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
or gettes it wrongfully layes it vp nigardly or els spendes it vnthriftely And in all his labour sekes hys owne profitte with the hurt of others therefore it is synne By this is also proued this great controuersy whether we be made righteous by woorkes or faith For if workes should make vs righteous then the good workes which an euil man doth should make him righteous But the Prophete saieth here that whatsoeuer the euyll man doth it is defiled Therfore the man must be good before the worke be good as our sauioure Christ saieth Eyther make the tree good and the frute good or make the tree euyll and the frute euil And as the frute makes not the tree good but shewes and geues it to be a good tree So it is in the euyl frute and the tree The soure crabtree makes the crabbes bitter and not the crabbes makes the tree euyll As the tree is so is his frute and as the man is suche is hys lyfe A good man out of the good treasure of his heart bringes foorth good thinges and an euyl man out of the euyll treasure of his heart bringes foorth euyll But the heart the man is euyll before the dede be euyll not in tyme but in the order of nature For as in a well spring looke what taste the water hath at the head of the spring thesame it hath when it runnes foorthe So if the heart of man be defiled which is the springe whereof comes hordom adultery murther and all other oure doinges the deedes muste nedes be nought which come oute of suche a defyled headde and springe So that if we wil doe any good dede we must be good meÌ„ trees before in Goddes sighte and election of God that our fruite and dedes mai be good For out of an euyll roote can not come good fruites God loues the dedes for the maÌ„s sake â–ª whiche doeth theym rather than the man for the good woorkes that he doeth As God looked firste at Abel and then at his giftes but to Cain his offeringes he loked not because Abel was a choosen vessel of God therefore God receiued his offeringes and Cains were not receyued because he was not of that number For as a scholemayster will take in good part the diligence that his scholers can do and if he see them put their good willes theretoo he wil beare with their faultes and teache them their lessons But to stubburne and frowarde he wil shew no gentelnes but cast them of So God with those whome he hath chosen in Christe before the world was made will bear with their infirmities and wyncke at their littell faultes teache them to do better prayse their well doinges and gentellye correcte their faultes But his enemies and outcastes because whatsoeuer they doe is hypocresye he loues them not but euen theyr prayer is turned to sinne and whatsoeuer they do is defiled because they be not graffed chosen in Christe Iesus as the wyse man saieth the wicked man and his wickednes are hated in like of God Thus the man makes the woorke good rather then the woorke makes the man good in Gods sight and iudgemente be it neuer so godly to the outwarde shew in the eye So if the heart of man and conscience be defiled it defiles the good creatures of God whiche otherwise be good and lawefull Sainct Paule speakinge of meates saieth all be cleane and laweful to theym whiche be cleane but to the vncleane nothinge is cleane but their myndes consciences be defiled For â—f a man eate but a pece of bread and thinke that it is not lawfull for him to do so he sinnes because he doeth it not of fayth and so the coÌ„scieÌ„ce wantinge fayth is defiled For whatsoeuer is not fayth is sinne and he waÌ„tinge true knowledge that God made all things to serue man nowe throughe supersticion and a defiled conscience serues that creature whiche shoulde serue hym and so defiles that whiche of it selfe God hath created holy cleane and mete to be eaten at al tymes with thankesgeuing All this comes by reason of sinful superstition in the man whiche not beleuinge the scriptures that all meates be laweful for all men at all times wantes faythe and so hath hys conscience defiled which defiles the meat whiche he eates Where as they commonly reason our euill woorkes condemne vs therfore our good woorkes saue vs this place of the Prophete teacheth the contrarie reason For all the Priestes in their general counsaill graunte that he whiche is defiled in soule defiles al thinges which he doth yet they denye that if a holy thinge touche an other thing vnholy that it maketh it holy also So that sinne hath greater strengthe to defile other thinges then goodnes hath to make other things holy Sainct Paule reasoninge of thesame matter teaches vs howe to conclude saying the rewarde of sinne is death and then he sayeth not the rewarde of vertue and good woorkes is euerlasting lyfe but he saieth euerlasting lyfe is the free gift of God Thus must we reason than bothe as the Prophete doeth here sainct Paule in thesame ease that oure euyll is more able too condemne vs then our goodnes is to saue vs. This shoulde also be a sufficiente warninge for vs too beware what companye we ioyne our selues vnto For sinne in one man is of so great force that it defiles all the company he is in Thus teaches sainct Paule euyll communication corruptes good maners The wickednes whiche is in these meÌ„ it crepes like a caÌ„ker which infects alwaies the next part vnto it vntyl it haue run through infected the whole bodye So the wicked neuer cease vntill they haue drawen vnto them all suche as kepe their companye What is a more daungerous thinge than too kepe companye with vnthriftes Haue not many which before they knew such vnthriftynes were sober and honest but after they haue ben tangled with suche euyll men solde house and lande some became beggers many hanged Haue not many honest yong men by keping coÌ„pany with swearers and horehunters become open blasphemers and geue them selues to al vnhappines So in companing with Papists and to please the worlde manye haue forsaken the truth which thei knew and profest and are become open enemies and persecuters of God and his people Did not Salomon fall too Idolatrie with marriyng Heathen wyues Did not God forbid marriage with the Heathen least they shoulde entyse vs to Idolatry Was not Sampson ouercome in keping coÌ„pany with Dalida What a proud presumptioÌ„ then is this to thinke I am stroÌ„g inough wise inough to take hede to my self in what company so euer I shal come For except you be wiser then SalomoÌ„ or stronger then Sampson thou shalt be ouercome as thei were When thou shalt sit amonge Papistes heare them blaspheme thy God and praise their Idolatrye howe canste thou escape
people of 〈…〉 it is not yet time too buylde gods 〈◊〉 And so because the rebuke is general 〈◊〉 all sortes younge and olde 〈…〉 learned and vnlearned they maye 〈◊〉 stande that it is their duties to build goâ—â— house what manner of men so euer they be What a comforte is this for the poor vnlearned man whan he heareth that 〈◊〉 refses not but requires takes in good woorthe that litle seruice whiche he 〈◊〉 and willes him to builde his house 〈◊〉 welâ— as the â—yche that he should not 〈◊〉 god loues not poore men nor 〈◊〉 are not able to serue him but he loue 〈◊〉 onelye the â—yths and learned and they muâ—â—â— serue hym Nor agayne he most not thinke I maye doe what I will God cares not for me noâ— he hath no worke for me to doe in his house It is in buyldinge Gods spirituall house as it is here with vs in oure buyldinges In buyldinges there bee maister Masons and CarpeÌ„ters which do deuise the worke drawe out the facion of it set their men on woorke there bee also some that fell trees cary stones bringe morter and make cleane the place c. So in buyldinge gods house there be riche learned there be poore and meaner learned but the lowest and meanest of al as he is the creature of God and made not him selfe soo god hath some woorke for him to doe and requires his seruice If he be not a ruler or a preacher yet he hath wyfe and chyldren whome he must se liue in the feare of god and that god wil require of his hand and though he be not maried but both lame blind yet he hath a body and soule which Christe dyed for and they be the house of God and temple of the holy Ghost which we should buylde and of that thou shalte make accoumpt He that hath receyued greater giftes hath a greater charge and more worke shall be looked for of him but if he haue no more but life in him and be not able to styrre any part of him neither hande nor foote yet god will looke that hys mynde shal be continually occupied 〈◊〉 prayer for him selfe and others that he 〈◊〉 no dronkard glutton c. and thynke noâ— but this is the hyghest seruice that the 〈◊〉 man liuing can do to god Such a louinâ—e god is our god euen to the poorest man lâ—uing that he geues him as wel as the rycâ—â— all thinges indifferently whiche shoulde bring hym to heauen as baptisme fayth â–ª hoope and charitie repentaunce prayer fasting auoyding whoredom theft murther anger c. all are as coÌ„mon as easâ—â— to come by or rather more easy for the poore then the ryche He disdaynes not but thaÌ„kefully takes the poorest seruice that 〈◊〉 least creature he hath can do so that he 〈◊〉 it diligently and willingly wil reward that litle so done as liberallye as he doeth the greater He that hath receyued muche shall make a counte of muche and he that hath but litle yet shall make a counte 〈◊〉 that litle But this is marueylous that where all sortes of the people were in faulte 〈◊〉 Prophet is sent by commission from god â–ª namely to Zerubabel the chiefe ruler iâ— the common wealth and to Iosua the hye Priest as though they had onely synned or they coulde or shoulde remedye thys matter What reason seemes this that when many do offende a few shal be rebuked when all the people be negligent the chiefe rulers both in Ciuil matters of the comoÌ„ wealth and the chiefe Prieste highest in matters of religion are blamed This is the hye wisedom of god the mans wyt can not attayne vnto and there is greate reason if it be wel considered why it shoulde be so God our heauenly father knowinge the crookednes of mans heart how readye we be all to euil hath appoiÌ„ted rulers in the comon wealthe too minister iustice punish sinne defend the right cause meÌ„ to do their dueties And in his churche he hath placed Preachers to teache his lawe to pul downe superstitioÌ„ Idolatry too styrre vp the slouthful negligeÌ„t to serue and fear him If either the one or bothe of these rulers be negligeÌ„t in their office the people which be alwais readi to seke their owne ease pleasurs fal froÌ„ god but god wil punish the ruler for their negligeÌ„ce that neither they did their duties theÌ„ selfs nor see the people doe theirs and thei shal be gilty of the sins of the people and partakers of their wickednes because it was done through their negligence in not punishing and seing the people do their duties bothe to god and man Speake to Zerubabell yâ— soÌ„ne of Salathiel ruler of Iehuda and to Iosua Whan God gathered his church 〈◊〉 â–ª he appointed Moyses and Aaron two â—â—â—thren to be the chief rulers of the people the one in religion and the other in Ciuil matters to teach vs that these two kinâ—â— of rulers be lawful and necessary in a common wealth that they should loue sticke together like brethren â–ª that the one with the woorde and the other with the sworde shoulde ioyntely buylde gods house pull downe Antichrist the Pope and set vp the kingdome of Christ. When the chyldren of Israel had committed idolatry in Baal Peor and fallen to adultry with the woâ—men of Moab Moyses in the name of god commauâ—des all the Rulers of the people to be hanged on gallowes againste the Sunne beâ—cause they did not their dueties in keping the people from such mischiefe To the preachers saieth Ezechiel thou sonne of man I haue made thee a watche manne to the house of Israel thou shalt heare woordes of my mouth and shew them from me If I saye to the wicked thou wicked thou shalt dye the death thou wilt not speak to him that he maye kepe him frome hys wickednes the wicked shal dye in his wickednes but I wil require his bloudde of thy handes but if he wil not leaue hys wickednes when thou tel best him he shall dye in his wickednes â–ª and thou hast saued thine owne soule because thou hast done thy duety in warning him By these punishementes we maye se that it is neyther the duety of Ciuyll rulers by what name so euer they be called to be negligeÌ„t in their duety or to set in an euill deputy for them to gather vp the profites that they may go hawke or hunte game or keepe whores for god that gaue theym that authoritiye will loke â–ª for a count for it of them nor that it is lawfull for Bishop Deane â–ª Archedeacon â–ª Prebendarie or Parson to set in a parish priest to make coÌ„iured water serue the people in a straunge tunge which neither he nor they vnderstande for by these meanes the people be not amended Hely hauing complayntes made to him of the vnhappines of his chyldren fell and brake his necke because he would
light of his word doth coÌ„fouÌ„d all such wicked foÌ„d faÌ„tasies as thei can deuise to fil their bellies maintayne their authoritie Churches be Gods schoole house the preacher is a schoole maister sent from God is teache vs his woorde we be his scholers and thyther must resort to learn oure lessons and his holy wil to amend our liues â–ª to make our praiers to him desiring mercye for our wickednes past and beg graâ—e and strength for that whiche is to come to thanke him for all his goodnes so mercifully poured vpon vs to receiue his Sacraâ—mentes and professe our fayth which wâ— haue in him For these causes must we haue churches as common places to resâ—â— vnto vse theÌ„ with such comelines as beâ—comes men professing Christ and not 〈◊〉 binde any holines to this churche or thâ— churche as though it laye in vs too maâ—â— holy or vnholy when and what we lust As sainct Maries in Cambridge was had inough to saye masse in for three yeaâ—â— space all that woulde not heare it musâ—â— be prisoned althoughe Bucer was theâ— burried but whan it pleased the Carnalâ— commissioners to saie it was not holy beâ—cause he laye buried there than the Heretike muste bee digged vp and burned 〈◊〉 their masses were woorth nothinge Aâ— other mighte lye still and not hurte theâ—â— masses though they were of his opinion The house of God nowe for vs left 〈◊〉 buylde is sometime called in scripture generally the whole company of Christians and sometime euery particular man as sainct Paul teaches Timothe how to liue in the house of God whiche is the churche and congregation of God the piller seat of truth And to the Hebrues it is writen you be the house of God perticularly also it is sayde to euery man doe ye not know that your bodyes be the temple of the holy ghosts and he that defiles the temple of God him wil God destroy Again ye be the husbandry of God and the building of god And sainct Peter saieth ye are buylt like liuely stones for a spirituall house of God This spiritual house muste be diligently buylded of vs and the buyldinge of thys house of wood and stone amonge the Iewes was a figure of this spiritual house buyldinge for oure dayes This is that whiche sainct Paule calles so often edifiynge or buyldinge one an other and that edification whiche he speakes so muche of in all his Epistles that is as much to saye as one to sturre vp an other to vertue and godlines For as the buyldinge goes forward and encreases by laying to one stone after an other and one poste or tree after an other vntill the house be finished So we by goinge forwarde dayly in the feare of God and godlines shal at lengthe bee â— meete house for God too dwell in This house is the bodye soule of man whiche must be buylt with dayly hearinge Godâ— woorde praier mercie faith with godly exercises as s. Paule saieth ye be cytezens with saincts of Gods house builded in the fouÌ„dacion of the Apostles the prophetes God because he would haue vs alwaies praying calling on hiÌ„ for his help hath so ordred the matter that this eartâ—â— house of ours wherin he dwels should alwaies be in building or repairinge that we should not be ydle and thinke we haâ— done our duty but euer desiringe him 〈◊〉 help forward the building of this his 〈◊〉 If we ouercome one euil affectioÌ„ straight waies rises an other after one teÌ„ptaâ—â— cometh an other the deuill neuer ceases to throw doune oure house Dauid saâ—â—th except the Lord build the house they labor but in vayn which build it Let vs doe all we can therfore pray the lord to further our worke the rulers with the sword defeÌ„d the good punish the euil the preachers with yâ— word the scholemasters by their teaching the fathers by bringing vp their childreÌ„ the maisters by correctioÌ„ of their seruaÌ„ts the peple in obeyiÌ„g their heads neighborly loue euery one defend true religioÌ„ to the vttermost of his power driue away the Pope his baggage and as occasioÌ„ requires guide the ignoraÌ„t rebuke croked stomaks ameÌ„d fautes in the feare of the Lord bring into the right way all such as run astrai that thei may be mete houses for God to dwell in Thus hath euery maÌ„ a part in bylding gods house but the greatest porcioÌ„ is lefte to euery man which is his own conscieÌ„ce to amend that he finds amisse in him self because euery man knowes him self best Great faultes onely do appeare vnto the worlde by rulers muste be punished but the priuy hid faults which euery maÌ„ knowes in him self for the moste parte for no man knowes all that be within him self muste bee corrected within him selfe by prayer sighinge repentaunce and asking forgiuenes Dauid saieth who knoweth his owne faults Lord clense me from my priuy hid secret sins spare thy seruauÌ„t frome other mens sins Thus must euery one him self seuerally and iontly altogether clime vp to the hils that is our lofty mindes cut doune the penishe desires of oure heartes though it be painfull also correct the hye minded whiche are called often in the scripture hylles and cutte doune the highe trees growinge on the toppes of them That is to saye to bringe into good 〈◊〉 the high men of the world whiche should geue good exaÌ„ple for the people to folowe and to punishe their fautes and rebuke them as well as the lower sorte They muste neither for feare nor flattery leaue theym vnpunished nor saye that is good which is euil afore God For as God haâ—â— geuen one lawe for all men highe lowe to liue after and like a righteous iudge wil punishe all that breake it So must al indifferently be punished here if rulers â— ministers do their duety that breake hyâ— lawes God hath geuen no more libertyâ— to sinne to the ryche than to the poore 〈◊〉 hath not willed th one to be punished and the other to escape but generally indifferently hath sayd to all that soule whiâ—â— sinnes it shal dye and in iudgemente ye shal regarde no person but iustly iudge yâ— whiche is iust neyther condeÌ„yne the poorâ— because he is poore nor deliuer the ryche because he is ryche So must the preacher tell euery man his duetye spare neither high nor low neither flatter the ryche for rewardes nor feare the mightye for highe lokes or bitter woordes for whan he does his worst he can not hurte thy soule but a litle punish thy body These are hard hyls to clim and croked trees to fraine meete for any worke yet it muste be done God requires this of euery mannes hande too bringe some thinge to the buylding of his house and according to his power And if we marke these woordes well we shal see our