A SERMON Preached before the Queen's Majesty at Hampton Court, the 19 of February last paste. By William james Doctor of Divinity.   printer's device of Henry Bynneman 
¶ Imprinted at London by Henry Bynneman. Anno Domini. 1578. Aprilis, 24.   

A Sermon preached at Hampton Court.  
Ezrae. 4.  
BUT the adversaries of judah and Benjamin, heard that the children of the captivity builded the temple unto the lord God of Israel.  
2 And they came to Zerubbabel, and to the chief fathers, & said unto them, we will build with you, for we seek the Lord your God, as ye do, and we have sacrificed unto him since the time of Esar Haddon king of Asshur which brought us up hither.  
3 Then Zerubbabel and jesua and the rest of the chief fathers of Israel, said unto them, it is not for you, but for us, to build the house unto our God, for we our selves together will build to the Lord God of Israel as king Cyrus the king of Persia hath commanded us.  
GOd that first created man to his own image, and placed him as Lord of Paradise, that after his fall recomforted him, that the seed of the woman should bruise the Serpent's head, that with most gracious promises blessed Abraham and his posterity, that led his people through the wilderness by the hand of Moses and Aaron, that sent them faithful judges and zealous Priests, to execute justice and maintain truth, that after long contempt of his merciful call (by many of his Prophets) gave them over to be schooled by the king of Babylon, that suffered their temple to be razed, and themselves most miserably to be entreated: that God that at no time can forget his faithful people, but remembreth them when they are in trouble, and rescueth them in the perilous time, because he will not suffer Virgam peccatorum super sortem justorum: Psal. 100 at once worketh three strange wonders.  
first he inflameth King Cyrus with an earnest desire, not only to dimisse the people held in captivity, but also to restore unto them all such vessels & treasures as Nabuchadnezer had before taken out of the Temple.  
Secondly, he raiseth up three notable guides, three excellent and rare men, for the preservation of his people now after their return from babylon, Zorobabell, Ezra, and Nehemias.  
Thirdly, he encourageth the people with all earnestness to travail in the work of the house of God, so that neither the weariness of the captivity which they had endured, nor the true service of God of a long season unfrequented, nor the pleasures which Babylon offered, could once withdraw these weak and feebled persons.  
The sum is, the snare is broken, Israel is delivered, Zorobabel, Ezra, Nehemias, the people all apply their business, desiring in heart no one thing so much, as to erect the Temple of the Lord to advance the glory of their despised God. But see, the adversaries of judah & Benjamin came not of any conscience, but craftily to supplant these workmen. It so falleth out, that if God have a Church, the Devil, if he cannot hinder it, yet will look to have an oar in it: if Moses work wonders, Pharaos' soothsayers will use an apish imitation. The Apostles, Peter, Paul, Barnabas, shall no sooner testify the truth of jesus Christ, than Simon and Elymas the sorcerers will be at inches to pervert the right ways of the Lord. If Paul preach at Athens, or at Ephesus, then shall he surely find either stoics, Epicures, or jews, or some sect of miscreants ready to miss-lead God's people. The envious man that when the servants sleep soweth tars to choke the wheat, that plucketh the word of God out of the hearts of the hearers ne crederent & seruarentur, that sometime like a roaring Lion seeketh whom he may devour, and at another time, can turn himself into an Angel of light, that so shook that consciences of Cain & judas, that they thought their sins greater than could be forgiven, & that so cunningly bleared Saules eyes with the counterfeit shape of Samuel, and made Ananias and his wife to lie to the holy Ghost. That man of sin, as a Spirit saw the intent of Israel, and as an enemy by all possible means goeth about to hinder the building of the house of God. The devil and the superstitious Samaritans saw, that so long as King Cyrus favoured the jews, and the re-edifying of the Temple, that so long it was unpossible openly to hurt them, or hinder it: and therefore now after that frowning will not serve, he useth a far more cunning shift, he beginneth now to flatter and speak fair. You have a long time endured trouble, your treasure is wasted, your bodies weakened, the work is heavy, your strength is feeble, the charge great, your substance small: we zorobabel, and you the rest of the chief of Israel, we will join with you in this work: distrust us not, for we seek the Lord your God, as you do, and we have sacrificed unto him since the time of Esar Haddon, which brought us up hither. Whom might not these sugared speeches have deceived? we will build, we seek the Lord with you, we sacrifice to him as you do. But that God that even in that same hour instructeth his what to answer, and that hath left to his servants judgement to discern the spirits whether they be of God or not, here in a trice, teacheth zorobabel, josua, and the rest of the Elders to answer: It is not for you and us to build together.  
I will not stand here to discuss why this Book, and the next of Nehemias are accounted Canonical, neither why the other of Esdras are refused. I purpose only at this time briefly to rest on these two points: the adversaries coming: and Zorobabel, jeshua, and the rest of Israelles rejecting of them. Of these that I may so speak as may redound to god's glory, I most humbly crave your Christian aid in earnest prayer.  
These jews now returned from seventy years captivity, and now in hand with re-edifying the house of God, and desirous every man to abide by his tackling, at the first are set upon with these subtle Samaritans: Let us build with you: this they said, intending nothing more than indeed to pull down. They saw thus much with Scribes & Phacifies, that as if new Christ were suffered to grow up, that then all the people would go after him: and that if Paul might be allowed to preach at Ephesus, that then Diana should have a great down fall: so if the building of the temple might go forward, that then the Idols of Samaria would be but little set by.  
There are in these superstitious Idolaters two things worth the consideration: their consent & agreement universally to hinder Zorobabel and the rest: and that in these words, let us build etc., when they intended to supplant. The other is, their lying Hypocrisy, we seek as you, we sacrifice as you: and first it is strange to see the agreement of the godless. Against true Mycheas, the whole rabble of false prophets prophesied good to king Achab. When the people wanted water in the wilderness, the text saith: convenerunt adversus Moysen & Aaronem. joshua 11. Against Israel both jabin king of Hazor, and jobab king of Madon, and the king of Shimron, and the king of Achshaph, and the kings that were by the North in the mountains, the Canaanites both by east and West, the Amorites, Hethits, I●busits, Phorezites, with all their host as the sand in the sea shore for multitudes pitched to fight against Israel.  
The kings of the earth stand up, and the rulers take counsel together, against the Lord and against his anointed: Manasses against Ephraim, Ephraim against Manasses, and both against judah. pharisees against Saducees, Saducees against pharisees, and yet both against Christ.  
Herode against Pilate, Pilate against Herode, and yet in Christ's death ●ch is reconciled to other. These Samaritans were of diverse sects, and yet all against the building of the temple.  
Among all the false Prophets not one to take Micheas part, nor among all the people, one to answer for Moses, nor among all the kings any one that favoured josua, not one Pharisie, not one Saducey, to assist Christ, not so much as one Samaritane, to set forward the building of the temple.  
I say with Tertul de prescript: Nihil enim interest illis, licet diversa tractantibus, dum ad unius veritatis expugnationem omnes conspirent: It skilleth not how diverse matters they entreat of, so long as they conspire all together to the rooting out of one Truth. Ravening Wolves although each will tear other, yet every one seeketh the slaughter of the Lamb.  
Greedy Kyghts albeit they will fiercely fight for their prey, yet all seek to kill the Chick.  
Common robbers, although every one thinketh an other to have too much, yet none will suffer the poor true man to scape scotfree. Light and Darkness, Christ and Belial, Heaven and Hell can never agree together.  
These superstitious conspirers against judah & Benjamin, show to all christian princes, to all good magistrates, to all faithful people, what they are to look for at the hands of this world: if not open resistance, yet false undermining: if in one hand fire of zeal, in another water of discourage: in one hand bread to comfort, in the other a stone to strike: if honour in lips, yet dishonour in heart.  
If whatsoever things be written, are written for our instruction, if all that have ever attempted reformation of God's house with Zorobabel, have been troubled with Samaritans: if the first Abel in his sacrifice with a bloody Cain: if Daniel with false worshippers: if all the true Prophets, with many false Prophets: if john Baptist with a generation of vipers: if Christ jesus with Scribes, pharisees, and Saducees: if the Apostles, with jews, Stoyckes, and Epicures: if Constantine the great with Arrius: if Theodosius with Macedonius and Nestorius: if Marcian with Eutiches: if the Children of this world be in their generation wiser than the children of light: if those that seek to please God shall be sure to offend men: then surely hath Zorobabel no cause to marvel at the strange conspiracies daily practised against Christ and his Gospel. What though they fret and fume? what though they appoint holy leagues and name their generals? Let them seek to make havoc of the flock of Christ, & like wild Boars to root out the vine jesus, and that the name of God be no more named: yet as long as he that dwelleth in heaven laugheth them to scorn, so long shall David with his sling brain goliath, and little Gedeon with his goad, and Samson with his jaw-bone slay thousands. Better is one that feareth the Lord, than a thousand wicked, and greater is he that is on our side, than he that is against us.  
Let them term us Heretics and schismatics, yet with that which they call Heresy do we worship the true God of our fathers: Let them blaspheme us, and speak all evil of Zorobabel: well, let losers have their words, they have lost a great part of Christendom (the lords name be praised, he hath won them to himself) let us pray, Confirm this O Lord that thou hast wrought in us, that thy ways may be known upon earth, thy saving health among all nations.  
Let them now put in practise their late Tridentine advise, let the Devil be much madder than heretofore, leffe there be more trouble under the gospel than under ignorant popery: for why? Apoca. 12. Woe be to the inhabitants of the Earth, and of the sea, for the Devil is come down and hath great wrath, knowing that his time is but short, his practices are disclosed, his visor is plucked off, his blind Ceremonies are all abandoned, his Locusts, his Grasshoppers, his Monks, his Friars, are all swallowed up.  
He that doth evil, hateth the light, the thief can not abide the candle, his gold is but copper it cannot abide the touchstone, his gauled back may not be touched without winsing, his bleared eyes can not abide the bright sun beams of Christ's Gospel. At the beginning it may appear, what bloody conflicts he raised by his ministers, as the shedding of Innocent's blood, as the corporal possession and vexation of many with unclean spirits, of privy hindering, (as bear) of open withstanding (as to Elyas, jeremy, Mycheas, and others, john Baptist, Christ jesus, his Apostles, yea & in the primative church in ten bloody persecutions, and all this) until he had filled himself with the reproach of God's Saints. But after that this adversary had (as it seemed) gotten a little victory, & had obscured (with a foggy mist) the clear light of the gospel, and as the God of this world ruled in the children of unbelief, without check or controlment, than had he leisure to lull the world asleep in reachelesse security. Then raised he up strong illusions, of the lives and deaths of Saints, of wonderful miracles wrought by their relics, of goggling eyes, of salt tears from dead stocks, of strange operation, of strange bloods, of the unsufferable pains of purgatory, of pilgrimages, of walking spirits, of ugly and fearful ghosts: yea and in the latter age, of Hob-gobblin, of Robin goodfellow: very startlebugges, very scare crows: and with these his practices bewitched he all that drunk of the cup of his abomination, by the space almost of seven hundredth years last past.  
But after that it pleased God of his great and rich mercy to take the candle from under the bushel, and to draw that two edged sword of his word, that divideth between the bones and the marrow, than was that man of sin revealed, them was the Babylon laid waste, his kingdom them draweth to an end, his Empire is abridged, a stronger man possesseth the house. His rage and fury is therefore the greater, especially now that he seeth that the days are shortened for the elect sake, he now bestirreth himself, for he knoweth his time is but short.  
Isod●r. lib. 1. de summo ●ono. T●nto crudeliùs persequitur, ut qui se damnandum novit, ut sibi socios multiplicet quibuseum gehe●nnae ignibus addicatur. He persecuteth so much the more cruelly, that as he knoweth himself sure to be damned, so he may multiply fellows, to partake the pains of hell fire.  
He that in old time began with deceit, he now endeth with deceit, he began with blood, he now endeth with blood.  
He that made Adam to loose Paradise, he maketh many to forsake their own native country: him for an apple, them for less than the paring: he that made Adam disobey God, he maketh them to disobey the Lords anointed: he that made Lot's wife look back to Sodom, he now maketh old English beldames to return after, xix. years preaching of the Gospel, to the loathsome puddle of Popish trumpery: He that in old time by the blood of the Lamb was overcome and dispossessed of heaven, he by a drop of blood is content to take possession of his witches and Sorcerers here on earth: He that in old time shed the blood of innocent Abel, and prepared hot fornasses for God's faithful servants, he at this day raiseth up bloody massacres and fiery inquisitions, and why? but because his time is short.  
Where the Gospel is preached most diligently, there doth the Devil rage most furiously, and like a good Captain endeavoureth by all means to re-edify those walls that the word of God hath battered down, and to renew that old Adam, that by the spirit of God is put away, and (as one said) Accounted all time lost that is not spent in some virtuous exercise: so the Devil accounteth all time lost, that is not spent either in vering, or withdrawing from God the children of God: and why? but because his time is short.  
A second thing in these idolatrous Samaritans, is their lying & false hypocrisy, for neither sought they the Lord as Israel did, neither sacrificed they as they aught to have done. 2. Reg. 17. they pretended to fear the Lord, but appointed priests of themselves for the high places, and prepared sacrifice, and did after the manner of the nations, and therefore the spirit of God testifieth, that they neither feared God, nor did after the ordinants, nor custom, nor law, nor commandment which the Lord commanded the children of jacob, whom he named Israel: notwithstanding here they come with these lying speeches, we seek, we sacrifice.  
Singular was the impudence of these Samaritans, that notwithstanding their own consciences accused them, & their daily practices declared the clean contrary, yet they blush not to say we seek. etc. It is a plague that lieth on hypocrites: there is no other sinner, be he never so strong a thief; be he never so filthy a liver, be he never so common a liar, be he never so great a blasphemer, be he never so biting an usurer, be he never so cruel a murderer, be he never so rank a traitor, be he never so false to God, so faithless to men: but in his theft be desireth darkness, in his adultery secretness, for his lying pardon, for his blasphemy sometime seeketh forgiveness, in his usury feareth law, in his murder dreadeth the wagging of every leaf, in his treason suspecteth the bewraying of the birds of the air.  
But the Hypocrite (neither fearing him that knoweth the heart and reins, neither regarding his own reproach) dareth, because he can blear men's eyes, to present himself (as it were) into the presence of God. such were they that came to our saviour Christ, Master we know thou speakest truth, and regardest no man's person, is it lawful to pay tribute to Cesar or no? Why, if I speak truth, believe you me not o ye Hypocrites? and another: Master what shall I do to inherit eternal life: and, Master what is the greatest commandment in the law?  
To whom our saviour answereth, Not every one that saith to me Lord, Lord, shall enter into the kingdom of heaven, but he which doth the will of my father which is in heaven. Why do you call me Lord, Lord, and do not the things which I command? why tempt ye me O ye hypocrites? what offer ye to me O ye painted sepulchres? you appear fair outwardly, but inwardly ye are full of dead men's bones, and all filthiness. Why do ye honour me with your lips, your hearts being far from me? Why speak you lies unto me, you have consciences marked with an hot Iron? Why pretend you a show of godliness, seeing you have denied the power thereof? Surely these Samaritans are as it were a clear glass to behold the misery of iniquity that in this world prevaileth. Such an hypocrite was Herode, that when he purposed nothing but the death of our saviour jesus Christ, as may appear by the slaughter of the innocents, yet he persuadeth with the Wisemen, to return home by him, that he with them might worship him, that was borne King of the jews: such false teachers hurt the Apostles, such false brethren added much to Paul's bonds. And died these Samaritans only think we with Zorobabel? and rose there none of their ashes? & are there at this day no Herodians that in word speak that in heart they think not? & are there no false teachers to hinder the Gospel of Christ? and are there no false brethren to add to Paul's bonds?  
Not to speak of such as when Steven preached stopped their ears: nor of such as say we will not hear, charm the charmer never so wisely: nay there are a brood which live in the church, & by the church, but are not of the church, that at this day do hinder, and hitherto have hindered the course of Zorobabel.  
And as true it is, that new wine is not to be put in old bottles, nor new cloth to be patched in an old garment, nor Christ & Circumcision to be matched together; and as God in old age raised up not a Priest of Baal but Elias, nor our saviour any learned Pharisée, but simple fishermen, to tread the way of his Gospel: so is not Zorobabel to admit such as mingle Christ and Belial, the Church of God and Idols, the Gospel and popery, religion and mockery. What better words than of Samaritans, we seek, we sacrifice: what better profession than of Herode, Go and seek and bring me word that I may worship: yet were the Samaritans idolaters, yet was Herode a Fox. What better speeches, than, we be conformable men, we observe our prince's laws, we follow injunctions, we obey orders: yet if it come to examination at the passage of jordan, (as jepthe and the Gyleadites did try the Ephraimites, by pronouncing shibboleth) I fear me, they will say single Siboleth, there will want the hearty aspiration (h) (h) wanteth, the heart wanteth.  
It is an old proverb, Ex unguibus leonem. Let them be narrowly looked into, how they grunt and groan at the preaching of the Gospel: how they carp at the doings of the godly learned: how they deride the simpler sort of the professors of the Gospel: how open ears they have to hear, and how ready tongues to mislike the state of our Church: what secret conventicles they have: how they daily buzz of strange news: how big they look on the professors of the Gospel: how they still retain one Mass trick or other to put the people in mind: how willingly they will maintain gross Popery, but for disputation's sake only.  
If you look narrowly into them, you shall perceive them to be plain Samaritans, plain Herodians, the one ready to hinder the building of the house of God, the other like crafty Foxes, to eat up the lamb jesus.  
God that is not deceived will vomit out all those luke warm Soldiers, he cannot abide such as can cover Nero's cruelty with Cato's gravity, nor such as to hide Herodes butchery, pretend john Baptistes simplicity.  
These leaves without fruit, these ears without corn, these clouds without water, these lamps without oil, as they have lived without fear, so shall they die without hope, and as they have bodies without life, so have they souls without God. As Copper resembleth Gold, & is nothing less, as stage players do oft put on another person than their own, as in the Rainbow there appear many colours, when in deed there are none at all, as in broken glasses, where there is never a face, yet there appear two faces: so in these double faced janusses, in these changeable Chamaeleons there is nothing less, than that which seemeth most to be. What though they say, they seek, they sacrifice: let them brag of their forwardness: we know that empty tub do ever make the greatest sound. A fresh ivy doth not always signify the best wine. The cypress tree is the tallest tree, but it beareth least fruit. Bladders puffed up with wind, are good for nothing but to make footballes.  
I can compare these hypocrites to nothing so fitly, as to the Distridge, who (when there was a contention between the birds and four footed beasts) to deceive the birds, showed his bill & wings, and to deceive the beasts put forth his hoof, so seeking to please both, deceived both. And as Austin said of some, while they will be jews and Christians, they are neither jews nor Christians, so these while they will be Papists and Protestant's, they are neither Papists nor Protestants. Yet they say, we seek, we sacrifice, we love the Lord with all our heart, with all our soul, with all our strength: But if they once may warm themselves at the high priests fire, they will foresweare with Peter: if a little storm of affliction rise, they will go back in the time of trouble: if you bid them cell all they have, they will either with the youngman depart heavy, or with Ananias & his wife keep back half: they will embrace the world, with Demas: they will forsake the Apostle, with Himeneus and Philetus: they will persecute with Alexander: I pray God they do not cell with judas. And yet notwithstanding all this, such is their shamlesnesse, that as in heart they seek nothing but the overthrow of Christ's Kingdom, so in word they pretend nothing so much, as to serve God, and to sacrifice unto him. And thus much as touching the consent and hypocrisy.  
The second part of this text, is the answer, wherein there are four things in order worth the consideration.  
first the unity of the answerers, Zorobabel, joshua, and the rest of the chief fathers of Israel, and a flat denial, It is not for you, but for us.  
Secondly, the agreement of them in building, we ourselves, and we together.  
thirdly, what they will build, a house to the Lord God of Israel.  
Fourthly, the warrant whereby they build, as King Cyrus the King of Persia hath commanded us.  
And for the first: the answer was not of one, but of Zorobabel, joshua, and the rest of the chief fathers of Israel: wherein we learn, that in matters of weight, there ought not to take place Zorobabel's own opinion, but it must be aided with the consent of others, sic volo, sic rubeo, must have no place in God's matters.  
They answer not as the Datorse in time of Popery did to a reasonable demand, The Pope's holiness will not admit it, and if his holiness would, yet my Lord would not suffer it.  
Zorobabel, as his name importeth (by interpretation) to one strange and far from confusion, and although in this refusal he be a very Precisian, yet he is not singular. He answereth not, it is for you and me, but joining himself with the rest, It is not for you and us.  
Here are many things, that if time and place would suffer, would require long tractation. As first, that zorobabel's refusal and the rest, doth teach us, that aid of the Idolatrouse, of the wicked, although it be offered, is to be refused, especially in matters touching the building of God's house.  
Abraham refused to take of the King of Sodom, so much as a thread or a shoe lachet, least he should say: I have enriched Abraham. The young Prophet for eating bread with the wicked old Prophet was devoured of a Lion.  
Theodorus li. 2. ca 6. Eccles. Hist. reporteth, that Liberius going into banishment, refused all gifts of the Emperor and his wife, let them give these (saith he) to Auxentius & Epictetus their Arrian heretics.  
Secondly, here we learn by this example, that the company and leagues of the wicked are utterly to be shaken off. For blessed is the man that doth not walk in the counsel of the wicked, nor stand in the way of sinners, nor sit in the seat of the scornful.  
He that toucheth pitch shall be defiled with it, one sheep infecteth a whole flock, one sparkle kindleth a great flame, and one infected house is able to poison a whole City. There is no participation of righteousness and unrighteousness.  
john the evangelist would not wash in the bathe wherein Cherinthus the enemy of the truth bathed himself. Caius and Alexander being condemned to die, & being led to execution with certain marcionists, made an especial request to their tormentors, that they might be slain aside from those Marcionists, and that their blood might not in death be mingled with theirs, with whom in life they agreed not in religion.  
Thirdly, here may be observed to our singular comfort, that the Lord discloseth to his servants, the counsels of the wicked, and overturneth the practices of his enemies against him and his church, as of Achitophel, Hamman, Herod, & the rest. The thing that here is especially to be weighed, is the reason the moved Zorobabel and the rest: and that is, the they would not have the true service of God mingled with Idolatrous or strange worship.  
They envy not that these Samaritans should serve the Lord, they desired nothing more, than that the Lord might faithfully and religiously be served, but therefore did they deny them any part or fellowship in this work, because they worshipped strange Gods, erected Idols, and put their trust and confidence in creatures.  
The God of Israel can not abide to be worshipped with other Gods, and therefore although they pretended as you hear, yet that God, that is worshipped in spirit and truth, would not have his servants to admit these hypocrites.  
God requireth the whole heart, the whole soul, the whole mind. He that made the whole man, will not be contented with half man: God is a jealous God, and will not divide with the Devil. If God be God, honour him, if Bawl be God honour him.  
Lactan, de falsa Relig. Lib. 1. Ca 19 Si honour idem tribuitur alijs, ipse omnino non colitur, cuim religio est, illum esse unum ac solum verum credere: If the same honour be given to others, he at all is not worshipped, whose religion is, to belée us him to be one, and him alone to be true.  
We must not plough with an Ox and an Ass, nor sow our ground with divers Seeds, nor make our garments of Linsey Wolsey.  
How long shall we halt on both sides? What agreement have Christ and Belial? if ye will be circumcised, then is Christ dead in vain: if you will be justified by the Law, then are you fallen from Grace. Ye cannot serve two Masters, ye cannot serve God and Mammon. Christ sayeth not, it is not convenient to serve two masters, nor it is not profitable, but by an argument of impossibility, You cannot.  
Such Samaritans had Zorobabel, that notwithstanding that the spirit of God putteth down an impossibility, yet would say that they sought, that they sacrificed etc. that although they loved in heart Idolatry and superstition, and that neither would have the Priests read, nor the Prophets expound the law, neither would themselves eat of the Passeover, nor suffer their children's forskinne to be circumcised: yet with shameless face, with lying tongues and false hearts, would say they did love Zorobabel. If the son shall rise against his father, the father against his son: if the daughter against her mother, and the daughter in law against her mother in law. If Cicero said that Philosophy did first unite men into one body, but we know it was God by that mighty power of his word: truly then if with Infidels no society, but through Philosophy, then with us no true obedience towards the Lords anointed, no faithful love among brethren, where there is not concord in true & sound religion The jar about religion is the greatest jar, & the bond of religion is the strongest bond. Let them then come, & tell Zorobabel, truly we will build with you, we will keep back your enemies, we will execute your laws, we will live like good subjects, but (as for our consciences) we cannot abide the talk of this God that only will be served, we cannot abide to be present at your prayers, we can not partake of your Communion. Did not these Samaritans lie when they said, we seek, we sacrifice, & shall we think these speak truth? Well, it is well said in my text, Zorobabel, joshua, and the chief fathers 〈…〉 Israel, he and all his counsel answered, It is not for you and us. Trust you? nay not for a Denyre, he that gathereth not with us, scattereth abroad: he that is not with me (saith our saviour) he is against me. Now can he be faithful to man that is faithless to God. The israelites admitted neither jew nor Proselyte, not so much as once to come among them, unless he first were circumcised, had received Moses law, & had been partaker of their sacrifices, Zorobabel here refuseth all their offered service: Is it then like, the either the israelites, or Zorobabel, would either have put them in great authority, or have given them leave to have lived after their consciences? Nay, he that would not allow them for their superstition to help to say lime and stone, would not allow them to live after their own Idolatry. He would not give them leave to go to the Devil. He that said, do that only that I command, & decline not either to the right or to the left hand, but, ad legem & ad testimonia, to the Law and to the testimonies. He had so instructed Zorobabel, that he would not yield, and had so terrified the Samaritans, that they durst not ask, but whatsoever inwardly they ment, outwardly they say: Let us build.  
It had been a shameful thing for the Samaritans, not only not to have proffered aid, but to have gone about privily to undermine, and to have craved leave, in that his painful business, to have lain in a corner repining at his endeavour: But to have judged his conscience, nay to have condemned him, nay to pour out prayers for his enemies, to account him a Schismatic, his Heretics, his work wickedness, his building confusion, to harbour, nay with money to support his enemies, had been detestable, had been devilish. Answer me O ye Samaritans, shall not Zorobabel give you leave to rob men by the high way side, and dare you ask leave to rob God of his honour? shall not Zorobabel give you leave to commit murder of others, and shall he suffer you to kill your own souls: Shall he not licence you (although your Pope do) to open adulteries and keeping concubines, and shall he suffer you to make your bodies, the temples of God, slaves to Idols sacrifice? Shall he not suffer any high treason against himself, and shall he wink at open blasphemy against God? Answer me O ye Samaritans.  
If old father Chrisostome now lived, he would tell the people of Antioch, that they bound horses and fettered them, and with horns poured in medicine, and shall they suffer their brethren to run on headlong into iniquity.  
If father Austen now lived, he would tell Gaudentius, the it seemeth unto you that the unwilling are not to be compelled to hear: you are much deceived, for while you compel them against their will, you often times make them willing.  
Is it behoveful for the common wealth, that no man abuse his own house or horse, for that if they please not him, they may profit others? and shall it not be behoveful that no man abuse his own soul?  
You are not your own, you are bought neither with gold nor silver, but with the precious blood of the immaculate Lamb Christ jesus.  
But O Sir, it is for their conscience, be good to them, show mercy.  
I will show thee (O Man) sayeth the Prophet, what it is to do good, it is to love justice, and to show mercy.  
jehu might have suffered the Baalites, josias & Ezechias the idolaters: well they might have showed mercy, but sure they should not have done justice.  
Saul spared Achab, Achab spared Benadab, Elye winked at his son's wickedness, but it was to them all occasion of ruin.  
Solomon suffered his concubines and wives to have Temples, to serve Astartes, Chamos, and strange Gods, but the renting of God's service rent his Kingdom, half to his own son, and half to jeroboam the son of Nebathe.  
Peter might have spared Simon the sorcerer, and Paul the incestuous Corinthians, but what mercy had this been?  
I am of this opinion, that if I see one ready to drown himself, and stay him not if I may, that I am guilty of his death.  
If I feed not one ready to die with famine, having food wherewithal, I have killed him.  
Cicero said, that he that when he may defend injury, if he do it not, is no less in fault than if he forsake his parents or country.  
He that said, say not somuch as good morrow, or hail sir, but let him be as an Ethnic and Publibane to thee, he would not admit him to eat at his board that would not eat and drink at God's board. But he is my friend. But Chryst answereth, he that doth the will of my father in heaven, he is my father, my mother, my brother, my sister. Cicero saith, that that is the surest friendship which the similitude of good manners hath coupled. You know the Proverb, No cousin in Court, No cousin in Cheapside: so surely it aught to be, No Christian in the Church, no Cousin in Court. If thy hand or foot offend thee cut them off, if thine eye, pull it out, this may (I deny not) be well understood literally, for we use to cut off rotten members, ne pars sincera trahatur: but it is indeed ment of them that are unto us in steed of these parts, of hands, of feet, of eyes, that is, most near & familiar friends, if they go about to draw us or to hinder us from Christ, whom to know is eternal life.  
O but he hath done me good. Pharaos' daughter nursed Moses, the hungry Ravens fed Elyas.  
But alas shall I tender evil for his good? shall I not love my neighbour as myself? shall I suffer him cum ratione insanire? his father did me good: should Moses have reserved Pharan for his daughter's sake?  
To end this point, it is evident, that what protestation soever these Samaritans made, yea so long as they worshipped Idols, so long Zorobabel would not trust them, not nor vouchasafe them so much countenance, as once to number them among such as hewed stones or made mortar.  
But what if they had denied? he was not ignorant, that if in the cold winter, in the time of gracious Cirus, the snake might have warmed himself by his or the elders fires of Israel, that then he would at spring of the year, if not have bitten, yet have hissed at Zorobabell. But answer me O ye English Samaritans, O ye recusantes that dishonour God and disobey the Lords anointed, shall a strange proud Italian Priest withdraw you? what hath the church of England offended you? wherein have we corrupted the gospel of jesus Christ? who flieth to the touchstone of the scriptures, you or we?  
Offendeth it you that the Scriptures are in our mother tongue, and are known to the Lay people, blame your own Doctors: even Nicolaus Lyra and Caietanus in. 14. 1 Corin. do teach, that it was the manner of the primative Church, and that out of this doctrine of Paul may be gathered, that it is better to the edifying of the church, that public prayers may be in a tongue known to the people, than to be said in Latin of the Priest and Clerks.  
Offendeth it you (and that is the matter) that we deny Transubstantion the Real presence? blame your own Doctors, for Bonaventure, Durande, Scotus, Thomas, hold four several opinions. It is an opinion never heard of until the Laterane counsel, 1215 years after Christ.  
Rupertus abbess Tutiensis confesseth, that before that Counsel it was lawful to believe or not to believe. Tonstall late Bishop of Durham. li. 1. de Eucharistia, De modo quo idfieret, satius fortasse erat, curiosum quemque suae relinquere coniecturae, sicut licitum fuit ante consilium Lateranum. Of the manner how this should come to pass, it had been best to have left every curious man to his own conjecture, as it was lawful before the Laterane counsel.  
Offendeth it you that we deny the Pope to be Universal bishop? Blame your own Pope Gregory, for he saith: Nemo predecessorum meorum etc. none of my predecessors ever took upon him this name of singularity, this profane, this pompous, this proud name.  
Offendeth it you that we preach against Purgatory: blame not us but your own Doctors. For Gregory your own Pope saith, it is as it were in hot baths: Alcuinus saith, it is in the air, some in ice, some in shadow of trees.  
The fathers in their late Tridentine counsel confess, that there are many things uncertain, which have a show of falsehood, which tend to curiosity, and to vain superstition, and which savour of filthy lucre.  
your schoolmen are together by the ears, whether the Pope be more merciful than Christ (seeing that it is not read that ever he released from the pains of Purgatory) and whether the Pope may empty Purgatory at his pleasure.  
Offendeth it you, that we deny prayers and invocation of Saints? blame your own doctor Eckius, who after much said for that matter, concludeth thus: Explicitè non est praecepta sanctorum invocatio in sacris literis. Invocation or prayer to saints is not commanded in holy scriptures: not in the old Testament, because the people were otherwise too too propense into idolatry: and the fathers were in Limbo, not yet blessed: nor in the new Testament, lest the people might seem to be led to the worship of earthly creatures again: and if the Apostles and Evangelists should have taught this, they should have been accounted arrogant, as though they had sought for this glory after their death.  
Offendeth it you, that we pull down Images? blame your own Doctor Barnarde, who add Guil: abbatem Cluniacens. Quem ex ijs fructum requirimus etc. What fruit look you for of them, which serve for nothing, but either to feed fools, or to seduce the simple.  
Offendeth it you that you may not have the Pope's pardon? that you may not be absolved à pena & culpa? blame good father Jerome, who upon the. 16. of Matthew, Quorum remiseritis peccata: Istum locum Episcopi & Presbyteri non intelligentes etc. This place bishops and Priests understanding not, take upon them somewhat of the pharisees pride to absolve or condemn, where as before the Lord, not the sentence of the priest, but the life of the sinner is to be regarded. Offendeth it you that we burn and disgrace your Legenda aurea, blame Ludovicus Vives, for he saith, Non video cur dici possit aurea etc. I see not why it can be said to be of gold, seeing it is written of a man of an Iron face, and a leaden heart.  
What look you for O ye Samaritans? For your devices of men, we preach the gospel, the power of God to salvation to all that believe it. For your Transubstantiation, we show in our Communion the Lords death until he come. For your Pope Christ's vicar, we preach the holy ghost to be vicar general, which doth teach us all truth. For your pick purse Purgatory, we preach that the blood of jesus Christ doth cleanse us from all sin. For your many mediators, your poor helps, we teach that there is but one mediator between God and men, jesus Christ both God & Man.  
For your Trentals of Masses, your Bulls of lead, your Lambs of wax, we preach the Lion of the tribe of jehudah, & that Christ by one oblation of himself, once for all, hath perfitted them that be sanctified, & that the Lamb of god taketh away the sins of the world.  
For your wooden Gods, your laymen's books, we deliver the word of God, which is a Lantern to the feet, and alight unto the steps.  
To conclude this part: if we have not departed from you until you have departed from God: if we have not sucked this of our own fingers, but drawn it out of your fountains: if for traditions of men we preach the truth of the Gospel: if for very tri●●es and trash, we declare the infallible word of life, then arise O ye Samaritans, seek the Lord while he may be found, walk while there is light, now is the axe laid to the root of the tree: awake o ye Samaritans, it is no shame to amend your manners, taste and see how sweet and pleasant the Lord is.  
But if neither your own consciences, nor the testimonies of your own doctors, nor the difference of the Doctrines which we deliver, nor any our requests may once move you, behold we answer, It is not for you and us to build together,  
The second thing in this answer is, but we ourselves together will build.  
Zorobabel, joshua, and the rest of the elders, as they would admit none but themselves, so would they suffer none to build by himself but altogether.  
The Philosophers hold diverse fantasies of their summum bonum, of the end, but these israelites had all but one end, one temple of the Lord, and herein they 〈◊〉 all together.  
Behold it is good & pleasant (s●●th 〈◊〉 Prophet) brethren to devil together in ●●●tie. Austen saith, Ita dule●● est sonus, ut qui Psalterum nisciunt, ipsum tamen ●●●sum cantent: the sound is ●o sweet, that they which never knew the Psalter, yet sing that Psalm. There is nothing more acceptable to God than unity, & nothing more hateful than dissension.  
God is love, Christ is the prince of peace, his testanient is a covenant and league of peace, his Angels are messengers of peace, his Apostles were preachers of peace, their whole life was an example of peace. Origen said that no sense without the scriptures, how excellent soever it seemed to be, was more to be received, than that gold to be accounted holy which was without the temple: but I say, that there is no work nor labour of any man any whit to be esteemed, unless he observe the unity of the spirit in the bond of peace.  
I need not stand to declare the inconveniences of dissension, the two eyes of Gréece, Lacedaemon & Athens, 〈◊〉 〈◊〉 th●● hold not together, made Gréece a pray to her enemies.  
The dissension of Hanno and Hannibal razed Carthage.  
The unbrotherlike wars between Etheocles and his brother Poleni●es, decayed that flourishing state of Thebes.  
While Aristobulus and Hyrcanus do strive, they suffer their city to be spoiled, and their temple to be razed.  
Scipio Africanus having overcome the Numantines asked Tyrestas how it happened that Numantia before so invincible, was at the last with great ease overcome: He answered, brag not Scripio, our concord before made us victors, but our discord hath bred our destruction.  
Old Micipsa on his death bed did sing his last cygnaea cantio, By concord small things increase, by discord the greatest come to nothing.  
It is much to build together, for as virtus unita fortior, so many hands make light work.  
Surely the dissension about the building of God's house did never good, for 〈◊〉, how shall the day labourers do, when the master workerm●n do dissent?  
Clemens Alexan●i●●trom: saith, the heathens were wont this to obic●, you Christians do descent among your selves, and 〈◊〉 so many sects, which although they do every one challenge the title of Christianity yet every one doth hate and condemn Another.  
Chrisostome complained that in his time the jews were wont thus to say, I would been Christian, but I know not which part to cleave unto: surely for this cause (saith he) we are become ridiculous to the jews and the Gentiles, while the Church is rent into a thousand parts. The dissension between Peter and Paul, the departure of Paul and Barnabas, the holding of some of Paul, of some of Apollo, of some of Cephas, no doubt vexed the godly in the first primative Church.  
The quarrels between Theophilus and Epiphanius, Austen & Jerome, Jerome and Ruffinus, opened many gaps to wicked Heretics.  
The question between Luther and Zwinglius about the supper of the Lord, no doubt, hardened & at this day hardeneth many in the error of popery.  
The contention among us about round & square, about white & black, about sitting, standing, walking, kneeling at that communion, maketh both parts of less credit, and encourageth none but sworn adversaries to both. We all agree of the holsomenesse of the meat, & why do we fall out for the dish? it skilleth not whether it be Pewter, Tin, Silver, Gold, or a tréen dish. And as long as we account the medicine to be sovereign, why do we take exception to the bore of wood or stone? It is the devils policy to divide us, that he at our breach may the more easily enter in.  
Straggling Soldiers are soon swallowed up. The mouse and the frog may strive so long, until the Kite devour both warriors. Sylurus sons shallbe a terror to all their enemies, so long as they abide in the faggot bond of true friendship: if once they separate themselves, they shall be an easy pray to their adversaries. Aristotle said truly, that in a civil dissension one enemy armed within the City, is more able to hurt than many without: but we may say it much more truly of the church. Let us my brethren seek those things, Quaesunt ad pacem Jerusalem: as the Prophet faith: Let us pray, that as in the acts of them that believed there was but one heart, & one soul, so that we may build all together, that as all things may be done to edifying, so all things may be done decently & in order.  
The third thing in this their answer is, what they will build, a house to the Lord God of Israel. These Israelites do in re-edifying follow Solomon in his first building, for as he first builded the temple before he meddled with his own house, so these at the first desire to erect a house, to build a temple to the Lord their God. But what? doth the God of Israel delight to devil in temples made with hands? Albeit that every place is meet for Christians to make prayers in, for as Austen sayeth, there is no place where. God is not: if we go up to heaven he is there: if we go down to Hell he is there: if we take the wings of the wind he is there present, for himself hath said, behold I am with you to the end of the world.  
The house of God hath sometimes been in a ship on the Seas, as with our saviour, sometimes in a poor house with his disciples, sometimes in the market place at Athens, in a parlour at Troas, on the shore with Paul and the faithful. Where two or three are gathered together in my name I am in the midst of them, and where Christ is, there may we be assured is Christ's Church.  
Tertul in exhorta. ad castitatem: Ecclesia est ubi duo aut tres sunt, licet laici sunt, the church is where two or three be together although they be lay men.  
But God to the intent he might have a peculiar place for his people, where they might use prayer & thanksgiving, & offer sacrifice, first raised Solomon to build, and these to redifye a house for his own honour.  
In the books of kings and Chronicles we read, that in the four hundredth and four scour year after the children of Israel were come out of Egipte, did Solomon build the house of the Lord of three scour cubits long, in jerusalem, in mount Moriah, which had been declared unto David his father, in the place which David prepared, in the threshing floor of Ornan the jebusite.  
It is well worth consideration, that neither Solomon in his first, nor these in their new building, do either build to any other than to the Lord, or once herein think of building to themselves.  
Solomon builded not to Abraham, although he were the father of the faithful, nor to Isaac, although in him the seed were called, nor to jacob although of him came the twelve tribes, not to Moses, nor Elyas, nor Aaron, not to any Priest, not to any judge, not to any Prophet, but to the Lord God of Israel only: But we have forsaken Solomon, and followed the Samaritans, we have not builded one temple to that Lord, but many temples to Idols.  
As that jews in old time built up high places in every city, and erected altars in every high hill, & every nation made themself a God, and put them in the high places which the Samaritans had made: even so did we, where was there any then that builded unto the God of Israel? They builded Temples, they erected Altars, they carved Images, they appointed certain feasts, they washed themselves at their entry into the church, they fell down before their Gods, they kindled lights and burned Frankincense, several Gods had several Priests, and was it not so in popery? Might not we complain with jeremy, according to the number of thy cities was thy Gods O I●huda●, and according to the number of the streets, haste thou erected Altars of confusion to sacrifice to Baal. And was not this true in popery? In every great Town how many Temples? and till of late not one dedicated to Christ. Whereas the virgin Mary had every day her Mass, & many Saints many Masses: then was Christ only on the Friday, (& that but in Cathedral churches only) remembered. That which was true while he lived on earth, that birds of the air have nests, the fox's dens: that may much more truly be spoken of such services as were done to him here on earth. Every where hath Peter a church, Marry, Paul, Dunston, Aldate, Gyles, George, Scythe and Katherine, but the son of Man hath not where to hide his head. Tertul. li. 1. contra Marcionem, said truly, invenio plane ignotis Dijs arras prostitutas, sed attica idololatria est, item incertis Dijs, sed Romana superstitio est. I found Altars erected to unknown Gods, but it is the Idolarye of Athens, and to uncertain Gods, but it is the superstition of Rome. Austin feared not to say, that there were temples builded to them on earth, whose souls lay buried in Hell. Well might therefore that prophetical Spirit in jeremy complain, and well may we, that the people have changed the true God, and sought for that that pro●●teth not: that they have forsaken the fountain of the water of life, and have digged themselves cesterues that can hold no water, nay (as David saith) their Idols are multiplied, after the which they make so great haste: Superstition hath no ho, nothing too hot, nothing too heavy. The jews offered their own children to Moloch. The priests of Baal did cut and lance themselves. The people to make a Calf and an Ephad offered all their richest jewels.  
Again, these jews build not to themselves, they build not houses, & call them after their own names. They did not with the Agregentines build as though they would live for ever, and live as though they would die for ever, but they builded as men by their lives desirous to set up the glory of the true God, They to build God's house spared nothing, but we to build our own nests pluck from God's house.  
If Zorobabel, joshua, & the rest of the chief fathers were not more careful, than some of the feet be, both learning, with out which we are like brute beasts, and religion without which we nothing differ from Infidels, would speedily perish.  
I fear me there are that wish as he did of the Romans, that they had all but one head, that he might cut off all at once: so that wish that many Churches were but one church, that it might at once be overturned. But will you live alone upon the earth? what profiteth it a man to win the whole world, if he lose his own soul? Quid prosunt ista cùm caro datur vermibus anima daemonibus?  
The last thing is the warrant, as King Cyrus' king of Persia hath commanded us.  
The warrant whereby the work went forward, was not of Zorobabel, although he were their guide homeward, nor of Esdras, although he were a learned scribe, and was to reform both their religion and manners: nor of Nehemias, although he was to finish the walls and to deliver them from oppression. It was not at the commandment of any patriarch, of any Prophet, not by the direction of any Priest, but of King Cyrus' King of Persia. God, by whom Kings do reign, and that hath not given them the sword for naught, & that hath promised to raise them up as nursing fathers, and nursing mothers to his church, doth her● stir up Cyrus to further his own cause, to set forward she building of his house.  
It is worth the marking. God doth not this work by any that were (as it may seem) of his own covenant, he doth not fetch either Saul from keeping of Asses, or David from keeping Sheep, or Elizeus from the plough, or Amos from the heard. But as the deliverance is altogether miraculous, so is the means ordinary, by a King, by K. Cyrus' king of Persia. It is wondered to see that God's people in re-edifying the holy Temple did so willingly obey a K. in all other points unholy. But God that would at the first frame them to obedience, and in them teach us and all posterity, what we own to the Lords anointed, doth here warrant his own work both by the letters patents of the King of Persia, and doth also by this his example show to the true seed of Abraham all his, that if he in his own Church building, (whereas his might have had legons of Angels) would yet use as a countenance to the world, the commandment of king Cyrus, that they in all their actions should next under him depend on them whom the Lord shall set over them. The first Temple was not builded by a Priest, but by Solomon a King.  
It is not said, we will build as God hath commanded: but it is the Lords house, and we will build it as Cyrus' King of Persia hath commanded.  
Let every soul submit itself therefore to the higher powers, no doubt Paul set it even out of that he had learned at Gamaliels' feet.  
Chris●st. Theophylact. Oecumanius, gather thereof, that all Priests, Monks, Prophets, Evangelists, Apostles, the Pope himself, (if he have a soul) to be subject to this precept. Submit your 〈…〉 the King as to that most excellent, & ●o these that are put in authority under them.  
Did they obey Cyrus a strange king▪ and shall we disobey our anointed of the Lord?  
Solomon did build the first, and Cyrus commandeth this, and what hath either Patriarch or Prophet to ●o●.  
He that withstandeth Power, withstandeth God's ordinance.  
Ignatius ad Magnesian●s Epistola. ●●mo remansit inultus, qui so contra superdores exculit etc. None escaped unpunished that set himself against his superiors.  
Dathan and Abyram resisted Moses, but the earth swallowed them up alive. Chore and his complices that conspired against Aaron, two hundredth and fifty persons, were consumed with fire. Absalon desiring to supplant his father, was hanged by the hear of the head, & his wicked heart shot thorough with an arrow. When one brought David word of Saules death, & brought his crown & bracelet, signifying also that he stood upon him to rid him out of his pains being wounded to death, & half dead, David not only not rewarded him, but caused him to be slain, fearedste thou not the lord's annointede & when he might twice have slain him, he refused so much as to touch him.  
To conclude, if the good be ever oppugned of the 〈◊〉 if the devil go about craftily to undermine the Lords house, if he raise up tormentors to persecute, false brethren to seduce, ●ar●● to choke the good séed of God's word, if he come with these flattering Samaritans. & say, Let us build etc. let us with the doves simplicity join the Serpent's wisdom, resist him strong in faith, communicate not with his unfruitful works, a little of his leaven will leaven our whole lump.  
Let us consecrated ourselves, our bodies & souls to serve the Lord our God: as children obey our father, as brethren love one another, as members defend our head, & as good branches maintain the root. Let us account all ut stercora, as dust, to win Christ. Better to be a door keeper in the lords house, than to devil in the tents of the wicked.  
Let us give most humble thanks to God for Zorobabel: let us live in faithful obedience in all things as to the Lord: let us with Tertulian pray to God to bless Zorobabel with long life, with a faithful Senate of Elders, with a quiet realm, with a happy peace, with an obedient people: This God grant, to whom with his some and the holy ghost be all praise and glory.  
FINIS.   

IMPRINTED AT London, by Henry Bynneman. Anno. 1578.