestes office and which doe nowe serue in the ministerie they doe not serue them-selues onely but the Church 2 The Priestes of the Iewes did take vpon them certayne ciuill offices but the ministers of the Church must onely bee occupied about the administration of the worde and Sacraments Of the drift and purpose of the holy Ghost TO th ende wee may shewe the drifte and meaning of the holy Ghost we will first of all reduce the argument vnto certayne positions then secondly we will handle in fewe words a briefe introduction concerning Christ Iesus 1 First God is the onely reformer of those A position misorders which are in the Church and common wealth Which thing is proued first by example The worde of the Lorde was by the hand of Haggeus â— Example ver 1. Whence we gather that this reformation of misorders was taken in hande God being the author thereof 2 Secondly it is proued by reason for God is not the aucthor of misorder but of order and decencie séeing that hee is both most wise and most good Let those therefore especially respect God and not man who are desirous all misorder being quite taken away to haue that good order which GOD hath appointed to bee put in place thereof that is which are desyrous to prouide for the profit and tranquillitie of all estates And here God bringeth to passe this reformation 2. Position by the meanes of others for the most parte vsing the ministerie of the Prophets and other fellowe labourers This is proued by authoritie The Lord doth 1. Authoritie nothing vnlesse hee shall reueale his secrete intent vnto his seruantes the Prophets If the lyon roare who shall not be affraide The most mightie God hath spoken who shal not prophesie Amos. 3. 7. 8. Secondly it is prooued by example The Lord made knowen his will concerning the building of the Temple by che hande of Haggeus the prophet c. God beginneth first to worke this reformation 3. Position in the heads that he may afterward reforme the members Reasons 1 For as the beginning of moouing procéedeth from the head so the health vertue and integritie of the superiours are not only an example vnto the inferioures but they are also a great commoditie and help vnto them 2 Furthermore such is the mutuall agréemeÌ„t of the head and the members that when as the head aketh all the rest of the members are out of frame when it aketh not all the other members are in better case For the head is not onely the place of vnderstanding reasoning and of memory but also the shop of all the Senses both internall and externall In like sorte ought those to excell in the giftes of the minde which are gouernours in the Church and common-wealth Whiles God doth worke this reformation he 4. Position doth not seperate those orders which are straitely lincked together I call the ecclesiasticall function and the ciuill function the orders which are lincked together the seminarie whereof is the good discipline kept in priuate houses God did adioyne vnto Moses Aaron to bee vnto him a helper when as the people of Israell was to bee brought out of Egypt Such fellowes in office were Zerubabel and Iehosua of whom our prophet doth here make mention God will haue the ciuill Magistrate to doe 5. Position that which appertaineth vnto his office and him which beareth an office in the Church to do that which belongeth vnto his office so that
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
faintely The reall induction No man ought to preferre before the Lord God almighty first him-selfe You are not your owne 1. Cor. 4. 10. Secondly his life Mat. 16. 25. Whosoeuer shall loose his life for my sake shall finde it Thirdly his countrey his parents his kinsfolkes his children his riches Mat. 19. 26. And whosoeuer shall forsake houses or brethren or sisters or Father or Mother or Wife or Children or landes for my names sake hee shall receiue an hundred folde and shall possesse eternall 1. Cor. 4. 7. life Fourthlye the gyfts of the minde What hast thou which thou hast not receiued But and if thou haue receiued it why boastest thou thy selfe as if thou haddest not receiued it * Fiftly honour and publike offices And Psal 2. 10. 11. 12 now yee kinges be wise bee learned yee that are iudges of the earth Serue the Lorde with feare and reioyce vnto him with reuerence Kisse the sonne c. Sixtly his death for euen hereby ought wee to glorifie God And Paul hauing a godlie hope saith * Christ shal be magnified in my bodie either by life or els by my death Neither doe I thinke the cōtrary of any other thing Therefore must we our selues in all our affaires in all our wordes and déedes serue wholly to the sanctifying of the name of GOD according to the saying of Paul * And whatsoeuer you doe in worde or deede doe it in the name of the Lord Iesus giuing thankes to God the father through him Certaine additions touching godly studdies 1 Erasmus doth worthely reprehend certain Italians as Politian and others because they did not ioyne Christianity but a certaine kinde of paganisme with the studdies of learning 2 For the studdies of Christians ought to bee holy and not prophane 3 They shal be holy if they be lightened and directed by faith and if the knowledge of God doe cause vs to worship God aright and to bée desirous carefull to deserue well of our neighbours 4 They shal be prophane if the searchinge out and knowledge of thinges be compelled to serue to our owne praise and gaine and to the fulfilling of our lustes and corrupt affections 5 And as the labours of the Iewes were accursed whenas neglectinge the temple they were verye carefull for their owne houses and priuate gaynes so are the studdies of those men accursed who neglectinge prayer holye assemblyes sermous and the sacramentes doe playe the Philosophers after the maner of the heathē that they may purchase to them-selues some learning which in time to come may serue their vayne lustes It becommeth those men which are students in Physick Philosophy Law to sanctifie their studdies with prayer and reading of the holy Bible The students of diuinitie and Ministers of the word of God must serue to the glory of God and for that cause must they seeke for and also begge at Gods hands the knowledge of heauenly thinges 8 For Sainte Hierome saith very well In Christes warrefare seeke not lucre of the world Our Lord Iesus Christ graunt vs grace to bee carefull for heauenly thinges and not for earthly thinges and sanctifie vs all and all our studdies that they may serue to the setting forth of the glory of his holy name Amen 12. Lect. Nouem 30. 1579. Verse 5. Nowe therefore thus saieth the Lorde of hostes set your heart vpon your waies Wee will handle thrée thinges in this place first the phrase or manner of speech and the wordes secondly the argument and thirdly the doctrine This manner of speech To set the heart vpon anie thinge is so to consider vppon any thinge that thou mayest vnderstand the same throughly the ministrie of the senses seruinge vnto this inquisition Ezechiel 40. 4. Thou sonne of man see with thine eyes and heare with thine eares and set thy heart vnto all the thinges which I shewe vnto thee On the contrarie not to set the heart vppon anie thinge in the Hebrewe tongue doth signifie not to regarde or marke what heauy thing is done or saide Isay 57. 1. The iust man perisheth and there is no man which setteth it vpon his heart and the mercifull men are gathered together and there is none that vnderstandeth that the iust man is gathered because of the euill which is about to come By such manner speeches the holy spirit mooueth attention Set it vpon thy heart He that hath eares to heare let him heare Mat. 13. 9. But why doe wee not all giue eare when the Lord speaketh and when hee worketh why doe wee not all turne our mindes vnto the works of the Lord Psalm 107. Heart The heart of man doth properly signifie the Lorde of life in mans body which receiueth by the Veynes and Synowes the benefits of others and sendeth into all partes of the body by the Arteries or vitall Veynes the vitall Spirit which is a liuelie flame not much vnlike the celestiall nature séeing that it doth not onely nourishe the members with the heate thereof but also helpeth the actions It putteth vs in minde of manie weightie matters whereof these are part First that as without the heat and benefits of the heart mans bodie cannot continue sounde and in good temperature neither can it liue because the heart is the fountaine of the vitall Spirits so without the holie ghost and his giftes the Church cannot florish Secondly as the Arteries and Veynes are coupled together and one entreth into an other one helpeth an other by nourishing and giuing life one to an other so ought there to be a mutuall participation imparting of good turnes among men whether wee respect the Church particularlie or all man-kinde generallie The commodities springing and flowinge from the heart are these 1 First it giueth life vnto the whole bodie according to the saying of Aristotle Cor est principium vitae omni parti datque viuificum calorem omni spiritumque cerabro hepati The heart is the beginning of life to euetie parte and giueth liuely heate vnto euery parte and life to the Braine and Lyuer 2 Secondly it ministreth the instruments of the principall actions in the Braine and synowes I call the vitall Spirites the next instruments the Actions the Cogitations the Senses and Motions But let these thinges passe and let vs briefly note the metaphoricall significations of this worde Heart The Heart by Metonymia doth signifie the middle parte of any thinge Exod. 15. 8. Psalm 46. 2. The heart of the Sea And of the Sepulchre of our Lorde Iesus Christe it is said The sonne of man shal be in the heart of the earth three dayes c. Mat. 12. 40. The same by Synecdoche doth signifie the power whereby man vnderstandeth and chuseth Rom. 10. 10. With the heart man belieueth vnto righteousnes 1. Tim. 1. 5. The ende of the commaundement is loue out of a pure heart a good conscience and a faith vnfained Hence come these manner of speeches To speake vnto the heart of Hierusalem Esay
of God 4. Position In this Temple must praiers be made continuallie Rom. 12. â—ohn 4. in this Temple must thankes bee giuen to God without ceasing in this Temple must the reasonable seruice be done and that spiritu veritate in spirit and truth 4. The fourth argument vsed of the prophet is fet a iusto from iustice and equitie The order of iustice doth require that all men especiallie the faithfull obey the Lord when he prescribeth and commaundeth any thing But the Lord hath straitly commaunded you to build the Temple Ergo c. A Position In holy sermons and exhortations made vnto the people the authority of God must bee alleadged least the oracles of God waxe base and become of no reputation and least they seeme to bee inuentions and dreames procéedinge from mans braine Therefore is it that the prophets doe often-times repeate these words Thus saith the Lord. Verse 9. You shall looke vnto much and behold it is but a litle and you haue brought it into the house but I blew vpon it For what cause saith the Lord God of hostes For my house which lieth waste but you runne euerie man into his owne house 5 The fift argument is fet from the plagues and punishmentes where-with the Iewes were plagued It becommeth men which are of a founde iudgement and which are godlily giuen not only to marke the causes of plagues and punishmentes but also to auoide the same But you if you holde on to neglect the Temple and to doe your owne busines shal be plagued with vainesse of your workes and labour Therefore before all things you must doe your indeuour to giue vnto God the thinges which are Gods He prooueth the minor proposition by the example of their infortunate labour in their husbandry and householde affaires You sowe much and yet you gather but a little and these thinges which with great paine and labour you haue gathered in the fieldes and brought home the same doe perish when God bloweth vpon them and they are scattered abroade like chaffe A digression concerninge euill gotten goodes 1 It is a ridiculous and hatefull kinde of vanitie to gather goods together by hooke by crooke which shall shortlie afterwards perish 2 For he which doth this is impious toowardes God for doubtlesse he can not serue God Luk. 16. 13. and Mammon 3 And againe the same man doth also hurt and bring himselfe to destruction according to that saying of Paule But those which will waxe rich doe fall into temptation and the snare and many foolish and hurtfull desires 1. Tim. 6. 9. which doe drowne men in perdition and distruction 4 He is also iniurious vnto the societie and companye of men accordinge to that saying of Paule Let not a man dare to oppresse and intangle his brother in his busines because GOD is the reuenger of all such thinges * Thes 4. 6. Here-vnto belonge these prouerbes The burthen of Salt is gone thither whence it came Euill gotten goods doe soone perish 6 The sixt argument is fet from the impulsiue cause There is no cause why those men should marueile that they are altogether infortunate which make more accounte of their owne houses then of the Temple of the Lord of their housholde affaires then of the worship of God of their owne gaine then of the glory of God finallie of them-selues then of God But the Iewes returning from Babylon did all these things Ergo. c. This argument dependeth vpon that which went before Of the alteration of the order by God appointed 1 The degrées coniunction and distinction of thinges doe wonderfully set foorth the order which God hath appointed 2 The degrées are holy things and things prophane By nature there is nothinge prophane * but certaine things are counted prophane Act. 10. 15. only by vse and custome * 1. Cor. 9. 3 It is good order to preferre holie things before prophane things It is disorder to put prophane thinges before things which are holy 4 Holie thinges are holie either in déede or by good custome and vse only as thinges indifferent 5 It is good order if things indifferent be set after thinges which are rightly called holy disorder if they be preferred before them 6 So there bee certaine things which are so vnlike and contrary that they neither can neither ought they to bée ioyned together 7 It is good order before all things to séeke Mat. 6. Luk. 16. the kingdome of God the righteousnes thereof It is disorder to bee desirous to serue God and Mammon 8 So there be certaine thinges which are so linked together that in the ordinarie dispensation they ought not to bee seperated 9 It is good order to ioyne the externall worde with the internall with the baptizinge with Water the baptisme of the Spirit with the Breade and Wine vsed in the Supper of the Lorde the Body and Bloude of Christe sacramentallie It is great misorder to seperate the externall woorde from the internall the Sacramentall signes from the things signified I doe define the thinges signified not onely by the fruite but also by the substance As many of the Israelites being in times past contented with the externall sacrifices did neither thinke vpon the Lambe of GOD which taketh away the sinnes of the World neither of the sacrifices of thankesgiuing 10 Furthermore because GOD hath seperated certaine thinges hee will not haue vs to attribute any thinge vnto them confusedly 11 It is good order to ascribe the giuing of life vnto the fleshe of Christe and not vnto the earthlie breade vsed in the Sacrament of the Lordes Supper Also to ascribe the washinge away of sinne not to the water vsed in baptisme but to the sprinkling of the bloud of Christ 12 It is better to followe the iudgement of GOD in all things who is the best and the wisest then the wisedome of the fleshe for hée knoweth best what things hee will haue vs to accompt good euill or indifferent Examples While wee looke not on the thinges 2. Cor. 6. 19. which are seene but on the things which are not seene for the things which are seene are temporall but the thinges which are not seene are eternall * I seeke not yours but you for the children Iohn 14. 23. must not heape vp treasures for the parents but the parents for the children 18. Lect. Decemb. 14. 1579. Verse 10. Therefore hath the heauen shut it selfe vppon you least it shoulde giue you dewe and the earth also hath shut her selfe least shee should giue her encrease 7 The last argument where-by the prophet doth prooue that the building of the Temple is not any longer to bée prolonged is fette from the publike plague and punishment wherewith the Iewes were punished Ma. Publike and priuate punishments are testimonies of Gods wrath against the transgressours of the lawe and euident causes of the conuersion of these men which are not past repentance According to the saying If we
Worde and the Sacramentes and to chaunge the Sacraments into idols to attribute greater efficacie vnto them then vnto the Worde For vnlesse the worde bee added vnto the element there shall be no sacrament Moreouer it is euident that the worde is sufficient if the sacrament bee wanting but not on the contrarie And nowe if in an vnbeleeuer the word of God be not effectuall what force shall the sacramentes haue in him Therefore let vs affirme that which is most true that the efficacie of the worde and sacramentes doeth depend vpon the will of God And that hee will haue faith to bee ioyned therewith in the right vse thereof And consequently that God who giueth not holy thinges vnto dogges will not haue the vnbeleeuers to bee made partakers of the truth of the word and sacraments aswell as the faithfull Therefore as blindnes hath not power to beholde the light nor deafenes to heare the words which are vttered neither numnesse of the lymmes to feele the qualities which are perceyued by touching but let and hinder men from perceyuing such obiectes so incredulitie which is the priuation of faith hath no greater force then the worde of God and the sacraments but yet notwithstanding it doeth so let and hinder the Infidels that they cannot bee made partakers of the internall worde and the substaunce of the sacrament For faith is such an instrumentall cause that without the same we cannot lay holde vpon the celestiall giftes As without eyes no man seeth without eares no man heareth without smelling no man smelleth without tasting no man discerneth tastes without touching no man toucheth any thing so without faith can no man see heare smell taste eat and finally touch Christ 3 Thirdly the instrumental cause is the ministers of the worde of God 2. Cor. 3. 9. For wee are Gods ministers 1. Cor. 3. 5. Therefore who is Paul or who is Apollos but the ministers by whome yee haue beleeued and as the Lorde hath giuen to euerie man Mat. 16. The Apostles the Lorde working with them preached in all places Mat. 16. Quest If such be the efficacie of the worde of God howe commeth it to passe that all men which heare the same doe not beléeue it Ans I answere that that commeth to passe by meanes hereof because it is not giuen to euerie one to knowe the misteries of the kingdome of God And for this cause it is not giuen to euerie man to know the misteries of the kingdome of God because all men are not of God Mat. 13. 11. Ob. That which is openly preached in the hearinge of all that is receiued of all men But the word of God is hearde as well of the vnfaithfull Iohn 8. 47. as of the faithfull which are present Therefore is it receyued as well of the one as of the other An. I answere there is a double fallacie in this argument In the maior proposition there is a Or a crauing o◠that to be granted which is chiefly in controuersie Or a fallacie grounded vpon the diuerse significations of one word fallacie called * petitio principii Secondly in this worde Hearde there is * fallaci aeqniuocationis and also in these words the worde of God The vnbeléeuers doe heare with their eares the externall worde of God but they doe not receyue into a pure hearte the seede of the internall worde Therefore that same externall worde is a testimonie against them But the faithfull doe heare the holy spirite inwardly beating into them and sealing vp in thē those thinges which the ministers doe outwardly teach and testifie forasmuch as this thing is giuen vnto them alone and not vnto the other 22. Lect. Id. Ianu. 1580. An answere vnto an argument whereby this may be reduced vnto an absurditie THerefore these men are not to bee blamed for their incredulitie which haue not the gifte of faith giuen them which is the acknowledging of the trueth séeing they are rather to be pitied then reprehended Ob. I argue thus Euerie man hath not faith 2. Tim. 3. 2. Therefore are the vnbeléeuers not to bee reproued for their incredulitie Solu I answere I denie the consequent My reason is because here is a fallacie in this that y◠is assigned to be a cause which is no cause The middle and next cause of incredulitie is left out namely the will of the vnbeléeuer beeing wrested and turned away from God and the blindnes and hardnes of mans hearte 2 Of the phrase To heare the worde of God and of the obedience of faith No man can heare the voyce of the Lorde vnlesse God doe open his holy mouth and speake vnto him 1 God is saide to speake sometimes without vsing any wordes when hee sendeth thunders and tempestes 1. Sam. 12. 11. The Lorde sent thunder and rayne Sometimes God is Psal 29. saide to speake in playne wordes as when hee called our first parents vnto iudgement * when Gen. 6. hee gaue the lawe in mount Synai Deut. 18. I cannot heare the voyce of the Lorde anie longer And agayne The Lorde spake vnto Exod. 20. Deut. 18. you out of the middest of the fire you heard the voyce of his wordes but sawe no similitude Deut. 4. 12. Math. 3. 17. saue a voyce And when hee bare witnesse of his onely begotten sonne * 2 It pleased him to speake vnto men sometime in his owne person sometime by some other Hée spake in his owne person that I may not repeat the former examples when he made this aunswere vnto our Lords Iesus Christe saying I haue both glorifyed it and will glorifie it agayne The author of the Epistle to the Ioh 12. 28. Hebrues doeth testifie that hee hath sundrie times spoken vnto his saintes by others God many times and diuerse wayes in tymes past spake vnto our fathers by the Prophetes in Heb. 1. 1. these last dayes hath he spoken vnto vs by his sonne * 3 Hée will haue vs no lesse to estéeme hys voyce and worde vttered by others then if he vttered the same himselfe Luk. 10. 16. Hee that heareth you heareth mee and hee that reiecteth you reiecteth me and he that reiecteth me reiecteth him that sent me Examples The Iewes hearing the voyce of Haggeus thought they hearde the voice of the Lord. And the men of Thessalonica béeing taught by Paul receyued the worde of God with a pure 1. Thes 2. 13. heart Ob. The efficient causes are not to bee mixed But you in attributing that vnto the secondarie cause which is proper to the principall cause doe mixe them You attribute that vnto the ministers which is proper to GOD namely the effectuall worde of God Ergo. Ans I answere vnto the minor proposition wherein is a fallacie a dicto secundum quid ad dictum simpliciter Forasmuch as this reason is grounded vpon that which is spoken respectiuely as if it were spoken simplie That thing is attributed vnto the externall ministerie in some respecte
which is proper to the holy spirit bicause it is an ordinary meanes Rom. 10. 12. and because by meanes thereof the holy spirite is effectuall according as it is sayde Faith 2. Cor. 3. 5. commeth by hearing And agayne Who is Paul and who is Apollos but ministers by whome you haue beleeued and as God hath giuen to euerie man In this latter sentence the principall cause which is GOD and the instrumentall cause that is the ministers are ioyned together And here wée are taught what wee ought to attribute to either of them I haue spoken somewhat of these wordes The voyce of God which in this place are takeÌ„ simplie It remayneth that I adde a worde or two touching this worde Heare For it is sayde that the Iewes hearde the voyce of the Lorde generally with one consent 1. Question Howe many wayes may men bee sayde to heare the worde of God Ans For memorie and also for iudgements sake wee will declare the same wayes according to certayne places of inuention If you looke first into the signification of the worde Some men are saide to heare the word of God properly namely these which heare Mat. 13. 22. the same and vnderstande it and bring foorth fruit Othersome doe heare the worde improperly Mat. 13. 19. 20. 21. either with a wauering minde or at least but for a certaine season or finally beeing too-too much addicted vnto worldly cares and businesse Secondly if you respecte the instrumentes The worde of God is hearde with the eares if you meane the externall worde inwardly with a faithfull heart if the internall word Quest Doeth the internall worde differ from the the externall in forme Ans No for the holy ghost and the ministers consenting together doe preach all one worde they differ onely in the ordinarie administration of the same For that I may vse a plaine similitude as the words and the meaning thereof doe differ so doeth the externall worde and the internall The ministers they speake the worde the holy ghost doeth beate into the heart the meaning thereof Ob. But this is a straunge kinde of phrase which you vse To heare with the heart Ans It ought to seeme vnto you no more straunge then if I shold say that a faithful man doeth with the heart see smell taste and eate â—om 10. 10. Christe With the heart man beleeueth vnto righteousnes And faith is vnto the beléeuer as eyes eares tongue lippes mouth and hands For by faith alone doe wee lay holde vppon Christ and his spirituall benefites and also therby applie the same vnto our selues 3 Thirdly the act and the manner howe it is done First the faithful being in the congregation of the saintes which prophesie doe both heare with their eares and also with their harts Secondly hypocrites do heare with their eares â—sal 42. but not with a pure heart Thirdly the saintes as Danid being in exile doe heare with their heartes not with their eares 4 Fourthly the tyme of illumination and conuersion Some men do heare long time with their eares before they doe heare with their hearts being in this point like vnto séede which lyeth long time vnder the grounde before it sprout out Some heare first with their heart Act. 10. then with their eares as Cornelius the Centurion 23. Lect. Ianuar. 25. 2. Question Who be those which heare the worde of God aright and in deede Ans Those onely which haue the priuilege of Gods adoption of the speciall gift of effecâ—uall calling and sanctification graunted vnto them according as it is saide first concerning adoption These which are of God doe heare Gods worde Ioh. 8. 17. Secondly concerning the speciall gift It is giuen vnto you to know the mysteries of the kingdome of heauen but vnto them it is not giuen Mat. 13. 11. Thirdly concerning effectuall vocation Hee hath called you by our Gospell to obtayne the glorie of our Lorde Iesus Christ 2. Thes 2. 14. Fourthly concerning sanctification He that heareth these wordes and doeth them Mat. 7. 24. Be yee doers of the worde and not hearers onely deceyuing your selues Iam. 1. 22. 3 Quest Howe doth God make vs heare his worde Ans So sone as hee openeth our eares that the sweete harmonie of his worde may enter into the same Myne eares hast thou opened Psalm 40. 6. For like as those which dwell nigh vnto the fall of Nilus and Rhenus doe become deafe by reason of the horrible noise of the water so these men which liue in this worlde are so stricken become so deafe with the vaine pompe thereof that God must néedes pearce through and open their eares That done he openeth their hartes as it is sayde of Lydia The Lorde opened her Act. 16. 14. hart that she might hearken vnto the things which were spoken of Paul Lastly he openeth the scriptures by interpreting the same Luk. 24. 32. 4 Quest What thinges doeth the obedience of faith comprehende Ans First the light of the trueth For faith is an acknowledging of the trueth Therefore â— Tim. 2. 4. comprehension and knowledge are attributed both to the same Yet is there great difference betwéene this knowledge and all other For as Aristotle saith vna scientia melior est alia vel quia certior vel quia de meliori One knowledge is better then an other either because it is more certayne or because it is of a better thing The knowledge of faith is first of all other most certaine secondly it is occupied about the verie best obiect which is the promise of grace Again as the same Aristotle saith Scientes vniuersale saepe ignorant ipsum singulare They which knowe the generall are often times ignorant of the particular But the beleeuing man knoweth certaynely that not onely those which beléeue shall be saued but also that hee himselfe is heire of eternall life 2 Secondly full assurance Rom. 14. Let euery man be fully assured in his minde And in the second chapter of the epistle to the Collossians there is mention made of the full assurance of vnderstanding Heb. 10. And let vs draw neere in assurance of faith This assurance is declared more plainely by the example of the father of the belieuers Rom. 4. 3 Thirdly a desire to obey God O my God this will I that I maie doe that which is acceptable in thy sight and thy lawe is in the middest of my bowels Psal 40. 8. 3. Of the phrase To feare before the face of the Lord and of the sonnely feare Although it is said that the people did feare before the face of the Lord and it is also a likely thing that the people had more grieuously offended then their rulers yet dare not I restrayne this feare vnto the people onlie according to the opinion of Hierome For if the politike and ecclesiasticall Rulers had bene blamelesse peraduenture they should not haue had anie néede of anie admonition common reprehension This doe not I speake
preiudiciallie A short Methode 1 First what the feare of God doth signifie The feare of God signifying not only the honour but also the reuerence due vnto God is commonly called of the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 11. 7. it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sometime it signifieth the same which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 godlines wheÌ„ it comprehendeth vnder it all that worship which is due vnto God as in that most worthie saying The feare of the Lorde is the beginning of wisedome Psalm 111. 10. Sometimes it signifieth the speciall gift of the holy ghost With feare and trembling make an ende of your saluation Phil. 2. 12. 2 Secondlie the diuers significations of the worde feare There is a sonnely feare and there is a seruile feare Of this latter feare doth Paul speake when he saith For God hath not giuen vnto vs the spirite of feare 3 Thirdlie whether there bée anie such feare of God Bee not high minded but feare Rom. 11. 20. These words are a remedy against carnall pryde and confidence neither is it repugnant vnto the assurance of faith the certainety of our saluation 4 Fourthly what it is It is a sonnely reuerence kindled in the heart of a faithfull man by the holie ghost consisting vpon the reuerence of God being most iust and the loue of him being most mercifull which is lightned by faith 5 The efficient cause of this feare is the holie ghost 6. The forme so to reuerence GOD that Esay 11. 2. thou loue him alone 7 The ende thereof the honor due to God the father Mat. 1. 6. A sonne honoureth his father and a feruaunt his maister If I bee a father where is my honour If I bee a maister where is my feare 8 The effect to preferre the worship and loue due to God before all thinges which are in this world 9 The vertue which is like vnto this feare is modesty And also humilitie and diligence in doing of the duetie 10 The vice contrarie here-vnto in defect 1. Iohn 4. 1. Pet. 3. Apoc. 21. 4. 2. Tim. 1. is Epicurisme whereof it is said There is no feare of God before their eyes Rom. 3. The vices contrarie to the same in excesse are first feare with-out loue Secondly too much fearing of men Thirdlie feare ioyned with vnbeliefe Fourthlie seruile feâ—â—e 24. Lect. Iann 25. Therefore Haggeus the ambassadour of the Lord in the ambassage of the Lord saide to the people I am with you saith the Lord. LIke-as cunning Chyrâ—rgians if at any time they haue launced an incurable wounde or with an hote yron haue dryed vp a festered sore vse to applie such plaisters as are most fit for the place and may best diminishe and mitigate the paine so the prophets after that they haue gathered by the fruites which are méete for repentance that there is a godlie sorrow stirred vp in the mindes of men through the heauie preaching of the lawe and the denouncing of plagues and punishments they raise vp and put in good hope humble and contrite hearts by promising the grace and presence of God Hereof haue we a most notable example in this history in handling whereof if God permit we will speake in order of two thinges namely of the persons and of the spéech The persons are of two sortes the person of him which made this oration and the persons to whom it was made His calling and office setteth forth the person of him that made the oration For Haggeus is called the angell or ambassadour of the Lord 1 The credit and countenance of an ambassadour dependeth vpon the power and maiesty of his prince Haggeus did his message not in the name of a mortall king but in the name of that blessed and onelie king the king of kings and Lord of Lords who onlie hath immortalitie Therefore was his authority holy 2 Further-more for-asmuch as it is yâ— dutie of an ambassadour with great faithfulnes to declare those things onely which are giuen him in charge by his prince Haggeus our Prophet doth shewe most plainelie that hee spake vnto the people of the Iewes not his owne dreames or the inuentions of his owne braine but the oracles of the Lord God of hostes Hierome interpreting this place bringeth in the opinion of certaine concerning the same which hee doth not allowe Touching which opinion we will speake some-thing after the maner of the Logicians for the studious youthes sake Certaine there were in times past which did suppose that Haggeus Zacharias and Iohn Baptist were not men but angels and that by the appointment and commaundement of God they tooke to them-selues bodies They reasoned thus These thrée persons before named are called in the scriptures * Angels Therefore they were not men subiect to the like passions as wée be For-asmuch as diuers kindes cannot be affirmed of the same thinges I answere there is a fallacie of equiuocation in this word angell which is not the name of the nature but of thoffice being coÌ„mon vnto the ministring spirits and the holy men of God which are sent ambassadours in the name of Christ And although wée doe graunt that the angels doe by Gods appointment take vnto them mens bodies that the godly may the lesse bee feared here-with yet doe we thinke that they doe both foolishlie and also daungerouslie goe about to prooue that by the example of the incarnation of the Worde as these wordes doe séeme to import Neither is this anie marueilous thing to bee belieued of the angels seeing that euen the verie sonne of God tooke vpon him mans body for our redemption For the Worde did not visiblie appeare in the flesh for a certaine season as doe the angels neither did hée take vpon him a phantasticall body which séemeth to be a body but is none as Marcion did thinke neither yet mans body onelie with-out the reasonable soâ—le as Apollinaris Laodicenus doth affirme but hee coupled vnto him-selfe by a perpetuall and personall league the intire nature of man Moreouer yâ— is false which as Hierome saith the same heretiks taught namely yâ— all reasonable creatures haue one nature for this cause because these men which haue pleased God shall bée equall with the angels Their fallicie was this The blessed shal be as angels in eternall Luk. 20. 36. life Therefore all reasonable creatures haue one nature I answere there is in the antecedent a fallacie from yâ— which is spoken respectiuely vnto yâ— which is spoken simply For the blessed shal be like to the angels in respect of certaine properties not simply in respect of their essence As in the nature of angels there is no place either for mariage or for procreation of children forasmuch as God made the hostes of angels and would haue them to be ministring spirits which shoulde haue no néede of any bodily helps as meate drinke or medicines so the blessed shall not be maried they shall not haue néede either of meate or other helps which
are the fellowe labourers of the holie ghost created vnto good workes that they may walke in them And let vs remember that in euerie kinde of holy calling we haue neede of strength of heart which you may well call a holy boldnesse For seeing that wee haue to contende and wrastle not onely with the infirmitie and in like sorte with the intemperancie of our fleshe but also with a thousand shiftes and slightes of Satan it cannot bee but that in so manie and so great prouocations wee shall fainte and bee in daunger of béeing ouercome vnlesse the Lord in mercie doe giue vs strength and courage The second argument drawen from the presence and helpe of God They with whome the Lord is present in the holy worke ministering vnto them strength opportunitie and other helpes seruing to the accomplishing of their businesse wel must not loyter but rather go forward valiantly The Lord is present with you Iewes Ergo. c. The same argument doeth Paul vse speaking of himselfe At my first answering sayth hée no man assisted mee but all forsooke mee I pray God it may not bee laide to their charge but the Lorde asisted mee and strengthned me that by mee the preaching might be knowen and that all the gentiles might heare and I was deliuered out of the mouth of the lyon 2. Tim. 4. 16. 17. And in euerie holie worke the Lorde vseth fellowe labourers whome he will haue to haue respecte onely vnto him to ascribe vnto him the prayse of thinges which are well done and to craue his ayde and assistaunce Psal 90. 16. 17. Let thy worke appeare towarde thy seruantes and thy glorie to their Children And let the beautie of the Lorde our God be vpon vs and establish the worke of our handes vpon vs and establish our handie worke Of the Lorde of Sabaoth Forasmuch as this worde Lorde is repeated thrise in this fift verse we will speak thereof by way of distinction 1 This worde Iehoua or Lorde is the essentiall name of God Wée must marke this distinction of the names of God Certayne be essentiall as Iehoua certayne doe signifie the properties which are attributed vnto him in respect of the creatures as when hee is called Euerlasting Iealous Merciful Kinde 2 The worde Iehoua or Lorde is deriued of the word which doth signifie the essence Exo. 3. 14. I am that I am Furthermore thou shalt say thus to the children of Israel I am hath sent mee vnto you 3 For the worde doeth signifie him that is or the essence it selfe First because hee is so without beginning and so without ending that hee is aboue all other of himselfe and hath alwayes beene and shall bee for euer Secondly because séeing that he is the creator and Lorde of all thinges of him and through him and for him are all thinges Lastly Rom. 11. 36. because the restoring of all thinges dependeth onely vpon him 4 Therefore this name Iehoua is proper to no creature For that wee may omitte that which is saide before it belongeth properly vnto him who is by nature God and it is set exclusiuely Gal. 4. 8. against all those Gods and Lordes which are so called by equiuocation séeing there 1. Cor. 8. â—â— is but one God euen the father of whome are all thinges and wee in him and one Lorde Iesus Christ by whome are all thinges and wee through him 5 There be no moe but one Lord. Deu. 6. 4. The Lorde our God is Lord onely 6 Christ is called Lorde in respecte of his godhead or of the Word Psal 110. 1. The Lord saide vnto my Lorde sit thou on my right hande c. And therevpon doeth Christ gather that hée is Dauids Lorde in respect of his godheade but Ioh. 20. 28. his sonne in respect of his manhoode When Thomas did call Christ his God and his Lorde hee vsed the Hebrewe wordes Iehouah Elohenu 7 In the writinges of the Apostles the gréeke worde Curios doth aunswere the Hebrue word Iehouah The wordes of Moses are these Non tentabis Iehouam Deum tuum Thou shalt not tempt the Lorde thy God Matthewe vseth these wordes Non tentabis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt not tempt the Lorde thy God Notwithstanding all the learned know that the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doeth signifie Lorde and the worde Iehouah doeth properly signifie the essence 8 They erre daungerously which doe restrayne the worde Iehouah vnto the person of the Father onely For seeing that it doeth signifie the eternall essence of God himselfe which That is to the sonne and the holy Ghost is common to the three persons it is rightly attributed to them also 33. Lect. March 4. Verse 6. The worde which I couenaunted with you when you came out of Egipt will I doe my Spirit also shall stande in the middest of you feare not The argument THere is no cause why those men should bée smitten with the spirite of feare and cease from doing the Lords worke which are ioyned to God w e an eternall couenant haue him to be their patrone and helper But God hath ioyned you and your fathers vnto him by a couenaunt and in times past when as he brought your forefathers out of Egypt hée established the same by a solemne rite This minor proposition doth the Prophete set downe in these wordes The worde so calleth hee the couenaunt by Metonymia which I haue couenaunted with you when you came out of Egypt Hée affirmeth that both the fathers and also the faithfull children are ioyned to God by one and the selfe same couenaunt For he speaketh of the children of the kingdome so called vniuoce least any man shoulde thinke that these thinges are repugnant vnto the holy doctrine of particular election The conclusion is euident Positions touching the couenant of grace 1 The couenant of grace is sometimes called the Testament because it is established by the bloude of Christ Iesus the promise maker sometimes it is called the couenaunt because it is the reconciliation of those which were enemies It is called the couenaunt to th ende wée may thinke that there was enmitie before the couenaunt was made It is called the couenant of grace of the eternall cause or the cause going Rom. 5. 1â— before in God who in himselfe founde cause why he shoulde ioyne vs vnto him It is called Heb. 19. 15. the Testament because Christ is the mediator of the newe Testament that through death which was for the redemption of the transgressors which were in the former testament they which were called might receiue the promise of eternall inheritaunce 2 And as Iesus Christ is the same yesterday and to day and throughout all ages so is there Heb. 13. 8. but one euerlasting couenaunt and one Testament if you respect the substance thereof Ephe. 4. 4. 5. 6. There is one bodie and one spirit as you are called into one hope of your calling one Lorde one faith one baptisme
the poore if other helpes doe fayle then that the sacralegious enemie shoulde carrie it away Shall not the Lorde say why hast thou suffered so manie poore people to starue And yet thou haddest gold to buy them foode withall Why were so manie prisoners ledde into captiuitie and not redeemed Why were they slayne It had beene better for thee to haue saued the vessells of the liuing then of metals To this purpose serueth the 17. Law in the booke Lib. 1. Tit. 5. l. Sancimus If need shall require in redeeming of prisoners then wee doe graunt licence both to sell the foresaide thinges and also to lay them to gage forasmuch as it is no absurde thing to preferre the soules of men before all matters vessels and garmentes 6 These wordes of Ambrose doe teach vs what answere we ought to make to those men which crie out that the sacraments are dispoiled of their dignitie if golden vessels siluer vessels be not vsed in the administration thereof I was affraid wouldst thou say least the Temple of God want his furniture He would answere The Sacramentes doe not require gold neither doe these thinges please in golde which are not bought with gold The ornament of the Sacramentes is the redemption of prisoners And these are precious vessels indeed which redeeme the soules from death c. in the same Chapter 7 Therefore if wee doe vse in our Churches vessels of golde and siluer in the administration of the Lordes supper yet let vs vse them without all boasting and opinion of the necessitie and price of the matter thereof Neither let vs so deale that that Ecclesiasticall adage may bee verified in vs. In times past there were golden Priestes and wooden vessels but nowe there bee wooden priestes and golden vessels 8 Neither let vs condemne nor finde faulte with the reformed Churches in the number whereof is the Tigurine Church which doe imitate the thriftines and simplicitie of the primitiue Church doe vse wooden vessels yet such as are clenly and fit for the purpose For if wee thinke that the Lords supper cannot be decently ministred vnlesse wee vse vessels of gold and syluer why are wee not also desirous to haue fontes and lauers of gold and syluer Vnlesse peraduenture wee thinke that we ought to make more accompt of the Lordes supper and of the administration thereof then of Baptisme which is the Lauer of our regeneration 43. Lect. Aprill 29. Verse 10. The glorie of this latter house shall bee greater then the glorie of the former sayth the Lorde God of hostes and in this place will I giue peace sayth the Lorde GOD of hostes 7 Argument drawen from the comparing of the first Temple and the seconde together THat Temple is to be builded with all readinesses and diligence whose glorie shall bee greter thē was the glorie of that first house builded by Salomon the king For there is no cause why any man shoulde obiect that it will bee but base and of no price and estimation But the glorie of this seconde Temple will bee greater then the glory of the first as the Lorde himselfe doth testifie Of the vnlooked for woorkes of God It is sayde in the holy Scriptures that God doeth oftentimes bring to passe wonderfull thinges both because in rewarding of godlines ordinarily and punishing of vngodlines hee setteth vppe the méeke and pulleth downe the prowde and also because hee restoreth thinges which are almost quite gone to decay contrary to all mens expectation and those men which séeme most of all to florishe doeth hee in his his iust iudgement throwe downe to the grounde Psal 75. 6. 7. Promotion commeth neyther from the east nor from the west nor yet from the wildernesse For God is the gouernour hee bringeth lowe and hee exalteth The meditating vppon these workes of God ought to nourish and kindle in vs feare of God and the hope of hauing these miseries mitigated wherewith wee are oppressed The Iewes thought in times past that it coulde neuer come to passe that the latter temple shoulde bee corespondent to the former in any poynt Neyther was there any other cause frō which this imagination did spring saue this because they did looke vnto thēselues and vnto the smal wealth of the Iewish people and not vnto God But the Prophet in the name of the Lord God of hostes telleth the Iewes of litle faith a thing that they litle loked for namely that the glory of this temple would be greater then euer was the glory of the first Temple And howe often are wee brought to the passe in time of aduersitie wherevnto Dauid doth confesse him-selfe to haue bene brought Psal 31. 22. But I saide in my hast I am cast out from the sight of thine eyes not-withstanding thou hast heard the voice of my praier whilest I cried vnto thee Let vs therefore endure and so much as wee are able let vs saue our selues in time of prosperitie The Church of GOD in Germany is marueilously troubled in these our dayes that by the counsels and endeuours of these men which had rather bee Lordes ouer Gods Heritage and enforce all other men to receiue their doctrine then to bée examples vnto the flocke But let vs valiantly beare the vniust preiudices 1. Pet. 5. ◠excommunications of these princely Potentates and looking vnto the iudgmēts of God whereof hee often sheweth manifest tokens let vs waite for the mitigation of these euills For God is faithfull and hee will not suffer vs to bée tempted aboue that which wee are able to beare Hée neither slumbreth nor sléepeth which kéepeth Israell Therefore to him alone let vs commit the Church and all our selues also 8 Argumēt drawen from the plenty of peace and of the giftes of the holy ghost And in this place will I giue peace saith the Lord God of hostes Vnder the woorde peace hée comprehendeth by Synecdoche all manner of spirituall giftes For the Iewes did not enioy earthly peace longe and the second Temple was often-times spoyled and at length was it set on fire and ouerthrowen But the prophet Haggeus reasoneth thus God will giue peace in this Temple hee will cause the gospell to bée preached hee will powre out the spirit of grace and of praiers Wherefore you must apply the holy woorke that you may obey your chiefest good thinge the Lord your God commaunding you to builde this second Temple Obiect The Lord Iesus saith The houre commeth when-as yee shall neither in this mountayne neyther at Hierusalem worshipp the Father Therefore God did not geue peace Iohn 4. 21. in that place For doubtles there can no peace be giuen with-out praier faith and other gifts Ans I denie the consequent and my reason is this because there is ignoratio elenchi ignorance of an argument For these sayings are not vttered both concerning one time God gaue peace in that place in that hee preserued and enriched wonderfully with the plenty of the gifts of
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
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
they which are past a tempestuous Sea and are arriued in a Hauen doo lay away all feare so let them which sée the amiable light of the truth cast away the contrarie opinion and professe the knowen truth according Psalm â—16 to that saying I belieued therefore I spake c. I will say no more at this time but this that I would haue the studious youth to reade often-times and attentiuely that litle golden booke of the most excellent man D. Lambert Daneus concerning the sophisticall arguments of heretikes and diligentlie to applie to their vse his precepts touching the answeringe of false arguments gathering together examples there-of out of all authors where-of there is great store in the bookes of Caluin Luther Martyr Bucer and others Verse 14. Thus saide Haggeus if a man that is vncleane by reason of the carcas of a man shall touch any of these things shall it be vncleane And they answered It shall bee vncleane Hierome interpreteth this place on this wise There is an other question propounded to the priests because they answered well to the former and there is as it were a certaine kinde of probleme or darcke question framed where-in an vn-skilfull person might easely erre For admit some man be ignorant of the law and like-as he answered touching the sanctified fleshe that the fleshe or pottage or wine or oyle or other meates are not sanctified so will hee in like sorte answere in this and say that hee which is polluted in soule cannot pollute these thinges which the holie fleshe coulde not sanctifie Therefore he asketh this question and saith If he which is polluted in soule that is if he which is made-vncleane by touchinge of a deade man shal touch any of all these things as bread or wyne or pottage or oyle or other meates shall these thinges bee made vncleane by his touchinge of them And the priestes the chiefe where-of was Iehosua the sonne of Iehosadack by whom they knewe the lawe answeared and saide All these thinges are vncleane which hee which is vncleane doth touche Thus farre goeth Hierome The probleme is Are these things made vncleane which hee which is vncleane by the lawe doth touche The answere They are For as to those that are cleane all thinges are cleane so to the vncleane and Infidels nothinge Tit. 1. 15. is cleane but their minde and conscience is polluted And that which the Apostle speaketh concerning the meat and drinke which the faithfull doe vse with thankes-giuinge For it is sanctified by the woorde of God and praier 1. Tim. 4. 5. may bee vnderstoode of the whole life and functions of the same men where-in they obey the counsell of God Further-more here let the studious youth note this distinction of vncleanes For there was one kinde of vncleanes which was ceremoniall and this might bee common aswell to the true Israelites as to the Hypocrites As for example If any man had bene present with a man which was a dying if any man had beene troubled with an issue of Seede if any man had touched a menstruous woman or a deade carcas or any other vncleane thing hee was vncleane by the lawe And there was and is an-other kinde of vncleannes of the fleshe and of the Spirite which floweth from originall sinne and is ioyned with vnbeliefe 49. Lect. Verse 15. Therefore Haggeus began to say So is this people and so is this nation in my sight saith the Lorde and so is all the worke of their handes and what-soeuer they offer there it is vncleane THe Prophet applieth the former problemes to his owne purpose and hée conuinceth the Iewes of vncleannes when as notwithstanding they séemed to themselues to bee an holie nation and the peculiar people of God whose words and déedes and especially their holie administration were approued of God out of this place must we gather thus much 1 That God doeth not allow of that worship which vncleane men doo vnto him 2 For God is pure and holie and will onlie be worshipped of these men which are holie 3 That the vnclean are prophaue of whom also the Ethnickes when they did their sacrifice said Depart hence you prophane persons 4 And therefore haue we néed to be reformed and sanctified that we may worship God aright 5 Fiftly wee learne that the vncleane infidels doo worship God outwardly 6 And that only the faithfull doo worship him with the reasonable seruice But for instructions sake wee will handle in this fifteenth verse three things The proposition the amplification and the confirmation which consisteth vpon an induction 1 The Proposition The Iewes are vncleane These woords seemed no lesse straunge to the Iewes in times past which worshipped God in the letter not in the spirit then these would bee in these daies Many of the Christians are vncleane howsoeuer they frequent Sermons and vse the Sacraments And let vs note these aphorismes concerninge vncleannes which wee must set downe according to the questions of a Methode An sit quid sit quare sit quòd sit Whether it be what it is wherefore it is and that it is 1 All men are vncleane Prou. 20. 6. What man can say I haue cleansed my heart I am cleansed from my sinne 2 There is vncleanes of the fleshe there is vncleanes of the spirit 2. Cor. 7. 1. Hereby it appeereth that the whole man is defiled not the one part of him onely 3 But this vncleanes procéedeth from the fleshe and not from the spirit Therefore Paul reciteth vncleannes amongst the workes of the fleshe Gal. 5. 19. 4 Not-withstanding this vncleannes is attributed one way to the children of God and another way to the vnbelieuers For the children of God are vncleane in some respect first because they are infected with originall sinne secondly for-asmuch as they are not fully regenerated lastly because beinge ouer-taken with some offence they must pray with Dauid O God create in mee a new heart Psal 51. But the vnbelieuers because they be destitute of faith where-by the heart is purified they are and are called simply vncleane Now let vs also briefly touche the causes of cleannes The efficient cause there-of is Christ Iesus Heb. 2. 11. For both he that doth sanctifie and they which are sanctified are all of one The helpers are the regenerate Isa 1. wash you be you cleane The sacrament or signe is baptisme Eph. 5. 26. That he might sanctifie it purging it by the washing of water throughe the word The principall subiect is the heart Ps 51. Create in mee o God a new heart The forme the wiping away of the filthines the act of continuall sanctification The next end That it may bee a glorious Church with-out spot or wrinkle * The last end to see God * Blessed Eph. 5. 7. Mat. 5. 8. are the pure in heart because they shal see God Let it be sufficient to haue spoken thus much touching the proposition 2 The Amplification This amplification
Cor. 11. 37. Secondly by a distinction of afflictions wherof some are sent for the punishing of men some for to trie them The godly being chastened both wayes are made better The Infidels when they are punished of the Lord they are angrie they rage they murmure against the iudgments of God Thirdly they onely profite by the Lords gentle correction whome the Lorde endâ—weth with the gift of repentaunce But as Moyses proueth by the example of many of the Isralites GOD doeth not giue vnto all men an heart to vnderstande eyes to sée eares to heare Lastlie Deut. 29. 4. Esayas proueth the same thinge by the example of the people of the Iewes cap. 9. 13. And the people returned not vnto him that smote theÌ„ neither haue they sought the Lord of hostes Ob. Therefore they which doe not repent are to be excused seeing they cannot haue the gift of repentaunce Ans I denie the consequent because here is a fallacie in that that is assigned to be a cause which is no cause For the cause of impenitencie is vnbeléefe which is grafted in the naturall man And Oecolampadius saieth well That where there is want of fayth there is also impenitencie and want of good workes In stéed of an epiloge I will adde certayne excellent sayings of the fathers which serue somewhat for this purpose Augustine intreating of blasphemie against the holy ghost concludeth Therfore this impenitencie for so may we after a sorte call by some one name both Blasphemie and the worde against the hole Ghost is vnpardoned for euer Thereby we gather that there is one kinde of impenitencie which is vnpardonable and another which is pardonable And the reason of this diuersitie is fet from the knowledge and ignorance of those which doo offend The same Augustine in his 7. sermon of time sayeth Whilest that the wicked are brydeled the licentiousnesse of their sinnes is restrayned For oftentimes the wicked are reformed by stripes if the exhortations of the iust doe profite nothing Punishment doth oftentimes keepe backe men from damnable factes whom the benefites of God can not keepe in good workes Cyprian As a good maister bestoweth a good almes by the ministerie of an euill seruaunt So also the mercifull Lorde will call vnto repentaunce one by meanes of another although he be an vnpenitent person Thus much did the holie Martyr moste truely say of reaping fruite by the impenitencie of other men Chrysostome doth by a metaphore testifie that the deferring of repentaunce doth bringe forth impenitencie Hom. 9. If saith he we shal proceed to neglect a flame which is kindled we build a fire against our selues which wee cannot extinguish for euen in wickednesse it commeth to passe c. 54. Lect. 27. Iune 1580. Verse 19. 20. Set your heart from this day and vpwarde I say from the fower and twentith day of the nynth moneth that is from the day wherein the foundation of the Temple was layde set your heart Is there as yet seede in the barne Furthermore the figge tree and the Pomegranate and the olyue tree haue not as yet brought fourth fruite froÌ„ this day will I blesse you The argument SYnce that time wherein setting a-part your worldly busines you laide the foundation of the Temple hath the Lorde blessed you c. The positions which are to be noted in this place 1 Likeas a curse doeth ensue too much carefulnes for earthly thinges so the blessing of the Lorde doeth accompanie the desire of heauenly thinges 2 For as the Lord doth worthely dispise those which contemne him so doth hee neuer for-sake those which loue him 3 Hée wilt haue the promises of this life of life euerlasting to be answerable vnto godlines which is profitable vnto all thinges 4 This thinge is so certaine that the time of the blessing agreeth euen with the time of the conuersion as Haggeus teacheth vs in this place 5 Further-more the scarsitie and infirmitie of the second causes are no let or hinderance to the bountifulnes and powre of the first and principall cause Of the blessing of God 1 The signification of the blessing of God The blessing of God which is called in Hebrue BERICHA in Greke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth in this place the bountifull dispensation or bestowing of the benefits of God which who-soeuer doo enioy they are called The blessed of the Father Mat. 25. 34. 2 Wée gather first of all by the blessing which was promised to Abraham and his séede that God doth blesse vs by bestowing vpon vs his benefits aboundantly Secondly wee gather this by the generall experience of all the saintes according to these sayings I will make thee great and I will blesse thee make thy name great and thou shalt bee a blessinge And againe Therefore they which are of faith Gen. 12. 2. are blessed with faithfull Abraham Gal. 3. 9. 2 Whether it â—ee And wee doe in verie deede trie that so often as wee descend into our selues God doth also blesse vs and that many waies as that which followeth shall declare 3 It is certaine that God doth blesse vs by 3 What it is bestowing his benefits vppon vs. And hee bestoweth his benefits vpon vs when hee giueth vs hability to increase and when hee adorneth furnisheth vs most aboundantly with all maner of commodities Therefore wee say that the blessing of God is a participation of yâ— gifts of God which serueth both to the glorie of God also to our owne health or that it is an effectuall dispensation of good thinges which serue both for this naturall life also for the spirituall life 4 As the spirit is set against the body so is 4 How manie â—ites of Gods â—essings there â—e the spirituall blessing both set against the corporall blessing and also preferred before the same Paul séemeth to note these kindes Eph. 1. 3. Hee hath blessed vs with all manner of spirituall blessings in the heauens in Christ The same Paul also speaketh briefly of the earthly blessing Act. 17. 28. By him wee liue mooue and haue our being Our election and adoption our calling and iustification ouâ— sanctification and all spirituall giftes must bee referred vnto the spirituall blessing But vnto the corporall blessinge must wee referre all the helps of this naturall life which wée call things seruing to the sustentation of this life 5 The principall efficient cause of both these 5 Why it is Iam. 1. 17. blessinges is God from whom commeth euery good and perfect gift If you respect the matter wherein or the blessed all men are not of like estate The earthly blessing is most times bestowed vpon the children of this worlde Luk. 16. 25. Sonne remember that thou in thy life time receiuedst thy pleasures and like-wise Lazarus paines But they neuer haue the spirituall blessing giuen them vnlesse for a season they taste of certayne gifts as the examples of Saule and Iudas doo testifie The children of God