The Prophecy of Haggai Interpreted and Applied, Exposition · Sermon 2
The Second Sermon. Apr. 19. 1586.
THis parcell opening an entrance to the Exhortation to hold on the building of the Temple begun, containeth many ſpeciall points, which being therein compriſed, have beene heretofore laid downe, and out of the firſt ſuch neceſſary leſſons delivered as made for our underſtanding, concerning the time, yeare, month and day of this Propheſie. The reſt of the points convenient and fit to be noted concerning this meſſage, as yet remaine, and are theſe,
1. From whom this meſſage commeth, The Lord of Hoaſts.
2. By whom it is ſent, By the hand or miniſtery of Haggeus.
3. To whom, To Zerubbabel the ſonne of Shealtiel Prince of Iudah; and to Jehoſua the ſonne of Jehoſadac the high Prieſt.
4. In what ſort, by noting the peoples fault, and reproving it; This people ſay the time is not yet come that the Lord &c.
In the firſt appeareth the ſingular favour of God, and his goodneſſe towards his children, who by the miniſtery of his word 1.calleth them to life, and thereby ſtirreth up their mindes to bee carefull of it, as hee dealt with Abraham, whom hee called out of Ur of the Chaldeans, with whom afterwards hee made his covenant, Gen. 11. 31. & 12. 1, 2, 3, 4. Gen. 15. 5. 6, 7.and even ſo hath hee dealt with the the children of Abraham according to that promiſe, I will bee thy God, and the God of thy ſeed; which how hee hath performed, I need not by the ſeverall examples of the Prophets, Patriarkes and Apoſtles to make manifeſt unto you: when Elipbaz and Elibu note even among the Gentiles that God ſpeaketh by dreames and viſions, revealing … the Job 33, 14eare of man, and ſealing his correction, that man may remove his worke, and that hee may hide the pride of man, which he alſo uſed before the ſevering of the Jewes and Gentiles, as in his Gen. 2. 16, 17. Heb. 1. 1 Pſal. 23. 1. Mal. 1. 6. Exod. 3. 15. & 4. 12 15. 22.dealing with our firſt parents, to whom by his word hee opened his will. So that whoſoever is, or hath beene of his Church, to him hath hee revealed his will by one meanes or other of what age, ſtate or condition ſoever, for God is, and alwayes hath been to his people a Paſtor, Maſter, Father and Teacher.
In the ſecond wee learne of the heavenly miniſters who they are by whom this meſſage is ſent; it is ſent not to them in elder time, by voice, dreame, or ſight in trance, but by the hand, that is, the miniſtery of Haggeus. Which manifeſtation, though it may ſeeme leſſe, in that men are the meſſengers; yet if wee conſider the matter, wee ſhall find it farre greater: for when as their anceſtors at the giving of the Law, heard the Lord ſpeake unto them from mount Sinai, they were ſo diſmayed, that they ſaid unto Moſes, talke thou with us, and let not the Lord Deut. 5. 24 25. 28 31.talke with us leſt wee dye: upon which ſpeech God approved their words, and ſaid, they had ſpoken well; whereupon hee promiſed them that hee would raiſe up a prophet like unto M… ſes, into whoſe mouth hee would put his words. Wherefore to Deut. 18. 15, 16, 17, 18. Dan. 7. 28. Rev. 1. 17.relieve our weakneſſe, and deliver us from this feare (wherewith we underſtand how greatly Daniel and Iohn were ſtricken and aſtoniſhed) it pleaſed God of his abundant mercy and favour to raiſe up of our owne fleſh of our brethren and of our ſonnes, men like unto our ſelves, as more familiar teachers; for hee hath ordained 2 Chro. 20 20.and given to his Church Prophets, and them either ordinary, or extraordinary. Ordinary, ſuch as were then before the Eph. 4. 11. 2 Chro. 15 3.comming of Chriſt, the Prieſts and Levites; ſince, Paſtors and Doctors: Extraordinary, ſuch as then and ſince have beene ſent by eſpeciall authority from God to teach his Church. Of which ſort Aggeus was, I cannot certainly pronounce, for the Scripture telleth us not of what Tribe hee was, but wee know that God had given him an extraordinary gift to foreſee and foretell the comming of Chriſt. Hence we may learne how much they are bound to Gods gracious mercy, who ſent unto them his word by ſo fit a meſſenger; by nature, a man; by affinity, their brother; in quality, like unto Moſes. Which benefit though it be great, yet behold a greater, where it is declared to whom this meſſage was ſent; namely, To Zerubbabel Prince of Iudah; and to Jehoſhua the ſonne of Jehoſadac the high Prieſt: where wee may ſee how it pleaſed God not onelyonly to make the Prophet Aggeus, but the Prince and Prieſt alſo meſſengers of this errand which was ſent to the people, to the end that if it ſhould bee the leſſe regarded becauſe of the perſon of the Prophet, the authority of the Eccleſiaſticall and civill governour giving it countenance, they might the ſooner bee moved to heare it more reverently, and obey it more readily. For although it were partly ſent to them to ſtirre them up (as the godly are ſlow inough) yet becauſe the fault is noted eſpecially to bee in the people (as their reproofe argueth) it ſeemeth therefore that this was ſent unto theſe Governours, chiefly for their ſakes, that the power of the Prince and Prieſt might the rather move them to goe forward in that which they had begun. Wherin, as the Lord dealt graciouſly with them; ſo hath he, and doth he with us: His word hath come by the preachers thereof to our governours of all ſorts and ſtates, to the end that this whole Nation would agree to ſet forward the building and worke of his Houſe, the edifying of his Church, the glory of the Word; which that it may be the better furthered by every one in this aſſembly (as God giveth grace) I am heartily to requeſt ſuch amongſt us that are ſet in place of governement, as namely our Heads, that by the example of Zerubbabel and Iehoſhua, they would vouchſafe to countenance the meſſage of Aggeus, by their preſence here, and Jeſus and Joſhua, as Ezra 3. 2. or Joſhua commeth of one root foreign as may further appeare byin ſuch places. For indeed the meſſage is not ours, although it be brought out by our hand; but hee is in heaven, from whence hee filleth all things with his power and Majeſtie, whoſe word it is. Wee are ſent by the like authority that Aggeus was, though not furniſhed with the ſame meaſure of grace. The treaſure that hee brought and wee bring, is the ſame, though the veſſell wherein it is carried bee leſſe precious: Neither are you, (Fathers) equall to thoſe Governours to whom this meſſage was ſent, for Zerubbabel ſonne of Shealtiel was Heire apparent to the Crowne of Judah: Iehoſhua high Prieſt and chiefe Governour in matters touching God. Zerubbabel, Lord Preſident of Jury under King Darius: Jehoſhua, high Prieſt by his fathers ſtock, deſcended of Phineas, both figures of our Saviour Chriſt. Zerubbabel of his Kingdome, Heb. 4. 8.of whom alſo hee deſcended according to the fleſh: Iehoſhua, of his Prieſthood, whoſe name alſo hee bore, both very aged and reverend perſons, having held this roome and place neere a hundred yeares. Now if ſuch as theſe men diſdained not to heare of one ſo inferiour in dignity, in yeares and experience alſo (as may be thought;) none of you will, I hope: ſure I am you ſhould not diſdaine to heare what God ſpeaketh to you by us, how inferiour ſoever, either in dignity, in yeares or experience; 1 Cor. 4. 1. Iſa. 9. 2.though there were nothing elſe to bee conſidered in us than that wee are ſtewards of his Houſe. But chiefely, ſince the goſpel and miniſtery thereof excelleth the miniſtery of Aggeus ſo much as the cleare Sun-light the light of any of the ſtarres; So that we may, without pride, for our meſſage-ſake, preferre our ſelves before him. For Iohn Baptiſt, our Saviour teſtifieth to have beene greater than any Prophet that was borne of woman; yet he ſaith, Mat. 11. 9.The leaſt in the Kingdome of Heaven ſhould bee greater than he.Mat. 11. 11
I wot well that you are better able to teach, than they who ſpeake unto you; neither ſpeake I this for that I thinke you have ſuch great need to learne. (As Daniel, albeit furniſhed with merveilons▪ wiſedome and knowledge from God, yet excerciſed Dan. 9. 1. 2himſelfe, and tooke profit by reading the propheſie of Ieremie) So the beſt may gather ſome commodity by the labours of thoſe that are inferior to them. But I make this exhortation to them, that they would vouchſafe us their preſence for examples ſake; that they by ſo doing, might ſeem to ſay as the Princes did of Ieremin, This man ſpeaketh in the name of the Lord. And that the commandment of Paul might bee the better obſerved, Let no man deſpiſe▪ thy Jer. 26. 16.youth; For ſo I doubt not but their preſence would cauſe, that 1 Tim. 4. 12they who come would heare and marke more carefully, and that ſome would come who now refraine. The judgement of Rulers Iſa 24. 2. Ex ancillarum moribus Domine judicantur.and Governours prevaile much with the multitude, but their private and publick example more. In which caſe the common proverbes are often true; ſuch Prince, ſuch people; ſuch Maſter, ſuch man; ſuch Mother, ſuch daughter.
But if this bee not ſufficient to move them, let them conſider Hierom. ad Salvinam devirgin. ſervanda.further, that although Zerubbabel knew how to build the Temple; yet was not his heart, nor the heart of Jehaſhua ſo zealous; their hands ſo ready, their minds ſo prepared as they ought to have beene. In conſideration wherof, they needed to be exhorted; for when they heard this meſſage, their hearts were ſtirred up. Agg. 1. 12. 14.Let us not bee aſhamed to acknowledge the want that is in us, or ſlack the meanes that may remedie it. The words of the wiſe (ſaith Solomon) are like to goads, wherewith our lazineſſe and …ccleſ. 12. 11. Mat 26. 41ſluggiſhneſſe is pricked forward, and wee ſtand in need of them; for howſoever the ſpirit be willing, the fleſh is weake, which is a thing that▪ toucheth all chriſtians. So therefore deſiring God that we may teach faithfully, and you heare diligently, I will proceed to the next point, which is the meſſage it ſelfe.
Thus hath the Lord of Hoaſt▪ charged mee to ſay▪ This people ſay that the time is not yet come, the time wherein the Houſe of the Lord &c. 4.When Adam after hee had broken the commandement of the Lord, heard his voice in the garden, he hid himſelfe, and feared: The cauſe whereof hee ſayes was, for that hee was naked; ſo hee ſaid indeed, but fa…ly; for the cauſe was not his nakedneſſe, but his wickedneſſe, in that he had eaten of the forbidden fruit. Since which time, it hath been a cuſtome amongſt the ſonnes of Adam, to cover iniquity with hypocriſie, and cloake their offences with excuſes. As in this place, the cauſe why the people did not build the houſe of the Lord, was, that every man was wholy ſet to the building of his owne houſe; to the regard of his owne private profit and eaſe; yet laid they the cauſe on the time; The time is not yet come, the time to build the houſe of the Lord. Wherefore as it pleaſed God to deale mercifully with Adam, and to the end hee might bring him to the acknowledgement of his tranſgreſſion, demanded of him, Haſt thou eaten of the fruit? So likewiſe here he dealeth with this people, when he ſaith, Is it time▪ for you Sirs to ſit downe in your ſeeled houſes, while this houſe lieth waſte? Where he ſheweth the true cauſes indeed to bee not the time, as they pretended, but Worldlineſſe and Idleneſſe, in that they tooke ſo great care to build and furniſh their owne houſes, and that not onelyonly for commodity, but for pleaſure alſo; for they built their houſes and ſeeled them alſo. Idleneſſe, in that they ſate them downe to take their reſt and eaſe, for that doth the hebrew word in this place properly ſignifie. This fault therefore was ſhewed them, to the end they might acknowledge it, and amend it; that indeed their pretence for want of time was but hypocriticall, the true cauſe being their Worldlineſſe and Idleneſſe, that they might confeſſe their offence, repent, and in time amend it. Which fruit alſo, that you may take hereby, it hath beene heretofore ſhewed you in the generall argument of this propheſie, in what points our eſtate may bee compared with theirs; that as it fared with them, ſo doth it with us▪ As they were delivered from the bodily captivitie by Cyrus; So we have beene delivered from the ſpirituall captivity by King Henry the 8. another Cyrus: And as they, though having received a grant and commiſſion from Cyrus, &c. yet built not up the materiall Temple in ſuch ſort and ſpeed as was given them in commandment; So alſo wee have not beene ſo painefull and diligent in building up the ſpirituall Temple and Church of God. The foundation of this worke was ſaid to bee the beginnings of the doctrine of Chriſtianity, the which the Apoſtle Heb. 6. 1. 2calleth the laying of the foundation. The raiſing of the 1 Pet 1. 12walls is the perfect underſtanding of thoſe myſteries of Chriſt which the Angels deſire to behold. The Roofe to bee laid upon this building, to keep them that are within the houſe from the annoyance of raine and weather, of heat and blaſts; that is, from ſins and offences, is Eccleſiaſticall diſcipline; which according to the example of the Jewes, Chriſt commanded, his Apoſtles conſtituted, the Primitive Church obſerved, the Reformed have reſtored to the ſingular commodity and good governance of the places where it is received, even in the judgement of a Papiſt: By reaſon that a learned Paſtor joyned to a ſufficient number Bodin. Method Hiſt. cap. 6.of grave and ſober Elders, hath the overſight of the congregation. Firſt, to admoniſh privately offenders; then, if they amend not, to proceed forward &c: So to keepe them from ſuch ſinnes as civill Lawes partly doe not, partly cannot puniſh, and yet are ſuch as ſhut out the committers from the Kingdome of Rev. 21 27 1 Cor. 6. 10.God, into which, no uncleane, adulterous, or covetous perſon can enter.
Wherefore, ſeeing that in many places of this Land the foundation is not yet laid; the congregations being not catechiſed; in others, if there be catechiſing, yet no preaching, and ſo the walls not built; in others no diſcipline excerciſed, and therefore the roofe not laid upon the building. It is manifeſt that the Temple of the Lord is not built amongſt us as it ought, and ſo that our caſe and fault is like unto theirs, whom the Lord by the Prophet here reproveth, for ſo his Houſe lieth waſte among us: ſomewhere leſſe, ſomewhere more, but lye waſte it doth; not indeed as the Temple when Daniel prayed, and ſaid, thy ſanctuary lyes Dan. 9. 17.waſte; but as God ſaith here that it did, when there was an Altar built. But is this fault defended by us, with ſuch excuſes as it was maintained by them? in ſome part no doubt it is: For although Ezra 3. 2, 3I cannot ſay of this people in generall as the Prophet doth of the Jewes, for there are many that confeſſe the time to bee come to build the Lords Houſe (God increaſe the number of them) yet ſome there be that ſay the time is not yet come, as hath appeared by the open reproofe of that which in this matter I have heretofore ſpoken unto you: Wherein firſt I would adviſe you diligently to beware that you ſtumble not at their offences, neither conceive worſe of the Church becauſe of the jarres that happen in it. Paul and Barnabas diſagreed, yet were they of the true Church, as theſe were of whom the Prophet ſpeaketh. Hee with the Prince and high Prieſt diſſented from the people, the people thought and held that the time was not yet come to build the Houſe of the Lord; But the other were of a contrary judgement, yet were they of the true Church, which note alſo confuteth a fooliſh motive of our adverſaries concerning diſcord and univerſality, for here wee ſee that the greater part held the falſe opinion, and that the true Church diſſented from it ſelfe. Next let us remember who they were that ſaid, The time is not yet come, namely, the people, for even ſo they who ſay among us the time is not yet come, are of this people, of the people of God indeed, yet of the people only. For they that are in the place of Zerubbabel and Iehoſhua ſay that it is high time; in the booke of ordeining Biſhops and Miniſters, there is granted unto the Miniſter authority to preach the Word, miniſter the Sacraments, excerciſe Diſcipline, which more at large appeareth in a learned diſcourſe of Bucers, whence into that booke they have tranſlated that point. The 32. Commiſſioners in King Edwards daies, appointed to ſet down orders for the redreſs of Eccleſiaſtical matters, ſet down this order, that the Miniſter with others according to Chriſts cōmandement ſhould firſt deale by brotherly admonition, and ſo to proceed according to Chriſts rule in this caſe. Maſter Nowel, whoſe praiſe Matth. 18. 15. 16. 17. In eccleſiâ ſi probè inſtituta fuerit, certus gubernatio nis ordo, & modus, diſciplinaeque Eccleſiaſti. cae ea ratio obſervabitur. p. 92. Deligebantur Seniores. i. Magiſtratusis great in the Goſpell, hath written more fully and largely in his latine Catechiſme, that every Church well grounded ought to have a ſufficient number of Elders, who together with their Paſtors ſhould excerciſe Church-diſcipline, and ſo avoid all thoſe offences and faults which happen in the congregation. This catechiſme by authority from the Biſhops in their convocations is authorized, as the only latine catechiſme to be read in all ſchools throughout the Realme, and appointed alſo to be tranſlated into the vulgar tongue, to be read and underſtood of all: whereby we may perceive that the Queens Majeſtie her Brothers of bleſſed memory, Biſhop Cranmer, Maſter Bucer, Peter Martyr, Maſter Nowel, the 32 Commiſſioners, eight Biſhops, eight Divines, eight common Lawyers, eight Counſellors, with the Parliament have thought it time fit to build the houſe of the Lord with doctrine and diſcipline; wherefore it is not Zerubbabel nor Jehoſhua, but Eccleſiaſtici, qui Diſciplinam Eccleſiaſticam tenerent, &c, Hi ad h…bito paſtore, &c p. 155. 1 Cor. 5. 1. 4. 5. Mat. 18 15 16. 17. Act. 14. 23 & 15. 4. 6. 22. 24. Act. 20. 17 28. 1 Tim. 5. 17. Tit. 1. 5.this people that ſay it is not time to build the Lords houſe though the people of God indeed, yet but of the people, who, if they entred into their own hearts ſhould find, I doubt not, whatſoever excuſe they alledge, that it is but a meere pretence like to this which is here reproved; the truth is, there is ſome other fault in them which they would with this excuſe cloake, which I will not now deale with, nor enter into a particular confutation of the pretences they alledge. I leave it to your particular conſiderations, wiſhing, that as the fault hath beene diſcovered, it might be amended, ſo it may be by every one of us, ſo farre as it concerneth each particular mans perſon.
Wherein firſt to you I need not ſay ſo much for the laying of the foundation, if the good order already taken for catechiſing in every houſe were diligently and carefully looked unto, but albeit the foundation be laid yet in building the walls, there would be ſomewhat added. I have heard, and ſo have others, of ſtrangers of godly zeale and good credit, who comming into our Univerſity, have made complaint that on the Sunday in the afternoone there hath not been a ſerm…n in all Oxford, which were a ſpeciall ſervice for the ſanctifying of that day, when there were fewer preachers among us than now there are, yet were there more ſermons than now adaies there be; ſo that it might truly be ſaid, the people is increaſed, but their joy is diminiſhed: although I nothing doubt but there would enow bee found voluntarily to performe this worke, yet thinke I it more convenient, and likelier to continue, if the publique Readers, the Heads of the Colledges with the Prebends of Chriſt-church will take the charge of it, that whereas now they are to preach once, they would vouchſafe to doe it twice, which might be done with little increaſe of their paines, and great profit of the Univerſity. This thing I doubt not but it would bee eſtabliſhed, if it would pleaſe God to ſtirre up his ſpirit that is in the roome of the Magiſtrate to propoſe it in the convocation, by the godly diſpoſition of the Doctors in commending it to the houſe of the Proctors to gather the voyces, and of the body of the Univerſity to agree to it.
But howſoever the foundation and walls are built among us, in other places certainely they are not, for which, ſuch as doe it not, but indeed ought to doe it, are in great fault. I meane the meere non-reſident, that ſtayeth here from his charge without any juſt or neceſſary occaſion, whereby it commeth to paſſe that in many places of this land they are ſo farre from laying on the roofe, that the foundation is not laid. This offence is ſo great, that not the people and the Prince, but even their owne conſciences alſo (if they be not by Gods judgement ſeared) confeſſe that it is time to amend it, which is laid downe more plaine in the Synod but now alledged, wherein the Biſhops affirme this non-reſidence to be a thing foule and unhoneſt in it ſelfe, ſhamefull and deteſtable among the people, pernicious and hurtfull to the Church of God; I doe but engliſh their owne words, foedo in ſe, odioſa in vulgus, pernitioſa Eccleſiae Dei. The 32. Commiſſioners before mentioned, appointed that none having the charge of ſoules elſewhere ſhould continue in the Univerſity, and no mervaile becauſe in the booke of ordering of Miniſters, each one at the time of his ordering ſolemnly promiſeth before God and his elect Angels, to give all diligence, to teach his people with all care, &c. Which booke being eſtabliſhed againe, ſuch as are ordered, being made by this order, yet abide many of them among us breaking this ſolemne promiſe and vow to almighty God, and yet are not aſhamed to looke men in the faces, as though God had not ſaid, performe thy vowes, and that he delighteth not in fools, &c. yet we, for all they be ſuch men, honour them, beſtow graces on them, give them great commendation of learning and honeſty, whereas by this breaking of their vow and promiſe they declare themſelvs to be ſacrilegious perſons. A great fault in us regentes, if not alſo in non regentes: if we have not learned that this is a ſufficient cauſe to deny graces, but grant them to ſuch perſons, to the ſhame and obloquie of the Univerſity. And here I am ſorry that I cannot touch this fault, but that I muſt you alſo (Reverend Fathers) who although you be called to the ſame office and duty that the others be, yet are not in the ſame meaſure of ſin that they are; howbeit theſe are ſtrengthened in their offence by your example. Let no mā thinke that when we ſpeake of this fault to have it redreſſed, that we caſt daggers into our Fathers boſomes, but let them conſider the cauſe that moveth us thus to doe. In the Perſian ſtory written by Herodotus and Trogus, wee read that after the death of Cambiſes, the Magi got the Crowne, ſeven of the Nobility conſpired together to ſlay the Magi: and as Darius and Gobrias made at one of them, Darius ſtaying to ſtrike, Gobrias asked what he meant that he ſlew not his enemy, for feare (ſaith he) leſt in the darke I ſlay thee; to whom Gobrias anſwered, ſtay not for that, but hartily run us both through. Gobrias was content, if it could no otherwiſe be done, that himſelfe ſhould be ſlaine, ſo that the ſorcerer, the uſurper might die alſo. Some thinke you ſhould bee content that we ſtrike you, if no otherwiſe, that theſe ſorcerers may be removed. I call them ſo juſtly, for God hath ſaid that diſobedience is as the ſinne of ſorcerie. This ſinne of non-reſidence is a ſinne of diſobedience, and a mother of as many traſgreſſions as ever was Sodome. Bee content therefore if to the end, to ſlay them, wee touch your bodies and credit, ſeeing it may be that as the ſorcerer was ſlaine, and Gobrias eſcaped; ſo you may eſcape though they be ſlaine. Would to God we might ſee your diligence to caſt out theſe ſorcerers as Saul did out of Iſrael, and ſo to caſt them out, as withall to take heed that you follow not his example who afterwards went himſelfe to conſult with a ſocereſs with one that had a familiar ſpirit, becauſe that God anſwered him not otherwiſe, this was a perſwaſible reaſon to fleſh and bloud, God doth not anſwer me, therefore why may I not aske of a witch? and ſhall not yours be like if you thus gather? God doth not otherwiſe provide for mee, therefore will I robbe Churches, &c. But how farre from this minde was St. Paul, and how farre from his are ſuch men? he was content rather to betake himſelfe to a baſe occupation, wherein hee had been before trayned up, thā he would but then the Churches; which he might nevertheleſs 1 Theſ. 2. 6. 8. 9.have done lawfully: and better were it for you to return again to the teaching of Schollars, than to provide for yourſelves by ſuch meanes, though I hope you ſhall not need to doe that neither: God having provided that you may live honeſtly by other meanes if you can be content to beare a lower ſaile remembring the heathen mans rule Ingens vectigal parſimonia. Abraham, when God called him, forſooke a fruitfull and plentifull ſoyle, to go he knew not whither. Moſes choſe rather to ſuffer affliction with the children of God than to enjoy the delights of Egypt. When David was to fight with Goliah, Saul furniſhed him with his good armour, but when he had them on he ſaw they were not fit for 1▪ Sam. 17.him, wherefore he ſaid I cannot go with theſe for I am not accuſtomed? wherefore he put them off and tooke his ſtaffe in his hand which was fitter for him: verely fathers theſe livings which you cannot diſcharge are like the helmet of braſſe the brigandine and ſword wherewith David was furniſhed, if you will fight you muſt be content to forgoe them, Chriſt ſaith he is not worthy to be his diſciple, who forſaketh not all even his owne life to follow him: will you not be content to forgoe theſe things for his ſake who for yours did forgoe his owne bloud? no doubt if we would earneſtly regard & reprove theſe things here, it would move godly Patrons to ſend hither for able and fit men to diſcharge their roome, or God would move her Matie to procure that better order may be taken in this caſe, that it may not be lawfull for patrons to preferre ſuch beggarly creatures as often they doe the very filth and raſcality of the people, Jeroboam Prieſts.
Concerning the laſt point, which is the ſetting up of the roofe upon the building, let us remember the commandement of Chriſt, If our Brother treſpaſſe againſt us to tell him his fault between thee and him, and if he heare thee not doe it before two or three, if he vouchſafe not to hear them, to tell it unto the Church, whō if he refuſe to heare, to count him as a heathen, let us conſider one another to provoke to love and to good works, and uſe all meanes to recall ſinners from their ungodlineſſe to which purpoſe let us joyne one to another in this worke as Paul to the Gal. joyneth himſelfe with all the brethren, and to the Theſſalonians with Timotheus and Silvanus, as Barnabas joyned himſelfe to Silas, &c. ſo let us joyne together our ſtrength and uſe one anothers helpe to the forwarding of Sincerity, In which reſpect I thought it neceſſary to ſpeake of this matter at this time and in this place, for though it may ſeeme that it were fitter to be delivered in other places yet it is not amiſſe alſo here, for there are many here that may come to thoſe places, and therefore it is neceſſary they ſhould know the truth of this doctrine: there are ſome here that may ſtand before the Prince as Nehemiah did before Artaxerxes.
But where it may be ſaid that the Vniverſities are not ſufficient to ſend forth ſo many as may furniſh the land, it is true indeed, where it lieth on them that are in authority to ſet forward another thing ordered by the 32 Commiſſioners before mentioned who mentiō three Seminaries which ſhould ſerve for this purpoſe whereof the one is the Vniverſity, another Biſhops houſes, wherein they appoint that men ſhould be trained up in learning that they may be fit for ſuch charges to which end they required that the Biſhops keep no idle perſons in their houſes but that (beſides their neceſſary ſervants) all about them ſhould be brought up in learning, For this ſay they is another meanes whereby the Church may be furniſhed with able miniſters concluding, ſic inſtituta fuit Auguſtini domus, &c. the third they appointed in Cathedrall Churches where they ordain to retaine a Scholar and an inſtructer to train up youth in knowledg whereunto maketh that which Bucer hath in his treatiſe de reformatione Canonici collegij: where he ſheweth that the firſt end of the ordaining of ſuch Cathedr. Chur. Bucer de reformatione. Canonici Coll.was this, that therein men might be brought up in good learning, now if there were a learned Miniſtry ſetled in each place of this land, that the people might be Catechiſed and inſtructed the reſt would ſoone follow, wherefore ſuch whom it hath pleaſed God to enable in the building of his Church, I beſeech or rather charge as Paul did Timothy to be carefull of that which they are put intruſt withall, and withall their diligence to ſet forward the building of the Lords Houſe, by procuring the eſtabliſhing of a learned Miniſterie, and whereby the foundation may be laid, ſaith walls built, and the roofe laid upon, even as God hath appointed.
The Prophet ſaith not here without cauſe that the Lord of hoaſts charged him to ſpeake, even hee who is able to revenge the contempt of the commandement and to reward the keeping of it which God grant that we may alſo earneſtly conſider, and thereby be moved more effectually to the doing of our duty and his commandement.