Edom is called a wyldernes where as it is well knowen that it was in those dayes muche inhabited Also certayne wryters haue sayde that Heluetia was barren without people dwelling therin and that the whole land was called the desert of the HeluetiaÌ„s otherwise Swisers Furthermore th inheritaÌ„ce of the tribe of Iuda is said to haue sixe cities and their villages in the wyldernes Wherfore we may not thinke that Iohn gat him quite out of the coÌ„pany of men as the Heremites seme to do in these dais who dwel leade their liues in solitary woodes but for so muche as his fathers house was in the mouÌ„taines of Iury peraduenture he went a litle into the desert that is through the woodes towards Iordan 2 And saying Repent the kingdome of heauen is at hand And saying repent In this our EuaÌ„gelist differeth here froÌ„ thother two Marke Luke that he in the persone of Iohn sheweth the some of his doctrine but they with their own wordes Although Marke hath more then Luke by one word for he saith he came baptizing preaching the baptim of repentauÌ„ce But in the very thing it selfe they agrée very well in one because all men do ioyne repentaunce with remissio of sinnes as we shal sée by by The wordes of Iohn coÌ„siste of two partes For first he teacheth what we must do theÌ„ he sheweth the reasone why it ought to be done He biddeth repent because the kingdom of heuen is at hande E. The Greke woorde for the which we reade repent is said of vnderstanding the thing which followeth wheÌ„ as one hauing offended doth marke and waye his offence Wherefore the Greke worde MetanoiÌ„a or repentaunce is not only referred to the mind of man but to the worke amendement of life to the whole coÌ„uersioÌ„ of maÌ„ which Peter plainly declareth when he saith Repent you conuert that your sinnes may be done away For that whiche followeth is a declaration of that whiche went before For the kingdoÌ„ of heauen is at hand A. We haue shewed the remissioÌ„ of sinnes is ioyned with repentaunce in the preaching of Iohn that which this reasoÌ„ following doth approue C. For the kingdome of heauen among men is nothing els but a restoring to the blessed happy life so it is the true and euerlasting felicitie Therefore when Iohn sayd the kingdom of heauen drewe neare he ment that those men that were alienate from the righteousnes of God were banished from the kingdom of heauen that they were again to be gathered vnto God that they might liue vnder his haÌ„d But frée adoptioÌ„ forgeuenes of sinnes bringeth this thing to passe by the which he doth recoÌ„cile those that are vnworthy to him self To be shâ—â— the kingdom of heauen is nothing els but a neâ—…nes of life by the which God doth restore vnto vs a hope of euerlasting blessednes For he doth chaleÌ„ge vs to him self being taken froÌ„ the bondage seruitude of sin death that we being pilgrimes vpoÌ„ earth may possesse at length by faith a celestial and heaueÌ„ly life And although we be like vnto dead men yet we knowe are assured that our life is in safetie so long as it is hid in Christ From hence as from the fountaine the exhortation to repentance is brought Neither doth Iohn say repeÌ„t and so by this meanes the kingdome of God shal approche straight way but first he doth propounde set before them the grace of God then be doth exhorte men to repeÌ„t Wherby it doth appere that the foundation of repentaunce is the mercy of God by the which he doth restore those that are lost Neither doth Marke Luke say that he preached remission of sinnes in any other sence For repentauÌ„ce is not placed first as some very ignoraÌ„tly fain as though that were the cause of the remission of sinnes or that it should preueÌ„t God that he might be fauorable vnto vs but men are coÌ„maunded to repente that they may taste of the grace profered vnto them the reconciliation also But as by order the frée loue of God doth go before by the which he doth receiue imbrace vnto him miserable men not imputing their sinnes vnto them euen so we must note that we haue remission of sinnes in Christ not the God doth by his suffraÌ„ce allowe theÌ„ but rather that he may cure deliuer vs from sinne Neither truly can any man taste of the grace of God without he hate abhorre sinne vice But it is conuenient to waye coÌ„sider so much as pertaineth to the sence meaning of this present place that the whole Gospel doth coÌ„sist of two partes of remission of sinnes repentaunce But for so much as Math. did note signifie the first part by the kingdom of heauen we may therby gather that there is deadly warre and contentioÌ„ betwene God maÌ„ that we are quite banished out of the kingdom of heauen vntil he receyue vs againe into his grace fauour B. Therefore very shorte are the woordes of Iohn yet they conteyne the somme of the whole preaching of the Gospell Wherefore both Christ and his apostles haue begonne their Gospell in these woordes And although Iohn propounding the grace of God doth exhorte men to repentaunce yet for all that we must waye and note that this grace is no lesse the gifte of God than is the heritage of euerlasting lyfe For as he doth frely forgeue vs our synnes and doth by his mercy and goodnes deliuer vs from the gulffe and pitte of euerlasting death so he doth make and fashion vs like vnto him selfe that we may lyue to righteousnes euen as he doth adopte vs to be his sonnes euen so he doth regenerate vs with his holy spirite that our life may testifie and witnesse howe that not in vayne we call him father And no lesse doth Christe quicken vs to righteousnes if that we crucifie our olde man vtterly abolishe the whole body of sinne lurking in our fleshe then he doth put away our sinnes by his bloud appeaseth the wrath of his father by the sacrifice of his death Notwithstanding this is the somme of the Gospel that our sinnes being wiped away God doth imbrace vs in his sonne Christe that we denying our selues and our owne nature may leade a godly and holy life and so in earth haue our mindes altogether fixed in heauen 3 For this is he of whome the prophete Esay spake saiyng The voyce of a crier in the wyldernes prepare ye the waye of the lord and make his pathes straighte For this is he of vvhom the prophet M. The auncient latine wrytings haue VVhiche is called by Esaie and so hath the Greke texte also But by Marke and Luke they seeme to be the woordes of the EuaÌ„gelistes M. Some notwithstaÌ„ding referre it to Iohn him self geuing a reason of that whiche he spake of the
to the ground but he saith and one of them doth not fal by the whiche he teachethe vs that God hath not onely a care for vs in generall but also particularly for euery one of vs For if he haue taken charge so of euerye sparrowe that not one of them without his prouidence and wyl falleth not to the earthe howe muche more hath he taken charge of men created and made after his owne similitude and lykenesse But this is contrarye to the opynion of some which rather philosophycally then diuinely immagine that God hathe not a care ouer euery creature in the earthe where as Chryste affyrmeth that al creatures are distinctely and pertycularlye vnder the hande and protection of God to the ende nothynge shoulde seeme to be done by chaunce For trewelye the wyll of God is contrary to Fortune chaūce and wee graunte that in the nature yt selfe of all thynges there is chaunce but wee saye that nothinge dothe happen by the tournynge whele of blynde Fortune where the wyll of God dothe gouerne or beare rule VVithoute your father C That is without the wyll of your father As if he shoulde saye he is your father and not the father of sparrowes howe then can he haue lesse care ouer you then ouer sparrowes 30 Yea euen all the heares of your head are nombered Yea euen all the heares of M. All these thynges which he hath spoken of hytherto haue a meruaylouse Emphasis and force For when he myghte haue added Howe muche more shall not ye be killed without your fathers wil that one care myghte haue aunswered an other hee dothe not soo but to the ende he myghte shewe them that not onely their lyfe but other thinges also of small reputation and counted of them superfluouse are in lyke manner vnder theyr fathers prouydence he saithe All the heares of youre headde are nombered As if he shold say Not onely your lyfe youre bodies and other thinges that are dere vnto you but also your heares how lyttel so euer they be estemed are of care charge to youre heauenly father in so much that they are nombered vnto him So that there is nothynge in you to the whiche he hath not some respecte For he saith not in vayne they Are nombered that he myght shewe forthe a singular and speciall care For all thinges that are nombered and tolde are nombered to the ende none of theym wherof we kepe tale should at any time be loste To the which effecte pertayneth this woord of the preterperfect tence or time which is alredy past which he vseth here For he saith not they shall be nombered in time to come but they are alredy nombred As if he shoulde saye euen frō the time of youre creation the Lorde hath taken and doth take charge of you C. Wherfore we must consider the prouidence of God not as vayne curyouse men do but that we may haue matter of trust and confidence and be styrred to the inuocation and callynge vpon God. 31 Feare ye not therefore For ye are of more value then many sparrowes Feare ye not M. Now he concludeth that they muste not feare and also exhorteth his discyples to lyfte vp theyr mindes B. As if he shold say if God haue so gret a care for you be not a fearde but go to and discharge your deuty with a bolde constante mynde This truely bryngeth greate consolation if a man conceiue the same in his minde with a sure vndoutted faythe For all thinges are dispensed and geuen by the handes of God without whose prouydence the least thing in the whole world can not be brought to passe Ye are muche better then C. This generally is trewe of all men for whose sake sparrows were created notwithstāding this is properly spoken of the sonnes of God who excell otherwaies then by the ryght of creation A. For they are borne a new not of mortall seede but of immortal by the woorde of God which lyueth and lasteth for euer C. But this dignitie pertaineth no other wise vnto men then by the free estimation grace of God which vouchesaueth to receiue the vnworthye as worthy Bu. Since Christe therefore saith ye are muche better to your father then sparrowes there is no cause whye ye shoulde bee afraide of men who are vnder the subiection of god Therefore leaue the care of your life and deathe vnto hym neyther be ye dismayed for any feare of the wycked because he can rerestraine their force and frustrate theyr deuyses and imaginations against you 32 Euery one therefore that confesseth me before men him will I acknoweledge also before my father whiche is in heauen M. The Greke text hath whosoeuer acknowledgeth in me I wil acknowledge in him In stede of whosoeuer acknowledgeth me I will acknowledge hym For he spake thus as the newe interpretroure thinketh accordynge to the manner of speache of the Hebrewes who often tymes vse this letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whiche serueth in steede of the preposition In. C. Nowe Christe amplifieth that which he spake euē now of the contēpt of deth to this present vse and purpose because we must fighte agaynste the horroure of deathe leaste that the same do calle vs from the trewe confession of the Fayth whiche God most strayghtly requyreth and the worlde refuseth Therefore it was necessary that the disciples of Christ were stronge and of a hauty stomacke to this ende that they myghte be alwais readye to martyrdome M. For here the argumente is taken for trewe equytie For what can be more ryghte and iuste then to haue that seruaunte denyed of his lorde in the tyme of his glorye and victorye whiche denyed hym in the tyme of warre Agayne what can be more pleasant then to haue the seruant acknoweledged in the tyme of the glory of his maister whiche in the tyme of humylitie and persecution claue vnto him with all force and myghte euen to the basardinge of hys lyfe C. Therefore the confession of Chryst althoughe it be neglected of the greatest part of men as a tryffel Here notwithstandynge it is accounted of as a specyall worshyp of God and a singuler exercyse of pyetie and not withoute greate cause For if that earthely kinges for the defending and mayntainyng of their glorye and renoume and for the encreasynge of theyr rychesse call theyr subiectes to armoure and appoynt them to warre why should not the faythful supporte defende and maynteine the glory of the heauenly kyng at least with their tongue Wherefore it is most sure that they extinguishe and deface the faith so much as in them lyeth whiche inwardly suppresse the same as thoughe the outewarde profession were superfluouse and vaine For Christ dothe not call vs here his witnesses in vaine by whose mouthe his name in this world is celebrated and glorified Christ I say wil haue the profession of his name set against al false religion because it is an odiouse thinge he biddeth vs to
with Christ shal raigne with Christ In the glory of his father C. Christ maketh mention of the glorye of his father of the angels lest that his disciples shold iudge of his kingdome according to the present sight for as yet it lay hyd being base and contemned vnder the shew of a seruante He sheweth therfore that he shal be in an other maner of estate when he shal come to be the iudge of the worlde A. For the sonne of man shall come in his glorye all his angels with him and he shal sit vpon the seate of his glory all nations shall be gathered before him Also these thinges serue to terrifie those which delight in their wickednesse vyce which shall not be able to abide his face For although the lord toke vpon him humaine nature yet notwithstanding he abideth vnchanged in the eternall glory of his father and hath loste nothing eyther of his diuine substaunce or glory for he is of lyke substance maiestie and glory with the father All the Angelles serue him beinge the ministers of God and ordeyned to fulfill his cōmandement Whose power howe great it is maye appere in that one angell dispersed the mightye campe of the Assyrians in one night a hundred fowre score fiue thousand of them being slain But and if one angell be of such power what shall they not be able to subdue and ouerthrowe when they being altogether come with the lorde to Iudgement And then shall he revvarde euery man B. This sentence is often vsed in the scriptures the which they peruert who go about to proue that we are iustified by our workes because forsothe we are iudged according to the same when as Chryste speaketh not here of the cause of saluation They consider not that the tree is iudged according to his fruite and yet notwithstandinge that the fruite maketh not the tree but the tree the fruite When we se figges on the tree wee iudge by by the tree to be a fygge tree yet notwithstandynge the fygges are not the cause that it is a fygge tree but when it was made a figge tree then it brought forth figges Euen so in al thinges the worke iudgeth of the worker For it makethe not the worker but is broughte to passe and wrought of the worker In lyke manner good workes do declare a good man to be the sonne of God but they make him not to be the sonne of god Therefore woorkes do not iustifie that is to say they do not make vs the more acceptable vnto God the whiche workes can be nothing elles but synne condempninge if so be they be wrought before thou be purified and regenerated by the spyrite of God because that an euill tree can not bringe forthe good fruite But the lorde describynge his iudgemente saythe after the manner of men that euery man shal be iudged according to his woorkes euen as wee commonly are wonte to iudge Neyther doth he say that euery man shal receyue accordynge to his woorkes as thoughe that our workes were the fyrste cause of our saluation For the specyall cause why we obtaine euerlasting life is the voluntary free wil of God the second cause are the merites of Christ for he died for the saluation of al mankind but this also is a free gyfte of the good wil of god The thirde cause is our Fayth by the whiche we imbrace and receyue this good wyll of God and the merytes of Christe For he that beleueth hath euerlastinge lyfe but that faythe also by the whiche we do beleue is the worke gifte of God in vs for the merite of Chryste Also good woorkes may after a sorte be said to be the cause of our saluation but improperly because euery man shall be rewarded accordyng to his deedes but these also are the gyftes of Goddes good wyll the effects of Christs merites and the fruites of fayth For there is no good woorke acceptable vnto God but that whiche is done for the loue of God the whiche loue no man hath but he whiche beleueth in god And no man can beleue in God but suche as are inspired with the spirite of God whiche pertayneth onely to the sonnes of god This spirite is onely geuen vnto those whose sinnes are remitted and whom he hath chosen before the foundation of the world was layde All the partes therfore of our saluation are a gyfte and woorke of the wyllynge and free wyl of god But we must note here that Christ saide not he shall geue to euerye man accordynge to his faythe the whiche lyeth hyd and whiche euery wicked man boasteth that he hath but accordinge to his woorkes whiche can not be obscure and hid for workes are a seale of our sayth The Apostell Paule speaketh thus of this Iudgement of Christe we must al appere before the iudgement seate of Christ that euery man maye receiue the woorkes of his owne body accordinge to that he hath done whether it be good or bad And in an other place the Apostell saith Thou heapest vnto thy selfe wrathe againste the daye of Iudgement when shal be opened the righteous iudgement of God whiche will rewarde euery man accordinge to his deedes that is to say prayse honoure and immortalitie to them which continue in good doinge and seke immortalitie But vnto them that are rebelles and do not obeye the trueth but follow vnrighteousenes shall come indignation wrath tribulation and anguishe vpon the soule of euery man that dothe euyll C. Let this therfore be the somme that these two do very well agree namely that we are iustified freely because wee are acceptable vnto God without oure merite and yet notwithstandinge that he accordinge to his good pleasure geueth and imputeth and vndeserued rewarde to our woorkes A. As concernynge the whiche matter reade the fyfth chapter goinge before 28 Verely I say vnto you there be standinge here whiche shall not taste of deathe till they se the sonne of man come in his kingedome Verely I say vnto you M. As touching this woorde verely rede the fifth chapter goinge before There be standinge here C. Because the disciples might dought among them selues when this day should come the lord erecteth thē with a more specyall trust saying that it shal not be long ere that he geue vnto some of them a shew of his glory as if he should haue said If you thincke the time to longe before I come I wyll come betime for before you dye that kingdome of God whiche I byd you hope for shall be set before your eies M. Some vnderstode this sentēce of the extreame and last day of iudgemēt thinking that Christ mēt here that Iohn the Euangelist shold not die vntyl the day of iudgement but the Euangelist him selfe sheweth that this opinion of him conceiued was not true Wherefore we must vnderstand that the cōming of the kingdome of God is the reuealing of the heauenly glory
passions To the Glotton his belly is his god So that where the treasure is there is the harte also To the riotous persone bankettinge to the lasciuious man pastime and game To the lecherous persone his filthy luste is his treasure and delighte Euerye man seruing his owne luste whereby he is ouercomme 22 The light of the body is the eie if thy eie therfore be single thy whole body shal be full of lighte C. We must here remember that which we tolde of before how that there are set here before vs imperfecte sentences one of them not depēding on the other iointly as if it were a sermon orderly prosecuted to the ende with one theame But here are sondry sentences containing diuers matters specially for oure edifiyng But the somme of this sentence is that men by negligence do erre because they are not occupied as they ought to be to a good ende Whereby it commeth to passe that they wander they erre flyde away from that whiche is good and perfecte and for nothing els but because they had rather with a corrupte iudgement followe their owne luste and pleasure then the righteousnes of God whereby they do not onely obscure the lighte of reason whiche ought to gouerne their lyfe but also quyte extinguishe the same Christe here vseth a similitude calling the eye the whole light of the body as if he should saye when men walke neyther the hāds the feete nor the belly are the speciall helpes to guyde the waye but the eye only is the chiefe guyde to the reste of the members Therefore if the handes and the feete are ledde rashely amisse out of the waye the faulte is in the eye alone whiche did not his office arighte Nowe we muste applye this similitude to the mynde euery affectiō is as it were a mēber of the mynde but because they are blynde they haue nede of direction or leading The whiche thyng the almighty God forseinge hathe indued the mynde with reason which should order and rule the affections and haue the office and propertie of the candell that is to saye to illuminate and shewe the waye But what is the vse of this candell nowe a dayes Surely men do peruerte and corrupt all that their mynde geueth them and that wyllingly so that not one sparke of light remayneth Christe here calleth that a symple eye whiche is not blered but is voyde of all corruption so that it hath a moste perfecte syghte Also that is a light body whose actions and dedes are framed a righte and that is obscure and darke whiche by a confused motion is caried in to many errours We see therefore as I sayde euen nowe that the negligence of men is here reproued whiche wyll not open the eyes of their myndes to moderate and gouerne their affections But where as the Papistes gather here that men haue suche wysedome and reason that they haue thereby free wyll that is absurde and foolyshe For Christe sheweth not in this place what power belōgeth vnto vs what will also we haue but doth declare how we ought to walke and to frame our lyfe He sheweth also that the whole rase of mans lyfe is obscure darke because no man seketh to do that whiche is right but euery man with gredines seketh for that whiche is euell We confesse truely that man hath reason by nature by the whiche he discerneth betwene vice and vertue yet notwithstanding it is so defiled spotted with sinne that at euery steppe or pase it fainteth And yet it followeth not but that men do willingly runne into darkenes as if they should being blynde flye to light because wittingly and wyllingly they are caried headlonge to their owne concupicence Suche is the force of synne 23 But and if thyne eye be wicked al thy body shal be full of darkenes wherefore if the light that is in thee be darknes how great is that darkenes But an if thyne eye be euell E. Or peruerse The Gréeke woorde doth signifie mutable and malitious that this might be cōtrary to that whiche is simple VVherefore if the light that is in C. He calleth that small remnaunte of reason lyghte whiche was lefte vnto men after the fall of Adam and the grosse and brutishe affections darkenes The sence and meaning therefore is this that it is no wonder if men lyke brute beastes wallowe so filthelye in the puddell of synne for so muche as there is no reason which should rule and gouerne the blynde and darke lustes of the fleshe He saythe the darkenes may be tourned into lighte not only when men suffer the iudgement of their myndes to bee ouer whelmed with the wicked lustes of the fleshe but geuinge their wyll also to wicked thoughtes they degenerate and become beastes For we see howe wickedly men bende thē selues to craftines which as the Prophete saith kepe their thoughtes in secrete to hyde their counsell from the lord and do their workes in darkenes Finally they apply their wittes a hundreth wayes to their owne destruction Wherefore not without cause Christ pronounceth that it can not be auoyded but that horrible and palpable darkenes shal be in that life where men are blynde These agree very well with that in the .xi. chapter of Luke 24 No man can serue two maisters for either he shall hate the one and loue the other or els leane to the one and despise the other ye can not serue God and Mammon No man can serue tvvo B. This also is a prouerbial sentence fitly added to that which went before C. For before he sayde that the harte of man was bounde and tied to his treasure Nowe he sheweth that their hartes are alienate from God whiche geue them selues and are wholy addicte vnto their ryches For the greatest part do flatter them selues by a false pretence perswading them selues that they maye be deuided betwene God and their lustes But Christe here playnely affirmeth that no man can serue God the fleshe Christe therefore taketh this Prouerbe allowed of euery man and not to be denied that no man can serue twoo maisters B. To serue here is vnderstoode to geue thy minde wholely to him whome thou seruest Wherupon Paule saythe Knowe ye not to whome soeuer ye committe your selues as seruauntes to obey his seruauntes ye are to whome ye obeye Whether it be of sinne vnto death or of obediēce vnto righteousnes Ye can not serue God. A. Nowe he expoundeth the foresayde sentence No man can serue two maisters C. It is not impossible for ryche men to serue God But who so euer bringe theim selues in bondage to their ryches it can not be but that they separate them selues from god because that Couetousnes doth make vs manciples of the Deuel And Mammon B. The Chalde woorde doth signifie ryches or treasure C. But that whiche is here specially spoken of ryches may generally be applied to euery kynde of vyce Nowe for so muche as God doth so greatly euery
occasion of voluntary humilitye euen as the Apostell Paule commendeth this doing and prescribeth it as a rule to the children of God sayinge Be not hye minded but make your selues equall to them of the lower sorte And againe hee sayth let no man stande in his owne conceite It vvere better for him M. As if hee should haue sayd It were better for him that a mylstone were hanged about his necke hee cast into the sea than to abyde those paynes which remayne vnto him in the world to come That a milstone vvere hanged E. Hee maketh mencion here of a greeuous kinde of ponishment which the Palaestines vsed as sayth S. Hierom to po nishe notable offences and wicked actes The Lattin text for a milstone hath Mola asinaria which signifyeth the greater stoone that lyeth vndermost in the Mill the which stoone in Greke is called Asinus an asse of the which commeth Asinaria S. Hillarye sayth that it is called Mola asinaria or the Asses stoone because the Asse did vse to tourne the same aboute at such times as any thing should be grouÌ„d accordinge to the maner of those milles which wee haue in these dayes in the which a horse beinge blindfoulded tourneth the stone goinge still rounde And that hee vvere drovvned in the E. The Greeke worde signifyeth the bottom of the sea or that which is euen in the middest of the sea for commonlye it is seene that the farther from the shoore the deper it is Hee vnderstandeth and declareth the certaine and vndoubted ponishment by two thinges namelye by the greatnes of the stoone by the depenes of the sea C. But because Christ maketh here mencion of a kinde of ponishmente which was then verye fearefull and terrible and by the which haynous offences were punished wee may hereby gather how deere precious they are in the sighte of God which are abiecte contemned and despised in the world A. Wherfore let vs learne to take vp one another amonge our selues euen as Christ hath takeÌ„ vs vp into the glorye of God 7. VVo vnto the worlde because of offences necessarye it is that offences come but vvo vnto the man by whoÌ„ the offence commeth VVho vnto the vvorlde because A. This is a kynd of bewayling as if he should haue saide Alas how euyll shal it happen vnto the worlde because of the offences and stoÌ„bling blockes whiche are layed before the little ones C. This place may be expounded two maner of wayes Actiuely that Christ may be sayd to curse the authours causers of offences and so vnder the name of World all the vnbeleuing must be vnderstode Or passiuely that Christ maye be said to be waile the euils which he saw to be at hand ready to fal vppon the worlde because of offences as if he shold haue said that there coulde be a no more pernitiouse hurteful plague and whiche shoulde bringe greatter desstruction than that whiche shoulde come to passe by the trouble and fall of manye throughe offences And this sence dothe best agree for there is no doubt but that Christ speakynge of offences by an other occasion dyd prolonge and augment his talke to the ende he might make his disciples more atteÌ„tiue to beware and take hede Men truely are seduced from the right way by many offences For what is the cause that so many depart froÌ„ Christ so fewe come vnto him offeÌ„ces Least therfore SathaÌ„ we being a slepe shold circumuent vs deceiue vs the lord maketh exclamatioÌ„ that we must take hede of nothing more then of offeÌ„ces because sathaÌ„ hauing an innumerable company of stoÌ„bling blockes in a redynesse neuer ceasseth to lay theÌ„ before vs at euery step and we being weake by nature are sone ouerthrowen And so it cometh to passe that so fewe go forwarde in the faythe of Christ that scarse the tenth part which enter into the race of saluation by reason of werynes come not to the ende of the same It is a rare thinge to finde one that doth perseuer and continu to the ende in Christe And often times the ministers geue occasion of offence which being the chiefe soldiours and as it were the standard bearers in the Church are alienate and withdrawen from Christe Of the which matter we haue spoken in the .xiii. chapter goinge before Necessary it is that offences come C. The lord sekinge to whette and styrre vp the care diligence of his disciples telleth theim that it can not be auoyded but that they must passe by diuerse stombling blockes So that this senteÌ„ce is a confirmation of the next sentence because Christ hereby teacheth howe many inconueniences do depend vpon offences seinge the Church shall neuer be free from theim neyther can be But he doth not here expresse the cause of necessitie or why it is necessary the offences come as the apostel Paule speakinge of heresies sectes saith that there must be sectes among the Corinthians that they whiche were parfecte amonge them might be known But we must note this that God wold haue men subiect to offences to the ende he might exercise their fayth but as for Hipocrites god doth as it were fan fist them as cockell and chaffe from the pure wheate But if any man do obiecte say that it is verye absurde that the lorde shold lose the brydel geue liberty vnto Sathan to bring destructioÌ„ to miserable men we answere that it is our partes dueties to haue a reuerent coÌ„sideratioÌ„ of the secrete counsell purpose of God which is that it is necessary that the worlde be troubled with offeÌ„ces M. Wherfore wheÌ„ our sauiour Christ saith that it is necessary the offences come no maÌ„ oughte to be troubled seinge that it setteth forth vnto vs the prouidence of god About this word of necessitie the anciente writers subtilly disputed wrytt to auoyde that whiche might haue ben said namely the God is the authour of euill We say that the iudgements of God are insearchable and that this necessitie is one of the iudgementes of God of the whiche because wee can geeue no certaine reason we muste not seke to deny it This necessitie coÌ„meth of the prouidence of God yet for al that he is not therefore the author of euil or the cause of the falte Other ponishmeÌ„tes by the which the rebellions blindnes of infidelles is ponished do procede froÌ„ God when he suffereth the wicked to fall and geueth them ouer into filthy desiers and shameful filthines in that he is a iust iudge and cannot be sayd to be the Auctor of euilâ—… for the wicked cannot be excused from sinne So wee must iudge of offences that the iudgementes of God are certaine and sure by the which hée doth reuenge the contempte of his woorde rebellion the which vengeaunce when hee layeth vppon the wicked cannot make him to be blamed Neyther oughte it to séeme a newe thing vnto vs
take héede of this wickednes in the holye estate of Matrimonye that wée condemne not the same For because that estate is alwayes subiecte to many troubles Sathan goeth about to bringe hatred and infamy to the same to the ende hée mighte make men forsake it And in this point S. Hierom hath sheewed himselfe to peruerse because hée doth not onlye calumniate and speake euill of the holye and deuine order of life but also heapeth vp all the places of opprobry that hee can out of prophane authors and all to defame the honestye thereof But let vs remember that what thinges soeuer are troublesome vnto vs in the estate of wedlocke are accidentall and come by the wickednes of men Furthermore let vs remember that because it began to be a medicine after oure corrupted nature it is no marueile if swete meate haue sower sauce It is not good to Marrye M. This goodnes which they speake of here muste not be referred to eternall life but rather to the commodity of this present life Bu. For the Apostels vnderstandinge that the liberty of deuorcement should be no more so frée that when soeuer they liste they might put away their wyues by and by they also thincke that it is farre better more commodious to marrye no wife at all than to marry her whom they muste for euer receiue and cleaue to For they thincke it a cruell seruitude to suffer at home a froward brawlinge and dronkē wyfe M. Therefore they spake as carnall men not as spirituall C. Wherefore the Lorde refelleth and confuteth their foolishnes 11. Hee saide vnto them All men cannot comprehende this sayinge saue they to whom it is geuen Hee saide vnto them all men cannot cōprehende this E. The Gréeke text hath cānot receyue this sayinge or are not capeable of this saying it signifyeth not to vnderstande euē as wée call that place capeable which is so large that it is able to receiue all that is brought vnto it Euenso the Apostell Paule writing to the Corinthians vseth this woorde sayinge Set your selues at large and beare not yee the yoake with vnbeleuers But that sayinge entereth not into the mindes of all men because they are otherwise affectioned in somuche that there remayneth no roume for the institution ordinaunce of god A. The like woorde also wée maye reade in that which followeth when hee sayth hée that can comprehende it let him comprehende it M. Christe setteth before them the necessity of Matrimony which is such that fewe are seperated from the same as if hée should say None can be free from this sayinge that is from the necessitye of this Maryinge but such to whom the gifte of continencye is geuen from aboue C. For election or choyse is not in mans hande as though in those cases hée might do what him liste If any man thinke it profitable for him to be without a wyfe and so without any tryall had before addicteth and giueth himselfe to the law of singlenes hée is greatly deceiued For God which pronounced sayinge it is good for man that the woman be adioyned vnto him to be a helper taketh punishment on those that do contemne this order because mortall men do truste to muche to themselues when they goe aboute to set themselues frée from the heauenly callinge Saue they to vvhom it is geuen C. The Lord here bringeth in one cause in stede of all other for the which wee muste take a wyfe because it is the specyall gyfte of continencye For whenne hée sayth that all cannot comprehend it saue they to whō it is geuen hée plainly declareth that it is not geuen to all Wherby their pryde is conuinced which are not afrayed to arrogate that vnto themselues which Christe so manifestlye taketh away For they which are not endued with the gift of continency oughte to knowe that they are created of God to marrye Neither trulye is wedlocke a necessary euill as certaine blasphemous persons against the institution and ordinance of God do affirme but it is rather a necessary remedy against euill Wherefore excepte wée cure and take awaye the disease which is naturallye ingraffed in vs by wedlocke wée sinne against god Howbeit Christe doth not here onlye speake of the suppressinge of lust but also hée sheweth that hée woulde haue all those which haue not the gift of continency to vse wedlocke not onely to remedye the euill which is in them but also to obey the ordinance of god B. But whereas the Popes chaste Chaplines do affirme that euery man may obtaine the gift of continency by prayer let vs know that expresly they speake against our sauiour Christ who sayth All men cannot comprehende this saying but they to whom it is geuen But why also do they not praye that they be not ouercome with surfeting dronkennes with the cares of this life Yea why do they not obtaine by their prayers that they maye be blessed after they departe this life The which thing were much better For faythfull prayer is onely for the thinge concerning the which the minde of him that prayeth is certainly perswaded that it will make to the glory of god Now it is not the will of God that all men should liue chaste or a single life therefore all singlenes doth not make to the glory of God wherefore all mē ought not to pray for it Furthermore there are some which thincke that this gifte is giuen to very manye which will not acknowledge that it is geuē vnto them But they that so say speake euē as absurdlye as if they should say that a man hath had a great while in his hands some notable gift at the hād of the Prince which hée hath wished for and yet that he knoweth not of it neither will acknowledge it For truly there can be nothinge more aceptable to a godly man called to the kingdome of heauē than that hée may be made more fit and apte to the busines of the kingdome of heauen Wherefore if he haue the gift of continency hée will abstaine from wedlocke as from a great greuous burthē There are many which falslye perswade theimselues that they haue this gifte and hee which hath this gift in déede notwithstanding knoweth not of the same is not lyuinge Euen as there are manye which thincke that they haue the fayth of Christe which fayth in déede they haue not but there are none which hauing the right faith in Christ in déede that can thincke that they haue it not for that is contrary to the nature of fayth Let euery man therefore submit himselfe to the will of God if hée haue the gift of continency let him vse it to the glorye of God if hee haue it not let him then vse the ordinary meane which God hath appointed namely wedlocke The which beinge taken let him therewith be contented A. As concerning the which matter reade the Iudgement of Paule which is a faithfull interpreter
lawe asked him a question temptinge him and sayinge C. This lawyer was a pickte and chosen fellow amonge the whole sects as it is saide before which seemed to excell others in witte and learninge This good fellow beinge sufficiently instructed before came vnto Christ saying 36. Master which is the greatest coÌ„maundement in the Lawe C. Because this man was an interpretor of the Lawe hee is offended at the doctrine of the Gospell by the which hee thoughte that the auctoritye of Moyses was demynished Howbeit hée is not so muche affected throughe the zeale of the law as hee taketh disdaine the any thinge shoulde departe from the honour of his Mastership Christ thefore demaundeth of him whether hee would professe anye thinge more perfecte then the lawe For although the lawyer do not expresse this in words yet notwithstanding his question is very captions seekinge thereby to make Christ hated of the people The greatest commaundement B. The Euangelist Marke hath which is the first of all the commaundementes The greatest first chiefest signify all one thing as that to the which all the reste maye be referred 37. Iesus said vnto him Thou shalt loue the Lord thy God with all thy harte and with all thy soule and with all thy minde Thou shal s loue thy Lorde Bu. The Lorde aunswereth to the question euen out of the profoundnes and depthe of the Law that by these few wordes all men might gather know that the Lord was moste skilfull and cunninge in the Lawe Mâ—… Notwithstandinge the Euangelist Marke sayth that Christe spake more woordes namely these followinge The first of all the coÌ„maundements is Heare O Israell The Lorde our God is Lorde onely and thou shalt loue thy Lorde thy God with all thy harte c. C. By the which wordes God getteth auctoritye to his lawe for two causes For this also ought to be vnto vs a most sharpe pricke and prouocation to the worship of God when that we are certainly perswaded the wee worship the true creator of heauen and earth because doubtinge doth naturally ingender sluggishnes a pleasaunt intisement also to loue him seing that hee hath adopted vs freely to be his sonnes Therfore least the Iewes should be afrayde as comonly men are in doubtful matters they beare a true rule of life prescribed vnto them by the true only god And lest distrust should stay them God commeth familliarlye vnto them comitteth vnto them his free couenauÌ„t In the meane time notwithstandinge there is no doubt but that he seperateth himselfe from all Idoles least the Iewes should be led amisse but might kepe themselues in the true worshippe of him onlye Now trulye if vncertainty and doubting do stay nothing at all the miserable worshippers of Idoles from being caryed by folish zeale to the loue of them what excuse is lefte to the hearers of the lawe if they forsake God M. Further â–ª more by these woordes The Lorde our God is one God hee doth not onely go aboute to proue the Lorde to be one onely God but also to haue vs so to estéeme beleue of him But truly to beleue that ther is one God it doth profit vs nothing but to accompt him for one onlye God for oure God is saluation and life and the fulnes of all the commaundementes Euen so sayd the holy patriarcke Iacob the Lord shal be my God as thoughe bee were not his God before but he meaneth that hee doth fully determyne with true worshippe to accompt the Lord onely for his god Hée sayth therefore that wee must accompt the Lord our God for one God onelye and no mo that is that wee ought not to worshippe him with diuers worshippes inuented of vs but with the onelye worship which hee himselfe hath appointed And this is done by faith For no man can haue one God except hee depende onely vppon him and beleue onely in him otherwise hee shal be earyed into the variety of workes and shall faine vnto him selfe diuers Goddes C. That which followeth Thou shalt loue the Lorde is the epitome or briefe compendium of the lawe the which is also to be seene in the sixtene Chapter of Deutronomye For seinge the law is deuided in two tables whereof the firste is referred to the worshippe of God and the other to loue Moyses did very well and wisely gather this short somme that the Iewes might know what God required in euery commaundement Moreouer although it be méete that we loue God farre otherwise than men yet notwithstaÌ„ding God doth not without cause required of vs loue for his honour and worship because by this meanes hee declareth that no worship is so acceptable vnto him as that which is voluntarye For hee doth trulye at the lengthe geue himselfe to the obedience of God which loueth him But because the vitious and wicked affections of the fleshe do withdrawe vs from the righte way Moyses sheweth that our way and life is framed aright if that all our sences be replenished with the loue of god Let vs therefore learne that the beginninge of godlines is the loue of God because God reiecteth the coacted and constrayned obedience of men and will be worshipped liberally and willingly And by the waye let vs learne that the reuerence whiche is due vnto him is noted vnder the loue of god In the Booke of Moyses this word mind is not added but onely mencion is made of the harte minde and strengthe And althoughe that the participacion of these sower meÌ„bers is more full and perfect yet notwithstaÌ„ding it altereth not the sence For Moyses goinge about brefely to teache the God oughte to haue oure loue in whole and summe hee thought it sufficient to adde strength to the soule and harte least hee should leaue any parte of man voyde of the loue of god B. As if hee should haue said thou shalte so vnfaynedlye loue thy God that the loue of him shal inuade and possesse thy whole nature and sences euery one whatsoeuer is in thee applye it to the loue of him let thy minde alwayes thincke vppon him let thy will delight in him before all thinges and let all thy strengthe and endeuoures be to the fulfilling of his pleasure The which loue is the first fruite of faith C. Furthermore wée muste note that the Hebrewes vnder this word harte do sometymes note the minde specially where it is ioyned to the minde For what doth the minde differ from the harte in this place surely nothing but in this that it séemeth to signifye a more hye seate of reason from whence all counsayles and cogitacions do springe B. C. Moreouer these thinges are not so spoken as though wéé ought to loue no other thing but God onelye when as all the thinges that hee made are excedinge good and to be beloued but because nothinge ought to be made equall in loue with him or to be preferred before the loue of God C. Also it doth appeare by this
be odiouse opprobiouse execrable because fylthyly it defiled the glroy of God in polutinge the honour of his grace A. To the whiche ende also those horrible thretninges do pertaine the whiche the lorde vsed againste Chorazin Bethsaida and Capernaum Hovve often tymes vvolde I haue C. This is rather a displeasure taken than a putting He doth as yet trewely shew mercy on that cittie ouer the which he wepte a lyttell before but hee is more sharpe and seuere againste the Scrybes the authors of destruction euen as theye deserued Howebeit he doth not spare the rest all the whiche were gyltie accessaries and fellowes of the same falte but drawinge all into lyke gyltynesse of the facte he dothe specially inuey against the captaynes them selues whiche were the cause of all euyll Nowe let vs note the vehemencie of the speache If the grace of God had ben symply forsaken at Hierusalem the ingratitude was nowe in no poynte to be excused but seynge that God did seke to wynne the Iewes to him selfe louingely and getlely and did profyte nothinge at all by so greate clemencie the falte of so proude consumely and contempte was a greate deale the more hainouse To this also was adioyned wilfull and vnruly obstinacy because God did not seke to gather them once or twise onely but he sente continually froÌ„ time to time one prophet after an other whiche were reiectted for the most parte euery of them and of the greatter parte A. For thus it is wrytten in the sacred hystorye Moreouer all the rulers the priestes and the people trespassed more synninge after all manner of abhominations of the heathen polluted the house of the Lorde whiche he had hollowed in Hierusalem And the Lorde of theyr fathers sent vnto them by his messengers rysinge vp betymes and sendynge for he had compassion on his people and on his dwellinge place But they mocked the messengers of God despysed his woordes and misused his prophetes vntil the wrathe of God rose agaynste his people and til there was no remedy Bu. Christ therfore dothe not speake of his time only but he signifieth that he woolde haue brought this thinge to passe oftentymes before he was man Wee must note this woorde together for they are all dispersed whiche are alienate from god But the sonne of God came to gather those together in one whiche were dispersed God dyd this thynge also from the beginnynge of the worlde and dothe it at this daye also This thinge he dothe alwayes that when his are dispersed through syn he bringethe theim vnto hym agayne by Christe to be ingrafted in his bodye Thy children together He compareth Hierusalem to a mother accordynge to the maner of the Scripture which commonly calleth the cittezens chyldren Euen as the henne gathereth her chickens Consider and weye these wordes and this symilitude more diligently with how earnest affection and burning harte he propounded the same and thou shalte know and see in this howe to behaue thy selfe towarde Christe howe thou mayste vse him and what profyte he shall bring thée Onely beholde and consyder the hen and her chyckins Thou seest that Christe is here connyngly depaynted and more expressely set forthe than anye paynter by arte can brynge to passe There is scarse any other creature to be found that is so carefull diligent and louinge to theyr young ones and that seketh with such industry and constancie in peryl to defend them It is most certayne that our soules are the chickins of Christe the kytes in the ayre that seeke to set vpon theim to destroy them are the deuilles which are muche more crafty to catche oure soules than are the kytes to take the young chickins from the henne We are vnder the wynges and protection of Christe when as with trewe faythe wee cleane not to our selues or to any other thynge but onely to Christe when we commit oure selues wholly vnto hym and get vs vnder his righteousenes whiche we count our protection and safegard euen as the chickins who are neyther defended by theyr owne strength nor by running a waye but by hidinge them selues vnder the body and winges of the hen A. For he whiche wyll stande in the iudgement of God let hym not say I am of sufficyente force I perfectly fulfyll the lawe I am voide of care I trust to my woorkes but let him obiecte the righteousenesse of Christe to the father lette him suffer the same to be examined by the iudgemente of God and so it shall depart away alone with victory Let euery man thereefore get and hyde him selfe vnder this which is ordayned to saluation lett him truste and beleeue that he shall be safe by the same the which also he shall obtayne by this faythe and not by his owne merite or by the deserte of faythe but for Christ and his righteousenes sake For it is no trewe faithe whiche is otherwise gotten So Dauyd speakinge of this trust saith Who soo dwelleth vnder the defence of the moste higheste shall abide vnder the shaddowe of the almighty The same shal saye vnto the Lorde Thou arte my hope and my stronge holde my God in whom I will truste For hee shall delyuer mee from the snare of the hunter c. all the whiche thinges are spoken of the faith of Christe howe the same consisteth and abideth safe from all peryll and destruction of humayne doctrine and temptatioÌ„s of the deuyll as well spirituall as carnal C. Nowe let vs note wherefore Christ compareth him selfe in the person of God to a henne A. For this cause surelye that hee myghte declare the excedinge affection of his minde towardes our saluation C. and also that he myght brynge more ignominie to this wycked nation whiche reiected his sweete and motherly inuitations This surely was a wonderfull and vnspeakeable documente of hys loue that hee dysdayned not to humble him selfe to speake fayre to the ende hee mighte winne the rebelliouse and obstynate into his obedience and loue The lyke reprehention with reproche is to be redde in Moyses where it is sayde that God as an Egel spreadeth forth his winges to imbrace the people And although God in one manner doth not extende and spreade out his winges to cheryshe and defend that people yet notwithstanding Christe dothe apply specially this forme of speakynge to one kynde because the prophetes were sente to gather the wanderinge and dispersed into the bosome of god By the which he declareth that the worde of God is at no tyme set forth vnto vs but he by his motherlike louâ—… openeth his lappe vnto vs beinge not contente therewith he humbleth him selfe in desendinge to the symple studye care of a hen to defende her chickins Wheruppon it followeth that oure ingratitude were to monsterouse if we woulde not suffer oure selues to be gathered of him Certeinelye if the fearefull maiestie of God came into our remembraunce of the one part and our filthy and base condition on the other parte wee
16. The rudenes of Christes disciples wheÌ„ they were called Wisedom commeth not by our owne industry 1. Cor. 1. Actes 4. The ignoraÌ„ce of the Apostels is not an exaÌ„ple for blind guides in these daies 1. Timo. 3. Tit. 1. Why Chryste chose suche as were ignoraÌ„t Actes 22. Osee 11. Iere. 3. The outâ—… calling is 〈◊〉 thinge wâ—…out the inâ—…uall The diligâ—… that ought be in ministers â—…ynagogge â—…at it is â—…tes 15 â—…e office of â—…icars of â—…yste â—…p 1. 〈◊〉 gospel of â—…ingdom The fame of Christe The two speciall thinges that Chryste dyd We all seeke more for the healthe of our bodies than of our soules DissimulatioÌ„ The cloake of hipocrites Chap. 6. Luke 4 â–ª Math. 2â—… Iohn 8. The byâ—… chayre 〈◊〉 felicitie â—…e world â—â—acieÌ„t perâ—… can not â—…e the 〈◊〉 â—…medy to â—…age the â—…ernes of â—…rosse Blessednesse parteyneth to the pacient Aunswere Poore in spyrite The moorning estate is happy Roma 5. Godly sorowe 2. Cor. 7. Chap. 16. Chap. 6. Actes 12 1. Cor. 5. Roma 12 Math. 9. Iohn 16. Esay 6. Iohn 16. Actes 5. 2 Cor. 1. Luke 1â—… â—…oc 21. â—…o are meke â—…ma 12. â—…iection â—…e nature of 〈◊〉 wicked â—…rouerbe â—…unswere The impacyence of the wicked Christe our onely stay in trouble Cruel perseÌ„â—… are a feare to them selues The inherytance of the godly The ioye of vngodly Psalm 37. Aunswere Luke 12. Psalm 37. What mercâ—… is Math. 12 Math. 9. Luke 10 The goâ—… their pâ—â— shall notâ—… vnrewaâ—… at the hâ—… of God. â—…e office of â—…ue christiaÌ„ â—…enes of â—…e is the â—…her of all â—…ues â—…m 15. â—…m 24 â—…m 17. â—…e 8 â—…ner 20 â—…m 51. â—…es 15. Iohn 1. The iust shall see God. Peacemakers Psal. 34. Gene. 12. Roma 9. Math. 19. The magistrates office 1. Cor. 1â—… Roman â—… Persecuâ—… The poâ—… of Sathâ—… 1. Petr. â—… The zeaâ—… the righâ—… â—…t perseâ—…n is 〈◊〉 they be suffer for â—…eousnes â—…r 4. â—…mo 3. â—…p 1. Luke 6. The Popes excommunication is not to be feared The excuse of the wicked Luke 13. Acte 6. Tertullian We are not persecuted when we are iustly punished 1 Petâ—… 1 Our wâ—… deserue â—…warde Philip â—… Examplâ—… â—…n can not â—…rue so â—…he as a â—…e at the â—…des of god â—…e 15. â—…m 31. â—…m 127 â—…is ment 〈◊〉 woord â—…rde Why the rewarde is promised 2. Cor. 4. The afflictioÌ„ of the apostels pertaineth to the ministers in these dayes The nature of man is vnsauery vntill it be salted with Gods worde The Gâ—â— is compaâ—… to salte The Goâ—… is hated â—…cause it 〈◊〉 sharpe The queâ—… of the Goâ—… A simile A considâ—…tion to 〈◊〉 of the prâ—…cher â—â—le â—â—le He that wanteth the salt of Gods worde is corrupted Impudency of Papistes The punishement of vnsauery salters Malachi 2. Osee 4. Psalm 119 The ministers of Gods worde are the lighte of the worlde Iohn 3. Iohn 3. The effâ—â— the Eoâ—… Iohn 1 Iohn 8. Aunsâ—… Iohn 1â—… Iohn 5. Philip. â—… Thes 5 The dâ—… and life 〈◊〉 teacher â—…aulte is â—…ught more â—…mous in a â—…tuous maÌ„ 〈◊〉 in a wicâ—… persone â—…ke 4 â—…ke 8. 2. Cor. 8. Good works becom a Christian for examples sake Good works may not be done for vayn glory 1. Petr. 2. Against free wyll Good works are sayde to be our works because God imputeth theÌ„ vnto vs. Two causes moued Christ to declare the agremeÌ„t that was betwene the Lawe and the Gospell Actes â—… The Gospell is subiecte to sclaunders â—… Timo. 3. â—…hat is ment 〈◊〉 the Lawe 〈◊〉 this place Iohn 7. Ierem. 31. How Christe fulfilled the Lawe Roma 10. Roman 3. 2. Cor. 1. Luke 16. 1. Cor. 13. The firme strengthe of the Lawe Iere. 33. Gods promises are immutable Aunswere Psalm 12. 〈◊〉 of the 〈◊〉 â—…east coÌ„â—…dement â—…at Luke 7. Aunswere The external vse of ceremonies is done away Indulgences 1. Cor. 9. 1. epist. 4 Titus 2. 1. Petr. 5. Chap. â—… â—…cope of â—â—e â—…a 8. â—… 10. â—…ti 18. Math. 19. The abuse of the lawe He that hateth his brother in his hart committeth murther Iohn 8. Iudgement Exod. 21. Truthe be prefâ—… before 〈◊〉 The fiâ—… to 〈◊〉 Iam. 1. 1. Iohn Ire is â—…rote of â—…ther Gene. â—… â—…ne 27. â—…am 18. â—â—m 25. â—…a 5. 〈◊〉 3. â—…sost in â—… ho. 16. â—…r rayâ—…uen in â—â—ct â—…d 132. The seconde step vnto murther The tokens of anger The thirde step to murther This hel fyer is called in the latten tongue Gehenna â—…guis 4. King. 23. 2. Cor. 28. Ier. 7 19 Heathen abhominations Esay 30. Math. 8. Esay 66. Mark. 9 Loue is fulfillinâ—… the lawâ—… â—…lip 4. Cor. 13. Aunswere The byshop of Romes doctrine ReconciliatioÌ„ Osee 6. Math. 23. 1. Iohn 3. The cause of Iniuries A remedy against conteÌ„tion Luke 1â—… The coâ—…tiouse 〈◊〉 shall feleâ—…treme iuâ—…ment â—…e peny purâ—…ory of the â—…pistes is â—…e builded Verse 17. Adultery 1. Cor. 7. ConcupiseÌ„ce The Papists deny concupisence to be sin Exod 20. The adulterer in wyll and minde â—…unswere â—â—e eies and â—â—des are â—…yded by the â—…rte The wicked inclination of mans nature Diuorcementes The holy estate of wedlocke The maner of the bill of dyuorcement of the Iewes Math. 19 Vsury â—…es â—…pinion 〈◊〉 Anaâ—…stes Of othes Deut. 6.10 Hebr. 6. We must not sweare but when iust occasion vrgeth He that sweareth by any parte of the worlde sweareth by God Aunswere Hebr 6 In matters of importauÌ„ce we muste sweare by God only Esay 66. Math. â—… Luke â—… God iâ—… where Psal. â—â— Psalm â—… Daniel Math. â—… Math. â—… â—…he in â—…ning is â—…ed â—…ause of â—…ing 2. Cor. 1. Math. 13. Exod. 21. Leuit. 24 Deut. 19. Leuit 19. Sufferance Roma 12. Reuenâ—â— Auguâ—… epestoâ—… â—…odly â—…acience â—…g 22. â—… 18. â—… 23 〈◊〉 2. Losse of goodes and al thinges els must be borne for Christes sake Iniury must be borne Luke 6. Liberalitie Prodigalitie 2. Cor. 8. Gala. Worâ—â— loue foâ—… Perfeâ—…â—…ritie The 〈◊〉 propeâ—… a Châ—â—â—â— â—…t 19. 〈◊〉 of our â—…bour 〈◊〉 10. â—…d must â—…yded Luke 23. Vengeaunce ought not to be in the faithfull Roma 12. The popishe monkes haue preached libertie Our enemies do not deserue our loue Loue was more higely estemed of the heathen Phylosophers thaÌ„ of vs Christians Loue is a token of adoption Luke â—… There 〈◊〉 promiâ—… the scrâ—… pertayâ—… the freâ—…cies of 〈◊〉 not to â—…sertes Tempâ—… benefitâ—… God is â—…rall to 〈◊〉 â—…mon â—…be 〈◊〉 6. 〈◊〉 Publiâ—… were 〈◊〉 3. Christians worse then Publicans The Anabaptistes vse to kisse in token of loue ChrisostoÌ„ The fulfilling of the lawe Luke 6. Ambition Almesâ—… Math. â—… Vayne in geueâ—…â—…mes mâ—… auoydeâ—… Hypâ—… geuâ—… â—…e descripâ—… of an hyâ—…ite â—…ocrites of â—…es kindes 〈◊〉 a Syâ—…geis â—â—che hyâ—…sle Aunswere True and perfect almes Almes 〈◊〉 be geuen foremen 〈◊〉 that it be â—… without â—…tation 1. Sam. 1â—… 1. king â—… Ierem. 7 Psalm 7 Luke 14 Luke 16. 〈…〉 â—…abuse of 〈◊〉 â—…crisie is â—…ouse Popishe praier contuted The true vse of prayer Publike
prayer and the ende thereof 1. Cor. 14. 1. Tim. 2 Priuate praier and the end thereof Liplabour in praying must be eschewed Colde pâ—…chers vsâ—… labour Luke 1â—… 1. Thes Popysâ—… laboure Popishâ—…er is soâ—…uery 〈◊〉 stedeâ—… it proâ—… pedleâ—… â—…e 1. â—…abourers â—…ompared vnto the â—…kes 〈◊〉 is not â—…d with â—…des 1. King. 18. Aunswere Praier is the exercise of our faythe Chap. 12 The first table of prayer in the whiche we aske those thinges that pertain to the setting forthe of Goddes glory The Lordes praier consysteth of syxe petitions The lawe of God is deuyded into two tables A time conuenient for prayer The profouÌ„d treasure conteyned in the lordes praier Two things to be considered of them whiche pray God is our father Psalm â—… Psalm â—… 1. King â—… .2 Cro. â—… Prayeâ—â— be gâ—â—â— vpon 〈◊〉 Chap. â—… Christ iâ—… made 〈◊〉 sonnes â–ª â—…ur prayâ—… muste â—…eeke the of God. â—…h 6. â—…llowâ—… gods Esay 52. Ezech. 36. Ezech. 39. Roman 2. Gods kingedome Mannes naturall affections resist god The destruction of the old man is the beginninge of gods kingedome 1. Cor. 15. Godâ—… Godâ—… is scrâ—… vnto 〈◊〉 scriptâ—… maneâ—… waies Psal. â—… Iohn 6. â—… Thes 4. â—…he seconde â—…ble of prayâ—… in the â—…hich we ask â—…se thinges â—…t parteine our soules Mans labor without goddes blessinge is nothinge 4. King. 6. Aunswere Al our meats and drinkes without goddes blessinge are nothinge Philip. 4. Our fyâ—… make vâ—â—ters vrâ—â— Roma â—… â—…ission of â—…s putâ—…way saâ—â—tions â—…ission of â—…es in â—…te putâ—… way the â—…s parâ—… 〈◊〉 5. Psalm 32 Iohn 20. Esay 43. Math. 18. Augustin Sathan is an ennemy to the godly Gene. 22 The tempâ—…tion of the â—…uill is as 〈◊〉 were a pâ—… of bellowâ—… to kindellâ—… wycked aâ—…tions Chap. 1. 1. Sam. â—… â—…ingdome â—…er gloâ—…â—…longeth â—…ed â—…m 145. 1 Cor. 14 Math. 18. Of fastinge A definition of fastinge The fastynge of hypocrites Popishâ—… 2. Samâ—… 2 Sam. â—… Ruth â—… Luke â—… Mathâ—… â—…t diffeâ—…â—…twene 〈◊〉 and faâ—… â—…de of 〈◊〉 â—…ousnes â—…nfected â—â—n â—…ousnes 〈◊〉 cloake Riches are subiecte to ruste Couetousnes is a distrust in God. 1. Timo. 6. Couetousnes is the roote of all euell Luke 12. Prouer. 19 1. Tiâ—… Col. 3â—… Worâ—… forsâ—◠〈◊〉 3. Our affections must be guyded by the eye of Gods spirite The Papists vpoÌ„ this place geue free wyl Esay 29. Coueâ—… persoâ—… sake tâ—â—â—…nice oâ—… Româ—… Godâ—… serueâ—… our hâ—… â—…8 â—…ate â—…bid â—…cesâ—…quiâ—… Psalm 127. Ephe. 4. Mans lyfe consisteth not in meate and drynke Luke 12. Gods prouidence Heâ—… Gâ—… deâ—… leaâ—… Dâ—… Psâ—â— â—â—umption â—…xcessiue alwayes â—…yned toâ—…r â—â—o â—â—e 12. â—â—h 5. The flowers of the field far surmounteth all the glory of the worlde Excessiue care ryseth vpon the want of faithe Ignoâ—â— the orâ—… of exceâ—… care Psal. â—… â—…ion â—…were â—…4 〈◊〉 11. Distrustfull care hath euer respect vnto the tyme to come Rashe iudgement Luke 6. Iam. 3. True â—…ment Esay â—… 〈◊〉 6. â—…er 17 Men are diligent to note the faltes of their brethren but not their owne Math. 15.22 and .23 Luke 13. Mark â—… 2. Croâ—… Aunsâ—… Wicâ—â— are 〈◊〉 to hoâ—… dogâ—â— Matâ—… Thâ—…â—…riesâ—… oughâ—… be sâ—â— theâ—… â—…th 13 â—… Gospell preciouse â—…e â—…o manâ—…â—…f contemâ—… 1. Timo. 1. 2. Tim. 4. Prayer Promises annexed vnto prayer Praier is but a vaine ceremony without faithe God is redy to graunt our petitions Chap. 3. Prayer must haue constaÌ„cy Esay 55. Prouer. 8 Faithful men haue the lorde their watcheman Esay 4 Luke â—â— God by 〈◊〉 owne 〈◊〉 is voyde 〈◊〉 affectionâ—… â—…o 4. â—…n 5. â—…h 6. Equitie Euery maÌ„ for him selfe is an indifferent iudge Esay 1. 58 Amos. 5. Roma 13. Gala. 5. The liâ—… man is 〈◊〉 eyther 〈◊〉 or deathâ—… Manâ—… hath 〈◊〉 endes 〈…〉 〈…〉 Math. 14. Ierem. 23. Actes 20 Roman 16. 1. Cor. 11. 2. Petr. 2. The monkes and friers go in shepes clothinge Papâ—… Tâ—… ofâ—… Thâ—… dâ—… hâ—… Iohâ—… Obâ—… â—…tion â—…were 〈◊〉 3. â—…ope is â—…a raue â—…â—…lfe â—…octrin 〈◊〉 Paule Math. 12 Actes 15 The ponishement of false prophetes Iohn 15. Math. 25. Math. 5. Hyerlinges Ieremâ—… Chapâ—…â—… â—…n 4.5.6 â—…t 6. â—…hn 1. 〈◊〉 3. 〈◊〉 7. 〈◊〉 6. 〈◊〉 3. The daye of iudgement Math. 25. 1. Cor. 4. Math. 21. Iohn 17. 1. Cor. 14. External profession is nothinge Myracles Nume 24. 1. Sam. 10. Math. 10. Philip. 2. Luke 10. 1. Cor. 13. 2. Cor. 11. 2. Thes 2 Deut. 1â—… Math. â—… 2. Tiâ—… 2. Câ—… â—…p 9. â—…e 11. â—…ust be 〈◊〉 of the 〈◊〉 and not â—…rs onely â—â—tr 2. 1. Cor. 3. 1. Iohn 4. Psal. 125. Trew fayth Hipocrisie TemptatioÌ„s are a custome to hipocrites Marke â—… Math. â—… 〈◊〉 4. â—…constaÌ„â—…e mulâ—… 〈◊〉 diuiâ—… hereby 〈◊〉 〈◊〉 is the â—…uior 〈◊〉 â—…ody â—…e Chap. 1. Chap. 5. Luke 17. Luke 5. Modestie Roma 8. Christes innocency and cleanenes Ephe. 5. The 〈◊〉 Chrisâ—… waâ—â— kynde 〈◊〉 Chriâ—â— physiâ—… â—…good inâ—… beynge â—…ary to 〈◊〉 will 〈◊〉 not him â—…n 15. 〈◊〉 withâ—…â—…owâ—… 〈◊〉 13.14 Popishe auriculer confession is here grounded Chrisost in homel 12. De muliere Cana In consi Late lib. 4. senteÌ„ 14 The deuoute confession of a harlot to a popishe prieste Nectarius byshop of Constantinople toke awaye auricular confession Chrisostom hom 2. in psalm 25. 1. Iohn Mathâ—… 〈◊〉 6. â—…s 4 â—…ation â—…o briÌ„g â—…o â—…c 〈…〉 The blindnes of the Iewes Two things here to be noted Humilitie Aunswere Aunâ—… â—…xample Magiâ—…s and â—…rs of â—…es â—…nce The faithe of the CenturioÌ„ Christe commended the Centurions faith for two causes Lukâ—… Quâ—… Anâ—… â—â—a 9. 〈◊〉 11. â—â—ment â—â—roâ—… 2 Sam 14. Marke 5. Iohn 4. The efficacy of fayth The wante of faith is the cause that our prayers are refused The omnipoteÌ„cy of Christ Man must tary the lordes leysure The effectes of faythe Maâ—… Lukâ—… An 〈◊〉 of faâ—… loue â—…ultes 〈◊〉 not be â—…ed â—â—es are 〈◊〉 messenâ—… â—… 4. Demoniakes The mercy of Christe Esay 53. Aunswere 1. Petr. 2. Marke â—… Luke â—… Carnalâ—… spellers â—…ardely â—…sh waâ—…our â—…6 â—…o 3. â—…e and â—…tate â—…ste Aust aduersus Fau. li. 22 chap. 48. Ciprianus aduer Qui. lib. 3. Philip. 2. Luke 9. Luke 9. Our heauenly father must be obeyed before our earthly father Luke 14. Theâ—… liue 〈◊〉 worâ—… deadâ—… God. 1. Tâ—… 〈◊〉 folloâ—…â—…hrist 〈…〉 〈◊〉 4. 〈◊〉 8. We can not be in the fellowship of Christ without danger Trouble is a triall of our faith The 〈◊〉 feare Quâ—… Auâ—… All 〈◊〉 feaâ—â— euell 〈◊〉 46. At what time miracles do profyte vs. Augustin The deuyll persecuteth men to the deathe Saâ—… ranâ—… â—…an his â—…dome is â—…tr unto â—…st â—… 16. â—…ng 9. â—…ra 35. â—… 4. Christes comminge bryngeth torment to the wicked Aunswere Mannes mysery Luke 8. Sathan desireth to be amonge men Sathan â—…teth no â—…ture bâ—… Sathaâ—… do notâ—… withoâ—… parmiâ—… God. Iob. 1. Luke â—… â—…s proâ—… â—…mal â—…th to â—…ge â—…godâ—…y The ingratitude of the Gadarenites The countenaunce of god is terrible to the wicked Luke 14. Marâ—… Brâ—â— loue Noâ—… imâ—â—â—
hart 595. Reconcilliation 97. Redemption could not be without the destruction of Sathan 262. Regeneration of two kinds 437. Religion is the keye of the kingdome of Heauen 530. RemissioÌ„ taketh away the punishment of the falte 725. Remission of sinnes putteth away satisfactions 123. Remission of sinnes by the Gospel 363. Remedies against contencion 98. Reuelation that is heauenly agreeth with the Scriptures 29. Reuerence pertayneth to Gods word 9. Rewarde 83. Resurrection of Christ 749 Riches are subiect to rust 127. Riches are a let vnto vs 178. 231. 298. Riches kepe vs from Christ 433. Riches of themselues are good 434. Rytches not vsed to the glory of God are abused 735 Righteousnes of two sortes 428 Robbery houldeth vp the Popes seate 548 S. Sabothes haue their vse 248 Sabothes ought ought rather to be broken than the rule of Charitie 255 Sacrament a visible signe 637 SacrameÌ„tes must not be despised Saduceis 45 Saluation by Christe only 14 Saluation commeth onely by the free mency of God. 604 Salutation 206 Sampson a figure of Christe 38 Sathan and the Pope desyer to be worshiped of Christ 29 Sathan the enemy of maÌ„kynde 57 Sathan is the cause of euell temptations 60 Sathan maketh vs to distruste Gods promises 60. 722 SathaÌ„ can not hurte without God suffer 63. 170 Sathan signifieth an aduersary 65 Sathan is a tyraunte 168 Sathan his kyngdome are subiecte to Christe 169 Sathan hateth no creature but man â—â—â— SathaÌ„ coÌ„tinually warreth against Christe 214 Sathan is an vncleane spirite 272. SathaÌ„ entereth not into the faithfull 273 Sathan is an ennemy to Gods worde 286 Sathan is the head of the vngodly 545. 609 Sathan possesseth the reprobate 626. Sathan woulde haue Christe to peryshe 707 SatisfactioÌ„ cannot be made by vs for synne 412 Satisfaction for all synnes made by Christe 644 Saintes may not be sought vnto for helpe 211 Scriptures are redde amis by the wycked 25 Scribes 327 Securitie 211 Seducers preache not the woorde of the Lorde 228 Sedition is ascribed to the worde of God ofteÌ„times by the wycked 693. Seueritie 402 Symplicitie of Godlynes â—…0 Sycknesses are plagues for sinne 188. Synne stopped the waye to Gods grace â—…2 Synne maketh vs detters vnto God. 122 Sinne is the cause of corâ—…orall diseases 173 Sinnes are not forgueÌ„ by maÌ„ 175 Synners ought not to be despised 181. Synnes are remitted two manner of wayes 411 Synnes are put away by the mercy of God. 413 Sinnes are put away by the sacrifice of Christe 617 Sinagoges 73. 113 Spirit of God cannot be sene 54 Spirites good and euell 322 Spirituall ioye 746 Slouthfumes dothe aryse of to muche truste 441 Sufferance 106 Subiectes must obey their prince 506. Supremacy of Rome 201 Superstition in immitation of sainctes 187 Superstitious wearing the Gospell about the necke 525 Superstition hath his originall of the fleshe 572 SuperstitioÌ„ in the faste of lent 59 Suspicion of rebellion must be auoyded 3â—…2 Streying shepe are not reiected of the Lorde 646 T Teares of repentance 684 Teares of oypocrites 684 Temperance 43 TeÌ„ptatioÌ„s come not by chauÌ„ce 58 Temptations proceade from the affections of man. 58 Temptations are a triall for a tyme. 66 Temptations that are euell come of Sathan 60 Temptations of Sathan kyndell our affections 124 Three causes of our saluation Threateninges make the wycked to rage more and more TribulatioÌ„ ought to bring vs vnto Christe â–ª 155 Tribute 390 Traditions thrust in by men 327 Traditions of three sortes 328 Traditions of men tye the consciences of Gods people 330 Tradition defenders are pernicious enemies 332 Traditions of men bryng in hypocrisie 352 Transubstantiation 638 Trouble trieth our faythe â—…66 Two partes of deliuerance 14 Two thinges to be studied of euery Christian 30. Two kyndes of anger 34 Two thinges were specially done by Christe 73 Two sortes of contemners 139 Two endes of mans lyfe 142 Two manner of frutes 144 Two things ought to be in a preacher 308 Truthe at all tymes maye not bee spoken 366 Truthe must alwayes bee defended 478 Truthe obteyneth no mercy 707 Truthe ought to be preferred before custome 94 Truthe ought to bee vsed in bargening 105 Truthe at the length ouercoÌ„meth True faythe 150 True followers of Christe 165 Tyrantes feare more than other men do 24 Tyrantes are subtill 212 Tyrantes haue no power ouer the soule of man. 219 Tyrantes that are enemies one to an other become frendes to destroye Christe 253 Tyrantes euer stande in feare 307 Tyranny in Papistes 421 Tyme to receyue the woorde of God. 39 Tythes 537 Tythes a parte of Gods worship 537. V Vaine glory in geuing almes must be put away 112 Vayne is this lyfe 219 Vayne trust 430 Vengeaunce commeth at the laste to the wycked 36 VengeauÌ„ce ought not to be required by the faithfull 109 Vertue is not included in the word Iesus 14 Vyce must be punished with iustice modesty mercy and anger 12 Vngodly men are blynded in the lighte 279 Vnfayned remission 415 Vnitie in mariage 417 Vnitie 410 576 Vnlawefull manes ought to bee auoyded 62 Vntymely heaers 286 Voyce of God chyldren pearceth the heauens 36 Vowes rasheâ—… made 312 Vowes monaâ—…ticall 313 Vowes madâ—â—y Papistes 425 Voluntary seuice is moste acceptable to Go. 513 Vsury 102 VV Watching 587 Watchinge without prayer profite nothinâ—… 656 Wedlocke â–ª a necessary remedy against sine 423 Wedlocke 102. 417 Whoredom dissolueth the knotte of matrimony 420 Whisperers must be auoided 620 Wisdome caÌ„not withstaÌ„d God. 27 Wisdome coÌ„meth not by our own industry 71 Wisdome and innocency ought to be in vs. 211 Witnesses ought to be had in matters of wayght 404 Worldlinges at the comminge of Christe feare the losse of promotion 23 Worldly wysdome is not comparable to the foolishnes of the crosse 31 Worldly felicitie 75 Wordlinges loke for gayne 108 Worldly men forsake heauen 129 Wordly wysdome 242 Worldly cares are a let to fructifie 287 Worldlynges 291 Worldly pleasure is obscure in respecte of the glory to come 297 Worldly sightes bewitche oure sences 289 Worthy receiuers of the gospel 206 Workes do not iustifie 269 Wolues of this worlde 210 Z Zeale that is rashe 46. 195. 367. 324. 667. Zeale of the godly 80 Zeale without knowledge 153 Zeale according to knowledge 252 Zeale pertayneth to the godly 468 Zeale oughte to bee guided by the woorde of God. 665 Thâ—… meaning of all those figures whiche are before in the exposition added for the better vnderstanding of the Reader wheresoeuer he fyndeth them MEtoymia is a figure called denominatioÌ„ as when Bacchus is or wyne or Venus for lechery Antithesi is a comparison or contrarietie Fol. 196 Irotia is a figure in speaking wheÌ„ a man dissembleth in speache that which hee thinketh not as in scoffing calling that foule whiche is fayrâ—… or that swete whiche is sower Hyperboâ—… is excesse in aduauÌ„cing or depressing A Metaphor is a transferring of woordes from their proper signification Prosopopaeia is a figure vsed wheras personages are supposed or fayned to speake as one man to an other Synecdoche is a figure when parte is vsed for the whole or the whole for parte 462 Hypotyposis is a figure called illustratioÌ„ by the which the forme of thinges is so sette foorthe in wordes that it semeth rather to be seene with the eyes than hearde with the eares Hysteron proteron is a figure vsed when any thing is declared out of order preposterously A Paradox is a sentence straunge contrary to the opinion of moste men Hypothesis is as argument so called FINIS ¶ Faultes escaped in printing Leafe 15 collum 1. for ioyned reade ordyned Leafe 49. â—…l 2. line 6. reade and because thingratitude Leafe 50. cl 2. for properly reade proper Leafe 67. coâ—… 1. line last saue one reade must wayes Leafe 67. col for reproue them reade reproâ—…d them Le. 68. co 1. Gâ—…nefar rea Genesar Le. 68. col 2. â—…oth the ways reade both wayes Leaf 137. co 1 â—…ine 1. reade which shall punishe Leaf 140. col 2 â—…ine 10. reade that he wyll heare it Leaf 140. col 2. â—…rent re pareÌ„tes Leaf 142. col 2. line last reade declaring that it is Leaf 144. co 2. line 33. there reade therefore Leaf 153. col 1. lin 20. for mistery reade ministery and office Leaf 154. col 1. li. 13. the read they Leaf 160. col 2. line 31. his disciples the disciples Le. 163. col 1. li. 5. same re Sunne Leafe 164. col 1. lin 2. salt re falte Leaf 169. col li. 11. exhorted reade extorted Le. 177. co 1. li. 17. saith re faythe Leafe 258. col 1. these blynde men reade this blyndeman Fol. 263. col 2. lin 4. before the end for Luke ware reade luke warme Fol. 263. col 2. line last for Crisse reade Christe Fol. 327. col 1. line last saue foure for greater reade great Fol. 335. col 2. for Israelles reade Israelites Fol. 352. col 1. for did oppressed reade did oppresse Fol. 504. leaue out the first line for it is twyse printed Fol. 675. col 2. for endued but by death reade ended but by deathe Fol. 659. for they should haue vnderstoode reade they should not haue vndrrstoode Fol. 689. co 2. reade by the instinct and motion of the holy Ghoste