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
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
40. 2. To vnderstand with the heart Mat. 13. 15. With a good and honest heart to heare the word of God and to keepe it and to bring forth fruite through patience Luk. 8. 15. Way doth signifie in this place the Cogitations counsels and affaires both domesticall ciuill and also holy whereunto the Iewes were so addicted that they did in verie deede testifie that they were more delighted in earthly and frayle thinges then in heauenly eternall and spirituall things Of this inordinate kinde of life doth Ecclesiastes speake through-out his whole booke whose theme or proposition is this* Vanitie of vanities and all thinges are vanitie And before him the kingly psalmist saith* Trulie all things are vanitie euery man that standeth Selah Trulie man walketh in a vaine shadowe trulie they disquiet themselues in vaine he heapeth vp riches and he knoweth not who shall gather them Psal 39. 7. In the argument wée will first expounde the The argument sentence secondly we will declare the vse thereof The meaning of the words Sainte Hierome very godlily and in fewe wordes expoundeth this sentence on this wyse Because saith hee you say it is not tyme to builde the Lords house and you your selues dwell in houses whose foundations are lowe laide and my house lyeth waste consider I the Lord commaunding you and call to minde what you haue done and what you haue suffered The thinge it selfe declareth that God is angrie with you seeing that his iudgements are so manifest in reuealinge his ire from heauen against your vnrighteousnes and vngodlines The vse of these wordes is declared in these positions The vse of these wordes 1 The prophets and apostles in their sermons did call their hearers vnto the beholding of the thinges themselues and vnto the consideration of the workes of the Lorde so that they might not onely vnderstand what God sayd but also see what he did and that they might declare it abroade to the glorie of God Accordinge to that saying I will enter in into the strength of the Lorde GOD I will make mention of thy righteousnes onelie O GOD thou hast taught mee from my youth vp and hitherto haue I declared thy wondrous workes Psal 71. 14. 15. 16. 17. Furthermore it is meete that wee with a thankful minde do meditate not only vpon those thinges which God hath bestowed vpon vs particularly but also that we make great accompt of those benefits which the Lorde hath both in times past and also in our time bestowed vpon the whole Church and that wee doe laude and magnifie the author and giuer thereof For as in times past the Israelites in their holie Sermons made vnto the people and in their Songes and Psalmes made mention of their deliuerance out of their bondage wherewith they were oppressed in Egypt and also of all other benefits which the Lord had bestowed vpon them and their forefathers in the Wildernes and in the lande of Canaan so let vs well weigh and consider with our selues what benefits wee haue receiued at the handes of the Lord as that that the sonne of GOD was giuen for vs that the Lorde hath gathered together a Church amonge the Gentiles that hee hath wonderfully regenerated the same and that hee hath purged the heauenly doctrine from all the leauen of mans traditions and then let vs giue thankes to the sonne of GOD our Lord Jesus Christe and leade our liues according to the prescript and rule which hee hath appointed for vs. 2 Forasmuch as it is both wiselie and truelie saide of Salomon Pro. 16. 25. There is a waye that seemeth right vnto man but the ende thereof is the waie of death euen they which are in the Church are to bee exhorted that they diligently coÌ„sider with themselues what way they haue taken For there is a kinde of disease called selfe loue which so bewitcheth men that whiles they onely beholde the vertues and good thinges which are in them-selues and doe make great accompt thereof they couer their vices and make them lesse then they bee in-deede so that at length they fall fast a sleepe in the cradle of securitie and flatter them-selues in euill matters thinking that they are wise so longe as they do not wander out of the high-way wherein most men doe walke 13. Lect. Decemb. 1. A Position concerning the censure which man ought to haue of his lyfe and studies NOwe that wee may goe directly from the argument vnto the doctrine and that wée may intreate of the iudginge or decerning of the way which euerie mortall man hath taken least it shoulde bee an hard matter for the younger sorte to marke the course of the things whereof wee are about to speake wee will after our accustomed manner draw out all things by waye of distinction and also declare from whence they bee fet 1. Aphorisme God will haue vs diligentlie and earnestlie to ponder in our mindes the way of our life according to those sayings Psalm 32. 9. Bee â—as thing soeuer â— shalt doe â—fider well what â—ges thereto â—â—n prudentlie about â—oe â—arke whether thâ—nd â—ood or no. not as Horse and Mule which haue no vnderstanding c. Prou. 12. 15. The waie of a foole is right in his owne eyes and hee that obeyeth counsell is wise Pro. 15. 19. The waie of a sluggard is a thornie path but the Pythagoras path of the righteous is lifted vp Pro. 16. 9. The heart of man inuenteth his waie but Wherein haue offended what â—aue I doneâ— or â—hat part of my â—uty haue I oâ—itted the Lord directeth his goinges Psal 90. 12. Make vs to number our daies and so make vs wise 2. Aphorisme That this thing maie be both wiselie and commodiouslie brought to passe we must followe the iudgment of GOD and not the wisedome of the flesh For of that waie which the flesh alloweth and sheweth it is saide There is a waie which seemeth to man to bee good and the ende thereof leadeth vnto death Prouer. 14. 12. And most swéet and comfortable is that promise which God hath made I will instruct thee and teach thee what waie thou shalt walke I will direct thee with mine eye Psal 32. 8. Therefore so often as wee are broughte into anie doubt as men comming vnto three waies and not knowinge which to take let vs call to minde this swéete promise and then let vs praie with Dauid Teach mee O Lord thy waie and leade mee in the right waie because of mine aduersaries Psalm 27. 11. Let vs also enter into the Sanctuary of GOD that is let vs ascend from the secondarie causes vnto the first and principall cause which is most iust most wise and most good and let vs staiâ— our selues vpon his good will and pleasure 3. Aphorisme Those men which doe this godlilie and religiouslie must consider with them-selues what beholder they haue what guide and what instructours they must also learne rightlie to discerne the workes of the Lord and
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
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
brethrē because the time is short hereafter let those which haue wiues bee as though they had none 1. Cor. 7. 24. And againe Redeeming the time because the daies are euil Eph. 5. 16. THE SECOND CHAPTER of the prophesie of the Prophet Haggai The first verse In the seauenth moneth the one and twentith day of the same moneth was the word of the Lorde in the hand of Haggeus the prophet saying 29. Lect. Feb. 12. THe order and number of the partes of the seconds Chapter haue wee touched in the notes Therefore omitting that whereof we haue spoken before wee will come to speake of the tymes whereof mention is made in the first verse For we haue oftentymes spoken both of the simple and also of the compounde wordes which are mentioned in this place In the same yeere from the creation of the world 3444. the fower and twentith day of October which was the seuenth daye of the feast of tabernacles the great feast of palmes was this oracle followinge published by the mouth of Haggeus The second verse Speake nowe vnto Zerubabel the sonne of Salthiel the captaine of Iehuda vnto Iehosua the sonne of Iehosadac the high priest and vnto the residue of the people saying This verse and the verse going before containe the circumstances of the persons The same may wée distinguish after this manner 1 First the author of the oracle was the Lord at whose cōmaundement also it was to be published according to that saying The Lord doth nothing vnlesse hee shall reueale his secret to his seruaunts the prophets If a Lyon roare who will not be afraid The Lord God hath spoken who shall not prophecie * Amos. 3. 7. 8 2 Secondly the Crier by whom this oracle was proclaimed was Haggeus the Prophet who did testifie before Cap. 1. 13. that hee was the ambassadour of the Lord did his message 3 Thirdly to whom the prophet reuealed the will of the Lord namely to the magistrate the priest to al the people of the Iewes For these things are to bee declared to all men which all men ought to knowe But it belongeth to all those which are of the people of God to knowe what is the holie will of God Therefore must the same bée reuealed both to those which are of great dignity and of meane estate and finally to those which are of lowe degrée that all men of what degrée soeuer they bée may fulfill the same most diligentlie Aphorismes touching the publishing of the oracles of God 1 No oracles concerning the will of God are true but such as procéede from the inspiration and reuelation of the true powre diuine Ier. 23. 16. Thus saith the Lord of hostes Heare not the wordes of the prophets which prophecie vnto you they teach you vanitie they speake the vision of their owne hearts not out of the mouth of the Lorde 17. In saying they say to those which dispise me the Lord hath saide peace shal be vpon you and to euerie one that walketh in the hardnes of his heart There shall no euill come vppon you 18. For who hath stoode in the counsell of the Lord and hath seene and hearde his woorde Who hath marked his woorde and hearde it 2 They to whom the publishing of the oracles of God is committed must speake in the name of the Lord and not in their owne name Amos. 27. 14. Amos answered Amasia I am no prophet nor the sonne of a prophet but an heard-man and a gatherer of wilde figs 15. But the Lorde tooke mee as I followed my cattell and the Lorde saide vnto mee goe prophecie vnto my people Israell 16. Nowe therefore heare the woorde of the Lord. Hee testifieth both things first that hee was called vnto the office of a prophet and secondly that in the name of God hée spake his woorde 3 And this preaching and publishing of the will of God must serue for all those which are of the people God For the oracles of God are not like to these holie things which might not be dispersed abroade amongst the common people It belongeth to all men to know them And therefore saith Christ to his disciples What things I say to you I say to all men And Paul saith Hee will haue all men that is all sortes men to be saued and to come to the knowledge of the truth 1. Tim. 2. There is no difference betwene the Iewe and the Greeke For he that is Lord ouer all is riche vnto all that call vpon him Rom. 10. 12. 4 Furthermore the faith of the auditorie must bee answerable to the dispensation of the Oracles of God Therefore let vs not be like to those of whom it is sayd The word which they heard did profit them nothing because it was not coupled with faith of those that heard it Heb. 4. 2. 5 Wee must not make a diuorse betwene faith and confession With the hart saith the Apostle man belieueth vnto righteousnes and with the mouth confession is made vnto saluation Rom. 10. 10. The same Apostle teaching vs by his owne example saith I am not ashaymed of the Gospell of Christ * Rom. 1. 16. 6 The woorkes of the hands must represent the consent which is betwéene the heart the mouth least the déedes be contrarie to the woords and the woords contrarie to the affection of the heart The heathen man said Wee must plaie the philosophers not only in word but also in deede In like sort must wée plaie the Diuines Heere wee haue an example of this harmonie or consent in this history of the people of the Iewes For by the same it doth euidently appéere that all men of what degrée so-euer they were gaue credit to the Oracles of the Lord published by Haggeus the prophet and that fearing God they set hand with all celeritie vnto the holy worke GOD graunt that we also building a spirituall Temple vnto the Lord readely and sincerely may offer our bodies a quick sacrifice acceptable vnto God and that wée may be holy in spirit soule and body 30. Lect. 28. Febru Verse 4. Who is there left of you which hath seene this house in the former glory and how doe you see it now Is it not as if it were not in your eyes THat which Socrates was woont to say concerninge the entraunces and beginninges of humane Orations and actions touching weightie matters that to begin well was no small matter yet did it seeme to bee but a small matter came often into my minde when-as I began the simple and plaine exposition of most weighty oracles Some men there bee which make no great accompt of the beginninges of thinges But belieue mée it is no small matter to begin a matter as it were at the A. B. C. to point out with the finger the Fountaines thereof and to bring godly and vertuous men vnto the contemplation of most excellent thinges then at length to reclaime them vnto the practise and vse thereof Hereof
required at the hands of these that they bée faithfull 1. Cor. 4. 2. It is required of the disposers that euerie man bee founde faithfull Ob. Paul saith For to this man trulie is giuen by the spirit the woorde of wisedome and to another the woorde of knowledge by the same spirit 1. Cot. 12. 8. Therefore spirituall gifts are not giuen by the ministers An. I answere Things which are subordinate are not contrary God alone doth giue spirituall gifts if you respect the principall cause but if you respect the instrumentall causes seruing out-wardly then méeteth you that sayinge of the Apostle Therefore who is Paul or who is Apollos but ministers by whom you haue belieued and as God hath giuen to euerie man 1. Cor. 3. 5. And here must wée admonish the younger sorte that they doe diligently distinguishe these sayings wherein the whole ministery is spoken of in generall from these where-in it is spoken of in part that is where-in mention is made either of the inward or outwarde ministery For if they respect the former sorte they shall oftentimes finde that thinge attributed by Synecdoche to the ministers of the woorde as to the inferiour causes which is proper to the principall efficient cause As these two sayings doe testifie where-with wée will at this time bee contented Who-soeuers sinnes yee remit they are remitted vnto them and who-soeuers sinnes yee retaine they are retained Ioh. 20. 23. Take heede to thy selfe and to thy doctrine coÌ„tinue in these thinges for if thou shalt doe that thou shalt saue thy selfe and them which shall heare thee 1. Tim. 4. 16. Paul speaketh of the partes of the ministery by an opposition where hee saith Therefore neither hee that planteth is any thinge neither hee that watereth but God who giueth the encrease 1. Cor. 3. 7. 4 And as it is not lawfull for the ministers to seperate the sacramentes from the woorde of the couenant so is it not lawfull to take away the relation and affinity that is betwene spirituall thinges and their signes Although wee are not ignorant of this that God who worketh most freely doth worke some-times by meanes some-times with-out meanes and that hee is able if he will to giue spirituall things with-out the externall signes yet must we doe all things decently and in order according to the rule which hee hath set downe Obiect Paul saith Christ hath not sent mee to baptize but to preache the gospell Therefore the Woorde and the Sacramentes may not bee seperated Ans I answere that Paul speaketh thus in some respect by way of comparison to the ende hee might declare that hee was chiefly sent to preach the gospell that hee doth not simplie deny that hee was sent to baptize which thing may appeere by that which went before 5 For like-as man consisteth vpon the body and the minde so doth the holy administration consist vpon visible signes and spirituall and inuisible things 44. Lect. March 10. THe body is no dishonesty to the minde which vseth the ministery there-of as of a most fit instrument to doe many excellent things withall And by the signes instituted commaunded by God are the spiritual things the reasonable seruice no whit dishonored but they serue according to Gods ordinance to the representing of these things Ob. God doth often-times testifie that hée is displeased with the Ceremoniall worship which hee hath not commaunded c. According to these sayings Because thou wouldest no sacrifice and I would haue giuen it thee thou wilt not haue burnt offerings Psal 51. 18. And againe Why doe yee offer vnto mee a multitude of your sacrifices saith the Lord I am full Isai 1. 11. And againe I will haue mercie and not sacrifice and the knowledge of God rather then burnt offrings Of. 6. 6. Therefore the holy administration coÌ„sisteth onlie vpon spirituall thinges neither hath it any néede of the externall signes An. It is no good argument where in that which is spoken in some respect is taken as if it were spoken simply In the first saying by way of comparison giuing of thanks is preferred before sacrifice godlines before bodily exercise In the second all sacrifices are not condemned but only those which superstitious men did offer with-out faith with an opinion of the woorke wrought In the third morall things are preferred before things ceremonial and the reasonable worship before the sacrificiall worship Therefore the woorkes which God hath commaunded are not simply condemned 6 As the Sacraments may bee perceiued by the senses and the externall woorde pearceth the eares so the things by yâ— Sacraments signified are apprehended by the sensitiue instrumeÌ„ts of faith and by faith are they perceiued Reasons 1 For the Sacraments are visible signes signes instituted by God of an inuisible grace and the spirituall giftes 2 The things by the Sacraments signified are inuisible but faith is an argument of things Heb. 11. 1. which are not seene And this faith is to yâ— heart in stéed of eies eares mouth hands whereby we apprehend Christ apply him vnto our selues 7 Christ hath the worde of life Ioh. 6. 68. And whilest the father teacheth vs inwardly writeth his lawes in our hearts we are taught of God but the word which is yâ— signe there-of is Ioh. 31. 33. Ioh. 6. 45. preached outwardlie by the miniâ—ers of the word Ob Isa 4. 2. The seruaunts of God are coÌ„maunded to speake vnto the heart of Hierusalem There-fore the ministers of the woorde doo also speake inwardly vnto the heart An. I denie the consequent because in the antecedent that is attributed to the inferiour cause namely to the externall ministery which is proper to the principall efficient cause namely to Christ who executeth the internall ministery and speaketh vnto the heart The reason of this manner of speeche is drawen from the ende because th ende and purpose where-vnto they which are Teachers in the Church doe serue is this so to pearce the eares with the liuely voice of the woorde of God that the efficacy thereof may be mighty in the heart and may brust out into the woorkes which are meet for repentance Therefore let vs acknowledge the agreement which is betwene the Minister of the woorde speaking vnto vs outwardly and God the father comforting our heartes inwardly Neither let vs other-wise then the thing it selfe declareth to bee true disorderedly attribute these thinges simply to the externall minister which are only proper to God and let vs not confusedlie ascribe those thinges to God which are proper to the ministers Let vs receiue the voice of Christ when he speaketh with a pure heart let vs heare the voice of the minister with open eares 8 It is God that circumciseth the heart but it is man that circumciseth the fleshe of the foreskinne Deut. 30. 6. Here all men may sée that God doth not circumcise Gen. 17. 24. 25. the fleshe of the fore-skinne immediately but it is cut away by
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