grace strengthâ— and boldnes to offer oure bodies to deathe withoute feare for the buildinge of Gods house rather then to see it lye waste troden vnder fete What greater comfort caÌ„ any Christians haue than in geuing their bodies to death for the buildinge of thys house whan he hears God saye that he is delited in their so doiÌ„g that he wil shew his glorie in them What greater promocion can a maÌ„ come to than to be one such instrumeÌ„t wherin God wil be delited and shew his glorie Death of the body is greuous to the flesh but death of the soule is a thousand times more fearful too a good man the one is a litle painfull for a tyme the other hath grefe without ende Therfore Christ saieth feare not them whiche kyll the bodye and can not hurt the soule but fear him which can cast bothe bodye soule into hel fire Suche an earnest loue shoulde we haue to the buildinge of Gods house bothe the hearers teachers bothe to build be builded by al meanes possible because he is so well delighted in it that we should feare neither losse of goods nor yet death of body no nor displeasur of maÌ„ so that we maye please God haue hym delighted in our doynges To please man is but a smal thinge but to please God is the greatest good thinge that can be he the honours me saieth God I wil glorifi him and he that coÌ„fesseth me before men I wil confesse him before my father and he that is ashamed of me I will bee ashamed of hym and he that denies me before men I wil denie hym before my father in heaueÌ„ verse 9 Ye haue looked for muche beholde it is but litle ye haue brought it into the house and I haue bloweÌ„ on it And why so sayeth the Lord of hostes â–ª because thys is my housâ— whiche lieth waste and 〈◊〉 runne euery one to his owâ—â— house ¶ The chiefest reasons too perswade 〈◊〉 euill man to leaue any wicked wayes 〈◊〉 to set before him and often to put hym 〈◊〉 remembrauÌ„ce howe God hath ben angryâ— with hym when he did such thinges and punished him as long as he laye in suche forgettinge of his Lorde God and also to threaten him with greater plagues if he do continue in them styll Bothe these kyndes of counsayle doeth the Prophete here vse to sturre them vp to buylding of this house of God He bothe sundry 〈◊〉 cals to their remembraunce the great pâ—â—â—ges whiche they suffered ofte and longe afore tyme for not buyldinge Gods house and also biddes them not thinke that all their sorowe was at an ende but more greater scourges was hanging ouer their heads if they would not buylde his house earnestly and if they ceased not to sinne God woulde not cease to punish them and if they continued styll not regardinge the buyldinge of his house God woulde continue still encreasinge his curses on theÌ„ Ye haue ben gredy desiringe muche sayth the prophet ye haue scraped and scratched together all ye could laye your handes on ye haue spent your money and wroughte youre selues weary thinkinge to enriche your selues by suche meanes but beholde and marke it well and it is come but too litle Where the scripture vses to saye beholde there it tels some notable straunge thinge as this is here that their laboure wasted awaye vnprofitably they coulde not tel how That waye wherby all other waxe wealthy hathe done you no good those meanes whiche God vses to woorke by in other and blesse them in you it hath not gone forwardes accordinge to youre expectation and lokinge for yea and that whiche is most merueilous youre corne other fruites hath not onely not encreased in the fielde but wheÌ„ it hath ben brought into the barnes it hath consumed there you coulde not tell how A man woulde thinke his corne were sure inoughe when it is in the barne for whilest it is in the fielde it is subiect to many daungers as blassinge myldews frost byting thunder beating layde with a raine or shakeÌ„ with the wind stoleÌ„ or eaten with beastes c. but euen in youre varnes saieth God I haue blowen on it It is as easye for me saieth God to waste it in the house as in the field For if I but blow on it it is not able to stande in my sight And as afore he saide their money fell out of the purse botome so now in their houses their fruites were not sure No locke vp in stoone houses if ye will it is as easy for God too consume it there as to blow a blast with hys mouth yea nothing shal withstande hym whatsoeuer ye deuise but he will take it froÌ„ you ye shal not haue your pleasure by displeasing God nor any thing shall prosper with you vntil ye build him his house that is to say maintain his pure religioÌ„ defend his honour forsake your vain pleasures refrain your gredy coueteousnes The defeÌ„ding of true religion with a good godly life is nowe the true buyldinge of Gods house nowe commaunded vnto vs and that man Citie or countrye whiche doeth not build this house so hath shall haue the like plages fall on theym vntyll they ernestly build this house of the Lords For as a kinge is stablished in his kingedome whan his godly lawes are taughte kepte and that realme is strongly buylded and blessed of God wher good order is maintained so is Gods church coÌ„gregatioÌ„ wel surely builded where gods word religion is purely taught sin punished vertue embraced God can no more suffer his lawes to be conteÌ„ned or his honor geuen to Idols thaÌ„ kings can suffer their kingdoms to be betraied to their enemies For as in the hole history of the Iewes coÌ„mon welth in the boke of the Iudges and the kings while the people liued in the fear of the Lord kept his religion geuen theÌ„ from God thei were defended by god from all enemies round about theÌ„ were thei neuer so many so stronge But when they would worship God either as thei lust theÌ„ selues or not at al or els as he did not appoint them thaÌ„ they were geuen into the hand of the Philistins Ammonites Chaldees Egiptians c. somtime for the space of .40 yeares sometime .18 sometime 70. and whan they were least three years So shall all they that buylde not or pull doune Gods true religioÌ„ set vp the Popes taughte by manne and not of God lykewise be punished or worse eyther wyth hunger pestilence swoorde or blynde ignoraunce not knowynge God and bee geuen vp too theyr owne lustes without remorse of conscyence or anye feare of God whyche is the greatest plague that can be Marke oute of oure owne Chronicles what was the estate of thâ—â— oure Realme when we were made Tributaries to the Romayns by Iulius Ceasar and so continued .400 yeares more Or
Christe alone for of his fulnes al we haue receiued as saint Ihon saieth And where we haue giftes of the holye spirite by measure so muche as pleases god of his goodnes to geue Christ oure Lorde and sauiour had the fulnes of the spirite without all measure that of hys fulnesse wee all might receiue part Christ hath the fulnesse of the gifts of the spirite so muche that although he geue part too vs all yet he hath nothinge lesse him self For as the Sunne geues light plentifull to the whole world and yet kepes the self same light within it self so oure sauioure Christe God and man hath the perfite fulnes of all goodnes in him selfe and yet geues part to vs as he thinkes good not losinge anye pece of that he hath him selfe but lightninge oure darkenes with that light which he hath withiÌ„ him self Saint Paule saith he is our wisedom righteousnes holines and redemption because he geues vs all these thinges As it is in fleshe soo is it in all other creatures although a probable obiectioÌ„ to the contrari maye be made out of the scriptures them selues Oure sauiour Christe saying woo to the Scribes and Pharise is which taught that he which swore by the temple or the aultar was nothing but if he swore by the golde of the temple or the offering on the aultar he was in faut semes to teache contrarye for he ads vntoo more sayinge that the temple makes the golde holy and the aultar the offring and that he which sweares by the aultar sweareth by it and those thinges whiche be on it and he that sweares by the teÌ„ple sweares by it him whiche is in it as thoughe the temple the aultar made other things holy Sainct Paule speakinge of the marriage of the faithful and the vnfaithefull saieth that the vnfaithful part is made holy by the faithful But here you must marke that this holines which sainct Paule speakes of beloÌ„ges nothing to the saluation or forgeuenes of sinne of the vnholy party but teaches that such mariage to coÌ„tinue is not vnlawful whoredome the chyldren so borne be not bastards HeatheÌ„s That other holines in the temple and the aultar is but suche a holines as Moyses teaches in his law which than was a ceremony but is now taken away therfore beloÌ„gs not to vnto vs. Any thing is called holy by the law of Moyses which is dedicated to serue god in any kind of ceremoni or seruice in the temple is no more turned to serue man in any kind of ciuil matter or in his house or els which by his institution signifies some holy thing vntoo vs. But these be called holy not because any holines for saluation is in them or that they can geue holines to other things but because the ende vse where vnto they be turned is holy Nothing beside man caÌ„ receiue this true holines for faith is the instrument means wherby true holines is receiued which profit to saluation whereof the Prophete speakes here chiefely But it is not so with the euilnes sinne of man for yâ— doeth not only defile the man when it is in him but all that the euil maÌ„ doth is euil also as all the touches the thing which is defiled is defiled also For as a carâ—on doeth not onelye smell euill it selfe but infectes all that come nere it So that man whiche is defiled in soule doth defile all thinges that he takes in hand Ualentianus a christiaÌ„ man turned from Idolatrye to the knowledge of Christ afterwarde made Emperour when other had cast vpon him suche holye water as thei made to their Idols he was angrye with theym that they defiled hys coate and smote the priest that gaue hym the holy water moued him to sacrifice For he thought as truth is that whatsoeuer was consecrated too Idols was soâ— filthye that it defiled whatsoeuer it touched if it was receiued with such opinion of holines as they thought Some read here if he that is defiled by the deadde doe touche c. the sence is bothe one of this that Many vncleane thinges were in Moyses lawe that whosoeuer touched theym shoulde bee vncleane also as he that touches a dead body shal be vncleane .7 days and he that hathe the fluxe of seede shal be vncleane he that touches the bed where suche haue lyen or sits where they haue sitten shal be vncleane also But this is not so muche for the vncleanes whiche is in the dead body or the sede by nature for bothe be the good creatures of God as the vnder this figure God woulde teache vs that we shoulde not as muche as touche sin whiche is the death of the soule Likewise the euyll lustes whiche raygne whaÌ„ the flux of the sede is be the causes which make them vncleane which suffer suche diseases and affections So that whether we reade he that is defiled in soule or he that is defiled by the dead it is sinne that bothe do meane For that not onely defyles but killes the soule which doth it And sinne is such that it defiles all that touch it as Strack saieth comparing it to pitch He that touches pitche is defiled with it Sainct Paule saieth also euil communications corrupt good maners Dauid saieth the sinners prayer is turned into sinne The good man therefore makes all his woorkes good and the euill defiles euery good thinge he takes in hande This verse teaches plaine that the hole life of an euill man whatsoeuer hee doeth is defiled For as sainct Paule requires of a good man that whether he eate or drinke or whatsoeuer he do he shoulde do all to the glorie of God So the euil man if he eate drinke slepe wake talke worke â–ª or be Idle all is defiled before the Lord. For an euil tree can not bring foorth good frute nor figges growe on bryers yea let him studye praye faste geue almisse bye â—rentals geue his body to be burned or do what he can deuise and it is defiled If I had all faith saieth sainct Paule so that I coulde make mountaines to sturre out of their places if I knowe all secretes geue my goods in almes and my body to be burned I am nothinge better it profites me nothinge if I lacke charitie All euyl men lacke charitie For by this shall ye bee knowen too be good men and so my schollers if ye loue one another sayeth our sauiour Christ therefore whatsoeuer they do it is defiled The good man if he eate or drinke he doth it with thankes giuinge to God for suche sustenaunce righteously gotten and soberly takes it to refreshe his weake nature that he may the better serue his Lorde God If he woorke vse marchaundise or anye other kynde of lyfe he doth it so much for his own as for the comen profit But the euil man either geues not due thankes for his meate
.3 king 19. The Prophete Aggeus IN the seconde yeare of Kynge Darius in the vi moneth the firste daye of the moneth the word of the Lord was sente by the hande of Aggeus the Prophet vnto Zerubabell the son of Salathiel ruler of Iuda and vnto Iosua the Sonne of Iosedec the chief Priest saying ¶ In asmuch that the yeare moneth and day when this Prophecy was spoken be so diligentlye noted of the Prophete and also that in which kinges daies by whom and to whom it was preached is so diligentlye mencioned it makes muche for prouynge the trueth of the prophecie and that we shoulde the rather beleue it For they that will teach lies vse not so exactly to declare the circumstances wherein thinges were done least in examynation of the same thinges be proued contrary and they founde liers But chiefly this long time here appointed of xl yeares teacheth vs the pacience and long sufferaunce of god who wil not punishe so sone as we do a faulte but tary and looke for oure repentaunce and amendmente as he did here so longe beare the Iewes And also it setteth before vs the vnthankful disobedience and slouthfull negligence of gods people whiche after so mercifull a deliueraunce and bringing them home againe from Babilon to their owne countrey from whence they were led prisoners by Nabuchodonozor had so longe and manye yeares left of the building of that house which God willed them so straightly to restore and the good King Cirus had giuen them liberty to do the same and restored their old ornamentes to doe it withall And in them also we learne our owne slouthfullnes to the fulfillinge of gods lawes For of our selues we be no better then they nor more diligēt in wel doinge except God stirre vs vp by his vndeserued grace The Iewes for their disobedience to god and his Prophetes preachinge his worde according to the Prophecy of Ieremy had their country spoyled their Citie Ierusalem burned their Temple destroyed they them selues were manye killed some for hunger in the besiege of the Citie did eat their owne children or donge and the rest were led prisoners to Babylon by Nabuchodonozor and there kept three score and ten yeares in great bondage After these years ended by the good king Cirus they had lycence in the first yeare of his reigne to go home and build their temple as manye as would and all other might freelye aide them with monie toward that great costly woorke Some good amongst them but fewe in comparison as Zorobabell Iosua Nehemia Mardocheus and other whose names are rekened in Esdras toke in hande to be Captaines of this worthye worke and after they came to Ierusalem they builded an altar to serue for to make their offeringes and their sacrifices on vntil the time that the Temple was builded The first and seconde yeares of their comming home to Ierusalem they were some thing diligent about their building and laide the ground worke of the temple But after partlye for complaintes of the rulers in the country whiche were straūgers and placed there longe afore by Salmanasar had accused them to the king saiyng if they were suffered to build their Cytye they woulde rebell as they were wont and paye no more taxes and partly for slouthfull negligence of them selues they left of buildinge vnto nowe this seconde yeare of Darius God sent this his Prophet to stirre them vp to their worke By this we may learne that when we lye longe on sleepe in sinne we can not wake vp our selues vntil God stirre vs vp by his Prophetes his word or holy spirite For Dauid after he had committed adultery with Urias wife and caused her husband to be slaine laye without remorse of conscience without repenting for his eull doinges or asking mercy vntill the Prophet Nathan came and rebuked him for the same Therfore let vs not lightly regarde the warninges of God sent vnto vs by hys preachers but thankfully embrace them praisinge his holye name that not only he hath so paciently borne vs so long and not sodenlye destroyed vs walowing in sinne and forgettinge him without repentaunce but now lastlye hath called vs by the preachinge of his worde and restoring his gospel by our gracious Queene to a new life which god graunt vs for his Christes sake The Iewes had now lyen after their cōming home almost xl years not regardīg the building of the temple wherfore God mooste louinglye sente his Prophete to warne them of their dutye rebuke them of their negligences and stirre theym vp earnestly to go about that worke And although the counting of these yeares be harde to count and are diuersly reckened of diuerrs men because they would make the greke Histories to agre with the scriptures I shall let all other Histories passe because they be to troublesome and folow that onelye whiche the scripture teacheth for that is the easiest and plainest to vnderstande and without al doubt true In Iohn we reade that the Iewes asked our sauior Christ what marueylous signe he would worke to perswade theym that he might do suche thinges as he did And he sayd to them distroye ye this temple in thre dayes I wil build it agayne He spake of his owne body whiche he would rayse vp the third day after they had putte him to death but they vnderstoode him of that greate costlye solēne Tēple of lyme stone whiche nowe they were building and therfore said Fourty six yeres was this temple in buildinge And wylte thou buylde it in three dayes Here we se howe longe this temple was in buyldynge althoughe some expounde thys place otherwise yet this is not ment that they were contynuallye workynge on the same so longe for partly they were forbidden and stopped by the Kynges that ruled after Cyrus and partlye they were negligent and carelesse for it but that there were so many yeares from the beginninge of that worke vnto the finishing of the same In the second yeare of Kinge Cyrus whiche was also the seconde yeare of their returninge home to Ierusalem from Babilon they layd the foundacions of the temple In the second yeare Darius as this presēt place teacheth they are willed by Aggeus to take in hand their worke againe ▪ And in the sixt yeare of this same Darius they finyshe it so that from the seconde yeare of Cyrus vnto the sixte yeare of Darius must be .xlvi. yeares wherein they were building as S. Iohn sayth This was a great negligence of Gods people and vnthankefulnes so long forgetting the building of the temple and their duty to god after so mercifull and late restoring them to their coūtry but this all our croked nature bent vnto except God do not onelye begin the good woorke in vs but also continuallye leade vs in the same to the ende Therfore haue we neede to loke diligentlye vnto our selues pray that god would not turne
profitable coÌ„fortable remedies for thesame God is here so good to his people that he makes them Iudges them selues and mistrustes not the cause but if they woulde consider it wel it woulde moue their harde hertes therefore he sendes theÌ„ not to any strauÌ„ge Iudges but biddes them be Iudges them selues waye it wel first and than iudge for the thinge of it selfe is so playne that if they had not altogether ben blynd they should in the middest of these plages haue perceyued gods anger and theyr own wickednes neither of whiche they hadde yet worthely considered Ye haue sowen muche sayeth the Prophete and broughte into your barens but litle ye haue wrought and toyled ye haue spared no laboure thinkinge to haue enriched your selues therby and filled youre barens but all was in vayn for ye sought not first to be reconsiled with God which ye oughte to haue done and fulfilled hys wil and not youre owne The earthe is the Lordes and all the plenty on it and it obeyes the will of God in seruinge him and geuing her fruites to them that loue the Lord their God and not to them whiche disobey God that made and rules bothe man and the whole earthe Let the gredy charle thinke than that though he be the owne of the lande fielde by mans lawe yet he is not the Lord and maister ouer him whome the earthe will obey in bringinge foorthe her fruite Let hym dygge dyche and velue weede stone harowe plowe sow mow clot and role roote vp trees busshes water hedg â–ª and waterforow or what other thinge so euer he can deuise to make the grouÌ„d fruitfull yet there can no fruite growe nor increase come but by the gift and blessinge of the liuing Lord. It is written of kynge Kauntus king of this Realme that as he was standinge by the water side after a great rayne marking how the water did ryse by leasur so it increased that it wette his foote where he stode and he beinge so proude in his hert that he thoughte what soeuer he saide euery thing woulde obey streight commaunded the water that it shuld ryse no further nor wet his maisters fetâ— any more But whan he sawe that the water rose styll and would not obey him but raÌ„ne into his shoes he perceiued his folishnes and coÌ„fessed there was an other God and kyng aboue him whome the waters would obey so shal all gredy churles well perceiue when thei haue wrought theÌ„ selues weary gotteÌ„ litle yâ— all increase comes from the Lord not of them selues For Dauid sayth the promocion comes neither from the East nor the West but the Lord is iudge It is not the waye to ware ryche to get much but too get it rightlye for it is better saith Dauid to haue a litle righteously gotten thaÌ„ to haue the greate ryches of sinners nor it is not the wai to be filled to gather much together but thaÌ„kefully to take and vse that litle which thou haste and be content therwith These ryche gluttons whiche the Prophet rebukes here did eate drink so wel â–ª so costly so finely so much as they could deuise yet they were neuer full but the more they dranke the dryer they were one good feast prouoked an other theyr studye was how to fyl their gredy stomakes A dronken man is alwaies drye accordinge to the Prouerbe a glottonous appetite is neuer fylled but the more daintely he is fed at one meale the more desyrous is he at the next All gredy affections of mans hearte are vnsatiable if they be not brydeled with the feare of God And the wai to rule them is not to folow their lustes and desires but to kepe them vnder and not let theÌ„ haue their full desire The Dropsy desires drinke drinke increases it so euil desires if thei be folowed they increase and in refraining theÌ„ thei decay Crescit amor nuÌ„mi quantum ipsa pecunia crescit that is to saye as thy money increases so does the loue of it Therefore if thou wilt haue thy meate to do thee good thy driÌ„k to slake thy thurste take it soberlye with thankesgeuinge at gods hande acknowledge it to be the good creature of god gâ—â—uen to noorishe thy necessitie and not too fyll thy beastly appetite So saincte Paulâ— saieth whether ye eate or drinke or what soeuer ye doe doe all to the glory of God as though he shoulde appointe how 〈◊〉 a man shoulde eate and drinke that is 〈◊〉 saye so much that the mynde be not maâ—â— sluggish by cromminge in meate or pouringe in drinke that it can not lift vp him selfe to the praysinge of God Therefore he that eateth vntyl hys bellye ake or that he lye downe to slepâ— that he can not prayse God whiche hath 〈◊〉 hym or he that drinkes tyl his eyes water or his tunge beginne to swarue sweaâ—e stut or prate he doeth it not too the glorye of God whiche is hys duty nor to the nourishinge of his weake body which is lawfull and necessari but he kindles suche an vnnatural heate in his bodye that it sturres vp his appetite to desire more than it shoulde and is not content with inoughe and that he called here not to be filled nor satisfied in eatinge and drinkinge or els it ouercomes the stomake and is vndigested and fylles the bodye ful of sluggishenes makes it vnlustye and vnmeete too serue God or maÌ„ not noorishing the body but hurtinge it and laste of all castes hym into many kyndes of incurable diseases desperate deathes Loke the ende of the ryche glutton in the Gospel feastinge euery daye with hys brethren and at lengthe cast into hel fyre without hope but the poore begger Lazarus that was content to gather vp the croÌ„mes if he might haue had them which fell from the gluttons table was carried vp by Aungels to the bosome of Abraham to ioye without ende Daniel taken prisoner to Babel beinge but a boy hauinge a fyne dyet and costly meats apointed for hym by Nabuchodonozor the kyng frome his owne table because he was born of the kyngs stocke desired his Tutour to geue him course meate browne breade potagâ— and water but when his Tutour sayde he durste not because the king had geuen coÌ„trari coÌ„mauÌ„dement if he through eatinge suche course meat shoulde not be so wel liking as his felowes than the king woulde be angry with hym Wel sayde Daniel proue me but .x. dayes if I lokâ— not so wel and lusty as my felowes than I wil desire no more but god blessed him and his meate so that he was so well fed as they whiche had all daynties as lusty as healthful wel liking as his felowes For except God blesse thy meate and geue it strength to fede thee except God streÌ„gthen thy nature to digest thy meat thee to take profit of it either it shal
first verse coÌ„taines generally that whiche the verses folowinge declare by particulars The pride violence iniuries wrongs and robberies that thei shewed toward their brother Iacob be the causes of this their destruction Iacob EdoÌ„ are not here taken for the two brethren the sonnes of Isaac but for the hole seede stocke posterite chyldren and issue borne of them bothe so that as hatred began in Esau against Iacob in their fathers lyfe yea in their mothers wombe in so much that Esau persecuted his brother Iacob to deathe so sore that Iacob was caused too flee to his vncle LabaÌ„ so the hatred persecution enemite did coÌ„tinue in their children vnto this time was fulfilled that the Prophet speakes of here whan the posterite of Esau was vtterly destroied And this is comfortable both for the long sufferinge of God afore he doe extremely punishe and also a true profe of his iustice that although he do differ his punishing long yet he is a righteous iudge and will come at the length and be auenged on his enemies and deliuer his chyldren that haue ben so loÌ„g oppressed vnder their enemies Therefore as the good nede not to be disscouraged as thoughe their God cared not for them so the wicked shall not triuÌ„phe as though they might do what they list God woulde not call them to a count They had thus persecuted Iacob and his posterite aboue a thousande yeare that continually afore thei were destroied and coulde neuer be satisfied of their crueltie therefore partly too stoppe their raginge and bring them to the knowledge bothe of God them self partly to feare other for folowinge the like exaÌ„ple if they shoulde be vnpunished but specially for the crying of the poore oppressed people whoÌ„ God takes in to his custodie to be their tutor the Lorde will rise to shewe him selfe glorious mighty and merciful pull doun his enemies deliuer his oppressed as Dauid sayes for the misery of the poore and the sighinge of the wretched I will rysâ— says the Lorde c. Why should Gods people than be dismaide whan they be persecuted seinge they haue so mighty a iudge that canne and will deliuer them whan it shall be metest for his glorie their comfort Refer the vengeaunce to me says the Lorde and I wil reuenge it Let vs therfore submit our selfs vnder his handes patiently loke for his coming for no dout he will come When Moses led the people through the wildernes and came nere the boundes of Edom he asked licence to passe throughe their contree kepinge the high wayes hurting them in no behalfe in so much that they woulde paye for the water that they draÌ„ke but they more like no men then cosins cominge of the same stocke and father beinge not contente with this churlishnes to denie theym passage threatens them forther that if they wold not passe by all their countrie not once be so bold as to entre within their coastes they would by and by feight against them with all their power So Moyses to kepe peace ledde the people by a great compasse round about and what sayde God to this did he bid destroy them No but cleane coÌ„trarie he bade them not to feight agaynst them not onely theym but he sates vnto them thou shall not harme EdoÌ„ because he is thy brother Note here the patience longe suffering of Goddes people that wolde not once attempt to reuenge such displeasures vnkindnes and iniuries done vnto them and againe note the churlishnes of feined frends hypocrites and dissemblers whiche will shewe no gentelnes to Gods people though they maye do it withoute their hurte o displeasure of anye man Is not the worlde full of suche vnthankefull vnkinde and vnnaturall folke at thys daie S. Paul complaines of suche as caste of all naturall affection that shoulde be amonge men as whan thei whiche be all of one house stocke and kindred comen of one great grandfather or auncetors bee so cruell one againste an other the nature whiche workes in bruiâ—e beastes hays no place in them one to loue or help an other he calles theÌ„ Sine affectu as though he shuld saye if nature canne not worke nor moue them whiche moues stoones trees herbes and beastes what hope is there that the Gospell whiche is so farre aboue and contrarie to nature should take any place in them So sainct Paull calles theym whiche doe not prouide for theym and theirs wors than infideles Therefore it was necessarye some greate plague too fall on this people that hadde so ferre forgotten nature that they woulde not let theym passe throughe their countrie nor drinke of their waters which thei would paye for But this is the merke betwixte Gods chyldren and the diuels the Gospeler the papiste the true christian an hypocrite that the one will suffer wronge doe good for euyll praye for theym that hate hym bee contente wyth a lyttell not murmuringe but the bloudy papiste is proude cruel murtheringe oppressinge the innocent merciles hatinge withoute reconciliation euer sekinge to hurte that thei maye liue like lordes of the lande idel bellygods What a comfort is thys for Goddes poore afflicted people â–ª that although God doe longe suffer them to bee vexed of their enemies yet he wil not suffer them to be ouerwhelmed but he will vtterly roote out the wicked whan he beginnes to execute his iustice on them He that touches you says God to his people by the Prophete Zacharie touches the appel of myne eye What parte of man is more tender than the eye or whiche parte doe we take more care for than that yet if the eie be sore or dimme of sight we will laye sharpe bytinge waters or pouders in it to eat oute the webbe perle or blearednes so will God although he loue his people so tenderly lay sharpe bytinge salues purging medicines corrosines lauÌ„cings lettinge bloude yea and cutte of rotten membres lest the hole body perish or rotte awaye But all that is for fatherly loue to driue vs vnto him to make vs weri of the worlde to purge carnall cares eat out the dead rotten phantasies of our mindes let out the brused bloude or cut awaie by death some for the example of other too strengthen them boldly to confesse the truth and glorifieng of his name by suche concâ—nstant witnes of our weake natures A littell worldly shame as it is thoughte of worldly but not godly men maie light on Gods people for a time but euerlastiÌ„g shame shall confounde their enemies for euer afore God A short temporal punishment maye greue Gods chyldren for a tyme but their haters shall bee vtterly destroyed for euer The Israelites were asshamed for a time in their captiuitie whaÌ„ Esau ioined with Nabuchodonozor to destroi them yet afterward were brought home agayne but now shoulde these bee vtterly destroied for euer without recouerie The Philistines for a tyme made the
iiii Rom. iii Rom. vii Roma i. Math. xi Iohn v i. Ioh. ii Law Gospel Cala. iii. Math. ii Alexander Sin must be rebuked in al estates Esay i. iii. king xvii Ezech. iii. Disdaine not to heare and learne of the simplest Iohn xviii paul ii Papistes chauÌ„ge witâ— the world The elder must not disdain to learne and heare his fault of the yonger Rom. iiii Luk. xxiiii Acte xviii i. Timo. 4. Galath ii Iudith 8. ii Reg. xii 4. Reg. xx Mercy is ready to al repentant Ierem. iii. Reuel iii. Ministers muste not thrust themselues in office Psal. cxi i. Ihon iiii The Lawe is to be preached Gala iii. Iob ix Feare goes before and loue foloweâ— Psal. xix Feare for loue feare to escape payne Feare is lyke the thunder Worldlines decayes the mynistery The preachers office is worshipfull Aungel Preachers be aungels Reue. i. ii Marke i. Fphe vi Stuardes i. Corin iiii Math. xxiiii Mark xiii Porters Lyght Salt Math. v. watchmen Dogges Esay lvi Mathew Math ix The law is firste to be taught and then the gospell Math. i i. Actes iii. Gene. xlvi Goddes helpe promised stireth vs vp to enterprise greate things Exod. iiii Iudg. vi Math. xxviii· Iohn xvii Rom. viii Actes xvii The text Roma xiii Sin is a slepe and death of the Soule The law kils the Gospell quickens Esay lviii Pro. xxix Preching is most necessarye Math. iiii Eccle. vii Roma x. ii king xii iiii Kin. xxii Galath ii ii Chro. xiiii To heare preaching all men ought Philip. iii. Math xxv i Tim. iiii Titus iii. â— King xii Actes â–ª xv The Pope erres The ciuil ruler is aboue the Priestes They that buyld not the Lords house slepe in sinne Math. vii and xxâ— iiii Kin. xviii â—i Cor. ii Preachingâ— maketh vs new meÌ„ of coward◠〈◊〉 Esdre v Actes ix Iohn iii and xix Psal. xix God is longe suffring Esay lxv Faithfull loue seekes no delayes i. Kinge xvii Scripture is necessarye for all men no cause of euill The Text God sendeâ— preachers to theym that serue him â–ª Al thinges to saluation are geuen to al sortes of men â—n lyke Ephe. iiii How authoritie began Esdra iii. Diuers good affections in religion â—he crosse must be born strongly though it seme long Psal c.xxxvii Math. xxiiii iii. King vi iii. King x. The diuersity of the Popes Church and Christes ceremonies Actes xv Luke xvi The text They that haue fallen most ar most to be comforted Mark xvâ— â–ª Absolution It is one faith by which wâ— are receiued 〈◊〉 gods peoâ—â—â— which 〈◊〉 grow 〈…〉 of 〈◊〉 by 〈◊〉 we be 〈◊〉 and 〈◊〉 in al â—orâ—â—â— men Let vs workâ— and the profit commit to God i. Cori. iii. xvâ— Math â–ª xiii â— Cor. i. Luke xvi i. Ro. xiâ—â—i iiii Reg â–ª vi Deut. xviii Math. iii. Christ promised was present With oure fathers before he was borne Esay ix i. Cor. x. Esdras vi That which the father had is 〈◊〉 saide to 〈◊〉 the childreÌ„ Hebâ—â— vii Roma v. Mercy receiued afore time is an argument of like to be showed in trouble to come or present The holye ghost is promised to the builders Iohn vi Iohn xiiii Iude. vi Esay xi i. Tim. i. Math. x. i. Cor. i. Psal â–ª c.iiii. Rom. x The text Great trouble for christ is ioy to the good and though it be long it semes shorte but the euyll be vexed sore at it Deu. xxxii Esay i. Roma â–ª viii â–ª Luc. â—â—â— â–ª Mat. xxiiii â–ª Luke ii â—say xlviii Math iâ— hon vii Actes iiii Math xiiii Luke â—xii â—â—h xxviii Actes iiii Act. xxvi xvâ—â— â–ª Papistes feare the Gospel â–ª in dedes deny Christ â–ª Math. x. Psal. xâ—â—â— â–ª Persecution increases the Gospel boldeneth men Ciuitate liber xxii cap. vi Actes v. iiâ—â— Actes ii iiii Actes xvi Psal. x. No doctrine hath ben generally receyued but the Gospell Psalm ii None can bee excused by ignorans Roma i. Anthony The creatures of God are rather lay mâ—â— bookes the ymages Christ is desired of al good men Luke ii Luke i. Luke â— i. Corin. i The glory of Christ in hys Churche Actes ii iiii Actes viii The Text. God will not see his buylders want If we beleued all ryches too be the Lordes we wold neyther get them wrongefullye nor spend theÌ„ wastfully No degree by alowed vainti too waste hys goods Luke xix and .xvi. Lâ—ke x. â— Psal. lxxiiâ— Iob. xxi Iere. xiâ— Abac. i. To refer al to Goddes wysedom staies the minde in all trouble i. King â–ª iii. Iob. i. Esay lix Math. vi iii Reg. xvii Exod. xvii â–ª Ihon. ii iii. Reg. xvii The faithfull can not lacke necessares iiii King vii Roma viii what thinges make a teÌ„ple to please God best Esdras ii Luke ii Ephes. ii Ihon. xvi Ihon. xiiii Esay xxxviii worldly peace is moste greuous â–ª in persecution the conscience quiet Exo. xxxiâ—ii The Text. Mala. ii Priestes shuld be learned in the scripture Timo. i. Similitudes be a good kiÌ„d of teaching ii Reg. xii ii Reg. xiiii i. Esdras x Nehem. v Synne defiles those thinges that God him self commaundes Esay lxvi Psalm xl Holy flesh Popes haue no scripture for their halowing of thinges Nothing halowed by the Popes tradidicion can halow an other thinge Christe onely maketh vs holy onely hath the fulnes of holines i. Cor xii Ihon â–ª iii â–ª i. Corin. i. Math. xxiii i. Corin. â—ii Holy Synne defiles not onely the man him self but euery thing that he doth and all that vse hyâ— company Num. xiii Leuit. xiii Eccle xiii i. Cor. xv Psal. cix i. Cor. x. The lyfe of the wicked is all holly dâ—fyled i. Cor. xiii Ihon. xiii We bee not madâ— righteous by woorâ—â—â— properly Luke vi Gene. iiii The woorke is good for the mans sake 〈◊〉 i. ii Titus i. Româ— xiiii Synne condeÌ„nes but good woorkes saues not Roma vi i. Cor. xv ii Timo. ii Euil compani is to he auoyded iii. Reg. â—â—i Deutero â–ª vii Iudge xvi Math. xii An euil minister makes not the Sacrament or word euill i. Cor. xi Math. xxiii i. Corin. i We maye not communicate at Popish masses Baptisme of Papists is not so euyl as the masse yet faythfull ministers are to be preferred to baptisme Ezech xviii â–ª i. Reg xv Disobedience to God defiles all our doynges Gods commaundement must be kept withoute excuse The Text. Gods doynges shoulde teach vs whether they be good or plages We can not worthely coÌ„sider Gods plages withoute a speciall grace Gods doyngs are diligently to be considered i. Cori◠◠〈◊〉 â—i iâ— Luc. xvâ—â— Iames. v. Roma xv The plage of one is a warninge too the rest Iosua vii 〈…〉 iiii offeÌ„ders must be triâ—d punished that the plage maâ— cease Psal. cxlviii All thoughe God vse hys creatures in punishinge yet hee cals it his own dede Iob. â— Gods loue iustice the deuils malice mans crueltye apeare in one